Christ and the Covenant, Sermons · Sermon 4
Chriſt the Mediator of the New Covenant. SERMON IV.
Heb. 11.24.
And to Jeſus the Mediator of the New Covenant and to the blood of ſprinkling, that ſpeaketh better things then that of Abel.
I Shall now come unto the ſecond Obſervation raiſed from the words, namely,
Obſerv. 2. That Jeſus is the Mediator of the New Covenant.
For the opening and proſecuting whereof,
1. We muſt enquire what is the proper work o… a Mediator, that is, a Mediator between God and us.
2. I ſhall labour to ſhew you, that Jeſus was, and is, the fitteſt perſon in the World to mediate between God and us.
3. That Jeſus hath undertaken this work of Mediation, and will certainly carry it on unto du… perfection.
4. How and in what reſpects Jeſus is ſaid to b… the Mediator of the New Covenant.
5. What are the benefits that we do gain by Jeſus his being Mediator of the New Covenant.
6. Give you ſome doctrinal Corrolaries, and practical Duties that do flow from hence.
1. And Firſt, If you ask, what is the proper work of a Mediator, that is, a Mediator between God and us,
I anſwer, It is to make peace and reconciliation between God and us. At the firſt, in the ſtate of innocency, there was peace and friendſhip between God and Man, there was no enmity in Gods heart towards his creature, nor no enmity in Mans heart towards his Creator; but upon the Fall, a breach and ſeparation was made between God and us, inſomuch as we are all by Nature the children of wrath, God is angry; — And an enmity is in us towards God: The wiſdome of the fleſh is enmity againſt God, ſaith the Apoſtle. Now therefore, the work of a Mediator is to reconcile God to us, and to reconcile us unto God, both which you have in 2 Cor. 5. All things are of God, who hath reconciled us to himſelf by Jeſus Chriſt, and hath given to us the Miniſtry of reconciliation, to wit, That God was in Chriſt reconciling the world unto himſelf: There is reconciliation on Gods part, for it is ſaid, He was in Chriſt reconciling the world unto himſelf: Not imputing their treſpaſſes unto them. — Then at the 20. verſe you have reconciliation on our part, Now then, we are Ambaſſadors for Chriſt, as though God did beſeech you by us, we pray you in Chriſts ſtead be …e reconciled unto God. Here is both reconciliations.
Only you muſt know, That we do not find in expreſs tearms in Scripture, that God is ſaid to be reconciled to us, but we are ſaid to be reconciled to him, becauſe we are the parties offending, and God the Party offended: Now the Scripture alwayes ſpeaks ſo, that the Party offending, is to reconcile himſelf, or to be reconciled, as in the 5. of Math. If thy brother hath ought againſt thee, leave thy gift, and firſt be reconciled to thy brother. Thou that haſt offended, go and be reconciled to thy brother: and ſo we ſay in ordinary ſpeech, if a man have juſtly provoked another, Go and reconcile your ſelf unto him, that is, do that whereby he may be pacified and ſatisfied. And ſo God is reconciled unto us, when we do that whereby his anger may be turned away, and he pacified, which is the work of a Mediator.
Queſt. But what need a Mediator for this work (ſay the Socinians) for God was alwayes willing to be reconciled to us, God ſo loved the World, that he gave his Son: He loved them firſt, before Chriſt; what need a Mediator then, ſay they.
And ſay the Arminians, to invalidate and inervate Election, If we be elected, and ſo loved from all eternity, what need a Mediator to bring about actual reconciliation in time.
To all which I anſwer,
Anſw. Yes, very much: For,
Firſt, You muſt know that affections are give… to God in Scripture, according to effects and diſpenſations ſomtimes.
Sometimes God is ſaid to love or hate in reference to his eternal Decree, ſo Rom. 9. Jacob ha… I loved, and Eſau have I hated, before they had do… good or evil.
Some times God is ſaid to love, or to be angr… or to hate, in reference to his diſpenſations; and ſo the Elect, that are loved from all Eternity, are born the children of wrath, in regard of legal diſpenſation. Elect we are, and ſo loved, in regard of Gods eternal good will, and yet under wrath when we are born, in regard of legal diſpenſation.
2. You muſt know that this reconciliation with God, or God being reconciled to us, doth not make a real change in the inward affection of God, but in the outward diſpenſation of God.
