Part 7

Part 7

Ans. He needed no seals at all to strengthen his faith of dependency for there was no sinful weakness in his faith yet he was capable of growing Luk. 2. 52. For the Law requires not the like physical intention and bendedness of acts of obedience from the young, as from the aged. 2. In that the receiving of the seals proves Christ to be Surety of the Covenant of Grace it makes good that he was under the other Covenant and to perform the obedience due to the special command of dying, as to a command of Covenant.

-- 296 --

Argument 6. Is from the Lords liberty: If God might in justice have prosecuted the Covenant of Works, and Adam and his  might justly have suffered eternal death for sin (for the Law is holy and just, and the threatening Gen. 2. 17. just) except the Lord had of grace made another Covenant, then must the Lord send, or not send a Saviour to suffer, and be a suffering Redeemer and Surety as pleased him, or not pleased him; and if Christ may refuse to undertake, or willingly agree, as pleased him, and Christ being God consubstantial with the Father, might have stood to the Law-way of works: For who, or what could have hindered him to follow a course of justice against all men? then if both agreed to dispense with that Law-way to save man; Here is a Covenant condescension between Jehovah and the Son, of quieting Law, and pitching on a mild Gospel-way.

Argument 7. From the promises made to Christ: He to whom  the promises are made, as to the seed, so as in him they are yea, and Amen, and he who is eminently the chiefe heir of the promises, as engaged to make good the promises on the Lords part, to give forgiveness, Jer. 31, 34. Heb. 8. 12. perseverance, Jer. 32. 39, 40. Isa. 54. 10. Isa. 59. 21. peace, Ezek. 34. 25. Lev. 26. 6. 11, 12. yea, and a new heart, Jer. 31. 33. Ezek. 11. 19. Heb. 8. 10. life eternal, Joh. 10. 28. and to make good the promises upon our part, by fulfilling the condition, and giving habitual grace, Jer. 31. 33. Ezek. 36. 26. and actual influences, Jer. 31. 34. to know the Lord, Jer. 32. 39, 40. Ezek. 36. 27. to, and with him, God must strike a Covenant of suretyship, that he shall have the annointing in its fulness, above his fellows, without measure, to make good all these promises as Mediator; for it is not simply grace and life that the Lord bestows upon his people, but grace out of the store-house of the Mediator God-Man. Now this must be given to Christ by promise, Gal. 3. 16. Now to Abraham and his seed were the promises made, he saith not, and to seeds, as of many, but as of one, and to thy seed, which is Christ: He cannot well mean mystical Christ, that is, Christ and all his, for they are indeed many and numeroes, as Isai. 2. 1, 2. Isai. 60. 1, 2, 3, 4, 5, 6. Psal. 22. 27. compared with Rev. 5. 11. Rev. 7. 9. for the promises are made to Christ- God-Man eminently, not formally: For 2. Cor. 1. 20. All the

-- 297 --

promises of God in him are yea, and in him Amen. For the promise is made to us for Christ, and through his grace, then the promise is made first to him, and more eminently, and to us for him: Propter quod unumquodque tale, id ipsum magis tale 2. The promises are fulfilled and made good not because we fulfill the condition, but for Christ, in whom, and by whose merit, both the grace promised, and the grace habitual and actual to perform the condition, be it faith, repentance, humility, c. is freely given to us. 3. Christ is he who makes the Covenant and all the promises, Acts. 7. 32. Who said to Moses, I am the God of thy fathers, the God of Abraham— 34. I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them: And now come, I will send thee unto Egypt. And ver. 35. Moses is made a Ruler and a deliverer by the hands of the Angel that appeared to him in the bush. This is Christ, the Angel, 38. of the Covenant Mal. 3. 1. Whom  they tempted, 1 Cor. 10. 9. Of whom the Lord said, Exod. 23. 21. Beware of him, and obey his voice, and provoke him not: for he will not pardon your transgressions, for my Name is upon him. And this Angel saith, I am the God of Abraham, the omniscient God that sees the afflictions of his people. 3. Hears their prayers. 4. Delivers them out of Egypt, Exod. 20. 1, 2. And so the Author of the Covenant, and of all the promises. It is much for weak believers that God stands engaged in Christ by Covenant with him  to give us to believe, and to believe to the end. Hath the Lord given himself Surety for the standing of a tottering believer? Is there not ground to believe that Christ shall make good his undertaking? Also if all the promises be made to Christ, who is the Author of the Covenant, and upon condition that Christ do his part, and lay down his life; then sure Christ is under a Covenant, to enjoy his reward, when he hath done his work? And to have a believing seed is Christs reward Heaven and Earth can make no surer binding for faith and salvation.

8. As the former Argument is from the promise made unto Christ and fulfilled to him, so this is from the Predictions Prophecies and promises of him, as he of whom such glorious promises are foretold, and may claim the thing promised, by faith, he Pp

-- 298 --

hath some word of promise for suiting these things: which is a Covenant, if he shall do what is required of him, and fulfill the Commandment, John 10. 18.

But such Prophesies and Promises there be of CHRIST,  Isaiah. 22. 22. 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. 23. And I will fasten him as a nail in a sure place; and he shall be for a glorious Throne to his Fathers house. 24. And they shall hang upon him all the glory of his fathers house, the off-spring and the issue, all vessels of small quantity: from the vessels of cups, even to all the vessels of flagons. Zech. 3. 8. For behold, I will bring forth my servant the BRANCH. Zech. 6. 12. Speak unto Joshua saying, Thus speaketh the Lord of Host, saying, 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: 13. Even he shall build the Temple of the Lord, and he shall bear the glory, and shall sit and rule upon his Throne. Mic. 5. 4. And he shall stand and feed in the strength of the Lord, in the Majesty of the Name of the Lord his God, and they shall abide: For now shall he be great unto the ends of the earth. 5. And this man shall be the peace, when the Assyrian shall come into our Land. So Psal. 72. 7. In his days shall the righteous flourish, c. Hence, as Christ prayed in faith, Joh. 17. 5. to be glorified with the glory he had with the Father, before the world was, because he finished the work, though he was not yet crucified, but he had a mind fixed to suffer: So may Christ pray in saith to govern right, and to bear the glory, and to feed in the strength of the Lord, and to have a conquished people, since he was to fulfill all the work that was laid upon him: And this supposes a Covenant.

Hence, Arg. 9. from the suit he bids his Son aske, which  he will grant, Psal. 2. 8. Ask of me and I will give thee the Heathen for thine inheritance, and the ends of the earth for thy possession. Psal. 89. 26. He shall cry unto me, thou art my Father, my GOD, and the Rock of my salvation. 27. Also I will make him my first- born, higher then the Kings of the earth. 28. My mercy will I keep for him for ever, c. If God say to us, call upon me in the day of trouble, and I will hear thee: This argues a Covenant that God

-- 299 --

shall hear, if we pray; Then it says, if Christ the Mediator shall pray, he shall be heard and prospered with success in his work.

10. Argument from the work of Christ, and the wages,  which a Covenant calls for: Christ complains, Isaiah 49. 4. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: there's work. Shall he have nothing for his work? He adds, Yet surely my judgement is with the Lord, and my work with my God. verse 6. He receives an answer of a full reward for his work: And he said, it is a light thing, that thou shouldest be my 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 may'st be my salvation unto the end of the earth. Which words are cited true of Christ, by Luke Acts 13. 47. when Christ is Preached to the Gentiles: and as one who laboured for us, so he craves his wages, though the Jews pay him unworthily. Zech. 11. 12. Then I said if ye think good, give (mee) my price, and if not, forbear; pay mee, or pay me not: Yet the Lord paid him. Phil. 2. 7. He made himself of no reputation, and took upon him the forme of a servant,—and became obedient to the death, the death of the Cross. Here is work: followeth his wages, call it merit, or what else, its a reward, and the end of his suffering, which Christ both desired and intended as the fruit of his labours. verse 9. διὀ και, Therefore God highly exalted him, and gave him a Name above every name. Acts 5. 21. Him hath God exalted with his right hand, to be a Prince and Saviour. Isaiah. 53. 10. When he shall make his soul an offering for sin (which was work hard enough) he shall see his seed (which was his souls desired wages) he shall prolong his days, the pleasure of the Lord shall prosper in his hand: 11. He shall see of the travel of his soul, and he satisfied. 12. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong: that is an ample reward. Follows his work, because he hath poured out his soul unto death, and he was numbered with the transgressours, and bare the sins of many, and made intercession for the transgressours. Hence his care to finish the work of him that senthim, and to do his will, Joh. 4. 34. Joh. 17. 4. Joh. 8. 29. and as the Father Pp2

-- 300 --

loved, so he rewarded the obedience of his Son, not by necessity of nature, but by a voluntary compact, but he loves his obedience, Joh. 10. 17. Therefore doth my Father love me, because Ilay down my life, that I might take it again. John 15. 10. If ye keep my Commandments, ye shall abide in my love, even as I have kept my Fathers Commandments, and abide in his love. Nor can it be denied but a redeemed and saved people was much in the heart of Christ, and much in his desire and intention. John 10. 10. I am come that they may have life, and have it more abundantly. And if, to finish the work, especially of saving lost man, was his meat and drink, Joh. 4. 34. and he prayed for the ransomed ones, John 17. to sanctify them: 17. That they might be where he is, 24. There must be always in the heart of Christ a design of love, in that he made redemed ones his end, his work his souls satisfaction, Isaiah 53. 11. And, O how worthless were we, that the desire of God should be towards us! How far below the price  that love put on us? Was man a Crown and wager for God, for God, for such a God to run for, to work for, and to win? Was there not a more fixed seat in Angels, then in clay, for so high a love as the Love of God? Is there room in so low a piece of created Nothing, for so high, and deep, so broad and long a design, so high an aim, as nothing could be the last and the least result of transcendent love, but great Emmanuell, God with us? Reason might say, a less price may buy poor man, a lower design may compass sinners. But love said no less could do it: and this love is not capable of a mistake, in buying, infinite love cannot err in designs of free-love.

11 Argument is from the Oath of God: Christ is made a  High Priest, another way then other Priests: Heb. 7. 21. For those Priests were made without an oath: but this with an oath, by him that said to him, the Lord hath sworne and will not repent, thou art a Priest for ever, after the order of Melchisedech Psalm 110. 4. No man enters to an office by an oath to be faithfull, or to be for ever in such an administration, but he enters also to the office by Covenant. And this oath is sworn by the Lord JEHOVAH, to Christ: The Lord hath sworn,-thou art a Priest. Its a more excellent Priesthood which is confirmed by an oath, then that of

-- 301 --

Aaron, which is confirmed by no oath. Psalm 89. 35. Once have  I sworn by my Holiness, that I will not lie unto David, (the Messiah my Anointed, the Son of David.) 36. His seed shall endure for ever. Acts 2. 30. Therefore being a Prophet, and knowing that God with an oath had sworn to him, that of the fruit of his loins according to the flesh, he would raise up CHRIST to sit upon his Throne. 31. He seeing this before spake of the Resurrection. Psalm 132. 11. The Lord hath sworn in truth unto David, he will not turn from it, of the fruit of thy body will I set upon thy Throne. 12. If thy children shall keep my Covenant, and my Testimony that I shall teach them, their children also shall sit upon thy Throne for evermore.

They shall sit so and so by Covenant blessed in Christ. And so the stability and certainty of the decree and oath, is not to make the children of David secure, but watchfull in their duty: But this is not a condition, without the which the Messiah should not reign, but without this he should not reign to their comfort and everlasting good. But otherwise the truth of the Lords Covenant- faithfulness depends not upon mens unbelief, Rom. 3. 3. and for the certainty of this promise and oath which made good Christ his reign which shall not cease, see 2 Sam. 7. 12. 1 King. 8. 25. 2 Chro. 6. 16. Luke 1. 69. Gen. 21. 17 18. Hence there is no Covenant made with Christ that the Covenant of Works made with Adam should stand for ever. 2. No oath in that Covenant. 3. No promise or oath to give perseverance, and the Spirit and influences of grace for that effect. And the oath of God, that Christ shall be King of my will  to reign over the heart, to give repentance as a Prince, Acts 5. 31. and that God hath sworn him to be an eternal Priest who offered himself a sacrifice to deliver me from the present evil world, Gal. 1. 4. to ransom me from my vain conversation 1 Pet. 1. 18. to bring me to God 1 Pet. 1. 18. that I should being dead to sin, live to righteousness, 1 Pet. 2. 24. Eph. 5. 25, 26, 27. Heb. 13. 11 12. Rev. 1. 5, 6. is somewhat more comfortable then the doctrine of Papists, Arminians, who say that any tempted Saint may be a justified Saint today, and an Apostate, a limb of Satan and a child of perdition tomorrow, as Judas was: as if Christ were not a sworn Advocate in the nick and hour of temptation to help,

-- 302 --

in the act of winnowing: and had not made promises of actual grace to actual temptations when they come, Luke 22. 31. 1 Joh. 2. 1. Matth. 10. 19. And if Christ be sworn a King, Advocate, an High Priest, to overcome the rockiness and flinty and stony rebellion of will, providing that will shall first yield, and not play the King against Christ: for any thing I see, the Covenant of grace is loser (the corruption of the Covenanter being ten times stronger to evil then the will of Adam was) then the Covenant of Works, and the Gospel an infinitely more plain path to a more fiery Hell then the Law. And it speaks much of free grace, that the everlasting salvation of the elect is in such a Castle as the oath of the Omnipotent and infinitely faithfull Lord.

Lastly, the Argument is the more considerable, that every Priesthood, even that of Levi, is imposed by Covenant, Mal. 2. 5. My Covenant was with him of life and peace.

CHAP. VII.

The Covenant of Redemption is explained in three eternal acts. 1. Designation, decree or ordination, and delectation in the work. 2. Mercy and peace, truth and righteousness are agreed in this Covenant. 3. The designed sending of the Spirit cannot be a Covenant as this was. 4. The twelfth Argument. 5. The thoughts of eternal love.

The Covenant of Redemption is two ways considered. 1. As transacted in time between Jehovah and Christ, in his actual discharge of his office of King, Priest, and Prophet. 2. As it is an eternal transaction and compact between Jehovah and the second Person the Son of God, who gave personal consent that he should be the Undertaker, and no other. And these three acts are considerable in the Persons in this latter consideration:

1. Designation of one.

2. Decree and destination.

3. Delectation in the work.

As to the first: There must have been a Person, either the Father,

-- 303 --

or the Son, or the Spirit. 1. By God, from eternity set apart, separated, and designed: And 2. This person must have given an actual consent from eternity to the designation: Now the person designed was the Son only, this lot eternally (to speak so) fell upon only him who was, προεγνωσμένος, the Lamb fore-ordained before the foundation of the world, 1 Pet. 1. 20. And because Christ-God equal with the Father, does not begin to consent and agree to the designation in time, nor can Christ-God will any thing in time, which he did not will, and consent unto, from eternity; therefore he was present with the Father, and consented unto the designation, and closed the bargain from eternity: upon which account, Christ had the glory of a designed Saviour with the Father, before the world was, and prays that he may, God-Man, be glorified, as touching the manifestation of that glory to Angels and men, with the glory that he had with the Father before the  world was. Joh. 17. 5. and here is an eternally closed Covenant between Jehovah and the Son, with the consent of parties. And who sees not our debt of love, for a foresight and providence of pure grace? Behold a designed Physician before we be sick, and Christ with his own consent, writing himself the repairer of the breaches before the house fall, and the healer and binder up, before the bones be broken.

2. Christ is chosen and predestinate the head, the first born of the house and of the many brethren, and says Amen to the choice, and we are chosen by him, as our head and he was fore-ordained the Mediator, and the Lamb before the foundation of the world was laid to be slain for our sin. Hence, 2. offended Justice by the breach of the Covenant of Works in all the three Persons, pleads that man should die, and that pleading is most just, and the Law cannot be broken or repealed. The soul that sins must die, Ezek. 18. the threatening Gen. 2. 17. must be fulfilled. 2. Mercy pleads (not having a Throne higher then justice as Arminius saith) that so many  chosen ones may find mercy, and peace calls for reconciliation to sinners.

3. Infinite wisdom also requires that justice and righteousness (under the name of mercy we comprehend free and rich grace) may meet, and peace and righteousness may kiss each other Psa. 85. 11.

-- 304 --

Hence all these Attributes of glory must come forth, that a Throne may be set up, and a Psalm may be sung. Rev. 5. 12. and the thousands of thousands may cry, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom and strength, and honour, and glory, and blessing. 13. And every creature which is in Heaven (saith John) and on the Earth, and under the Earth, and such as are in the Sea, and all that are in them, heard I saying, Blessing, honour, and glory, and power be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever. Hence 1. there is no conflict between mercy and justice (as Arminius saith) nor any natural desire in God, to have all Angels and men saved, which is hindered by justice. Job sayeth truely, chap. 23. ver. 13. He is of one mind, and who can turn him? (from this end which he intends, as if he could not compass it to another end) and what his soul desires (in saving or destroying) even that he doth. 14. For he performeth the thing that is decreed for me (and all creatures, and his decrees are most free, Eph. 1. 11.)  and many such things, or many the like things are with him. Therefore it pleased his most free, sovereign and absolute Council, to bring forth to Angels and men, to Heaven and Earth, to Sea and to all creatures, the glory of justice, truth, mercy, peace, grace, power, wisdom, Rev. 5. 13. and in Christ the decreed and appointed Mediator, the Lamb fore-ordained, as Peter, 1 Pet. 1. 20. to be slain, and who agreed to the decree and in an eternal compact took the burden upon him, to fulfill that of Psal. 85. 10. Mercy and Truth are met together, Righteousness and Peace have kissed each other. 11. Truth shall spring out of the earth, and Righteousness shall look down from Heaven. So that in this transaction the Father and the Son and Spirit let out to men for their salvation, the glory of all these Attributes.

Obj. Did not the holy Ghost also from eternity say Amen and agree to be sent by the Father and the Son, to lead the Saints in all truth, to sanctify, to comfort them? And did not the Father and the Son from eternity decree to send the Spirit? And did not the Spirit also consent to the decree before the world was? And so shall there be also a Covenant between the Father and the Son sending the Spirit, Joh. 14. 26. Joh. 16. 13, 14, 15. and the spirit who is sent?

