and blood vers 16. For verily he took not on him the nature of Angels but he took on him the seed of Abraham Christ assumed the common nature of man and not of any particular person The Apostle doth here purposely use this word seed to shew that Christ came out of the Gen. 46. 26. Exod. 1. 5. Heb. 7. 5. 1 King 8. 19. loins of man as Jacob's children and their children are said to come out of his loins and as all the Jews are said to come out of the loins of Abraham and as Solomon is said to come out of the loins of David in a man's loins his seed is and it is a part of his substance Thus it sheweth that Christ's humane nature was of the very substance of man and that Christ was the very same that was promised to be the Redeemer of man for of old he was foretold under this word seed as The seed of the woman Gen. 3. 15. Gen. 12. 18. Rom. 9. 7. Heb. 11. 18. 2 Ram. 7. 12. Joh. 8. 58. the seed of Abraham the seed of Isaac the seed of David This word he took on him as it setteth out the humane nature of Christ so it gives us a hint of his Divine Nature for it presupposeth that Christ was before he took on him the seed of Abraham He that taketh any thing on him must needs be before he do so is it possible for him that is not to take any thing on him Now Christ in regard of his humane nature was not before he assumed that nature therefore that former being must needs be in regard of his divine nature in that respect he ever was even the eternal God being God he took on him an humane nature Christ's Eternal Deity shines in this 16. verse and so does his true humanity in that he took upon him the seed of man it is most evident that he was a true man Seed is the matter of man's nature and the very substance thereof The seed of man is the root out Isa 11. 1. Luk. 1. 35. of which Christ assumed his humane nature The humane nature was not created of nothing nor was it brought from heaven but assumed out of the seed of man The humane nature of Christ never had a subsistence in it self At or in the very first framing or making it it was united to the Divine nature and at or in the first uniting it it Creanâ—â—â— fundiâ—ur inâ—undâ—ndo creatuâ— was framed or made Philosophers say of the uniting of the soul to the body in creating it it is infused and in infusing it it is created Much more is this true concerning the Humane nature of Christ united to his Divine Fitly therefore is it here said that he took on him the seed of Abraham So Joh. 1. 14. The word was made flesh and dwelt among us The Evangelist having proved the Divinity of Jesus Christ comes now to speak of his humanity incarnation and manifestation in the flesh whereby he became God and Man in one person Flesh here signifies the whole man in Scripture ye all know that man consisteth of two parts which are sometimes called flesh and spirit and sometimes called soul and body Now by a Synecdoche either of these pâ—rts may bâ— put for the whole And so sometimes the soul is put for the whole man and sometimes the body is put for the whole man as you may see by comparing the Scriptures in the Margin Aâ—l. 27. 37. Gen. â—6 27. Râ—m 12. 1. cap. 3. 20. Christ put himself into a low siâ— leprous suit of ours to expiate our pride and robbery in reaching after the Dâ—ity and to heal â—â— of our spiritual Leprosie for if â—â— had nâ—t assumed our flesh he had not saved us Nâ—zianz together Christ did assume the whole man he did assume the soul as well as the body and both under the term Flesh And indeed unless he had assumed the whole man the whole man could not have been saved if Christ had not taken the whole man he could not have saved the whole man Christ took the nature of man that he might be a fit Mediator if he had not been man he could not have died and if he had not been God he could not have satisfied So great was the difficulty of restoring the Image of God in lost man and of restoring him to God's favour and the dignity of sonship that no less could do it than the natural son of God his becomeing the son of man to suffer in our nature and so great was the Father's love and the Son's love to fallen man as to lay a foundation of reconciliation betwixt God and man in the personal union of the Divine and Humane nature of Christ so much is imported in those words the word was made flesh The person of the Godhead that was incarnate was neither the Father nor the Holy Ghost but the Son the second Person for the Word was made Flesh There being a real distinction of the Persons that one of them is is not another and each of them having their proper manner of subsistence the one of them might be incarnate and not the other and it is the Godhead not simply considered but the Person of the Son subsisting in that Godhead that was incarnate And it was very convenient that the second or middle Person in order of subsistence of the blessed Trinity should be the Reconciler of God and man and that he by whom all things Celes 1. 16 17. Heb. 1. 2 3. were made should be the Restorer and Maker of the new World and that he who was the express Image of his Father should be the Repairer of the Image of God in us Oh the admirable love and wisdom of God that shines in this that the second Person in the Trinity is set on work to procure our Redemption Though reason could never have found out such a way yet when God hath revealed it reason though but shallow can see a fitness in it because there being a necessity that the Saviour of man should be man and an impossibility that any but God should save him and one Person in the Trinity being to be incarnate it agrees to reason that the first Person in the Trinity should not be the Mediator for who should send him he is of none and therefore could not be sent There must be one sent to reconcile the enmity and another to give gifts to friends two proceeding Persons the Son from the Father and the Holy Ghost from the Father and the Son Accordingly the second Person which is the Son he is sent upon the first errand to reconcile man to God and the third person the Holy Ghost he is sent to give gifts to men so reconciled so as to reason it is suitable and a very great congruity that God having made all things by his Son should now repair all things by his Son that he that was the middle Person
everlasting life for it is explained that not to lose them vers 39. is that they may have everlasting life for the further assurance of believers of their eternal happiness it is also covenanted that they shall have this life in present possession in the earnest and first fruits thereof for they have everlasting life even here and before their raising up They have everlasting life 1. in prâ—misso 2. in pretio 3. in primltiis he stands already on the battlements of heaven he hath one foot in the porch of Paradise Again Christ having given an earnest-penny of salvation will not suffer it to be lost by any difficulty or impediment in the way but will carry believers through all difficulties till he destroy death and the grave and raise up their very dust that in body and soul they may partake of that bliss and that he may make it manifest that death and rotting in the grave doth not make void his interest nor cause his affection to cease Therefore it is added And I will raise him up at the last day Thus you see that God the father did lay his commands upon his son to engage in this great work of redeeming and saving poor sinners souls c. In the third place I shall shew you that the manner or quality of the transaction between God the father and Jesus Christ was by mutual engagements and stipulations each person undertaking to perform his part in order to our recovery and eternal felicity we find each person undertaking for himself by solemn promise The father promiseth that he will hold Christ's hand and keep him Isa 42. 6. God the father engages himself to direct and assist Christ and to keep him from miscarrying and that he will give him all necessary strength and ability for the execution of his mediatory office and work wonders by him and with him according to that word My father hitherto worketh and I work and the son engages Joh. 5. 17. himself that he will obey the fathers call and not be rebellious Isa 50. 5. I was not rebellious neither turned away Exod. 3. 11 13. cap. 4. 1 10 13. back that is I did not hang back as Moses once and again did nor refuse to go when God sent me as once Jon. 1. 3. Jon. â—s did but I offered my self freely and readily to my father's call there was no affliction no opposition no persecution no evil usage that I met with in carrying on the work of Redemption that did ever startle me or discourage me or make me flinch or shrink back from that great and blessed work that I had undertaken I was dutiful and obedient to the calls commands of my father in all things that he required of me or set me about Now the father the son being thus mutually engaged by promise one to another in honour and faithfulness it highly concerned them to keep one another close to the terms of the Covenant that was made between them and accordingly they did for God the father peremptorily stands upon that compleat and full satisfaction that Christ had promised to give to his justice and therefore when the day of payment came he would not abate Jesus Christ one penny one farthing of the many ten thousand Talents that he Mat. 18. 24. was to pay down upon the nail for us Rom. 8. 32. God spared not his own son that is he abated nothing of that full price that by agreement with his father he was to lay down for us other fathers give their all to spare and redeem their children but the heart of God the father is so fully and strongly set upon satisfaction that he will not spare his son his own son his only son but give him up to death yea to an accursed death that we might be Mauritius who died most miserably spared and saved for ever I have read of a Roman Emperour who chose rather to spare his money than to redeem his souldiers being taken prisoners But to redeem us God would not spare no not his own son because no money nor treasure would serve the turn but only the blood yea the heart-blood of his dear son 1 Pet. 1. 18 19. And as God the father keeps Christ close to the terms of the Covenant so Jesus Christ keeps his father close to the terms of the Covenant also Joh. 17. 