The Doctrine of the Law and Grace Unfolded, Part 1

The Doctrine of the Law and Grace Unfolded · Part 1

p. 100The second Doctrine now to be spoken to, is to shew, that the People of God are not under the Law but under Grace.

For ye are not under the Law but under Grace,

Rom 6. 14.

YOu may well remember that from these words, I did observe these two great truths of the Lord. First, That there are some in Gospel times, that are under the Law, or Covenant of Works.

Secondly, That there is … a believer under the Law (or Covenant of works) but under Grace.

I have spoken something to the former of these truths (to wit) that there are some under the Law, together with who they are, and what their condition is, that are under it. Now I am to speak to the second, and to shew you who they are, and what their condition is, that are under that.

p. 101But before I come to that, I shall I touched upon this in the first Doctrine.speak a few words, to shew you what the word GRACE in this place signifies; for the word Grace in the Scripture referreth sometimes to favour with men (Esther 2. 7. Gen. 39. 4. Chap. 50. 4, 33, 10.) sometimes to holy qualifications of Saints (2 Cor. 8. 7.) and sometimes to hold forth the condescension of Christ, in coming down from the glory which he had with his Father, before the world was, to be made of no reputation, and a servant to men (2 Cor. 8. 9. Phil. 2. 7.) Again, sometime it is taken for the free, rich, and unchangeable love of God to man, through Jesus Christ; that for our cause and sakes, did make himself poor: and so it is to be understood in these words, For you are not under the Law (to be cursed, and damned, and sent headlong to hell) but (you are) under Grace, to be saved, to be pardoned, to be preserved, and kept by the mighty power of God, through …aith (which alone is the gift of Grace) unto eternal glory. This one Scripture alone proves the same, Eph. 2. 8. For by Grace you are saved, by free grace, by rich grace, by unchangeable grace. And you are saved from the curse of the Law, from the power, guilt, and filth of sin, from the power, malice, madness, and rage of the devil, from the wishes, curses, and desires of wicked men, from the p. 102hot, scalding, flaming, fiery furnace of hell, from being arraigned, as malefactors, convinced, judged, condemned, and fettered with the chains of our sins to the devils, to all eternity; and all this freely, freely by his grace (Rom. 3. 24.) by rich grace, unchangable grace; for saith he, I am God, and change not: therefore ye sons of Jacob are not consumed, Mal. 3. 6. This is grace indeed.

The word [GRACE] therefore in this Scripture (Rom 6. 14.) is to be understood of the free love of God in Christ to sinners, by vertue of the new Covenant, in delwering them from the power of sin, from the curse and condemning power of the Old Covenant, from the destroying nature of sin, by its continual workings; as is all evident, if you read with understanding the words as they lie, For (saith he) sin shall not have dominion over you, or it shall not domineer, reign, or destroy you, though you have transgressed against the Covenant of works (the Law) and the reason is rendered in these words. For ye are not under the Law, that is, under that which accuseth, chargeth, condemneth, and brings execution on the soul for sin▪ But under Grace; that is, under that which frees you, forgives you, keeps you, and justifies you from all your sins, adversaries, or whatever may come in to lay any thing to your charge, to damn you. For that p. 103is truly called grace in this sense, that doth set a man free from all his sins, deliver him from all the curses of the Law, and what else can be laid to his charge, freely without any foresight in God to look at what good will be done by the party that hath offended: and also that doth keep the soul by the same power through faith (which also is his own proper gift) unto eternal glory.

Again, that is a pardon not conditional but freely given; Consider first, it is set in opposition to works. You are not under the Law. Secondly, The promise that is made to them (saying, Sin shall not have dominion over you) doth not run with any condition, as on their part to be done; but meerly and alone because they were (under) or because they had the Grace of God extended to them. Sin shall not have dominion over you, For (mark the reason) For you are not under the Law, but under Grace. The words being thus opened, and the truth thus laid down, how there is never a believer under the Covenant of Works, but under Grade, the free, rich, unchangeable love of God; it remaineth that in the first place we prove the Doctrine, and after that proceed.

Now in the Doctrine there is two things to be considered and proved. First, that believers are under Grace. Secondly, Not under the Law as a Covenant of works (for so p. 104you must not understand me) For these two, we need go no further then the very words themselves, the first part of the words proves the first part of the Doctrine, You are not under the Law; the second part proves the other, But (ye are) under Grace.

But besides these consider with me a few things for the demonstrating of these truths; as,

First, They are not under the Law; because their sins are pardoned; which could not be if they were dealt withal according to the Law, and their being under it; for the Law alloweth of no repentance, but accuseth, curseth, and condemneth every one that is under it. Cursed is every one that continueth not in all things written in the Book of the Law to do them, Gal. 3. 10. But I say, believers having their sins forgiven them, it is because they are under another, even a New Covenant, Heb. 8. 8. Behold the days come, saith the Lord, that I will make a new Covenant with them: For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more, verse 4.

Secondly, They are not under the Law; because their sins and iniquities are not only forgiven, but they are forgiven them freely: they that stand in the first Covenant, and continue there, are to have never a sin forgiven them, unless they can give God a compleat satisfaction; for the Law calls for it at their p. 105hands, saying, Pay me that thou owest. O but when God deals with his Saints by the Covenant of Grace, it is not so, for it is said, And when he saw they had nothing to pay, he frankly and freely, forgave them all. I will heal their back-slidings and love them freely. I will blot out thy transgressions for mine own sake, &c, Luke 7. 42. Hosea 14. 4. Isaiah 43. 25.

Thirdly, The Saints are not under the Law, because the righteousness that they stand justified before God in, is not their own actual righteousness by the Law, but by imputation; and is really the righteousness of another, namely, of God in Christ, 2 Cor. 5. 21. Phil. 3. 8, 9, 10. Even the righteousness of God, which is by faith of Jesus Christ, which is unto all, and upon all (that is imputed to) them that believe, Rom. 3. 22. But if they were under the Old Covenant, the Covenant of Works, then their righteousness must be their own **But it is impossible that the righteousness of man by the Law should save him.or no forgiveness of sins, If thou do well, shalt not thou be accepted? but if thou transgress, sin lieth at the door, saith the Law, Gen. 4. 7.

Fourthly, In a word, whatsoever they do receive, whether it be conversion to God, whether it be pardon of sin, whether it be faith or hope, whether it be righteousness, whether it be strength, whether it be the Spirit, or the fruits thereof, whether it be p. 106victory over sin, death or hell, whether it be heaven, everlasting life, and glory unexpressible, or whatsoever it be, it comes to them freely, God having no first eye to what they would do, or should do, for the obtaining of the same. But to take this in pieces. 1. In a word, are they converted? God finds them first, for saith he, I am found of them that sought me not, Isa. 65. 1.

2. Have they pardon of sin? They have that also freely, I will heal their back-slidings, and love them freely, Hos. 14. 4.

3. Have they faith? It is the gift of God in Christ Jesus, and he is not only the author (that is the beginner thereof) but he doth also perfect the same, Heb. 12. 2.

4. Have they hope? It is God that is the first cause thereof. Remember thy word unto thy servaut, wherein THOU hast caused me to hope, Psal. 119. 49.

5 Have they righteousness? It is the free gift of God, Rom. 5. 17.

6. Have they strength to do the work of God in their generations? or any other thing that God would have them do, that also is a free gift from the Lord; for without him, we neither do, nor can do any thing, John 15. 5.

7. Have we comfort, or consolation? We have it not for what we have done, but from God through Christ; for he is the God of all our comforts and consolations, 2 Cor. 1.

p. 1078. Have we the spirit, or the fruits thereof? It is the gift of the Father. How much more shall your heavenly Father give the holy Spirit to them that ask him? Luke 11. 13. Thou hast wrought all our works for us, Isa. 26. 12.

And so I say, whether it be victory over sin, death, hell, or the devil, it is given us by the victory of Christ▪ But thanks be to God which hath given us the victory through our Lord Jesus Christ, 1 Cor. 15. 57. Rom. 7. 24, 25. Heaven and glory it is also the gift of him who giveth his richly all things to enjoy, Mat. 25.

So that these things, if they be duly and soberly considered, will give satisfaction in this thing. I might have aded many more for the clearing of these things: At first, when God came to man to convert him, he found him a dead man, Eph 2. 1, 2. he found him an enemy to God, Christ, and the salvation of his own soul; he found him wallowing in all manner of wickedness, he found him taking pleasure therein, with all delight and greediness.

2. He was fain to quicken him by putting his Spirit into him, and to translate him by the mighty operation thereof.

3. He was fain to reveal Christ Jesus unto him, man being altogether senseless, and ignorant of his blessed Jesus, Mat. 11. 25, 27. 1 Cor. 2. 7, 8, 9, 10.

4. He was fain to break the snare of the devil, and to let poor man, poor bound and fettered man, out of the chains of the enemy.

p. 108Now we are to proceed, and the things that we are to treat upon in the second place, are these.

First, **Besides the reasons already given.why it is a free and unchangeable grace.

Secondly, Who they are, that are actually brought into his free and unchangeable Covenant of Grace, and how they are brought in.

Thirdly, What are the priviledges of those that are actually brought into this free and glorious grace of the glorious God of heaven, and glory.

For the first, Why it is a free and unchangeable grace; and for the opening of this, we must consider, First, How and through whom this grace doth come to be, first free to us, and secondly unchangeable. This grace is free to us, through conditions in another; that is, by way of Convenant, or Bargain; for this Grace comes by way of Covenant or Bargain to us, yet made with another, for us.

First, That it comes by way of Covenant, Contract, or Bargain (though not personally with us) be pleased to consider these Scriptures, where it is said, Psal. 89. 3. **The word David in this place signifieth Christ, as also in these Scriptures.I have made a Covenant with my chosen: I have sworn unto David my servant, And as for thee also, p. 109by the blood of thy Covenant (speaking of Christ) have I sent forth the prisoners out of the pit, wherein was no water, Zech. 9. 9, 10, 11. Again, You have sold your selves for nought, and you shall be bought without money. Ezek. 34. 23, 24. Chap. 37. 24, 25. Blessed be the Lord (therefore saith Zacharias) for he hath visited and (also) REDEEMED his people. And hath raised up an horn of salvation for us, in the house of his servant David. As he spake by the mouth I might give you more Scriptures, but pray consider the second thing.of his holy Prophets, which have been since the world began: that we should be saved from our enemies, and from the hands of all that hate us: To perform his mercy promised to our Fathers, and to remember his holy Covenant, or Bargain, Luke 1, 68, 69, 70, 71, 72. And if any should be offended with the plainness of these words as some poor souls may be through ignorance, let them be pleased to read soberly that 49. Chapter of the the Prophet Isaiah, from the 1. verse to the 12. and there they may see that it runs as plain a Bargain, as if two should be making of a Bargain between themselves, and concluding upon several conditions on both sides: But more of this hereafter.

Now secondly, This Covenant (I say) was made with one, not with many; and also confirmed in the conditions of it with one, not p. 110with several, First, That the Covenant was made with one, see Gal. 3. 16. Now to Abraham and to his seed was the promises made; he saith not to seeds, as of many; but as of one; and to thy seed, which is Christ, ver. 17. And this I say, the Covenant which was confirmed before of God in Christ, &c. The Covenant was made with the seed of Abraham, not the seeds, but the seed, which is the Lord Jesus Christ, our head and undertaker in the things concerning the Covenant.