-- 305 --

Ans. Every mutual agreement between the blessed Persons concerning  their actions without, cannot be called a Covenant, nor need we contend about names. What if we say that there is some Oeconomical and dispensatory agreement of sending and being sent, yea even in the works of Creation, Redemption and Sanctification, though two things stand in the way to hinder us to call such an agreement with the name of a voluntary compact or Covenant? 1. It seems natural, and not voluntary, that there is such an admirable order of working as the Father creates by the Son, as by his eternal wisdom, but yet a person, a suppositum, different from the Father, and by the Spirit, as his mighty power: a third Person. 2. The Son is decreed with his own consent to be the Person to empty himself, to be in time clothed with our nature, and to put on the state and legal condition of a Covenant- Obeyer of God to the death, the death of the cross, and is made a little lower then the Angels: and this may well be called a Covenant-transaction and a course of Covenant-obedience in the Mediator, which condition the holy Ghost comes not under. And what should man say, when the votes of the Three carry it, that our iniquities should be laid upon the Son, Isa. 53. 6. and the Son should be sent, Gal. 4. 4. and he from eternity should step out. Lord, send me, here am I to do thy will. Joh. 3. 13. No man  (no person) οὐδὲις, hath ascended up to Heaven, but he that came down from Heaven, even the Son of man which is in Heaven. These votes of love fell not upon Angels, but upon Man. And how should it break my rockiness that Christ spake for me, undertook for me, took all my diseases upon him, before I was, and before my disease had being? We reckon it great favour. Such a man pleaded kindly and boldly for you in your absence when you was not to speak for yourself. As its love to provide a rich inheritance for the child not born, and to fight for the sleeping child, that he may not be killed: when we had neither being, action, nor vote in Christs undertaking. Obj. Such as are chosen in Christ such are foreseen believers, when they are chosen. Ans. Justly learned and pious Mr Bayn denies that: for God choosed the noble royal  Family, Christ the Head, and all the branches in Him. Love eternal love begins at the head, descends to the off-spring: But Qq

-- 306 --

not because they are in Christ by faith, and actually are foreseen believers,  for that is all one. We are in Christ, as the tree is in the seed, as all the Rose trees and the Vine trees are in the first Rose tree, and the first Vine tree, created of God virtually. For because God choosed us, therefore shall we be in Christ by faith: yea and he choosed us and ordained us to be in Christ by faith, when He gave us to the Son, to be keeped by him.

The third considerable act here, is an act of delectation, and the place is observable, Prov. 8. 22. The Lord, Chanani, possessed me: Its not Bara, created me: Its not ἔκτισε, as the LXX. have it, but as Aquila, ἐκτήσατο, in the beginning of his way: as  Cartwright, before he had created any thing. 23. I was set up from everlasting. Tremellius, inuncta fui, I was anointed. Aben Ezra, Electa fui, I was chosen. The Vulgar Latin, I was ordained, from the beginning, or ever the earth was. 24. When there were no depths, I was brought forth: when there were no fountains abounding with waters. 25. Before the mountains were setlled: before the hills was I brought forth, c. In all which the authority of Christ (saith Cartwright) is proven from his eternity, antiquity, immortality, c. and all this time He was with God, as is fully ver. 30. cleared: Then I was by him, as one brought  up with him. Chald. Para. I was nourished up as a maid at his side. He will not want his Son out of his Eye: I was daily his delight, rejoicing always before him. The Hebr. יום יום die, die, from day to day. Rabbi Solomon, annorum myriades, myriads of years. The Father and the Son, from eternity, delighted one in another, and were solacing themselves in the works without themselves: and the ratio formalis (as it were) that which took up the love, delight and thoughts of God, when as yet there was no world, no mountains, no depths, c. is Christ as Redeemer delighting himself with the sons of men, 31. I was with him—rejoicing in the habitable part of his earth: Heb. Sporting or playing with the sons of men: both because of all his works, as Ambrose saith, he most longed for man, and made heaven and rested not, and made the earth and rested not, and made the Sun Moon and Stars, and rested not there: and made man, and then rested; as having found the choicest piece of work he so much delighted

-- 307 --

in. So the Father and the Son were taken, and (as it  were) love, saith Bernard, triumphed over God, and they solaced their heart in that great design of love, and from eternity, passed over that long and sweet age of myriads of ages, in the pleasant and delighting thoughts of that boundless and bottomless Ocean of love to wit, God is to be made sick, and to die a love for the sons of men. Love being above and (in a manner) not stronger then the grave only, and then death and hell, but some way (with reference to his holiness) mightier then the most High, and brought God down to sick clay: that you may (saith Bernard) see, if you take  heed, joy sadened, faith feared, salvation suffering, life dying, strength weakened: and this wisdom was hid up and kept secret since the world began, Rom. 16. 25. Hidden wisdom (in the heart of the Lord from eternity) which God ordained before the world, unto our glory, 1 Corinth. 2. 7. the like whereof the eye hath not seen, nor the ear heard, nor hath entered in to the heart of man, ver. 9. to conceive: So that this mystery of the Covenant between Jehovah and the Son of God was (as it were) little enough to busy the thoughts of the infinite understanding of the highest Lord, God Father, Son and Spirit, as containing the unsearchable riches of Christ, Eph. 3. 8. Say there were millions and ten thousand millions of Globes of new whole earths of all gold mines perfect and purest gold, yet should they not all come near to the borders of  this riches: and these all were in before there was a Creation and he lets out of this fulness to us, and we are sinsully poor beside Christs gold mines, and dry beside the rivers of wine and milk: and dead, a thousand times, being under the flowings and outlettings of life and of such a life.

Hence, the 12 Argument: If Christ the Son was designed, and fore-ordained with the Father, the Spirit, and his own consent to be the person should pay the ransom of satisfaction, and to be satisfied in his soul, with the getting and enjoying of the bought, and well paid for and ransomed, yea the over-ransomed sons of men, who ravished love and heart of Father and Son, before the mountains were brought. Prov. 8. 22, 23. c. 30. 31. forth, and when as yet there were no depths, then was that bargain of love closed and subscribed before witnesses from eternity. For could Qq2

-- 308 --

the heart of Christ be cold and indifferent to undergo suretyship for the sons of men: Who warmed and kindled a fire of Redeemers love in his heart from everlasting? Or was his consent to the Covenant, but as late and young as since Adam fell, or Abraham was called to leave his country and his fathers house, Genesis 3.  Genesis 12. Ah! its an older love then so: A yesterdays love, time-mercy a grace of the age with the world, could not have saved me. Nor were our Charters and Writs of Gospel-grace, first drawn up in Paradise: Nay, but copies and doubles of them only were given to Adam in Paradise. The love of God is no younger then God, and was never younger to sinners; and woe to us, if grace and mercy to redeemed ones, should wax old and weaker through age, and at length die, and turn to everlasting hatred. I desire to hold me fast by that, Jer. 31. 3. I have loved thee with an everlasting love. He meets (as Calvin well observes) with a blasphemous temptation of Satan, that the people had in their mouth: Ho, the Lord appeared to me of old; but that is a love from one year to another and its out of date now: the Covenant-love to Abraham is dead and away, and the Lord is changed? No, I have loved thee, not for a year, or a summer: The Covenant-love is older then thy poor short time-love. Obj. But I may leave off to love God; and he loves me no longer then I love him? Ans. Where is then everlasting love? and because he loves us, we shall not leave off to love him. Night and overclouding of the Sun, is not a perishing of the Sun out of the world; his love quickens my fainting love.

CHAP. VIII.

The differences between the Covenant of Suretyship or Redemption made with Christ, and the Covenant of Reconciliation and of Grace made with sinners. 2. The conjunction of the Covenants. 3. How the promises are made to the Seed, that is, to Christ, the meaning of the place, Gal. 3. 16. 4. Christ acted and suffered alway as a public head.

It is not the same Covenant that is made with Christ and that which is made with sinners, 1. They differ in the subject or the

-- 309 --

parties contracting. In this of suretyship, the Parties are Jehovah,  God, as common to all the three on the one part: and on the other the only Son of God the second Person undertaking the work of Redemption. In the Covenant of Reconciliation the Parties are God the Father, Son and Spirit, out of free love pitying us lost sinners who had broken the Covenant of Works. 2. Hence the Covenant of Suretyship is the cause of the stability and firmness of the Covenant of Grace. Its true, Psal. 89. 19. David is meant, when he says, I have laid help upon one that is mighty,  I have exalted one chosen out of the people. 20. I have found David my servant. For the grace of election made David mighty in the Lord, and the spirit of the Lord came upon him, and made him mighty to execute his office; But this is so to be understood (saith Mollerus and others) of David, as it is also to be referred to Christ, upon whom the strength of our salvation is laid, and the strength laid Covenant ways upon Christ, is the cause why David  and his seed stand sure in an everlasting Covenant of reconciliation. Though the Covenants of Suretyship and of Reconciliation differ, yet must they not be separated: but faith principally must be fixed upon the most binding Covenant-relation between Jehovah and the Son of God. Eye Christ always in the Covenant, else its but the sheath or scabbard of a Covenant, and a letter to us.

3. There be two parts (as it were) of the Covenant of Redemption. 1. A Covenant of Designation. 2. Of Actual Redemption. The former is eternal; for the Lord does not begin in  time to design Covenant-ways the Son to be the Consenter to be our Surety: nor doth the Son in time begin to consent. But the Covenant-consent in, 1. Designing of one person the Son, and no other. Of 2. Decreeing and fore-ordaining of Him. 3. Of mutual delighting in love, and in eternal thoughts in the sons of men to be redeemed 1 Pet. 1. 20. Prov. 30. 31. Was closed and concluded in an ended bargain from everlasting: for the Parties were coexistent and together, and rejoicing in one another: and in the common work, to borrow that expression; thinking long till the day of marrying of God and man, and until Immanuels day should dawn, John 8. Abraham rejoiced to see my day. But as touching the other part, the Man Christ, until he should be Man Qq3

-- 310 --

and have a mans will, he could not in two wills close with the Covenant of actual Redemption.

But the Covenant of Reconciliation is no more eternal, then the creation, which is eternal in the Decree of God, as are all  things that fall out in time. But this Covenant was made in Paradise, though it was decreed from everlasting, yet it had no being as a Covenant, nor could have any, so long as the Covenant of Works did stand. But it came in due time, the Physic and the Physician Christ the blessed seed, not few hours after Adam was fallen, came to his sick bed, or rather to his death-bed: Blessed be his love who redeemed us in our low condition, for Adam had no faith to receive, nor hope of a Redeemer. Christ came, not sought for, nor sent for, not so much as desired by us: For how could we desire a thing impossible, to our knowledge? Or could we thirst for a ransom of the blood of God, unknown to Angels or Men? This is prevening grace indeed.

4. They differ in the subject, matter: The Covenant of Redemption is, 1. who shall be the surety of Redemption to undertake for man? Here am I, saith the Son, thy fellow, Zech. 13. 7.  2. What shall be his work? What shall be his wage? He shall lay down his life, that shall be his work: he shall be obedient to his Father to the death, even the death of the Cross. And his wage shall be, He shall see his seed, and God shall give him a name above every name. But no such work is laid on us, nor such a reward to be expected by us in the Covenant of Reconciliation. Only here life and forgiveness is promised to us upon condition of believing in Christ: and fit it is that Christ be alone, none under such a Commandment as He, Joh. 10. 18.

5. The Covenant of Repemption hath different commands,  2. Promises: 3. And conditions from the Covenant of Reconciliation. The Commands of the Covenant of Suretyship are of two sorts: 1. Some common. 2. Some proper and peculiar. The former is, that Christ fulfill all righteousness, Mat. 3. 15. obey the whole Law, being made under the Law. Now the command of being under the Law, is two ways considered. 1. As laid upon the Son of God so it is no command, but a voluntary desire: And so his consenting to take on our nature is a consenting to

-- 311 --

empty himself, and to be under the Law, but no act of obedience,  because he was under no commanding obligation to take on him our nature. But 2. as it is laid upon him now God-Man, and the Word made flesh, he is under a necessity to give perfect obedience, Heb. 10. 5. Therefore coming into the world: The Son being to enter into the world, and to take on our Nature, speaketh to the Father thus: Sacrifice and offerings thou desirest not, as expiations to take away sin, for they cannot expiate sin; A body thou hast framed to me, which is the only one sacrifice of the true Lamb of God which taketh away sin, Joh. 1. 29 and that once for all: And there are not any sacrifices ever to come after, Heb. 9. 26, 28. And perfect obedience with all the heart, was tendered by Christ from a holy Nature, he being full of the Holy Ghost from his Mothers womb, so as none could accuse him of sin, Heb. 4. 15. Heb. 7. 26. Joh. 8. 46. and this obedience had influence in Christs obedience. To the 2. to wit, to that proper and peculiar command of suretyship, that never man was under, but only Christ. Joh. 10. 18. This Commandment (to lay down my life for sinners) received I (and I only) from my Father. Psal. 40. 6. Sacrifice and offering thou didst not desire, mine ears thou hast opened,- 8. I delight to do thy will, O my God yea thy Law is within my heart. Now thus we are not either ways under the commands of the Covenant of Grace: Who in heaven and earth, but Christ, could have come under bail and an act of suretyship for us?

2. There were promises of an higher nature, made to Christ in his Covenant, then are made to us in our Covenant of reconciliation, to wit, dominion from sea to sea: A Throne at the right hand of God, is not made to Angels, Heb. 1. 8, 13. nor to us; nor is there remission and pardon promised to him, as to us; of this hereafter.

3. The condition of justifying faith, laying hold on him who justifies the ungodly, is required of us in our Covenant: There is no such condition required of Christ in his Covenant of suretyship. The faith of Christ, is the faith of dependency, but not as a condition of the Covenant of suretyship but in another account.

Q. But it is not hard, that Christ is in one Covenant, and believers in another? Its not hard, when the Lord Christs Covenant

-- 312 --

and our Covenant cannot be separated; and when Christs  room in the Covenant of Redemption is to be the designed person Covenanting, who undertakes for us, as the surety, witness, and Angel or Messenger of the New Covenant, who makes sure our Writs makes valid and strong our Charters, Rights, and Evidences of our inheritance.

Q. How is it, that the promises are made to Christ, as to the seed? Gal. 3. 16.

Ans. Our Divines, Beza, Piscator, Deodati, the English Divines in their Annotations, expound the Seed Christ, of Christ Mystical, as the Church the body, 1 Cor. 12. 12. is called Christ. Judicious Pareus saith, that the Apostle expounds the Seed, not collectively of many, and of all the posterity of Abraham, but individually of one Christ, from whom flows to the believers, not so much the corporal blessing, as the spiritual that is, righteousness and eternal life: And so saith he, the Apostle saith, that this blessing or the inheritance, is given to Abraham and believers, not by the Law, that is, by no merit in Abraham, but by the promise, and by faith in Christ. Among Papists, Liranus; the promises are made to the seed, scilicet, Christo, in quo impleta sunt non in alio, ideo dicitur semini in singulari numero, that is to Christ in whom the promises are fulfilled, and in none other; therefore it is said to the seed in the singular number. So also, Caietan: Semini autem eius, tanquam cui promissa sunt, in quo adimplenda erant promissa. Corn. a lapide: If the word seed, semen, were taken collectively, the promise could not stand; for its sure all the Jews were not blessed in the seed: Yea many of them (saith Calvin) were a curse. Estius saith the word seed is a collective name, and noteth many; and hath not in the Hebrew the Plural Number. Augustine (saith he) will have all Christians following the faith of Abraham to be here noted, for they are that seed to which the promise is made, whereas Christ is properly he in whom the promise is to be fulfilled, and in whom all are one by faith, and all are  reduced to the Singular Number.

There is no reason to expound the Seed Christ, of Mystical Christ and of his Seed. 1. Because the Seed is he in whom the Nations are blessed, both Jews and Gentiles, verse 14. And the

-- 313 --

Seed made a curse for us, v. 13. But this seed is only Christ, not mystical Christ, head and members: for neither are we blessed in Christ mystical nor was Christ mystical the Church made a curse for us: Nor did the Church mystical pay a price of satisfaction to offended justice for us, v. 19. The word seed seems to have the same signification, v. 16. and v. 19. Consider then, v. 19. Wherefore then serveth the Law? It was added because of transgressions, until the seed come, to whom the promise was made. Now the seed comming is Christ coming in the flesh to take on him our nature. If the seed were taken for Christ mystical, the Apostle must say, The Law was added because of Transgression, until the seed should come: that is, until Christ mystical, his Church should come in the flesh, which is non-sense. 3. Whether the promise be of Canaan, and of life eternal thereby holden forth; Or of Christ to come of Abraham, in whom all flesh shall be blessed; or of righteousness by faith, not by the works of the Law; Or of all these coming under the name of the inheritance, the promise is made to many in number like the Stars: For the Lamb and the hundred forty and four thousands standing with him on Mount Zion, and the thousands of thousands which none can number, Rev. 7. 9. are many, and may well be called seeds; and though they be all one in Christ, yet the Apostle must speak too ambiguously, when he said, The promise of righteousness and life is made to the seed, that is, to Christ head and Members: for the promise is so made to Christ, especially of life, pardon, righteousness, as the blessings promised are fulfilled given through, for Christ, as the only meritorious cause, as all grant: which way the promises are in no sense made to believers, who cannot come in as joint satisfiers with Christ, as joint meritorious procurers with Christ of the blessings promised to us. 4. The promise is made to the seed coming in the flesh, and assuming our nature in a personal union, v. 19. as is, by confession of all expounded. Now this restricts the promise to God incarnate, and must exclude the members. 5. It runs most connaturally to the Text, and comfortably to us, if neither Christ, Gal. 3. 16. be understood as a private man, the Son of Mary: nor yet as Christ mystical, as 1 Cor. 12. 12. But as Christ, a public person, and Head and Lord-Mediator. 1. He represents all the Rr

-- 314 --

Elect: and so the word seed is taken individually. He takes all the  promises and the weight of the whole Covenant of Grace and Covenant-promises off the Lords hand as the second Adam representing all the Family and House: Behold I and the children that God hath given me. As the weight of the Covenant of Works, and of the promises thereof, was upon the first Adam, as he should manage these promises, so should it fare, ill or well, with all his seed. And -o-s Christ having the Gospel and Covenant-promises committed to him, so should it be with us: and this Tutor cannot miscarry and so shall it be well with the Pupils and Minors.

Were it no more but that John 14. 19. Because I live ye shall live also: ye shall live by Promise, the free promise of life eternal: its no small vantage.

