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
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
servant to raise up the tribes of Jacob and to restore the preserved of Israel I will also give thee for a light to the Gentiles that thou mayst be my salvation unto the end of the earth And under this part of the agreement I comprehend 1. The designation of the person who shall be the redeemer that it shall be the second person the Son of God only not the Father nor the Spirit Isa 59.20 And the Redeemer shall come to Zion and unto them that turn from transgression in Jacob saith the Lord. Act. 3.26 Vnto you first God having raised up his Son sent him to bless you in turning away every one of you from his Iniquities 1 Joh. 4.9 God sent his only begotten Son unto the world that we might live through him 2. The constituting of that Person Surety and Mediator to take that place upon him which the work of our Redemption did require Heb. 7.22 By so much was Jesus made a surety of a better testament 3. The consent and agreement of Christ to both these to be the person that shall work this work and to be substitute in this place for doing the work 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 thus did the Creditor and the Cautioner strike hands together 3. By this Covenant it was agreed betwixt Jehovah and Christ What should be the Redeemer's work or what should be the price that he should pay and the satisfaction that he should make to divine Justice for the sins of the elect that were given to him under this I take in 1. The concluding betwixt the parties that Christ shall take upon him our Law-place and room and in order to that his taking our nature upon him that Justice might reach him in our stead and place Gal. 4.4 God sent forth his Son made of a woman made under the Law 2. That Christ as our Surety should dye and lay down his life for us that he should pay for us the whole sum that was owing even all that the Law and Justice could exact of the broken man Joh. 10.18 No man taketh is from me but I lay it down of my self Rom. 8.3 God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us this is at length held forth Isa 53.5 6 7 10 12. 3. That the payment and satisfaction that should be made to Justice by our Surety in our nature and in our room should be accepted as our payment and as a condign price for our right to Heaven 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 which are called might receive the promise of eternal inheritance 4. By this Covenant it was agreed betwixt Jehovah and Christ what should be the term of paying this price and making this satisfaction to Justice A time and term-day is condescended upon such as seemed fit to infinite wisdom to appoint Gal. 4.2 4 until the time appointed of the Father but when the fulness of the time was come Heb. 9.10 11 until the time of reformation But Christ being come an high priest of good things to come Dan. 9.26 And after threescore and two weeks shall Messiah be cut off but not for himself I say though the price was agreed upon from eternity yet God in his wisdom thought fit to put off the time of actual paying this price till the Redeemer that should come out of Zion should be long waited for Luk. 2.38 and spake of him to all them that looked for redemption in Jerusalem but though the payment was suspended till the fulness of time yet neither Christ's acting as Mediator nor the force of the blood of this Covenant but in contemplation of the price to be payed at the time appointed by the Father he was the Lamb slain from the foundation of the world Rev. 13.8 5. By this Covenant it was agreed betwixt Jehovah and Christ how the Redemption wrought by him should be applyed to his elect people And under this I comprehend 1. The eternal appointment of the Gospel-Ordinances especially the Covenant of Grace and Reconciliation as means by divine appointment fitted to give the knowledge of the Redeemer and of the Redemption and Salvation wrought by him Luk 1.77 78 79 To give knowledg of Salvation unto his people by the remission of their sins Through the tender mercy of our God whereby the day-spring from an high hath visited us To give light to them that sit in darkness and in the shadow of death to guide our feet in the way of peace 2. The conclusion that the Gospel should be preached to all Nations that for the Elect's sake it might come unto all the Societies of men in the world among whom there are any of the redeemed ones Psal 110.2 The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies 3. The appointment of the times and seasons and of the particular Instruments that should carry the Gospel to the bounds of each elect Soul's habitation that it might meet with them Act. 17.26 27 And hath determined the times before appointed and the bounds of their habitation That they should seek the Lord if haply they might feel after him and find him though he be not far from every one of us According as we see it brought to pass in the execution so it was concluded from eternity Act. 8.29 and 2.6 17. and 9.15 and 18.9 10. 