Christ was manifested to be a true man he had a body like ours a body subject to manifold infirmities yea to death it self That body which Christ had is said to be prepared by God the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated prepared is a Metaphor from Mechanicks who do artificially fit one part of their work to another and so finish the whole God fitted his son's body to be joyned with the Deity and to be an expiatory sacrifice for sin The word prepared implies that God the father ordained formed and made fit and able Christ's humane nature to undergo suffer and fulfil that for which he was sent into the world God the father is here said to have prepared Christ a body because Christ having received of his father the humane nature out of the flesh and blood of the Virgin Mary by the power of the Mat. 1. 20. Luk 1. 31. 35. Holy Ghost here gives up the same unto the service of his father to do to suffer to die that he might be a sacrifice of expiation for our sins As for the words of the Psalmist Psal 40. 6. Mine ear hast thou opened Heb. digged open It is a proverbial manner of speech whereby there is implyed the qualifying or fitting a man unto obedience in service the ear or the opening of the ear Isa 50 5. Job 3. 16. being an emblem or symbol or a Metaphorical sign of obedience Now St. Paul following the translation of the Septuagint and being directed by the spirit of God expounds this of God's sanctifying and fitting a body unto Christ wherein hs was obedient even unto the shameful death of the Cross These words thou hast bored through mine ears do import that Christ now becoming man gives up himself to be a willing servant of his father to obey him unto the death of the cross And it is a similitude taken from the servants of the Hebrews who after that they had served their masters six years would not depart out of their master's service the seventh year but abide in it continually until death for a testimony whereof their ear was bored thorow on the posts of the door as may be seen Exod. 21. 6. It is therefore as much as if he should say thou hast given me a body that is willing and ready in thy service even unto death But to conclude this head the Apostle speaking of disanulling the sacrifice of the Law he uses this word body to set out a sacrifice which should come in stead of the legal sacrifices to effect that which the legal sacrifices could not effect But Fourthly Observe that Christ our Mediator freely and readily offers himself to be our pledg and surety Then said I lo I come to wit as surety to pay the ransome and to do thy will O God Every word carrieth a special emphasis as 1. The time Then even so soon as he perceived that his father had prepared his body for such an end then without delay this speed implyeth forwardness and readiness he would lose no opportunity 2. His profession in this word said I he did not closely secretly timorously as being ashamed thereof but he maketh profession before-hand 3. This note of observation Lo this is a kind of calling Angels and men to witness and a desire that all might know his inward intention and the disposition of his heart wherein was as great a willingness as any could have to any thing 4. An offering of himself without any enforcement or compulsion this he manifesteth in this word I come 5. That very instant set out in the present tense I come he puts it not off to a future and uncertain time but even in that moment he saith I come 6. The first person twice expressed thus I said I come he sendeth not another person nor substituteth any in his room but he even he himself in his own person cometh All which do abundantly evidence Christ's singular readiness and willingness as our surety to do his father's will though it were by suffering and by being made a sacrifice for our sins God's will was the rule of Christ's active and passive obedience Jesus Christ our only Mediatour and surety by free and ready obedience and death did make a proper real and full satisfaction to God's justice for the sins of all the Elect. Christ hath by his death and blood as an invaluable price of our redemption made sure the favour of God the pardon of our sins and the salvation of our souls Christ hath freed his chosen from all temporal spiritual and eternal punishments properly so called so that now the mercy of God may embrace the sinner without the least of wrong to his truth or justice But Fifthly Observe that Jesus Christ our surety does not only agree with his father about the price that he was to lay down for our redemption but also agrees with his father about the persons that were to be redeemed and their sanctification Heb. 10. 10. By the which will that is by the execution of which will by the obedience of Christ to his heavenly father we are sanctified through the offering of the body of Jesus Christ once for all Jesus Christ agrees with the father that all those shall be sanctified for whom he has suffered and satisfied The vertue efficacy and benefit of that which ariseth from the aforesaid will of the father and of the son is expressed under this word sanctified To pass by the notation and divers acceptations of this word sanctified let it suffice to tell you It is not here to be taken as distinguished from justification or glorification as it is else where taken but 1 Cor. 1. 30. cap. 6. 11. so as comprising under it all the benefits of Christ's sacrifice In this general and large extent it is sometimes Heb. 10. 14. cap. 2. 11. A◠26. 18. taken only this word sanctified here gives us to understand that perfection consisteth especially in holiness for he expresseth the perfection of Christ's sacrifice under the word sanctified which implyeth a making holy this Eccles 7. 31. was that special part of perfection wherein man was made at first and whereunto the Apostle alludeth where Eph. 4. 2◠he exhorteth To put on that new man which after God is created in righteousness and true holiness for this end Christ gave himself even unto death for his Church that he might sanctifie it The principal thing under this Eph. 5. 25. word sanctified in this place is that Christ's sacrifice maketh perfect in this respect Christ's sacrifice is here opposed to the legal sacrifices which could not make perfect So that Christ's sacrifice was offered up to do that which they could not do for this end was Christ's sacrifice surrogated in the room of the legal sacrifices now this surrogation had been in vain if Christ's sacrifice had not made us perfect if the dignity of his person that was offered up and his
15. 25. waters of Marah that made them sweet This water became sweet for the use and service of the Israelites for a time only and remained not always sweet after as appears by Plinies Natural History who makes mention Plin. Natural History â—â— 6. cap. 29 of those bitter waters in his time But the Redemption that we have by Jesus Christ does for ever sweeten all the bitter trials and afflictions that we meet with in this world The Jewish Doctors say that this tree was bitter and they give us this note upon it That it is the manner of the blessed God to sweeten that which is bitter by that which is bitter I shall not dispute about the truth of their notion but this I may safely say that it is the manner of the blessed God to sweeten our greatest troubles and our sharpest trials by that Redemption that we have by Jesus Christ And thus you see the excellent properties of that Redemption that Jesus Christ by Covenant or compact with his father was engaged to work for us But The Fourth Proposition is this viz. That the blessed and glorious titles that are given to Jesus Christ in the holy Scriptures do clearly and strongly evidence that there was a Covenant of Redemption passed between God the father and Jesus Christ He is called a Mediatour of the Covenant of reconciliation interceding for and procuring of it and that not by a simple intreaty but by giving himself over to the father calling for satisfaction to justice that reconciliation might go on for paying a compensatory price sufficient to satisfie divine justice for the Elect There is one God and one Mediatour between 1 Tim. 2. 