3. The condition was made with one, and also accomplished by him alone, and not by several; yet in the nature, and for the everlasting deliverance of many; even by one man Jesus Christ, as it is clear from Rom. 5. 15, 16, 17, &c. and in Zech 9. 11. the Lord saith to Christ, And as for thee; mark, as for thee also, by the blood of the Covenant, or as for thee whose Covenant was by blood; that is, the conditions of the Covenant was, that thou shouldest spill thy blood; which having been done in the account of God (saith he) I according to my condition, have let go the prisoners, or sent them out of the pit wherein was no water; those Scriptures in Galatians the 3. at the 16. and 17. verses that are above cited, are notable to our purpose, the sixteenth verse saith, It was made with Christ; and the seventeenth saith, It was also confirmed in, or p. 111with God in him, pray read with understanding. Now (saith Paul) the promises were not made unto seeds, as of many; but as of one, and to thy seed, which is Christ.—The Law which was four hundred and thirty years after cannot disanul, that it should make the promise of none effect. Not that the Covenant was with Abraham and Christ together, as two persons that were the undertakers of the same; the promise was made with, or, to Abraham afterwards: but the Covenant with Christ before. Further, that the Covenant was not personally made with Abraham, no, nor with any of the Fathers, neither so as that they were the persons that should stand ingaged, to be the accomplishers thereof, either in whole or in part, which is very clear.

First, Because this Covenant was not made with God and the creature; not with another poor Adam, that only stood upon the strength of natural abilities: but this Covenant was made with the second person, with the eternal Word of God; with him that was every ways as holy, as pure, as infinite, as powerful, and as everlasting as God (Prov. 22. 23, 24, 25, 26, 27, 28, 29, 30. Zech. 13. 7. Rev. 1. 11, 17, 22, 13, 16. Isa. 9. 6. Phil. 2. 6. Heb. 1.)

Secondly, This Covenant or Bargain was made indeed and in truth, before man was in p. 112being. Oh! God thought of the salvation of man before there was any transgression of man; for then I say, and not since then, was the Covenant of Grace made with the undertaker thereof; for all the other sayings are to shew unto us that glorious plot and contrivance that was concluded on before time between the Father and the Son, which may very well be concluded on for a truth from the Word of God, if you consider; First, That the Scripture doth declare that the price was agreed on by the Son before time; the promise was made to him by the Father, that he should have his Bargain before time, and the choice, who they were that should be saved, was made before time, even before the world began.

For the First, That the price was agreed upon before the World began; Consider the word which speaketh of the price that was paid for sinners, even The precious Blood of Christ; It saith of him, who verily was fore-ordained before the foundation of the world, but was made manifest in these last times for you, who by him do believe, &c. 1 Pet. 1. 19, 20. Mark, it was fore-ordained or concluded on between the Father and his Son, before the world began.

Secondly, The promise from God to the Son was also made in the same manner, as it is clear, where the Apostle saith with comfort to his soul, that he had hopes of eternal life, which p. 113God that cannot lie promised before the World began, Tit. 1. 2. which could be to none but the Mediator of the New Covenant, because there was none else to whom it should be made but he.

Thirdly, The choice was also made then, even before man had a being in this world, as it is evident where he saith, Blessed be the God and Father of our Lord Jesus Christ, who hath blessed US with all spiritual blessings in heavenly places IN Christ, according as he hath chosen US in him before the foundation of the world, that we should be holy and without blame before him in love, Eph. 1. 3, 4. Nay, did I look upon it here to be necessary, I should shew you very largely and Did I think this would …ect with any opposition, I should be in this more large.clearly, that God did not only make the Covenant with Christ before the world began, and the conditions thereof: But I could also shew you that the very Saints qualifications as part of the Covenant, was then concluded on by the Father and the Son, according to these Scriptures, Eph. 1. 3, 4. Chap. 2. 10. and Rom. 8. 28. which it may be I may touch upon further anon.

But Thirdly, This Covenant was not made with any of the Fathers, neither in whole, nor in part, as the undertakers thereof; for then it must be also concluded, that they are p. 114Co-partners with Christ in our salvation, and so, that Christ is not Mediator alone: but this would be blasphemy for any one to surmize. And therefore by the way, when thou readest of the New Covenant in Scripture, as though it was made with Adam, Noah, Abraham, or David, thou art to consider thus with thy self; First, That God spake to them in such a way, for to shew, or signifie unto us, how he did make the Covenant, that he did make with Christ, before the world began, they being types of him. Secondly, That he thereby might let them understand, that he was the same then as he is now, and now as he was then; and that then it was resolved on between his Son and He, that in after ages his Son should in their natures, from their loins, and for their sins be born of a Woman, hanged on the Cross, &c. for them: for all along you may see that when he speaketh to them of the New Covenant, he mentions their seed, their seed still aiming at Christ; Christ the Seed of the Woman, was to break the Serpents head, Gen. 3. 15. Gen. 17. Psal. 87. 36. Now to Abraham and his Seed, was the promise made, his seed shall endure for ever, and his Throne as the days of heaven, &c. still pointing at Christ. And Thirdly, To stirup their faith and expectations to be constant unto the end, in waiting for that which he and his Son had concluded p. 115on before time, and what he had since the conclusion declared unto the world by the Prophets. Fourthly, It appeareth that the heart of God was much delighted therein also, as is evident, in that he was always in every age, declaring of that unto them, which before he had prepared for them. O this good God of Heaven!

Object. But (you will say perhaps) the Scriptures say plainly, that the New Covenant was, and is made with Believers, saying, The days come, saith the Lord, that I will make a New Covenant with the House of Israel, and the House of Iudah, not according to the Covenant that I made with their Fathers in the day in which I brought them out of the Land of Egypt, &c. Heb. 8. 10, 11, 12, Jer. 31. 33. So that it doth not run with Christ alone, but with believers also. I will make a New Covenant with the House of Israel and Judah, &c.

1. Answ. First, It cannot be meant that the New Covenant was made with Christ, and the House of Israel and Judah as the undertaker thereof: for so it was made with Christ alone, which is clear in that, it was made long before the House of Israel and Judah had a being, as I shewed before.

2. Answ. But Secondly, These words here are spoken, first to shew rather the end of the Ceremonies, then the beginning or rise or p. 116the New Covenant. Mind a little, The Apostle is labouring to beat the Jews (to whom he wrote this Epistle) off of the Ceremonies of the Law, of the Priests, Altar, Offerings, Temple, &c. and to bring them to the right understanding of the thing and things that they held forth, which was to come, and to put an end to those. If you do but understand the Epistle to the Hebrews, it is a discourse that sheweth, that the Son of God being come, there is an end put to the Ceremonies; for they were to continue so long and no longer. It, saith the Apostle, stood in meats and drinks, and divers washings, and carnal ordinances imposed on them until the time of reformation; that is, until Christ did come. But Christ being come an high Priest of good things to come, &c—puts an end to the things and ordinances of the Levitical Priest-hood, read the 7, 8, 9, 10. Chapters, and you will find this true. So then, when he saith, The days come in which I will make a New Covenant, it is rather to be meant a changing of the administration, a taking away the type, the shadow, the Ceremonies from the House of Israel▪ and Judah, and revealing, by the Birth of Christ, and the Death of Christ, and the offering of the Body of him, whom the shaddows and types did point out, to be indeed he, whom God the Father had given for a Ransom by Covenant p. 117for the souls of the Saints; and also to manifest the truth of that Covenant, which was made between the Father and the Son before the world began: for though the New Covenant was made before the world began, and also every one in all ages was saved by the vertue of that Covenant; yet that Covenant was never so clearly made manifest, as at the coming, death, and resurrection of Christ; and therefore saith the Scripture, He hath brought life and immortality to light through the Gospel, 2 Tim. 1. 9, 10. Who hath saved us, and called us with an holy calling, not according to the works of righteousness which we have done: but according to his own purpose and grace, which was given us in Christ before the world began (there is the Covenant) but it was made MANIFEST by the APPEARING of our Saviour Jesus Christ who hath abolished death, and brought life and immortality to LIGHT through the Gospel. Therefore I say, these words are rather to discover, that the time was come to change the dispensation, to take away the type and bring in the substance, and so manifesting that more clearly, which before lay hid in dark sayings and figures. And this is usual with God to speak in this manner.

Again, if at any time you do find in the Scripture, that the Covenant of Works is spoken of, as the first Covenant that was manifested, p. 118and so before the second Covenant; yet you must understand that it was so only, as to manifestation, that is, it was first given to man, yet not made before that which was made Christ, And indeed it was requisite that it should be given, or made known first, that thereby there might be a way made for the second by its discovering of sin, and the sad state that man was in after the fall, by reason of that. And again, that the other might be made the more welcome to the sons of men. And in this did Yet the second Adam was before the first, and also the second Covenant before the first. This is a Riddle.Christ in time most gloriously answer Adam, who was the figure of Christ (Rom. 5.) as well as of other things: for as the first Covenant was made with the first Adam, so was the second Covenant made with the second; for these are and were the two great publick persons, or representators of the whole world, as to the first and second Covenants; and therefore you find God speaking on this wise in Scripture concerning the New Covenant, My Covenant shall stand fast with HIM, Psal. 89. 28, 34, 35. My mercy will I keep for HIM for evermore, saith God: my Covenant shall stand fast with HIM (this HIM is Christ, if you compare this with Luke 1. 3….) My Covenant will I not break, namely that which was made p. 119with HIM, nor alter the thing that is gone out of my mouth: Once have I sworn by my Holiness that I will not lie unto DAVID, to whom this was David here is to be understood Christ.spoken figuratively in the person of Christ: for that was Gods usual way to speak of the glorious things of the Gospel in the time of the Law, as I said before.

Secondly, The conditions also were concluded on, and agreed to be fulfilled by him; as it is clear, if you understand his saying in the 12. of John at the 27. verse, where he foretelleth his death, and saith, Now is my soul troubled, and what shall I say? Father save me from this hour; but for this cause came I (into the world) unto this hour.: as if he had said, My business is now not to shrink from my sufferings that are a coming upon me; for these are the things that are a great part of the conditions contracted in the Covenant which stands between my Father and I; therefore I shall not pray that this might be absolutely removed from me. For, for this cause came I into the vvorld; even this was the very terms of the Covenant. By this you may say we are under Grace.

Now in a Covenant there is these three things to be considered.

First, What it is, that is covenanted for.

p. 120Secondly, The conditions, upon which the persons, who are concerned in it, do agree.

Thirdly, If the conditions on both sides be not according to the agreement fulfilled: then the Covenant standeth not but is made void.

And this New Covenant in these particulars is very exactly fulfilled, and made out in Christ:

First, The thing or things covenanted for, was the salvation of man, but made good in Christ. The Son of man is come to seek and save that which was lost. The Son of Man did not come to destroy mens lives, but to save them. I give my life a ransom for many. And this is the will (or Covenant) of him that sent me, that of all which he hath given me, I should lose nothing; but should raise it up again at the day, John 6. 39.

Secondly, As touchsng the conditions agreed on, they run thus.

First, On the Mediators side, that he should come into the vvorld; and then on the Fathers side, that he should give him a body. This was one of the glorious conditions betwen the Father and Christ. Wherefore when he cometh into the vvorld, he saith, Sacrifices and Offerings thou wouldest not, that is, the Old Covenant must not stand, but give way to another Sacrifice vvhichwhich thou hast prepared, which is the giving up my Manhood to the stroaks of thy p. 121Justice, for a body hast thou prepared me, Heb. 13. 20, 21. This doth prove us under Grace.

Secondly, On the Mediators side, that he should be put to death; and on God the Fathers side, that he should raise him up again; this was concluded on also to be done between God the Father, and his Son Jesus Christ. On Christs side, that he should die to give the justice of the Father satisfaction, and so to take away the curse that was due to us wretched sinners, by reason of our transgressions: and that God his Father being every ways fully and compleatly satisfied, should by his mighty power revive and raise him up again. He hath brought again—our Lord Jesus, that is, from death to life, through (the vertue or effectual satisfaction that he received from) the blood (that was shed according to the terms) of the everlasting Covenant, Heb. 13. 21, 22.

Thirdly, On the Mediators side, that he should be made a curse; and on the Fathers side, that through him sinners should be inheritors of the blessing; what wonderful love doth there appear by this in the heart of our Lord Jesus, in suffering such things for our poor bodies and souls, Gal. 3. 13, 14. This is Grace.