4. The pouring out of the Spirit to make the Gospel-ordinances and means of Salvation effectual to the Redeemed people this also was comprehended under this Article of the agreement that this should be procured by him for his elect people Joh. 16.7 8 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 And when he is come he will reprove the world of fin and of righteousness and of judgment Psal 110.3 Thy people shall be willing in the day of thy power in the beauties of holiness from the womb of the morning 6. By this Covenant it was agreed betwixt Jehovah and Christ what should be the reward and wages that he should have for this great Service for working the work of our Redemption his reward and wages in the general Notation thereof was ask and have it was a grant of whatsoever he would ask of God for so great a work and service his recompence was at his own asking Psal 2.8 Ask of me and I shall give thee c. and according to his own heart full content and satisfaction Isa 53.11 He
and the more special condition of laying down his life were voluntary free acts of Christ's will and infinite love wherein he was acted by no necessity without his own free consent Joh. 10.18 No man taketh 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 Assert 3. All the conditions required of Christ and undertaken by him in the Covenant of Redemption were ensured and certain conditions there was no hazard of failing nor coming short upon his part in any the commands or conditions of that Covenant therefore it was said of him Isa 42.4 He shall not fail nor be discouraged till he have set judgment in the earth Three things evidence this 1. The personal union of the two Natures exempted the man Christ from all hazard and possibility of sinning or coming short in the obedience of any command or condition required of him 2. Christ as man had the Spirit above measure and the confirming Grace which is given to elect Angels in their head Christ he had not only the promise of the Spirit and heavenly influences to all duties and conditions required of him but he had these actually even from his Mothers womb Isa 42.1 I will put my spirit upon him Isa 11.2 The Spirit of the Lord shall rest upon him 3. There were no threatnings in the Covenant of Redemption though there were promises because there was no hazard of Christ's failing in the conditions thereof nor possibility of his falling short of the promised reward Assert 4. Although it was eminent pure Grace that made the Covenant of Redemption yet the conditions thereof required from Christ were works it was doing not believing that was required of him Rom. 5.19 By the obedience of one shall many be made righteous Joh. 9.4 I must work the works of him that sent me I acknowledg there was a kind of faith required of Christ-man which cannot be excluded the conditions of this Covenant understanding conditions in that large sense as comprehending all these tyes obligations and duties which the man Christ took upon him by taking on our Nature and our Law-place whereof he maketh profession Isa 50.7 For the Lord God will help me therefore shall I not be confounded therefore have I set my face like a flint and I know that I shall not be ashamed And Psal 16.8 I have set the Lord always before me because he is at my right hand I shall not be moved c. compared with Act. 2.25 for David speaketh concerning him I foresaw the Lord always before my face for he is on my right hand that I should not be moved And Heb. 2.13 I will put my trust in him But 1. This faith professed by Christ was faith of another kind than that faith which is the condition of the Gospel-covenant to us it was the faith of dependance and relying on God for assistance and acceptance in doing the work which was the eminent condition of the Covenant of Suretiship but not a faith whereby he went out of himself to rely on another for righteousness it was works not Grace not the Evangelical Instrument but the act and work of faith 2. This faith professed by Christ was upon another account and for another use it was a debt which the holy humane nature of Christ being a creature owed unto God a debt I say such as did not exclude that from being meritorious and part of his satisfaction since it was part of his obedience taken on by voluntary compact no more than his being made under the Law whereby he was debtor to satisfie the penalty thereof did exclude his suffering from being satisfactory yet he was not by this kind of believing justified and constituted righteous by any righteousness received by his faith or imputed to him as we are justified by faith 3. This faith professed by Christ was neither the whole condition of the Covenant of Suretiship nor the chief and eminent part of it as shall be made to appear but at most it could amount to no more of the condition of his Suretiship than such a faith of dependency in Adam before his fall should have been in the conditional part of the Covenant of works that was made with him and that was but one single act and work of righteousness which was a small part of the condition of that Covenant Assert 5. The conditions of the Covenant of Suretiship made with Christ did fully and perfectly answer the intent of the Covenant of works and that in both the parts of it copulatively which did but alternatively oblige man for the Law does not oblige man in an absolute sense both to perfect doing and suffering but to one of them for if we keepthe Law we are not obliged