5 6. God and man to wit God incarnate the man Christ Jesus who gave himself a ransom for all to wit his Elect children to be testified in due time Let me glance a little upon the words One Mediatour between God and men in the Greek it is one Mediatour of God and men which may refer either to the two parties betwixt which he deals pleading for God to men and for men to God or to the two natures Mediatour of God having the divine nature and of men having the humane nature upon him one Mediatour not of Redemption only as the Papists grant but of intercession too we need no other master of requests in heaven but the man Christ Jesus who being so near us in the matter of his incarnation will never be strange to us in the business of intercession A ransom the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a counter price such as we could never have paid but must have remained and even rotted in prison but for our all-sufficient surety and Saviour The ransom that Christ paid was a real testimony of his Mediatorship betwixt God and man whereby he reconciled both The man Christ Jesus Paul speaks not this to exclude his divinity from this office of Mediatorship for he is God manifested in the flesh and God hath 1 Tim 3. 16. Act. 20 28. purchased his Church by his own blood But to shew that in his humane nature he paid the ransom for us and that as man he is like unto us and therefore all sorts and Heb. 2. 10. ranks of men have a free access by faith unto him and to his sacrifice He is also called a Redeemer I know that Job 19. 25. my redeemer liveth The word Redeemer in the Hebrew is very emphatical Goel for it signifieth a kinsman near allied unto him one that was bone of his bone and flesh Some read the words thus I know that my kinsman or he that is near to me liveth Ruth 3. 9 12 13. cap. 4. 4 5. of his flesh Christ is of our kindred by incarnation and redeems us by his passion The words are an allusion to the Ceremonial Law where the nearest kinsman was to take the wife and buy the land we were Satan's by na-nature but Christ our brother our kinsman hath redeemed Joh. 20. 17. us by the price of his own blood and will deliver us from hell and bring us to the inheritance of the saints 1 Pet. 1. 3 4. â—â—los 1. 12. in light and therefore deserves the name of a Redeemer Jesus Christ is near very near yea nearest of kin to us Eph. 5. 30. he is flesh of our flesh and bone of our bone and blood of our blood For as much as the children are partakers of Heb. 2. 14 flesh and blood he also himself took part of the same Now 't is evident by the old Law of Redemption that the nearest kinsman was under a special obligation to redeem as you may see by comparing Ruth 3. 12 13. with cap. 4. 4 5. Boaz was a kinsman and had right to redeem yet because there was a nearer kinsman he would not engage himself but upon his refusal If thou wilt redeem it redeem it but if thou wilt not redeem it then tell me that I may know for there is none to redeem it besides thee and I am after thee Now Jesus Christ is nearest of kin to us and therefore upon the strictest terms and Laws of Redemption he is Goel our Redeemer If we consider Jesus Christ as a kinsman a brother we must say that he had not only a right to redeem us but that he was also under the highest obligation to redeem us There is a double way of redeeming persons 1. By force and power thus when Lot was taken prisoner by those four Kings that Gen. 14. 14 16. came against Sodom Abraham armed his servants and by force and power redeemed them â—â— we were all Satan's prisoners Satan's captives but Christ our nearest kinsman 2 Tim. 2. 25. our brother by spoiling principalities and powers rescues us out of that Tyrant's hand 2. There is a Redemption Colâ—s 2. 15 by price or ransom to redeem is to buy again 1 Cor. 6. 20. Ye are bought with a price cap. 7. 23. Ye are bought with a price the word price is added not by a Pleonasmus but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intimate the excellency and dignity of the price wherewith they were bought which was not silver or gold but the precious blood of Christ as 1 Pet. 1. 18 19 of a Lamb without blemish and without spot Ye are bought with a price that is ye are dearly bought by a price of inestimable value but of this before Again sometimes Christ is called the surety of a better covenant By so much Heb. 7. 22. was Jesus made a surety of a better Testament so called from the manner of the confirmation of it viz. by the death of Christ Look as Christ was our surety to God for the discharge of our debt the surety and debtor in law are reputed as one person so he is God's surety to us for the performance of his promises The office of a surety being applied to Christ sheweth that he hath so far
understand it of the whole time of his manifestation in the world when he was sent forth as a Prophet to teach them and was declared evidently to be the son of God both by his miracles and ministry Joâ— 1. 14. and by that voice that was heard from heaven This is my beloved son in whom I am well pleased Others do understand it of the day of Christ's Resurrection and with them I close for this seems to be chiefly intended partly because it seems to be spoken of some solemn time of Christ's manifestation to be the son of God and he was declared to be the son of God with power according to the Rom. 1. 4. spirit of holiness by the resurrection from the dead that is by the power and force of the Deity sanctifying and quickening the flesh he was raised from the dead and so declared mightily to be the son of God but mainly because the Apostle doth clearly affirm that this was in Christ's Resurrection He hath raised up Jesus again as it is also written in the second Psalm Thou art my son this Act. 13. 32 33. day have I begotten thee In the day of Christ's Resurrection he seems to tell all the world that though from the beginning he had been hid in the bosom of his father Jâ—h 1. 18. and that though in the Law he had been but darkly shadowed out yet in the day of his Resurrection they might plainly see that he had fully satisfied Divine Justice finished his sâ—fferings and compleated the Redemption of his Elect and that accordingly his father had arrayed him with that glory that was sutable to him Before the Resurrection the Godhead was veiled under the infirmity of the flesh but in the Resurrection and after the Resurrection the Godhead did sparkle and shine forth 2 Cor. 13. 4. very gloriously and wonderfully least the humane nature of Christ upon its assumption should shrink at the approach of sufferings God the father engages himself to give Jesus Christ a full and ample reward And to exalt him far above all principality and power and to put all things Eph. 1. 21 22. â—â—il 2. 9. Name is put for person and bowing of the knee a bodily ceremony to express inward subjection Estius 〈◊〉 under his feet and to make him head over all things to the Church And to give him a name above every name that at the name of Jesus every knee should bow and all because to give satisfaction to his father he made himself of no reputation and became obedient unto death even the death of the cross that is to his dying day He went thorough many a little death all his life long and at length underwent that cursed and painful death of the Cross upon which account the father rewards him highly by exalting him to singular glory and transcendent honour Look that as the assumption of the humane nature is the highest instance of free mercy so is the rewarding thereof in its state of exaltation the highest instance of remunerative justice Oh how highly is the humane nature of Christ honoured by being exalted to a personal union with the Godhead though vain men may dishonour Christ yet the father hath conferred honour upon him as Mediator that it may be a Testimony to us that he is infinitely pleased with the Redemption of lost man Although Christ be in himself God all-sufficient God blessed for ever and so is not capable of any access of glory yet it pleased him to condescend so far as to obscure his own glory under the veil of his flesh and state of humiliation till he had perfected the work of Redemption and to account of his office of Mediator and the dignity accompanying it as great honour conferred upon him by the father Jâ—l 8. 