Fourthly, That on the Mediators side there should be by him a victory over Hell, Death, and the Devil, and the curse of the Law: and on p. 122the Fathers side, that these should be communicated to sinners, and they set at liberty thereby, Zech. 9. 12. Turn to the strong hold, saith God, ye prisoners of hope, even to day do I declare that I will render double unto thee: Why so? It is because of the blood of my Sons Covenant, verse 11. which made Paul (though sensible of a body of death, and of the sting that death did strike into the souls of all those that are found in their sins) bold to say, O death, where is thy sting? O grave, where is thy victory? The sting of death is sin, that is true, and the terrible Law of God doth aggravate, and set it home with unsupportable torment and pain: but shall I be daunted at this? No, I thank my God through Jesus Christ, he hath given me the victory; so that now, though I be a sinner in my self, yet I can by believing in Jesus Christ the Mediator of this New Covenant, triumph over the Devil, Sin, Death and Hell; and say, do not fear, my soul, seeing the victory is obtained over all my enemies through my Lord Jesus, 1 Cor. 15. 55, 56, 57. This is the way to prove our selves under Grace.

Fifthly, that on the Mediators side he should by thus doing bring in everlasting righteousness for Saints, Dan. 9. 24. and that the Father for this should give them an everlasting Kingdom, 1 Pet. 1. 3, 4, 5. Eph. 1. 4. 2 Tim. 4. 18. Luke 22. 28, 29. p. 123But in the next place, this Christ is put into office by the Father to do all things contained in the New Covenant.was not all; that is, the Covenant of Grace, with the conditions thereof, was not only concluded on by both parties to be done: but Jesus Christ, he must be authorized to do what was concluded on, touching this Covenant by way of Office. I shall therefore speak a word or two also, touching the Offices (at least some of them) that Christ Jesus did, and doth still execute as the Mediator of the New Covenant, which also was typed out by the Levitical Law, for this is the way to prove that we are not under the Law but under Grace.

And first, His first Office, after His Surtiship.the Covenant was made and con…ded upon, was, that Jesus should become bound as a Surety, and stand ingaged upon Oath to see that all the conditions of the Covenant, that was concluded on between him and his Father, should according to the agreement, be accomplished by him. And secondly, that after that, he should be the messenger from God to the world, for to declare the mind of God, touching the tenor and nature of both the Covenants, especially of the New one; the Scripture saith, that Jesus Christ was not only made a Priest by an Oath, but also a surety, or bonds-man, as in the 7 of Hebrews, at the 21. 22. p. 124verses; in the 21. verse he speaketh of the priesthood of Christ, that it was with an Oath, faith in the 22. verse. By so much (also) was Jesus made the surety of a better Testament, or Covenant.

Now the Covenant was not only made on Jesus Christs side with an Oath: but also on God the Fathers side, that it might be for the better ground of stablishment to all those that are, or are to be the children of the Promise. Methinks it is wonderful to consider, that the God and Father of our souls by Jesus Christ, should be so bent upon the salvation of sinners, that he would covenant with his Son Jesus for the security of them; and also that there should pass an Oath on both sides, for the confirmation of their resolution to do good: as if the Lord had said, My Son, thou, and I, h…e here made a Covenant, that I, on my pa…, should do thus, and thus; and that thou on thy part shouldest do so, and so: now that we may give these souls the best ground of comfort that may be, there shall pass an Oath on both sides, that our children may see that we do indeed love them. Wherein God willing more ABUNDANTLY to shew unto the heirs of promise, the immutability of his counsel (in making of the Covenant) confirmed it by an Oath—That we might have strong consolation, who have fled for refuge to lay hold upon the hope set before p. 125us; Heb. 6. 13, 14, 15, 16, 17, 18. Heb. 7. 21. Mark, the sixth Chapter saith God confirmed his part by an Oath▪ and the seventh saith, Christ was made, or set on his Office also by an Oath. Again, Once (saith God) have I sworn by my holiness that I will not lie unto David, Psal. 89. 34, 35. nor alter the thing that is gone out of my mouth; as was before cited.

Herein you may see that God and Christ was in good earnest about the salvation of sinners; for so soon asever the Covenant was made, the next thing was, who should be bound to see all those things fulfilled which was conditioned on, between the Father and the Son: The Angels they would have no hand in it; The world could not do it; The Devils had rather see them damned, then they would wish them the least good; thus Christ looked, and there was none to help; though the burthen lay never so heavy upon his shoulder he must bear it himself; for there was none besides himself to uphold, or so much as to step in to be bound, to see the conditions (before mentioned) fulfilled, neither in whole, nor in part (Isa. 63. 1, 2, 3, 4, 5, 6.) So that he must not be only he, with whom the Covenant was made: but he must also become the bonds-man, or surety thereof; and so stand bound to see that all, and every particular thing conditioned for, should be both in manner, and matter, at the time, p. 126and place, according to the agreement, duly, and orderly fulfilled. Is not this grace?

Now as touching the nature of a surety and his work (in some things) it is well known to most men; therefore I shall be very brief upon it.

First, You know a surety is at the bargains making; and so was Christ. Then was I by him, Prov. 8. 30.

Secondly, A surety must consent to the terms of the Agreement, or Covenant; and so did Christ Jesus.

Now that which he did ingage, should be done for sinners, according to the terms of the Covenant, it was this.

First, That there should be a compleat satisfaction given to God for the sins of the world, for that was one great thing that was agreed upon, when the Covenant was made, Heb. 10. 5.

Secondly, That Jesus Christ should (as aforesaid) bring in an everlasting righteousness to cloath (his body) the Saints withal, Dan. 9. 24, 25. Here is grace.

Thirdly, That he should take in charge to see all those forth coming without spot or wrinkle, at the day of his glorious appearing from heaven to judgment, and to quit them before the Judgment-seat.

Again, Thirdly in the work of a surety, there is required by the creditor, that the surety p. 127should stand to what he is bound; and on the sureties there is a consenting thereunto.

First, The creditor looks that in case the debtor proves However it is in other ingagements, yet it is thus in this.a bankrupt, that then the surety should ingage the payment. Is not this grace.

Secondly, The creditor looks that the surety should be an able man: now our surety was, and is, in this case every way suitable, for he is heir of all things.

Thirdly, The creditor appoints the day and also looks that the Covenant should be kept, and the debt paid according to the time appointed; and it is required of sureties (as well as stewards) that they be found faithful, namely, to pay the debt according to the bargain: and therefore it is said, When the fulness of time was come, God sent forth his Son—made under the Law, to redeem them that are under the Law (according to his suretiship) Gal. 4. 4, 5. thus comes grace to Saints.

Fourthly, The creditor looks that his money should be brought into his house, to his own habitation. Jesus our surety, in this also is faithful; for by his own blood, which was the payment, he is entred into the holy place, even into heaven it self which is Gods dwelling place, to render the value and price that was agreed upon for the salvation of sinners; but I shall p. 128speak more of this in another head, therefore I pass it.

Again fourthly, if the Though the debtor together with the surety is liable to pay the debt by the Law of man, yet Christ our surety only by the Covenant of Grace.surety stands bound, the debtor is at liberty, and if the Lavv do issue out any process to take any, it vvill be the surety; and O! hovv wonderful true was this accomplished, in that when Christ our surety came down from heaven, Gods Law did so seize upon the Lord Jesus, and so cruelly handle him, and so exact upon him, that it would never let him alone, until it had accused him, and condemned him, executed him, and scrued his very hearts blood out of his precious heart, and side; nay, and more than this too, as I shall shew hereafter.

But secondly, in the next place, after that Jesus Christ had stood bound, and was become our surety in things pertaining to this Covenant, his next office was to be the messenger of God touching his Mind, and the tenour of the Covenant, unto the poor world; and this did the Prophet fore-see long before, when he faith, Behold I will send my messenger, and he shall prepare thy way before thee; (speaking of John the Baptist) And he shall prepare thy way before thee: (and then he speaketh of Christ to the people, saying,) And the Lord whom ye p. 129seek, shall suddenly come to his Temple, Who is he? even the messenger of the Covenant, whom ye delight in: (that is Christ) behold he shall come saith the Lord of hosts, Mal. 3. 1.

Now the Covenant being made before between the Father and the Son, and Jesus Christ becoming bound to see all the conditions fulfilled, this being done, he comes down from Heaven to Earth, to declare to the world what God the Father and He, had concluded on before, and what was the mind of the Father towards the world, concerning the salvation of their souls: and indeed who could better come of such an errand, then he that stood by when the Covenant was made; then he that shook hands with the Father in making of the Covenant; then he that was become a surety in the behalf of poor Sinners, according to the terms of this Covenant.

Now you know a messenger commonly when he cometh, he doth bring some errand to them to whom he is sent, either of what is done for them, or what they would have them, whom they send unto, do for them, or such like. Now what a glorious message was that which our Lord Jesus Christ came down from Heaven withal to declare unto poor sinners, and that from God his Father I say, how glorious was it, and how sweet is it to you that have seen your selves lost by nature; and it will also appear p. 128duplicate page p. 129duplicate page p. 130a glorious one to you, who are a seeking after Jesus Christ; if you do but consider these follovving things about vvhat he vvas sent.

First, Jesus Christ was sent from Heaven, to declare unto the world, from God the Father, that he was wonderfully filled with love to poor sinners. First, In that he would forgive their sins. Secondly, In that he would save their souls. Thirdly, In that he would make them heirs of his glory. For God so loved the World, that he gave his only begotten Son.—For God sent not his Son into the world to condemn the world; but that the world through him might be saved, John 3. 15, 16, 18.

Secondly, God sent Jesus Christ to tell the poor world, how that he would do this for poor sinners, and yet be just, and yet do his Justice no wrong; and that was to be done by Jesus Christ, his dying of a cursed death in the room of poor sinners, to satisfie justice, and make way for mercy; to take away the stumbling-blocks, and set open Heaven-gates; to overcome Satan, and break off from sinners his chains; to set Luke 4. 18. open the prison doors, and to let the prisoners go free, Isa. 61. 1, 2, 3. And this was the message that Christ was to deliver to the world by commandment from his Father; and this did he tell us when he came of his errand, where he saith, I lay p. 131down my life for my Sheep.—No man taketh it a way from me, but I lay it down of my self: I have power to lay it down, and to take it up again: and this commandment have I reecived of my Father, John 10. 15, 16, 17, 18. even this commandment hath my Father given me, that I should both do this thing, and also tell it unto you.

Thirdly, He was not only sent as a Messenger to declare this hit Fathers love; but also how dearly he himself loved sinners, what a heart he had to do them good, where he saith, All that the Father hath given me, shall come to me (and let me tell you my heart too, saith Christ) He that cometh unto me, I will in no wise cast out. As my Father is willing to give you unto me, even so am I, as willing to receive you. As my Father is willing to give you Heaven, so am I willing to make you fit for it, by washing you with my own blood: I lay down my life, that you might have life; and this I was sent to tell you of my Father.

Fourthly, His Message was further; he came to tell them how, and which way they should come to enjoy these glorious benefits: also by laying down motives, to stir them up to accept of the benefits: The way is laid down in John 3. 14, 15. where Christ saith, As Moses lifted up the serpent in the wilderness; even so must the Son of Man be lifted up, or caused p. 130duplicate page p. 131duplicate page p. 132to be hanged on the Cross, and die the death, That whosoever believeth in him, should not perish, but have everlasting life. The way therefore that thou shalt have the benefit and comfort of that which my Father and I have covenanted for thee, I am come down from heaven to earth on purpose to give thee intelligence, and to certifie thee of it: know therefore, that as I have been born of a woman, and have taken this body upon me, it is on purpose that I might offer it up upon the Cross a Sacrifice to God, to give him satisfaction for thy sins, that his mercy may be extended to thy soul, without any wrong done to justice; and this thou art to believe, and not in the notion, but from thy very whole soul. Now the motives are many. First, If they do not leave their sins, and come to Jesus Christ, that their sins may be washed away by his blood, they are sure to be damned in hell; for the Law hath condemned them already, John 3. 18, 19. Secondly, But if they do come, they shall have the bosome of Christ to lye in, the kingdom of Heaven to dwell in, the Angels and Saints for their companions, shall shine there like the Sun, shall be there for ever, shall sit upon the Thrones of Judgment, &c. Here is Grace.