to suffer Gen. 2.17 But of the tree of the knowledg of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely die But Christ by the conditions of the Covenant of Redemption 1. He is a full doer and obedient fulfiller of the commands thereof in all points Mat. 3.15 For thus it behoveth us to fulfil all righteousness 2. He fully suffers the penalty of that Covenant and satisfies for the broken commands thereof Isa 53.5 6 He was wounded for our transgressions The Lord laid upon him the iniquity of us all Hence 3. By the conditions of this Covenant which he performed he had right to Law-justification and life eternal even by the Law of works for the righteousness which he wrought was perfect Law-righteousness though the imputation of it to us be an act of Grace and our receiving it by faith make it Gospel-righteousness to us 1 Joh. 1.7 But if we walk in the light as he is in the light we have fellowship one with another and the blood of Jesus Christ his Son cleanseth us from all sin Compared with Rom. 4.5 But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousness Assert 6. Neither Christ's active nor passive obedience are to be excluded from making up the adequate condition of the Covenant of Suretiship For 1. The man Christ his passive obedience could not have amounted unto a satisfaction for us if by his active obedience his habitual and actual conformity unto the holy Law of God he had not been such a high priest as became us as is holy harmless c. Heb. 7.26 2. Although Christ as man was obliged to obey the Moral Law yet considering that he voluntarily took that obligation upon himself and being Lord and Law giver he made himself under the Law by this Covenant of Suretiship I do not see how his obedience to the Law can be excluded from among the conditions of this Covenant 3. The whole course of Christ's obedience from his Birth to his Grave by doing and suffering is to be considered as
no more fail in regard of Christs Suretiship than his arms can fail Psal 40.11 He shall gather the lambs with his arms 11. Whatsoever Christ acted by the Covenant of Suretiship he did it for us and we did that in him For 1. Whatsoever he acted by vertue of the Covenant of Suretiship he acted as a Surety Now a Surety is one that undertakes and does for another and whose deed by the allowance of the Law stands for the deed of that person for whom he was undertaker a person who puts himself in the stead of another such a person was Judah for Benjamin Gen. 43.9 Chap. 44.32 2. Whatsoever he acted by vertue of this Covenant he acted as a publick person I do not say that in the transacting of the Covenant of Suretiship Christ acted as a publick person for then fallen man should be an undertaker to satisfie justice and to pay a price of blood to God for his own sin because a person who represented him did undertake this but I say after Christ personally considered had by the Covenant of Suretiship taken upon him-this publick capacity and place whatsoever he acted by doing or suffering he acted still as a publick person Now a publick person is one who personates represents and acts the part of another so that what he doth as such that other person whom he represents is reckoned by the Law to do such publick persons were Adam and Christ the first man and the second the heads of two families who represented all that came of them their seed and heirs Rom. 5.12 c. 1 Cor. 15.21 22. Consider how comfortable this is to the believer and what support it affords to his faith look over his state his condition his actings all that he was made all that he did all that was done to him he was made and did and suffered all that for the believer and his Elect people were made and did and suffered and received all that in him when he died God reckoned us dying then and would have us reckon so also Rom. 6.10 11 For in that he died he died unto sin but in that he liveth he liveth unto God Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. When he suffered and satisfied the Law God reckoned that we did so also Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us When he was acquitted and discharged of the Debt when he rose again and was released from the Prison and Bonds of the Law we did so also Rom. 4.25 Who was delivered for our offences and was raised again for our justification 1 Cor. 15.20 21 But now is Christ risen from the dead and become the first fruits of them that slept For since by man came death by man also came the resurrection of the dead When he entered into Heaven and had reception and a welcome of Covenant-favour there we did so also and had the same welcome Eph. 2.6 And hath raised us up together and made us sit together in heavenly places in Christ Jesus For he acted all these things in our stead and all these things were done to him as a person representing us 12. By the Covenant of Suretiship beside all other Attributes in God Justice it self that is most terrible to the believer and was sometimes a dreadful Attribute and speaking nothing less than Damnation to fallen man is now turned to be as much for the believers Salvation as any other attribute in God and upon that account is and may be comfortably looked upon 1 Joh. 