3. You muſt know this; That God may be willing to be reconciled unto us, in regard of his eternal good will, and yet not be actually reconciled in regard of his diſpenſations. As David was willing to be reconciled to Abſolom, but he was not actually reconciled, and therefore Joab comes as a Mediator between them, to bring about the actual reconciliation. And if you look into the laſt of Job, you will find, as Macovius doth well obſerve to the purpoſe in hand, That when God was very angry with Eliphaz and his friends (inſomuch as the Lord ſaid to Eliphaz at the 7th verſe, My wrath is kindled againſt thee and againſt thy two friends) that yet notwithſtanding, then God puts them upon a means of taking away his diſpleaſure: Therefore take unto you now ſeven Bullocks, and ſeven Rams, and go to my ſervant Job, and offer up for your ſelves a burnt offering, and my ſervant Job ſhall pray for you, and mediate for you. So that God was angry, and his wrath kindled, yet he was willing to be reconciled, and finds out a Mediator to bring about this actual reconciliation. And ſo here, although God be angry with his own Elect, in regard of the diſpenſation, yet notwithſtanding he may be willing to be reconciled, in regard of his eternal good will: But
4. You muſt know this alſo, that God may, and doth, Will this for that ſometimes, and yet not for this will that, as Aquinas ſpeaks.
For Example, God doth will Rain for Corne, and Rain is the cauſe of Corn will'd: He doth will Rain for Corn, yet Corn is not the cauſe of his will willing the Corn. So here, God doth will Chriſts Mediation for Reconciliation, and the Mediation of Chriſt is the cauſe of Reconciliation, but yet notwithſtanding, the Mediation of Chriſt, is not the cauſe of Gods Will, willing Reconciliation. So that thus now you ſee, what the proper work of a Mediator is, that is, to mediate between God and us, it is to reconcile God to us, and to reconcile us unto God; That's the firſt.
2. Jeſus was, and is the fitteſt perſon in the World to mediate between God and us. There was no creature fit to Umpire the buſineſs between God and us; and therefore Job ſaith well, at the 9th. Chap. 33. verſe, Neither is there any dayes-man betwixt us, that might lay his hand upon us both — Man was not fit to mediate, becauſe man is the perſon offending; — Angels not fit to mediate, for the ſhoulder of an Angel could not bear the weight of Mediation-Work, neither could an Angel ſatisfie. — God the Father, not fit for this work, the firſt perſon in the Trinity, for he was the perſon offended. — The Holy Ghoſt not fit for this work, for 'tis his work to apply the blood of this mediation; ſo then, there is none other fit, but Chriſt fit, Jeſus fit, The fitteſt perſon.
For firſt of all, he is the perſon appointed by the Father. If a man will undertake to mediate between two, and be not choſen thereunto, he is not fit for it, but if choſen, then he is fit. Why Jeſus is the perſon choſen, mine elect Servant, ſaith the Father, Whom I have choſen, I have given him for a Covenant unto the People, Iſa. 42.
2. He was and is the fitteſt perſon to mediate between God and us, for he is a middle perſon, partaking of Gods nature, and of mans. Extreams are joyn'd together by a middle: who more fit to mediate between two, then he that is a middle between them?
3. He is the fitteſt perſon, for he is the fitteſt to make reconciliation between God and us, to reconcile God to us, and us unto God.
Firſt, He is the fitteſt to reconcile God to us; for that God might be reconciled, he muſt be ſatisfied, his Juſtice ſatisfied, and his Anger ſatisfied: Now Jeſus Chriſt was God and Man; as Man, he ought to ſatisfie, but could not; as God, he could ſatisfie, but he ought not: but as God-man, he both could and ought, and ſo the fitteſt. And again,
2. Who more fit to reconcile God unto us, then he that was the moſt fit to intercede, that had credit and favour, and love with the Father? Now Jeſus lay in the boſome of his Father; This is my beloved Son: and I was the Fathers delight, ſaith he in the 8th of Prov. Therefore the moſt fit to intercede, and ſo to reconcile God unto us.
3. Who more fit to reconcile God to us, then he that was fit to be a ſurety, to undertake for us. If a man come to mediate with a perſon offended, for another: Saith the perſon offended, but will you undertake he ſhall do ſo no more? — Yes, — Why then I am willing. Now Jeſus is called our ſurety, in the 8th. Heb. He undertakes that though we have broken with God already, we ſhall break no more; and therefore the fitteſt perſon to reconcile God to us.
But ſecondly, the fitteſt perſon alſo to reconcile us to God.
1. Who more fit to reconcile us to God, then he that can change our natures? Now Jeſus is able to change our nature: I find, ſaith Paul, a Law in my Members, rebelling againſt the Law of my mind, and bringing me into captivity unto the Law of ſin which is in my members: O wretched man that I am, who ſhall deliver me from the body of this death? then, I thank God through Jeſus Chriſt. And Rom. 8.2. The Law of the Spirit of life in Chriſt Jeſus, hath made me free from the Law of Sin and Death. And
2. Who more fit to reconcile us to God, then he that can beget good thoughts in us concerning God? So long as a man hath hard thoughts of God, he will never be reconciled to God. Now Jeſus Chriſt lay in the boſome of his Father, and can tell the Soul what volumes of Love there were and are in the boſome of the Father, for it, from all eternity, and ſo can beget love in the Soul towards God, and ſo able to reconcile the Soul to God. You have it clearly in John 1.18. he lay in the boſome of the Father, &c.
