Father glorifie thou me with thine own self But Graciousness is attributed to the Covenant of Redemption 1. Efficiently or in regard of the efficient cause thereof the spring whence it came was Grace pure Grace and nothing else made it and gave it a being it was not only an act of will pleasure freedom and soveraignty but an act of gracious will and the good pleasure of his will that made it Eph. 1.5 Col. 1.19 2. Graciousness is attributed to this Covenant ultimately in regard that the ultimate end and scope thereof is the manifesting the glory of the richness and freeness of Grace t is a design of Grace that is driven and carried on in the Covenant of Redemption Eph. 1.6 To the praise of the glory of his grace wherein he hath made us accepted in the beloved 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began 3. Graciousness is attributed to the Covenant of Redemption because Grace was in it fundamentally the whole contrivance and dispensation of Grace is bottomed upon this eternal transaction and turns upon the hinge of this Compact betwixt Jehovah and Christ therefore all the mercies and faithfulness of the Lord that we are made to sing of within time are laid upon this foundation Psal 89.1 2 3 I will sing of the mercies of the Lord for ever with my mouth will I make known thy faithfulness to all generations For I have said mercy shall be built up for ever thy faithfulness shalt thou establish in the very heavens I have made a Covenant with my chosen 4. Graciousness may be attributed to the Covenant of Redemption because Grace was here originally for here the first draughts of pure soveraign free Grace and the unsearchable riches thereof were drawn and portrayed here is fountain-Grace and from thence came the streams here were the beginnings of that noble design of Grace laid and from hence did they come forth Col. 1.26 27 Even the mysterie which had been hid from ages and from generations but now is made manifest to his Saints To whom God would make known what is the riches of the glory of this mysterie among the Gentiles which is Christ in you the hope of glory 5. Graciousness is attributed to the Covenant of Redemption because Grace is here comprehensively even all that God hath been driving and acting upon the spirits of his people by the Gospel-covenant and Ordinances thereof and the work of his Spirit since the beginning of the world and all that he shall do until the day that the ransomed and redeemed company be perfected even the whole plot of Grace is all comprised in this eternal transaction with Christ and to it are we led as the comprehension of all Covenant-grace and mercy Isa 55.3 Incline your ear and come unto me hear and your soul shall live and I will make with you an everlasting Covenant even the sure mercies of David 6. Graciousness is attributed to this Covenant because Grace is here eminently and indeed if the comparison might be fitly made pure Gospel free Grace is more in the Covenant of Redemption than in the Covenant of Reconciliation for 't is in the Covenant of Redemption principally as water is in the fountain and in the Covenant of Reconciliation by participation and consequentially because God was in Christ reconciling the world to himself by that Covenant therefore he is now in Christ reconciling the world to himself by this Covenant of reconciliation 2 Cor. 5.19 20 21 God was in Christ reconciling the world unto himself not imputing their trospasses unto them and hath committed unto us the word of reconciliation Now then we are ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled unto God for he hath made him to be sin for us who knew no sin that we might be the righteousness of God in him 7. Graciousness is attributed to the Covenant of Redemption because Grace was therein exemplarily for hereby God did act Grace in Christ and made him a Samplar and the first copy of free Grace to all his brethren seed and heirs that they might share with him upon whom the first acts of eternal Covenant-love and Grace fell and that God might shew forth in him a pattern of Covenant-dealings and out letting of Covenant-favour and promises Psal 89.26 He shall cry unto me thou art my father my God and the rock of my salvation With Heb. 1.5 For unto which of the Angels said he at any time thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son Gal. 4.6 And because ye are Sons God hath sent forth the spirit of his Son into your hearts crying Abba father Col. 1.18 And he is the head of the body the Church who is the beginning the first-born from the dead that in all things he might have the preheminence Rom. 8.17 And if children then heirs heirs of God and joint-heirs with Christ if so be that we suffer with him that we may be also glorified together 3. Another Property of the Covenant of Redemption is Eternity For 1. Both the Parties are eternal the eternal God who is from everlasting to everlasting Deut. 33.27 and the eternal Son of God whose eternal power and Godhead Rom. 1.20 is equal with God his Father Phil. 2.6 And who shall declare his generation Isa 53.8 Joh. 1.1 2 In the beginning the word was and the word was with God and the word was God the same was in the beginning with God Rev. 1.8 I am Alpha and Omega the beginning and the end saith the Lord which is which was and which is to come 2. The union of the two natures in the Person of the Redeemer which was transacted in this Covenant is an eternal union I mean the humane nature which was from eternity designed unto a substantial union with God being once assumed stands in that substantial union for ever so that it is impossible that the personal union which was transacted in the Covenant of Redemption can be dissolved unto all eternity for 't is unquestionable that Christ shall stand glorified in our nature in heaven for ever for even there is a throne for the man Christ for the Lamb slain for ever Rev. 22.3 But the throne of God and of the lamb shall be in it Act. 17.31 3. The New Covenant-relations which were established betwixt Jehovah and Christ by this Covenant of Redemption are eternal relations which shall never cease Heb. 1.5 For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son This Covenant-relation I say whereby God is the God and Father
further and more significantly express this condescending-love Heb. 2.16 It was a favour which he denied to the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not at all or not in any wise he neither looked after nor sent nor went after the Angels he neither followed them nor took hold of their nature nor suffered them to take hold of him though these glorious spirits were incomparably far above us that Christ would manifest himself not in the most glorious Creatures but in our flesh was strange condescension 3. In Christs taking our nature we are to consider the honour and exaltation of our nature and of us in that union And 1. That it may appear what honour is conferred upon our nature by Christ assuming it into the personal union with the Godhead Consider 1. The nearer that any Creature is to God the greater honour is put upon it It is the honour of people that are under ordinances that they have God near to them Deut. 4.7 For what nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for It is a more especial honour of those that have offices in the house of God Heb. 5.4 And no man taketh this honour unto himself Now there is a threefold union 1. Moral so were men and Angels united before the fall 2. Mystical so are Believers united amongst themselves and with Christ 3. Hypostatical so is our nature united with the divine nature in the Person of Christ there is a personal union of our nature with God this is the nearest union and therefore the highest honour and exaltation Heb. 1.4 Being made so much better than the Angels as he hath by inheritance obtained a more excellent name then they 2. Consider the Sonship that Christ hath as Mediator whereby our nature is also highly exalted the Son of God and our nature have but one Sonship for siliatio est personae Heb. 1.5 For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son 3. Consider the glorious communion that our nature hath by this union with the Son of God 't is a high and great communion that Angels and the spirits of just men are made perfect have with God but the communion that our nature hath with Christ is far higher Joh. 3.13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven Even the man Christ is Gods fellow Zech. 13.7 This is high communion indeed whereby all the will of God is known to him and so to our nature Col. 1.19 For it pleased the Father that in him should all fulness dwell 4. What honour is it that our nature should be the Treasury and Store-house of all the good which God intends to dispense to men and Angels Col. 2.9 For in him dwelleth all the fulness of the Godhead bodily Divines call the humane nature Canalis gratiae Eph. 1.22 And hath put all things under his feet and gave him to be the head over all things to the Church 5. What honour is it that all the Creatures should worship God in our nature Heb. 1.6 And again when he bringeth in the first begotten into the world he saith And let all the Angels of God worship him Phil. 2.9 10 11 Wherefore God also hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confess that Jesus Christ is Lord. Willingly or unwillingly by consent or by constraint all shall bow to the Lord Mediator to God in our nature even to the Son of man 6. What honour is it to our nature that God in the humane nature should dispose of the eternal estates of men and Angels for God shall even judg the world by the man Christ Act. 17.31 Joh. 5.27 And hath given him authority to execute judgment also because he is the Son of man Yea by Christs taking our nature upon him not only our nature but we our selves are honoured 1. We have a nearer union with Christ than man in his innocency had with God a nearer union than the Angels have for believers make up one body with Christ he is the head and they are the members Col. 1.18 And he is the head of the body the Church Eph. 1.22 23 And gave him to be the head over all things to the Church which is his body Heb. 2.11 For both he that sanctifieth and they who are sanctified are all one for which cause he is not ashamed to call them brethren 2. We are not beholden to one of another nature not to the Angels nor any other Creature you are independent of them all you have Salvation by one of your own nature Heb. 2.16 17 For verily he took not on him the nature of Angels but he took on him the seed of Abraham Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful High-priest in things pertaining to God to make reconciliation for the sins of the people 4. Let us consider how Christs taking our nature upon him or taking it into the union of his Person is the great qualification of him for the Office of Mediatorship Our Mediator behoved to be God manifested in the flesh to make way for clearing this I shall premise 1. That the Angels Covenant if any Covenant was made with the Angels as some think it was not made with the whole Angelical nature it was personal some of them fell and some of them stood and all fell not in them that fell Mans first Covenant was with his Nature and in Adam all fell 2. When Man and Angels fell God intended to raise the one and not to raise but to destroy the other 3. God will not restore man without a fit satisfaction to his Justice 4. There is an eternal impotency in man to give to God a fitting satisfaction the command of the Law man cannot obey the curse of the Law he cannot bear to his own advantage so as to make way thereby to his own restitution Here is obedience required that cannot be performed by man and a guiltiness contracted that cannot be taken away by man Therefore a Mediator must be had and he must be God and man in one person 1. He must be God for man could not make satisfaction to God for sin It was the union of the Divine nature with the human that made all Christs sufferings meritorious that made his shoulder fit for the burden and weight of the work of satisfying Divine Justice Psal 89 19 I have laid help upon one that is mighty I say therefore that it was absolutely necessary
waited on before he fulfil his promise What wonder that he will be waited on for the promise of Christ longer even till the fulness of time this being the greatest promise that ever he made to his people He will have the consolation of Israel waited for and redemption in Jerusalem looked for Luke 2.25 38. Before we proceed to speak of Christs unction and his qualifications for his Mediatorship refulting thence let us first make some use of this union of the two natures in Christ this great fundamental qualification of him for the Office of our Mediator that he is God and Man that for his due qualification he hath taken our flesh into his person therein to subsist In the union of the two natures in the Person of our Mediator 1. As it holds forth his condescending who stooped to be made manifest in the flesh 1. Let us admire and wonder at his love It was love that made him condescend it hath been and will be the admiration of Angels Luke 2.13 14 And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Glory to God in the highest and on earth peace good will towards men 1 Pet. 1.12 Which things the Angels desire to look into And how is it that we want affections and admirations Beside what I have before said these things wonderfully set out Christs love 1. That he would not entrust our Redemption to Angels but he would come himself and work it Heb. 1.5 For unto which of the angels said he at any time Thou art my Son to day have I begotten thee 2. That for the payment of our debt and in order to his being in a capacity to do so he would be in the same condition of clay with us a worm and not a man Psal 22.6 3. That he would not buy us at a base ransom but at a great price he would breathe out his life for us 1 Pet. 1.18 19 Forasmuch as ye know that ye were not redeemed with corruptible things but with the precious blood of Christ 4. That he would condescend thus singularly to love man to love him so as that he loved not any other creature that sinned against him Heb. 2.16 For verily he took not on him the nature of angels but he took on him the seed of Abraham 2. Let this raise up our hearts to thankfulness when we think of Christs Incarnation 1. This is the greatest demonstration of his readiness to save sinners the principal errand Christ had unto the world and in taking our nature was to save sinners Mat. 9.13 I am not come to call the righteous but sinnâ—rs to repentance You may therefore be assured of his readiness to receive such when they come unto him 2. This is the Fountain of all the promises of the Covenant of Grace the three greatest promises in all the Covenant flow from Christs Incarnation I will be your God I will give you my Son and I will give you my Spirit All these and all the rest too flow from this Fountain for neither the Father the Son nor the Spirit are given to us but through a Mediator and through his assuming of our nature Eph. 1.3 Blessed be the God and Father of our Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ 2. As the union of the two natures in our Mediator holds out the exaltation of our nature Hence 1. Let us wonder what is man thus to be exalted the eighth Psalm is written for this end that we may wonder at mans exaltation not in Creation only but in Redemption as Vers 2 shews which is applied to Christ Mat. 21.16 Out of the mouth of babes and sucklings thou hast perfected praise how should this provoke to admiration that in our nature the fulness of the Godhead should dwell bodily Col. 2.9 2. Let us take Christs coming in the flesh and the exalting of our nature by the personal union with the Godhead for a pledg of the fulfilling of all other promises and granting all other mercies and salvation to us the root and body of the promises is come the branches will follow also 2 Cor. 1.20 For all the promises of God in him are yea and in him are Amen Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things This pledg was used by Isaiah as a confirmation from God and a ground of assurance for delivering the Church from Ashur Isa 7.11 14 Ask thee a sign of the Lord thy God ask it either in the depth or in the height above Therefore the Lord himself shall give you a sign Behold A virgin shall conceive and bare a Son and shall call his name Immanuel And shall we distrust him for granting any other petition or deliverance who hath granted the main one 3. Let us take boldness to come to God through Christs flesh the great Courtier in Heaven is of our kindred take courage and improve the favour and friendship that our brother hath in Heaven Heb. 10.19 20 21 22 Having therefore brethren boldness to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh And having an High-priest over the house of God let us draw near with a true heart in full assurance of faith 3. As the union of the two natures in our Mediator holds out his due qualification and fitness for his office 1. Behold in him a general fitness to receive each Person whose nature he beareth I say a fitness to receive them even all sorts of persons without exception there is none who needs him and cometh to him needs to distrust him Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them 2. Let this encourage such as are afraid to draw near to God for union and reconciliation with him because of their estrangement from him through loss of his Image Lo he is willing to unite himself to thee and hath given assurance of it in his Son by vertue of his union with our nature Rom. 8.3 3. When we find difficulty to draw near to God or languishing in the life of our faith toward God Let us draw near to God the flesh of our our Mediator for influences and searn to come to God through the vail of his flesh Heb. 10.20 Jesus Christ is not strange he is near to us and his graces cannot be far off Rom. 10.6 8 Say not in thine heart Who shall ascend into heaven The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach But it is with many and even with the most part as with the ten Tribes who pleaded kindred and blood to David yet