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness If you ask How can that be that Justice should be for the forgiveness of our sins if we do but confess them though we can make no satisfaction to justice for them Christ by his Suretiship hath brought about the business and handled the matter of Salvation so that Justice and Righteousness is as forward as much engaged to save the believer as any other Attribute in God 1 Joh. 2.2 And he is the propitiation for our sins and not for our sins only but also for the sins of the whole world For 1. Christ hath satisfied Justice by a condign-price the price of the blood of a person who is God he hath payed the believers Debt to the least farthing 2. He pleads this satisfaction and his own righteousness for the people whose Debt he took upon him to pay and thus he carried his matter by righteousness and Justice Now Justice when 't is satisfied and made for a person is as comfortable as 't is terrible when it is unsatisfied and against a person How sweet and comfortable is this to the believer that by the Suretiship of Christ not only favour and grace is for him but Justice also that satisfied Justice is the sinful believers friend stands on his side and if God be righteous and just he will he must he cannot but forgive the confessing-believer and save him upon Christs account who suffered and satisfied punitive Justice and merited by a condign-price holding proportion with the thing which he bought that communitative and remunerative-Justice should give this reward for his work Learn hence 1. From the Covenant of Suretiship to frame an answer to all temptations from our own frailty mutability inconstancy mixture of unbelief with faith of corruption with grace c. and the like the weak believer thinks Adam and the Angels fell who had no sin in them who had habitual grace in perfection and how can I stand The Covenant of Suretiship answers these and the like assaults of the weak believers faith 1. Thou standest by faith which excludeth boasting and if thou be not high minded but fear Rom. 11.20 thou shalt stand by faith but they stood by the Law of works which doth not exclude boasting Rom. 3.27 And therefore they feared not but were lifted up and fell 2. That same low despised thing the little weak faith that is in thee as it is of another kind than any faith which was in them which was not faith in Christ Mediator so it is given to thee for another end even that thou mayest by going out of thy self stand by faith and cometh fâ—om another spring which makes it indefectible Luk. 22.32 But I prayed for thee that thy faith fail not this is his seed that remaineth in him that is born of God 1 Joh. 3.9 3. Although Adam and the Angels that fell had habitual grace in perfection without mixture of corruption yet they had no promise nor assurance of the spirit and actual influences which the weakest believer hath setled upon him by promise Ezek. 36.27 And I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them 4. Neither had these grace in the
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
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
there was given him dominion and glory and a kingdom that all people nations and languages should serve him Rev. 17.14 He is lord of lords and king of kings Over the Reprobate as well as the Elect Psalm 110.1 The Lord said unto my Lord Sit thou at my right hand until I make thine enemies thy footstool Over all ages and generations of men Dan. 7.14 his dominion is an everlasting dominion which shall not pass away and his kingdom that which shall not be destroyed Although it be more special and he be a King more peculiarly to the Church and the elect World Psalm 2.6 8 9 Yet have I set my king upon my holy hill of Zion Ask of me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession thou shalt break them with a rod of iron thou shalt dash them in pieces like a potters vessel And that both outwardly by appointing them Laws Ordinances and Officers Psalm 9.6 7 For unto us a child is born unto us a son is given and the government shall be upon his shoulder and his name shall be called Wonderful Counsellour the mighty God the everlasting Father the Prince of peace of the encrease of his government and peace there shall be no end upon the throne of David and upon his kingdom to order it and to establish it with justice and with judgment from henceforth and for ever And inwardly by ruling in their hearts Luke 17.21 Neither shall they say lo here or lo there 〈◊〉 behold the kingdom of God is within you Ezek. 36.27 And I will put my spirit within you and cause you to walk in my statutes and ye stall keep my judgments and do them 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 bearts And his Kingdom is over other creatures but for the cause and behoof of the Elect Eph. 1 22 And gave him to be the head over all things to the Church 3. It is Spiritual over the souls and consciences of men to awe and over-rule the hearts of men to captivate their affections Rom. 14.17 For the kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Joh. 18.36 Jesus answered and said My kingdom is not of this world Chap. 6.15 When Jesus therefore perceived that they would come and take him by force to make him a King he departed again into a mountain himself alone To break in pieces his enemies with an