4 5. I have glorified thee on the earth saith Christ to his father I have finished the work which thou gavest me to do And now O father glorifie thou me with thine own self with the glory which I had with thee before the world was O my father I have finished the work of Redemption but where 's the wages where 's the glory where 's the reward that thou hast promised me There was nothing committed to Christ by the father to be done on earth for the purchasing of our Redemption but he did finish it so that the debt is paid justice satisfied and sin Satan and death spoiled so that nothing remains but that Christ be glorified according to the promise of the father to him The summ of Christ's petition is this that since he had finished the work of Redemption that therefore the father according to his engagement would advance him to the possession of that glory that he enjoyed from all eternity Now for the clearing of this we must consider that as Christ was from Eternity the glorious God so we are not to conceive of any real change in this glory of his Godhead as if by his estate of humiliation he had suffered any diminution or by his state of exaltation any real accession were made to his glory as God But the true meaning is this That Christ having according to the paction past betwixt the father and him obscured the glory of his Godhead for a time under the veil of the Phil. 2. 5 6 7 8. form of a servant and our sinless infirmities doth now expect according to the tenour of the same paction after he had done his work to be exalted and glorified and openly declared to be the son of God the veil of his estate Rom. 1. 4. of humiliation though not of our nature being taken away It is further to be considered that however this eternal glory be proper to him as God yet he prays to be glorified in his whole person Glorifie me because not only his humane nature was to be exalted to what glory finite nature was capable of but the glory of his Godhead was to shine in the person of Christ God-man and in the man Christ though without confusion of his natures and properties Christ did so faithfully discharge his trust and perfect the work of Redemption as that the father was engaged by paction to glorifie him and accordingly Christ God incarnate is exalted with the father in glory and majesty so that believers may be as sure that all things necessary for their Redemption are done as
understand it of the whole time of his manifestation in the world when he was sent forth as a Prophet to teach them and was declared evidently to be the son of God both by his miracles and ministry Joâ— 1. 14. and by that voice that was heard from heaven This is my beloved son in whom I am well pleased Others do understand it of the day of Christ's Resurrection and with them I close for this seems to be chiefly intended partly because it seems to be spoken of some solemn time of Christ's manifestation to be the son of God and he was declared to be the son of God with power according to the Rom. 1. 4. spirit of holiness by the resurrection from the dead that is by the power and force of the Deity sanctifying and quickening the flesh he was raised from the dead and so declared mightily to be the son of God but mainly because the Apostle doth clearly affirm that this was in Christ's Resurrection He hath raised up Jesus again as it is also written in the second Psalm Thou art my son this Act. 13. 32 33. day have I begotten thee In the day of Christ's Resurrection he seems to tell all the world that though from the beginning he had been hid in the bosom of his father Jâ—h 1. 18. and that though in the Law he had been but darkly shadowed out yet in the day of his Resurrection they might plainly see that he had fully satisfied Divine Justice finished his sâ—fferings and compleated the Redemption of his Elect and that accordingly his father had arrayed him with that glory that was sutable to him Before the Resurrection the Godhead was veiled under the infirmity of the flesh but in the Resurrection and after the Resurrection the Godhead did sparkle and shine forth 2 Cor. 13. 4. very gloriously and wonderfully least the humane nature of Christ upon its assumption should shrink at the approach of sufferings God the father engages himself to give Jesus Christ a full and ample reward And to exalt him far above all principality and power and to put all things Eph. 1. 21 22. â—â—il 2. 9. Name is put for person and bowing of the knee a bodily ceremony to express inward subjection Estius 〈◊〉 under his feet and to make him head over all things to the Church And to give him a name above every name that at the name of Jesus every knee should bow and all because to give satisfaction to his father he made himself of no reputation and became obedient unto death even the death of the cross that is to his dying day He went thorough many a little death all his life long and at length underwent that cursed and painful death of the Cross upon which account the father rewards him highly by exalting him to singular glory and transcendent honour Look that as the assumption of the humane nature is the highest instance of free mercy so is the rewarding thereof in its state of exaltation the highest instance of remunerative justice Oh how highly is the humane nature of Christ honoured by being exalted to a personal union with the Godhead though vain men may dishonour Christ yet the father hath conferred honour upon him as Mediator that it may be a Testimony to us that he is infinitely pleased with the Redemption of lost man Although Christ be in himself God all-sufficient God blessed for ever and so is not capable of any access of glory yet it pleased him to condescend so far as to obscure his own glory under the veil of his flesh and state of humiliation till he had perfected the work of Redemption and to account of his office of Mediator and the dignity accompanying it as great honour conferred upon him by the father Jâ—l 8. 54. And it is observable that Christ having finished our Redemption on earth he petitions his father to advance him to the possession of that glory that he enjoyed from all eternity And now O father glorifie thou me Joh. 17. â— with thine own self with the glory which I had with thee before the world was Now for the clearing up of this Text we are to consider that as Christ was from all Eternity the glorious God the God of glory so we are not to conceive of any real change in this glory of his Jesus Christ is true God and was infinitely glorious from all eternity for he had glory with his father before the world was and therefore he was no upstart God and of a later standing as the Arians and Mahoâ—etans make of him Godhead as if by his estate of humiliation he had suffered any diminution or by his state of exaltation any real accession were made to his glory as God But the meaning is this That Christ having according to the paction past betwixt the father and him obscured the glory of his Godhead for a time under the veil of the form of a servant and our sinless infirmities doth now expect according to the tenour of the same paction that after he hath done his work as Mediator he be highly exalted and glorified in his whole person that his humane nature be exalted to what glory finite nature is capable of and that the glory of his Godhead might shine in the person of Christ God-man and in the man Christ Jesus Thus you see the promises the encouragements and rewards that God the father sets before Jesus Christ And let thus much suffice concerning the Articles of the Covenant on God's part In the last place let us seriously consider of the Articles of the Covenant on Christ's part and let us weigh well the promises that Jesus Christ has made to the father for the bringing about the great work of our Redemption that so we may see what infinite cause we have to love the son as we love the father and to honour the son as we honour the father and to trust in the son as we trust in the father and to glorifie the son as we glorifie the father c. Now there are six observable things on Christ's part on Christ's side that we are to take special notice of c. First Christ having consented and agreed with the father about our Redemption accordingly he applies himself to the discharge of that great and glorious work by taking a body by assuming our nature Heb. 2. 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same He who was equal with God did so far abase himself as to take on him the nature of man and subjected himself to all manner of humane frailties so far as they are freed from sin even such as accompany flesh and blood and this is one of the wonders of mercy and love that Christ our head should stoop so low who was himself full of glory as to take part of flesh and blood that he might suffer for flesh
in the Trinity should become the Mediator between God and man that he that was the express Image of the Father's Person should restore the Image of God defaced in man by his sins Ah Christians how well does it become you to lose your selves in the admiration of the wisdom of God in the contrivance of the work of our Redemption For the Son of God to take on him the nature of man with all the essential properties thereof and all the sinless infirmities and frailties thereof is a wonder that may well take up our thoughts to all Eternity And Christ took the infirmities of our nature as well as the nature it self To shew the truth of his Humanity he had a nature that could hunger and thirst even as ours do and to sanctifie them to us and that so he might sympathize with us as a merciful and faithful High Priest and that we might Heb. 2. 16 17 18. cap. 4. 15 16. confide the more in him and have acceâ—s to him with boldness By reason of the personal union of the two natures in Christ he is a fit Mediator betwixt God and man Act. 20. 28. his sufferings are of infinite value being the sufferings of one who is God and who is mighty to carry on the work Isa 63 1. Heâ— 7. 25. of Redemption and to apply his own purchase and repair all our losses Oh what an honour has Jesus Christ put upon fallen man by taking the nature of man on him What is so near and dear to us as our own nature and lo our nature is highly preferred by Jesus Christ to a Union in the Godhead Christ now sits in heaven with Act. 1. 