54. And it is observable that Christ having finished our Redemption on earth he petitions his father to advance him to the possession of that glory that he enjoyed from all eternity And now O father glorifie thou me Joh. 17. â— with thine own self with the glory which I had with thee before the world was Now for the clearing up of this Text we are to consider that as Christ was from all Eternity the glorious God the God of glory so we are not to conceive of any real change in this glory of his Jesus Christ is true God and was infinitely glorious from all eternity for he had glory with his father before the world was and therefore he was no upstart God and of a later standing as the Arians and Mahoâ—etans make of him Godhead as if by his estate of humiliation he had suffered any diminution or by his state of exaltation any real accession were made to his glory as God But the meaning is this That Christ having according to the paction past betwixt the father and him obscured the glory of his Godhead for a time under the veil of the form of a servant and our sinless infirmities doth now expect according to the tenour of the same paction that after he hath done his work as Mediator he be highly exalted and glorified in his whole person that his humane nature be exalted to what glory finite nature is capable of and that the glory of his Godhead might shine in the person of Christ God-man and in the man Christ Jesus Thus you see the promises the encouragements and rewards that God the father sets before Jesus Christ And let thus much suffice concerning the Articles of the Covenant on God's part In the last place let us seriously consider of the Articles of the Covenant on Christ's part and let us weigh well the promises that Jesus Christ has made to the father for the bringing about the great work of our Redemption that so we may see what infinite cause we have to love the son as we love the father and to honour the son as we honour the father and to trust in the son as we trust in the father and to glorifie the son as we glorifie the father c. Now there are six observable things on Christ's part on Christ's side that we are to take special notice of c. First Christ having consented and agreed with the father about our Redemption accordingly he applies himself to the discharge of that great and glorious work by taking a body by assuming our nature Heb. 2. 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same He who was equal with God did so far abase himself as to take on him the nature of man and subjected himself to all manner of humane frailties so far as they are freed from sin even such as accompany flesh and blood and this is one of the wonders of mercy and love that Christ our head should stoop so low who was himself full of glory as to take part of flesh and blood that he might suffer for flesh
no Socinian Atheists among us who deny with open face the God-head of Christ and of the Holy Ghost as if Christ were a constituted God and not of the same substance with the Father from all Eternity not a God by Nature but by Donation in time And though God hath raised up several Champions in this his Israel to disarm them of all their Subtilties and to beat them out of all their Trenches though they were dug as low as hell yet how have they put on Prov. 27. 22. a brow of brass and do all they can to bring on a warm Persecution upon their opposers But Ninthly They that plead for the reduction of all Ordinances Worship Church Government and Discipline to the primitive pattern and institution in opposition to all Humane and Antichristian Inventions Traditions and Innovations in the Worship of God they have a good Cause and they that suffer upon that account suffer as Christians for well doing Surely this is a truth we must live and die by viz. That no Ordinance Worship Government or Discipline is to be held up or maintained in the Church but what has the stamp of a Divine Institution upon it The worshipping of God in Spirit and in Truth is that Worship Joh. 4. 23 24. Rom 1. 9. Phil. 3. 3. which God commands commends accepts and rewards And therefore let us make it our business our work our heaven to keep close to this kind of Worship Christ will shortly come in 2 Thes 1. 7 8 9 10. flames of fire and vindicate this kind of Worship against all opposers Hold out Faith and Patience a little and Christ will call all the troublers of his Church and People into the Valley of Decision Joel 3. 14. Isa 40. 10. Jer. 21. 5. Ezek. 32. 2. and there with a strong hand and with an out-stretched arm he will plead with them and with all such as have muddied the Waters of his Sanctuary and polluted those Silver Streams and then it will appear whether the outward ceremonious worshiping of God or the worshiping him in Spirit and in Truth be the true Worship Judicious Hooker determines that in God's Service to do that which we are not to do is a greater fault than not to do that which we are commanded Amongst other reasons he gives this to our purpose because in the one we seem to charge the Law of God with hardness only and in the other with foolishness and insufficiency which God gave us as a perfect Rule of his Worship and Service But Tenthly and lastly They that are Assertors of those precious 10. Privileges that are the purchase of the blood of Christ they have Eph. 1. 22 23. Colos 1. 18. Phil. 2. 6 7 8 9 10. a good cause and if they suffer upon that account they suffer as Christians for well doing As for instance First Christ as Mediator hath purchased for himself a Headship and Supremacy over his Church Now such as stand up for the Headship of the Lamb against all those that would rob him of his Headship either at Rome or elsewhere they have a righteous Cause and if they suffer upon that account they suffer as Christians for well doing Secondly He has purchased for his People aâ— Liberty to serve and worship him without fear in holiness and righteousness all Luk. 1. 69 70 74 75. Gal. 5. 1. the days of their life He has purchased for his People a Liberty from the Ceremonies of Moses's Law which were originally the Commands of God himself how much more then from all Paganish and Antichristian Ceremonies The imposition of traditional Observances and Ceremonies is to reduce us under the Jewish Yoke which neither we nor our Fathers were able to bear Act. 15. 10. or to impose them as equally obligatory to Conscience as Divine Commands or to impose them as the immediate Worship of God or as Duties essentially necessary in order to Salvation Christians justly abhor as the Tyranny of Rome as the infringment of Christian Liberty and as a Violation and making void â— the Commandment of God as our Saviour told the Pharisees of Mat. 15. 