humane Nature of Christ 1. It was Created-grace wherewith he was anointed it was grace given upon the one part and received upon the other it was grace-poured out and infused in the same manner as believers receive grace Psal 68.18 Thou hast received gifts for men yea for the rebellious also that the Lord might dwell among them Psal 45.2 7 Grace is poured into thy lips therefore hath God blessed thee for ever Thou lovest righteousness and hatest wickedness therefore God thy God hath anointed thee with oyl of gladness above thy fellows 2. It was grace which being finite did receive encrease Luk. 2.40 52 And the child grew and waxed strong in spirit filled with wisdom and the grace of God was upon him And Jesus encreased in wisdom and stature and in favour with God and man as all his members do Eph. 4.13 Till all we come in the unity of the faith and of the knowledg of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ 3. It must needs be of the same kind seeing our grace and Unction is part of his fulness Joh. 1.16 And of his fulness have all we received and grace for grace 1 Joh. 2.20 27 But ye have an unction from the holy one But the anointing which you have received of him abideth in you Yet so as Christ is not degraded from his Soveraignty by his partners exaltation Col. 1.18 And he is the head of the body the Church who is the beginning the first-born from the dead that in all things he might have the preheminence 2. Concerning the measure of Christs Unction although his Unction differ not in kind from the Unction of believers yet the measure of it so far exceeds our measure that in respect thereof it is without measure and yet the humane Nature of Christ had not infinite grace for thereof it was not capable it is as the Ocean compared with the drop of a Bucket the spirit and grace was in him as water in the Fountain in us as water in the Cistern communication in regard of Christ is full and immediate grace is in him as the money in the treasure which is disbursed to us according to our need grace is in him as life and sense is eminently in the heart and head which is diffused into his members Joh. 5.26 For as the Father hath life in himself so hath he given to the Son to have life in himself Chap. 6. v. 57 As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Psal 45.2 7 Thou art fairer than the children of men grace is poured into thy lips God thy God hath anointed thee with the oyl of gladness above thy fellows Col. 1.18 And he is the head of the body the Church who is the beginning the first-born from the dead that in all things he might have the preheminence 3. Concerning the time of Christs Unction whether he received the spirit without measure in that copious abundant effusion from the womb and first moment of his conception We say he was anointed even from the first union of his two Natures in his person the Godhead did sanctifie the huname Nature and make it holy undefiled and infused all graces as appears from Luk. 1.35 Therfore also that holy thing which shall be born of thee shall be called the Son of God Heb. 7.26 For such an High-priest became us who is holy harmless undefiled separate from sinners and made higher than the heaven And from the glorious effects thereof which did early appear in him Luk. 2.42 to 49. Yet so as he did more fully receive the anointing and the spirit without measure when he was to appear publickly in the entire executing of his Offices which was about the thirtieth year of his age Luk. 3.23 with 4.1 22 And Jesus being full of the Holy-Ghost c. And all bare him witness and wondred at the gracious words which proceeded out of his mouth Which was typified in Davids being twice anointed once when he was first designed King 1 Sam. 16.13 And again when he was invested in the presence of the people 2 Sam. 2.4 Which was also held forth in the visible sign of the Holy-Ghost his descending upon him at his baptism Mat. 3.16 And was intimated to John before-hand Joh. 1.33 34 And I knew him not but he that sent me to baptize with water the same said unto me Vpon whom thou shalt see the spirit descending and remaining on him the same is he which baptizeth with the Holy-Ghost And I saw and bare record that this is the Son of God i.e. That he who as man should receive the spirit should also as God yea as Mediator give the spirit to others 4. Concerning the extent of his Unction as it reacheth unto all the parts of his Mediatorship and the furnishing him for them 1. He was anointed to be a Prophet furnished with a dexterity to preach the Gospel Luk. 4.18 19 22 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor he hath sent me to heal the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised to preach the acceptable year of the Lord. And all bare him witness and wondred at the gracious words which proceeded out of his mouth Isa 50.4 The Lord hath given me the tongue of the learned that I should know how to speak a word in season to him that is weary Mat. 7.28 29 And it came to pass when Jesus had ended these sayings the people were astonished at his doctrine For he taught them as one having authority and not as the Scribes Joh. 6.63 The words that I speak unto you they are spirit and they are life Yea he was not only furnished with a spirit for that calling but also for prompting others and fitting them for it Eph. 4.8 11 And gave gifts unto men And he gave some Apostles and some Prophets and some Evangelists and some Pastors and some Teachers 2. He was anointed not only called but furnished for his Priestly Office for both the parts thereof furnished by the Spirit wherewith he was anointed both for offering his Sacrifice and for making his intercession Heb. 9.14 Who through the eternal spirit offered himself without spot to God Chap. 5. v. 7 Who in the days of his flesh when he had offered up prayers and supplications with strong crying and tears c. 3. He was anointed and furnished for his Kingly Office with a spirit and gifts for Government for conquering his enemies and for ruling his people Psal 45.3 4 5 Gird thy sword upon thy thigh O most Mighty with thy glory and thy Majesty And in thy Majesty ride prosperously because of truth and meekness and righteousness and thy right hand shall teach thee terrible things Thine arrows are
sharp in the heart of the kings enemies whereby the people fall under thee Isa 11.2 And the spirit of the Lord shall rest upon him the spirit of wisdom and understanding the spirit of counsel and might the spirit of knowledg and of the fear of the Lord c. Vse 1. Behold how well furnished our Mediator is set out for his work there is a fulness in him to meet with all our emptiness yea his fulness was given to him for this very end that sinners which cannot come where the fulness of God lieth to receive from him immediately may receive it out of Christs fulness Consider then I say 1. What a fulness is in him what a running-over Unction he received this is a work above us and matter beyond our expression wherein we may more easily lose our selves even in this depth than express our selves by this Unction he is full of God Col. 2.9 For in him dwelleth all the fulness of the Godhead bodily Full of the spirit the Holy-Ghost Luk. 4.1 And Jesus being full of the Holy-Ghost full of grace and truth Joh. 11.4 Full of light and of life Joh. 1.4 In him was life and the life was the light of men c. Full of saving grace and sanctified gifts Isa 11.2 And the spirit of the Lord shall rest upon him c. 2. Consider for what end all this fulness was given unto him he was full of the spirit that he might fill us with his spirit Joh. 16.7 Nevertheless I tell you the truth it is expedient for you that I go away for if I go not away the comforter will not come unto you but if I depart I will send him unto you Eph. 3.19 That ye might be filled with all the fulness of God He was full of grace that we might receive of his fulness Joh. 1.16 That his Unction might run down upon us 1. Joh. 2.27 But the anointing which ye have received of him abideth in you and ye need not that any man teach you That his grace might work mightily in us Col. 1. last He received gifts for our use to give them to men to the worst of men even to the rebellious gifts to be measured out again Psal 68.18 with Chap. 4. v. 8. Vse 2. Let his fulness and compleat Unction be improved 1. For convincing such as continue so empty when Christ is so full Ah that we should be so poor when Christ is so rich when we have so full an anointed one that we should never taste of his Unction some have nothing and some have little but very few are filled with the fulness of Christ and made to run over-with his Unction the fault is in us that he is so wet and we are so dry John 5.40 And ye will not come to me that ye might have life 2. For alluring and gaining the hearts of empty creatures Things allure as there is much of precious furniture in them but this is sad when God hath anointed Christ with the Spirit above measure that empty creatures care nothing for him that his fulness and furniture is propounded and offered every day in the Gospel and we are not allured by it Song 1.3 Because of the savour of thy good ointments thy name is as ointment poured forth therefore the virgins love thee 3. For comforting believers all this fulness of the Spirit of gifts and graces wherewith Christ was anointed it is yours it was not only for your use but it is your property 1 Cor. 3.22 23 All are yours and ye are Christs and Christ is Gods You may use it as your own you may come to the Fountain to the Treasure to the store-house of Christs fulness when-you will you may comfortably and confidently hold up your Cisterns till they be filled and run over Isa 12.3 Therefore with joy shall ye draw water out of the wells of Salvation Phil. 4.18 19 But I have all and abound I am full But my God shall supply all your need according to his riches in glory by Jesus Christ CHAP. XV. Of the Requisites in a Mediator which are eminently to be found in Christ the Mediator of the New Covenant IN the next place I come to speak more particularly of this part of Christs Unction or his Furniture for the work of Mediatorship by laying open the Requisites in a Mediator which are all eminently to be found in Christ and may be reckoned as so many properties or qualifications in the Mediator of the New Covenant The Requisites in a Mediator or Reconciler that dealeth betwixt two parties are of two sorts 1. Some Requisites which more directly relate to the qualifying a person for such an Employment 2. There be other Requisites which look more directly to the managing of that trust both the one and the other are eminently to be found in Christ And 1. Of the Requisites fitting a Person for this trust 1. A Mediator must be such a Person that hath Interest in both the parties else he should be suspected either by one party or other yea his interposing should not be admitted of by the parties without this Requisite Christ hath this Requisite most eminently he is such a Person who is not only of Kindred to both parties but by that rare conjunction of the two Natures in his Person who is God man he is equally distant from and drawing near to both parties whereof I spoke before when I treated of the Union of the two Natures and therefore will not insist here 2. A Mediator must be a Person trusted by both parties one to whom they can confidently intrust their Interests such a person is Christ to whom God hath entrusted and committed whatsoever relateth to his Honour and Interest John 5.22 27 For the Father judgeth no man but hath committed all judgment to the Son And hath given him authority to execute judgment also because he is the Son of man He is a Person a Trustee to whom we may commit all our Interests yea Believers have done so and will do so 1 Pet. 4.19 Commit the keeping of your souls to him in well doing as unto a faithful Creator 2 Tim. 1.12 And I am perswaded that he is able to keep that which I have committed unto him against that day Yea he is the person to whom our Interests were committed by God before we were born and before we were capable to dispose of our own interests When we were Minors yea before we were John 17.6 Thine they were and thou gavest them me and they have kept thy word 3. A Mediator must be a Person which is well-affected to and which seeketh the welfare of both parties one who desires their union and agreement else he were not fit to deal betwixt them such a person is Jesus the Mediator of the New Covenant one who desireth and endeavoureth Gods honour and our happiness one who carrieth on his Fathers Honour in the promoting of our happiness and one who carrieth on our
Most part of the Popish Writers hold that Christ performeth the Office of Mediatorship not according to his Divine Nature but according to his Human Nature only as Man Orthodox Divines hold that Christ is Mediator according to both Natures and doth not execute that Office only as God nor only as Man but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man For clearing whereof I shall premise a few things 1. The Question is not whether there be in the Mediator the concurrence of both natures in the unity of his Person for that is confessed by all But whether both Natures concur in the Works of Mediation or in the execution of that Office 2. Nor is the Question Whether the two Natures in Christ be distinct in their essence and properties and so in their operations for we yeild that the Human Nature doth that which pertaineth to the Humanity and the Divine Nature that which pertaineth to the Divinity yet so as the Natures being united in one Person so the operations concur to make up one Work of a Mediator the Human and Divine Natures concurring to produce one act or work of Mediatorship 3. Nor is the Question Whether all the Works of Christ the Mediator were the Works of both Natures For it is certain some of them were the Works of his Humanity some of his Divinity in respect of the thing done but Whether there were not a concurrence of both Natures acting jointly although distinctly in the performing of them 2. That Both Natures concur in Christs performing the Office of Mediatorship and what he doth as Mediator he doth as God-man may be confirmed by these reasons 1. According to what Nature Christ is the King Priest and Prophet of his Church accordingly he is Mediator for he carried these Offices as he was Mediator but according to both Natures Christ is King Priest and Prophet of his Church for according to the approved rule Names of Office which are given to Christ they agree to him according to both Natures therefore Christ executes the Office of Mediatorship as God-man according to both Natures 2. If the Godhead of Christ concurred with the Manhood in all the acts of Mediatorship then Christ performeth not the Office of Mediator as Man only but as God-man but we find the Godhead interested in every act which Christ did or doth as Mediator It is evident from the several acts of each of his Offices from his Obedience Suffering Resurrection Intercession Heb 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered up himself without spot to God purge your Conscience from dead works to serve the living God And 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Eph. 1.19 20 According to the working of his power which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places None of which could be performed by his Human Nature alone without concurrence of his Godhead True it is indeed we may conceive some Acts wherein the Humanity of Christ did not concur with his Divinity viz. Those that he wrought before his Incarnation but none wherein his Humanity acted without his Divinity It followeth therefore that Christ performeth this Office as God-man 3. If many chief essential acts of Christs Mediation are from the Deity of Christ as from the next proper formal and immediate cause then Christ performeth not the Office of Mediator as Man only but as God-man but many chief essential acts of Christs Mediation are from his Deity as the next proper formal immediate cause Ergo c. The Minor is proved by these instances The Incarnation of Christ is from the Deity which did assume the Humanity which when it was not could not assume it self The manifestation of God was a work truly divine which was from the Deity as the true cause though from the Humanity as an Instrument Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him Matth. 11.27 All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father fave the Son and he to whomsoever the Son will reveal him Christ as Man teacheth as an Instrument and Christ the Word teacheth as Mediator the works of Authority and Power were all performed by the Divine Nature 4. If Christ as Mediator performed many divine acts which cannot be from his Humanity alone Then Christ performeth not the Office of Mediatorship as Man only but as God also But Christ as Mediator performeth many Divine acts which cannot be from his Humanity alone such as his rising from the dead which was by the power of his Deity Rom. 1.4 And declared to be the Son of God with power according to the Spirit of holiness by the resurection of Jesus from the dead And 8.3 4 Who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Eph. 1.19 20 Christ as Mediator hath power and authority to forgive sins and send the holy Spirit to enlighten the understandings to soften the hearts of men and that not only meritoriously but efficiently which are the proper works of God Mar. 2.10 But that ye may know that the Son of man hath power on earth to forgive sins Joh. 15.26 But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testify of me And 16.7 But if I depart I will send him unto you 5. If none of the works performed by Christ as Mediator whether the works of Ministry that were performed by him in the Nature of man or the works of Authority and Power performed by the Divine Nature were performed without the concurring of the other Nature in Christ Then Christ performeth the Office of Mediator not as God alone nor as Man only but according to both Natures as God-man but the former is true Ergo c. The Major is proved by parts 1. The works of Ministry which were performed in the Nature of man and were the works of Christs Humanity such as were his death upon the Cross c. yet the Divine Nature was concurring in these not only to support and sustain the Human but the thing done had its efficacy dignity and value from his Divinity in that they were the works of him that is God It was the Son of God the Lord of life that died on the Cross but it was the Nature of Man not of God wherein he died yet it was the Divine Nature that did support him and gave worth to his sacrifice 2. The works of authority and power such as the remitting of sins