9 10 11. our nature and the same flesh that we have upon us only glorified It is that which all the world cannot give a sufficient reason why the same word in the Hebrew Bashar should signifie both Flesh and Good Tidings Divinity will give you a reason though Grammar cannot Christ's taking of flesh upon him was good tidings to all the whole world therefore no wonder if one word signifie both Abundance of comfort may be taken from hence to poor souls when they think God hath forgotten them to consider is it likely that Christ who is Man should forget man now he is at the right hand of the Father cloathed in that nature that we have when we are troubled to think it is impossible God and man should ever be reconciled let us consider that God and man did meet in Christ therefore it is possible we may meet what hath been may be again the two natures met in Christ therefore God may be reconciled to man yea they therefore met that God might be reconciled to man he was made Immanuel God with us that he might bring God and us together when a man is troubled to think of the corruptious of his nature that is so full of â—efilements that it cannot be sanctified perfectly let him withal think that his nature is capable of Sanctification to the full Christ received Humane nature which was not polluted his nature is the same therefore that nature is capable of sanctification to the uttermost Oh sirs if Christ the second Person in the Trinity did put on man how careful should men be to put on Christ Put you on the Lord Jesus saith Reâ— 13. 14. the Apostle If Christ assumed our Humane nature how should we wrestle with God to be made partakers of the Divine Nature 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises that by these we may be made partakers of the Divine Nature If Christ became thus one flesh with us how zealous should we be to become one spirit with Christ 1 Cor. 6. 17. Even as man and wife is one flesh so he that is joyned to the Lord is one spirit Was the word made flesh did Christ take our nature yea did he take our nature at the worst after the fall what high cause have we to bless his name for ever for this condescention of his Should all the Princes of the world have come from their Thrones and have gone a begging from door to door it would not amount to so much as for Christ to become Man for our sakes â—hrist took our nature not in the the integrity of it as in Adam before his fall but in the infirmities of it which came to it by the fall What a mazing love was this For Christ to have taken our nature as it was in Adam while he stood clothed in his integrity and stood right in the sight of God had not been so much as when Adam was fallen and proclaimed Traytor As Bernard saith Quo pro me vilior eò mihi charior Domine Lord thou shalt be so much the more dear to me by how much the more thou hast been vile for me Here is condescention indeed that Christ should stoop so low to take Flesh and Flesh with Infirmities But Secondly Jesus Christ promiseth to God the Father that he will freely readily and chearfully accept undertake and faithfully discharge his Mediatory office to which he was designed by him in order to the Redemption and Salvation of all his chosen ones Consult the Scriptures Compare Psal 40. 6. to the 11. with Heb. 10. 5. to the 11. and Isa â—1 1 2 3. Luâ— 4. 18 19. 20. Aâ—â— 13. 23. cap. 7. 22. Heb. 10. 1â— 14. in the Margin they having been formerly opened and in them you will find that Christ did not take the office of Mediatorship upon himself but first the Father calls him to it and then the Son accepts it Christ glorified not himself to be made an High Priest but he that said unto him thou art my Son this day have I begotten thee He called him and then the Son answered him Lo I come God the Father promiseth that upon the payment of such a price by his Son such and such souls should be ransomed and set free from the curse from wrath from hell c. Jesus Christ readily consents to the price and pays it down upon the nail at once and so makes good his Mediatory office It pleased the glorious Son of God in obedience to the Father to humble himself and obscure the glory of his Godhead that he might be like his brethren and a fit Mediator for sympathy and suffering and that he might engage his life and glory for the redeeming of the Elect and lay by his Robes of Majesty and not be re-assumed till he gave a good account of that work till he was able to say I have finished the work that thou gavest me to do Christ very freely and chearfully undertakes to do and suffer whatever was the will of his Father that he should do or suffer for the bringing about the Redemption of Mankind Christ willingly undertakes to be his Father's Servant in this great work and accordingly he looks upon his Father as his Lord Thou
come into the world assume our nature be made under the Law tread the Wine-press of the Father's wrath bear the Curse and give satisfaction to his Justice Now upon the credit of this promise upon this undertaking of Christ God the Father takes up the Patriarchs and all the Old Testament-believers to Glory God the Father resting upon the promise and engagement of his Son admits many thousands into those 〈…〉 on s above before Joh. 14. 2 3. Christ took Flesh upon him Now as tâ—â— Father of old hath rested and relyed on the promise and engagement of Christ so Jesus Christ doth to this very day â—â—st and stay himself upon the promise of his Father that he shall in Isa â—3 10. due time see all his seed and reap the full benefit of that full Ransom that he has paid down upon the nail for all that have believed on him that do believe on him and that shall believe on him Christ knew God's infinite Love his tender Compassions and his matchless Bowels to all those for whom he died And he knew very well the Covenant the Compact the Agreement that past between the Father and himself and so trusted the Father fully in the great business of their everlasting happiness and blessedness relying upon the love and faithfulness of God his love to the Elect and his faithfulness to keep Covenant with him As the Elect are committed to Christ's charge to give an account of them so also is the Father engaged for their conversion and for their preservation being converted As being not only his own Joh. 6. 37. Isa 53. 11. given to Christ out of his love to them but as being engaged to Christ that he shall not be frustrate of the reward of his Sufferings but have a Seed to glorifie him for ever Therefore doth Christ not only constantly preserve them by his Spirit but doth leave also that burden on the Father Father keep those whom thou hast given me Joh. 17. 11. But Fourthly Jesus Christ promises and engages himself to his Father that he would bear all and suffer all that should be laid upon him and that he would ransom poor sinners and fully satisfie Divine Justice by his blood and death as you may see by comparing the Scriptures in the Isa 5â— 5 6. Joh. 10. 17. 18. cap. 15. 10. Luk. 24. 46. Heb. 10. 5 6 7 10. I have opened these Scriptures already Margin together The work of Redemption could never have been effected by silver or gold or by prayers or tears or by the blood of Bulls or Goats but by the second Adam's obedience even to the death of the Cross Remission of sin the favour of God the heavenly Inheritance could never have been obtained but by the procious blood of the Son of God The innocent Lamb of God was slain in typical prefigurations from the beginning of the world and slain in real performance in the fulness of time or else fallen man had layen under guilt and wrath for ever The heart of Jesus Christ was strongly set upon all those that his Father had given him and he was fully resolved to secure them from Hell and the Curse whatever it cost him and seeing no price would satisfie his Father's Justice below his Blood he lays down his life at his Father's feet according to the Covenant and Agreement of old that had past between his Father and himself But Fifthly The Lord Jesus Christ was very free ready willing and careful to make good all the Articles of the Covenant on his side and to discharge all the works agreed Joh. 12. 49 50. cap. 17. 6. on for the Redemption and Salvation of the Elect Joh. 17. 4. I have finished the work that thou gavest me to do There was nothing committed to Christ by the Father to be done on earth for the purchasing of our Redemption but he did finish it so that the Debt is paid Colos 2. 14 15. Heb. 2. 14. Justice satisfied and sin Satan and death spoiled of all their hurting and destroying power By the Covenant of Redemption Christ was under an obligation to die to Dan. 9. 24. satisfie to Divine Justice to pay our debts to bring in an everlasting Righteousness to purchase our Pardon and Heb. 9. 12. to obtain eternal Redemption for us all which he compleated and finished before he ascended up to glory And Act. 1. 9 10 11. without a peradventure had not Jesus Christ kept touch with his Father had not he made good the Covenant the Compact the Agreement on his part his Father would never have given him such a welcome to heaven as he did nor he would never have admitted him to have sat down Heb. 1. 3. Rom. 8 34. Colâ—s â— 1. Hâ—b 8. 1. cap. 10. 12. 1 â—et 3. 22. on the right hand of the Majesty on high as he did The right hand is a place of the greatest honour dignity and safety that any can be advanced to But had not Jesus Christ first purged away our sins he had never sat down on the right hand of his Father Christ's advancement is properly Mat. 26. 64. Act. 7. 56. of his Humane Nature That Nature wherein Christ was crucified was exalted for God being the Most High needs not be exalted yet the Humane Nature in this exaltation is not singly and simply considered in it self but as united to the Deity so that it is the Person consisting of two Natures even God-man which is thus dignified For as the Humane Nature of Christ is inferiour to God and is capable of advancement so also is the person consisting of a Divine and Humane Nature Christ as the Son of God the second Person of the sacred Trinity is in regard of his Deity no whit inferiour to his Father but every way equal yet he assumed our nature and became a Mediator betwixt God man he humbled himself and made himself inferiour to his Father his Father therefore hath highly exalted him Phil. 2. 8 9. and set him down on his right hand If Christ had not Eph. 1. 20. expiated our sins and compleated the work of our Redemption he could never have sat down on the right hand of God Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God This verse is added in opposition to the former as is evident by the first Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the former verse it was proved that the Sacrifices which were offered under the Law could not take away sins This verse proveth that there is a Sacrifice which hath done that that they could not do The Argument is taken from that Priest's ceasing to offer any more Sacrifices after he had offered one whereby is implyed that there needed no other because that one had done it to the full sin was taken away by Christ's Sacrifice for thereby a Ransom was paid