2. The promises are laid down in Christ as in a public Lord Keeper. Christ is that excellent Ark in which are the Tables of the Covenant and the Book of the Law and Covenant, Deut. 31. 26. 1 King. 8. 9. and as the first subject of the promises he keepeth them. Yea and Christ is the fountain and original cause of all the promises: for he merited by his blood remission, righteousness, perseverance, eternal life, all graces which the Lord makes ours by free promise. 2. In Christ they are made and published to us: so they are dear mercies to Christ: they stand Christ at a dear rate: they are ours freely for no price or hire. 3. Hence nothing hinders, but the promises are made to Christ the first Heir and Son of promise: for Christ is the chiefe and principal thing promised, and other things that are freely given us (by promise) are given to us, σύν αὐτῷ, with Christ, or after that he hath given us Christ: and assigns, and younger brethren come in under the first Heir. Our blood relation to the Family stands by Christ, interest to promises comes all this way. The Lord method is, Get first Christ then all the promises are yours: for they follow him. And Christ well manages Covenant-promises, as they most tend to the good of his own.

And this is specially to be considered that Christ from the womb to the grave, does act and suffer nothing but as a public person. For us he was born, Isaiah 9. 6. For unto us a child is born, unto us a Son is given, Luke 2. 11. Rejoice (saith the Angel) for

-- 315 --

unto you (not to us Angels, nay neither for himself) unto you  is born a Saviour. 2. Why? For whose sake came he this journey to the earth? Luke saith it was no private business of his own, c. 19. 10. He came to seek and to save that which was lost, and to save (saith Paul) sinners, 1 Tim. 1. 15.

3. Why died he? He was made a curse, ὑπὲρ ἡμῶν, for us. Gal. 3. 13. Sin for us, 2 Cor. 5. 21. Died for his sheep John 10. 11. for his friends, John 15. 13. was made poor for our sake, 2 Cor. 8. 9. is our forerunner who is entered into heaven, ὑπὲρ ἡμῶν, for us, Heb. 6. 20. We have a great high Priest,—touched with our infirmities, Heb. 4. 14, 15. Who hath entered into the heavens to appear in the presence of God for us, ὑπὲρ ἡμῶν. Christs public Spirit, who breathed not for himself, lived not for himself, died not for himself, nor ascended to heaven for himself, nor enjoyes he heaven for himself, should show us the necessity we have of Christ. The Physician is needful to the sick, the ransom to the captive, bread to him that famisheth: but Christ is more necessary to the sinner. We know not how many  are in Christs debt: for Heaven, Angels, Sun and Moon, seas and fountains, men and all things subsist by him, Col. 1. 17. Heb. 1. 3. Yet most of men judge fire and water more needful then Christ: and think they no more need Christ or Covenant-interest in him, then the cart needs the third wheel, or the Ocean a drop of dew: nor is it every necessity of Christ that we press. There is a necessity of a Physician to a whole Pharisee: as a dead man stands in need of life; But it is a literal necessity by which the whole (saith Christ, Mat. 9.) needs not the Physician: but it is the sick paining necessity, such as this, I die a hundred times, if I get not Christ. This takes away sleep in the night, and brings a fixed aim to sell all and buy him. Rr2

-- 316 --

CHAP. IX.

The 13. Argument, from the necessity of Gods call. 2. Of Typical sprinkling of the blood of the Covenant, and of the Testament: the place, Heb 13. 20. the blood of the everlasting Covenant opened. Of the olace, Heb. 7. 22. the act of suretyship, the assurance of our state.

An Argument 13. is taken from the necessity of this Covenant of Redemption. 1. From the all of God: Christ took not on him to be a Priest, nor did he glorify himself to be made an high Priest, but he that said unto him, Heb. 5. Thou art my Son, today have I begotten thee: That is, I have ordained thee to have the honourable calling of the High Priest. The Apostle also Heb. 1. applieth this in part to the eternal generation of the Son: And Act. 13. 33. the Apostle applies this to Christs rising from the dead, because in these two latter manifestly appears the GodHead of the Son, in that he is true High Priest, who, by offering himself  hath taken away our sins, which only God can do. In the other, Rom. 1. 4. He is declared to be the Son of God with power, —by the resurrection from the dead. He who took not upon him to be High Priest while God called him and neither took upon him to be King while God called him and said Psal. 2. 6. I have Anointed him my King upon my holy Hill of Zion, and willingly consented to the call of God to be King and Priest. He must be made Priest and King by Covenant between him and God: for Priests and Kings were called by Covenant, Mal. 2. v. 5. 2 King. 11. 17. 2 Sam. 5. 3.

2. It is necessary that the promises, that are our Writs and Charters of Heaven, be in a surer hand then our own to wit, in the keeping of Christ: For this is an absolute promise made to us Ezek. 36. 26. A new heart also will I give you, and a new spirit will I put within you and I will take away the stony heart out of your flesh. This promise is not formally made to Christ, yet it is a special Covenant-promise Jer. 31. Ezek. 11. Heb. 8. for there is no stony heart in Christ, yet the promise is laid down in him, and made

-- 317 --

to him, eminenter; for by the merit of his blood (for he sanctified the people with his own blood Heb. 13. 12.) he sprinkles many Nations Isa. 52. 15. Some say, as Calvin, Luther, Musculus, by the Preached Gospel: But it is clear, he alludeth to the Law of sprinkling, Exod. 24. 8. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the Covenant which the Lord hath made with you, concerning all these words. Now of that blood it is said, Exod. 24. 6. And Moses took half of the blood (of the Oxen that the young men of the children of Israel offered, ver. 5.) and put it in basins, and half of the blood  he sprinkled on the Altar. 1. The half of the blood was divided betwixt the Altar and the people, to note (say the English Divines) the mutual stipulation of God (of Christ God the true Altar) to his people, and his people to him, who were atoned and made one by the blood of Christ, v. 7. (2) Moses took the book of the Covenant, and read it in the audience of the people: Not the Book of the Covenant of the ten Commandments: for Moses had not as yet brought the two Tables of Stone containing the 10 Commandments down from the Mountain. Then it was the Book of the judicial Laws and Promises, Heb. 9. 19. For when Moses had spoken every Precept to all the people according to the Law: he took the blood of Calves and of Goats, with water (lest the blood should thicken and congeal not being mixed with water: noting also some other mysteries, 1 Joh. 5. 6. 8.) and scarlet, wool, and hysop, and sprinkled both the Book and all the people. Its true, there is no mention of wool and hysop and scarlet, Exod. 24. but the Author to the Hebrews, adds nothing of his own to Moses: for there's a ground for these Num. 19. 6. and Moses speaks not of the sprinkling of the Book but the Book lying upon the sprinkled Altar was also sprinkled with blood; for saith the Holy Ghost, Heb. 9. 22. Almost all things are by the Law purged with blood, and without shedding of blood there is no forgiveness of sins. There  was no guiltiness in the Book, but these written Laws and Ceremonies were the hand-writing of Ordinances which was against us which was contrary to us: which Christ by his bloody death behoved to blot out, take out of the way, and nail to His Cross, Colos. 2. 14.

-- 318 --

But another Question riseth, Exod. 24. [6.] What needed the sprinkling of the people with one half of the blood, and the sprinkling of the Altar, that is, Christ the Mediator, with the other; For, 1. Neither the work of dying to redeem man can be divided between Christ and the people: nor needed Christ, our true Altar, forgiveness of sins. Ans. The typical sprinkling of the people is expounded, Heb. 9. 14. the purging of the conscience from dead works to serve the living God and to obey the Gospel, 1 Pet. 1. 3. But the sprinkling of the Altar, Christ, with the blood, is a far  other thing: So the Holy Ghost, Heb. 9. He who is constitute the Mediator of a Testament, his death must intervene to ratify and make valid, in Law, the Testament. v. 16, 17. That the friends of the Testator may have right to the goods that are bequeathed to them in the Testament.

But Christ is the Mediator of the New Testament, ver. 15. Ergo, c. Now we are to know that Christs dying is considered. 1. As a paying of ransom for captives, by which, in Law and by way of merit, the ransom of the blood of God exceedeth the worth of the bought captives, or the crime committed by the captives; and so Christs death meriteth to his friends ransomed righteousness, life, pardon.

2. His dying is considered as a Testament of a dying friend. Now  the living friends, by virtue of a Testament as a Testament, have not ius and right by buying and selling to the goods tested. The essence and nature of a Testament is saved, whether the goods that are bequeathed in legacy be the free gift of the Testator not bought with a price by him, or goods of the father of the friend, to which the friend being a German-brother, hath as good right or the same right, by birth, that the Testator hath. How ever: the comparison holds in this. Christ 1. hath bequeathed to believers these goods. 2. The Testament is no Testament, nor valid in Law, except the Testatator be dead. No man can sue by Law tested goods, if the Testator himself be living. Nor can we have right to a new heart, forgiveness, perseverance, eternal life, to grace and glory, except Christ our Testator had died. But because the Tested goods are more then goods left to us in Testament; they are left to us by such a Testament as is both a Testament and a death

-- 319 --

perfectly meritorious (this is superadded to the nature of a Testament, and beyond all Testaments) yea a death which is a price to ransom us from the wrath to come; Therefore Christ so dying in our stead, of justice meriteth that the friends should have these goods, though they belong by mere grace and free promise, to the friends. Now this is a most clear ground: Christ hath a well purchased right, by giving a condign price for the goods, and blessings promised in the Covenant of Grace to us: This right he hath by paying a price, laying down his life for us. This buying is not by necessity of nature, of justice but by a voluntary, free and uncompessed agreement and Covenant, John 10. 18. Isaiah 53. 6. No  man can exact upon him Psal. 89. 22. (2.) If the Old Testament was confirmed by the blood of beasts, then must the New Testament be confirmed by the blood of Christ prefigured in these. But the Old Testament was so confirmed, Heb. 9. v. 18, 19 20 21, 22, [23.] Ergo now neither Testament nor Covenant was confirmed by blood simply, but by the blood of a living creature slain.

3. Hence the making of a Covenant was by cutting a calf or a  beast in twain, and passing between the parts thereof, Jer. 34. 18. and so they entered into a curse, Nehem. 10. 29. devoted themselves to destruction, wishing they might be cut in twain (which is a strange kind of death, Mat. 24. 51. if they should break the Covenant. Hence the Phrase of striking a Covenant. So the Romans slew a Sow: So the Romans and Albani made a Covenant, as Livius. A Herald or Officer at Arms slew the beast, and prayed a curse on the people of Rome, that they might the same way be stricken, if they should break the Covenant. Its like they had it from the Jews. So Christ died to ratify and confirm the Covenant, Exod. 24. 6. This is the blood of the Covenant. Now the Covenant hath no blood, this blood of slain beasts (for it is a figurative speech) is a sign confirming the Covenant that believers shall have remission of sins in that blood of Christ which is shaddowed forth by the blood of these beasts. So Christ the great Shepherd of the flock Heb. 10. 13. is said to be brought from the dead, ἐν αἵματι by the blood of the everlasting Covenant. Junius the Article is understood: Or as the Hebrew Phrase, ב is put for ἐν, as Calvin and Piscator. The question may be, How did

-- 320 --

God bring Christ again from the death by the blood of the everlasting Covenant, had the blood of Christ any influence to bring himself back from the dead? Or did he, by dying, merit his own resurrection?

Ans. Some read the word thus, and shun the Question, The God of peace who brought again from the dead the great sheepherd of the sheep: Understanding, ὀντα, being the great sheepherd or feeder, by the blood of the everlasting Covenant. So Beza, who makes these words ἐν ἅιματι, to be referred to ποιμένα: So as Christs right to be Pastor is in, and by his blood and suffering. And the words, ἐν ἅιματι, so is not to be constructed with the particle, ἀναγαγὼν: But Beza confesseth, that he changed the situation of the words. But if Christ be made a Pastor and feeder of the sheep by the blood of the eternal Covenant: then is he called to be a Pastor by Covenant. And what influence hath his  death in his Pastoral Office? Is it by way of merit? Or did Christ merit to himself? Hardly, if not curiously can we say that, though I nothing doubt but Christ gave perfect obedience as man to the Covenant of Works, and he did merit as man, iure operum, life eternal, the way that Adam should have merited life eternal, so he had never fallen. But the words naturally bear this sense as Deodati expounds them, that Christ is risen by virtue of his death: As it is well said, the just surety hath right and Law to come out of prison, by paying the sum, and neither justice nor Creditor can keep him in prison: solutus aere est solutus carcere. Christ having satisfied our debt, and paid the ransom of his blood to the death, and being dead, and under the dominion of death  by justice, is freed from either remaining in death, or dying any more; he is now justified, not in his person, for Christ in person was habitually righteous, and from the womb, Luke. 1. 35. τὸ ἁγίον, That holy thing Jesus was sinless, and so never condemned, but justified in his cause and in his condition by law for us, and so appeareth, ἐκ δευτέρου χωρὶς ἁμαρτιας, the second time without sin unto salvation; the second time without sin, hath relation to the first time, without sin, that is, he shall appear the second time no less without sin, and so justified in regard of his condition in Law, then he was, when he was conceived by the Holy Ghost, and so that

-- 321 --

eminently holy thing born of the Virgin Mary, Luke 1. 35. that is, as justified as if he had never been made sin, and never had been under the Law-burden of our sins, as Isai. 53. 6. And 1 Tim. 3. 16. ἐδικαιώδε ἐν πνέυματι, He was justified in the Spirit, declared to be just, and the innocent Son of God, by his Resurrection from the dead, Rom. 1. 4. so that in the Spirit, is, in the eternal Spirit, Heb. 9. 14. the Godhead: For he came from under that act and band of Cautionry and Suretyship without sin, that is, acquit from sin, which he was made, and was laid upon him, 2 Cor. 5. 21. Isai. 53. 6.

We know, Heb. 7. 22. Jesus, γέγονεν ἐγγυος, He was made the surety of a better Covenant, as the LXX ever translate it, of a better Testament.

Now here is a judicial and a Law-act of suretyship put upon Christ. 1. He was made Surety, then he was not Surety by nature,  but so made by a free transaction and Covenant. For in Christs coming under that act, when he was made Surety, there be two things: 1. His eternal condescending to take on him our nature, and to empty himself and be a servant. 2. His agreeing and plighting of his faith and truth to take on him our condition in Law, that God should lay upon him, the iniquity of us all, Isai. 53. 6. and that God should make him who knew no sin, to be sin for us, ὑπὲρ ἡμῶν, in our Law, place and room, 2 Cor. 5. 21. not against his Fathers will, nor yet without his own free consent. That is against all reason: For that which God made Christ, that he was not by nature, but that God willingly made him, and that he was willingly and by free Covenant made. But God gave him a body, Heb. 7. 5. and God made him sin, ἁμαρτίαν ἐπόιησε; 2 Cor. 5. 11. So a Surety is one that promises to satisfy for another, and comes from a Verb, which signifies to promise by striking of hands, Pro. 22. 26. Be not thou among them that strike hands, or, of them that are surety for debts. The Seventy, give not thyself, εἰς ἐγγυῆν as a Surety. Arias Montan. Inter percutientes fide iubendo. The Verb in the Hebrew is from a root that signifies to  mix together: as the owle-light, when light and darkness after the Sun-set are mixed together. And by a Metaphor it notes suretyship and mixture of persons, as Mr Leigh: when one is tied for Ss

-- 322 --

another, and mixed with him in his place. As Christ put himself in  the bond and writ of blood that we were in: We were in the Law- writ Deut. 27. 26. under a curse, and Christ shifted the believers out, and was made a curse by his own consent for us, Gal. 3. 10. and was writien and acted in the Law-book the sinner, and answered all the demands of Law and Justice, and put in our names in the Gospel- writ: and that from everlasting, God was in Christ, Θεὸς ῆν ἐν Χριστῶ, reconciling the world (of the elect) not imputing their sins unto them, 2 Cor. 5. 19. And in time we believing, are written blessed and righteous in him, Gal. 3. 13, 14. 2 Cor. 5. 21. And what could more be done by Christ, who substituted himself by Covenant in our place, and put us in his place? Nor is this Suretyship just in debts only, but also whatever Socinus, Crellius, and others say on the contrair, in Capital punishments. For Mr Thomas  Goodwine, page 51. Eucritus did (ἡξίωσεν ἐγγυήσασθαι) willingly become a surety for Evephenus. Yea, and in hostages and pledges in war, Plutarch saith, that the Thessalians slew two hundred and fisty hostages. The Romans (saith Livy) did the like to three hundred of the Volsci, and cast the Taratines over rocks, de saxo Tarpeio: and these were humane people. The children of Tyrants, were killed with the Tyrants, by some Cities of Greece, as Cicero, and Halicarnaseus say. Curtius saith, that the Macedonians put to death such as were near of blood to traitors: Marcellinus  saith so much also of the Persians. The just Lord punishing the sins of the fathers upon the children, to the third and fourth generation, teacheth, that conjunction of blood (such as was between Christ our Kinsman, נואל Job 19. 25. and us) may well make it most just, that Christ be punished for us, the Surety for the sinner, though the sinner be under the hand of the Judge;  for he is unable to satisfy justice, and mercy saith, that there is no essential reason in Law-justice, why the same head which sinned and no other should suffer. But grace may intervene, so that though God need no surety, yet tender mercy, or God decreeing to show mercy, in some good sense, needs such a Surety as Christ.

Neither is it much that justice saith, that the Surety ought to have satisfaction made to him, and restitution by the broken debtor,

-- 323 --

because justice gives his due to every man. For 1. if the surety be  more then a man, and have absolute sovereignty over what he expends, as Christ hath over his own life, to lay it down, and take it up again, Joh. 10. 18. As of free grace he paid for us, so of free grace he pleads not in Law that the broken man pay him back, and make restitution of his losses: and this saith demonstratively, that God doth neither punish, nor show mercy, by necessity of justice. 2. When the surety hath a band of relief, and as it were, a back-band, that his soul shall not be left in grave, Psal. 16. 10. but that he shall be victorious and more, he may give out, and look  for nothing in again.

And the necessity of a surety to say, remove the scaffold, the guilty man shall not die, pleads, that if the Lord shall be mercifull  to sinners, as he decreed, then must Christ transact so with God, as the everlasting out-goings of mercy, may be with the free consent (as it were) of truth, and righteousness.