giving the Spirit raising the dead c. which were the works of his Divine Nature yet were not done without an instrumental concurrence of the Nature of man 6. If the end of the Personal union of the two Natures of Christ be the fitting and qualifying of him for the Office of Mediatorship as is before cleared then the two Natures do and must necessarily concur in the works of mediation at least after these were united else the union of the two Natures had not been necessary in Christ for the same necessity is for the concurring of the proper works of the two Natures in the Mediators work that is for the union of the two Natures in his person the end of that union being to fit him to act in this Office as a qualified person Object 1 Tim. 2.5 The Mediator is called the man Christ Jesus Hence some infer that he is Mediator according to his Human Nature only Answ There is a vast difference betwixt these two the man Christ is Mediator and he is Mediator only as Man the man Christ is that person not any other man not any meer man that person who was God and Man in one person and stood as a fit middle betwixt both the parties so that Man is not here taken naturaliter but personaliter not naturally but personally it being most usual to name the person of Christ from either nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communication of Properties see 1 Cor. 2.8 For had they known it they would not have Crucified the Lord of Glory Act. 20.28 The Church of God which he hath purchased with his own Blood Joh. 3.13 And no man hath ascended up to Heaven but he that came down from Heaven even the Son of man which is in Heaven See Mr. Ball and Mr. Brinsley ubi supra But there are better reasons assigned why the Mediator is called the man Christ than to point out that nature according to which he is Mediator See Brnisley of the Mediat p. 208. Object Paul here distinguisheth betwixt God and this Mediator And therefore Christ is not Mediator as God Object but as Man only To this Cham. de Med. c. 5. sect 6.7 Answer hath been made by learned men 1. That the Word of God is there not to be taken essentially but personally as denoting the Father betwixt whom and mankind Christ the Son is said to be a Mediator 1 Joh. 2.1 And if any man sin we have an Advocate with the Father Jesus Christ the righteous So it s taken Joh. 3.16 For God so loved the World that he gave his only begotten Son 2 Cor. 5.19 God was in Christ reconciling the World to himself 2. The naming of God in the first place doth not hinder that it should be understood in the second also see Joh. 14.1 Ye believe in God believe also in me See more to this purpose Jun. Animad in Bell. contr lib. 5. cap. 3. Ball on the Covenant p. 270. Brinsley of the Mediator p. 210. c. And of the illustration of the Word God-man Brins p. 220. Vse If Christ be Mediator according to both Natures Then Believers may be comforted in the prevalency of his mediation and in the condescendency thereof Your Mediator is God-man 1. Your Mediator acts as God he carries his matters very strongly and effectually 2. He acts as a man also very tenderly and condescendingly Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them With 2.17 18 Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful High-Priest in things pertaining to God to make reconciliation for the sins of the people For in that he himself hath suffered being tempted he is able to succor them that are tempted Psal 2.7 8 I will declare the decree the Lord hath said unto me Thou art my Son this day have I begotten thee Ask of me and I shall give thee the Heathen for thine Inheritance and the utmost parts of the Earth for thy possession Conclus 2. That Christ hath executed this Office ever since the beginning of the World ever since the first Covenant was dissolved and broken since enmity entered betwixt God and man as well before his being made manifest in the flesh as after as well before and under the Law as in the dayes of the New Testament For although he be called Mediator of the New Covenant or New Testament Heb. 12.24 which is to be understood 1. by way of opposition to the first Covenant whereof he was not Mediator 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was then exhibited and then he perfected the work of Redemption Yet did Christ enter upon the execution and execrise of this Office of Mediatorship to which he was before designed from the time that fallen man was at variance with God the execution of this Office extends to the first ages of the World from the time that the promise made to our first parents while they were yet in Paradice took place Gen. 3.15 It shall bruise thy head and thou shalt bruise his heel 2 Cor. 5.19 God was in Christ reconciling the world unto himself Heb. 13.8 Jesus Christ the same yesterday and to day and for ever Gal. 3.17 And this I say that the Covenant that was before confirmed of Christ the Law which was Four hundred and thirty years after cannot disannul that it should make the promise of none effect Rev. 13.8 he is called the Lamb slain from the foundation of the world As in respect of Gods destination being designed before time to be offered up in time so also in respect of the efficacy of his sacrifice and mediation which extended to the first ages of the world For 1. From that time there was need of a Mediator 2. From that time begun the works of the Devil to be destroyed Gen. 3.15 And I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel 1 Joh. 3.8 He that commiteth sin is of the Devil for the Devil sinneth from the beginning for this purpose the Son of God was manifested that he might destroy the works of the Devil 3. From that time were some sinners saved by the Messiah that was to come Therefore from thence we must reckon the exercise of his Mediatorship Understand this with three distinctions 1. That before Christs Incarnation he was a Mediator virtually and undiscernedly i. e. the virtue and efficacy of that Office to which he was designed did extend to the first ages of the world though the way of his acting in that Office before his Incarnation transcend our understanding but after his Incarnation when he had taken our nature upon him then he was manifestly an actual Mediator 2. Before his Incarnation he was not Compleatly fitted for all the
not given A treasure of the mysteries of intelligence and secrets of correspondence about what is doing in Heaven and Earth Psal 25.14 The secret of the Lord is with them that fear him and he will shew them his Covenant Gen. 8.17 And the Lord said shall I hide from Abraham that thing which I do A treasure of the mysteries of duty or of the approving commanding will of God in all cases Isa 8.20 To the law and to the testimony If they speak not according to this word it is because there is no light in them Psal 119.9 Wherewith shall a young man cleanse his way by taking heed thereto according to thy word A treasure of the mysteries of dispensations whereby we may know the most unknown footsteps of providence in dark dispensations Psal 77.19 And thy footsteps are not known with Psal 73.17 Vntil I went unto the sanctuary of God then understood I their end A treasure of the mysteries of the secret Counsels and will of God as it 's acted upon the hearts of men Eph. 1.9 Having made known unto us the mysterie of his will according to his good pleasure which he had purposed in himself Heb. 6.17 Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an Oath A treasure of mysterious paradoxes and seeming contradictions wherewith the Gospel-Covenant is filled Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me 2. The mystery of Christ Eph. 3.4 Whereby when ye read you may understand my knowledg in the mystery of Christ Col. 2.2 To the acknowledgment of the mystery of God and of the father and of Christ There is a complication of mysteries in him he is all secrets which had never been known unless himself had witnessed and declared them the wisest nutural Politicians are stupid here 1 Cor. 2.8 Which none of the princes of this world knew for had they known it they would not have crucified the Lord of glory Hence it is that he is so often spoken of with a Behold There is a mysterie in his name all his names need an Interpreter need his own declaration and witnessing Jer. 23.6 And this is his name whereby he shall be called The Lord our righteousness Rev. 19.13 And his name is called the word of God Matt. 1.23 Behold a virgin shall be with child and shall bring forth a son and they shall call his name Emmanuel which being interpreted is God with us There is a mysterie in his person a high mysterie in his natures the union of two natures in that blessed person 1 Tim. 3.16 And without controversie great is the mysterie of godlyness God was manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory A mysterie that cannot be throughly understood in this life There is a mysterie in his offices in his bearing them and in his exercising them Heb. 5.11 Of whom we have many things to say and hard to be uttered seeing ye are dull of hearing Heb. 8.1 Now of the things which we have spoken this is the sum we have such an High-priest who is set on the right hand of of the throne of the Majesty in the Heavens A mysterie in his union with his Church and his inhabitation in them which are referred to be throughly understood till the day when Christ shall come again Eph. 5.32 This is a great mysterie But I speak concerning Christ and the Church Col. 1.27 To whom God would make known what is the riches of the glory of this mysterie among the Gentiles which is Christ in you the hope of glory Joh. 14.20 At that day ye shall know that I am in my father and you in me and I in you 3. The mystery of the Gospel-righteousness and way of justifying and saving sinners This is the mystery upon which many wise learned men have stumbled because it hath not been revealed unto them by the witness of the Covenant Rom. 9.31 32 33 But Israel which followed after the law of righteousness hath not attained to the law of righteousness wherefore because they sought it not by faith but as it were by the works of the law for they stumbled at that stumbling-stone as it is written behold I lay in Sion a stumbling-stone and rock of offence and whosoever believeth on him shall not be ashamed 1 Cor. 1.20 23 Where is the wise where is the scribe where is the disputer of this world hath not God made foolish the wisdom of this world But we preach Christ crucified unto the Jews a stumbling-block and unto the Greeks foolishness You may observe several great mystries concerning the Gospel-righteousnes There is 1. A mystery in the imputation of it to us what greater mystery than that a real Righteousness should come to us by the imputation of the righteousness of another 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him 2. There is a mystery in the instrument apprehending this righteousness I mean in Faith 1 Tim. 3.9 Holding the mystery of the faith Which is a mysterious hidden grace in the manner of its life and acting Col. 3.3 For ye are dead and your life is hid with Christ in God 3. There is a mystery in the persons to whom it is imputed or rather in the imputation of it with reference to the persons unto whom it is imputed a passing by of the worthiest in the worlds acount and imputing it to the nothings of the earth Heb. 2.16 For verily he took not on him the nature of Angels but he took on him the seed of Abraham 1 Cor. 1.26 27 For ye see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty Which hath been matter of wonder unto many 2 Sam. 7.18 Then went King David in and sate before the Lord and he said Who am I O Lord God and what is my house that thou hast brought me hitherto All these and many things more concerning the Covenant had never been known if the Witness of the Covenant had not revealed them and testified of them Joh. 17.6 I have manifested thy name unto the men which thou gavest me out of the world 4. Christ is the Witness of the Covenant who establisheth and confirmeth the truth of all that is contained in it Christ the true and faithful witness hath sworn it and testified all the Articles of the Covenant upon Oath Rev. 3.14 These
Goal our kinsman Job 19.25 our nearest of kindred who had the right to redeem us Lev. 25.25 Ruth 3.9 The Latin word sponsor according to the opinion of Divines Jurists and Humanists signifieth one who engageth for another Sponsor proprie est qui pro alio satisfactionem spondet vel de ea caver Pareus Commen in Heb. 8.6 Again sponsor est qui sponte pro alio promittit sponsores sunt quicunque spondent maxime pro aliis sive rogati sive non rogati sive solemâ—i stipulatione sive nuda receptione intercedant quibus spondentibus pecuniae cuipiam creduntur aut aliquid denique promittitur Calv. Lexic Jurid in voce sponsor Cicer. ad attic Lib. 1. And it cometh from spondere quasi sponte dicere dare ac promittere therefore also he is called ad-promissor Fide jussor dicitur qui pro alio fidem suam obligat et fide sua id est periculo suo esse Jubet quod alius debet Calv. Lex Jurid in voce fide jussor Again fide jussor est autor credendi alium aliquid daturum facturumve sua fide suoque periculo promittens Ulpian in tract de fide jussore And in this sense Christ is Surety of the Covenant that is he who willingly engaged and undertook for the parties especially for us he that put in his faith and obligation for ours and had God trust us on his Credit and reckon our Debt upon his account and wherein we fail let it be on his peril But that we may a little more particularly consider the nature of this relation and Suretiship of Christ 1. The end and use of Suretiship among men was no doubt the establishment of a firm security to be ground of faith and trust as the Jurists tell us dum curant homines ut diligentius sibi cautum sit Justiniaâ— instit tit de fide jussor And it is not to be doubted but in the purpose of God the Suretiship of Christ was intended as a ground of trust confidence and security betwixt himself and the people for whom Christ did undertake that sinners might be induced to give him credit and that he might have a responsal party to deal with man being a broken unbelieving creature who could neither trust God nor was to be trusted by him See Heb. 6.17 18 Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an outh that by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Psal 89.19 Then thou spakest in vision to thy holy one and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people And so the Surety of the Covenant is that person upon whose account trust and confidence is betwixt the parties Covenanting and in whom it standeth fast 2. If we consider the Suretiship 1. It imports an obligement for another and is to be reckoned among Contracts and Covenants and therefore the Lawyers say Fustinian ib. Calv. lex jurid fide jussor non fit nisi per stipulationem and they reckon it among contracts and stipulations Prov. 22.26 Be not thou one of them that strike hands or of them that are sureties for debts And indeed Christs Suretiship is relative to a Covenant betwixt him and the Creditor whereby he came under this relation whereof we have spoken elsewhere on this subject Chap. And shall hint something further ere we pass it over 2. It imports a voluntary obligation as I have shewed in expounding the word The law cannot force and compel any man to be Surety for another though it may constrain him for his own Debt Christs Suretiship was a most free voluntary act on his part for he was not under any obligation of law nor under any necessity of nature to put his name in our bond or to satisfie for our Debt Joh. 10.18 No man taketh it my life from 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 commandment have I received of my father Heb. 10.5 7 Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldst not but a body hast thou prepared me then said I Lo I come in the volume of the book it is written of me to do thy will O God Phil. 2.7 But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men 3. It imports not only a voluntary obligation for another person but also union of parties and assumption of the condition of that person in the laws sense so that the Surety and the Debtor are â—ut one party in the law Therefore â—ay the Jurists fide jussor proprie diâ—itur debitor Christ by his Suretiship he did not only take our nature upon him but he took our condition upon him it 's said of him that he was made under the law Gal. 4.4 He put his name in our bond that the law might reach him for our Debt 4. It imports a communion betwixt the Debtor and the Cautioner whereby as the Debt of the principal Debtor becometh the Debt of the Surety and affecteth him so also the satisfaction and payment of the Surety and his discharge and relief becometh the satisfaction discharge and relief of the principal Debtor Christs Suretiship imports not only an union of parties and conjunction of interests and condition with his people but also a communion with debtful broken man resulting from his bond of Suretiship whereby as upon the one part our Debt became his intirely as the Jurists say of all Sureties Singuli in solidum tenentur so upon the other part his satisfaction and discharge becomes ours 2 Cor. 5. last For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us for it is written Cursed is every one that hungeth on a tree 5. It imports a commutation surrogation or substituting of one in the room of another and so Christ was substitute in our stead and room as Judah was in Benjamines 1 Pet. 2.21 Because Christ also suffered for us leaving us an example that ye should follow his steps Rom. 4. last Who was delivered for our offences and was raised again for our justification Rom. 5.8 But God commended his love toward us in that while we were yet sinners Christ died for us Gen. 44.33 Now therefore I pray thee Let thy servant abide in stead of the lad a bond-man to my Lord and let the lad go up with his brethren 6. It imports a conjunct obligation both of the Surety and of the Debtor to the Creditor Nam fide jussorum obligatio est