Let us consider the promise which the father engageth to perform on his part the son must ask and the father will give He will give him the heathen for his Psal 2. 8. inheritance and the uttermost parts of the earth for his possession An allusion to great Princes when they would shew great affection to their Favourites they bid them ask what they will as Ahasuerus did and as Herod did that Esâ—â— 5. 3. Maâ— 6. 23. Isa 49 6. Mâ—t. 28. 18. â—al 2. 10 11. Psal 40. 6. 7 8. is he shall both be the Lord's salvation to the ends of the earth and have all power given him in heaven and earth so that all knees shall bow to him and every tongue shall confess him to be Lord. In the other Text before mentioned Psal 40. Christ declares his compliance to the agreement and his subscribing the Covenant on his part when he came into the world as the Apostle explains it Heb. 10. 5. c. Mine ears saith he hast thou digged or pierced Lo I come to do thy will as if he had said oh father thou dost engage me to be thy servant in this great work of saving sinners Loe I come to do the work I here covenant and agree to yield up my self to thy disposing and to serve thee for ever it seems to be an allusion to the master's boring through the servants ear Exod. 21. 6. Among the Jews only one ear was bored but in this Psal 40. 6. Here are ears in the plural number a token of that perfect and desirable subjection which Christ as Mediator was in to his father But for a more clear distinct and full opening of the Covenant of Redemption or that blessed compact between God the father and Jesus Christ which is a matter of grand importance to all our souls and considering that it is a point that I have never yet treated of in pulpit or press I shall therefore take the liberty at this time to open my self as clearly and as fully as I can And therefore thus If you ask me what this Covenant of Redemption Qu. is I answer in the general That a Covenant is a mutual Ans agreement between parties upon articles or propositions on both sides so that each party is tied and bound to perform his own conditions This description holds the general nature of a Covenant and is common to all Covenants publick and private divine or humane But Secondly and more particularly I answer The Covenant of Redemption is that federal transaction or mutual The Covenant of Redemption defined stipulation that was betwixt God and Christ from everlasting for the accomplishment of the work of our Redemption by the mediation of Jesus Christ to the eternal honour and unspeakable praise of the glorious grace of God Or if you please take it in another form of words thus It is a compact bargain and agreement between God the father and God the son designed Mediator concerning the conversion sanctification and salvation of the Elect through the death satisfaction and obedience of Jesus Christ which in due time was to be given to the father But for the making good the definition I have laid down I must take lieve to tell you That there are many choice Scriptures which give clear intimation of such a federal transaction between God the father and Jesus Christ in order to the recovery and everlasting happiness and salvation of his Elect. I shall instance in the most considerable of them The first is this Gen. 3. 15. And I will put enmity between The first Proof thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise its heel Here begins the book of the Lord's Wars God's battels The Scriptures are called the book of the Battels of the Lord. Numb 21. 〈◊〉 This is spoken of that holy enmity that is between Christ and the Devil and of Christ's destroying the Kingdom and power of Satan For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil Heb. 2 14. God by way of threatning told Satan that the seed of the deceived woman should overmatch him at last and should break in pieces his power and crafty plots he gives Satan lieve to do his worst and proclaims an open and an utter enmity between Christ and him From this Scripture some conclude that Christ covenanted from Eternity to take upon him the seed of the woman and the sinless infirmities of our true humane nature and under those infirmities to enter the lists with Satan and to continue obedient through all his afflictions temptations and trials to the death even to the death of the cross And Phil. 2. 8 9. that God the father had covenanted with Christ that in case Christ did continue obedient through all his sufferings temptations and trials that then his obedience to the death should be accounted as full satisfaction to divine justice for all those wrongs and injuries that were done to God by the sins of man Christ must die or else he could not have been the Mediator of the new Covenant through death Heb. 9. 15 16. But The Second Sripture is that Isa 42. 6. The Lord hath The second Prooâ— called thee in righteousness and with hold thine hand and will keep thee and give thee for a Covenant of the people fâ—r a light of the gentiles Thus God speaks of Christ In this Chapter we have a glorious Prophecy of Christ our Redeemer here are four things prophâ—cied of him 1. The Divine call whereby he was appointed to the work of our Redemption vers 1. Behold my servant whom I uphold mine elect in whom my soul delighteth I have put my spirit upon him he shall bring forth judgment to the gentiles Jesus Christ would not yea he could not he durst not thrust himself upon this great work or engage in this great work 'till he had a clear call from heaven 2. Here you have the gracious carriage and deportment of Christ in the work to which he was called this is fully set down vers 2 3 4. He shall not cry nor lift up nor cause his voice to be heard in the street He shall come clothed with majesty and glory and yet full of meekness A bruised reed shall he not break and the smoaking flax shall he not quench he shall bring forth judgement unto truth In the words there is a Meiosis he will not break that is he will bind up the bruised reed he will comfort the bruised reed he will strengthen the bruised reed Christ will acknowledg and encourage the least degrees of grace he will turn a spark of grace into a flame a drop into a sea c. He shall not fail nor be discouraged These words shew his Kingly courage and magnanimity
Redemption bringing in the father and the son as conferring and agreeing together about the terms of it and the first thing agreed on between them is the price and the price that God the father stands upon is blood and that not the blood of Bulls and Goats but the blood of his son which was the best the purest and the Hâ—b 10. 4. cap. 9 22. Jâ—h 10. 11 15 17. 18. Jâ—â— 1. 29. 1 Pet. 1. 18 19. noblest blood that ever run in veins Now Christ to bring about the redemption of fallen man is willing to come up to the demands of his father and to lay down his blood The Scripture calls the blood of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious blood Oh! the vertue in it the value of it through this Red Sea we must pass to heaven Sanguis Christi clavis coeli Christ's blood is heaven's key Isal 116. 15. Precious in the sight of the Lord is the blood of the Saints and truly precious in the sight of the Saints is the blood of Christ Vna guttula plus valet quam coelum terra Luther One little drop is more worth than heaven and earth Christ's blood is precious blood in regard of the dignity of his person it is the blood of God himself it is the blood Act. 20. 28. of that person who is very God as well as very man Christ's blood was noble blood and therefore precious he came of the race of Kings as touching his manhood but being withal the soh of God This renders his nobility Isa 19. 11. matchless and peerless It was Pharaoh's brag that he was the son of ancient Kings who can lay claim to this more than Christ who can challenge this honour before him he is the son of the ancientest King in the Dan. 7. 9 13 2â— world he was begot a King from all Eternity and the blood of good Kings is precious Thou art worth ten thousand 2 Sam. 18. 3. of us said David's subjects to him and therefore they would not suffer him to hazard himself in the battâ—l The nobleness of his person did set a high rate upon his blood and whom doth this argument more commend unto us than Christ And the blood of Christ is precious blood in regard of the vertues of it by this blood God and man are reconciled by this blood the chosâ—n of God are redeemed It was an excellent saying of Leo The effusion of Christ's blood is so rich and available that Leo de pâ—s sâ—rm 12. c. 4. if the whole multitude of captive sinners would believe in their Redeemer not one of them should be detained in the Tyrant's chains This precious blood justifiâ—s our Act. 13. 38 39. Râ—m 3. 24 25. 1 Jâ—h 1. 7. 1 Iâ—â—s 1. 10. persons in the sight of God it frees us from the guilt of sin and it frees us from the reign and dominion of sin and it frees us from the punishments that are due to sin it saves us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that wrath that is to come Now were not Christ's blood of infinite value and vertue it could never have produced such glorious effects the blood of Christ is precious beyond all account and yet our Lord Jesus did not think it too dear a price to pay down for his Saints God the father would be satisfied with no other price and therefore God the son comes up to his father's price that our Redemption might be sure But Secondly Observe that God rejects all ways of satisfaction by men Could men make as many prayers as there be stars in heaven and drops in the Sea and could they 1 Cor. 13. 