iron Rod to rule and slay them with the words of his mouth Psalm 110.2 Rule thou in the midst of thine enemies Isa 11.4 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 4. It is everlasting Dan. 2.44 And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed and the kingdom shall not be left to other people but it shall break in pieces and consume all these kingdoms and it shall stand for ever Chap. 7.14 His dominion is an everlasting dominion which shall not pass away and his kingdom that which shall not be destroyed Heb. 1.8 But unto the Son he saith Thy throne O God is for ever and ever and although it be said 1 Cor. 15.24 he shall give the kingdom to his Father yet his Kingdom shall not then cease for I take that to be in regard of the manner of administration of it by Ordinances Officers c. for then all his Saints shall be perfected and all his enemies subdued whereof something hath been already spoken 5. In the kingdom of Christ Mediator he doth all things with authority and power and yet it is wholly ruled by his Word and Spirit He doth all things in his Kingdom not by outward secular force but by his influences upon the spirits of men and determining them in a secret way whether providentially or by saving and sanctifying influences Zech. 4.6 Not by might nor by power but by my spirit saith the Lord of Hosts Psalm 110.1 2 The Lord said unto my Lord sit thou at my right hand until I make thine enemies thy footstool The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies 2 Thess 2.8 And then shall that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of his coming 6. The great work of his Kingly Power is to imploy it for saving of his people and subduing his and their enemies to bring to pass his purpose of the one and the other either without or against all-contradiction Psalm 110 throughout Psalm 2 throughout Phil. 2.9 10 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 7. The great and special end of Christs Kingly Office is to make his other Offices effectual for the saving of his Elect to support his Priesthood and Prophecy and to give vigour and efficacy to them for except Christ had been a Prince that had power over his friends and foes his other Offices could never have been made effectual to the Elect nor he a Captain of Salvation to them Heb. 2.10 Therefore also he is set forth as a Priest upon a Throne who carrieth all things as a King with power Heb. 1.3 When he had by himself purged our sins sat down on the right hand of the Majesty on high It is his Kingdom which effects that Reconciliation which is the end of a Mediator that which his Prophecy teacheth and his Priesthood and Sacrifice hath purchased he sits as a King and conveys the power of it into the soul 2 Cor. 10.4 5 For the weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds and casting down imaginations and every high thing that exalteth it self against the knowledg of God and bringing into captivity every thought to the obedience of Christ 3. The Harmony and Consent of these three Offices in our Mediator and how they do concurr for the end of his Mediatorship to wit the triesting of the difference betwixt God and man by making a reconciliation and binding up friendship by a new Covenant Here observe the sweet concurrence of the three Offices in the Mediator Christ 1. All these Offices level at one end to wit Reconciliation and Salvation which is the great business wherefore a Mediator was appointed 2 Cor. 5.19 God was in Christ reconciling the world unto himself but with
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
Angels The first Scripture is that 1 Tim. 2.5 For there is one God and one Mediator between God and men the Man Christ Jesus which seems to set forth the object of Christs Mediation to be men not Angels but consider that there is a twofold Mediation of Christ the one of Redemption or Reconciliation the other of Preservation or confirmation Christ is only a Mediator of Redemption betwixt God and man for he never undertook for the fallen Angels Matth. 25.41 Then shall he say unto them on his left hand Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Jude ver 6 And the Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darkness unto the judgment of the great day And of this Mediation speaks that Text 1 Tim. 2.5 A Mediation which had a ransom and propitiation in it that Christ died only for man not for the Angels The other Scripture is that Heb. 2.16 For verily he took not on him the nature of Angels but he took on him the seed of Abraham Which will indeed prove and speaketh it plainly that when fallen men and Angels were before him sinking into their misery he took hold of the one not of the other And so that none of the fallen Angels have benefit by Christs Mediation It will prove that herein Christ expressed his love more to Men than Angels in that he saved some of the fallen men but none of the Angels and would carry this Office not in their Nature but in ours Yet I conceive it will not prove that the elect Angels have no benefit by Christs Mediation I incline therefore to think it most probable that the elect Angels are not to be excluded from the benefit of Christs Mediation whether they had need of a Mediator or not as Calvin upon Col. 1.20 laboureth to