overlasting life He is the most precious stone in all the Jewel Mat. 13.44 45. All other things in the Covenant Righteousness Life Pardon Peace c. are but the garnish of this Jewel Song 5.10 My beloved is white and ruddy the chiefest among ten thousand He is the most sweet and ripest Berry in all the cluster of Promises which grow together in the Covenant nay he is the cluster himself Song 1.14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things He is the fairest and most bright-shining star in all that constellation Rev. 22.16 The bright and morning-star He is the fairest stone in all the building none like unto him Isa 28.16 Behold I lay in Zion for a foundation a stone a tried stone a precious corner-stone a sure foundation 1 Pet. 2.4 To whom coming as unto a living stone disallowed indeed of men hut chosen of God and precious Psal 118.22 The stone which the builders refused is become the head-stone of the corner He is the fairest tree in all the garden of God like the tree of Life in the midst of Eden Song 2.3 As the apple tree among the trees of the wood so is my beloved among the sons Rev. 22.2 In the midst of the streets of it and of either side of the river was there the tree of life which bare twelve manner of fruits and yielded her fruit every month and the leaves of the tree were for the healing of the nations 4. Christ is the Covenant virtually or equivalently he is the just value of all the bargain he is of as much worth as all that is promised and contracted to believers in the Covenant of grace so that if the value of it were asked how much is it worth it could not be answered otherwise than so 'T is of as much value as Christ is and when the Promises are fulfilled to the utmost they amount not beyond the giving of Christ to believers Joh. 1.12 But as many as received him to them gave he power to become the sons of God even to them that believe on his name Col. 1.27 Which is Christ in you the hope of glory Col. 3.11 Christ is all 5. Christ is the Covenant exemplarily the very sample and first pattern of the Covenant and of the design of grace carried on by the Covenant was in the union of the two natures in Christ the Mediators person For consider I pray the great design of favour carried on by the Covenant of grace is an union of man with God a restoring of man to the first state of friendship with God and in Christ Mediator his person was the samplar and original pattern of all the business to wit 1. Of Gods infinite condescension and stooping so far towards a nearness a union with man Phil. 2.6 7 Who being in the form of God thought it no robbery to be equal with God but made himself of no reputation and took upon him the form of a servant and was made in the likeness of men 2. Of the unspeakable exaltation of our nature toward an union with God Heb. 2.11 16 For verily he took not on him the nature of Angels but he took on him the seed of Abraham For which cause he is not ashamed to call them brethren 3. Of the union and conjunction of God and man which is the result of Gods condescension and our exaltation and which is the summary of the second Covenant Mat. 1.23 Immanuel which being interpreted is God with us Rev. 21.3 And God himself shall be with them and be their God So then Christ is the Covenant in this respect also the first samplar of the union and agreement of the parties covenanting Eph. 2.14 For he is our peace who hath made both one Zech. 6.13 And the counsel of peace shall be between them both 6. Christ is the Covenant comprehensively or summarily he is the very compound or abridgment of the Covenant in the Mediators person there is a little sum of the whole Covenant Consider this how the parties articles mutual stipulations promises properties and blessings of the Covenant are all some way abridged in Christ and summed up in his person And 1. Christ is all the parties of the Covenant of grace or rather both the parties are comprehended in the Mediators person he is both the parties in three respects 1. Because of the union of the two natures in his blessed person he is God-man God made manifest in the flesh 1 Tim. 3.16 Who took not upon him our nature in its primitive innocency and virgin integrity But came in the likeness of sinful flesh Rom. 8.3 He took upon him the nature of fallen man but sanctified for and by the union with the divine nature Luk. 1.35 Heb. 7.26 And so he is both the parties the Covenant being betwixt God and man not innocent but fallen man yet believing and renewed man 2. Because the person who is Mediator is upon both sides of the Covenant as being one with the Father and holy Ghost he is on Gods side of the Covenant 1 Joh. 5.7 For there are three that bear record in heaven the father the word and the holy Ghost and these three are one 2 Cor. 9.13 Whiles by the experiment of this ministration they glorifie God for your professed subjection unto the Gospel of Christ And as he is one with us he is on our side of the Covenant Heb. 2.11 13 For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren Behold I and the children which God hath given me 3. He is not only upon both sides of the Covenant but he contracts for both the parties carrying the relation of a party both upward to God and downward to us he treateth and covenanteth for God with us and he treateth and covenanteth for us with God which upon the matter is to carry as having the representation and sum of both parties in his person 2 Cor. 5.19 To wit that God was in Christ reconciling the world unto himself Heb. 2.13 Behold I and the children which God hath given me And as it is said of Jacobs representing the people that came out of his Ioins Hos 12.4 He found him in Bethel and there he spake with us So it may be said of Christs representing his people for God spoke with us in him 2. The sum of all the articles of the Covenant is in Christ Consider I pray what is the sum of the Articles even this I will be your God and ye shall be my people you find the articles of the Covenant frequently summed up in these two words Ezek. 37.23 Rev. 21.3 Now this is in Christ Jesus 1. In regard of the conjunction of relations in him to wit God owning the people
Jesus Master it is good for us to be here and let us make three tabernacles one for thee and one for Moses and one for Elias For he wist not what to say for they were sore afraid Such should remember Peters words at another occasion Joh. 6.68 Then Simon Peter answered him Lord to whom shall we go thou hast the words of eternal life Which import that a created Heaven would not be significant if Christ were not there see also Psal 73.25 Whom have 〈◊〉 in heaven but thee and there is none upon the earth that I desire besides thee 4. It speaks reproof to those who wrangle about circumstances to the prejudice of Christ the substance and marrow of the Gospel-Covenant those who seek some things of Christ to the prejudice of other things of Christ that be the more weighty matters of the Gospel as put case Forms to the prejudice of substance Order to the prejudice of edification Uniformity to the prejudice of union c. And this whether by extolling of the highest and most weighty things of Christ to the prejudice of other things which are also his Ordinances or by the depressing and decreeing of other more subordinate things of Christ and circumstantial to the prejudice of the weightiest matters of the Gospel for although no Ordinance of Christ be a little one and to be set at nought yet without controversie there be some of them more weighty than others Vse 2. For discovery how far we fall short in practical giving to Christ his own place in the Covenant There be very few even of those who dare not knowingly slight Christ who yet do give him his own room in the Covenant Consider it but a little 1. He is the root and original of the Covenant have you acknowledged and imployed him as such have your soul-transactions with God been grounded upon Christs transactions with him or have you not in point of Soul-covenanting with God dealt as if the Covenant had its first rise then when it first entered in thy heart Consider I pray where you have pitched the original rise and foundation of that blessed transaction 2. He is the principal party with whom the Covenant was made at the first hand do you always give that place to Christ do you put him foremost or do you not rather drudg him after you I fear nay I doubt not we deal in many things with God as if we were the principal party covenanting in matter of Gospel-promises as if we were the principal Creditor to whom a performance of these things were due and in matter of Gospel-commands as if we were the principal Debtors from whom a performance of Duty could be expected 3. Christ is the chief blessing of the covenant have you sought him as such or hath any other blessing of the Covenant had his room in thy heart have you sought life and salvation in the promises as the chief blessing contained in them or have you seen something in the promises better and more desirable than these even Christ who is in every promise and is the best thing in the promise 4. He is valuable above all things else contained in the Covenant he is the full price of the whole bargain have you put this value upon him have you made him your all your treasure for which you treated in this bargain and bought the field 5. He is the samplar and first copy of the Covenant did you ever consider how the peace and union was first made in his person have you followed that blessed copy to have this your Covenant with God the Divine Nature coming down to you and you brought up to meet with God in Christ and with him and in him to have mystical union 6. He is the sum of the Covenant have you studied this compend well how to reduce all the Covenant to Christ to find it all in him and to make all the Covenant praise him Vse 3. For tryal whether you be in the Covenant of Grace or not whether you have taken hold of the Covenant as the Prophet speaks Isa 65.4 Know it by this if thou art in Christ thou art in the Covenant if thou hast taken hold of him thou hast taken hold of the Covenant Joh. 1.12 But as many as received him to them gave he power to become the sons of God even to them that believe on his name Eph. 2.12 That at that time ye were without Christ being aliens from the commonwealth of Israel and strangers from the covenant of promise having no hope and without God in the world To be without Christ and to be strangers to the Covenant of promise are equivalent if the Covenant be given Christ is given and if Christ be given the Covenant is given for you are in so far in the Covenant of Grace as you have any thing of Christ in you Col. 1.27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of glory 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves Know ye not your own selves how that Jesus Christ is in you except ye be reprobates If you have no right to Christ then none to the Covenant try therefore your standing sinners where are you under the first husband or married to another are you in Christ or not and consequently in the Covenant of Grace or without it Rom. 7.4 Wherefore my brethren ye also are become dead to the law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God Try this 1. By your divorcement from Idols and all other lovers this Covenant breaks all former ingagements whether they have been to lusts or to creatures henceforth if thou be in Christ and ingaged with him through this Covenant all these former ingagements must be so far cast loose that hatred must be to lusts instead of former love Gal. 5.24 And they that are Christs have crucified the flesh with the affections and lusts Mark 9.43 And if thy hand offend thee cut it off it is better for thee to enter into life maimed than having two hands to go into hell into the fire that never shall be quenched where the worm dieth not and the fire is not quenched c. And half a love to the creatures or limited subordinate secondary regular submissive love to them instead of old heart ingagements Ezek. 36.25 From all your filthiness and from all your Idols will I cleanse you Psal 45.10 11 Hearken O daughter and consider and incline thine ear forget also thine own people and thy fathers house So shall the king greatly desire thy beauty for he is thy Lord and worship thou him Josh 24.23 Now therefore put away said he the strange gods which are among you and incline your heart unto the Lord God of Israel Hos
Office of the Mediator and 1. Of his calling to it p. 174. 2. By whom he was called by God the Father p. 175. 3. When he was called to it 1. In respect of his designation to the Office it is Eternal p. 176. 2. In respect of his Furniture for and being invested in his Office it is in time p. 177. Use 1. Wonder at Gods eternal Love in calling Christ and his voluntary submission to it Use 2. To establish our faith in the prevalency of Christs Mediation ibid. Use 3. Shews the necessity of receiving the Mediator Use 4. Is comfort to Believers Chap. XI Of Christs qualification for the Office of Mediatorship and 1. Of his taking our nature upon him p. 179. Where 1. Is to be considered the reality of it p. 180. 2. His condescending-love in it p. 181. 3. The exaltation of our Nature p. 183. 4. How Christ taking our Nature is the great qualification of him for his Mediatorship p. 185. 1. He must be God for man could not satisfie for sin p. 186. 2. He must be Man because he must stand in our stead and be one with us c. p. 187. 3. The reasons why he must be God and Man in one person p. 188. Chap. XII Several Questions resolved concerning Christs taking our Nature upon him Why God the Father or the Holy Ghost took not our Nature but the Son p. 189. 2. Why must the Son of God be not only Man but the Son of Man the seed of the Woman p. 191. 3 Why did not the Son of God take Adams nature in Innocency but when it was corrupted p. 192. 4. Why must our Mediator be born of the seed of Abraham and when p. 194. 5. Why must our Mediator be made under the Law p. 195. 6. Why was the Son of God born of a Virgin and not a married Woman p. 196. 7. Why is Christ made Man in the fulness of time and not sooner nor later p. 197. The Vses p. 198. Chap. XIII Of Christs Vnction another qualification of him for his Office the first part of which is his Anointing to these Offices of Prophet Priest and King p. 201. The necessity of them in him p. 202. The use of them in our Mediator p. 204. 3. The concurrence of them for the end of his Mediatorship p. 209. Vses p. 215. Chap. XIV The second part of Christs Vnction viz. as it relates to his qualifications for the work 1. Of his Vnction in general p. 221. 1. It was the same with the Vnction of Believers p. 224. 2. It was without measure p. 225. 3. As to the time of his Vnction it was from the first Vnion of his two Natures 4. The extent of his Vnction it reacheth to all the parts of his Mediatorship p. 226. Vses of it p. 227. Chap. XV. Of the Requisites in a Mediator which are eminently in Christ and 1. Of the Requisites of fitting him for his Trust as 1. A Mediator must be a person that must have interest in both parties 2. He must be trusted by both parties 3. He must be well affected to both parties p. 230. 4. He must have power over both parties 2 Requisites relating to the managing such a work As 1. He must be a condescending person p. 231. 2. He must be Mollifying p. 232. 3. He must be Affable p. 233. 4. Meek and long-suffering p. 234. 5. Merciful and tendr-hearted p. 235. 6. He must be potent enough to compass his undertaking p. 236. 