3. weep as much blood as there is water in the Ocean and should they give all their goods to the poor and their bodies to be burnt as some have done yet all this would not satisfie for the least sin not for an idle word not for a vain thought Heb. 10. 5. Sacrifice and offering thou wouldst not that is thou wilt not accept of them for an expiation and satisfaction for sin as the Jews imagined The Apostle shews the impotency and insufficiency of legal sacrifices by God's rejecting of them the things here set down not to be regarded by God as sacrifices offerings burnt offerings and sacrifices for sin together with other legal ordinances comprised under them do evidently demonstrate that God regards none of those things in a way of satisfaction they are no current price they are no such pay that will be accepted of in the Court of heaven Remission of sin could never be obtained by sacrifices and offerings nor by prayers tears humblings meltings watchings fastings penances pilgrimages c. Remission of sins cost Christ dear though it cost us nothing Remission of sins drops down from God to us through Christ's wounds and swims to us in Christ's blood It was well said by one of the Ancients I have not whence Ambros de Jacob 〈◊〉 〈◊〉 lib. 1. cap. 6. pag. 290 291. I may glory in my own works I have not whence I may boast my self and therefore I will glory in Christ I will not glory that I am righteous but I will glory that I am redeemed I will glory not because I am without sin but because my sins are forgiven I will not glory because I have profited or because any hath profited me but because Christ is an Advocate with the father for me but because the blood of Christ is shed for me Certainly the Popish Doctrine of man's own satisfaction in part for his sins is most derogatory to the blood and to the plenary and complete satisfaction of Jesus Christ But Thirdly Observe that nothing below the obedience and sufferings of Christ our Mediator could satisfie divine Justice Heb. 10. 5. But a body hast thou prepared me the Hebrew text Psal 40. 7. saith Thou hast boared through mine ears but the Apostle follows the Greek Translation seeing the same sence is contained in both Christ having declared what his father delighted not in he further sheweth affirmatively what it was wherein he rested well pleased in these words but a body hast thou prepared me In this phrase A body hast thou prepared me Christ is brought in speaking to his father By body is meant the humane nature of Christ Body is Synecdochically put for the whole humane nature consisting of body and soul the body was the visible part of Christ's humane nature A body is fit for a sacrifice fit to be slain fit to have blood shed out of it fit to be offered up fit to be made a price and a ransom for our sins and fit to answer the types under the Law Pertinently therefore to this purpose is it said of Christ He himself bare our sins 1 Pâ—t 2. 24. Hâ—b 2. 9 14 17. in his own body and those infirmities wherein he was made like unto us were most conspicuously evidenced in his body and hereby
Christ was manifested to be a true man he had a body like ours a body subject to manifold infirmities yea to death it self That body which Christ had is said to be prepared by God the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated prepared is a Metaphor from Mechanicks who do artificially fit one part of their work to another and so finish the whole God fitted his son's body to be joyned with the Deity and to be an expiatory sacrifice for sin The word prepared implies that God the father ordained formed and made fit and able Christ's humane nature to undergo suffer and fulfil that for which he was sent into the world God the father is here said to have prepared Christ a body because Christ having received of his father the humane nature out of the flesh and blood of the Virgin Mary by the power of the Mat. 1. 20. Luk 1. 31. 35. Holy Ghost here gives up the same unto the service of his father to do to suffer to die that he might be a sacrifice of expiation for our sins As for the words of the Psalmist Psal 40. 6. Mine ear hast thou opened Heb. digged open It is a proverbial manner of speech whereby there is implyed the qualifying or fitting a man unto obedience in service the ear or the opening of the ear Isa 50 5. Job 3. 16. being an emblem or symbol or a Metaphorical sign of obedience Now St. Paul following the translation of the Septuagint and being directed by the spirit of God expounds this of God's sanctifying and fitting a body unto Christ wherein hs was obedient even unto the shameful death of the Cross These words thou hast bored through mine ears do import that Christ now becoming man gives up himself to be a willing servant of his father to obey him unto the death of the cross And it is a similitude taken from the servants of the Hebrews who after that they had served their masters six years would not depart out of their master's service the seventh year but abide in it continually until death for a testimony whereof their ear was bored thorow on the posts of the door as may be seen Exod. 21. 6. It is therefore as much as if he should say thou hast given me a body that is willing and ready in thy service even unto death But to conclude this head the Apostle speaking of disanulling the sacrifice of the Law he uses this word body to set out a sacrifice which should come in stead of the legal sacrifices to effect that which the legal sacrifices could not effect But Fourthly Observe that Christ our Mediator freely and readily offers himself to be our pledg and surety Then said I lo I come to wit as surety to pay the ransome and to do thy will O God Every word carrieth a special emphasis as 1. The time Then even so soon as he perceived that his father had prepared his body for such an end then without delay this speed implyeth forwardness and readiness he would lose no opportunity 2. His profession in this word said I he did not closely secretly timorously as being ashamed thereof but he maketh profession before-hand 3. This note of observation Lo this is a kind of calling Angels and men to witness and a desire that all might know his inward intention and the disposition of his heart wherein was as great a willingness as any could have to any thing 4. An offering of himself without any enforcement or compulsion this he manifesteth in this word I come 5. That very instant set out in the present tense I come he puts it not off to a future and uncertain time but even in that moment he saith I come 6. The first person twice expressed thus I said I come he sendeth not another person nor substituteth any in his room but he even he himself in his own person cometh All which do abundantly evidence Christ's singular readiness and willingness as our surety to do his father's will though it were by suffering and by being made a sacrifice for our sins God's will was the rule of Christ's active and passive obedience Jesus Christ our only Mediatour and surety by free and ready obedience and death did make a proper real and full satisfaction to God's justice for the sins of all the Elect. Christ hath by his death and blood as an invaluable price of our redemption made sure the favour of God the pardon of our sins and the salvation of our souls Christ hath freed his chosen from all temporal spiritual and eternal punishments properly so called so that now the mercy of God may embrace the sinner without the least of wrong to his truth or justice But Fifthly Observe that Jesus Christ our surety does not only agree with his father about the price that he was to lay down for our redemption but also agrees with his father about the persons that were to be redeemed and their sanctification Heb. 10. 10. By the which will that is by the execution of which will by the obedience of Christ to his heavenly father we are sanctified through the offering of the body of Jesus Christ once for all Jesus Christ agrees with the father that all those shall be sanctified for whom he has suffered and satisfied The vertue efficacy and benefit of that which ariseth from the aforesaid will of the father and of the son is expressed under this word sanctified To pass by the notation and divers acceptations of this word sanctified let it suffice to tell you It is not here to be taken as distinguished from justification or glorification as it is else where taken but 1 Cor. 1. 30. cap. 6. 11. so as comprising under it all the benefits of Christ's sacrifice In this general and large extent it is sometimes Heb. 10. 14. cap. 2. 11. A◠26. 18. taken only this word sanctified here gives us to understand that perfection consisteth especially in holiness for he expresseth the perfection of Christ's sacrifice under the word sanctified which implyeth a making holy this Eccles 7. 31. was that special part of perfection wherein man was made at first and whereunto the Apostle alludeth where Eph. 4. 2◠he exhorteth To put on that new man which after God is created in righteousness and true holiness for this end Christ gave himself even unto death for his Church that he might sanctifie it The principal thing under this Eph. 5. 25. word sanctified in this place is that Christ's sacrifice maketh perfect in this respect Christ's sacrifice is here opposed to the legal sacrifices which could not make perfect So that Christ's sacrifice was offered up to do that which they could not do for this end was Christ's sacrifice surrogated in the room of the legal sacrifices now this surrogation had been in vain if Christ's sacrifice had not made us perfect if the dignity of his person that was offered up and his