prove I shall not debate but these two things only I shall speak of 1. I shall shew that the good Angels have benefit by Christ which is certain 2. That there are probable grounds to judg that they have this benefit through Christs Mediation 1. By Christ the Angels have knowledg of the mysteries of our Salvation even a glorious addition of knowledg by this new discovery and bright manifestation of God in all his Atributes that have shined forth in Christ Eph. 3.10 To the intent that now unto the Principalitics and Powers in Heavenly places might be known by the Church the manifold wisdom of God 1 Pet. 1.12 Which things the Angels did desire to look into 2. By Christ they have an honourable Office they became Principalities and Powers in governing the world and Ministring Spirits that Christ may be honoured in the Church Col. 1.16 For by him were all things created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him Heb. 1.14 Are they not all ministring Spirits sent forth to minister for them who shall be heirs of Salvation And therefore when Christ shall give up his dispensatory Kingdom then shall all rule be put down which is not only to be understood of the being of no Magistracy and no Ministry but even of the Angels Principalities and Powers 3. By Christ the Angels have joy at the conversion of sinners Luke 15.10 Likewise I say unto you there is Joy in the presence of the Angels of God over one sinner that repenteth Matth. 18.10 Take heed that ye despise not one of these little ones For I say unto you that in Heaven their Angels do alwayes behold the face of my Father which is in Heaven Luke 2.13 And suddenly there was with the Angel a multitude of the Heavenly Host praising God By Christ the Angels have a more perfect and firm union with God a kind of econciliation Col. 1.20 And having made peace by the blood of his Cross by him to reconcile all things to himself by him I say whether they be things on Earth or things in Heaven Where by things in Heaven is understood Angels who are said to be reconciled to God not properly for where there is no breach there can be no reconciliation this is peculiar unto man but improperly and annalogically they may be said to be reconciled by confirming and establishing them in the grace and favour of God Tollendo peccata hominum possibilitatem peccandi in Angelis taking away all possibility of defection in them 2. These benefits which the Angels certainly have by Christ they may be probably conceived to have them by Christs Mediation 1. Because Christ is a head to the elect Angels as well as to elect men and they are part of his mystical body Col. 2.10 And ye are compleat in him which is the head of all Principality and Power Eph. 1.10 That in the Dispensation of the fulness of times he might gather together in one all things in Christ both which are in Heaven and which are on Earth even in him they are reckoned a part of the Catholick Church and inhabitants of the Heavenly Jerusalem Heb. 12.23 24 Now if Christ be head of the Church as he is Mediator then whatsoever benefit they as part of his Body have from Christ the Head I do not see how we can avoid to say they must have it through his Mediation For how can it be conceived that one part of Christs Body hath benefit from Christs Mediation and another part of it hath benefit by him and yet another way than by his mediation 2. Because whatsoever benefit the Angels have by Christ they were elected unto it 1 Tim. 5.21 I charge thee before God and the Lord Jesus Christ and the elect Angels Now Christ being the head of the election in whom all that are elect are elected Eph. 1.4 According as he hath chosen us in Christ before the foundation of the world And the benefits unto which we are elected in Christ coming through his Mediation to all the elect these must come so to the elect Angels also Eph. 1.4 5 10 According as he hath chosen us in Christ before the foundation of the world that we should be holy and without blame before him in love Having predestinated us unto the Adoption of Children by Jesus Christ. That in the dispensation of the fulness of time he might gather together in one all things in Christ 3. Because whatsoever creature is not under a possibility of sinning Aquin. part 1. Qâ—ust 63. Art 1. it hath that not by the condition of its nature but by grace Now the elect Angels being freed from all possibility of sinning this they must have by Grace which cometh not only from Christ but through his Mediation Joh. 1.17 For the Law was given by Moses but Grace and Truth came by Jesus Christ being some other thing supervenient beside the good of their natural condition wherein