Methinks if I had but time to speak fully to all things that I could speak to from these two heavenly Truths, and to make application p. 133thereof; surely, with the blessing of God, I think it might perswade some vile and abominable wretch to lay down his arms that he hath taken up in defiance against God (and is marching hell-wards, poste haste with the Devil) I say methinks it should stop them, and make them willing to look back, and accept of salvation for their poor condemned fouls, before Gods eternal vengeance is executed upon them. O therefore! you that are upon this march, I beseech you consider a little. What, shall Christ become a drudge for you? and will you be drudges for the Devil? Shall Christ covenant with God for the salvation of sinners? and shall sinners covenant with Hell, Death, and the Devil, for the damnation of their souls? Shall Christ come down from Heaven to Earth to declare this to sinners? and shall sinners stop their ears against this good tidings? Will you not hear the errand of Christ, although he telleth you tidings of peace and salvation? How if he had came, having taken a command from his Father to damn you, and to send you to the Devils in Hell? Sinner hear his message, he speaketh no harm, his words are eternal life, all men that give ear unto them, they have eternal advantage by them. Advantage, I say, that never hath an end.

Besides, do but consider these two things, 'tis like they may have some sway upon thy soul.

p. 134First, When he came on his message, he came with tears in his eyes, and did even weepingly tender the terms of reconciliation to them; I say with tears in his eyes. And when he came near the City (i. e.) with his message of peace, beholding the hardness of their hearts, he wept over it, and took up a lamentation over it; because he saw they rejected his mercy, which was tidings of peace. (I say) wilt thou then slight a weeping Jesus, one that so loveth thy soul, that rather then he will lose thee, he will with tears perswade with thee.

2. Not only so, but also when he came, he came all on a goar blood to proffer mercy to thee, to shew thee still how dearly he did love thee; as if he had said, sinner, here is mercy for thee; but behold my bloody sweat, my bloody wounds, my cursed death; behold and see what danger I have gone through to come unto thy soul: I am come indeed unto thee, and do bring thee tidings of salvation, but it cost me my heart blood before I could come at thee, to give thee the fruits of my everlasting love. But more of this anon.

Thus have I spoken something concerning Christ, being the messenger of the New Covenant; but because I am not willing to cut too short of what shall come after, I shall pass by these things, not half touched, and come p. 135to the other which I promised even now; which was to shew you, that as there was Levitical Ceremonies, in, or, belonging to the first Covenant, so these Types, or Levitical Ceremonies, did represent the glorious things of the New Covenant. In those Ceremonies, you read of a Sacrifice, of a Priest to offer up the Sacrifice; the place where, and the manner how he was to offer it: of which I shall speak something.

First, As touching the Sacrifice, you find that it was not to be offered up of all kind of beasts; as of Lions, Bears, Wolves, Tigers, Dragons, Serpents, or such like. To signifie, that not all kind of Creatures that had sinned, as Devils the fallen Angels, should be saved: but the Sacrifice was to be taken out of some kind of Beasts and Birds: to signifie, that some of Gods Creatures that had sinned, he would be pleased to reconcile them to himself again; as poor fallen Man and Woman, those miserable Creatures: God, the God of Heaven, had a good look for after their fall: but not for the cursed Devils; though more noble Creatures by Creation than We. Here is grace.

Now though these Sacrifices were offered; yet they were not offered to the end, they should make the comers to, or offerers thereof perfect: but the things was to represent to the world, what God had in after ages for to do; p. 136which was even the salvation of his Creatures by that offering of the body of Jesus Christ, of which these were a shaddow and a type for the accomplishing of the second Covenant. For Christ was by Covenant to offer a Sacrifice, and that an effectual one too, if he intended the salvation of sinners: A body hast thou prepared me; I am come to do thy will, Heb. 10.

I shall therefore shew you, First, what was expected of God in the Sacrifice, in the Type, and then shew you how it was answered in the Antitype. Secondly, I shall shew you the manner of the offering of the type; and so answerable thereto, to shew you the fitness of the Sacrifice of the Body of Christ, by way of answering some questions.

For the first of these.

First, God did expect that Sacrifice which he himself had appointed, and not another. To signifie that none would serve his turn, but the body and soul of his appointed Christ, the Mediator of the New Covenant, John 1. 29.

Secondly, This Sacrifice must not be lame nor deformed; it must have no scar, spot or blemish; to signifie, that Jesus Christ was to be a compleat Sacrifice by Covenant, 1 Pet. 1. 29.

Thirdly, This sacrifice was to be taken out of the flock or herd; to signifie that Jesus Christ was to come out of the race of Mankind, according to the Covenant, Heb. 10. 5.

p. 137But Secondly, As to the manner of it: First, the sacrifice, before it was offered, was to have the sins of the Children of Israel confessed over it: to signifie, that Jesus Christ must Isa. 53. 4, 5, 6, 7. 1 Pet. 2. 24. bear the sins of all his children by Covenant. As for thee, by the blood of thy Covenant, in his own body on the tree, Zech. 9. 10, 11.

Secondly, It must be had to the place appointed, namely, without the Camp of Israel: to signifie, that Jesus Christ must be led to the Mount Calvary, Luke 23. 33.

Thirdly, The sacrifice was to be killed there; to signifie, that Jesus Christ must, and did suffer without the City of Jerusalem for our salvation.

Fourthly, the sacrifice must not only have its life taken away, but also some of its flesh burned upon the Altar: to signifie, that Jesus Christ was not only to dye a natural death, but also that he should undergo the pains and torments of the damned in hell.

Fifthly, Sometimes there must be a living offering, and a dead offering; as the goat that was killed and the scape goat; the dead bird, and the living bird, Levit. 14. 3, 4, 5, 6. To signifie, that Jesus Christ must dye, and come to life again.

Sixthly, The goat that was to dye, was to be the sin-offering; that is, to be offered as the rest of the sin-offerings, to make an atonement p. 138as a type; and the other goat, was to have all the sins of the Children of Israel confessed over him, Levit. 16. from the 7. verse to the 22. and then to be let go into the wilderness, never to be catched again, to signifie that Christs death, was to make satisfaction for sin; and his coming to life again, was to bring in everlasting Rom. 4. 25. justification, from the power, curse, and destroying nature of sin.

Seventhly, The scape goat was to be carried by a fit man into the wilderness. To signifie that Jesus Christ should be both fit and able, to carry our sins quite away from us, so as they should never be laid to our charge again. Here is Grace.

Eighthly, The sacrifices under the Law, commonly part of them must be eaten, Exod. 12. 5, 6, 7, 8, 9, 10, 11. To signifie, that they that are saved, should spiritually feed on the body and blood of Jesus Christ, or else they have no life by him, John 6. 51, 52, 53.

Ninthly, This sacrifice must be eaten with unleavened bread: To signifie, that they which love their sins, that devilish leaven of wickedness; they do not feed upon Jesus Christ.

Now of what hath been spoken, this is the sum: that there is a sacrifice under the New Covenant, as there was sacrifices under the Old; and that this sacrifice did every way answer that, or those: Indeed, they did but suffer for p. 139sin in shew, but he in reality; they as the shadow, but he as the substance. O! when Jesus Christ did come to make himself a sacrifice, or to offer himself for sin, you may understand that our sins was indeed charged to purpose upon him: O how they scared his soul, how they brake his body; insomuch that they made the blood run down his blessed face, and from his precious side; therefore thou must understand these As Christ did not suffer in his body without suffering in soul, nor yet in soul without his suffering in body; it was because not the body without the soul but both the body and soul of the Saints should be for ever saved.following things. First, that Jesus Christ by Covenant did dye for sin. Secondly, that his death was not a meer natural death, but a cursed death; even such a one as men do undergo from God for their sins (though he himself had none) even such a death, as to endure the very pains and torments of hell; O sad pains! and in expressible torments, that this our sacrifice for sin went under. The pains of his body was not all; no, but the pains of his soul; for his soul was made an offering, as well as his body; yet all but one sacrifice, Isa. 53. To signifie, that the suffering of Christ was not only a bodily suffering, but a soul suffering; not only to suffer what man could inflict upon him: but also to suffer soul torments, that none but God can inflict, p. 140or suffer to be inflicted upon him. O the torments of his soul! they were torment indeed; his soul was that that felt the wrath of God. My soul saith he, is exceeding sorrowful, even unto death, Mat. 26. 38. My soul is troubled, and what shall I say, John 12. 27. The Rock was not so rent, as was his precious soul: there was not such a terrible darkness on the face of the earth then, as there was on his precious soul. O the torments of hell! and the eclipsings of the divine smiles of God, were both upon him at once; the Devils assailing of him, and God forsaking of him, and all at once. My God, my God, saith he, why hast thou forsaken me, Mat. 27. 46. now in my greatest extremity; now sin is laid upon me, the curse takes hold on me, the pains of hell are clasped about me, and thou hast forsaken me. O sad! Sinner, this was not done in pretence, but in reality; not in shew, but in very deed; Otherwise Christ had dissembled, and had not spoken the truth; but the truth of it, his bloody sweat declares, his mighty cries declares, the things what, and for what he suffered declares. Nay, I must say thus much, that all the damned souls in hell, with all their damnations, did never yet feel that torment and pain, that did this blessed Jesus in a little time. Sinner, canst thou read that Jesus Christ was made an offering for sin, and yet go on in sin? Canst thou hear that the lead of thy p. 141sins did break the very heart of Christ, and spill his precious Blood? And canst thou find in thy heart to labour to lay more sins upon his back? Canst thou hear that he suffered the pains, the fiery flames of Hell? and canst thou find in thy heart, to add to his groans, by slighting of his sufferings? O hard hearted wretch! How canst thou deal so unkindly with such a sweet Lord Jesus?

Quest. But why did Christ offer himself in sacrifice?

Answ. That thou shouldest not be thrown to the very Devils.

Quest. But why did he spill his precious blood?

Answ. That thou mightest enjoy the joys of Heaven.

Quest. But why did he suffer the pains of Hell?

Answ. That thou mightest not fry with the devil and damned souls.

Quest. But could not we have been saved if Christ had not died?

Answ. No, for without shedding of blood, there is no remission: and besides, there was no death, that could satisfie Gods justice but his, which is evident; because there was none in a capacity to dye, or that was able to answer an infinite God by his so suffering, but he.

Quest. But why did God let him dye?

Answ. He standing in the room of sinners; and that in their names and natures, Gods justice p. 142must fall upon him; for justice takes vengeance for sin wheresoever it finds it, though it be on his dear Son. Nay, God favoured his Son no more, finding our sins upon him, then he would have favoured any of us: For, should we have died? so did he. Should we have been made a curse? so was he. Should we have undergone the pains or hell? so did he.

Quest. But did he indeed suffer the torments of hell?

Answ. Yea, and that in such an horrible way too, that it is unspeakable.

Quest. Could he not have suffered without his so suffering? would not his dying only of a natural death have served the turn?

Answ No, in no wise: The sins, for which he suffered, called for the torments of hell; the condition in which he died, did call for the torments of hell; for Christ did not dye the death of a Saint, but the death of a Sinner; of a cursed and damned sinner (because he stood in their rooms, Gal. 3. 13.) the Law to which he was subjected, called for the torments of hell; the nature of Gods justice could not bate him any thing, the death which he was to suffer, had not lost its sting; all these being put together do irresistibly declare unto us, that he as a sacrifice, did suffer the torments of hell.

But Secondly, had he not died and suffered the cursed death, the Covenant had been made p. 143void, and his suretiship would have been forfeited; and besides this, the world damned in the Flames of Hell fire: therefore his being a sacrifice, was one part of the Covenant; for the terms of the Covenant was, that he should spill his blood, Zech. 9. 10, 11. O blessed Jesus! O blessed Grace.

Quest. But why then is his death so slighted by some?

Answ. Because they are enemies to him, either through ignorance, or presumption; either for want of knowledge, or out of malice; for surely, did they love, or believe him, they could not chuse but break, and bleed at heart, to consider and to think of him, Zech. 12. 10, 11.