15. 25. waters of Marah that made them sweet This water became sweet for the use and service of the Israelites for a time only and remained not always sweet after as appears by Plinies Natural History who makes mention Plin. Natural History â—â— 6. cap. 29 of those bitter waters in his time But the Redemption that we have by Jesus Christ does for ever sweeten all the bitter trials and afflictions that we meet with in this world The Jewish Doctors say that this tree was bitter and they give us this note upon it That it is the manner of the blessed God to sweeten that which is bitter by that which is bitter I shall not dispute about the truth of their notion but this I may safely say that it is the manner of the blessed God to sweeten our greatest troubles and our sharpest trials by that Redemption that we have by Jesus Christ And thus you see the excellent properties of that Redemption that Jesus Christ by Covenant or compact with his father was engaged to work for us But The Fourth Proposition is this viz. That the blessed and glorious titles that are given to Jesus Christ in the holy Scriptures do clearly and strongly evidence that there was a Covenant of Redemption passed between God the father and Jesus Christ He is called a Mediatour of the Covenant of reconciliation interceding for and procuring of it and that not by a simple intreaty but by giving himself over to the father calling for satisfaction to justice that reconciliation might go on for paying a compensatory price sufficient to satisfie divine justice for the Elect There is one God and one Mediatour between 1 Tim. 2. 5 6. God and man to wit God incarnate the man Christ Jesus who gave himself a ransom for all to wit his Elect children to be testified in due time Let me glance a little upon the words One Mediatour between God and men in the Greek it is one Mediatour of God and men which may refer either to the two parties betwixt which he deals pleading for God to men and for men to God or to the two natures Mediatour of God having the divine nature and of men having the humane nature upon him one Mediatour not of Redemption only as the Papists grant but of intercession too we need no other master of requests in heaven but the man Christ Jesus who being so near us in the matter of his incarnation will never be strange to us in the business of intercession A ransom the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a counter price such as we could never have paid but must have remained and even rotted in prison but for our all-sufficient surety and Saviour The ransom that Christ paid was a real testimony of his Mediatorship betwixt God and man whereby he reconciled both The man Christ Jesus Paul speaks not this to exclude his divinity from this office of Mediatorship for he is God manifested in the flesh and God hath 1 Tim 3. 16. Act. 20 28. purchased his Church by his own blood But to shew that in his humane nature he paid the ransom for us and that as man he is like unto us and therefore all sorts and Heb. 2. 10. ranks of men have a free access by faith unto him and to his sacrifice He is also called a Redeemer I know that Job 19. 25. my redeemer liveth The word Redeemer in the Hebrew is very emphatical Goel for it signifieth a kinsman near allied unto him one that was bone of his bone and flesh Some read the words thus I know that my kinsman or he that is near to me liveth Ruth 3. 9 12 13. cap. 4. 4 5. of his flesh Christ is of our kindred by incarnation and redeems us by his passion The words are an allusion to the Ceremonial Law where the nearest kinsman was to take the wife and buy the land we were Satan's by na-nature but Christ our brother our kinsman hath redeemed Joh. 20. 17. us by the price of his own blood and will deliver us from hell and bring us to the inheritance of the saints 1 Pet. 1. 3 4. â—â—los 1. 12. in light and therefore deserves the name of a Redeemer Jesus Christ is near very near yea nearest of kin to us Eph. 5. 30. he is flesh of our flesh and bone of our bone and blood of our blood For as much as the children are partakers of Heb. 2. 14 flesh and blood he also himself took part of the same Now 't is evident by the old Law of Redemption that the nearest kinsman was under a special obligation to redeem as you may see by comparing Ruth 3. 12 13. with cap. 4. 4 5. Boaz was a kinsman and had right to redeem yet because there was a nearer kinsman he would not engage himself but upon his refusal If thou wilt redeem it redeem it but if thou wilt not redeem it then tell me that I may know for there is none to redeem it besides thee and I am after thee Now Jesus Christ is nearest of kin to us and therefore upon the strictest terms and Laws of Redemption he is Goel our Redeemer If we consider Jesus Christ as a kinsman a brother we must say that he had not only a right to redeem us but that he was also under the highest obligation to redeem us There is a double way of redeeming persons 1. By force and power thus when Lot was taken prisoner by those four Kings that Gen. 14. 14 16. came against Sodom Abraham armed his servants and by force and power redeemed them â—â— we were all Satan's prisoners Satan's captives but Christ our nearest kinsman 2 Tim. 2. 25. our brother by spoiling principalities and powers rescues us out of that Tyrant's hand 2. There is a Redemption Colâ—s 2. 15 by price or ransom to redeem is to buy again 1 Cor. 6. 20. Ye are bought with a price cap. 7. 23. Ye are bought with a price the word price is added not by a Pleonasmus but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intimate the excellency and dignity of the price wherewith they were bought which was not silver or gold but the precious blood of Christ as 1 Pet. 1. 18 19 of a Lamb without blemish and without spot Ye are bought with a price that is ye are dearly bought by a price of inestimable value but of this before Again sometimes Christ is called the surety of a better covenant By so much Heb. 7. 22. was Jesus made a surety of a better Testament so called from the manner of the confirmation of it viz. by the death of Christ Look as Christ was our surety to God for the discharge of our debt the surety and debtor in law are reputed as one person so he is God's surety to us for the performance of his promises The office of a surety being applied to Christ sheweth that he hath so far
he was the true Messiah and of the father's installing him into that office of a Redeemer So Joh. 6. 38. I came down from heaven not to do mine See Joh. 10. 17. câ—p 16. 27. own will but the will of him that sent me In this verse Christ declares in the general that his errand into the world is to do his father's will who sent him and not his own which is not to be understood that as God he hath a different and contrary will to the fathers though as man he hath a distinct and subordinate will to his but the meaning is he came not to do his own will only as the Jews alledged against him but the father 's also and that in this work he was the father's Commissioner sent to do what he had entrusted him with and not as the Jews gave out that he was one who did that for which he had no warrant Christ in entertaining them that come to him as in vers 37. is not only led thereunto by his own mercy and bounty and love towards them as the reward of all his sufferings but doth also stand obliged thereunto by vertue of a Commission and trust laid upon him by the father and accepted and undertaken by him therefore he doth mention the will of him that sent him as a reason of his fidelity in this matter By what has been said it is most evident that God the father had thâ— first and chief hand in the great work of our Redemption It is good to look upon God the father as the first projector of our happiness and blessedness that we may honour the father as we honour the son and love the father as we love the son and value the father as we value the son admire the father as we admire the son and exalt the father as we exalt the son and cleave to the father as we cleave to the son c. I have a little the longer insisted on this propositon because commonly we are more apprehensive of the love of the son than we are of the love of the father that I may the more heighten your apprehensions of the father's love in the great work of Redemption Ah! what amazing love is this that the thoughts of the father that the eye of the father that the heart of the father should be first fixed upon us that he should begin the treaty with his son that he should make the first motion of love that he should first propose the Covenant of Redemption and thereby lay such a sure foundation for man's recovery out of his slavery and misery To speak after the manner of men the business from Eternity lay thus here is man saith God the father to his son fallen from his primitive purity glory and excellency into a most woful gulf of sin and misery he that was once a son is now become a slave he that was once a friend is Eâ—h 2. 12 13. now become an enemy he that was once near us is now afar off he that was once in favour is now cast off he Gen. 1. 26 27. that was once made in our image has now the image of Satan stamp'd upon him he who had once sweet communion with us has now fellowship with the Devil and his Angels Now out of this forlorn estate he can never deliver himself neither can all the Angels in heaven deliver him now this being his present case and state I make this offer to thee O my son If in the fulness of Phil. 2. 7 8. Isa 63. 3. Gal. 3. 13. time thou wilt assume the nature of man tread the wine-press of my wrath alone bear the curse shed thy blood die suffer satisfie my justice fulfil my Royal Law then I can upon the most honourable terms imaginable save fallen man and put him into a safer and happier condition than ever that was from whence Adam fell and give thee a noble reward for all thy sufferings Upon this Jesus Christ replies O my father I am very ready and willing to do to suffer to die to satisfie thy justice to comply with thee in all thy noble motions and in all thy gracious and favourable inclinations that poor sinners may be sanctified and saved made gracious and glorious 1 Thes 1. ult Heb. 10. 10. 14. Psal 40. 6 7. holy and happy that poor sinners may never perish that poor sinners may be secured from wrath to come and be brought into a state of light life and love I am willing to make my self an offering and Loe I am come to do thy will O God Thus you see how firstly and greatly and graciously the thoughts of God have been set at work that poor sinners may be for ever secured and saved But The Seventh Proposition is this It was agreed between Gen. 3. 15. 1 Joh. 3. 8. Aâ—t 2. 30. cap. 3. 22. Isa 7. 14. cap. 9. 6. Dâ—ut 18. 15 18. Gal. 4. 4. â—em 8. 3. the father the son that Jesus Christ should be incarnate that he should take on him the nature of those whom he was to save and for whom he was to satisfie and to bring to glory Christs incarnation was very necessary in respect of that work of Redemption that he by agreement with the father had undertaken he had engaged himself to his father that the would redeem lost sinners and as their surety make full satisfaction By the fall of Adam God and man was fallen out they were at variance at enmity at open Râ—m 8. 7. hostility so that by this means all intercourse between heaven and earth was stopped and all trading between God and us ceased Now to redress all this and to make an atonement a Mediatour was necessary now this office belonged unto Jesus Christ both by his father's Heb. 10 5 6 7. ordination and his own voluntary susception and for discharge of it a humane nature was very requisite there was an absolute necessity that Christ should suffer partly because he was pleased to substitute himself in the sinner's stead and partly because his sufferings only could be satisfactory But now unless Christ be incarnate how can he suffer the whole lies thus without satisfaction no Redemption without suffering no satisfaction without flesh no suffering Ergo Christ must be incarnate The Joh. 1. 14. word must be made flesh And so Heb. 2. 14 16. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil For verily he took not on him the nature of Angels but he took on him the seed of Abraham 1 Tim. 3. 16. Without controversie great is the mystery of godliness God was manifested in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory This is only