But it may be said, if Christs dying for sinners, remove as a satisfactory punishment, the guilt and oblation to eternal wrath, what way is the real, and as it were, the physical inherency and essence of sin removed? Ans. The obligation to wrath is removed only in a legal way by suffering of punishment due to sin, which Christ hath done; But the essence real of sin is only removed, as  every other contrair is removed, by the expelling of sin out of its subject, and by introducing the contrair form, to wit, inherent righteousness, and the perfect habit of Sanctification and holiness. Now for this, Christs dying and suffering wrath due to us, suppose Christ should die a thousand thousand times for us, his dying cannot as a satisfying cause, or as a punishment remove this. For 1, a punishment suffered by our Surety, can but exhaust and remove the punishment due to the sinner for whom the suretyship is undertaken. But 2. Christs dying cannot as a punishment remove Ss2

-- 324 --

sin as sin, and as contrair to the holy Law, and make us defiled wretches, and servants of sin holy, as the paying of ten thousand Crowns for a forlorn waster, cannot make him to be no waster, and a man that hath obeyed the Law; only it makes that in Law, the payment cannot be charged upon him. 3. Christs transacting with God as our Surety, is not only then merely to remove eternal punishment, but to purchase by the merit of his death the healing and sanctifying of our nature, Heb. 10. 10. By the which will we are sanctified by the offering of the body of Jesus CHRIST  once for all. Then our Sanctification is procured to us by the will of God, not simply as his commanding will: for then should all and every one whom the Lord commands to be holy, 1 Pet. 1. 16. be sanctified, which we see is not done: but by the will of the Father, commanding Christ to die, Joh. 10. 18. Joh. 14. 31. and the will of Christ offering himself once for a sacrifice for sin, is the will which sanctifies us. So Pareus well saith, it is the will with its correlate, for in the willing passive obedience of Christ are we sanctified really by the merit of his death, though this be wrought by degrees. 2. Since the Father consents and wills that Christ die, and the Son willingly offers himself a sacrifice, the number (as judicious  and Godly Mr Dickson hath well observed on the place) and these all for whom Christ offered himself, were condescended upon betwixt the Father and the Mediator. God knew those whom he gave to the Son, to be ransomed: and Christ knew those whom he bought. And the necessity of this Covenant appears in this, that the comfort cannot be solid, if a child of God never have any assurance of his being gifted of the Father to the Son in particular. For two things are clear here. 1. That the Lord knows who are his, 2 Tim. 2. 19. and that, if God gave some to the Son, as John 17. then the  Son received them in a certain number. And if Christ bought them by Covenant, he must know how many: As one who buyes a flock, but he knows the quality and number of the flock. 2. The knowledge sometime shall be this distinct, that I was by name among them, who loved me, and gave himself for me. And as the offering of every Priest is by way of Covenant and promise, so, if a sacrifice, in the faith of the great sacrifice, be offered to God, then will God accept it (here is a Covenant) so is the Body of Christ

-- 325 --

offered by the Covenanting-will, Heb. 10. 10. And any doubt that may, or doth arise concerning yourself by name: 1. It may as well be moved in some respect, against the whole number, and no wise man will say that the bargain betwixt the Father and the Son was so blind, as the number was not agreed upon. For since all the bought are sinners, and so inclined to sinful doubting of the bargain, that, which as a doubt is removed by one, may be moved by all severally, and all severally denying themselves to be the men for whom Christ bargained: By this sinful questioning of the transaction none at all were agreed upon.

2. Every doubting of Gods love to me once justified, and who have once fled to Christ for refuge, is grounded upon sin and unworthiness; Now none were given by the Father to the Son from eternity upon respect of either faith, or unbelief, or holiness, or bad deserving: Its true, it is not known to me but by believing, that I was given Covenant-ways to the Son. But the Question is, if sin be any ground, why one justified should cashier himself out of the number of the gifted ones to Christ, and committed to the Mediator. Its true, it should be mourned for as a thing that  doth not a little hinder Sanctification in its progress, but should not brangle justification nor the faith of our interest in Christ. 4. The necessity of this Covenant appears, in that salvation is taken off free-will and the slippery yea and no, of free-will in the Covenant of Works, and laid upon one that is mighty, upon David, to governe Israel as their King; but Psal. 89. 19. upon Christ (as  excellently Mr Dickson) in all respects more eminently then David, a stronger help, mighty to save, appointed of the Father in all cases,—he is one of our kind, taken out of the people, acquainted with our condition, c. The less of the creatures will, and the more of Gods will, if gracious, as here, be in a Covenant, the better: Because the more grace and stability, even the sure mercies of David, that is, of Christ, Is. 55. 3. Eze. 34. 23. Eze. 37. 24. must be here.

5. The well-head of salvation (for mere free will and good pleasure in God, instituted this dispensation) must be here: And most eminent freedom of grace made the bargain; so that the Magna Charta, the great Charter of the Gospel, I will have

-- 326 --

mercy on whom I will have mercy, is here eminently, for mercy and free love began at the head man. For the Covenant of Grace  (as notably Mr Dickson) is consolidated in Christ our head, and he hath the first right as man to say unto the Father, that which is here said, as Intercessour and Mediator for the Elect; he shall cry unto me, thou art my Father, my God, and the Rock of my  salvation. As a father binds for his heirs and children: A King subscribes articles of peace, and seals them for the land and subjects: The Ambassadour for the Prince and State that sent him, makes answer. So Christ acts in the Covenant of Redemption for his heirs, seed, subjects, people; and if the comparison might be made, Gospel-free-grace, as Covenant-mercy is more in the Covenant of Redemption, then in the Covenant of Reconciliation, for principally they are here as waters in the fountain. Hence, in this Covenant, is fountain-love, fountain-grace, all the satisfaction that the Lord craves of sinners, begins at this spring, the old and eternal design of love in the heart of God toward his Son, his everlasting delight, the bosom darling and beloved of the Father,  is the designed Prince, upon whose shoulder is the Government: Here was mutual love-delight acted by the Father and Son, Pro. 8. 31. My delights were with the sons of men, even before the fountains of waters were created, v. 24. O what everlasting outgoings and issuings of eternal love came from the heart of the Father and the Son in their eternal Covenant-delights towards the sons of men; here was the eternal marriage of the Lamb, the Kings eternal Son, and of the not as yet created Bride first written and sealed by the King and his Son, and our not knowing of this, and Gods delighting in us, when we little knew or dreamed of his eternal love, highness, his grace. Should the heart of God be taken, and (to speak so) be sick of love for so many Nothings, whom he was to make heirs? Far more being reconciled and justified we need not fear we shall be saved.

Here in this Covenant were first drawn the lineaments and draughts of the free and gracious interest of Jesus Christ to the sons of men: And who should not wonder here at the purest fountaingrace that is in Jesus Christ, which did set on work eternal wisdom to frame such an eternal peace of God Covenanting with the

-- 327 --

Son of God, and love eternal hiring love eternal with the reward (to speak so) of the certain hope of enjoying a soul satisfying seed, and a numerous off-spring of Redeemed ones, if love should die and triumph over justice, which was done by love.

6. There is here much of the eternal interest of JEHOVAH to  the Son, and of the essential love of God to his only begotten Son, Prov. 8. 24. When there was no depths I was brought forth.—30. Then I was by him, as one brought up with him, and I was daily his delight, rejoicing always before him. And then may that have been verified, Jer. 30. 21. And their noble One shall be of themselves, and their Governor shall proceed from the midst of them, and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me, saith the Lord? The love eternal here in JEHOVAH loves, and wonders that Christ his Son lays bands upon his own heart to take upon him the Office of Redeemer and Priest: and the Lords saying, Who is this? is a note of love and wonder, as Psal. 24. 8. 10. Is. 63. 1. Cant. 6. 10. and that his heart closes with the Covenant- design.

Obj. But Arminius himself also teacheth that there was a Covenant  betwixt the Lord and Christ. God required of Christ our Priest, that he would lay down his life for sin, give his flesh for the life of the world,—and he promised, if he should so do, he should see his seed, and be an eternal High Priest after the order of Melchisedeck, and by the exercise of his Priestly Office, he should be exalted to a royal dignity. Christ our Priest closed with the condition, and said, Behold, here am I to do thy will, c. And Socinians, who hold him to be a divine Man only, will agree that Christ was under an obediential Covenant with God.

Ans. Arminians and others may yield to a Covenant between  the Father and the Son but it is a far other thing then such as we hold: for Christ did close with the condition of laying down his life for sinners.

But when Christ hath ended his work, and paid the price of Redemption, laid down his life for Pharaoh, Cain, for Egyptians, Syrians, Persians, Chaldeans, and all in whom ever was the breath of life; yet cannot the Lord promise to Christ, that he shall

-- 328 --

have any seed, or one redeemed one, nor can the Lord either promise or pay wages to Christ: For a promise, if sincere, is of things that are in our power to do, even among men. Can a King promise that tomorrow he shall cause the wind for seventy days to come, blow out of the North-west? Its not in his power. Now Arminians, Socinians, and all of that Family teach, that God hath no forcible antecedent dominion to bow and determine the  free-will of any one man: The Lord then no more can promise, nor give the reward of a seed to Christ, for his work of laying down his life for man, then he can engage that the Serpent (with reverence to our blessed Lord) shall see his seed. For when Christ hath wrought the same work, paid the same very ransom (as these Sophists teach) for millions that perish, through their own free- will, eternally: What seed hath he of them? Where is his wage? Were not all and every one of mankind promised in the Arminian Covenant, to be the gifted seed of Christ, upon condition that they should repent and believe? But Arminians deny that God doth promise faith, or that he is so Lord and Master of the free- will of any, as indeclinably and unsuperably he can make good his promise, and cause them believe and persevere therein to the end, and that is it by which they are his seed. Its but said in vain, that God promises they shall be Christs gifted seed, providing they be willing to believe: that is but to say, the Lord promises all shall be his seed, providing they shall be his seed: For willing believing makes them his seed. 2. By this also the Lord promises what is in mens power to perform, and it might fall out that all and every one should do the like that multitudes do, who perish eternally, and so shall Christ do his work, and enjoy no seed at all.

But the Covenant of suretyship which we teach, makes not the truth of God to depend upon our faith, or our unbelief; Yea the Lord promises that Christ without all fail, shall undeclinably see his seed, yea, and shall be the restorer of the Tribes of Jacob, and alight to the Gentiles, and the salvation of God to the ends of the earth, Isaiah 49. 6. Isaiah 54. He shall be King and Lord of the Iles, Isaiah 42. 6, 7. Isaiah 60. 9. Psal. 2. 8, 9. A Prince and a shepherd over his people, Ezek. 34. Ezek. 37. 24, 25. Psal. 89. 25. not upon condition they be willing, over whom he is set, but to meet with

-- 329 --

the temptation. Ah! my iron and rocky will shall still resist the Lord; and he shall be King of the Nations, if the Nations shall determine their own will to submit to him, and vote that he be  Crowned King: Nay, but the Covenant-promise saith, he shall be King of thy will. This is a part of his reign, Psalm 110. 2. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3. Thy people shall be willing in the day of thy power, Deut. 30. 6. Ezek. 11. 19, 20. Ezek. 36. 26, 27. Jer. 31. 31, 32, 33, 34, 35. Jer. 32. 39 40. Neither can there be confidence and faith in God through the sure mercies of David, nor peace, nor solid consolation, nor warrant to pray for the Lords gracious bowing of the will to be his seed, except it be believed, Covenanted, that God shall be the God of his people, and their King, not over the element of the Sea only to rule it, and over the mountains, and the stones, and rocks, but also over the particular wills, and the willing and nilling, choosing of good, and refusing of evil in the men of the Iles. And how could the Son  pray, Father, give the inheritance of the Heathen to me, according to promise? Ask of me, and I will give thee, c. Psal. 2. If the Father could answer nothing, but what Arminians and Socinians say he answers, as also, the believer out of the fleshes weakness must dictate this return of prayer. Son, with good will, I grant the Heathen, and the ends of the Earth to thee in heritage and possession, so they be willing to submit to thee: But, what if they refuse to obey either me or thee? I did never Covenant with thee, Son, to do more then I can, try thy strength, and force their free- will, if thou canst; if they be willing, well, and good it is, there is a bargain: My approving and commanding will is that they be thy seed, and thy willing people; but my decree is not to Lord it over their will, that is a fundamental act of Government, that all my subjects have liberty of conscience, to will or nill, as they please. Nay, but the Covenant of Suretyship includes the sure mercies of David, and the Lord gives band, word, and writ, and seal of blood, and the Oath of God to the Son, Psal. 110. 4. Heb. 7. 21. for the will. Isa. 53. 4. Behold I have given him for a witness of the people, a leader and commander to the people. But what if they will neither lead nor drive? Yea the Lord promises Tt

-- 330 --

they shall not need to be driven, they shall be willing, and run. 5. Behold thou shalt call a Nation that thou knowest not, and Nations that knew not thee, shall run unto thee, because of the Lord thy God, and of the holy One of Israel, for he hath glorified thee. And a strong reason of this is given, the Gentiles run; Whence comes this forwardness of the Gentiles, who knew not God? Because (saith Isaiah) of Jehovah thy God (of CHRIST Mediator) in Covenant with thee, Psalm 22. 1. John 20. 20. because of thy GOD the Holy one of Israel: the running (saith Calvin) noteth the efficacy of the calling, and they run to Christ, because of Jehovah, and the mighty power of God in the Man- Christ. ל Noteth because (saith Piscator.) And another reason, because he hath glorified thee, O Christ, he hath declared thee to be the Son of God by thy rising from the dead, ascension to Heaven, given thee a Name above all names, Rom. 1. 4. Phil. 2. 7, 8, 9, 10. So Musculus, Piscator, Marlorat, Gualther, Diodati: So the running of the Gentiles to Christ, is the glorifying of Christ, and a part of the reward; its Christs glory that he hath a seed that  runs after him. Then: And Mr Dickson upon these words. Psa. 2. Ask of me, after Christs Resurrection and declaration of his formerly overclouded Godhead, he should continue in the Office of his Mediation and intercession, and by virtue of his paid ransom of Redemption call for the inlargement of his purchased Redemption among the Gentiles, for this is the Fathers compact with the Son, saying, ask of me, and I will give thee the Heathen;  so that both by free Covenant and by merit. Christ challengeth a seed: and it were unjustice in the Lord (with reference and glory to his Holiness) to deny to Christ that for which he hath given a condigne ransom and price: But he hath paid a condigne Covenant-ransom of his own precious self, and offered blood for his seed. Hence 1. though a weak believer cannot by merit suit a bowed will and a circumcised heart from the Lord: Yet 1. may he suit it by the band of the Covenant of redemption between Jehovah and the Son: and a Reemed one may say it was an Article of the Covenant of Redemption, that my stony heart should be taken away, and a heart of flesh given to me, and faith hath influence to be supported that God articled Covenant-ways such a

-- 331 --

wretch as I am, to Christ: and look, as the book of life, called the Lambs Book of life, contains so many by name, head, and in all their individual properties, Jacob, Paul, c. that are written and enrolled for glory, so are all (and I by name) in a Covenant-relation given of the Father to the Son, Joh. 17. 3, 9, 11. John 6. 39. and that is surer then heaven, or the fixed ordinances of nature, Jer. 31. 35, 36. Psal. 89. 37, 38. Happy such as can ride at this anchor: Though I mean not that the decree of election and the roll of the Mediator to me, or the gracious Surety-Covenant between Jehovah and the Son, as relating to me by name, must be the nearest object of faith, or that always a believer doth read this roll; but his faith often is, and ought, and may be supported thereby.

2. Christ may suit, by virtue of both the Surety-Covenant  and by the justice of God, his condigne merit to me, a fixed will to run the way of his Commandments. Christs appearing with blood, Heb. 9. and his prayer as high Priest, John 17. prove, that in Christs Bill for us, there is justice, the merit of blood, and that his Advocation is, 1 John 2. 1. grounded upon justice, and he stands there as Jesus Christ, δίκαιος, the righteous without sin now imputed, not now made sin, nor made a curse, but by order of strict justice justified and righteous, and the act of Suretyship taken off, and as the hand writing against us is cancelled upon the Cross, Col. 2. So the hand-writing of obliged punishment due to Christ as our Surety is removed, and he now justified in the Spirit, without sin, Heb. 9. 28. Such a one as cannot die, Rom. 6. 9. Rev. 1. 18. and cannot die a death satisfactory for sin, because as  believers cannot die the second death, Christ having died for them, neither can Christ suffer the second death again, or be twice a curse, for once he died for all. But our faith is so supported not a little in this, I dare not put merit or justice in my suits to God, but I believe it is, and must be in Christs bill, and that bill is for me: mercy, and only mercy is in the sinners bill, but the justice of a condign ransomer is in Christs suits, and so faith looks to Christ: As 1. having the first Covenant-right to Heaven, as the great Lord receiver of the promises. And then we have a second right in him, 2. Fath looks to Christ as having more right to us, because he hath the right of justice, then we have to ourselves; for its free-graces Tt2

-- 332 --

title which we have to ourselves, for we gave no ransom for ourselves,  and we gave no ransom for eternal life: and therefore all the doubtings and acts of unbelief in order to the Surety of the Covenant, do resolve upon some apprehended breach between the Father and the Son, that either the one or the other, or both have failed to each other and have broken the Articles of the Covenant, which is a reproaching of both the Father and the Son: So that  nothing is more necessary then to believe firmely the Covenant- faithfulness of God. 3. What strong bands of believing and holy living have we from this Surety-Covenant? When 1. goodwill and free grace is become the engager of the faithfulness of God as he is true God, and with a Covenant-tie to keep sure our salvation, as he will be true to his Son, and so to himself and to his own Holy Nature, that we shall beesaved yea, and not that only, but by Office, as King and High Priest, he hath laid bands upon himself, and made it the duty of his Office to save us: So that any good man thinks his Office of a King, and a Prophet, or a Priest, lays bands upon him to acquit himself faithfully in the  charge; So that Christs sworn Office of High Priest lays bands upon him to compassionate as a feeling head, all his own, and to be touched with their infirmities: then must unbelief in these particulars, say, we judge that Christ will not do his duty in his Office, and that he shall break his faith of Suretyship, and fail under his band of Suretyship. How needful then must the firme persuasion of complete qualifications and fulness of anointing of Christ for  the complete discharge of his duty be? O! believe him to be the faithfull High Priest, who expiates and heales you in all the measure, kinds, degrees, circumstances of time, place, of the particular transgressions you are guilty of, Psal. 103. 3. Who forgiveth all thine iniquities: who healeth all thy diseases. And if a man judge himself engaged to go about such duties as his surety and ransom- payer  in his name hath promised, far more are we to walk as the redeemed of the Lord, since there was an eternal Covenant-undertaking between Jehovah and the Son of God, that we should fulfill the undertaking. And sure it is, Law-faith or believing of Law-threatenings cannot have such influence upon our spirits to cause us to obey the Law, as the motives of a concluded act of sureship

-- 333 --

and closed compact between the Father and the Son, that we shall obey him: And indeed it is a meditation that morally and spiritually should obtain from us, that we be holy as he is holy, and strongly melt the rocky heart. When we remembered that Jehovah, as a designed Surety gave band for the heart of a sinner from eternity, and enters himself Cautioner for our rebellious will, it should put us to believe so much, and morally lay bands on our will.