Thus, passing this, I shall now speak something to Christs Priestly Office: but by the way, if any should think, that I do here spin my thread too long in distinguishing his Priestly Office, from his being a sacrifice; they supposing that for Christ to be a Priest and a Sacrifice is all one and the same thing, and it may be it is; because they have not thought on this so well as they should: Namely, that as he was a sacrifice, he was passive, Isa. 53. that is, led, or had away as a lamb to his sufferings: But as a Priest, he was active; that is, he did willingly, and freely give up his body to be a sacrifice. He hath given his life a ransom for many. This consideration being with some p. 144weight and clearness on my spirit, I was, and am caused to lay them down in two particular heads. And therefore,

The second thing that I would speak something to, it is this; that as there were Priests under the first Covenant, so there is a Priest under this, belonging to this New Covenant, a high Priest, the chief Priest: as it is clear, where it is said, We having an high Priest over the House of God, Heb. 10. 21. Chap. 3. 1 Chap. 5. 5, 10. and Chap. 7. 24, 25, 26. Chap. 8. 1, 4.

Now the things that I shall treat upon are these. First, I shall shew you the Qualifications required of a Priest under the Law. Secondly, his Office; and thirdly, how Jesus Christ did according to what was signified by those under the Law: I say, how he did answer the Types, and where he went beyond them.

For his Qualifications.

First, They must be called thereto of God; No man take this honour upon him, but he that is called of God, as Aaron, Heb. 5. 4. Now Aarons being called of God to be a Priest, signifies, that Jesus Christ is a Priest of Gods appointment, such a one that God hath chosen, likes of, and hath set on work, called of God an high Priest, &c. ver. 10.

p. 145Secondly, The Priests under the Law, they must be men compleat, not deformed; Speak unto Aaron saith God to Moses, saying, Whosoever he be of thy seed in their generations, that hath any bleinish, let him not approach to offer the bread of his God: for whatsoever man he be that hath a blemish, he shall not approach (if he be) a blind man, or a lame man, or he that hath a flat nose, or any thing superfluous, or a man that is broken footed, or broken handed, or crookt backt, or a dwarf, or he that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken: No man that hath a blemish of the seed of Aaron the Priest, shall come nigh to offer offerings of the Lord made by fire; he hath a blemish, he shall not come nigh to offer the bread of his God, Levit. 21. 17, 18, 19, 20, 21. What doth all this signifie, but that, in the first place, he must not be lame, to signifie he must not go haltingly about the work of our salvation. 2. He must not be blind, to signifie, that he must not go ignorantly to work, but he must be quick of understanding in the things of God. 3. He must not be scabbed, to signifie, that the Priest must not be corrupt, or filthy in his Office. 4. In a word, he must be every ways compleat, to signifie to us, that Jesus Christ was to be, and is most compleat, and most perfect every way, an acceptable high Priest in things pertaining to God, in reference to this second Covenant.

p. 146Thirdly, The Priests under the Law were not to be hard hearted, but pitiful and compassionate, willing and ready, with abundance of bowels to offer for the people, and to make an atonement for them, Heb. 5. 1, 2. To signifie, that Jesus Christ should be a tender hearted high Priest, able and willing to simpathize, and be affected with the infirmities of others, to pray for them, to offer up for them his precious blood; he must be such an one, who can have compassion on (a company of poor) ignorant souls, and on them that are out of the way, to recover them, and to set them in safety, Heb. 4. 15. and that he might thus do, he must be a man that had experience of the disadvantages that infirmity and sin did bring unto these poor creatures, Heb. 2. 17.

Fourthly, The high Priests under the Law were not to be shie or squemish, in case there was any that had the plague or leprosie, scab or blaunches; but must look on them, go to them, and offer for them (Levit. 13. read that whole Chapter) all which is to signifie, that Jesus Christ should not refuse to take notice of the several infirmities, of his poorest people, but to teach them, and to see that none of them be lost, by reason of their infirmity, for want of looking to, or tending of. This priviledge also have we under this second Covenant. This is the way to make Grace shine.

p. 147Fifthly, The high Priests under the Law, they were to be anointed with very excellent Oyl, compounded by art (Exod. 29. 7. Chap. 30. 30.) to signifie, that Jesus the great high Priest of this New Covenant, should be in a most eminent way anointed to his Priestly Office by the Holy Spirit of the Lord.

Sixthly, The Priests food and livelihood in the time of his Ministry, was to be the consecrated and holy things, Exod. 29. 33. to signifie, that it is the very meat and drink of Jesus Christ, to do his Priestly Office, and to save and preserve his poor tempted and afflicted Saints. O what a New Covenant high Priest have we!

Seventhly, The Priests under the Law, were to be washed with water, Exod. 29. 4. to signifie, that Jesus Christ should not go about the work of his Priestly Office with the silth of sin upon him, but was without sin to appear as our high Priest in the presence of his Father, to execute his Priestly Office there for our advantage. For such a high Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens, Heb. 7. 26.

Eighthly, The high Priests under the Law, before they went into the holy place, they were to be clothed with a curious garment, a breastplace, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle, and these were to be made of gold and blue, and purple, and p. 148scarlet, and fine linnen; and in this garment and glorious ornaments, there must be precious stones, and on those stones there must be written the names of the children of Israel (read the 28. of Exodus) and all was to signifie what a glorious high Priest Jesus Christ should be; and how in the righteousness of God, he should appear before God as our high Priest, to offer up the sacrifice that was to be offered for our salvation to God his Father: but I pass that.

Now I shall speak to his Office: The Office of the high Priest in general was two-fold. First, To offer the sacrifice without the Camp. Secondly, To bring it within the vail, that is, into the holiest of all, which did type out Heaven.

First, It was the Office of the Priest to offer the sacrifice, and so did Jesus Christ, he did offer his own body and soul in sacrifice. I say, HE did OFFER it, and not another, as it is written, No man taketh away my life, but I lay it down of my self; I have power to lay it down, and I have power to take it again, John 10. 17, 18. And again it is said, When he (Jesus) had offered up one sacrifice for sins for ever, sat down on the right hand of God, Heb. 10. 12.

Secondly, The Priests under the Law must offer up the sacrifice that God had appointed, and none else, a compleat one without any blemish: and so did our high Priest, where he p. 149saith, Sacrifice and offerings thou wouldest not, but a body hast thou prepared me, and that will I offer, Heb. 10. 5.

Thirdly, The Priest was to take of the ashes of the sacrifice, and lay them in a clean place: and this signifies, that the body of Jesus after it had been offered, should be laid into Josephs sepulchre, as in a clean place, where never any man before was laid, Levit. 6. 11. compared with John 19. 41, 42.

This being one part of his office, and when this was done, then in the next place he was to put on the glorious garment, when he was to go into the holiest, and take of the blood, and carry it thither, &c. he was to put on the holy garment, which signifieth the righteousness of Jesus Christ.

Secondly, He was in this holy garment, which hath in it the stones, and in the stones the names of the Twelve Tribes of the children of Israel, to appear in the holy place, Exodus 28. And thou shalt take two Onix stones, and shalt grave on them the names of the children of Israel. Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth, ver. 9, 10. And this was to signifie, that when Jesus Christ was to enter into the holiest, then he was there to bear the names of his elect, in the tables of his heart, before the Throne of God, and the Mercy-seat, Heb. 12. 23.

p. 150Thirdly, With this he was to take of the blood of the sacrifices, and carry it into the holiest of all, which was a type of Heaven, and there was he to sprinkle the mercy-seat; and this was to be done by the high Priest only. To signifie, that none but Jesus Christ must have this office and priviledge, to be the peoples high Priest to offer for them. Heb. 9. 7. But into the second went the high priest alone once every year, yet not without blood, which he offered for himself, and for the errors of the people.

Fourthly, He was there to make an atonement for the people with the blood, sprinkling of it upon the mercy-seat; but this must be done with much incense, Levit. 16. And Aaron shall bring the bullock which is for a sin-offering for himself, and for his house, and shall kill the bullock of the sin-offering, which is for himself. And he shall take a censer full of burning coals of fire from off the Altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the vail: And he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy-seat, that is upon the testimony; that he dye not. And he shall take of the blood of the bullock, and sprinkle it upon the mercy-seat east-ward, and before the mercy-seat shall he sprinkle the blood with his finger seven p. 151times. And then he shall kill the goat of the sin-offering which is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy-seat, verse 11, 12, 13, 14, 15. Now this was for the priest and the people; all which doth signifie, that Jesus Christ was after his death, to go into heaven it self, of which this holy place was a figure, Heb. 9. and there to carry the sacrifice that he offered upon the Cross into the presence of God, for to obtain mercy for the people in a way of justice. And in that he is said to take his hands full of sweet incense, it signifies, that Jesus Christ was to offer up his sacrifice in the presence of his Father, in a way of intercession and prayers.

I might have branched these things out into several particulars, but I would be brief.

I say, therefore the office of the Priests was to carry the blood into the holy place, and there to present it before the mercy-seat, with his heart full of intercessions for the people, for whom he was a Priest, Luke 1. 8, 9, 10, 11. This is Jesus Christs work now in the kingdom of glory to plead his own blood, the nature and vertue of it, with a perpetual intercession to the God of mercy, on the behalf of us poor miserable sinners, Heb. 7. 24.

Now in the intercession of this Jesus, which p. 152is part of his priestly office, there is these things to be considered for our comfort.

First, There is a pleading of the vertue of his blood, for them that are already come in; that they may be kept from the evils of heresies, delusions, temptations, pleasures, profits, or any thing of this world, which may be too hard for them. Father, I pray not that thou shouldest take them out of the world (saith Christ) but that thou shouldest keep them from the evil, John 17. 15.

Secondly, in case the devil should aspire up into the presence of God, to acuse any of the poor Saints, and to plead their back-slidings against them, as he will do if he can; then there is Jesus, our Lord Jesus, ready in the Court of Heaven, at the right hand of God, to plead the vertue of his blood, not only for the great and general satisfaction that he did give when he was on the Cross; but also the vertue that is in it now, for the cleansing, and fresh purging of his poor Saints, under their several temptations and infirmities; as saith the Apostle, For if when we were enemies, we were reconciled to God, by the death of his Son: much more then being reconciled, we shall be saved by his life; that is, by his intercession, Rom. 5. 10.

Thirdly, The maintaining of grace, also, is by Jesus Christs intercession, being the second part of his Priestly Office. O! had we not a p. 153Jesus at the right hand of God, making intercession for us, and to convey fresh supplies of Grace unto us, through the vertue of his blood, being pleaded at Gods right hand; how soon would it be with us, as it is with those for whom he prays not at all; John 17. 9. But the reason why thou standest, while others fall, the reason why thou goest through the many temptations of the world, and shakest them off from thee, while others are ensnared, and intangled therein; it is because thou hast an interceding Jesus. I have prayed (saith he) that thy saith fail not, Luke 22. 3, 2.

Fourthly, It is partly by the vertue of Christs intercession that the elect are brought in; there is many that are to come to Christ, which are not yet brought in to Christ: and it is one part of his work to pray for their salvation too. Neither pray I for these alone, but for all those that shall believe (though as yet they do not believe) on me (but that they may believe) through their word, John 17. 20. And let me tell thee soul for thy comfort, who art a coming in to Christ, panting and sighing, as if thy heart would break; I tell thee soul, thou wouldest never have come to Christ, if he had not first by the vertue of his blood and intercession, sent into thy heart an earnest desire after Christ: and let me tell thee also, that it is his business to make intercession for thee; not only that p. 154thou mightest come in, but that thou mightest be preserved, when thou art come in, Compare Heb. 7. 25. with Rom. 8. 33, 34, 35, &c.