6. old That they made the Commandment of God of none effect The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to deprive of all Rule and Authority They had such a superstitious esteem of their Traditions Ceremonies c. that they sought to shoulder God out of his Throne to devest and spoil him of his Rule and Authority to ungod him as it were by making his Commandment void and invalid Christ reprehends three things in the Jewish Traditions Châ—mnâ—t 1. That they obtruded outward Cleanness on God instead of the Purity of the heart 2. That by their Humane Traditions they made void the Worship of God 3. That they preferred Humane Traditions before the Divine Precepts and were so taken with their Traditions that they neglected the Divine Precepts yea made them altogether vain as the Papists and others that are Popishly affected do this day They that are the most zealous Dr. Fuller Sâ—m for the introducing of useless Ceremonies in the Church are usually the most negligent to preach the Cautions in using them and simple people like Children in eating of Fish swallow bones and all to the danger of choaking Besides what is observed of horse-hairs that lying nine days in water they turn to Snakes So some Ceremonies though dead at first in continuance of time quicken get stings and may do much mischief especially in such an Age wherein the meddling of some have justly awakened the Jealousie of all Now whoever shall suffer for asserting of any of the precious Privileges that are the Purchase of Christ's Blood they suffer in a Righteous Cause they suffer as Christians for well doing And thus you see how a man may know when his Cause is good just and righteous and when he suffers as a Christian for well doing But Seventhly Consider That it is not enough for a man to have a good cause but he must have a clear call else he may be a sufferer but no Martyr Some may have a good Cause and yet want a clear Call Some may suffer for the cause of God and yet sin in suffering for want of a Call Christ calls not all to suffer Phil. 1. 29. A Priest might enter into a Leper's house without danger because he had a calling from God so to do And we may follow God dry-shod through the Red Sea when God gives a Call to some it is given to others it is not given When a man's Call is clear his Peace will be sweet his courage will be high and his comforts will be strong though his sufferings be never so great nor never so long Though it be a high honour to suffer for the Gospel yet no man ought to take this honour upon himself but he that is called of God Christians must take as much heed how they
it received the Word with joy for a season but when the Sun of Persecution arose upon it it fell away Men that in times of Liberty and Prosperity embrace the Word will in times of Persecution distrust the Word reject the Word and turn their backs upon the Word if it be not rooted in their Understandings Judgments Wills Affections and Consciences Men may court the Word and complement the Word and applaud the Word and seemingly rejoyce in the Word but they will never suffer Persecution for the Word if it be only received into their heads and not fast rooted in their hearts The house built upon the Sands was as lovely as comely as goodly and Mat. 7. 26 27. as glorious a house to look upon as that which was built upon the Rock but when the Rain of Affliction descended and the Floods of Tribulation came and the Winds of Persecution blew and beat upon the house it fell and great was the fall of it No Professors will be able to stand it out in all Winds and Weathers but such as are built upon a Rock all others will sink shatter and fall when the Wind of Persecution blows upon them As sure as the Rain will fall the Floods flow and the Winds blow so sure will an unsound heart give out when tryals come no heart but a sound heart will hold out bravely when Suâ—ferings come no heart but a sincere heart will bear the brunt of Persecution Dan. 3. 17 18. The three Worthies Shadrach Meshâ—â—h and Abednego would rather burn than bow they would rather suffer than sin which was aâ— evident proof of their sincerity and ingenuity they would be Non-conformists though Court City and Countrey cryed up Conformity which was a sure argument of their integrity Hypocrites have heart enough for themselves but none for God If they see their Names Estates or Carnal Interest any way touched they are all on fire and ready to be burnt up with the flames of their own zeal but they can see the Name Truth and Interest of God assaulted and torn in pieces and never stir in their own Concerns they are as if they were all heart but in the cause of Hos 7. 11. God they are as if with Ephraim they had no heart at all O it s sad that men should have a heart for themselves and none for God that they should have courage in their own cause and none in his As the soul is the glory of the body so integrity is the glory of the soul A sincere Christian with Job will rather let Job 27. 5. all go than let his integrity go he will sooner let the blood bâ— pressed out of his veins and his soul out of his body than his integrity out of his soul O how bravely did the Primitive Christians Epist 97. p. 316. carry themselves as to this Matter Pliny writing to Trajan declares to him that such was their zeal and courage in the behalf of their God that nothing could stir them from it neither the Imperious checks of the Potent Emperours nor the soft language of the eloquent Orators could draw them from the Faith but they stedfastly owned it and constantly persevered in the defence of it But now base unsound hearts will exceedingly shuffle and shifâ— to shake off Persecution witness those false Teachers Gal. 6. 12. As many as desire to make a fair shew or as the Greek has it to set a good face on it in the flesh they constrain you to be circumcised only lest they should suffer Persecution for the Cross of Christ Mark at this time the Jews out of zeal to their Law did sorely persecute those that did either preach or practise any thing contrary to their Law Now these false teachers set a good face on 't and make a fair shew as if they were all for carnal Rites and Ceremonies and they pressed Circumcision upon the Galatians but not out of any true affection or zeal that they did bear to the Law but only to procure favour on the one hand and to avoid and escape the malice and Persecution of the Jews on the other hand They that were no Jews to avoid Persecution would comply with them that were they would seem to be very earnest for Judaism but not for Christianism that so they might escape the fury of the Jews Unsound hearts will say any thing and do any thing and be any thing to avoid Persecution and to ingratiate themselves with Persecutors The Samaritans so long as Joseph Hist lib. 13 the Jewish Religion flourished and was in honour caused a Temple to be built on Mount Garazin that therein they might not be inferiour to the Jews and they boasted themselves to be of the Progeny of Joseph and Worshippers of God with them But when they perceived that the Jews were cruelly afflicted and persecuted by Antiochus Epiphanes for worshipping of the true God and fearing lest they should be handled in the like manner they changed both their Coat and their Note affirming that they were not Israelites but Sidonians and that they had built their Temple not unto God but unto Jupiter Thus you see that times of Affliction and Persecution will distinguish the Precious from the Jer. 15. 19. Vile 't will difference the counterfeit Professor from the true Persecution is a Christian's Touch-stone 't is a Lapis Lydius that will try what mettal men are made of whether they be silver or Tin Gold or Dross Wheat or Chaff shadow or substance carnal or spiritual sincere or hypocritical Nothing speaks out more soundness and uprightness than keeping close to Christ his Worship Truth and Ways in a day of warm Persecution To stand close and fast to God and his Interest in fiery tryals argues much integrity within These thirteen Particulars are so great Truths written with the beams of the Sun that no man nor Devil can deny and therefore I shall make no Apology to the Persecutors of the day to execuse my writing of this General Epistle but shall beg hard of God that it may be so own'd and crown'd and blessed from on high that it may really and fully answer to all those holy and gracious aims and ends that the Author had in his eye and upon his heart when he writ it And thus much for this General Epistle Dear Lady and Sister in the Lord I Shall now address my self to you in a few lines and so conclude I know you have for many years been the Lord's Prisoner Great have been your Trials and many have been your Trials and long have been your Trials but to all these I have spoken at large in my Treatise called The mute Christian under the smarting Rod which you have in your hand which you have read and which God has greatly blessed to the support comfort quiet and refreshment of your soul under all your Trials and therefore I shall say no more as to those Particulars But knowing