applicable to the person of Christ He that by his office is to be Emmanuel God with us he must in regard of his person be Emanuel also that is God-man in one person He that by office is to make peace between God and man he must be God-man he that by office is to stand and minister between God and men he must be God and Heb. 2. 17 18. cap. 4. 15 16. man that so he might not be only zealously faithful towards God's justice but also tenderly merciful towards men's errours Look as he must be more than man that he may be able so to suffer that his sufferings may be meritorious that he may go through-stitch with the work of Redemption and triumph over death Devils difficulties discouragements curse hell wrath c. All which Christ could never have done had he been but a mere man So it was requisite that he should be man that he might be in a capacity to suffer die and obey for these are not works for one who is only God A God only cannot suffer a man only cannot merit God cannot obey man is bound to obey wherefore Christ that he might obey and suffer he was man and that he might merit by his obedience and suffering he was God-man now such a person and only such a person did the work of Redemption call for That is a mighty Scripture Phil. 2. 6 7. Who being in the form of God thought it no robbery to be equal with God here 's Christ's pre-existing in the nature of the Godhead and then after comes his manhood But made hiâ—self of no reputation Greek he emptied Isa 53. 6. 9. himself as it were of his divine dignity and majesty he did disrobe himself of his glory and became a sinner both by imputation and reputation for our sakes for our salvation and took upon him the form of a servant and was made in the likeness of men All this Christ did upon his father's prescription and in pursuit of the great work of Redemption The blessed spirit fitted the man Christ Jesus to be a meet Mediatour and Redeemer for poor sinners The spirit formed the nature of man Luk. 1. 35. Gal. 4. 4. of the substance of the Virgin after an extraordinary manner for the service of the Lord Christ he sanctined the humane nature which Christ assumed after such a perfect manner that it was free from all sin in the very Luk. 1. 35. moment of conception he united this pure humane nature with the divine in the same person the person of the Heb. 10. 5. son of God that he might be a fit head Mediatour and Redeemer for us But The Eighth Proposition is this viz. That there were commandments from the father to the son which he must obey and submit to God the father did put forth his paternal authority and lay his commands upon his son to engage in this great work of redeeming and saving poor sinners souls he had a command from the father what to teach his people as the Prophet of the Church For I have not spoken of my self saith Christ but the father which sent me he gave me a commandment what I should say and Joh. 12. 49. what I should speak Christ declares that he had received a Commission from the father who sent him concerning his Doctrine and what to say and speak and that he was perswaded that this Doctrine delivered to him by the father points out the true way to eternal life and that he had exactly followed this Commission in preaching both for matter and mannor The two words of saying Between saying and speaking there is this difference saith à Lapide that to say is to teach and publish a thing gravely to speak is familiararly to utter a thing and speaking may be taken comprehensively pointing out all the ways of delivering his commission by set and solemn preaching or occasional conferences and the whole subject matter of his preaching in precepts promises and threatnings and so it will 〈…〉 port that his commission from the father was full both for matter and manner and his discharge thereof answerable Christ is a true Prophet who speaks neither more or less in the Doctrine of the Gospel than what was the father's will should be delivered to us For whatsoever I speak even as the father said unto me so I speak Christ keeps close to his Commission without adding or diminishing and herein Christ's practice should be every faithful minister's patternâ— Again Christ had a command to lay down his life for those that were giu 〈…〉 No man taketh it from Joâ— 1â— 18. me but I lay it down of my self I have power to lay it down and I have power to take it again this commundment have I received of my father The father is so well pleased with the reconciliation of lost sinners that he loveth Christ for the undertaking thereof and is fully satisfied with his suffering for attaining that end in both these respects it holds good Therefore doth my father love me because I lay down my life vers 17. The father is pleased with him that he undertook this service and is content with his death as a sufficient ransom Christ having laid down his life for the Redemption of lost man did take it again as a testimony that the father was satisfied with his sufferings Now the way of the accomplishment of our Redemption was agreed on betwixt the father and the son before the accomplishment thereof Therefore saith he this commandment have I received of my father which Psal 40. 6 7. with Heb. 10. 6 7 8. makes it clear that he came into the world fully instructed about carrying on the work of Redemption It pleased Christ to suffer death not only voluntarily but in a way of subjection to his father's command that so the merit thereof might every way be full and acceptable to the father for this commandment have I received he was content to be a servant by paction that so his sufferings might be accepted for his people And so when Christ was going to die he saith That the world may know that I love the Joh. 14. 31. father and as the father gave me commandment even so I do arise let us go hence As if he had said power is permitted to Satan and his accomplices to persecute me to death that dying for man's Redemption the world may see the obedience and love I bear to the father who hath thus determined All that Christ suffered for the Redemption of sinners was by the order and at the command of the father who did covenant with him concerning this work For as the father gave me a commandment even so do I In this Scripture as in a crystal-glass you may see that Christ did enter the lists in his sufferings with much willingness and alacrity with much courage and resolution that so he might commend his love to us and encourage
it is sure that Christ is glorified But In the fourth place let us seriously consider of the Articles agreed on between the father and the son let us weigh well the promises that God the father makes to Jesus Christ and the promises that Jesus Christ makes to the father for the bringing about our reconciliation and Redemption that so we may the more clearly see how greatly both the heart of the father and the heart of the son is engaged in the salvation of poor sinners souls Now there are Seven things which God the father promiseth to do for Jesus Christ upon his undertaking the work of our Redemption First That he will give him the spirit in an abundant measure The spirit of the Lord shall rest upon him the spirit sa 11. 12. of wisdom and understanding the spirit of counsel and might the spirit of knowledg and of the fear of the Lord God the father fits Jesus Christ for the work of Redemption by a large effusion of the Graces and gifts of the spirit upon him The spirit of the Lord shall not only come upon Christ but rest and abide with him the holy spirit shall take up in a more special yea singular manner its perpetual and never interrupted or eclipsed residence with him and in him God the father promises that Christ shall in his humane nature be filled with all the gifts and graces of the Holy Ghost that he may be as an everlasting treasure and as an overflowing fountain to all his people So Isa 42. 1. Behold my servant whom I uphold mâ—â—â—â— elect in whom my soul delighteth I have put my spirit upon him he shall bring forth judgment to the Gentiles So Isa 61. 1. The spirit of the Lord is upon me So Joh. 3. 34. God giveth not the spirit by measure unto him Christ as Mediator is endued with the spirit for the discharge of that office and though Christ as man hath not an infinite measure of the spirit though indeed in that person the fulness of the Godhead dwells as being God also for that were to be no more man but God Yet the gifts and graces of the spirit are poured out upon the man Christ in a measure far above all creatures for though Celos 2. 10. every believer be compleat in him yet for what is inherent â— Cer. 12. 4. Eph. 4. 7. in him they have but some gifts of the spirit but Jesus Christ had all sorts of gifts They had gifts for some particular uses but he had gifts for all uses they have a measure of gifts which are capable of encrease he above measure so much as the humane nature is capable of which though it be finite in it self yet it cannot be measured nor comprehended by us So much is imported in that God giveth not the spirit by measure to him being understood of his manhood Though as we said if we Celes 1. 