Fifthly, It is by the intercession of Christ, that the infirmities of the Saints in their holy duties are forgiven: Alas, if it was not for the priestly office of Christ Jesus, the prayers, alms, and other duties of the Saints, might be rejected, because of the sin that is in them: but Jesus being our high Priest, he is ready to take away the iniquities of our holy things, perfuming our prayers with the glory of his own perfections: and therefore it is, that there is an answer given to the Saints prayers, and also acceptance of their holy duties, Rev. 8. 3, 4. But Christ being come an high Priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to say, not of this building. Neither by the blood of goats and calves: but by his own blood he entred in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; How much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your consciences from dead works to serve the living God? And for this cause he is the Mediator of the New Testament (or Covenant) that by means of death, for the redemption of the p. 155transgressions that were under the first Testament, they which are called (notwithstanding all their sins) might receive the promise of eternal inheritance, Heb. 9. 11, 12, 13, 14, 15.

The third thing now to be spoken to, it is to shew where, and how Jesus Christ out-went, and goes beyond these priests in all their qualifications and offices, for the comfort of poor Saints.

First, They that were called to the priest-hood under the Law, were but men: but he is both God and Man, Heb. 7. 28. 3.

2. Their qualifications were in them in a very scanty way: but Jesus was every way qualified in an infinite and full way.

They were consecrated but for a time, Heb. 7. 23. but he for ever more, ver. 24.

4. They were made without an oath, ver. 20, 21. but he with an oath.

5. They as servants: but he as a Son, Heb. 3. 6.

6. Their garments were but such as could be made with hands, Ez. 28. but his the very righteousness of God, Rom. 3. 22.

7. Their offerings were but the body and blood of beasts, and such like, Phil. 3. 8. but his offering was his own body and soul, Heb. 9. 12, 13. Chap. 10. 4, 5. Isa. 53. 10. Heb. 10. 5.

8. Those were but at best but a shadow or type, verse 1. but he the very substance and end of all those Ceremonies, Heb. 9. 10. 11.

p. 1569. Their holy place was but made by men, Heb. 9. 24. but his, or that which Jesus is entered, is into Heaven it self, Heb. 5. 2, 3.

10. When they went to offer their sacrifice, they were forced to offer for themselves as men compassed about with infirmity, Heb. 7. 26. but he holy, harmless, Heb. 10. 11. who did never commit the least transgression, Heb. 7. 26.

11. They, when they went in to offer, they were fain to do it standing, Heb. 10. to signifie, that God had no satisfaction therein: but he, when he had offered one sacrifice for sin, for ever sat down on the right hand of God, Jer. 12. To signifie, that God was very well pleased with his offering.

12. They were fain to offer often times the sacrifice that could never take away sin; but he by one offering hath perfected for ever them that are sanctified, Heb. 10. 11, 14.

13. Their sacrifices at the best could but serve for the cleansing of the flesh, Heb. 9. 13. but his for cleansing both body and soul: The blood of Jesus Christ doth purge the conscience from dead works to live a holy life, verse 14.

14. Those high Priests could not offer but once a year in the holiest of all, ver. 7. but our high Priest, he ever liveth to make intercession for us, Heb. 7. 24, 25.

15. Those high Priests, notwithstanding they were Priests, they were not always to p. 157were their holy garments; but Jesus never puts them off of him, but is in them always.

16. Those high Priests death would be too hard for them, Heb. 7. 21, 23. but our high Priest hath vanquished and overcome that cruel enemy of ours, Heb. 2. 15. and brought life and immortality to light, through the glorious Gospel, 2 Tim. 1. 10.

17. Those high Priests were not able to save themselves; but this is able to save himself, and all that come to God by him, Heb. 7. 25.

18. Those high Priests blood could not do away sin; but the blood of Jesus Christ, who is our High Priest, cleanseth us from all sin, 1 John 1. 7.

19. Those high Priests sometimes by sin, caused God to reject their sacrifices; but this high Priest doth always the things that please him.

20. Those high Priests could never convey the Spirit by vertue of their sacrifices or office; but this high Priest, our Lord Jesus, he can, and doth give all the gifts and graces that are given to the sons of men.

21. Those high Priests could never by their sacrifices bring the soul of any sinner to glory, by vertue of it self; but Jesus hath by one offering (as I said before) perfected for ever those that he did die for. Thus in brief I have shewed in some particulars, how and wherein Jesus p. 158our high Priest doth go beyond those high Priests: and many more without question might be mentioned, but I forbear.

A fifth Office of Christ in reference to the second Covenant, it was that he should be the Fore-runner again to heaven before his Saints that were to follow after. First, he strikes hands in the Covenant. Secondly, he stands bound as a surety to see every thing in the Covenant accomplished, that was to be done on his part; then he brings the message from heaven to the world; and before he goeth back, he offereth himself for the same sins that he agreed to suffer for: and so soon as this was done, he goeth post haste to heaven again; not only to exercise the second part of his Priestly Office; but as our Fore-runner, to take possession for us, even into heaven it self, as you may see, Heb. 6. 20. where it is said, Whither the forerunner is for us entered.

First, He is run before to open heaven gates: Be ye open ye everlasting doors, that the King of Glory may enter in.

Secondly, He is run before to take possession of glory in our natures for us.

Thirdly, He is run before to prepare us our places against we come after, I go to prepare a place for you, John 14. 1, 2, 3.

Fourthly, He is run thither to make the way easie, in that he hath first trodden the path himself.

p. 159Fifthly, He is run thither to receive gifts for us. All spiritual and heavenly These things have I spoken to shew you, that Saints are under Grace.gifts had been kept from us, had not Christ so soon as the time appointed was come, run back to the kingdom of glory to receive them for us. But I cannot stand to enlarge upon these glorious things, the Lord enlarge them upon your hearts by meditation.

Here now I might begin to speak of his Prophetical and Kingly Office, and the priviledges that do, and shall come thereby: but that I fear I shall be too tedious, therefore at this time I shall pass them by. Thus you may see how the Covenant of Grace doth run, and with whom it was made, and also what was the conditions thereof.

Now then, this Grace, this evenlasting Grace of God comes to be free to us through the satisfaction (according to the conditions) given by another for us; for though it be free, and freely given to us, yet the obtaining of it did cost our Head, our Publick-man a very dear price (1 Cor. 6. 20.) For ye are bought with a price, even with the precious blood of Christ (1 Pet. 1. 9.) So it is by another, I say, not by us; yet it is as sure made over to us, even to so many of us as do, or shall believe, as if we had done it, and obtained the grace of God ourselves: nay surer; for consider, I say p. 160this grace is free to us, and comes upon a clear score, by vertue or the labour and purchase of another for us; mark, that which is obtained by another for us, is not obtained for us by our selves: Now, but Christ hath obtained eternal redemption for us, Heb. 9. 12. not by the blood of goats and calves (which was things offered by men under the Law) but by his own blood (meaning Christs) he entred into the holy place, having obtained eternal redemption for us.

Secondly, It comes to be unchangeable through the perfection of that satisfaction that was given to God through the Son of Mary for us; for whatever the divine, infinite, and eternal justice of God did call for at the hands of man, if ever he intended to be a partaker of the grace of God, this Jesus, this one man, this publick person, did compleatly give a satisfaction to it, even so effectually; which caused God not only to say, I am pleased, but I am well pleased, Mat. 3. 17. Compleatly and sufficiently satisfied with thee on their behalf; for so you must understand it: Mark there these following words, And having made peace (or compleatly made up the difference) through the blood of his Cross by him, to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you who were sometimes alienated, and enemies in your mind by wicked works; yet now hath he reconciled, p. 161how, in the body of his flesh, through death, to present you holy; mark, holy and unblameable and unreprovable in his sight, Colos. 1. 21, 22, 23. And thus it is Grace, unchangeable Grace, to us; because it was obtained, yea compleatly obtained for us, by Jesus Christ God-man.

Object. But some may say, how was it possible that one man Jesus by one offering, should so compleatly obtain and bring in unchangeable grace for such an innumerable company of sinners, as are to be saved.

Answ. First, in that he was every ways fitted for such a work, And secondly, in that, as I said before, he did every ways compleatly satisfie that which was offended by our disobedience to the former Covenant. And for the clearing of this.

First, Consider, was it man that had offended? He was man that gave the satisfaction. For as by man came death, even so also by man did come the resurrection from the dead, 1 Cor. 15. 21.

Secondly, Was it God that was offended, he was God that did give a satisfaction. To us a Child is born, to us a Son is given.—And his name shall be called the mighty God (Isa. 9. 6.) He thought it no robbery to be equal with God but (for our sakes, 2 Cor. 8. 9.) he made himself of no reputation, &c. Phil. 2. 5, 6, 7.

Thirdly, For the further clearing of this, to shew you that in every thing he was p. 162rightly qualified for this great work; see what God himself saith of him: he calls him in the first place man; and secondly he owns him to be his fellow, saying, Awake O sword against my Shepherd, against the man; mark, the man that is my fellow, saith the Lord of Hosts, Zech. 13. 7.

So that now let divine and infinite Justice turn it self which way it will, it finds one that can tell how to match it; for if it say, I will require the satisfaction of man, here is a man to satisfie its cry: and if it say, but I am an infinite God, and must and will have an infinite satisfaction: here is one also that is infinite, even fellow with God; Fellow in his essence and being, Prov. 8. 23. Fellow in his power and strength, 1 Cor. 1. 24. Fellow in his Wisdom, see again the same verse. Fellow in his mercy and grace, Tit. 2. 10. compared with ver. 11. together with the rest of the attributes of God; so that, I say, let justice turn it self which way it will, here is a compleat person to give a compleat satisfaction: thus much of the fitness of the person.

Secondly, For the compleatness of the satisfaction given by him for us. And that is discovered in these particulars.

First, Doth justice call for the blood of that nature that sinned. Here is the heart blood of Jesus Christ. We have redemption through his p. 163blood, Ephes. 1. 14. 1 Pet. 1. 18, 19. Zech. 9. 10, 11.

2. Doth justice say, that this blood, if it be not the blood of one that is really, and naturally God, it will not give satisfaction to infinite justice; then here is God, purchasing his Church with his own blood, Acts 20. 28.

3. Doth justice say, that it must not only have satisfaction for sinners; but they that are saved must be also washed and sanctified with this blood: Then here is he that so loved us, that he washed us from our sins in his own blood, Rev. 1. 5.

4. Is there to be a righteousness to cloath them with, that are to be presented before divine justice; then here is the righteousness of Christ, which is, even the righteousness of God by faith, Rom. 3. 22. Phil. 3. 8, 9, 10.

5. Is there any sins now that will fly upon this Saviour, like so many Lions, of raging Devils, if he take in hand to redeem man, he will be content to bear them all himself alone, even in his own body upon the tree, 1 Pet. 2. 24.

6. Is there any Law now that will curse, and condemn this Saviour for standing in our persons, to give satisfaction to God for the transgression of man; he will be willing to be cursed, yea, to be made a curse for sinners, rather than they shall be cursed and damned themselves, Gal. 3. 13.

p. 1647. Must the great and glorious God, whose eyes are so pure that he cannot behold iniquity, I say, must he not only have the blood, but the very life of him that will take in hand to be the deliverer, and Saviour of us poor miserable sinners; he is willing to lay down his life for his sheep, John 10. 11.

8. Must he not only dye a natural death, but must his soul descend into hell (though it should not be left there) he will suffer that also. Psal. 16. 10. and Acts 2. 3.

9. Must he not only be buried, but rise again from the dead, and overcome death, that he might be the first fruits to God of them that sleep, which shall be saved. He will be buried, and also through the strength of his God-head, he will raise himself out of the grave, though death hold him never so fast, and the Jews lay never such a great stone upon the mouth of the Sepulchre, and seal it never so fast, 1 Cor. 15. 2. Luke 24. 34.

10. Must he carry that body into the presence of his Father, to take possession of Heaven, Heb. 9. 24. John 14. 2, 3. And must he appear there as a Priest (Heb. 6. 20.) as fore-runner (ver. the same) as an Advocate (1 John 2. 1, 2.) as Prophet, as a Treasure-house, as an Interceder, and Pleader of the Causes of his people; he will be all these, and much more; to the end, the grace of God by faith in Jesus p. 165Christ, might be made surer to all the seed. Who then can condemn? it is God that justifieth; because Christ hath dyed, yea, rather that is risen again. Who (now seeing all this is so effectually done) shall lay any thing, the least thing? who can find the least flaw, the least wrinkle, the least defect or imperfection in this glorious satisfaction.