thou gavest me I have kept and none of them is lost 2. Again by this part of Christs Suretiship he is undertaker and engager to make all these things which are required of us both possible and certain in the performance 1. To reveal and manifest the way of righteousness and life through the new Covenant Joh. 17.6 I have manifested thy name unto the men which thou gavest me out of the world 2. To make the condition of the new Covenant possible and practicable which considered with relation to our own strength are as impossible to man now as the conditions of the first Covenant are Joh. 6.44 No man can come to me except the father which hath sent me draw him 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Joh. 15.5 For without me ye can do nothing And this part of Christs Suretiship doth put his people in such condition by the power which they shall receive from the grace of Christ as Adam was in by the power which he received from God by nature and this is done by healing our nature and creating and infusing new habitual grace whereby he makes the conditions of the new Covenant practicable and possible to man through the power of grace received from Christ as it was possible for Adam to have performed the conditions of the first Covenant by the power which he received by nature Phil. 4.13 I can do all things through Christ which strengtheneth me But this is not all 3. Christ as Surety for man to God engageth not only to make the conditions of this Covenant possible as the conditions of the first Covenant were to Adam but also to make them Sure he undertaketh to ensure his peoples performance of the things required of them by the Covenant of grace whether they be such things as are required of them by meer commands which hold forth the Duties of the confederates or if they be required of them by commands which are also conditions of the Covenant by the obedience or disobedience whereof they must live or die such as the command of believing Joh. 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Act. 16.31 And they said Believe on the Lord Jesus Christ and thou shalt be saved and thine house 1 Joh. 3.23 And this is his commandment that we should believe in the name of his Son Jesus Christ and love one another as he gave us commandment And this which Christ engageth that his people shall receive of him through grace is much more than Adam received by nature for he had not his performance of the conditions of that Covenant and his standing ensured to him he had but a possibility to have performed conditions that were commanded him but no certainty Now we know that things may be possible both considered in themselves and considered with relation to the Agent which notwithstanding from some other cause and defect may resolve in a non-futurition yea for all that it may be certain that they shall never be and come to pass as was Adams standing and performing the conditions of the Covenant of works But now by Christs Suretiship for his people he is engaged for their standing and for their actual performance of the conditions of that Covenant of grace they are not only put into a possibility of standing but they are put into such a certainty by the Suretiship of Christ that they are exempted from the possibility of non-performance of the conditions of this Covenant Luk. 22.32 But I have prayed for thee that thy faith fail not Mat. 16.18 And upon this rock will I build my Church and the gates of hell shall not prevail against it 1 Pet. 1.5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time Jer. 32.39 40 And I will give them one heart and one way that they may fear me for ever for the good of them of their children after them And I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me 3. By this part of Christs Suretiship for man to God and in order to the making the conditions and commands of the new Covenant possible and certain in the issue he is engaged for giving habitual grace and for giving actual influences 1. Habitual grace Christ as Surety of the Covenant did undertake to give to his people the immortal seed of God to repair that defaced Image of God in man by a new creation of the habits of grace in him he is engaged to give a new stock of grace to man who had once before banquered out a stock that shall thrive in his hand and wherewith he shall never henceforth play the bankrupt this is the new heart and the new spirit promised by Christ who made the Covenant and engaged to fulfil and to act it upon the hearts of his people Ezek. 36.26 A new heart also will I give you and a new spirit will 〈◊〉 put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh 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 Heb. 8.6 10 11 12. 2. Christ is engaged and hath undertaken for actual influences Ezek. 36 27 And I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them Isa 44.3 For I will pour water upon them that are thirsty and floods upon the dry ground I will pour my spirit upon thy seed and my blessing upon thine off-spring Because God hath contrived the business so that no created thing should act independently of him without the spirit without influences not Adam in his integrity not the Angels not the holy humane nature of Christ Isa 42.1 2 Behold my servant whom I uphold mine elect in whom my soul delighteth I have put my spirit upon him he shall bring forth judgment to the Gentiles He shall not cry nor lift up nor cause his voice to be heard in the street And since habitual created grace can neither preserve it self nor act it self nor encrease it self without influences therefore Christ as Surety for man to God did engage for actual influences whereby habitual grace might be acted unto a performance and fulfilling of these things which are conditions or commands in the Covenant upon our part and by this he stands engaged 1. For actual bowing of our wills and determining our hearts to