Q. How are we to conceive of the act of Suretyship?

A. Jehovah from eternity decrees that the Son be the designed  person who shall take on our Nature, and lay down his life for sinners: The Lord promises he shall have a redeemed seed for a reward.

In this offer Jehovah engages that we shall be Christs seed, and so shall be, by the immortal seed, born again, and shall believe and be gifted to Christ as saved; here Jehovah undertakes that we shall believe.

2. Christ agrees to be the designed person: It is written of me, and so decreed of God from eternity, I delight to do thy will,—I shall lay down my life for these given to me: And here the other party, Jesus Christ coming by his own consent to die does also undertake, 1. In dying to ransom us from hell and merit life to us, and makes us his purchase. So 2. he being a Saviour by merit he by his death purchaseth the Spirit, and meriteth the new heart, and so undertakes for us: in this regard, both parties undertake for us. And the Spirit being the same very God with the Father and the Son, also is by his own consent designed comforter and actor in his way by the anointing without measure that he puts on the Man-Christ, and the grace given to his members: But the only formal parties in the compact are the Lord Jehovah and the Son party consenting before time, and his Manhood in time becoming one who embraces the Covenant of Suretyship and calls the Lord his God. Psal. 22. 2. John. 20. 17. Rev. 3. 12. Isa. 55. 5.

Hence, if we employ faith, and hold out to the Lord the undertaking for us in the Covenant, there is an answer framed to all  our temptations from our own frailty: As Adam and the Angels fell, and how can we stand? But God said never of them, as

-- 334 --

Psalm 89. 19. I have laid strength upon one that is mighty: and Christ was no designed undertaker for ADAM, nor was ADAM to believe such a thing. Therefore it is fit to observe, that not only the Head Christ and the body changes names, as the body is called Christ, 1 Cor. 12. 12. and Christ called David, Isai. 53. 3. Ezek. 34. Ezek. 37. 14. David my servant shall be King over them. So also many things in one Psalm are spoken of David, both in an  Historical and Typical truth, as Psal. 22. But there are some things, Psal. 16. so spoken of David, that they are true only Typically of Christ, and spoken Prophetically, as David saith, Psa. 16. 10. Thou wilt not leave my soul in grave, neither wilt suffer thine Holy One to see corruption. And the Apostle Peter denies that this can be expounded of David, for Acts 2. 26, 27, 28, 29, 30. and Paul, Acts 13. 34, 35. And as concerning that God raised him from the dead, now no more to return to corruption: he said on this wise, I will give you the sure mercies of David: Wherefore he saith in another place, thou shalt not suffer thine Holy One to see corruption. 35. But David after he had served his own Generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption. And it is not to be doubted that the Prophecy, Psal. 22. They divided my garments, they pierced my hands and my feet, is only a Prophecy of Christs being Crucified: Nor was ever David Crucified. To say in another case David was crucified, will not help: for it might be said in another case, David saw no corruption, for all believers are delivered from the dominion, curse, and sting of death. Hence it may well be said, that same Psal. 89. must prove both the Covenant of Suretyship, and the Covenant of Grace: ver. 3. I have made a Covenant with my chosen, I have sworne unto David my servant; thy seed will I establish for ever, and build up thy Throne to all Generations. Though it be called Davids Throne here, Luke 1. 32. yet we may freely speak of Davids Throne as of Davids body, both saw corruption: There is an end of Davids Throne temporal.  But sure the Scripture calls it the Throne of Christ, Heb. 1. 8. But unto the Son he saith, thy Throne O God, is for ever and ever. Luke 1. 33. And he shall reign over the house of Jacob, and of his Kingdom there shall be no end. Dan. 7. 14. And there was given him

-- 335 --

Dominion, and Glory, and a Kingdom, that all Nations and Languages should serve him: His Dominion is an everlasting Dominion which shall not pass away, and his Kingdom that which shall not be destroyed. Isai. 9. 7. Of the inccease 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 judgement and with justice, from henceforth even for ever.

Obj. But this Covenant is made to, and with David that Solomon, and one of Davids line shall sit upon Davids Throne, until the Messiah, the true beloved shall be born, 2 Sam. 7. 12, 13.

Ans. Its true, and although these of Davids line sinned, yet by virtue of this Covenant, for Davids sake God gave a Throne temporal to him 1 King. 11. 32, 34. 2 King. 8. 19. 2 King. 19. 34. But it is as true that this also, to wit, Christs everlasting Throne is here meant: I will build up thy Throne to all generations, for Davids Throne is not builded to all generations, nor can it be said of Davids Throne which is said of this Throne, Heb. 1. 8. But unto the Son, he saith, thy Throne O God is for ever and ever. Therefore this oath and promise is made to Christ as well as to David: except we say that an everlasting Throne is more properly the Throne of David, then the Throne of Christ.

2. 19. I have laid help upon one that is mighty, I have exalted one chosen out of the people. 18. I have found David my servant. Most grave Divines (and it may be they gathered it from ver. 38, 39. c.) think that the Psalm was composed upon the occasion of the ten Tribes division from Davids house, as composed by Ethan, 1 King. 4. 31. Others; that Ethan lived in the captivity of Babylon after Davids death: But the calamity seems greater then the division of the ten Tribes. Philo refers it to the time of Jehoiakim. Ambrose maketh the mighty to be Christ: So Eusebius and Hieronymus expound. the whole Psalm. And our Divines say that the verity must be in Christ for the help and deliverance of the new afflicted and captive people (for the like of  this public desolation, as v. 38, 39, 40, c. never befell David after he was King) cannot be laid on a dead man: And though he were now alive, the help of Davids fallen glory v. 42. 43 44 c. must be the Messiah. Hence, the Covenant must be with him whose

-- 336 --

Throne is built for ever, and shall not fall, verse 3, 4. and upon whom as upon a mighty one, is laid the help of his fallen Church: This is not David only (though he be not excluded) but Christ principally.

3. With him the Covenant must be made, in his way, as with Surety, Head, and Redeemer: upon whom the enemy shall not exact; whose enemies shall be plagued, v. 22, 23. and, whose enemies shall be made his foot-stool, Psal. 110. 1, 2. and that is Christ, as well as David.

4. With him must the Covenant of Redemption be made in his way; of whom God saith, verse 25. I will set his hand also in the Sea, and his right hand in the Rivers The Chalde Paraphrase expounds his hand to be his power and command, which is to Euphrates: as is promised, Exodus 23. 31. Numbers. 34. 3. but fulfilled in David and Solomon, 1 Kings 4. 8. Solomon reigned from the Sea of Sodom the red Sea, to the Mediterran Sea and West, and from Euphrates, to the utmost of Canaan, North and South: but specially in Christ, who hath all Nations, Gentiles and Jews, for his owne, Psal. 2. 8, 9. Psal. 22. 27. Psal. 72. 8, 9, 10, 11. Isaiah. 2. 1, 2. Rev. 11. 15. Christ Jesus, not David, Zech. 9. 10. shall speak peace to the Heathen, and his Dominion shall be even from Sea to Sea, and from the River, even to the ends of the Earth. The Angel and Creator of Angels, who set his right foot upon the Sea, and his left foot upon the Earth, Rev. 10. 2. is this great Conquerour.

5. With him this Covenant must stand, of whom the Lord, verse 26. saith, He shall cry unto me, Thou art my Father, my God, and the Rock of my salvation. 27. I also will make him my first- born,  higher then the Kings of the Earth. Now this cannot well agree to David, at least, most coldly (as Calvin saith) should the Apostle reason and conclude that Christ were above the Angels when he citeth this place, Heb. 1. 4, 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. In the literal sense, it is meant of Solomon, 2 Sam. 7. 14. 1 Chron. 22. 10. and is meant here of David. Athanasius proves him hence to be God, the first begotten of many Brethren. Cyprian, Cyrillus, Augustine, Hieronymus, contend against the  

-- 337 --

Jews, that this is necessary to be understood of Christ, not of Solomon, not of David, who cannot bear the Name of the Lords first- born, but must be so named as the Type of him who is the first-born of every creature, c. Col. 1. 15.

6. So my mercy will I keep for him for evermore, and my Covenant shall stand fast with him. 29. His seed also will I make to endure for ever, and his Throne as the days of Heaven. If the Covenant be made with him who hath an eternal seed, then sure, principally with Christ: Without whom (saith Calvin, who otherwise much loves to  follow the letter of the word) this prophecy hath no effect, for eternity is only in Christ not in David.

Ver. 30. If his children forsake my Law, c. a pre-occupation, if an internal seed be promised to Christ, then although Christ and his Children sin, no matter, the hazard is not great? He Answers, the danger is not to be despised; I will visit the sins, of Solomon and others, 2 Sam. 7. 14. with the rod of men. 15. But my mercy (of the Covenant of Redemption, and of Reconciliation) I will not take from him, as I took it from Saul. This is not spoken of Christ, for he cannot sin, but of Christs seed, his spiritual seed, and the business is so contrived, as the seed of Christ and his children shall not sin unpunished: but yet there is a difference between the sins of the reprobate Saul, and such like, and of the spiritual seed of Christ. So he takes his mercy, Covenant- mercy (but offered conditionally) utterly away from reprobates when they sin: but takes not away Covenant-mercy from the seed of Christ: And the reason is, from the nature of the Covenant, verse 34. My Covenant I will not break, c. If then the Elect and chosen of Christ should fall away, God should break and alter his Covenant: but impossible is the latter. Hence, 1. the questioning of the stability of our state, being once internally in Covenant with God, is a reproaching of God, and to make him a liar. ver. 35. Once have I sworne (saith he) by my Holiness, that I will not  lie unto David. Though (1.) we seem to reproach ourselves in questioning our state, being once in Christ, yet the truth is, the plea is against God; and his Truth and Holiness. (2) Its easier to believe general truths, then to believe particular truths, in which ourselves and our own actings are interessed: So spiritual Vv

-- 338 --

and wily a snare is unbelief that when we think we are unbelievly fearing our own treachery, we are indeed charging treachery and falshood upon the Holy Lord. (3.) In our sinful pleas with our own state, Ah! I am casten out of his sight, Psal. 31. 22. Jona. 2. 4. we are overturning the whole Gospel and Covenant of Suretyship and Reconciliation, and we say God lied to David, and to his Son Christ, contrair to that, Psal. 89. 35. Once have I sworn by my Holiness, I will not lie unto David. 36. His seed shall endure for ever, for  the Lord once justified thee. (4.) We shall find ourselves so selfish in contraverting with God in the matter of fact touching ourselves: am I in Christ? Or, am I an Apostate and fallen from Christ? That we are more taken up with a hellish fretting for our falling in a state of condemnation, then we are grieved for the injury of unbelief in traducing the Holy Lord with a lie. There is a taste here of Judas his fiery unbelief, for he complains more, Mat. 27. 4. I have sinned in betraying the innocent blood, then that God is dishonoured, and Christs love offended: The griefe is more for the interest of I, of self, that is entered in the borders of hell, then that his glory who commands believing is overclouded. It were good in such a case to go about two things: 1. Be less moved that self is under these apprehensions lost and cast away, then that the spotless glory of the Lord suffers: What matter of me, and of self, in comparison of the dishonour done to God? What though I, and millions like me, were tormented, if God were not offended. Now God, 1. who hath bought me. 2. Who hath accepted a ransom for me. 3. Hath justified me. 4. Hath witnessed all these, is contradicted in all these: and yet we complain only, Ah I am fallen!

2. Leave the Question concerning yourself, whether ye be cast away or no when you cannot come to a peaceable and quiet close about it, and devil upon the duty of fiducial relying on Gods general Covenant to Davids Son, Christ his ingaging with him, and Christ his gracious accepting of the condition.

(5.) God sware to the Son of David for the seed, that is, for the whole race, and gave them all to Christ, and gave you among them; and Christ closed with the condition, though ye cannot come to application. Its good to feed the soul upon the solatious thoughts, I cannot apply, but Christ whose egressions, out goings, have

-- 339 --

been from of old, from ever lasting, Mic. 5. 2. did apply: For Christs everlasting  outgoings are not only his eternal generation from the Father, but the decrees, the sweet eternal flowings, emanations, and issuings of Christs holy thoughts of me, of all the individuals, by name, of the seed given and received by Christ, his eternal acts of soul-delighting thoughts of every redeemed son of man, Prov. 8. 30, 31. Rom. 9. 11. Eph. 1. 4. 1 Pet. 1. 2. the eternal acts of love, and love-thoughts to Jacob, David, Peter, Mary c. his acts of designing you (if ever you believed, and can rub and blow up experiences under ashes, Rom. 5. 4. Psa. 77. 6.) and the thousands that stand before the Throne from eternity, his actings of eternal love, appointing and setting Chairs, Thrones, Mansions, and dwelling places for this man, and this man are so many applications of Christ to you: Feed and feast upon these, by believing the ancient Covenant, and you cannot but come to quietness of peace in your apprehended estate.

CHAP. X.

Christ procures the Gospel to be preached to Reprobates, but undertakes not for them. A necessary distinction of the Covenant as Preached according to the approved will of God, and as acted upon the heart, according to the decree of God: and the differences of the members. The place,Jer. 31. Heb. 8. This is my Covenant, opened.

A Question it is, whether Christ undertakes in the bargain with  Jehovah, for all visibly in Covenant, for as it is said before, these in the Visible Church and their children that are baptized, Magus, Demas, and others are in Covenant thus, Acts 2. 39. Ans. Christ undertakes in his bargain, only for the elect, and undertakes that the Gospel shall be Preached to them; but because many hypocrites are mixed with the Gentiles, and Christ is given a light to the Gentiles, Preached to a visible multitude, as is foretold, Isaiah 49. 6. Isaiah 55. 4, 5. fulfilled, Acts [13.] 46, 47. Rom. 15. 8, 9, 10, 11, 12, c. Therefore he procures to many hypocrites; for Vv2

-- 340 --

whom and for whose Redemption, he undertakes not, that the Covenant shall be Preached by concomitancy, because they are mixed with the elect, not as an undertaker for them, but for Church-Discipline, Christian-Societies, and to render such unexcusable.  Hence a necessary distinction of the Covenant of Grace.

The New Covenant must be considered.

1. As Preached according to the approving and commanding will of God.

2. As it is internally and effectually fulfilled in the elect according to the decree and the Lords will of purpose.

There must of necessity, differences be holden forth between these two. For, Antinomians, and legal Justitiaries miserably err in both extremities: The former will have no New Covenant in the days of the Gospel, but that which is made with the elect: The latter will have no New Covenant but such as is made with the whole race of mankind Pagans not excepted: So Socinians, Arminians, Papists.

1. They differ in the parties contracters: the parties contracters  in the Covenant Preached, are God, and all within the visible Church, whether Elect or Reprobate, and their seed, they professing the Gospel, Mat. 28. 19, 20. Acts 2. 39, 40. Acts 3. 25. Ye are the children of the Prophets, and of the Covenant which God made to our fathers, c. and they were not all the chosen of God: This is against the Anabaptists also, and against these who will have the Gospel-Covenant to be made with all the world. But its a rich mercy that Professors are dwelling in the work-house of the Grace of God, within the Visible Church, they are at the poolside, near the fountain, and dwell in Immanuels land, where dwells Jehovah in his beauty, and where are the Golden Candlesticks, and where there run Rivers of Wine and Milk, such are Expectants of Grace and Glory, to such the Marriage Table is covered, eat if they will.

But the parties contracters of the Covenant in the latter respect are, Jer. 31. Heb. 8. only the house of Judah the taught of God, the people in whose heart the Law is ingraven; for as God teacheth not all Nations his statutes, nor sends the Gospel to them, Psa. 147. 19, 20. Acts 16.

-- 341 --

So neither is the promise of a new heart made to all within the Visible Church.

2. A great difference there is in regard of the Covenant of Suretyship or Mediation, that Christ undertakes not for such as are only visible Covenanters, and shall never believe: As he prays not for such, as High Priest, so he dies not for them, nor came as a designed Covenanting Saviour from eternity under an act of Cautionry for them. How then cometh the Gospel to  them?

Ans. It comes to them, 1. Not from Christ as their Surety, since he prays not for any Mediation of his own toward them: But 2. for the Elects sake: So Paul, Acts 13. 26. Men and brethren, children of the stock of Abraham, and who among you feareth God, to you, ὑμῖν, is the word of salvation, to you and for your cause, that ye may be saved, is the Gospel sent. 2 Cor 4. 15. For all things, our suffering, our dying, are, δι' ὑμᾶς, for your sake, 2 Tim. 2. 10. Therefore I endure all things, διὰ τοὺς ἐκλεκτοὺς, for the Elects sake, that they may also obtain the salvation which is in Jesus Christ, with eternal glory. Hence there is no salvation but that which is in Christ Jesus our Lord, the Author and Cause, ἀιτίος, and meriting Procurer of eternal salvation, Heb. 5. 9. Now, though salvation be offered, yet the salvation that is in Christ Jesus, and merited by the ransom and price of his blood, can be decreed and intended in the Preached Gospel to none but to the elect, except they say that Christ did undertake to lay down his life, and to save, by his death and blood by Covenant-ingagement, all the Reprobate within the Visible Church, for whom he refuses to pray, Joh. 17.

But Christ undertook from eternity for the fulfilling of the Covenant of Grace, and bestowing salvation upon them for whom he is Surety: for it is he who makes the New Covenant, Jer. 31. 31, 32, 33, 34. Heb. 8. 10. 11.