Object. But is it possible that he should so soon give infinite justice a satisfaction, a compleat satisfaction; for the eternal God doth require an eternal lying under the Curse; to the end, he may be eternally satisfied.

Answ. Indeed that which is infinite, must have an eternity to satisfie God in; that is, they that fall into the prison and pit of utter darkness, must be there to all eternity, to the end, the justice of God may have its full blow at them. But now he that I am speaking of, is God (Isa. 9. 6. 2. Tim. 1. 16. Heb. 1. 8, 9. Phil. 2. 4, 5, 6. and so is infinite: Now le which is true God, is able to give in as litttle a time an infinite satisfaction, as Adam was in giving the dissatisfaction. Adam himself might have given satisfaction for himself as soon as Christ, had he been very God, as Jesus Christ was: For the reason why the posterity of Adam, even so many of them as fall short of life, must lye broyling in hell to all eternity, is this; They are not able to give the justice of Gods satisfaction, p. 166they being not infinite, as aforesaid. But Christ (that is God-man) being come an high Priest (that is to offer and give satisfaction) of good things to comè: by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building: Neither by the blood of goats and calves, but by his own; mark you that, but by his own blood he hath entered into the holy place, having (already) obtained eternal redemption for us: But how? For if the blood of bulls and goats, and the ashes of an beifer sprinkling the unclean, sanctifieth to the purging of the flesh, how much more shall the blood of Christ, who through the eternal Spirit (who through the power and vertue of his infinite Godhead) offered himself without spot to God, purge your consciences from dead works, to serve the living God? And for this cause (that is, for that he is God as well as man, and so able to give justice an infinite satisfaction; therefore) he is the Mediator of the New Covenant, that by the means of his death for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance, Heb. 9. 11, 12, 13, 14, 15. as I said before.

Object. This is much; but is God contented with this? Is he satisfied now in the behalf of sinners by this mans thus suffering? If he is, then how doth it appear?

p. 167Answ. It is evident, yea, wonderful evident, that this hath pleased him to the full, as appeareth by these following Demonstrations.

First, In that God did admit him into his presence; yea, receive him with joy and musick, even with the sound of a Trumpet at his ascension into Heaven (Psal. 47. 5.) and Christ makes it an argument to his Children, that his righteousness was sufficient, in that he went to his Father, and they saw him no more, (John 16. 10.) Of righteousness, saith he; because I go to my Father, … ye see me no more: As if he had said, My Spirit shall shew to the world, that I have brought in a sufficient righteousness to justifie sinners withal, in that when I go to appear in the presence of my Father on their behalf, he shall give me entertainment, and not throw me down from heaven, because I did not do it sufficiently.

Again, If you consider the high esteem that God the father doth set on the death of his Son, you will find that he hath received good content thereby. When the Lord Jesus by way of complaint told his Father, that he and his merits were not valued to the worth; his Father answered, It is a light thing that I should give thee O my servant, to bring Jacob again; I will also give thee for a light to the Gentiles, that thou mayest be for salvation unto the ends of the earth, Isa. 49. 1, 2, 3, 4, 5, 6. As if the Lord p. 166duplicate page p. 167duplicate page p. 168had said, My Son, I do value thy death at a higher rate, then that thou shouldest save the Tribes of Israel only; behold the Gentiles, the barbarous Heathens, they also shall be brought in as the price of thy blood. It is a light thing that thou shouldest be my servant (only) to bring or redeem the Tribes of Jacob, and to restore the preserved of Israel; I will give thee for a light to the Gentiles, that thou mayest be my salvation to the ends of the earth.

Again, You may see it also by the carriage of God the Father to all the great sinners to whom mercy was proffered. We do not find that God maketh any objection against them that come to him for the pardon of their sins, because he did want a satisfaction suitable to the greatness of their sins. There was Manasseth, who was one that burnt his children in the fire to the devil, 2 Chron. 33. from 1. to 12. that used witchcraft, that used to worship the host of heaven, that turned his back on the word that God sent unto him: nay, that did worse than the very heathen that God cast out before the children of Israel. Also those that are spoken of Acts 19. 19. that did spend so much time in conjuration and the like, Acts 8. (for such I judge they were) that when they came to burn their books, they counted the price thereof to be fifty thousand pieces of Silver. p. 169Simon Magus also that was a Sorcerer, and bewitched the whole City, yet he had mercy proffered to him once and again: I say, it was not the greatness of the sins of these sinners; no nor of an innumerable company of others that made God at all to object against the salvation of their souls, which justice would have constrained him to, had he not had satisfaction sufficient, by the blood of the Lord Jesus. Nay, further, I do find that because God the Father, would not have the merits of his Son to be undervalued, I say, he doth therefore freely by his consent, let mercy be proffered to the greatest sinners in the first place, for the Jews, that were the worst of men in that day for blasphemy against the Gospel: yet the Apostle proffered mercy to them in the first place. It is necessary (saith he) that the word of God should first have been spoken unto you, Acts 13. 46. Acts 3. 26. And Christ gave them commission so to do: for saith he, Let repentance and remission of sins be preached in my name among all nations, and begin; mark that, begin at Jerusalem, Luke 24. 47. Let them that but the other day had their hands up to the elbows in my heart blood have the first proffer of my mercy. And saith Paul, For this cause I obtained mercy, that in me first, Jesus Christ might shew forth all long-suffering, for a pattern to them that should hereafter believe on him to life everlasting, 1 Tim. p. 17015, 16. As the Apostle saith, those sinners that were dead, possessed with the devil, and the children of wrath, he hath quickned, delivered, and saved, Ephes. 2. 1, 2, 3, 4, 5, 6, 7. that he might even in the very ages to come shew forth the exceeding riches of his grace in his kindness towards us (and that) through Jesus Christ.

Secondly, It is evident that that which this man did as a common person, he did it compleatly and satisfactorily, as appears by the openness (as I may so call it) which was in the heart of God to him at his resurrection and ascension. Ask of me (saith he) and I will give thee the (very) heathen for thine inheritance, and the uttermost parts of the earth for thy possession, Psal. 2. 8. And this was at his resurrection, Acts 13. 33. Whereas, though he had asked, yet if he had not given a full and compleat satisfaction, justice would not have given him any thing; for justice, the justice of God is so pure, that if it be not compleatly satisfied in every particular, it giveth nothing but curses, Gal. 3. 10.

Thirdly, It is yet far more evident that he hath indeed pleased God in the behalf of sinners, in that God hath given him gifts to distribute to sinners, yea the worst of sinners, as a fruit of his satisfaction, and that at his ascension (Psal. 68. 18.) Christ hath so satisfied God, that he hath given him all the p. 171treasures both of heaven and earth, to dispose of as he seeth good; he hath so pleased God that he hath given him a Name, above every Name; a Scepter, above every Scepter; a Crown, above every Crown; a Kingdom above every Kingdom, Phil. 29. Rev. 19. 16. he hath given him the highest place…n heaven even his own right hand, he hath given him all the power of heaven and earth and under the earth in his own hand, to bind whom he pleaseth, and to set free whom he thinks meet; he hath in a word, such an high esteem in the eyes of his Father, that he hath put into his hand, all things that are for the profit of his people, both in this world, and that which is to come; and all this as the fruit of his faithfulness in doing of his work, as the Mediator of the New Covenant. Thou hast ascended on high, thou hast led Captivity Captive, thou hast received gifts; mark, thou hast received them, for men, even for the (worst of men, the) rebellious also: And hath sent forth some, being furnished with these gifts; some I say, For the work of the ministry, to the edifying of them that are already called, and also for the calling in of all those for whom he covenanted with his Father, Till all come in the unity of faith; &c. Eph. 4. 8, 9, 10, 11, 12, 13.

Fourthly, It doth still appear far more evident: For will you hear what the Father himself saith for the shewing of his well-pleasedness, p. 172in these two particulars. First, In that he bids poor souls to hear, and to do as Christ would have them, Mat. 3. 17. Luke 9. 35. Secondly, In that he resolves to make them that turn their backs upon him, that dishonour him, (which is done in a very great measure by those that lay aside his merits done by himself for Justification) I say, he that resolved to make them his footstool; where he saith, Sit thou at my right hand, until I make thine enemies thy footstool. Are they enemies to thee, saith God, I will be even with them? Do they slight thy merits? Do they slight thy groans, thy tears, thy blood thy death, thy resurrection and intercession, thy second coming again in heavenly glory? I will tear them, and rend them, I'll make them as mire in the streets; I will make thy enemies thy footstool (Psal. 110. 1. Mat. 22. 44. Heb. 1. 13. Chap. 10. 13.) I, saith he, And thou shalt dash them in pieces like a Potters Vessel, Psal. 2. 9. look to it you that slight the merits of the blood of Christ.

Fifthly, Again further yet; God will make all the world to know, that he hath been, and is well pleased in his Son, in that God hath given (and will make it appear he hath given) the world to come into his hand, Heb. 2. And that he shall raise the dead, bring them before his judgment-seat, execute judgment upon them which he pleaseth to execute judgment p. 173on to their damnation; and to receive them to eternal life whom he doth favour, even so many as shall be found to believe in his name and merits (John 5. 26, 27, 28.) For as the Father hath life in himself; so hath he given to the Son to have life in himself; And he hath given him authority to execute judgment also; because he is the Son of man—For the hour is coming, that all that are in the graves shall hear his voice, and shall come forth: they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. I, and the worst enemy that Christ hath now, shall come at that day with a pale face, with a quaking heart, and bended knees trembling before him, confessing the glory of his merits, and the vertue there was in them to save, to the glory of God the Father, Romans 14. 11. Phil. 2. 9, 10, 11.

Much more might be added to discover the glorious perfection of this mans satisfaction: but for you that desire to be further satisfied concerning this, search the Scriptures, and beg of God to give you faith and understanding therein: and as for you that slight these things, and continue so doing, God hath another way to take with you, even to dash you in pieces like a Potters vessel; for this hath Christ received of his Father to do unto you, Rev. 2. 27.

p. 174Thus I have shewed you in particular, that the Covenant of the grace of God is free and unchangeable to men, that is in that it hath been obtained for men, and that perfectly, to the satisfying of justice, and taking all things out of the way, that were any ways an hinderance to our salvation, Col. 2. 14.

The second thing for the discovering of this freeness, and constancy of the Covenant of the Grace of God, it is manifest thus.

First, Whatsoever any man hath of the grace of God, he hath it as a free gift of God through Christ Jesus the Mediator of this Covenant, even when they are in a state of enmity to him (mark that, Rom. 5. 8, 9. Col. 1. 21, 22.) whether it be Christ as the foundation stone, or faith to lay hold on him, Eph. 2. 8. For by Grace you are saved through Faith, and that not of your selves (not for any thing in you, or done by you for the purchasing of it) but it is the free gift of God. And that bestowed on you, even when you were dead in trespasses and sins, Eph. 2. 1, 2, 3, 4, 5, 6, 7, 8, 9. Nay if thou hast so much as one desire that is right, it is the gift of God; for of our selves, saith the Apostle, we are not able to speak a good word, or think a good thought, 2 Cor. 3. 5.

Was not grace, absolute grace, that God made promise to Adam after transgression, Gen. 3. 5.

p. 175Was it not free grace in God to save such a wretch as Manasseh was, who used enchantments, witchcraft, burnt his children in the fire, and wrought much evil, 2 Chron. 33.

Was it not free grace to save such as those were that are spoken of in the 16 of Ezekiel, which no eye pitied.

Was it not free grace for Christ to give Peter a loving look after he had cursed and swore, and denied him.

Was it not free grace that met Paul when he was a going to Damascus to persecute, which converted him, and made him a vessel of mercy.

And what shall I say of such that are spoken of in the 1 Cor. 6. 9, 10. speaking there of fornicators, idolators, adulterers, effeminates, abusers of themselves with mankind, thieves, covetous revilers, drunkards, extortioners, the basest of sinners in the world, and yet were washed, and yet were justified, was it not freely by grace? O Saints! you that are in Heaven, cry out, We came hither by grace; and you that are on earth, I am sure you cry, if ever we do go thither, it must be freely by grace.