7. Faithful to the interest of both parties in the Mediation p. 238. 8. He must be a wooer of both the parties to bring them in friendship together p. 239. 9. Couragious to undergo difficulties and oppositions p. 240. Some other properties in our Mediator qualifying him for his wrk not found in any other Mediator as 1. His Oneness with both parties between whom he mediates p. 242. 2. He never declines the work of Mediation for any 3. He is always at hand and ready p. 243. 4. A perpetual Mediator p. 244. Several Vses ibid. Chap. XVI Of Christs execution of the Office of a Mediator 1. He doth it according to both Natures proved by six Reasons p. 151. 2. Christ hath executed this Office ever since the beginning of the World p. 255. 3. Jesus the Mediator executeth his Office as well in his estate of Exaltation as Humiliation p. 257. A Question whether the Angels have any share in Christ Mediation Answered p. 259. The execution of Christs Mediatorship reduced to five Heads p. 262. 1. To prepare a way for mans covenanting with God p. 263. 2. To bring the Elect within the bond of the Covenant p. 264. 3. To enable whom he bringeth into the covenant of Grace to perform the Duty of the Covenant p. 266. 4. To keep them from falling away from that blessed Estate p. 207. 5. To bring them to the height of that blessedness he hath appointed for them p. 269. Chap. XVII Grounds of comfort and supports of Faith arising to Believers from Christs Mediatorship 1. To those who are convinc'd of enmity betwixt God and them and desire Reconciliation p. 272. 2. To Believers who are come to God through him p. 273. 3. It reacheth to all the evils wherewith Believers can be afflicted ibid. Grounds of comfort if we consider 1. The Person who mediates he is one with the Father 2. The Person with whom he mediates his relation to the Mediator and the persons he mediates for p. 277. 3. The Persons for whom he mediates our nearness to the Mediator and to God by him 4. The cause for which he mediates the righteousness and honourableness of it p. 278. Chap. XVIII Of the Relations that Christ sustaineth in the covenant of Grace viz. A witness of the Covenant 1. The Witness witnessed p. 299. 2. The Witness witnessing 1. An Eye-witness p. 302. 2. An acting Witness 3. He did declare all he saw heard and acted about it p. 303. Three Mysteries declared by him 1. The mysterie of the Gospel-covenant p. 304. 2. The mysterie of Christ p. 305. 3. The mystery of the Gospel-righteousness and the way of justifying Sinners p. 306. Several Mysteries in this Righteousness 1. The imputation of it 2. In the Instrument viz. Faith 3. In the imputation of it with reference to the Persons to whom it is imputed 4 Christ is the witness of the Covenant who confirmeth the truth of all that is contained in it p. 307. Viz. Commands Promises Conditions Threatnings Predictions and Exceptions p. 308. 5. Uses of this p. 313. Chap. XIX Another Relation Christ bears in the Covenant viz. the messenger of the Covenant p. 325. Where 1 The import of the name Messenger or Angel of the Covenant p. 326. 2 In what respects it is applicable to Christ p. 327. 1. In regard of the trust committed to him in the matters of the Covenant 2. In regard of his pains and travel in it p. 328. 3 Betwixt whom doth Christ travel as
which was offended and doth receive the satisfaction 2. Christ God-man in one person having man's nature that offended united into a personal union with the Godhead was thereby fitted so to stand in our place and upon our side as a party different from God that he might therein satisfie wrath and therein merit by making a full and real compensation to offended Justice 3. Christ God-man who makes the satisfaction as he is God being one with the Father while he satisfies the Father's Justice he satisfies his own but as he is God-man being a party different from the Father he is by the Soveraignty of free Grace given to be a Surety and the satisfaction which he makes in our Nature as our Surety is accepted by his Father as by another party Assert 4. Christ was chosen and predestinated Lord Mediator and we are chosen in him before he is a party covenanting with Jehovah about the work of our Redemption I say 1. He is first in order in the eternal purpose of God designed and set apart to do this work before he gave an actual consent unto the Covenant of Suretiship This followeth necessarily upon the former Assertion for if the Covenant be made with Christ God-man with Christ Mediator betwixt God and man then he must needs be Mediator by some eternal act of the counsel of God antecedent in order of nature to this Covenant with him which is made with him considered as God to be made manifest in the flesh 2. I say not only Christ is chosen but we also are chosen in him unto the fruit of that great labour and service which he was designed to undergo for a Covenant of Suretiship and Redemption does not only suppose a Redeemer and Surety predestinated to be undertaker for a lost people but also a people designed to be partakers of the Redemption which he was to work So that I say this Covenant that was made with Christ God-man does suppose Christ's headship and our membership by eternal predestination and by a co-ordination which may be express'd in this order first the chosen head and then the body God did not not first chuse a body and then had a head to seek for them nor did he chuse a head to be without a body or as one that knew not of a body for that head but Election which was the first act of God's love in eternity fell first upon Christ whom God did chuâ—â— to be the head of his body the Church and the Captain of Salvation to all the chosen company and having chosen him he chused us in him as our head and as the first-born of the elect house and family Rom. 8.29 For whom he did foreknow he also did predestinate to be conformed to the Image of his Son that he might be the first born among many brethren Eph. 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love CHAP. IV. Of the Tenor Articles and Subject-matter of the Covenant of Redemption or of the Commands Conditions and Promises thereof THE Subject-matter and Articles of the Covenant of Suretiship which were agreed and concluded betwixt Jehovah and Christ by an eternal Compact which also may be divided into commands conditions and promises of that Covenant were mainly these seven Who should be the Redeemed Who the Redeemer What his work When to be done How to be applied What his reward And what assurance given betwixt the parties for mutual performance Now because some of these Articles may seem to be the same upon the matter which I have before asserted to be supposed as antecedent in order of nature to the Covenant of Redemption Let it be remembred that they may well be supposed in our manner of conceiving thereof as antecedent in God's purpose and yet be Articles of this Covenant and fall under Christ's actual consent which makes a closed Covenant about them for it is not repugnant that the same thing be concluded in the eternal purpose of God's Will and in his eternal agreement with Christ 1. By this Covenant it was agreed betwixt Jehovah and Christ God-man who should be the Redeemed people there was a definite certain number of Redeemed ones agreed upon for whom Christ should pay a price he was not Surety and undertaker for all Mankind nor for all the visible Church to whom the Gospel shall be preached for his undertaking is no wider nor larger than his dying purchasing Redemption bearing Iniquity Praying c. these being of equal extent and efficacy for whom Christ was undertaker to his Father for them he dyed and purchased Redemption by his death for them he did pray and make intercession c. Now 't is manifest that he did not purchase Redemption and make intercession for all Mankind but for a chosen people Heb. 9.15 And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they who are called might receive the promise of eternal inheritance Joh. 17.9 I pray for them I pray not for the world but for them that thou hast given me for they are thine Neither was Christ undertaker for a people under any general notions or qualifications such as them that should believe in him or the like not knowing definitely who the persons were but he was Surety and undertaker only for the elect and for a definite number of people who were by number and name given to him by his Father and received by him to be redeemed by his blood which doth plainly appear by the description of the Redeemed people who are ordinarily called those whom the Father gave unto Christ Joh. 17.3 6 9 11. 6.37 39. and who were chosen in him Eph. 1.4 and whose names are written in the book of life and in the Lambs book of life as if the Father who gave them to Christ had kept one record of their number and names and the Lord Mediator who undertook for them had kept another Rev. 20.12 and 21.27 2. By this Covenant it was agreed betwixt Jehovah and Christ who should be the Redeemer I say it was agreed who should be the person to undertake this great work of Redemption and Salvation for these elect people for although we may conceive that Christ was predestinated unto this work before his actual consent yet we must conceive the agreement is by his own actual consent and compact with God See the agreement and consent of both the parties that Christ shall be the Lord Jehovah his servant in this work Isa 49.5 6 And now saith the Lord that formed me from the womb to be his servant to bring Jacob again to him though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength And he said it is a light thing that thou shouldst be my
the doing and suffering of so excellent a person who was God-man and so all these being acts so excellent and so undue except by voluntary condescension they must needs be such conditions as were part of the price payed by him 4. The obedience of Christ and all that he did in obedience to the Law being performed by him in the state of his humiliation in which he was whatsoever he was for us 2 Cor. 8.9 for your sakes he became poor all these must have respect of conditions of his Covenant with Jehovah which he performed for us Assert 7. The conditions of the Covenant of Redemption required from Christ and performed by him were meritorious that is they were not consequent conditions which denote only a connexion and order betwixt the thing promised and the condition required but they were antecedent conditions when the condition is the cause of the thing promised as in contracts of Justice where one thing is given for another So the conditions of this Covenant performed by Christ did by order of strict Justice and jure emptionis claim the reward that was promised and covenanted with him to be given to himself the head and to his elect people in whose stead he satisfied Justice by paying their debt with a price of blood hence it is that he craves the reward to be given and that in Justice for the work he had done Joh. 17.4 5 24 I have glorified thee on the earth I have finished the work which thou gavest me to do And now O Father glorifie thou me with thine own self Father I will that they also whom thou hast given me be with me where I am that they may behold thy glory which thou hast given me for thou lovedst me before the foundation of the world Hence it is also that his Advocation is grounded upon Justice and he stands in Heaven Jesus the righteous 1 Joh. 2.1 who being now justified and acquitted of the debt that he took upon him by his bond of Suretiship whereby he was made sin and made a curse for us 2 Cor. 5.21 Gal. 3.13 He pleads now the merit of blood Assert 8. The condition of the Covenant of Suretiship is either more general and adequate or more special and forwal and accordingly we must answer the question when 't is asked what was the condition of this Covenant Answ 1. The general adequate condition of the Covenant of Suretiship can be no narrower than Christ's whole undertaking so that whatsoever he undertook to do whether in his own person or in his people for carrying on and perfecting the word of Redemption from beginning to end must be part of the conditions required at his hand whereof read Psal 40.6 to 11. compared with Heb. 10.5 to 11 all which may be summed up in six comprehensive heads 1. Christ's accepting the grand charge of this work of Redemption even the Mediatory office that was put upon him he receives the keys of the house of David the trust and weight of the lost but elect world and all the burthen and care of them is devolved upon him with this office Isa 22.22 24. And the key of the house of David will I lay upon his shoulder so he shall open and none shall shut and he shall shut and none shall open And they shall hang upon him all the glory of his Father's house the off-spring and the issue all vessels of small quantity from the vessels of cups even to all tho vessels of flaggons 2. His taking out nature upon him and that not in its primitive virgin integrity but when it was at the worst it was a condition of this Covenant that Christ should humble himself to take on him the likeness of sinful flesh Rom. 8.3 that he should take the same nature that offended divine Justice even the same flesh and blood whereof the children are partakers and no other Heb. 2.14 3. His taking our Law-place was another condition not our nature only but our Law-place and room that is to put his Soul in our Soul's stead that the Law of God might reach him who otherwise could not be reached by the Law and that Divine Justice executing the curse and penalty of the Law might smite him as the guilty man being by his own consent and his bond of Suretiship become legally the debtor and sinner though not intrinsecally Gal. 4.4 made under the Law and made sin for us 2 Cor. 5.21 though he knew no sin 4. His acting our part not in a scenick but in a real manner he came upon the stage to represent our person and in our nature and Law-place he really acted our part and this was another condition required of him who perfectly obeyed the command of the Law and suffered the threatning thereof for us even all that Justice had threatned to inflict upon the offender and transgressour of the Law Gal. 3.13 he was made a curse for us Isa 53.5 the chastisement of our peace was upon him c. 5. His taking a new Covenant-right unto God his own Father and not to God only but to heaven and glory and all the New-covenant blessings whereby the Covenant-right and rites of his redeemed people might be consolidated in him as their head and whereby he might for ever carry their names and interests before his Father as being there represented by him Psal 89.26 He shall cry unto me thou art my Father my God and the rock of my Salvation Heb. 2.11.13 For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren And again I will put my trust in him and again behold I and the children which thou hast given me And 9.24 For Christ is not entered into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us 6. His effectual application of the Redemption purchased by his Suretiship unto all his redeemed ones And under this I comprehend Christ's undertaking for the pouring out of the Spirit to send to them his Spirit to draw them to him to cause them to believe receive his Surety-righteousness to keep them in his favour and love to cause them to persevere to present them perfected and without spot to God Joh. 15.26 But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me Joh. 12.32 And if I be lifted up from the earth I will draw all men unto me Joh. 6.37 All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out Joh. 6.39 40 And this is the Father's will that hath sent me that of all which he hath given me I should lose nothing but should raise it up at the last day And this is the will of him that sent me that