suffice to have spoken concerning the first Covenant of works that was between God and Adam in innocency But Sixthly Premise this with me viz. That there is a new Covenant a second Covenant or a Covenant of grace betwixt God and his people express Scriptures Hâ—â— 8. 6 7 8 9 10 11 12 13. prove this Deut. 7. 9. Know therefore that the Lord thy God he is God the faithful God which keepeth Covenant and mercy with them that love him and keep his commandments to a thousand generations 2 Sam. 23. 5. Although See this 2 Sâ—m 23. 5. opened in my box of precious Ointments paâ— 369 370 371 372 373 374. my house be not so with God yet he hath made with me an everlasting covenant ordered in all things and sure for this is all my salvation and all my desire although he make it not to grow Nehem. 1. 5. I beseech thee O Lord God of heaven the great and â—errible God that keepeth covenant and mercy for them that love him and keep his commandments Isa 54. 10. For the mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee Jer. 32. 40. And I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Ezek. 20. 37. And I will cause you to pass under the rod and I will bring you into Dâ—ut 4. 23. Isâ— 55. 1 2 3. Jer. 24. 7. cap. 30. 22. cap. 31. 31 33. cap. 32. 38. Heb. 8. 8 9 10. the bond of the Covenant Deut. 29. 12. That thou shouldest enter into Covenant with the Lord thy God and into his oath which the Lord thy God maketh with thee to day Consult the Scriptures in the margent also for they cannot be applyed to Christ but to us But for the further evidencing of that Covenant that is between the Lord and his people Now that there is a Covenant betwixt God and his people may be further evinced by unanswerable arguments let me point at some among many First Christ is said to be the mediator of this Covenant Heb. 9. 15. And for this cause he is the mediator of the new testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance Certainly that Covenant of which Christ is the Testator must needs be a Covenant made with us for else if the Covenant were made only with Christ as some would have it then it will roundly follow that Jesus Christ is both Testator and the party to whom the Testaments and Legacies are bequeathed which sounds harsh yea which to assert is very absurd Since the creation of the world was it ever known that ever any man did bequeath a Testament and Legacies to himself Surely no Christ is the Testator of the New Covenant and therefore we may safely conclude that the New Covenant is made with us The office of Mediator you know is to stand betwixt two at variance The two at variance were God and man Man had offended and incensed God against him God's wrath was an insupportable burrhen and a consuming fire no creature was able to stand under it or before it Therefore Christ to rescue and redeem man becomes a Mediator Christ undertaking to be a Mediator both procured a Covenant to pass betwixt God and man and also engaged himself for the performance thereof on both parts and to assure man of partaking of the benefit of God's Covenant Christ turns the Covenant into a Testament that the conditions of the Covenant on God's part might be as so many Legacies which being confirmed by the death of the Testator none might disannul Heb. 8. 6. He is the mediator of a better covenant which was established upon better promises The promises of the new Covenant are said to be better in these six respects 1. All the promises of the Law were conditional Do this and thou shalt live the promises of the new Covenant are absolute of grace as well as to grace 2. In this better Covenant God promiseth higher things here God promiseth himself his son his spirit a higher righteousness and a higher sonship 3. Because of their stability those of the old Covenant were swallowed up in the curse Rom. 4. 13 16. Gal. 3. 16. 17. 2 Cor. 1. 20. Cant. 5 16. Col. 1. 19. cap. 2. 3. Isa 44. 3. Joâ— 2. 28. Act. 2. 16 17. Gal. 3. 2. these are the sure mercies of David 4. They are all bottomed upon faith they all depend upon faith 5. They are all promised upon our interest in Christ this makes the promises sweet because they lead us to Christ the fountain of them whose mouth is most sweet and in whose person all the sweets of all created beings do center 6. Because God hath promised to pour out a greater measure of his spirit under the New Covenant than he did under the old Covenant Heb. 12. 24. And to Jesus the mediator of the new covenant Thus you see that Christ is called the mediator ef the covenant three several times Now he could not be the Mediator of that Covenant that is betwixt God and himself of which more shortly but of that Covenant that is betwixt God and his people But Secondly The people of God have pleaded the Covenant that is betwixt God and them Remember thy Covenant Jer. 14. 21. Luk. 1. 72. Psal 25. 6. Now how could they plead the Covenant betwixt God and them if there were no such Covenant see the Scriptures in the margent But Thirdly God is often said to remember his Covenant Pondeâ— upon these Scriptures Psal 105. 8. Psal 106. 45. Psal 111. â— Gen. 9. 15. I 'l remember my covenant which is between you and me Exod. 6. 5. I have remembred my covenant Lev. 26. 42. I remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham will I remember Ezek. 16. 60. I will remember my covenant with thee and I will establish unto thee an everlasting covenant Now how can God be said to remember his Covenant with his people if there were no Covenant betwixt God and them But Fourthly the temporal and spiritual deliverances that you have by the Covenant do clearly evidence that there Gen. 9. 11. Isa 54. 9. Psal 111. 9. Isa 59. 21. is a Covenant betwixt God and you Zach. 9. 11. As for thee also by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein there was no water These words include both temporal and spiritual deliverances So that now if there be not a Covenant betwixt God and you what deliverances can you expect seeing they all flow in upon the
Redemption bringing in the father and the son as conferring and agreeing together about the terms of it and the first thing agreed on between them is the price and the price that God the father stands upon is blood and that not the blood of Bulls and Goats but the blood of his son which was the best the purest and the Hâ—b 10. 4. cap. 9 22. Jâ—h 10. 11 15 17. 18. Jâ—â— 1. 29. 1 Pet. 1. 18 19. noblest blood that ever run in veins Now Christ to bring about the redemption of fallen man is willing to come up to the demands of his father and to lay down his blood The Scripture calls the blood of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious blood Oh! the vertue in it the value of it through this Red Sea we must pass to heaven Sanguis Christi clavis coeli Christ's blood is heaven's key Isal 116. 15. Precious in the sight of the Lord is the blood of the Saints and truly precious in the sight of the Saints is the blood of Christ Vna guttula plus valet quam coelum terra Luther One little drop is more worth than heaven and earth Christ's blood is precious blood in regard of the dignity of his person it is the blood of God himself it is the blood Act. 20. 28. of that person who is very God as well as very man Christ's blood was noble blood and therefore precious he came of the race of Kings as touching his manhood but being withal the soh of God This renders his nobility Isa 19. 11. matchless and peerless It was Pharaoh's brag that he was the son of ancient Kings who can lay claim to this more than Christ who can challenge this honour before him he is the son of the ancientest King in the Dan. 7. 9 13 2â— world he was begot a King from all Eternity and the blood of good Kings is precious Thou art worth ten thousand 2 Sam. 18. 