3. There is a twofold consideration of Gods will: One is called  his approving, commanding, and forbidding will, when God reveals to us what is our obligation and duty, and what is morally

-- 342 --

good, and to be done, because he commands it, and what is morally evil, and to be eschewed, because he forbids it. Now whether this good or evil shall come to pass, or never come to pass, it is all one, as to the nature of the approving will of God, for though the repenting of Cain, and saving faith of the traitor Judas never came to pass, yet it is the duty of the one and the other to repent and believe, and the Lord commands and approves their obedience as good, though he never decreed by his good pleasure, that the obedience of Cain and Judas should come to pass. But his will of pleasure, his discerning will, or his council, purpose, or decree, is his pleasure and appointment of things, not as good and evil, or as agreeable unto, or repugnant, and contrair to an equal and just command of God, but of things as they come to pass, or shall never come to pass. Hence, in a premissive decree, God appointed the Crucifying of the Lord of Life, the not breaking of a bone of Christ, but he did never will the Crucifying of his Son, but forbids and hates it as execrable murder; as touching his approving will: in a word, his commanding will is of things lawfull or unlawfull, what we who are under a Law, ought to do, or not to do. His will of pleasure is of things fixed and resolved upon, what he purposes good or evil shall come to pass, or not come to pass: And by the way we may make good use of the foul sins that fall out; for holy and clean is that that hand and council of the  Lord, Acts 2. 27, 28. which determined what Herod and Pilate should do: Yet did the Jews with wicked hands slay and crucify him, Act. 2. 23, And O what beauty of wisdom and mercy do they see here, who make that foul work of the slayers of Christ the subject matter of a fair Psalm? Rev. 5. 12. The thousands before the Throne, sing, worthy is the Lamb that was slain: But were they worthy that slew him? was it a worthy fact in the murtherers of the Lord of Glory? No: but grudge not at the beauty of his work, who over-rules all, but adore and praise. Let us not wrestle with his holy dispensation, and say, Ah! What an untoward Government of the world is it that God should suffer Angels and Men to sin, and overturn the whole Fabric of Heaven and earth by sin? Nay, he hath by their fall brought in a more glorious order, When he that sitteth upon the Throne, saith, Behold

-- 343 --

I make all things new, Rev. 21. 5. and its said, 2 Pet. 3. 13. Nevertheless we, according to his promise, look for new Heavens and a new earth, wherein dwells righteousness. Peter and the  Disciples were to pray that they should not enter into temptation, Mat. 26. 41. and were obliged not to be offended and scattered by the sufferings of the Lord; but they were not to blame and grudgingly to judge that holy decree Prophesied by Zechariah, and revealed to themselves, Zech. 13. 7. Mat. 26. 31. I will smite the Shepherd, and the Sheep of the flock shall be scattered abroad. His part is clean and holy, even when he throws the wicked in hell, and they are obliged to sing the Psalm of the glory of his spotless justice, and that eternally, as these who are before the Throne are to hold up, for all ages, the new song of the glory of his mercy and free-grace.

This ground being laid down, the Holy Ghost speaks of the New Covenant two ways in Scripture.

1. According to the approving will of God, as it stands of promises, precepts, threatenings; and shows both what God doth by promises, and what we are obliged to do in point of duty, Acts 2. 39. The promise is to you and to your children. Acts 3. 25. Ye are the children of the Prophets, and of the Covenant which God made with our Fathers. 2 Cor. 6. 17. Wherefore come out from among them, and be ye separate saith the LORD—And I will be a Father to you, c. This is the whole New Covenant, holding out our duty, ordaining those that profess, to be baptized received the members of the Visible Church, the body to be edified as a visibly Covenanted people: This excludes not, but includes the Lords taking in members to the invisible and mystical body; which is to be observed against Anabaptists and Antinomians.

The Lord speaks often of the Covenant of Grace, not so much as  Preached, qua foedus annunciatum (though it so almost must be Preached) but as fulfilled by God, and acted in an effectual powerfull way, upon the hearts of the elect only, and that according to

-- 344 --

the Lords decree of election, and will of pleasure: So speaks the Lord of the Covenant, Jer. 31. 31, 32, 33. Jer. 32. 37, 38, 39. Ezek. 11. 16, 17, 18, 19, 20. Ezek. 36. 25, 26, 27, c. Isai. 59. 20, 21. in a pure Evangelic way, and in these places the Lord speaks of the Covenant, not so much as it contains our duty as principally it holds forth his Gospel-promise, what he shall effectually do according to his decree and will of pleasure over-ruling our corrupt will: which Papists, Arminians and Socinians utterly mistake, and will have it to be spoken of the Covenant as Preached according to the Lords approving and commanding will, whereas there is  not one word of a command in these places, and therefore they say that these places speak nothing for the efficacy and mighty power of God in converting sinners. 2. The Anabaptists from these places, say none are to be baptized, but such as are so in Covenant, and will have these promises fulfilled in them, in whom the Lord hath wrought a new heart, and a new spirit; and that there is no external Covenanting under the New Testament. But then the whole Gentiles, Isai. 55. 4, 5. Isai. 11. 10. Isai. 60. 1, 2, 3. c. all Nations, Isai. 2. 1, 2. all flesh, Isai. 40. 5. Psal. 65. 2. all the Kindreds of the earth, Psal. 22. 26, 27. the Kingdom of the world, Rev. 11. 15. should be all chosen to life, taught of God, such as have the Law of God ingraven in their inward parts, as Jer. 31. 33. Ezek. 36. 26. which is most false. Now there are undeniable Prophesies that the Gentiles from the rising of the Sun, to the going down thereof, Mal. 1. 11. shall be under the New Testament, the people of God by Covenant, Isa. 19. 18, 19 20 21, 22, 23, 24, 25. Then must the generality and mixed multitude of the Gentiles be some other way in Covenant then these of whom the Prophets speak, Isa. 59. 20, 21. Jer. [11.] 10. Jer. 31. 31. Exek. 11. 19. Exek. 36. 26.

3. The Antinomians do also own no Covenant of Grace, but this wherein the new heart is given, and the condition is both promised and given. And Dr Crispe saith, All other Covenants of God besides this, run upon a stipulation, and the promises run upon conditions altogether upon both sides.-The New Covenant is without any conditions upon mans port: Man is tied to no condition that he must perform, that if he do not perform, the Covenant is made void by him.

-- 345 --

Ans. Man is under a condition of believing, and tied to believe, so as the wrath of God abides upon him, he shall not see life, nor be justified, if he believe not, Joh. 3. 18, 36. Rom. 10. 6, 7, 8, 9. (2.) Man is tied to no condition which he must perform, say which, he can perform without the grace of God. For have he grace, or have he no grace (the Holy Lord (O if we could plead for him and his High Sovereignty) is debtor to no man) he is so obliged to believe, as he sins against the Preached Covenant and forefaults his salvation, if he believe not, and so breaks the Covenant, but devils or men cannot make it void, he may make it of no effect to himself he being an heir of damnation, but being a chosen vessel God shall work him to believe, and it makes it not void to himself. If it be said, that the New Covenant is without any conditions whatsoever, upon mans part: It says too much for the believers being under no debt, no obligation of conscience to believe, or to any duty, but as the spirit their only Law leads them: And if the spirit breath not upon them to forbear adultery, parricide, Sodomy, or to believe, pray, praise, hear, mourn for sin, as Peter, and David, they sin not, for sin is a transgression of the Law. And when the Spirit breaths not, acts not there is no Law: and this is most vile. Where observe that 1. Antinomians and Familists  confound the efficient cause of our obedience, which is the Spirit of Grace, and the objective cause, which is the holy rule of the command, promise, or threatening. For though the Spirit be absent, and not given at all to men in the state of nature, yet do they sin in committing of Sodomy, and in not praying, for they are obliged not to sin, and commanded in the first Command to pray to a revealed God. I know Adam was not obliged before he sinned to pray to Jesus Christ Mediator, as Steven, Acts 7. prayed to him. The Spirit by grace does helpe us to obey the command and the Law, but the Spirit is not the Law, nor rule of our obedience.

2. Not only will they have the Spirit to be all the believers Law and word, and the letter of the command to lay on no obligation, but the Spirit as actually breathing and giving actual influences must be the Law: For though the natural conscience or habitual light say that the man should not commit this wickedness, Xx

-- 346 --

nor omit this duty, seeing present necessity of one starving for want, of one drowning in a water crying for my help, is a call of God to perform the duty. And if the Spirit give inward warning that I should do the duty, yet if the Spirit actually breath not and contribute not his actual influence, the man hath no warrant of any command or Law to act without his rule, since the Spirit acts not at all: and cannot so be guilty in the committing of the most vile abomination; for where no Law is, no sin is.

Mr Crispe pag. 160. brings this Argument, The Covenant is everlasting: if the Covenant stand upon any conditions to be performed by man, it cannot be an everlasting Covenant, except man were so confirmed in righteousness that he should never fail in that which is his part, but he daily fails, and so daily breaks the Covenant?

Ans. To the first act of believing, which is a performing of the  condition of the Covenant, there is no other condition required then that, Ezek. 36. 26. I will put in you a heart of flesh. 27. I will put my Spirit in you, and cause you to walk in my statutes. Zech. 12. 10. I will poure upon the house of David, the Spirit of grace and supplication, and they shall look upon me whom they have pierced that is, they shall believe in me: That is a strong confirmation to wit, a promise that he will work the condition in us. And so is that Joh. 6. 37. All that the Father gives unto me, shall come unto me (that is, believe in me) and him that cometh, I will in no wise cast out. 2. It is to question the perseverance of the Saints to say, that God shall not confirm them unto the day of the Lord as he promiseth, 1 Cor. 1. 8. Phil. 1. 6. 1 Pet. 1. 4. 5. (3.) Our daily doubtings of unbelief will not prove that we so break the Covenant, as our fails and daily slips of unbelief should render the Covenant void, and null, so as it should leave off to be an everlasting Covenant, for such failings are indeed sins  against the love of the Redeemer and Surety of the Covenant, for his love should constraine us to believe at all times, and to hope to the end. Nor does the eternity of the Covenant depend upon our believing, but upon his grace who gives us to believe: but its otherways in the Covenant of Works.

-- 347 --

Dr Crispe, page 162. in Jer. 31. Ezek. 36. Heb. 8. and other passages where the Tenor of the Covenant is contained, there is no word of a tie, page 163, 164. there is not one word that God saith to man, thou must do this. But God takes all upon himself, and saith he will do this: Yea, of faith were the condition of the Covenan, the fault of the broken Covenant should be his who works not faith in us.

Ans. Here is the mistake of many, who imagine that, Jer. 31.  Ezek. 36. Heb. 8. the Holy Ghost setteth down the whole entire sum and tenor of the new Covenant which he doth not. For 1. he speaketh nothing of the whole parties of the Preached Covenant, which is all within the Visible Church: these he speaks of here, are only believers, in whom he works a new heart. 2. He speaks nothing of Covenant-Commandments, nothing of Covenant duties directly. 3. Nothing of the condition required of us. 2. He speaks not of the Covenant under the reduplication as Preached, or as a treaty offered to elect and reprobate, as Mat. 22. 31 32. Luk 1. 72. Act. 2. 39. and as every where holden out as a visible Covenant made with Abraham and his seed in both Old and New Testament, according to the approving will of God.

But he speaks only of the fulfilling of some special promises of the Covenant, heart-teaching and the efficacy of the Covenant. 2. Only upon the elect, who shall persevere to the end, Jer. 31. 35. Jer. 32. 40. Isai. 59. 20, 21. (3.) Only according to the Lords decree and will of pleasure, not what we ought to do, but what the Lord by his powerfull grace will do in us. As 1. I will ingrave my Law in their heart. 2. I will be their God. 3. They shall be my people, to wit effectually as gifted with a new heart and such as shall never be casten off, but shall persevere to the end, v. 35, 36, 37. Jer. 32. 40. otherwise by external calling all the carnal and stiff-hearted Jews were his people in Covenant, Isa. 1. 3. Isa. 5. 25. Ps. 81. 8. Ps. 50. 7. Deu. 7. 7. as is in every page almost of the Old Testament. (4.) They shall be taught of God, 31, 34. (5.) I will forgive their iniquity, v. 34. (6.) I will give them perseverance, and never cast them off, v. 35, 36, 37. so that the Covenant is a metonymy. This is my Covenant that I will make with them: that is, these are effects, fruits and blessings of the Covenant which I shall by my effectual and mighty grace work in them.

4. The Apostle to the Hebrews hath no purpose to expound the Xx2

-- 348 --

Covenant of Grace made with Abraham, that Covenant (saith he)  they break: Yea it is contrair to the scope of the Apostle, to set down the doctrine of the Covenant of Grace. He purposes in the Epistle to the Hebrews, to exalt Christ above the Angels, c. 1. above Moses, c. 3. above all the Priests the High Priest, and above all the Sacrififices, Bullocks Lambs Goats, c. He through the eternal Spirit, once offered himself to God. And c. 8. he proves Christ to be a more excellent High Priest, a Minister of a more excellent Tabernacle, and a more excellent Ministry, Because he is Mediator of a better Covenant: he is a days-man who lays his hands upon both parties at variance, both upon God and man, to bring them together. See Joh. 9. 32, 33. that is a Mediator of a Covenant; So that here he saith, Christ is engaged to the Father in a more spiritual and heavenly Covenant. None could ingrave the Law of God in the heart but Christ: one might say was not the Law ingraven in the heart of some, and their sins pardoned? Were not Moses, Aaron, and many of the people of God, sanctified, pardoned, and justified according to that Covenant? Ans. They were justified and sanctified, but not by the letter of the Covenant of Grace nor by sacrifices, shadows, conditional-promises, threatenings, but by Christ, I the Lord Redeemer wild write my law in their heart, c. It is then contrair to the Apostles scope, Heb. 8. to enter the discourse of the Doctrine of the literal Law-Covenant, or the conditional-Covenant of Grace, it strongly concludes his point, to speak but of the half (though the choicest half) of the Covenant as fulfilled in the elect, and that exalts Christ and his Ministry that he hath a Ministry upon the heart. Now it is a shame to lay the blame of our not believing on Christ, be it a condition of the Covenant, or be it none: Christ works all our works in us, and by this reason it must be his fault (hallowed be his Name) that we sin at all, because he works not in us contrair acts of obedience. But to whom is the Sovereign Lord debtor? And therefore this Antinomian way must be refused.

-- 349 --

CHAP. XI.

Of the promises made to Christ in the Covenant of Mediation, not to Christ-God, but to Christ God and Man the Mediator, and these of twelve sorts.

To Christ-God, promises of reward cannot be made, nor can Christ-God suffer, but they are made to the Person God-Man, for the encouraging of the Man-Christ, and he encourages himself therewith Isai. 50. 7, 8. Christ-Man lived the life of faith by depending upon God for the joy set before him, and therefore did run, Heb. 12. our life should be sweeter, should we fetch all our comforts and actings from his influences by the faith of daily dependency. Faith here promises to itself good, Isa. 26. 12. Isa. 30. 31. Psa. 118. 10, 11. Ps. 16. 9. 10. 11.

If the kinds of promises made to Christ be asked for: Then 1.  no such promise as remission of sin can be made to him, but a twofold Justification must be promised to him. A Law-Justification, this do and live: For the promise was made to the first Adam, to wit that he should be justified and live if he give consummate and perfect obedience to the Law; now this Christ did in all things. 2. There is a Justification of Christ from the band of suretyship he having completely satisfied for our debts this was due to him, and promised, 1 Tim. 3. 16. Justified in the Spirit. Rom. 1. 4. Declared to be the Son of God, by the Resurrection from the dead. That was a judicial declaration. Acts 2. 24. Having loosed the pains of death, λύσας, as a King by authority and judicially looses a  prisoner from his fetters, having no more to say against him. Psa. 105. 20. The King sent and loosed him. Isai. 50. 8. He is near that justifies me, who is he that contends with me (in judgement) Rom. 6. 9. Knowing that Christ being raised from the dead, dieth no more, death shall no more have Lordship or Lordly dominion over him, ὀυκ ἔτι κυριεύει. So the word, Luke 22. 25. The Kings of the Gentiles bear dominion over them, Rom. 14. 9. Death had some Kingly dominion in Justice and by Law over him: But Christ by Law of satisfactory payment, who was also the mighty Son of God, wrought himself out of the gripes and fetters of death: So

-- 350 --

in Christ, death hath lost Law-dominion over the believer. It is against Justice and the just Covenant between Jehovah and Christ, that we should be for ever among the worms, and not at length be loosed from the sting and victory of the grave: O death thou shalt, thou must let the captives go free, 1 Cor. 15. 55. Hos. 13. the prison must be a free Jail, when Iron gates and fetters are broken. We have in Christ a good cause, the cause and action of Law is win, and carried on our favours.

2. There is a promise of heavenly influences made to Christ,  Isa. 50. 4. He wakeneth morning by morning, he wakeneth mine ear to hear as the learned. 5. The Lord hath opened mine eare, and I was not rebellious. Some great Divines say, Christ had no sleepy nor closed ear: he must there speak of Isaiah. But so there was no sinful dryness in Christ; Was he not therefore anointed? Isai. 42. 1. I will put my Spirit upon him. Then all influences are promised also, Isai. 11. 2. The Spirit of the Lord shall rest upon him:- 3. And shall make him of quick understanding in the fear of the Lord, and he shall not judge after the sight of his eyes, c.  2. Christ was assured he could not sin, and so of influences to duties, Joh. 5. 30. Joh. 8. 26, 27, 38, 50, 55. Joh. 10. 38. though he wanted influences at a time, as touching consolation and the felt  fruition of God, being forsaken for a time, Psal. 22. 1. Luke 22. 44. Mat. 27. 45. But Adam, as he was not to believe perseverance, nor yet sinfully to fear falling: so neither was he to believe influences to all acts of obedience, they not being promised to him. Yet was not Adam to believe his own reprobation; for it was neither true nor a revealed truth. Then the only nearest way against deadness and dryness, is to have recourse to the fountain and fulness of life that is in Christ. Literal quickening of ourselves, miskenning Christ, out of whose fulness we receive, produceth but literal fardiness. 3. The special and cardinal promise (I will be  his God, Psal. 89. 26. and he shall cry to me, Thou art my Father, my God, and the rock of my salvation.) is bound up with Christ in the Covenant of Suretyship and is the key and corner stone of the frame and building of the Covenant of Grace, John 20. 17. Go to my bhrethren, (saith Christ to Magdalen) and say unto them, ascend unto my Father and to your Father, and to my God and

-- 351 --

your God. Its comfortable talking that Christ saith to us, I and you Believers are the children of the same Father, and have one Covenant-relation to one God: though as is said Christ bear the relation of a Surety-Covenant to God, and we of a Covenant of Mediation; and notwithstanding of the differences, yet it may be said that  Christ and Believers are in one writ, and one letter of acquittance dischargeth both from condemnation, Christ from condemnation of punishment, us from condemnation of inherent guiltiness and punishment. Blessed we to be unite to him every way, and to join our Amen and consent to the Covenant: yea, and in regard of profession, we should subscribe and write our names to it, Isai. 44. 1, 2, 3. Our maimed and broken and half consent, proclaims an overly and cold Covenanting. Its true parties are but once married, once  Covenanting by oath is as good as twenty: but frequent and multiplied acts of marriage-love, add a great deal of firmness and of strength to the Marriage band, they are confirmations of our first subscription. Renewed acts of faith to take Christ for Jesus and Redeemer, and renewed acts of love, do more and more engage the heart to Christ as Lord and King. Little conversing with Christ, deadens marriage love. Rare visits and thin, bring on worn out acquaintance. We are apt to complain he visits us seldom: that is because we have not the childish hire of consolation and feeling, we refuse to work, and yet we should look at comfort for the duty, and not on the duty for the comfort, when its a duty to our Father;  And who looks upon the comfort both as a comfort and a duty? 1 Thes. 4. 18. Comfort one another with these words: and so must they comfort themselves. Comfort is mainly for believing, Col. 2. 2. Heb. 6. 18. and there is a feast and fill of joy in believing, Rom. 15. 13. We seek but a comfort and a joy of cheering and solacing ourselves, and that is all.