of Egypt Exod. 3.2 And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush and he looked and behold the bush burned with fire and the bush was not consumed Act. 7.30 An Angel of the Lord in a flame of fine in a bush It was he that brought all these Judgments on them in the Wilderness 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted and were destroyed of Serpents It was he that brought them to Canaan and out of Babylon and built the Temple and filled it after their return Isa 63.9 By the angel of his presence he saved them Zech. 6.12 Behold the man whose name is the Branch and he shall grow up out of his place and he shall build the temple of the Lord. Chap. 9. v. 11 As for thee also by the blood of thy Covenant I have sent forth thy prisoners out of the pit wherein is no water Hag. 2.7 And I will shake all nations and the desire of all nations shall come and I will fill this house with glory saith the Lord of hosts And this contributes to make Christ a fit Mediator and to support the faith of Gods people that the making of all things the revealing of the will of God and the fulfilling of it even the whole government is upon his shoulders which may assure our hearts that the work which he undertaketh shall be accomplished 2. This is he who is called the brightness of his Fathers glory Heb. 1.3 As Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he manifests Gods will here he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he manifests the nature of God And here let us 1. See what the glory is I take it to be meant not of the essential glory which he had with the Father from all Eternity but of the manifestative Glory and Majesty of the Lord which shined forth in Christ for it is of Christ Mediator that the Apostle is here speaking it is the excellencies of God as they shine forth in the Mediator which otherwise had been invisible and could not have been seen discovered nor looked upon 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord. Therefore the end of Christs being constitute Mediator is for this manifestative glory whereof we read Joh. 11.4 When Jesus heard 〈◊〉 he said This sickness is hot unto death â—â—ut for the glory of God that the Son of God might be glorified thereby Chap. 5. v. 22 23 For the Father judgeth no man but hath committed all judgment to the Son That all men should honour the Son even as they honour the Father 2. The brightness or sent-forth Light here spoken of is a similitude taken from the Sun wherein there is the body of the Sun there is the light of the Sun and the shining splendor or beams of the Sun Interpreters think this to be an expression of the eternal generation of the Son proceeding from the Father as light from the Sun I take it rather to be the manifestation of the Father in Christ the Mediator who is otherwise invisible as the Sun is manifested by its own light so that if you would light all the Torches in the world you cannot see the Sun by the light of these without its own light No more can you see God but in Christ Jesus who is the brightness of his Glory the light whereby his excellencies are manifested Joh. 1.9 That was the true light which-lighteth every man that cometh into the world Mat. 11.27 Neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him 3. This is he who is called the express Image of his Fathers Person Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the imprinted form this similitude relates to the persons of the Godhead as the former did to the Divine Essence and Nature It is borrowed from the signets impression which represents all the lineaments of the Seal the Character is the perfect expressed Image Mark Christ is called the Image of Gods Person not of his Essence for he is the same Essence not the same Person There is in the God-head essentia subsistentia the Essence is but one but the Subsistences or Persons are different as is expressed in Scripture 1 Joh. 5.7 For there are three that bear record in heaven the Father the Word and the holy-Ghost I take not this to be meant of Christ as God principally for so he is the same in Nature Names and Atrributes rather than the Image of God but I understand it of Christ as Mediator in whom there is a full and perfect resemblance of the Fathers Attributes and Excellencies And here for our knowledg of the person who is Mediator I lay down two conclusions from that comprehensive description of him 1. That Jesus Christ hath in him a glorious resemblance and a perfect Character of all the glorious Excellencies and Attributes of the Father Col. 2.9 For in him dwelleth all the fulness of the Godhead bodily 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord. 2. That it is by Christ Mediator that all the glorious excellencies of God are revealed unto us 2 Cor. 4.6 For God who commanded light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ Consider 1. That Gods great end in all his goings forth towards the Creature in Predestination Creation Providence c. is his own glory and the manifestation of his excellency Prov. 16.4 The Lord hath made all things for himself yea even the wicked for the day of evil Rom. 11.36 For of him and through him and to him are all things to whom be glory for evor Rev. 4. last Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created But more especially this is his end in Redemption Eph. 1.6 To the praise of the glory of his grace wherein he hath made us accepted in the beloved Joh. 17.4 I have glorified thee on the earth I have finished the work which thou gavest me to do 2. That which is Gods end is our happiness even to have God manifested to us to see him and to have discoveries made to us of his excellencies Joh. 17.3 And this is life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent Mat. 5.8 Blessed are the pure in heart for they shall see God 1 Joh. 3.2 But we know when he shall appear we shall be like him for we shall see him as he is To see him and be transformed by that sight 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory
spared not his own Son but delivered him up for us all Isa 53.8 For the transgressions of my people was he stricken 7. The Holiness of God is manifested in Christ his Holiness did appear in that holy Image which he put in Adam and the holy Law which he gave to him under a penalty but this holiness of the Image of God stamped on the creature was possible to be lost for both men and Angels were capable of sin and did fall but herein is a greater manifestation of Gods holiness that a Creature Christ-man Christ Mediator is made the Fountain of all Holiness Holiness cannot be lost in him yea it is derived from him Joh. 1.14 16 Full of grace and truth and of his fulness have all we received and grace for grace Chap. 3. v. 34 For God giveth not the spirit by measure unto him This is spoken of Christ man of Christ Mediator for one of the persons of the Godhead cannot receive another O what an impression of Holiness is this what a communication and manifestation of the Holiness of God! The fulness of the Godhead dwells bodily in the man Christ Col. 2.9 Where there is the highest union there is the greatest communion there was never such another union as that personal union and therefore there could never be such a communication of God 8. The All-sufficiency of God appears more in Christ than ever before the declarative glory thereof shines in the restoring of lost man for whosoever can restore lost man can raise him to a higher happiness than he fell from he is All-sufficient and Almighty and is thereby declared to be so this did God in Christ the Mediator this is a declaration of Gods All-sufficiency and of Christs Gen. 17.1 I am God almighty 2 Cor. 8.9 For ye know the grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be made rich Chap. 12.9 And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me 9. The Patience and Long suffering of God was never heard of before until it was manifested in Christ God executed his Justice against the fallen Angels without exercising any Patience and Long-suffering towards them 2 Pet. 2.4 For if God spared not the Angels which fell but cast them down to hell But in Jesus Christ there is a discovery of the Patience of God and his bearing with sinners Isa 49.8 There is a Covenant to establish the earth that Justice do not ruine it Jesus Christ obtained pardon and reprival for some sinners that they should be spared Exod. 34.6 And the Lord passed by before him and proclaimed The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth In him the Lord proclaims himself merciful and gracious long-suffering c. 1 Tim. 1.16 Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting Yea and by way of concomitancy and for the Elects sake reprobates reap some benefit by the Patience of God thus manifested He suffers the creatures to mock him and say Where is the promise of his coming 2 Pet. 3.4 Rom. 9.22 Endured with much long-suffering the vessels of wrath fitted to destruction 10. The Faithfulness of God is manifested in Christ he was known to be true and faithful in fulfilling the threatning and certification of the transgression of the first Covenant Gen. 2.17 In the day thou eatest thereof thou shalt surely die And in keeping the Covenant with all the creatures Gen. 8.22 While the earth remaineth seed-time and harvest-time and cold and heat and summer and winter and day and night shall not cease Jer. 33.20 Thus saith the Lord If ye can break my Covenant of the day and my Covenant of the night and that there should not be day and night in their season c. But this was but a small declaration of his faithfulness being compared with the manifestation of his Faithfulness in Christ which shines so brightly in keeping Covenant and Promises with him and with his people upon his account notwithstanding all your unfaithfulness to him hereby he is proclaimed to be the Lord abundant in truth Exod. 34.6 2 Cor. 1.20 For all the promises of God in him are yea and in him are Amen Psal 89.34 35 My Covenant will I not break nor alter the thing that is gone out of my lips Once have I sworn by my holiness that I will not lie unto David Mic. 7.18 20 Who is a God like unto thee that pardoneth iniquity Thou wilt perform the truth to Jacob and the mercy to Abraham which thou hast sworn unto our fathers from the days of old 11. The Majesty of the Lord something whereof is manifested in the Creation Psal 19.1 The heavens declare the glory of the Lord and the firmament sheweth forth his handy-work But much more in restoring man if there be a Majesty in Angels Heb. 1.7 And of his Angels he saith who maketh his Angels spirits and his ministers a flame of fire And in godly men which is but a little discovered here c. shall be more fully afterward 2 Thess 1.10 When he shall come to be glorified in his saints O what excellent Majesty must there be in Jesus Christ Heb. 1.13 But to which of the Angels said he at any time sit on my right hand until I make thine enemies thy foot-stool And what shall be revealed in him when he shall come in glory 2 Thess 1.7 When the Lord Jesus shall be revealed from heaven with his mighty angels Col. 3.4 When Christ who is our life shall appear then shall ye also appear with him in glory You see then all the Attributes of God are made more bright and get a new lustre in Jesus Christ the Mediator he is the brightness of his Fathers glory and the express Image of his Person 2. The distinct Subsistences of the Persons of the Godhead and blessed Trinity are more brightly discovered in Jesus Christ than ever before God was but darkly seen before in the distinct Subsistences of the persons of the Trinity but in the Gospel through Jesus Christ there is a glorious manifestation thereof 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ 1. The Eternal Son of God the second Person his taking on our nature doth clearly shew that there are distinct Subsistences or Persons in the Godhead There are two natures in one Subsistence or Person which illustrates the three Subsistencies in one nature or three Persons in the Godhead 2. By Jesus Christ from his own
soul Mat. 26.38 Then saith he unto them My soul is exceeding sorrowful unto death Heb. 10.5 A body hast thou prepared me Luke 24.39 Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have 3. He hath all the names of a man Adam Enosh Ish Geber whereof see Zech. 6.12 and 13.7 Dan. 7.13 4. He took upon him all the affections of a man fear and sorrow and love and anger c. Mat. 26.38 My soul is exceeding sorrowful unto death Heb. 5.7 And was heard in that he feared Joh. 11.33 35 36 He groaned in the spirit and was troubled Jesus wept Then said the Jews Behold how he loved him Mat. 10.14 Aud when Jesus saw it he was much displeased Mat. 21.12 5. He took upon him all the sinless infirmities of a man to hunger thirst be weary â—afflicted tempted die c. Heb. 2.18 For in that he himself hath suffered being tempted Chap. 4. v. 15 For we have not an High-priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin Chap. 5. v. 2 For that he himself also is compassed with infirmity Mat. 8.17 Himself took our iniquities and bare our sicknesses Chap. 4. v. 2 And when he had fasted forty days and forty nights he was afterwards an hungred 2. Consider in Christs taking our nature upon him his condescending love union betwixt God and man was the great design intended through the Mediator this is brought about by his condescension and our exaltation where love is it will stoop and the greater condescension the greater love These things hold forth infinite condescending in Christs taking our nature upon him 1. Consider who condescends thus The higher that the person be who condescends the more love is in his condescension if it be a great condescending for God to look down upon things here below Psal 113.46 The Lord is high above all nations and his glory above the heavens who humbleth himself to behold the things in the heaven and in the earth What then must it be for the Son of God to take upon him the form of a Creature Phil. 2.6 7 Who being in the form of God thought it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of man That he that made the world should be made of a woman That the immortal God should become mortal flesh it were a great condescension that the soul of a man should enter into a worm or that all the Angels should become worms yet that were nothing to Christs stooping to take our nature upon him 2. Consider what he took upon him not our person but our nature Heb. 2.15 16 The seed of Abraham our flesh and blood that is our nature many can be content to take upon them the persons of men to represent them who yet would not be willing to take their nature but Christ took our nature 3. The end wherefore he took our nature upon him sheweth yet more of his condescending 1. It was that he might suffer and that he might die for us in that nature Phil. 2.8 And being found in fashion as a man he humbled himself and became obedient unto the death even the death of the cross Non ad gloriam sed ad ignominiam to be abased in our nature 2. It was for our good not for any thing that it could profit him Gal. 4.5 To redeem them that were under the law that we might receive the adoption of sons 4. He took our nature upon him not for a day or a short time but to continue so It may be a Prince at a Masque for a little time might be moved to take the form of a servant upon him but to continue so he would not be moved but here is infinite condescension Christ takes our nature upon him and keeps it still he will come again in our nature to judg the world Act. 1.11 This same Jesus which is taken up from you into heaven shall come in like manner as ye have seen him go into heaven Chap. 17. v. 31 Because he hath appointed a day in the which he will judg the world in righteousness by that man whom he hath ordained Though he doth nothing now in Heaven but acts of Majesty being a Priest set upon the right hand of the throne of Majesty Heb. 8.1 Yet he will do those acts in our nature yea when he shall deliver up the kingdom See Chap. 6. the Kingdom which he hath received as Mediator he will not lay down our nature 1 Cor. 15.24 5. Consider the time when he took our nature upon him not when our nature was a virgin but when it was defiled not mans nature in innocency but in his sinful corrupted condemned accursed estate Rom. 8.3 In the likeness of sinful flesh Chap. 5. v. 10 When we were enemies and when all the Creatures did hate us when we were not worth the following then he did thus condescend to love us and follow us 6. Consider the manner of his taking our nature upon him 1. He doth not personate our nature but is made flesh Joh. 1.14 2. He does it voluntarily and chearfully and with earnest desire when we were not following him but fleeing away from him he himself rose out of his place and followed after us and caught our nature as the words signifies Heb. 2.7 And took upon him the form of a servant Psal 40.7 Then said he Lo I come 3. He takes our nature upon him with all the infirmities of it Heb. 2.17 Wherefore in all things it behoved him to be made like unto his brethren Chap. 4. v. 15 For we have not an High-priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin He would condescend so far that in all things he would be like us sin only excepted and even in that though he took not the corruption of sin yet he took upon him the guilt of our sin 2 Cor. 5. last For he hath made him to be sin for us who knew no sin He was legally the sinner though not intrinsecally and the punishment thereof Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us He was content to be numbred with the transgressors Isa 53.12 He was content to be punished for our sins even by God his Father And which is yet wonderful that he might come as near to us as possible he was content to condescend to be tempted to the thing wherewith it was impossible that he could be tainted Mat. 4.2 To be tempted of the Devil to sin and yet the Prince of the world had nought in him Joh. 14.20 7. Consider the comparison instituted by the Holy-Ghost which doth yet