19. cap. 2. 3 9. speak of his person he hath the spirit infinitely and without measure This fulness became Christ as man that he might be a fit temple for the Godhead and as a Mediatour that he might be the universal head of his Church and store-house of his people that from him as from a common person spiritual root or principle the Holy Ghost with his gifts and graces might be communicated Psal 68. 18. to us He received gifts for men yea for the rebellious also that the Lord God might dwell among them of his fulness Joh. 1. 16. 1 Cor. 15. 45. we receive grace for grace The first Adam was a living soul but the second Adam is a quickening spirit In the man Christ Jesus there is a Treasury and fulness of grace and glory for us he is the Lord-keeper of all our lives of all our souls of all our comforts and of all 2 Tim. 1. 12. our graces and he is the Lord-Treasurer of all our spiritual durable and eternal riches we lost our first stock Prov. 8. 18. by the fall of Adam God put a stock into our own hands and we soon proved Bankrupts and run out of stock and block Now since that fatal fall God will trust us no more but he hath out of his great love and noble bounty put a new stock of grace and glory for us into the Isa 9. 6. Heb. 7. 25. Colos 2. 3. hands of Jesus Christ who is mighty who is able to save to the uttermost and in whom are hid all the treasures of wisdom and knowledg Christ was more capable by infinite degrees of the fulness of the holy Ghost than mere men were or could be and his employment being also infinitely beyond the employment of men the measure of the Holy Ghost's fulness in him must needs be accordingly beyond all measure Hence by way of Emphasis Joh. 1â— 15. Luk. 32 33. Act. 3. 22 23. Christ is called the anointed one of God The Kings Priests and Prophets among the Jews who were anointed were in their unction but types of Christ who is the great King Priest and Prophet of his Church and anointed above them all yea and above all the Apostles Prophets Evangelists Pastors Teachers and Believers under the New Testament ministration In Christ there is all kind of grace and it is in him in the highest and utmost degree that he might be able to manage all his offices and finish that work which God gave him to do and Joh. 17. 4. God hath filled him with his spirit that he might succesfully bring about the Redemption and salvation of sinners But Secondly God the father promiseth to invest Jesus Christ with a three-fold office and to anoint him and Isa 61. 1 2 3. cap. 33. 22. furnish him with what ever was requisite for the discharge of those three offices viz. his prophetical priestly and kingly offices Christ never forced himself into any of these offices he never intruded himself into any one office he never run before he was sent he never assumed any office till his father had signed and sealed his Commission Jâ—h 6. 27. Whatever Jesus Christ had acted without a Commission under his father's hand had been invalid and lost and God would one day have said to him who hath required this at thy hand In order to our spiritual sa 1. 12. A 〈◊〉 was a King 〈◊〉 a 〈◊〉 a Prieâ—t a was 2 King 〈◊〉 〈◊〉 but never â—et all tiâ—â— in any but in Christ alone and eternal recovery out of sin and misery it was absolutely necessary that whatever Christ did act as a Priest Prophet or King he should act by the authority of his father by a Commission under the Broad Seal of heaven Heb. 5. 5. so also Christ glorified not himself to be made an high priest but he that said unto him thou art my son These two conjunctions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also being joyned together are notes of a reddition or later part of a
comparison which is the application thereof this application may have reference either to the general proposition thus As no man taketh this honour unto himself so also nor Christ Or to the particular instance of Aaron thus As Aaron took not to himself that honour so nor Christ both tend to the same end The High Priesthood was an honour for Christ to have taken that to himself without a Commission from his father had been to glorifie himself by conferring glory and honour upon himself This negative that Christ glorified not himself is a clear evidence that Christ arrogated no honour to himself Christ would not arrogate honour to himself but rather wait upon his father that he might confer upon him what honour he saw meet Christ glorified not himself to be made an High Priest but his father glorified him in ordaining or commissionating him to be the High Priest In short to be made an High Priest is to be deputed or appointed and set a part to that function And thus was our Lord Jesus Christ made an High Priest he had never undertaken that office had he not been ordained to it by his father But that you may see Christ's threefold commission to his three-fold office Consider First That God the father promiseth to Jesus Christ 1. Heb. 2. 17 18. Psal 110. 4. an excellent royal and eternal Priesthood Heb. 7. 21. For those priests were made without an oath but this with an oath by him that said unto him the Lord sware and will not repent thou art a priest for ever after the order of Melchisedek Among the Jews in the times of the Old Testament they had an High Priest that was in all things to stand between God and them and in case any sinned to make an atonement for them Now look as the Jews had their High Priest so the Lord Jesus-Christ he was to be and he is the Apostle and the High Priest of our Christian profession as Aaron was of the Jews profession The Priestly office of Jesus Christ is erected and set up on Heb. 3. 1. By theâ— way you may take notice that the whole body of Anti-christianism is but an invasion upon the Priestly office of Christ What is the Popish Mass that unbloody sacrifice but a derogation from the sacrifice of Jesus Christ once upon the Cross and so a derogation from his Priestly Office What are all those Popish Penances and satisfactions injoyned but a derogation unto the satisfaction of Christ and so unto the Priestly office of Christ What is all their praying to Saints and Angels but a derogation unto the intercession of Christ and so unto the Priestly office God deputes Christ to his Priestly office as God and man yet Papists say that Christ is a Priest only in his humane nature God saith to his son Thou art a priest yet they make many Priests God makes his Son a Priest for ever yet they substitute others in his room God gave Christ to offer up but one sacrifice and that but once but they every day offer up many sacrifices in the Mass God gave Christ to offer up himself but they offer up bread and wine upon pretence that its the body and blood of Christ Christ's sacrifico was a bloody sacrifice but they stile theirs an unbloody sacrifice purpose for the relief of poor distressed sinners The work of the High Priest is to make reconciliation for the sins of the people In the times of the Old Testament the High Priest made an atonement for the people in case any man had sinned he brought a sacrifice his sins were laid upon the head of the sacrifice Once every year the High Priest did enter into the holy of holies and with the blood of the sacrifice did sprinkle the Mercy-Seat and laid the sins of the people upon the head of the Scape-Goat so made an Atonement for the people as is clear in that Levit. 16. 14. He shall take of the blood of the Bullock and sprinkle it with his finger upon the Mercy-seat eastward and before the Mercy-seat shall he sprinkle of the blood with his finger seven times And at vers 21. Aaron shall lye both his hands upon the head of the live Goat and confess over him all the iniquities of the children of Israel and all their transgressions and all their sins putting them upon the head of the Goat and shall send him away by the hand of a fit man into the wilderness and so he shall make an Atonement This was the work of the High Priest in case any had sinned to make an Atonement and satisfaction by the way of Type for the sins of the people The main scope of the Apostle in that Heb. 7. is to advance Christ his Priesthood above the Levitical Priesthood in order to which he premiseth this That those priests were made without an oath vers 20 The Apostle's third Argument to prove the excellency of Christ's Priestood above the Levitical is taken from the different manner of instituting the one and the other Christ's institution was more solemn than the Levites their institution was without an oath Christ's institution was with an oath The Argument may be thus framed That Priesthood which is established by an oath is more excellent than that which is without an oath but Christ's Priesthood is with an oath and theirs without Ergo It is here taken for granted that Christ was most solemnly instituted a Priest even by an oath yea by the oath of God himself which is the greatest and most solemn manner of institution that can be God's oath imports two things 1. An infallible certainty of that which he sweareth 2. A solemn authority and dignity conferred upon that which he instituted by oath Great and weighty matters of much concernment use to be established by oath hereby it appeareth that Christ's Priesthood is a matter of great moment and of much concernment This will appear the more evident if we consider the person who was made Priest viz. our Lord Jesus Christ who was the greatest person that could be Heb. 7. 28. therefore he is fitly called a great high priest Heb. 4. 14. Or if we consider the ends of Christ's Priesthood which were very weighty and that in reference both to God and man To God for the manifestation of his perfect justice infinite mercy almighty power unsearchable wisdom and other divine attributes which never were nor ever can be so manifested as in and by Christ's Priesthood To man that God's wrath might be averted his favour procured man's sin purged and he freed from all evil and brought to eternal happiness Or if we consider the benefits of Christ's Priesthood which are answerable to the foresaid ends Jesus Christ was appointed and made by the father The Apostle and High Priest of the Churches profession Heb. 3. 1 2. Wherefore holy brethren partakers of the heavenly calling consider the Apostle and High Priest of our profession Christ Jesus who