4. There is promised to Christ a seed, Isai. 53. 10. When thou  shalt make his soul an offering for sin, he shall see his seed. Heb. 2. 13. Behold I and the Children that God hath given me. Jacob by Covenant served for Rachel: Christ also served, suffered and died of love for his Spouse, Eph. 5. 25, 26. Isai. 53. he shall be satisfied. A Redeemed seed was his end and we endure hard labour for a desired end, and we are sick till we get the great end we aim at.

-- 352 --

Its true, the honour of God was the special end, Joh. 12. 28. c. 17. 1. yet it was heart-satisfaction to Christ, to have all his off-spring and children with him, Joh. 17. 24. How should Christ not be our end? See if ye do all, and suffer all, to fetch this shore, Phil. 3. 8, 9. Examine comparative ends, by-ends, self-ends. Its impossible a man can be ignorant of his last and main end, so strong an impulsion it hath upon his heart.

5. There's not only a seed, but a rich conquest, the heathen promised, and the ends of the earth, Psal. 2. 8, 9. Dominion from sea to sea, Zech. 9. 10. Psal. 72. 8. Dan. 7. 14. and both this and the former satisfies Christ. There is not a sight so desirable to the eye of Christ, as to see all his redeemed ones conquering and last in the fields, and fairly landed on the shore, passed Gun-shot and reach of all temptations.  We satisfy our unbelieving hearts too much; Ah! who can stand, temptations are so strong: But as JEHOVAH fully satisfies Christs soul, his hope, his aim and intended end in all the Articles of the Covenant of Redemption: so fear not, Jehovah cannot break off the Treaty with his Son, nor can Christ be left unsatisfied.

6. The Lord promises help to Christ against his enemies. Psal. 89. 21.  With him my hand shall be established, mine arm also shall strengthen him. There be many against Christ, but he hath a divine furniture of strength. Hence protection is promised to him in the discharge of his Office, Isai. 49. 2. In the shadow of his hand hath he hid me, and made me a polished shaft: in his quiver hath he hid me. The outlettings and manifestations of strength and furniture that is in the head redounds to a seasonable supply of all his afflicted ones, that they shall not be overwhelmed.

7. Victory is promised to Christ over all his enemies: The Lord  will not leave his soul in grave, Psal. 16. 10. Therefore (saith the Lord, speaking Covenant-ways, Isai. 53. 12.) will I divide him a portion with the great, and he shall divide the spoil with the strong: because he hath poured out his soul unto death. He shall triumph over principalities and powers, Col. 2. 15. Luke 11. 22. and shall make all his enemies his footstool, and subdue them, so that he shall fill the pits with the dead bodies, Psal. 110. 1, 6. and plague all his enemies, Gen. 12. 3. Psal. 89. 23. I will beat down his foes

-- 353 --

before his face, and plague them that hate him. It supports not a little our faith, that when we tremble before temptation from Satan and the mighty of the world the Lord hath written and Covenanted to Christ all his and our enemies destruction. Our turning away our eye from the Covenant is the cause why we succumb, Christ under his sorest assault with hell and hells pursevants and officers, devils, and the felt anger of a forsaking God, doubles his grip on the the Covenant, my God my God, Psal. 22. 1. Mat. 27. O my Father Mat. 26. Psal. 89. 26. He shall cry to me, my Father, my God. A Covenant is (as it were) more then a promise, being a solemn promise in condescension of mercy: So the Church, Psal. 89. 38, 39. and Jer. 14. 21. and the afflicted people, Isa. 63. 16 and Dan. c. 9. 4, 5 6. Ezr 9. 6, 10, 15. Hezekiah in a day of rebuke Isa. 37. 16. 20. the slain Church, Psa. 79. 9. Psal. 80. 1. flee to this shore in their storms, and the Lord professes he will be broken, entreated, and holden by his Covenant, Lev. 26. 41, 42.

There is a promise of glory, of a Name above all names made to  Christ for his sufferings, Psal. 16. 9, 10, 11. Isa. 5. 8. 12. Acts 5. 31. and to such as suffer with him, and overcome, Luk 22. 29 30. Rev. 3. 21. Rev. 2. 10. As also, he shall bear all the glory of his Fathers house, Isa. 22. Zech. 7. 13.

9. The Lord promiseth forbearing mercy to the children of Christ, if they sin he will correct them in measure and in a Fatherly way give them repentance, but not remove the Covenant-mercy. So hath the Lord Covenanted and articled in the writ with his Son  a rod to children to difference them from bastards. Heb. 12. And he that hath his fire in Zion and his furnace in Jerusalem writes this up as a Covenant-mercy, that he will not suffer them to perish with the world. Hence the rod of the wicked stand booked in the Covenant of Works among the curses of the book of the Law Lev. 26. Deut. 28. 15, 16 17 c. our rods are Covenented mercies in the compact between the Lord and Christ and written in the Gospel- book of the Covenant of Grace.

10. All the promises of the Gospel, are first (as it were) promised to Christ; the Gospel is put over in his hand. Jesus is the Angel Rev. 10 1. clothed with a cloud and a Rainbow on his head. ver. 2. And hath in his hand a little book open; the Testament, Yy

-- 354 --

and the book of all the promises to dispense them to such as the Father hath given to him, to give his Spirit to his own, to intercede and advocate for them; to ratify and seal them with his blood.

11. There is promised to him an headship and power of judgement, over men and Angels, with an oath that to him all knees shall  bow, Rom. 14. 11. Isa. 45. 23. Phil. 2. 10. and that he shall add his seal to Gospel-hell and vengeance inflicted upon the despisers of the Gospel, Luk. 19. 14. Mat. 26. 64. The threatenings against the Gospel- unbelief are put in the hands of Christ, not as Redeemer and Surety, but as a refused Surety and King, whom unbelievers will not have to reign over them.

12. Adam brake the whole frame of heaven and earth: and to  the Second Adam the whole broken and marred lump of the Creation is promised, that he may be the repairer of the waste places. Isa. 49. 8. I will preserve thee, and give thee for a Covenant of the people, to establish the earth, to cause to inherit the desolate heritages. Psa. 72. 16. Under the reign of the Messiah, There shall be an handful of corn upon the top of the mountains, the fruit thereof shall shake like Lebanon. Jer. 31. 12. Therefore shall they come and in the height of Zion, and shall flow together for the goodness of the Lord (Christ) for wheat, and for wine, and for oil, and for the young of the flock, and of the herd.

1. The Lord made all things at the beginning very good, Gen. 1. 31. Heaven, Earth, Sun, Moon, Beasts, Birds, c. being all made servants to man, were in a manner fellow-Covenanters in their kind with man in the Covenant of Works: As a King covenants with a great Family, his servants and dependers have the benefit of the Kings Covenant-peace, all obeyed Adam without jarring: but when Adam sinned, war between the Lord, and between the Master and the servants is denounced, the earth is cursed for his sake, Genes. 3. 17, 18. and Lions and wild Beasts rise against him like loose borderers. But in the Covenant of Grace, Hos. 2. 18, 19, 20. the beasts of the field, the fouls of the heaven, the Sun which shall not finite by day, nor the Moon by night, Psa. 121. 6. are by the Surety of the Covenant brought in a new league: yea the stones of the field, Job 5. 23. are compartners of the peace,

-- 355 --

and Christ the King takes off the forefaultry upon all, and looses the arrestment of vanity that by sin was laid upon the Creation, which was made sick like a woman travelling in birth, Rom. 8. 20, 21, 22. Hence are they blessed in Christ to the Saints, Deut. 28. 4, 5. Levit. 26. 4, 5, 6. and the Angels come in under their Head Christ, Col. 2. 10. and serve the new restored heirs, Heb. 1. 13. for their Heads sake.

2. God hath appointed Christ the Heir of all things and, Heb. 1. 2. hath given a Charter to Christ, and put in bread, garments, houses, and all to the Believer in Christ the first Heir, his great evidence is, 1 Cor. 3. 21. All things are yours.

3. He makes all things new, Rev. 21. 5. This Christ mends the broken gold ring which was broken by the first unattentive and rash Heir Adam; So that now Heavens, Earth, Mountains, Isa. 49. 13. Sea, Trees, Fields, Psal. 96. 11, 12, 13. are commanded to sing a Gospel- Psalm of joy, because Christ the new King and Restorer of all is come to the Throne: yea let the floods clap their hands, Psal. 98. 9. and he purposes to purge with fire the great Pest-house infected with sin and under bondage of corruption, Rom. 8. 21. 2 Pet. 3. 10, 11. that he may set up the new world in Gospel-beauty, the new heavens and the new earth, 2 Pet. 3. 13. Isa. 65. 17. Isa. 66. 22. Rev. 21. 1. Oh what a life to have a cottage and a little yard of herbes in that new World, and how base to be but Citizens of this World!

CHAP. XII.

The Condition and Properties of the Covenant of Redemption.

Q. What need is there of any condition to be performed by  Christ, or of any Covenant? Ans. The same Question may be of the need of an oath to Christ Psal. 110. The Lord hath sworn and will not repent, Thou art a Priest, c. 2. The same necessity, in regard of infinite wisdom that our Redeemer should be obedient to the death of the Cross, Phil. 2. 8. and be under the Law, Gal. 4. 4. and keep his Fathers Commandments, and abide in his love, Joh. 15. 10. requires also a Covenant of obedience upon the part of Christ Man, for all men being born under Yy2

-- 356 --

the Law and Covenant of works, Christ-Man also must be under the same. And then Christ the Mediator was to give obedience to a particular Commandment of laying down his life for sinners, and this required an engagement by way of Covenant and so a condition of obedience to perform what this peculiar Law of Suretyship required of him to wit to lay down his life.

3. Its not a condition of indifferency which is required of Christ,  such as is required of Adam, in which there is a hazard of failing and coming short of the reward. Adams Covenant had both threatenings and promises, and so hath our Covenant of Reconciliation though in another way: see Psal. 89. 30, 31, 32. But the Covenant of Suretyship hath promises most large that are made to Christ: but no threatenings are laid before the Man-Christ that are to be read in the Scripture. There was no hazard or possibility, in regard of the personal Union that Christ could sin: yea, in regard that Christ from the Womb was both a Traveller, a Viator and an enjoyer and Comprehensor and had the Spirit above measure from his birth as Man he had gifted to him the confirming grace which is now given to the Elect Angels in their Head Christ; And therefore there was somewhat like a condition necessary, and as the members enter to glory through obedience so also the Covenanted Head Luke 24. 26. Ought not Christ to have suffered these things, and to enter into his glory?

Q. 2. What was the special condition of the Covenant of Suretyship? Ans. The Covenant being a bargain of buying a people  to God, then the paid price and ransom must be the duely formal condition. As for obedience to the Moral Law it was the condition of the Covenant of Works to which the Man Christ as Man was obliged that he might have right to Law justification and life eternal iure merito foederali operum, by the Law and federal merit (I mean merit by paction and faithfull Law-promises not of condignity) of the Covenant of Works, that he might be saved.

But this Law-holiness had influence in that most solemn act of obedience in offering him else a sacrifice to death for our sins.

And the Law-holiness of the Man Christ did not exclude supernatural grace as the Law-holiness of Adam: for it was the perfect

-- 357 --

conformity of Christs nature, his soul, understanding, will, affections, and all his actions internal and external with the holy Law of God.

Hence the heart and inclinations of Christ stood ever right and straight to the Law. He exercised no affection in puris naturalibus,  his anger came not out in pure natural anger and no more but it came out in acts of zeal; Nor his joy in pure natural joy though sinless, but in joy of the Holy Ghost. And in the whole Man Christ was a perfect mass, and, as it were, a complete body of all gracious qualifications.

Isai. 11. He received the Spirit of knowledge and was ignorant  of nothing he ought to know: Disputed with the Doctors being of twelve years old: The world knew not his School or Teacher. Hence his wisdom and practical understanding of the Law of God and practical conclusions. He had the Spirit of council, as the greatest of Statesmen for Government, Isai. 52. 13. Behold my servant shall deal prudently. And so, when we are in perplexities  and know not what to do, he can lead the blind in a way they know not, Isai. 11. 1, 2. He had the Spirit of might and courage, an undaunted Spirit, yet conjoined with council, no fool hardiness, but the resolute ventoriousness of faith, Isai. 42. 4. He shall not fail nor be discouraged: Heb broken till he have set judgement in the earth. Our softness of unbelief at the blowing of a feather or stirring of a leaf brings on falling of Spirit and swooning. He hath the boldness of faith to believe victory before the battle, Is. 50. 9. Lo they all shall wax old as a garment, the moth shall eat them up. He  hath hope from the womb, Psal. 22. 9. Thou art he that took me out of the womb, thou didst make me hope when I was on my mothers breasts. And for the joy set before him, he endured the cross and despised the shame, Heb. 12. 2.

And the Spirit of the fear of the Lord made him quick in understanding that is the high and reverend apprehensions of God  made him quick to smell or [sense] (so the word imports) the snares and temptations in the work of Redemption plotted by men and devils. So excelled he in righteousness. which as a girdle went about his loins both in judging, and in discharging the trust put  upon him by the Lord who laid the key of David and the Government

-- 358 --

upon his shoulder: his obedience to his Father, and continuing in his love, John 15. 10. and thirsting to do the will of the Father, John 4. 34. His zeal to his fathers house should be a fair  copy for us to follow. He was meekness itself, Isai. 53. 7. 1 Pet. 2. 23, 24. much in praying, believing, rejoicing in spirit,  Luke 6. 12. Psalm 16. 9, 10, 11. tender to the weak of the flock, Isa. 40. 11. He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and he shall gently lead these that are with young. Isai. 42. 2. He shall not cry, nor lift up (a shout) nor cause his voice to be heard in the street. 3. A bruised reed shall he not break, and the smoking flax shall he not quench.

He was most compassionate to sinners, inviting them to come,  Mat. 11. 28, 29. crying and shouting with a loud voice to the thirsty. John 7. 37. journeyed from Heaven to seek and to save the lost. Luke 19. 10. came to serve them with his heart blood. Mat. 20. 28. his bowels were turned with compassion to perishing souls that wanted the feeding Pastors. Mat. 9. 36. He sighed deeply in his Spirit at the perverse unbelief of his deadly enemies the Pharisees. Marke 8. 12. wept and shed tears at the foreseen destruction of Jerusalem, Mat. 23. 37. Luke 19. 41, 42. and yet that City slew him. Loved as the tender Physician, to be much in company with sick sinners, Mat. 9. 11, 12. Luke 15. 1, 2, 3. Luke 19. 1, 2, 3, 9, 10. O what rejoicing! when he lays the lost sheep on his shoulder, Luke 15. 5. When, ver. 20. he sees the home-coming sinner, he ran, fell on his neck, and had compassion on him, and kissed him and made a feast, and sang and danced for joy. Thereis  no humility like his, to wash the feet of his servants: there is no patience like his, who, when he was reviled, reviled not again: when he suffered, he threatened not, but committed himself  to him that judgeth righteously, 1 Pet. 2. 23. As a Lamb dumb before the shearer, Isai. 53. How gaining of souls was he, who preached in the Temple, in the Synagogues, in the Villages, in the Ship, at the Sea side, at every Table he came to, at every Feast, at every confluence of people, at every way side, and stood still and talked with a woman, and wanted his dinner upon that occasion? And though he dined well when he gained to the Lord the soul

-- 359 --

of a woman, and them of Samaria, who hated him and refused  to lodge him? How faithfull and free in rebuking the Pharisees and Rulers, and in declaring the truth of the Gospel, that he was the Son of God, though they attempted to stone him for his free Teaching? None mortified to honour as he that refused to be a  King, John 6. 15. and was willing to be worse lodged then birds and foxes, Mat. 8. 20. and being rich, for our cause became poor, 2 Cor. 8. 9. and endured the Cross, despised the shame, suffered the contradiction of sinners, Heb. 12. and did run and fainted not: And was he not a pattern of love, who layed down his life for his friends, John 15. 10. even when we were enemies? Rom. 5. 10. He  pleased not himself, Rom. 15. 3. honoured his Father John 8. sought not his own glory, ver. 49, 50. and saith true, John 5. 30. I seek not mine own will, but the will of him that sent me. John. 8. 29. I do  always these things that please him. He faithfully expounded the Law, Mat. 5. refuted heresies, Mat. 22. glorified God with his miracles, he was subject to his Parents, Luke 2. 51. paid tribute to the Prince himself. Mat. 17. 27. and taught others to obey lawfull Governors, Mat. 22. 21. would not usurp the place of a Judge, Luke 12. v. 13, 14. and witnessed a good confession before Pontius Pilate, 1 Tim. 6. 13. and was for that cause born, and for that end came he into the world, that he might bear witness unto the truth, John 18. 37. none so self denied, he pleased not himself, sought not his own glory nor his own ease, nor his own will, but submitted  to the will of God.