Secondly, In the next place, it appears to be unchangeable in this. First, Because Justice being once satisfied, doth not use to call for the debt again: No, let never such a sinner come p. 176to Jesus Christ, and so to God by him; and Justice instead of speaking against the salvation of that sinner, it will say, I am just as well as faithful to forgive him his sins, 1 John 1. 9. When Justice it self is pleased with a man, and speaks on his side, instead of speaking against him, we may well cry out, Who shall condemn?

2. Because there is no Law to come in against the sinner that believes in Jesus Christ; for he is not under that, and that by right comes in against none, but those that are under it: But Believers are not under that, that is not their Lord, therefore that hath nothing to do with them; and besides Christs blood hath not only taken away the curse thereof, but also he hath in his own person compleatly fulfilled it as a publick person in our stead, Rom. 8. 1, 2, 3, 4.

3. The Devil that accused them is destroyed, Heb. 2. 14, 15.

4. Death and the Grave, and Hell are overcome, 1 Cor. 15. 55. H…sea 13. 14.

5. Sin that great enemy of mans salvation, that is washed away, Rev. 1. 5.

6. The righteousness of God is put upon them that believe, and given to them, and they are found in it, Ph…l. 3. 8, 9, 10. Rom. 3. 22.

7. Christ is always in heaven to plead for them, and to prepare a place for them, Heb. 7. 24. John 14 1, 2, 3, 4.

p. 1778. He hath not only promised that he will not leave us, nor forsake us; but he hath also sworn to fulfill his promise. O rich grace! free grace, Lord, who desired thee to promise? Who compelled thee to swear? we use to take honest men upon their bare words. But God willing more abundantly to shew unto the heirs of promise the immutability of his counsel (hath) confirmed it by an oath: that by two immutable things (his promise and his oath) in which it is impossible for God to lye (or break either of them) we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us (Heb. 6. 13, 17, 18.) I'll warrant you God will never break his Oath; therefore we may well have good ground to hope from such a good Foundation as this, that God will never leave us indeed.

Again, thirdly, Not only thus: but first, God hath begotten. Believers again to himself, to be his adopted and accepted Children, in and through the Lord Jesus, 1 Pet. 1. 3.

Secondly, God hath prepared a Kingdom for them, before the Foundation of the world, through Jesus Christ, Mat. 25.

Thirdly, He hath given These things are more fully laid down in that part of the book which containeth the discourse of the priviledges of the New Covenant.them an earnest of their happiness, while they live here in this world (Eph. 1. 13, 14.). After ye believed ye were sealed p. 178with the holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession to the praise of his glory, and that through this Jesus.

Fourthly, If his Children sin through weakness, or by suddain temptation; they confessing of it, he willingly forgives, and heals all their wounds, reneweth his love towards them, waits to do them good, casteth their sins into the depths of the sea, and all this freely, without any work done by men as men. Not for your sakes do I this, O House of Israel, be it known unto you, saith the Lord, Ezek. 36. 22, 32. but wholly and alone by the blood of Jesus.

Fifthly, In a word, if you would see it altogether, Gods love was the cause why Jesus Christ was sent to bleed for sinners. Jesus Christs bleeding stops the cries of divine justice: God looks upon them as compleat in him, gives them to him, as his by right of purchase. Jesus ever lives to pray for them that are thus given unto him. God sends his holy Spirit into them, to reveal this to them; sends his Angels to minister for them: and all this by vertue of an everlasting Covenant between the Father and the Son. Thrice happy are the people that are in such a case.

Nay, further he hath made them Brethren with Jesus Christ, members of his flesh, and of his bones: the Spouse of this Lord Jesus; and p. 179all to shew you how dearly, how really, how constantly he loveth us, who by the faith of his operation, have laid hold upon him.

I shall now lay down a few arguments for the superabundant clearing of it, and afterwards answer two or three objections, as may be made against it, and so I shall fall upon the next thing.

First, God loves the Saints, as he loves Jesus Christ. And God loves Jesus Christ with an eternal love; therefore the Saints also with the same. Thou hast loved them, as thou hast loved me, John 17. 23.

Secondly, That love which is God himself must needs be everlasting love. And that is the love, wherewith God hath loved his Saints in Christ Jesus; therefore his love towards his children in Christ must needs be an everlasting You must not understand that love in God, is a passion as it is in us: but the love of G…d is the very essence, or nature of God, 1 John 4. 16.1 John 4:16love. There is none dare say, that the love of God is mixed with a created mixture: if not; then it must needs be himself, 1 John 4. 16.

Thirdly, That love which is always pitched upon us, in an object as holy as God, must needs be an everlasting love. Now the love of God was, and is pitched upon us, through an object as holy as God himself, even our Lord p. 180Jesus: Therefore it must needs be unchangeable.

Fourthly, If he with whom the Covenant of Grace was made, did in every thing, and condition do, even what the Lord could desire or require of him, that his love might be extended to us, and that for ever; Then his love must needs be an everlasting love, seeing every thing required of us, was compleatly accomplished for us by him: And all this hath our Lord Jesus done, and that most gloriously, even on our behalf: therefore it must needs be a love that lasts for ever and ever.

Fifthly, If God hath declared himself, to be the God that changeth not, and hath sworn to be immutable in his promise, then surely he will be unchangeable. And he hath done so: therefore it is impossible for God to lie; and so for his eternal love to be unchangeable (Heb. 6. 13, 14, 17, 18.) Here is an argument of the Spirits own making, who can contradict it? If any object, and say, but still it is upon the condition of believing. I answer, the condition also is his own free gift, and not a qualification arising from the stock of nature (Eph. 2. 8. Phil. 1. 28, 29.) So that here is the love unchangeable, here is also the condition given by him whose love is unchangeable, which may serve yet further for a strong argument, that God will have his love unchangeable. Sinner this is better felt and enjoyed, then talked of.

p. 181Object. But if this love of God be unchangeable in it self; yet it is not unchangeably set upon the Saints, unless they behave themselves the better.

Answ. As Gods love at the first was bestowed upon the Saints, without any thing foreseen by the Lord in them, as done by them (Deut. 9. 4, 5, 6.) So he goeth on with the same, saying, I will never leave thee nor forsake thee, Heb. 13. 5.

Object. But how cometh it to pass then that many fall off again, from the grace of the Gospel, after a profession of it for some time; some …o delusions, and some to their open sins again.

Answ. They are fallen away, not from the everlasting love of God to them; but from the profession of the love of God to them: men may process that God loves them, when there is no such matter, and that they are the Children of God, when the Devil is their father; (as it is in John 8. 40, 41, 42, 43, 44) Therefore they that do finally fall away from a profession of the grace of the Gospel: It is first, because, they are Bastards and not Sons. Secondly, Because as they are not Sons, so God suffereth them to fall, to make it appear that they are not Sons, not of the houshold of God. They went out from us, for they were not of us; for if they had been of us, no doubt, mark that, no doubt, saith he, they would have continued with us; but they went out from us, that it might be made man p. 182fest that they were not all of us. (1 John 2. 19.) And though Hymeneus and Philetus, do throw themselves headlong to hell, Nevertheless the Foundation of God standeth sure, having this seal, the Lord knoweth them that are his, 2 Tim. 2. 17, 18, 19.

Object. But the Scripture saith, that there are some that had Faith, yet lost it, and have made shipwrack of it: Now God loves no longer than they believe, as is evident; For he that believes not shall be damned. So then, if some may have Faith, and yet lose it, and so lose the love of God, because they have lost their Faith, it is evident that Gods love is not so immutable as you say it is to every one that believeth.

Answ. There is more sorts of Faith than one, that is spoken of in Scripture.

First, There is a Faith that men may have, and yet be nothing, none of the Saints of God (2 Cor. 13. 1, 2, 3, 4.) and yet may do great things therewith.

2. There is a Faith that was wrought meerly by the operation of the miracles that was done in those days by Christ and his followers; And many of the people believed on him. How came they by their Faith? Why, by the operation of the miracles that be did among them; for said they, When Christ cometh, will he do more miracles than this man hath done? The great thing that wrought their Faith in them, p. 183was only by seeing the miracles that he did (John 7. 31. John 2. 23.) which is not that saving Faith, which is called the Faith of Gods Elect, as is evident: for there must not be only miracles wrought upon outward objects, to beget that, that being too weak a thing, but it must be by the same power that was stretched out in raising Christ from the dead; yea, the exceeding greatness of that power (Eph. 1. 18, 19.) So there is a believing, being taken with some marvellous work, visible appearing to the outward sense of seeing; and there is a believing that is wrought in the heart, by an invisible operation of the Spirit, revealing the certainty of the satisfaction of the merits of Christ to the soul in a more glorious way, both for certainty and for durableness, both as to the promise and the constancy of it, Mat. 16. 17, 18.

3. There is a Faith of a mans own, of a mans self also; but the Faith of the operation of God (in Scripture) is set in opposition to that; for saith he, You are saved by Grace through Faith, and that not of your selves; of your own making, but that which is the free gift of God, Eph. 2. 8.

4. We say there is an Historical Faith, that is, such as is begotten meerly by the History of the Word, not by the Co-operation of the Spirit by the Word.

5. We say there is a Traditional Faith, that is, to believe things by Tradition, because others p. 184say they believe them; this is received by Tradition, not by Revelation; and shall never be able to stand neither at the day of Death, nor at the day of Judgment; though possibly men, while they live here, may esteem themselves and states to be very good, because their heads are filled full of it.

6. There is a Faith that is called (in Scripture) a dead Faith, the Faith of Devils, or of the Devil; they also that have only this, they are like the Devil, and as sure to be damned as he, notwithstanding their Faith, if they get no better into their hearts; for it is far off from enabling of them to lay effectual hold of Jesus Christ, and so to put him on for eternal life and sanctification (Jam 2. 19, 26.) which they must do if ever they be saved.

But all these are short of the saving Faith of Gods elect, as is manifest; I say, First, Because these may be wrought, and not by that power so exceedingly stretched forth. Secondly, Because these are wrought; partly, first, by the sense of seeing, namely the miracles (not by hearing) and secondly, the rest is wrought by a traditional or historical influence of the words in their heads, not by an heavenly, invisible, almighty, and saving operation of the Spirit of God in their hearts.

7. I do suppose also, that there is a Faith that is wrought upon men through the influence p. 185of those gifts and abilities that God gives sometimes to those that are nor his own by election, though by creation: my meaning is some men finding that God hath given them very great gifts and abilities; as to the gifts of preaching, praying, working miracles, or the like; I say, they therefore do conclude, that God is their Father, and they his Children; the ground of which confidence is still begotten, not by the glorious operation of the spirit, but by a considering of the great gifts that God hath bestowed upon them, as to the things before mentioned.

As thus, First, The poor soul considering how ignorant it was, and now how knowing it is. Secondly, Considering how vain it formerly was, and also now how civil it is, presently makes this conclusion, surely God loves me, surely he hath made me one of his, and will save me. This is now a wrong faith, as is evident, in that it is placed upon a wrong object; for mark, this faith is not placed assuredly on Gods grace alone, through the blood and merits of Christ, being discovered effectually to the soul, but upon God through those things that God hath given i…; as of gifts, either to preach or pray, or great works, or the like, which will assuredly come to nought, as sure as God is in Heaven; if no better faith and ground of faith be found out for thy soul savingly to rest upon.

p. 186As to the second cause of the Objection, which runs to this effect. God loves men upon the account of their believing. I answer, that God loves men before they believe, he loves them, he calls them, and gives them faith to believe. But God who is rich in grace, with his great love, wherewith he loved us (when? when we believed or before) even when we were dead in our sins (and so far off from believers) hath quickned us together with Christ, by grace you are saved, Eph. 2. 4, 5.

Now also I suppose that thou wilt say in thy heart, I would you would shew us then, what is saving faith, which thing it may be I may touch upon a while hence, in the next thing that I am to speak unto. O they that have that are safe indeed!