3. of us said David's subjects to him and therefore they would not suffer him to hazard himself in the battâ—l The nobleness of his person did set a high rate upon his blood and whom doth this argument more commend unto us than Christ And the blood of Christ is precious blood in regard of the vertues of it by this blood God and man are reconciled by this blood the chosâ—n of God are redeemed It was an excellent saying of Leo The effusion of Christ's blood is so rich and available that Leo de pâ—s sâ—rm 12. c. 4. if the whole multitude of captive sinners would believe in their Redeemer not one of them should be detained in the Tyrant's chains This precious blood justifiâ—s our Act. 13. 38 39. Râ—m 3. 24 25. 1 Jâ—h 1. 7. 1 Iâ—â—s 1. 10. persons in the sight of God it frees us from the guilt of sin and it frees us from the reign and dominion of sin and it frees us from the punishments that are due to sin it saves us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that wrath that is to come Now were not Christ's blood of infinite value and vertue it could never have produced such glorious effects the blood of Christ is precious beyond all account and yet our Lord Jesus did not think it too dear a price to pay down for his Saints God the father would be satisfied with no other price and therefore God the son comes up to his father's price that our Redemption might be sure But Secondly Observe that God rejects all ways of satisfaction by men Could men make as many prayers as there be stars in heaven and drops in the Sea and could they 1 Cor. 13. 3. weep as much blood as there is water in the Ocean and should they give all their goods to the poor and their bodies to be burnt as some have done yet all this would not satisfie for the least sin not for an idle word not for a vain thought Heb. 10. 5. Sacrifice and offering thou wouldst not that is thou wilt not accept of them for an expiation and satisfaction for sin as the Jews imagined The Apostle shews the impotency and insufficiency of legal sacrifices by God's rejecting of them the things here set down not to be regarded by God as sacrifices offerings burnt offerings and sacrifices for sin together with other legal ordinances comprised under them do evidently demonstrate that God regards none of those things in a way of satisfaction they are no current price they are no such pay that will be accepted of in the Court of heaven Remission of sin could never be obtained by sacrifices and offerings nor by prayers tears humblings meltings watchings fastings penances pilgrimages c. Remission of sins cost Christ dear though it cost us nothing Remission of sins drops down from God to us through Christ's wounds and swims to us in Christ's blood It was well said by one of the Ancients I have not whence Ambros de Jacob 〈◊〉 〈◊〉 lib. 1. cap. 6. pag. 290 291. I may glory in my own works I have not whence I may boast my self and therefore I will glory in Christ I will not glory that I am righteous but I will glory that I am redeemed I will glory not because I am without sin but because my sins are forgiven I will not glory because I have profited or because any hath profited me but because Christ is an Advocate with the father for me but because the blood of Christ is shed for me Certainly the Popish Doctrine of man's own satisfaction in part for his sins is most derogatory to the blood and to the plenary and complete satisfaction of Jesus Christ But Thirdly Observe that nothing below the obedience and sufferings of Christ our Mediator could satisfie divine Justice Heb. 10. 5. But a body hast thou prepared me the Hebrew text Psal 40. 7. saith Thou hast boared through mine ears but the Apostle follows the Greek Translation seeing the same sence is contained in both Christ having declared what his father delighted not in he further sheweth affirmatively what it was wherein he rested well pleased in these words but a body hast thou prepared me In this phrase A body hast thou prepared me Christ is brought in speaking to his father By body is meant the humane nature of Christ Body is Synecdochically put for the whole humane nature consisting of body and soul the body was the visible part of Christ's humane nature A body is fit for a sacrifice fit to be slain fit to have blood shed out of it fit to be offered up fit to be made a price and a ransom for our sins and fit to answer the types under the Law Pertinently therefore to this purpose is it said of Christ He himself bare our sins 1 Pâ—t 2. 24. Hâ—b 2. 9 14 17. in his own body and those infirmities wherein he was made like unto us were most conspicuously evidenced in his body and hereby
comparison which is the application thereof this application may have reference either to the general proposition thus As no man taketh this honour unto himself so also nor Christ Or to the particular instance of Aaron thus As Aaron took not to himself that honour so nor Christ both tend to the same end The High Priesthood was an honour for Christ to have taken that to himself without a Commission from his father had been to glorifie himself by conferring glory and honour upon himself This negative that Christ glorified not himself is a clear evidence that Christ arrogated no honour to himself Christ would not arrogate honour to himself but rather wait upon his father that he might confer upon him what honour he saw meet Christ glorified not himself to be made an High Priest but his father glorified him in ordaining or commissionating him to be the High Priest In short to be made an High Priest is to be deputed or appointed and set a part to that function And thus was our Lord Jesus Christ made an High Priest he had never undertaken that office had he not been ordained to it by his father But that you may see Christ's threefold commission to his three-fold office Consider First That God the father promiseth to Jesus Christ 1. Heb. 2. 17 18. Psal 110. 4. an excellent royal and eternal Priesthood Heb. 7. 21. For those priests were made without an oath but this with an oath by him that said unto him the Lord sware and will not repent thou art a priest for ever after the order of Melchisedek Among the Jews in the times of the Old Testament they had an High Priest that was in all things to stand between God and them and in case any sinned to make an atonement for them Now look as the Jews had their High Priest so the Lord Jesus-Christ he was to be and he is the Apostle and the High Priest of our Christian profession as Aaron was of the Jews profession The Priestly office of Jesus Christ is erected and set up on Heb. 3. 1. By theâ— way you may take notice that the whole body of Anti-christianism is but an invasion upon the Priestly office of Christ What is the Popish Mass that unbloody sacrifice but a derogation from the sacrifice of Jesus Christ once upon the Cross and so a derogation from his Priestly Office What are all those Popish Penances and satisfactions injoyned but a derogation unto the satisfaction of Christ and so unto the Priestly office of Christ What is all their praying to Saints and Angels but a derogation unto the intercession of Christ and so unto the Priestly office God deputes Christ to his Priestly office as God and man yet Papists say that Christ is a Priest only in his humane nature God saith to his son Thou art a priest yet they make many Priests God makes his Son a Priest for ever yet they substitute others in his room God gave Christ to offer up but one sacrifice and that but once but they every day offer up many sacrifices in the Mass God gave Christ to offer up himself but they offer up bread and wine upon pretence that its the body and blood of Christ Christ's sacrifico was a bloody sacrifice but they stile theirs an unbloody sacrifice purpose for the relief of poor distressed sinners The work of the High Priest is to make reconciliation for the sins of the people In the times of the Old Testament the High Priest made an atonement for the people in case any man had sinned he brought a sacrifice his sins were laid upon the head of the sacrifice Once every year the High Priest did enter into the holy of holies and with the blood of the sacrifice did sprinkle the Mercy-Seat and laid the sins of the people upon the head of the Scape-Goat so made an Atonement for the people as is clear in that Levit. 