our Mediator must be God 1. Because these evils which he was to expiate could never be taken away by any person that was not God sin done against an Infinite Majesty must have an equal satisfaction 2. Because the things with which he was to wrestle and the Enemies which he was to subdue could not be wrestled with nor subdued by any person who was not God Could a meer man wrestle with the infinite wrath of God subdue Satan and Death No the only human nature of Christ which in it self is finite and mortal could not bear up with that except the person had been God 3. Because the good things which he was to purchase could never have been purchased by any person who was not God a happiness far above Adam's eternal righteousness the image of God and communion with him in glory only the infinite worth of Christ the Son of God could compass that 2. He must not be God only for a Mediator is not a Mediator of one but he must be God manifested in the flesh He must be man 1. Because his name is to be put in our Bond he is to stand in our stead and to put his Soul in our souls room therefore he must be something else than God for God will have satisfaction to Justice of man the soul that sinneth shall die 2. Our Mediator must be a Mediator of satisfaction A Mediator of intercession may exalt grace and mercy by entreaties but cannot satisfie Justice this will not do the turn the Debt must be payed the principal Debt to obey the command he must be subject to the Law and the forfeiture must be satisfied he must bear the curse and die for without blood there is no remission he must then be a man and must have a body and soul the nature of Angels will not suffice Heb. 10.5 9 A body hast thou prepared me Then said he Lo I come to do thy will O God 3. He must be one with us else what he doth cannot be imputed to us as there must be an imputation of our sin to him so of his righteousness to us now imputation imports an union for union is the ground of imputation and it must be an union in nature and Covenant the Angels sin was not imputed to man but Adams was with whom we were one in nature and Covenant 4. Our Mediator must receive the Spirit without which we cannot be sanctified Joh. 17.19 And for their sakes I sanctifie my self that they also might be sanctified through the truth Chap. 3. v. 35 The Father loveth the Son and hath given all things into his hand Now the Father cannot receive the graces of the Spirit neither the Son as God for unto that which is infinite nothing can be added therefore our Mediator must have mans nature which is capable of receiving that which our Mediator must have 5. Our Mediator must convey to us the Adoption of sons and therefore must receive it himself and so become a man that he may receive it Gal. 4.4 5 6 But when the fulness of the time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the law that we might receive the adoption of sons And because ye are sons God hath sent forth the spirit of his Son into your hearts crying Abba Father Christ is the natural Son of God Luk. 1.35 That holy thing which shall be born of thee shall be called the Son of God He is also as man a Son as is evident from the original Greek where the article is not prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 4.3 And when the tempter came to him he said If thou be the Son of God Gr. if thou be a Son of God Because Christ owns us as brethren therefore God is not ashamed to own us as Sons Heb. 2.11 For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren He must be of our kindred for if Christ had not been our born brother we could not have been Gods Children 6. Our Mediator must be such a Person from whom we may receive the inheritance he must therefore be man for it is from Christ-man as he is an heir appointed Heb. 1.2 that we receive the inheritance for the natural inheritance of Christ cannot be communicated Gal. 4.5 7 To redeem them that were under the law that we might receive the adoption of Sons Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ Rom. 8.17 And if children then heirs heirs of God and joint-heirs with Christ Heb. 9.15 And for this cause he is the Mediator of the new Testament that by means of death for the redemption of the transgressions that were under the first Covenant they which are called might receive the promise of eternal inheritance 3. Our Mediator must be God and man in one Person Immanuel Isa 7.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and man sometimes denominated from one nature sometimes from another 1. That the great design and end of the Mediators Office might first be accomplished and made manifest in the Mediators own person union betwixt God and man was the design of a Mediator and this was done 1. In Christs Person for in him the houses of Heaven and Earth are allied 2. That he might be a person duly qualified for his Office he must be a Person equally distant from and equally drawing near unto both the parties this could not be a Person who was either God alone or man alone but God-man is a Person at some distance and in some nearness with both the parties having interest in both and participating of the natures of both he is a fit days-man to lay his hands on both Job 9.33 3. That he might have access to both parts of his work as Mediator he had two great transactions to go about 1. He was to deal with God for man 2. He was to deal for God with man unto these he could not have access without partaking of both the natures 1. That he may deal effectually with God for man he must be God for who can have access to deal with God but a Person who is God to deal with an angry God 1 Sam. 1.25 2. That he may deal with man from God and for God he must be man for man cannot endure the voice and presence of God immediately man unreconciled man without a Mediator cannot speak with God Exod. 20.19 And they said unto Moses Speak thou with us and we will hear but let not God speak with us lest we die Heb. 12.20 21 For they could not endure that which was commanded And so terrible was the sight that Moses said I exceedingly fear and quake But of this more when I shall come to speak of the Requisites of a Mediator CHAP. XII Several Questions resolved concerning Christs taking
our nature upon him WE come to clear some doubts and Questions about this mystery of Christs taking our nature upon him Quest 1. If we may soberly make it a Question without curiosity See Rog. pract catech p. 2. p. 26. Bal. treatise of the Covenant pag. 266. and enquire a little after so much of the Reasons of it as God hath been pleased to reveal Why did not God the Father or the Holy Ghost take on mans nature to be our Mediator but the Son The second Person Answ It might suffice for an answer That so it pleased God in the deep and unsearchable counsel of the Will of all the three Persons to order it Psal 80.19 20 Then thou spakest in vision to thy holy One and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people I have found David my servant with my holy oyl I have anointed him And although I know not another satisfying-reason that can be given or that should be curiously enquired after yet I shall soberly propose a few considerations which may help us to adore the unsearchable depth of the counsel of Gods Will in this part of the mystery of Christ 1. Consider That the world was made by the word Christ Heb. 1.2 Joh. 1.3 All things were made by him and without him was not any thing made that was not made And who was so fit to restore all things and to amend the world to create the new World as he that created all things he by whom the world was made Act. 3.21 The Redemption that came by Christ and is to be perfected at the day of his coming again is called by the Apostle the restitution of all things 2. Jesus Christ the Son of God the second Person of the Trinity is appointed Mediator and takes our nature upon him that the order of the three persons of the Godhead and their working might in this be manifested unto us The Father is the first Person and Fountain of divine operation he works by the Son and the Father and the Son work by the Holy Ghost Our Mediator must be a person who must give satisfaction to the Father for us and who must be able to send the Spirit for our sanctification and therefore must be the Son and second Person 3. Consider the things which we lost in Adam we lost the Image of God our Sonship and Inheritance and who so fit to restore the Image of God as he who is the Image of the invisible God the express image of his person Col. 1.15 Heb. 1.3 Who so fit to restore us to a Sonship as the only begotten Son Joh. 1.18 Mat. 3. last Who so fit to restore man to the inheritance as the heir of all things and first-born of every creature Heb. 1.2 Col. 1.15 4. Consider the Offices which our Mediator behoved to carry he must be a King a Priest and a Prophet and who so fit to be our King as the Power and Wisdom of God 1 Cor. 1.24 30 Christ the power of God and the wisdom of God Who of God is made unto us wisdom Col. 2.3 In whom are hid all the treasures of wisdom and knowledg Who so fit to be our Priest as he who lieth in the bosome of the Father who can have such access to treat for us with God and such favour with him as he that lieth in the center and seat of love the beloved that lieth in the Fathers bosome Mat. 3. â—â— This is my beloved Son in whom I am well pleased Joh. 1.18 Who so fit to be a Prophet to us as he who is the word of God who only knoweth and revealeth all his Will Rev. 19.13 Joh. 1.8 Mat. 11.27 5. Consider that reason given by B. Andrews Because Adams sin was most directly against the second Person Gen. 3. â—5 22. Man will be as God and have the knowledg and wisdom of God which is Christs prerogative Col. 2.3 And who so fit to pack up that injury as the second Person flesh would have been as the Word and the Wisdom and Word of God becomes flesh to raise up ruined man in a quite contrary way to his own sinful design a marvelous humble condescension to expiate so proud a plot Quest 2. Why must the Son of God be not only a man but the Son of man of the seed of the woman of the same lump with us Might not the taking of a created nature have fitted him to be our Mediator Gal. 4.4 He might have been man and yet had a body framed for him in heaven and not made of a woman Ans He must be of the same lump with us 1. The more to set forth his condescension and our exaltation in this his condescension was greater in taking a nature of the same lump with us than if he had taken our nature created as Adams was and the exaltation of our nature was the greater that Christs flesh was not only of the same kind but of the same lump with ours 2. That we might have the more comfort in his satisfaction for if he had taken a created nature that could have reached to a personal satisfaction only but he takes our nature and the flesh of our nature that he might satisfie for the sin of our nature and make a publick satisfaction for the sins of many The Covenant with Adam being with his nature not personal and his sin also being of the same kind the satisfaction must be in the same nature and by one of the same lump and not with a person having that kind of nature but not the same nature Heb. 2.14 9 Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through â—eath he might destroy him that had the power of death that is the devil that he by the grace of God should tast death for every man 3. That he might be a fit Mediator one between two he behoved to â—raw as near to us in respect of his human nature as to God in respect of the Divine nature he must be a man and a man of the same lump that his brethren are of a Priest ordained for men and taken from among men Heb. 5.1 4. That the alliance with us might be the straiter and his right of Redemption the stronger for our Mediator behoved not only to be a Redeemer but a Goel one to whom belonged the right of Redemption Now this could not be except he were our own kinsman our brother of the same lump and stock Deut. 25.5 6 c. Christ came to raise up seed to his dead kinsman old Adam who dyed without issue of grace for ought that his seed had from him therefore he behoved to be our brother and kinsman and by this means Christ 1. as the kinsman not only may do it but he takes it on him as his duty v. 7 to perform the duty of a husbands brother
there were but two tribes that clave to him and being nearer in kindred would not be beaten from him 1 Kings 12.16 17. Some talk-lustily and bear themselves boldly upon Christ in words others are near of kin to him and will not be beaten from him CHAP. XIII Of the Mediators Vnction as it relateth to the separating of him for his Offices THE second part of Christs qualification for the Office of Mediatorship is his Vnction this was consequent unto his personal union so that as we called the union of the two natures in Christ Person the principal and chief qualification of him for this Office so we are to look upon his Unction as carrying in it divers qualifications which result from the former The Unction of Christ comprehends two things 1. The separating of him unto these excellent Offices of being Prophet Priest and King of his Church 2. The endowing him with the Spirit above measure with gifts and graces of the Spirit and assistances meet to enable him for the Work The first Part of Christs Unction is that whereby he is anointed to these Offices Christ Mediator is anointed to be Prophet Priest and King of his Church Concerning which we shall speak 1. Of the anointing 2. Of the Offices And first by this Unction as it relateth to his Offices for of his Unction as it comprehends his Furniture we are not now speaking but shall in the next place we may understand according to the various use of anointing among men and the Scripture purport of the Word 1. His Designation for these Offices in the Counsel of God Isa 42.1 Behold my servant whom I uphold mine elect in whom my soul delighteth So the word is used 1 Sam. 16.13 of Davids first Designation to succed in the Kingdom to Saul long before he came to the Government 2. The declaration of his being designed unto these Offices Psal 2.7 I will declare the decree the Lord hath said unto me Thou art my Son this day have I begotten thee So anointing is taken in the case of Gods declaring Jehu successor in the Kingdom 1 Kings 19.16 with 2 Kings 9.1 3. The separating of him or setting him apart for these Offices Psal 89.20 I have found David my servant with my holy oyl have I anointed him So the word is used 1 Chron. 29.22 1 Sam. 15.17 with Psal 105.15 4. The publick solemn investing him in these Offices with power and authority to exercise them Act. 10.38 How God anointed Jesus of Nazareth with the Holy-Ghost and with power who went about doing good and healing all that were oppressed of the Devil for God was with him Luk. 1.32 And the Lord God shall give unto him the throne of his father David And it s from his anointing that Christ hath his name Joh. 1.41 We have found the Messias which is being interpreted the Christ Luk. 9.20 The Christ of God 2. Concerning these three Offices of Christ we shall briefly touch upon 1. The necessity of them in our Mediators Person 2. The nature and use of them 3. The harmony and consent of these Offices in Christs person and in his execution of them And 1. The necessity of these Offices in our Mediator appeareth 1. From the evils under which we were lying man being under 1. Ignorance of God 2. Alienation from God Eph. 4.18 Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their hearts 3. Impotency to come unto him Joh. 6.44 No man can come to me except the Father which sent me draw him Necessary it was that our Mediator be a person that carrieth Offices which may reach these evils His prophecy and teaching meets with our ignorance of God for he is a teacher come from God Joh. 3.7 A Prophet by whom all his people are taught of God Jer. 31.33 Isa 54.13 His Priesthood and Sacrifice meets with our alienation and estrangement from God for thereby the distance is removed and a friendship bound up with God Eph. 2.13 14 18 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ For he is our peace who hath made both one For through him we both have an access by one spirit unto the Father And his Kingdom meets with our impotency for thereby we are mightily wrought upon and determined so as our impotency proves no over-powering lett in the way of his grace Jer. 31.33 But this shall be the Covenant that I will make with the house of Israel after those days saith the Lord I will put my law in their inward parts and write it in their hearts and I will be their God and they shall be my people 2. It appears from the work which he came to do which required this conjunction of Offices in his Person 1. He came to reveal a new way of happiness and therefore behoved to be a Prophet Act. 7.37 A prophet shall the Lord your God raise up unto you of your brethren like unto me him shall you hear Heb. 2.3 How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord 2. He came to purchase and acquire this new blessedness and therefore behoved to be a Priest to offer Sacrifice for it Heb. 9.15 And for this cause he is the Mediator of the new Testament that by means of death for the redemption of the transgressions of the first Testament they which are called might receive the promise of eternal inheritance 3. He came to make application of his purchase and therefore behoved also to be a King Heb. 5.9 And being made perfect he became the author of eternal salvation untâ— all them that they him 2. The nature and use of these three Offices in our Mediator we find in some measure let out in the promises of the Covenant at least a chief and material hint at something of all the three Jer. 31.33 34 with Heb. 8. and 10. 1. Christ Mediator as a Prophet travelleth in begetting a right understanding betwixt the two parties that are at variance betwixt God and man and to this effect being intimately acquainted with all his Fathers secrets 1. He publisheth and declareth all the mind of God to his people especially in revealing the gracious purpose of God concerning the way and means of reconciliation Mat. 11.27 Neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him Eph. 2.17 And came and preached peace to you which were afar off and to them that were nigh 2. He worketh the effectual knowledg of God and of his will in his peoples heart See 2 Cor. 4.6 For God who caused the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ Luk. 1.77 79 To give knowledg of Salvation unto his people by the