In all which, we are 1. to look upon Christ who went about doing good, Acts 10. as one who 1. was Covenant-wise designed of God, and anointed with the Holy Ghost and power to do what he did and to be what he was, for our good: and its much for the establishing of our faith, that Christ was all this for our salvations sake by council and Covenant. These gracious qualifications Christ-God undertook to have for our good: and they were not given to Christ as personal and proper for himself, but as head; for we may here distinguish the grace of the person and the grace of head-ship, though they must not be divided. But as the light and heat of the Sun is not (if we may so speak) private or personal for the Sun itself, but for the earth, and all that live and grow out

-- 360 --

of the earth that need the influences of the Sun, and have eyes to enjoy the light thereof. The water of the fountain is not for that hole or cave of the earth from whence the fountain doth issue but it is very often to run in streams to be a River for the use of the whole sand. All these excellencies and graces are in Christ, not as his (to speak so) personal induments, but as the public treasure, that we may receive of his fulness. We should think it a strange exorbitancy in nature, if all the trees, flowers, herbs on earth, should refuse to receive influences and growing from the Sun, and deny to be obliged to the Sun for light and heat: and our unwillingness to receive from Christ the public grace that is made his by Covenant when a public -on-gnation by compact is made for our good, proclaims our unbelief and our wicked estrangement from Christ, as if we had said, let Christ be gracious for Christ, only I shall not be his debtor. Nor is it from the natural connection between head and members nor because simply Christ is man as we are, though the humanity be ground thereof nor is it because Christ simply is anointed with the fulness of the Spirit for he is head of the body, and Lord, General, Captaine of his people, not by nature only, nor because of grace simply, but by Covenant- purchase. Rom. 14. 9. ἐις τουτὸ γὰρ Χριστὸς, For this end Christ both died, and rose and revived that he might be Lord both of the dead and living. There's a Covenant between the Father and the Son  that Christ should die, not simply but for and in the name of the heirs of glory, such as are designed friends (for his dying is a relative and a legal binding and buying by Covenant of so many certain persons) and upon this he is made head and Prince, and exalted to give of his fulness, to give repentance and forgiveness of sins to the house of Israel, Acts 5. 30, 31. Ah how do we love to be beholden to nature, to self? for Heathen and Pagan virtues by education, and moral exercise which is but wisdom? and we see not how unwilling we are to trade with Christ, or to buy from him fine gold: yet it was given to him without measure as to the universal fountain and head for all his. 2. All these are in Christ that he should be a living copy which we must follow: And he is a more lively example then the Gospel itself, or Christ is the acted Gospel. And if ye look on Christ loving believing,

-- 361 --

hoping praying there comes more life and warmness from his actions,  then from the word: when we consider that as God would have the humane nature a chariot to convey to us the fulness of merit by satisfaction, so must it be the mean of carrying to us the fulness of grace by sanctification, and then, when God Covenants with the Man Christ that love faith, hope meekness humility and grace shall live, speak and act in Christ out to us, we are more strongly convinced to follow the footsteps of so blessed a guide. Christ is a living glass in which we see the beauty of grace. As also his meekness and humility is the meekness and humility of God, and all these graces have a seat and lodging in our Emmanuel God with us they have a drawing and an alluring desirableness from the Person the Lord Jehovah our King the mighty God, the Father of ages, in whom they reside.

The properties of the Covenant of Surety are, 1. Freedom. 2. Graciousness. 3. Eternity.

As to the first: Nothing could compel, nothing could hire Christ  for eternity to engage his Name in such a band, since he well knew what it should cost him, how dear it should stand him, and saw what indignity, shame pain, curse, and all these conditions before him. And what could move the father since he might have followed the Law-course of Works?

2. The first draughts of free grace, and the Lords unsearchable  riches appears in the sure mercies of David, in an everlasting Covenant, Isai. 55. 3. and Ps. 89. 1. I will sing the mercies of the Lord.—2. For I have said, mercy shall be built up for ever,—Why? ver. 3. I have made a Covenant with my chosen, I have sworn unto David my servant. 4. Thy seed will I establish for ever, c. The giving of the Covenant. 2. The design of a Redeemer. 3. The sending. 4. Anointing. 5. The consenting of Christ. 6. His coming. 7. Dying, are all acts of grace. God was no debtor to the Man-Christ or to any of his kindred and blood-friends, more then he was to David and his seed, but God would act grace in Christ and make him a samplar and the first copy of free grace to all his brethren that they might share with him therein. But though he made Christ also a copy of his Justice, Rom. 3. 29. and spared not his Son, Rom. 8. 32. yet Mal. 3. 17. The Lord deales not so with us: And they shall be Zz

-- 362 --

mine, saith the Lord of Hosts, in that day when I make up my Jewels, and I will spare them as a man spareth his own son, that serveth him. And of Christ it is said, Ps. 72. 13. He shall spare the poor and needy. And, O what riches of grace and mercy, and plenteous Redemption  hath he manifested to us? and therefore the more grace he shows to us the more freely and sonly should we serve him, with less hiredness and servile disposition: If we could love God and Christ with a heart abstracted from Heavens hire, at least the pleasure of it (for pleasure makes not any conform to God, but holiness doth) and the heart not legally fearing the burning torment of hell, it were good: for since Christ hath freed us from the Law-wrath, he takes it not well that we dare approach too near to the mount burning with fire; nor does Christ allow our affections of fear and sorrow, and sadness to act upon feared everlasting wrath (we being justified by faith) any other way then in a Gospel-consideration, being casten down for our Law-deserving, but so as we highly value our ransom-prayer, and serve him with godly fear ἐυλαβεία,  which word, Heb. 12. 28. must note a difference between the fear and trembling and terror upon devils, for the torment of hell, Mat. 8. 29. Jam. 2. 19. and the ἐυλαβεία, the godly fear of believers, Heb. 12. 28. which is also given to Christ, Heb. 5. 7. in whom there was no fear of hell torment and therefore the fear of him that can cast both soul and body into hell (though it be another word, Mat. 10. 28.) which Christ commands, cannot be a servile fear legal, for hell such as is in devils and men, but a godly fear, such as is consistent with the faith of deliverance from the wrath to com: for Christ, Mat. 10. 28. commands that fear, fear (saith he) to deny Christ before men: Why? fear him who can cast soul and body in hell. And immediately, v. 31. Fear not therefore: the same word that is, v. 28. then he must forbid a fear opposite to servile fear, which stands with the faith of sons who are to believe the care of a Father which is more toward his children then toward sparrows, v. 29. 30. And that the word noteth a godly fear, which is, Heb. 12. beside other Greek Authors: See Heb. 5. 7. see Luk. 2. 25. Acts 2. 5. Acts 8. 2. Acts 23. 10. and Heb. 11. 7. Noah moved with fear, ἐυλαβηθείς, built an Ark: sure the fear of everlasting torment in hell, moved not Noah to build the Ark for by faith which is saving, he builded it, v. 7.

-- 363 --

3. Eternity is a special property of the Covenant of suretyship. For 1. the parties are eternal; Jehovoh the Lord, and the Son of God, never began to agree upon the designation of the Redeemer for that work, it was a bargain closed from everlasting: Only the question is, when the Son shall render the Kingdom to the Father, 1 Cor. 15. whether or not the Covenant shall then cease. For 1. Christ shall then end his work of Redemption, and shall fully and finally have purchased what his soul desires, and shall have received his wages, and enjoy with his conquished bride an eternal Sabbath. 2. He shall intercede no more for sinners, for the sinning of his redeemed ones shall have an end.

2. The Son (saith Camero) shall leave off to reign, quod attinet ad regandi actum,  according to the act of reigning, but as touching the Kingdom itself there shall be no end of the Kingdom.

But it may appear as there was a time when it was said of Christ, Phil. 2. 7. ἑαυτὸν ἐκένωσε, He emptied himself, and took on him the form of a servant. So there is a time opposite to that, v. 9. Therefore God hath highly exalted him: which is not sulfilled in his resurrection,  ascension, and sitting only at the right hand of God, but when all power, friends and unfriends, and the Man Christ shall be subject to the Lord, yea even the Son, not as God, for Christ-God is equal with the Father not as man for so in the days of his flesh as man he ever was, and is, and shall be subject to God, but the Son shall be subject, as touching the Office of a formal Mediator. 2. Another distinction is here needful, as Augustine and Ambrose:  he shall render the Kingdom to the Father, not that he shall leave off to reign, but that he then shall declare that he reigns not of himself but that he hath his power of reigning from the Father and he shall prosess this before men and Angels, and so shall glorify the Father. Its not to be rejected that Hilarius, lib. 1. de Trinit. 11. August. lib. 1. de Trinit. chap. 8. he shall render the elect back to God, as now saved and present to the Father his ransomed ones now perfected, so Eph. 5. 27. 3. Taking the word of reigning, for this, to excel in eminency of power above all, so Christ shall reign eternally, but taking the word of reigning as it notes the exercise of royal authority, so and so by gathering a Church by the Preached word, fighting against enemies, and overcoming them to make them his Zz2

-- 364 --

foot-stool until which times he reigns, Ps. 110. And so it may be,  and is said by some, he reigns, not after the day of the universal Judgement: but these are but the second acts of a King, and the not exercising of these acts proves not but Christ is a King, actu primo, and essentially for the exercise of such and such acts are often extrinsical to the office. But the question shall remain whether he be not for ever ever a Mediarory King does retain his headship over the Church so as the Angels say, Lu. 1. 33. he shall reign, ἐις τούς ἀιῶνας, and of his Kingdom there shall be no end. And as Dan. 7. 14. Camero, and others say, the meaning of that, that his Kingdom shall have no end is only, it shall not be destroyed by external violence, as worldly Monarchies that are made away, and others rise in their place,  but that Kingdom (say they) may well be called eternal, though the King leave off to reign, when he leaves off to reign through no weakness and want of power but because he needs not reign, there being no need of laws, because the subjects are perfected, and there are no enemies to be subdued, and the King hath obtained that eternal end, a glorified people, for which he was fighting.

But yet this seems not to satisfy, 1. Circumcision and the Ceremonies, and the Priesthood, Exo. 40. 15. Lev. 16. 29. the fast in the seventh month, shall be a statute, עולם, for ever. Lev. 6. 18 All the males of the sons of Aaron, shall eat the remainder of the meat-offering, it shall be a statute for ever in your generations: so Lev. 17. 7. Lev. 7. 34, 36. Lev. 23. 14. Num. 23. 11, 23. yet these ordinances can hardly be called eternal, as the Kingdom of Christ is: And yet they cease when the body is come, and they are not destroyed as humane inventions, the hay and the stubble that are builded upon the foundation Christ.

2. These reasons prove that Christ shall not exercise such and such acts of royalty upon such and such enemies, for they shall be no enemies:  Yet we say not, as Camero, that such a Prince leaves off to reign even as Mediator. Christs rendering of the Kingdom di spensatory or Oeconomic to the Father may well be a rendering of an account of his subjects, and a presenting of them to God perfected, Eph. 5. 26, 27. without spot and wrinkle: Christ having brought them out of danger, so as they need not Word, Sacraments, or a

-- 365 --

Temple. And so, 1 Cor. 15. 24. He shall put down all rule, all power, and authority, all Magistracy and Government that now is in either Church or State: and so saith Pareus, the Son shall be subject to the Father, having subdued all the rebels, as his Fathers Deputy, he shall return to his Father the Kingdom now reduced to subjection and made peaceable and lay down his Mediatory Commission, and so be subject to the Father having ended the deputed and delegated charge. And it is sure the Son as Mediator is sent, and is a Servant an Angel, or Messenger of the Covenant, Mal. 3. and the laying down of his written Commission is a sort of subjection, and God noth not now actually reign in such a Mediatory way as in the days of Christs flesh: he did reign in Christ, but now after the last Judgement, God is all in all, that is, not because he is not now all in all and is not the Lord of Lords, and King of Kings, but because it doth not so appear to be, many now rise against him and contradict him, and persecuting his Mystical body do persecute Christ. 2. He shall be all in all by change of the Oeconomic Government, then the Father, Son, and Spirit, shall immediately glorify the Church, Rev. 21. 22. And I saw no Temple therein for the Lord God Almighty and the Lamb is their Temple. 23. And the City had no need of the Sun, neither of the moon to shine in it, for the glory of the God did inlighten it, and the Lamb is the light thereof.

But that Christ shall leave off to be a mediatory King after the last Judgement, I deny. For there is a twofold Mediation, one, of  uniting sinners to God, and mediating between God and them. This shall cease, and all the royal acts thereof, but these, with reverence, are but second operations and acts of royalty. There is another Mediation substantial, by which our nature's glorified, stand in a substantial union with God for ever: for what end shall Christ stand glorified in our nature in heaven, but to be the substantial mid-man between God and us, glorified for ever? If any say that Christ-God-Man after that day is no Mediator of reconciliation,  because there shall be no sin then: Its true: Nay, but even now in the interval between his ascension and second appearing to Judge the world, he acts not as Mediator of reconciliation to expiate our sins, and to satisfy for them, for only he did upon the cross by dying for us, so mediate. And we will not say he is acting

-- 366 --

the part of a Priest formally by sacrificing for us in heaven, as Socinians  teach: for he can offer no expiatory sacrifice for us in heaven, for he died but once, and that was on the earth only. Ob. But now he Advocates for sinners, 1 Joh. 2. 1. therefore as now in heaven glorified, he is a Mediator for sinners. An. True he is a Mediator and Intercessor now, applicatione, non expiatione, by applying his blood, but not by shedding of it: And he is an Advocate, but called, δικάιος, Jesus the Righteous, and an Advocate as just and righteous, supposeth a right and just cause, and that sufficient satisfaction and payment is  given to God for the sins of these for whom Christ intercedes; the Advocation of Christ is not to plead that believers may sin, or their sins may be excused as no sins: But his inter ession is to plead, 1. that for his blood we may stand as accepted of God, and freed from condemnation. 2. That the Spirit procured by the death of Christ, may be given to us, that we may repent and believe. But again, after the last Judgement Christ stands as Mediator, not to apply his death, nor to intercede for sinners, when there shall be no sinners, but Christ eternally shall appear for us as a paund of a perfect satisfaction once given, and as a pledge and hostage of peace, and Christs appearing for us for ever is an allusion to the Ambassadours sent by foreign Princes, who standing in Court before the Prince they are sent unto, are speaking tokens that the confederacy of peace stands, and that no acts of hostility can be done by either of the States, and because God is eternally and not by fits just, as if he  were now angry at sin, and then satisfied and pacified when the satisfaction is gone, therefore the Lord Christ stands in that body and nature in which he once suffered before God, for the acquiescing of Justice for ever in the once paid ransom. As also, Christ remains the substantial and natural Head (though nature be now glorified) of the Mystical glorified body for ever, and of these members under the Covenant of Redemption eternally though all be done and performed in regard of the purchased redemption: yet we then glorified once brake the Law, and therefore cannot even then stand in our Law-righteousness, but must stand in our Lord Jesus Christs Righteousess, which garment shall never cast the colour nor lustre.

2. That love to receemed ones, and the soul-satisfaction of

-- 367 --

Christ in his seed is eternal, looking back to the bargain he hath  once made as Mediator, he cannot leave off to be satisfied in soul for what he hath done, for that were a retracting of his love, and a repenting of his royal and Princely tenderness, that as King, he once did bear to his conquered subjects whom he hath made his own for ever.

3. The soul of God must be eternally well pleased with his Son eternally God-Man, and he stands resting in his love, Zeph. 3. 17. and  delighting for ever in all his Sons actings and transactions in the work of Redemption; if therefore God have once given to him God- Man, the Throne of David to reign over the house of Jacob, he must make empty that Throne, if he shall leave off to reign. And the Angel, Luke 1. speaks of his birth and conception. 31. Thou shalt bring forth a son, and he shall be great, and the Lord God shall give unto him the Throne of his Father David, and he shall reign over the house of Jacob for ever: And he speaks of the eternity of Davids Throne over Jacobs house, so that as he shall be a man (and he shall never lay down our nature) so shall he be a King upon Davids Throne for ever and ever.

4. To triumph eternally over enemies, the devils, Malignant opposers of his reign sin and hell is an act of a Mediatory King; when head and members do both triumph, no less then it is a part of his royal Mediatory power to crush them all, and make them his footstool, Psal. 110. But Christ and the Armies of heaven, when the  Marriage-Supper of the Lamb shall come shall ride upon white horses, and triumph over enemies for ever, Rev. 19. 7, 13, 14, 15. and the eternal living of Christ in our nature with all his, is a triumphing over the grave, and death, 1 Cor. 15. and who can prescribe a period and an end of that triumph?

5. The River of Water of Life showed to John, Rev. 22. proceeds out of the Throne of God and of the Lamb; then hath the slain  Lamb a Throne for ever. v. 3. And there shall be no more curse there: the Law of Works as threatening a curse, shall no more be there Gal. 3. 10, 11, 13, 14. Deut. 27. 26. but the Gospel blessing shall be there and the Throne of God and of the Lamb, shall be in it. v. 5. And they shall reign for ever and ever.

6. If the glorified sit with the Lamb on a Throne, as he is set down

-- 368 --

with his Father upon his Throne, as is promised, Luk. 22. 29, 30. Rev. 3. 21. If Christs Throne be removed, the Throne of the glorified cannot stand: And all along where the state of the triumphing Church is described the Lord Jesus keeps the name of the Lamb, in reference to the Mediatory sacrifice of the Lamb of God slain for the sins of the world, Joh. 1. 29. as Rev. 5. The Beasts and the Elders stand round about the Throne, saying, Worthy is the Lamb that was slain, to receive power and riches and wisdom, c. Rev. 7. 15. Therefore are they before the Throne, and serve him night and day in his Temple, and he that sitteth on the Throne shall dwell among them.—They shall hunger no more, nor thirst any more.— 17. For the Lamb that is in the midst of them shall lead them unto the living fountain of waters. Though this be expounded of the Church Militant, Isa. 49. 10. yet it hath not its perfect accomplishment, but of the Church before the Throne: for all tears are wiped from that Church only. And whereas it is said, that Christ acts not as a Mediator in Heaven, its true, he acts not as now he acteth for sinners; but even then the Lamb, v. 17. is in the midst of them, and leads them, when they need neither Temple nor Sun-light beside that, the Lord God Almighty is their Temple, Rev. 21. The Lamb is their Temple, v. 22. And the Lamb is their light, v. 23. Now what sort of leading what influences of worship and light comes from the Lamb, is another question. And it weighs much with me, that its impossible that the precious Ark, God-Man, and the union personal can be dissolved.

7. Christ saith, I will be a God to the overcomer, and he shall inherit all things, Rev. 21. And if he be the God of Abraham being dead in regard of the soul that lives, far more shall he be a God in an eternal Covenant with Abraham, in soul and body glorified though the acts of Christs reigning, and the actings of his Covenanted people must be suitable to a glorified state. Come Lord Jesus.

FINIS.

↑ Back to top