16. 14. He shall take of the blood of the Bullock and sprinkle it with his finger upon the Mercy-seat eastward and before the Mercy-seat shall he sprinkle of the blood with his finger seven times And at vers 21. Aaron shall lye both his hands upon the head of the live Goat and confess over him all the iniquities of the children of Israel and all their transgressions and all their sins putting them upon the head of the Goat and shall send him away by the hand of a fit man into the wilderness and so he shall make an Atonement This was the work of the High Priest in case any had sinned to make an Atonement and satisfaction by the way of Type for the sins of the people The main scope of the Apostle in that Heb. 7. is to advance Christ his Priesthood above the Levitical Priesthood in order to which he premiseth this That those priests were made without an oath vers 20 The Apostle's third Argument to prove the excellency of Christ's Priestood above the Levitical is taken from the different manner of instituting the one and the other Christ's institution was more solemn than the Levites their institution was without an oath Christ's institution was with an oath The Argument may be thus framed That Priesthood which is established by an oath is more excellent than that which is without an oath but Christ's Priesthood is with an oath and theirs without Ergo It is here taken for granted that Christ was most solemnly instituted a Priest even by an oath yea by the oath of God himself which is the greatest and most solemn manner of institution that can be God's oath imports two things 1. An infallible certainty of that which he sweareth 2. A solemn authority and dignity conferred upon that which he instituted by oath Great and weighty matters of much concernment use to be established by oath hereby it appeareth that Christ's Priesthood is a matter of great moment and of much concernment This will appear the more evident if we consider the person who was made Priest viz. our Lord Jesus Christ who was the greatest person that could be Heb. 7. 28. therefore he is fitly called a great high priest Heb. 4. 14. Or if we consider the ends of Christ's Priesthood which were very weighty and that in reference both to God and man To God for the manifestation of his perfect justice infinite mercy almighty power unsearchable wisdom and other divine attributes which never were nor ever can be so manifested as in and by Christ's Priesthood To man that God's wrath might be averted his favour procured man's sin purged and he freed from all evil and brought to eternal happiness Or if we consider the benefits of Christ's Priesthood which are answerable to the foresaid ends Jesus Christ was appointed and made by the father The Apostle and High Priest of the Churches profession Heb. 3. 1 2. Wherefore holy brethren partakers of the heavenly calling consider the Apostle and High Priest of our profession Christ Jesus who
to the last But Fourthly God the father promiseth to Jesus Christ that he shall not labour in vain and that the work of Redemption shall prosper in his hand and that he will give a blessed success to all his undertakings and crown all his endeavours He shall see his seed and he shall see the travail of his soul Another promise of the father 〈◊〉 â—â— 1. 53. 10. 〈◊〉 49. 6 7 â— 9 10 11 12. 〈◊〉 4. 3. to the son you have in that Isa 55. 5. Nations that know thee not shall run unto thee The Gentiles that never heard of Christ nor ever were acquainted with Christ nor ever had any notice of Christ when Christ calls they shall readily and speedily repair unto him and submit unto him Christ shall one day see and reap the sweet and happy fruit of his blood sufferings and undertakings the pleasure of the Lord shall certainly prosper in his hand Christ's sufferings were as a woman's travail sharp though short Now though a woman suffers many grievous pains and pangs yet when she sees a man child brought into the world she joys and is satisfied So when nations shall run to Christ he shall see his seed and be satisfied God the father promiseth that Jesus Christ shall have a numerous spiritual postâ—rity begetting and bringing many thousands to the obedience of his father Nations shall run unto thee And this shall fill the heart of Jesus Christ with abundance of joy and comfort contentment and satisfaction when he shall see the fruit of his bitter sufferings when he shall see abundance of poor filthy guilty condemned sinners pardoned justified and accepted with his Psal 63. 5. father His soul shall be satisfied as with marrow and fatness The numerous body of believers past present and to come that God the father had promised to Jesus Christ was the life of his life That 's a sweet promise Psal 110. 2. Rule thou in the midst of thine enemies they that will not bend must break those that will not stoop to his government shall feel his power Thy people the people Joh. 17. 6. 1 Pet. 2. 9. Luk. 1. 57. 1 Cor. 3. ult of God are Christ's five ways 1. By donation 2. By purchase 3. By conquest 4. By covenant 5. By communication shall be willing in the day of thy power Heb. willingnesses in the abstract and in the plural number as if the Holy Ghost could not sufficiently set forth their exceeding great willingness to submit to all the Royal commands of the Lord. All Christ's Subjects are Volunteers free hearted like those Isles that wait for God's Law Isa 42. 4. cap. 56. 6. Zach. 8. 21. And the inhabitants of one city shall go to another saying let us go speedily to pray before the Lord and to seek the Lord of hosts I will go also From the womb of the morning thou hast the dew of thy youth Here 's the success of Christ's office promised both in the victorious subduing of his enemies and in the chearful willingness of his subjects and in the wonderful numerousness of his people brought over to him even like the innumerable drops of the morning dew Another promise of that great and compleat success that God the father hath made for Jesus Christ in his Mediatory office you have in that Isa 49. from the 6. verse to the 14. verse Christ shall have a people gathered to him and a seed to serve him Because he hath made his soul an offering for their sins The multitude of sinners brought over to Jesus Christ is the product of the satisfaction which he hath made for them and the trophies of the victory that he hath got by dying the death of thâ— Cross Thus you see that God the father hath not only engaged himself by compact to preserve Jesus Christ in his work but he hath also made to him several precious promises of preservation protection and success so that the work of Redemption shall be sure to prosper in his hand And to make these glorious promises the more valid and binding God confirms them solemnly by an oath Heb. 7. 21. This Priest Christ was made with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever God the father foresaw from everlasting that Jesus Christ would so infinitely satisfie him and please him by his incarnation obedience and death that thereupon he swears But Fifthly God the father promiseth to Jesus Christ Rule Dominion and Sovereignty This Sovereignty and Rule Psal 2. 8 9. is promised to Jesus Christ in Isa 40. 10. His arm shall rule for him He shall sit in judgment in the earth and the Isles shall wait for his law Isa 42. 4. not the Jews only but the Gentiles also the people of divers countries and nations shall willingly and readily receive and embrace his doctrine and submit to his Laws and give up themselves to his rule Mic. 4. 3. He shall judge among many nations that is rule order command and direct as a Judge and and Ruler among many nations The Conquests that Christ shall gain over the Nations shall not be by swords and arms but he shall bring them to a voluntary obedience and spiritual subjection by his Spirit and Gospel Joh. 3. 