1 Joh. 2.27 But the anointing that ye have received of him abideth in you and ye need not that any man teach you c. Eph. 4.7 But unto every one of us is given grace according to the measure of the gift of Christ And 1.23 The fulness of him that filleth all in all Acts 10.38 He is said to be anointed with the holy Ghost and with power having both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to him both might and authority Mat. 28.18 All power is given unto me in heaven and in earth Joh. 17.2 As thou hast given him power over all flesh 1 Cor. 1.24 Christ the power of God and the wisdom of God And Col. 1.19 It pleased the Father that in him should all fulness dwell that is admirable perfection of Grace he hath all worth in his person nothing is wanting in him that may compleat his peoples happiness some short view of the Graces wherewith he was filled we have Isa 11.2 3 4 5 And the spirit of the Lord shall rest upon him the spirit of wisdom and understanding the spirit of counsel and might the spirit of knowledg and of the fear of the Lord And shall make him of quick understanding in the fear of the Lord and he shall not judg after the sight of his eyes neither shall reprove after the hearing of his ears But with righteousness shall he judg the poor and reprove with equity for the meek of the earth and he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked And righteousness shall be the girdle of his loins and faithfulness the girdle of his reins Rom. 15.12 And again Esaias saith There shall be a root of Jesse and he that shall rise to reign over the Gentiles in him shall the Gentiles trust And Col. 2.3 All the treasures of wisdom and knowledg not absolutely taken for infinite knowledg as the words relate to the human nature of Christ but relatively for a marvellous height of perfection of these things such as was requisite for his Mediatorship in order to our salvation Again Col. 2.9 it 's said of him The fulness of the Godhead dwells in him bodily i. e. personally by the union of the divine nature with the human in the unity of his person the perfect Deity of the Son with all his Attributes and not only in regard of particular gifts and graces as he dwelleth in the Prophets and Saints but as the soul dwelleth in the body personally or substantially in opposition to the shadows of the Old Testament But mainly by the anointing of Christ with the Holy Ghost we understand two things which we find joined with the Spirit promised to him 1. All the Gifts and Graces of the Spirit in copious and abundant measure and according to the highest pitch and degree that the human nature of Christ was capable to receive and so the Spirit put upon him is joined with the variety and eminency of excel-cellent gifts Isa 11.2 c. 2. The unutterable assistance and presence of the Spirit bearing his Human nature up in all that he was to do as Mediator that he should not serve on his own charges See Isa 42.1 2 Behold my servant whom I have chosen mine elect in whom my soul delighteth I have put my spirit upon him he shall bring forth judgment to the Gentiles He shall not cry nor lift up nor cause his voice to be heard in the street c. Psal 89.21 With whom my hand shall be established mine arm also shall strengthen him And both these the holy Human nature of Christ needed for these reasons 1. For the things which he was to suffer If Christ had nothing to do but active obedience the spirit of Adam or confirmed Angels might have done his turn but he had another work to do which would have crushed those excellent creatures to satisfie justice and lye under the infinite wrath of God and therefore needed more than they received Heb. 9.14 He is said to have offered up himself by the power of the eternal spirit which I take to signifie not only the Godhead which gave value to his suffering but the assistance of the Holy-Ghost whereby he was marvellously helped I mean his humane nature to go through those sufferings 2. Because his anointing was intended to run over to his people and the off-fallings of it was designed to fill them therefore it behoved to be without measure such a measure as cannot be comprehended by any other creature Joh. 1.16 Of his fulness do we receive Psal 133.2 It is like the precious oyntment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments Psal 68.18 Thou hast ascended on high thou hast led captivity captive thou hast received gifts for men yea for the rebellious also that the Lord might dwell among them with Eph. 4.8 He led captivity captive and gave gifts unto men Joh. 5.26 For as the Father hath life in himself so hath he given to the Son to have life in himself 3. Because God hath so contrived the business of Grace that no created thing can act without the spirit not Adam not the Angels not the holy humane nature of Christ that all creatures might be known to have no self-sufficiency but to be very depending things upon God and upon grace the assisting-grace of his Spirit that framed them and gave them being Mat. 3.15 And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfil all righteousness Rom. 11.36 For of him and through him and to him are all things to whom be glory for ever For a further clearing of this part of Christs Unction I lay down these four Positions 1. Concerning the Nature thereof that it was the same with the Unction of believers it was not one spirit which Christ received and another which believers receive grace in him and in them differ not in kind but in degrees See Joh. 1.14 16 And the word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth And of his fulness have all we received and grace for grace Psal 45.7 Thy God hath anointed thee with the oyl of gladness above thy fellows Gal. 4.6 And because ye are sons God hath sent forth the spirit of his Son into your hearts crying Abba Father Rom. 8.9 11 But ye are not in the flesh but in the spirit if so be that the spirit of God dwell in you Now if any man have not the spirit of Christ he is none of his But if the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you For Consider the Unction of the
hath Gods heart and a mans heart 1. Christ is an affable Mediator in respect of his Father the offended party and no wonder for he dwelleth in his bosom Joh. 1.18 He doth kindly entertain and receive his propositions John 6.38 39 For I came down from heaven not to do mine own will but the will of him that sent me And this is the fathers will that hath sent me c. 2. He is an affable Mediator in respect of the offending-party one who kindly and courteously receiveth and etertaineth the worst of sinners that ever employed him His carriage while he was here on earth did throughly bear witness of this before his death and after his resurrection whereby he gave a proof how he would carry to us when he should be in glory being then in the way and first step to it O how affable was he then Luke 24. John 20 and 21 Chapters And how affable is he still now when he is set down on the right hand of Majesty Joh. 16.25 26 27 The time cometh when I shall no more speak unto you in Proverbs but I shall shew you plainly of the Father At that day ye shall ask in my name and I say not unto you that I will pray the Father for you for the Father himself loveth you Heb. 2.17 That he might be a merciful High-priest in things pertaining to God And 5.2 Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmities 2. He is affable to Justice and Mercy both these two Attributes in God which were to be eminently glorified in our Salvation 1. He is affable to Justice ready always to speak with Justice and to satisfie it with a Ransom and Price Heb. 12.24 And to Jesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things than that of Abel 2. He is affable to Mercy and Grace and ready always to satisfie Mercy by entreaties even for the thing which he hath bought Heb. 7.25 Seeing he ever liveth to make intercession for them Yea he pleads in our name with both these Attributes in God by virtue of his satisfaction and intercession Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us 4. A Mediator must be meek and long-suffering for the Unions-sake to bear with both the parties although they should smite him and be angry with him Christ is such a Mediator Matth. 21.5 Tell the daughter of Zion behold thy king cometh unto thee meek and sitting upon an ass and a colt the foal of an ass And 11.29 I am meek and lowly in heart Moses in his Mediation was a type of him Numb 12.3 Now the man Moses was very meek above all the men that were upon the face of the earth O so meek a Mediator as Christ is 1. He endured his Fathers anger and wrath for our sake and was smitten by him Isa 53.10 Yet it pleased the Lord to bruise him he hath put him to grief Rom. 8.32 He that spared not his own Son but delivered him up for us all 2. He endured our anger also he was smitten by the other party by his own for whose sake he was content to be smitten of his Father Mat. 21.38 But when the husbandmen saw the Son they said among themselves This is the heir let us kill him and let us seize on his Inheritance Isa 53.3 He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not And when he was smitten by both parties at once and endured the wrath and displeasure of both at the same time yet he carried as a meek Mediator who did bear all for the Unions-sake that he might make peace Isa 53.7 He was oppressed and he was afflicted yet he opened not his mouth he is brought as a lamb to the slaughter and as a sheep before her shearers is dumb so he opened not his mouth with 1 Pet 2.23 Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously He went through all the business with little clamour noise or complaint Matth. 12.17 18 19. 5. A Mediator must be merciful and tender-hearted one that hath bowels to pity the unreconciled state of the offender Christ is eminently such a Person 1. One who hath conjoyned in his person the heart of God and the heart of a man the infinite mercy of God and the kindly compassion of an experienced man who in his Humane nature hath felt our afflictions and temptations Heb. 2.17 18 Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful High-Priest in things pertaining to God to make reconciliation for the sins of the people For in that he himself hath suffered being tempted he is able to succour them that are tempted And 5.2 Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity 2. A Person who in all his dealings hath shewed himself merciful and hath evidenced his compassionate disposition one that hath shewed mercy to all that ever came to God through him and upon all occasions that ever were given him to shew himself such John 6.37 All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out Matth. 15.22 And behold a woman of Canaan came out of the same coasts and cryed unto him saying Have mercy on me O Lord thou Son of David my daughter is grievously vexed with a Devil And 9.27 And when Jesus departed thence two blind men followed him crying and saying Thou Son of David have mercy on us One who shewed mercy not only upon the matter but even in the way and manner of his dealings with his people Matth. 12.20 A bruised reed shall he not break and smoaking flax shall he not quench till he send forth judgment into victory And 9.17 Neither do men put new wine into old bottles else the bottles break and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved One who carryeth compassionately unto and is pitiful even of the wilful refusers of his mercy Luke 19.41 And when he was come near he beheld the City and wept over it c. One who was not only pitiful in the days of his flesh but hath carryed also the same heart and bowels of a merciful and compassionate Mediator unto heaven with him Heb. 2.18 For in that he himself hath suffered being tempted he is able to succour them that are tempted And 4.15 For we have
〈◊〉 〈◊〉 And 1. That it was not made with Christ God or considered as the natural only Son of God is manifest For 1. Christ God could not be under the Law 2. Nor represent man and take his Law-place 3. Nor can Christ God suffer and pay a price of blood 4. Nor could Christ God receive a Mission and Mandates he could not be a Messenger nor be sent if we speak properly 5. Nor to Christ God could there be promises made or any reward given c. These and many such instances may serve for establishing the negative part of this Assertion to wit that the Covenant of Redemption was not made with Christ God beside that this will receive further confirmation by establishing the affirmative part of the Assertion 2. The Covenant of Redemption was made with Christ God-man For 1. In this respect only Christ could make a party distinct from the other party covenanting to wit Jehovah it could not have been a Covenant except there had been two parties agreeing together Now Christ God the second person could not constitute a party covenanting distinct from God considered essentially as common to all the three Father Son and Spirit Joh. 10.30 I and my Father are one It was therefore Christ God-man that made the Covenant of Redemption 2. Christ had a will distinct from Jehovah's will only as he was God-man for as God his will is one and the same with his Father's will and undistinguished from it Joh. 1.13 Not of the will of man but of God Now where there is a Conant betwixt two there must be two wills else how can there be any agreement or consent of two for consent is an act of the will It follows therefore that the Covenant was made with Christ God-man since in this respect only there are two wills meeting consenting and agreeing on the same thing 3. In what respect only Christ had a will capable of howing yielding and obeying in that respect he is to be considered in the Covenant of Redemption whereby he voluntarily yielded to do these things which no natural necessity obliged him to Heb. 10.7 Then said I lo I come in the volume of the book it is written of me to do thy will O God Now it is evident that Christ only as he was God man had a will capable of howing and yielding Mat. 26.30 Nevertheless not as I will but as thou wilt for the will of Christ as God was not capable of bowing and yielding for who hath resisted his will Rom. 9.19 the Govenant therefore was made with Christ God-man 4. In what respect Christ was inferiour to God or subordinate to him and did receive offices trust mission commands c. and did obey In that respect only was the Covenant of Redemption stricken with him for by the tenor of that Covenant he did all these things Joh. 10.18 This commandment have I received of my Father And 6.38 39 For I came down from heaven not to do mine own will but the will of him that sent me And this is the fathers will that hath sent me And it is manifest that in this respect only Christ as God-man is inferior to God Joh. 14.28 My Father is greater then I for Christ God is equal with his Father Psal 2.6 It follows therefore necessarily that the Covenant of Redemption was made with Christ God-man 5. In this consideration only as Christ is God-man the conditions and satisfaction performed by him are performed by one party and accepted by another in this respect only there is sending and coming asking and receiving commanding and obeying giving satisfaction and receiving it for if Christ be considered as God then there could be no performing and accepting of satisfaction for so the party giving and receiving sending and going working and rewarding being the same all satisfaction is taken away for the party the same every way cannot be the giver and receiver of the satisfaction so all distinction of parties is taken away and consequently all Covenant-dealings enervated 6. The Covenant of Redemption must be with Christ God-man in regard that the satisfaction required upon God's part to be performed by Christ and undertaken by him was such as might stand in Law for our sin Now it is not imaginable how the satisfaction of Christ God could meet with the curse of the Law of works that had gone forth against man Gal. 4.4 5 But when the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons It rests therefore that it was a satisfaction undertaken by God-man in the Covenant of Redemption 7. In that consideration that Christ was Surety for his people and Mediator betwixt God and man in the same consideration was the Covenant of Suretiship and Redemption made with him for he could not he a Surety in one respect and act himself unto it in another but it is plain Scripture that it was not Christ God that was Mediator and Surety but Christ God-man 1 Tim. 2.5 For there is one God and one Mediator between God and man the man Christ Jesus Heb. 7.22 By so much was Jesus made surety of a better testament 8. In what consideration Christ did perform the Covenant of Redemption in the same respect he is to be considered as a party undertaker for no man can probably think that one party undertook and another performed but it is above question that Christ God-man did perform this Covenant and fulfil the conditions therein required 1 Tim. 3.16 And without controversie great is the mysterie of Godliness God was manifested in the flesh justified in the spirit seen of angels weached unto the gentiles believed on in the world received up into glory Gal. 4.4 But when the fulness of time was come God sent forth his Son made of a woman made under the draw Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh I conclude therefore that with Christ God man was the Covenant of Redemption made Besides these arguments many more might be framed from the particular commands conditions and promises of the Covenant of Redemption which are competent only to Christ God-man and no ways to Christ God From this which hath been said of Christ considered as God and as God-man we may answer the question How the Justice of God can have a satisfaction from and by a person or party who is God Ans 1. If Christ God had been the party with whom the Covenant of Redemption had been transacted then indeed the party giving and the party receiving the satisfaction had been the same But the Covenant being made with Christ God-man a person different from offended God essentially considered so it is another party that makes the satisfaction than the party