35. The father loveth the son and hath given all things into his hand that is God the father hath given the rule and power over all things in heaven and earth to Jesus Christ In carrying on the Redemption of sinners as the matter is accorded betwixt the father and the son so the redeemed are not left to themselves but are put under Christ's charge and custody who has purchased them with his blood God the father having given him dominion over all that may contribute to help or hinder his peoples happiness that he may order them so as may be for their good And this power he hath as God with the father and as man and Mediatour by donation Mat. â—8 18. câ—p 2. 3. and gift from the father and thus every believer's happiness is most firm and sure all things being wisely and faithfully transacted between the father and the son Colâ—s 1. 19. cap. 2. 1. As long as Jesus Christ has all power to defend his people and all wisdom and knowledg to guide and govern his people and all dominion to curb the enemies of his people and a commission and charge to be answerable for them we may roundly conclude of their eternal safety security and felicity But Sixthly God the father promiseth to accept of Jesus Isa 49. 5. Christ in his Mediatory office according to that of Isaiah Though Israel be not gathered yet shall I be glorious in the eyes of the Lord that is as if he had said notwithstanding the infidelity obstinacy and impenitency of the greatest part of the Jews yet my faithful labour and diligence in the execution of my Mediatory office is and shall
come into the world assume our nature be made under the Law tread the Wine-press of the Father's wrath bear the Curse and give satisfaction to his Justice Now upon the credit of this promise upon this undertaking of Christ God the Father takes up the Patriarchs and all the Old Testament-believers to Glory God the Father resting upon the promise and engagement of his Son admits many thousands into those 〈…〉 on s above before Joh. 14. 2 3. Christ took Flesh upon him Now as tâ—â— Father of old hath rested and relyed on the promise and engagement of Christ so Jesus Christ doth to this very day â—â—st and stay himself upon the promise of his Father that he shall in Isa â—3 10. due time see all his seed and reap the full benefit of that full Ransom that he has paid down upon the nail for all that have believed on him that do believe on him and that shall believe on him Christ knew God's infinite Love his tender Compassions and his matchless Bowels to all those for whom he died And he knew very well the Covenant the Compact the Agreement that past between the Father and himself and so trusted the Father fully in the great business of their everlasting happiness and blessedness relying upon the love and faithfulness of God his love to the Elect and his faithfulness to keep Covenant with him As the Elect are committed to Christ's charge to give an account of them so also is the Father engaged for their conversion and for their preservation being converted As being not only his own Joh. 6. 37. Isa 53. 11. given to Christ out of his love to them but as being engaged to Christ that he shall not be frustrate of the reward of his Sufferings but have a Seed to glorifie him for ever Therefore doth Christ not only constantly preserve them by his Spirit but doth leave also that burden on the Father Father keep those whom thou hast given me Joh. 17. 11. But Fourthly Jesus Christ promises and engages himself to his Father that he would bear all and suffer all that should be laid upon him and that he would ransom poor sinners and fully satisfie Divine Justice by his blood and death as you may see by comparing the Scriptures in the Isa 5â— 5 6. Joh. 10. 17. 18. cap. 15. 10. Luk. 24. 46. Heb. 10. 5 6 7 10. I have opened these Scriptures already Margin together The work of Redemption could never have been effected by silver or gold or by prayers or tears or by the blood of Bulls or Goats but by the second Adam's obedience even to the death of the Cross Remission of sin the favour of God the heavenly Inheritance could never have been obtained but by the procious blood of the Son of God The innocent Lamb of God was slain in typical prefigurations from the beginning of the world and slain in real performance in the fulness of time or else fallen man had layen under guilt and wrath for ever The heart of Jesus Christ was strongly set upon all those that his Father had given him and he was fully resolved to secure them from Hell and the Curse whatever it cost him and seeing no price would satisfie his Father's Justice below his Blood he lays down his life at his Father's feet according to the Covenant and Agreement of old that had past between his Father and himself But Fifthly The Lord Jesus Christ was very free ready willing and careful to make good all the Articles of the Covenant on his side and to discharge all the works agreed Joh. 12. 49 50. cap. 17. 6. on for the Redemption and Salvation of the Elect Joh. 17. 4. I have finished the work that thou gavest me to do There was nothing committed to Christ by the Father to be done on earth for the purchasing of our Redemption but he did finish it so that the Debt is paid Colos 2. 14 15. Heb. 2. 14. Justice satisfied and sin Satan and death spoiled of all their hurting and destroying power By the Covenant of Redemption Christ was under an obligation to die to Dan. 9. 24. satisfie to Divine Justice to pay our debts to bring in an everlasting Righteousness to purchase our Pardon and Heb. 9. 12. to obtain eternal Redemption for us all which he compleated and finished before he ascended up to glory And Act. 1. 9 10 11. without a peradventure had not Jesus Christ kept touch with his Father had not he made good the Covenant the Compact the Agreement on his part his Father would never have given him such a welcome to heaven as he did nor he would never have admitted him to have sat down Heb. 1. 3. Rom. 8 34. Colâ—s â— 1. Hâ—b 8. 1. cap. 10. 12. 1 â—et 3. 22. on the right hand of the Majesty on high as he did The right hand is a place of the greatest honour dignity and safety that any can be advanced to But had not Jesus Christ first purged away our sins he had never sat down on the right hand of his Father Christ's advancement is properly Mat. 26. 64. Act. 7. 56. of his Humane Nature That Nature wherein Christ was crucified was exalted for God being the Most High needs not be exalted yet the Humane Nature in this exaltation is not singly and simply considered in it self but as united to the Deity so that it is the Person consisting of two Natures even God-man which is thus dignified For as the Humane Nature of Christ is inferiour to God and is capable of advancement so also is the person consisting of a Divine and Humane Nature Christ as the Son of God the second Person of the sacred Trinity is in regard of his Deity no whit inferiour to his Father but every way equal yet he assumed our nature and became a Mediator betwixt God man he humbled himself and made himself inferiour to his Father his Father therefore hath highly exalted him Phil. 2. 8 9. and set him down on his right hand If Christ had not Eph. 1. 20. expiated our sins and compleated the work of our Redemption he could never have sat down on the right hand of God Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God This verse is added in opposition to the former as is evident by the first Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the former verse it was proved that the Sacrifices which were offered under the Law could not take away sins This verse proveth that there is a Sacrifice which hath done that that they could not do The Argument is taken from that Priest's ceasing to offer any more Sacrifices after he had offered one whereby is implyed that there needed no other because that one had done it to the full sin was taken away by Christ's Sacrifice for thereby a Ransom was paid