3. And then to ſay no more but this, Who more fit to reconcile us to God, then he that can give the Holy Ghoſt into our Souls? For as God is reconciled to us by the blood of Chriſt, ſo we are reconciled to God by the Spirit of Chriſt: Now Jeſus gives the Spirit, I will ſend the Comforter, ſaith Chriſt; ſo that he, he is the fitteſt perſon in all the world to reconcile God to us, and to reconcile us to God, and ſo the fitteſt perſon in all the world to mediate between God and us. And ſo you have the ſecond thing.
3. But then thirdly, As Jeſus is the fitteſt perſon to mediate between God and us, ſo he hath undertaken this work of Mediation, and he will certainly carry it on unto due perfection.
Firſt (I ſay) he hath undertaken it, and therefore he is called the Mediator, 1 Tim. 2.5. For there is one God, and one Mediator between God and Man, the man Chriſt Jeſus, and he alone is the Mediator. I confeſs indeed the word foreign, is given to Moſes, and Moſes in the 3d. of Gal. is called a a Mediator. The Law was ordained by Angels in the hand of a Mediator, verſ. 19. that is not Chriſt. But the Law was ordained by Angels, in the hand, that is, by the Miniſtry of a Mediator: — Chriſt was not the Miniſter of Angels, Moſes was; and therefore Moſes is to be underſtood here. The ſame word that is uſed concerning Chriſt, is uſed here.
But now, although Moſes was a Mediator, a Typical Mediator, and did ſtand between God and the people, as in the 5th. of Deut. to deliver out the Law unto them, verſ. 5. I ſtood between the Lord and you at that time, to ſhew you the word of the Lord. Though (I ſay) Moſes is called a Mediator, becauſe he ſtood between God and the people, to give and deliver out the Law to them, yet you never find that Moſes is called a Mediator in a way of Redemption, or ſatisfaction, or paying of any ranſome; ſo Jeſus onelyonly is: In the 1 Tim. 2. There is one God, and one Mediator between God and Man, the Man Chriſt Jeſus, who gave himſelf a ranſome for all. And ſo in the 9th Heb. For this cauſe he is the Mediator of the New Teſtament: — For what cauſe? — Why? verſ. 14. How much more ſhall the blood of Chriſt, who through the eternal ſpirit offered up himſelf without ſpot to God, purge your conſcience from dead works to ſerve the living God; and for this cauſe is he the Mediator. It is never ſaid ſo of Moſes; — No, but Chriſt the Mediator, and he onelyonly the Mediator in a way of ſatisfaction, and redemption, and paying of a price. Well, thus he hath undertaken the work.
And certainly, he will carry on his work of Mediation, unto due perfection; for ſaith the Apoſtle, he is faithfull in all his houſe, as Moſes was: Moſes a Servant, he as a Son. Moſes the Mediator was faithfull in all the houſe of God, to a pin: Surely Jeſus the Son will be faithful in this work of Mediation, and carry it on to the uttermoſt.
But then you will ſay, what aſſurance have we, that Jeſus will carry on this work of Mediation unto the uttermoſt, unto due perfection.
Firſt of all, you have the aſſurance of the firſt great promiſe that was made, The Seed of the Woman ſhall break the Serpents head, Gen. 3. Saith the Lord to the Serpent, I will put enmity between thee and the Woman, and between thy Seed and her Seed. If there be enmity between Satan and us, there will be peace between God and us; where God ſaith he will put enmity between the Devil and us, he doth there promiſe, that there ſhall be peace and reconciliation between God and us; — now this here he ſaith, — And how ſhall this be done? — It ſhall bruiſe thy head, and thou ſhalt bruiſe his heele. It ſhall be done by him whoſe heel in his ſufferings is bruiſed by Satan and his Inſtruments; It ſhall be done by Chriſt.
2. As you have the aſſurance of the firſt promiſe, ſo you have the aſſurance of what Chriſt hath done already; he will not looſe what he hath done, he will not looſe his work. If Jeſus Chriſt did not boggle nor ſtartle at, nor fly back from the hardeſt piece of Mediation, which was to ſatisfie for our ſins, ſurely he will not give in, and ſtart back from the eaſier part, which is, to intercede in Heaven, ſeeing he ever lives to make interceſſion for us.
3. As you have the aſſurance of what he hath done, ſo you have the aſſurance alſo of his delight in this work of mediation. If a man undertake a work, be able to carry it through, and take delight therein, he will certainly carry it on. Now our Lord Jeſus Chriſt hath undertaken this work: — he is able, God and Man, — and he hath a delight in this work, I delight to do thy will, ſaith he, in the 8th Prov. I was by him, as one brought up with him, and I was daily his delight, rejoycing alwayes before him, rejoycing in the habitable part of his earth, and my delights were with the ſons of men. Chriſt's heart was much in this work of Mediation, inſomuch, as if you look into the 3d of Mal. you ſhall find he ſits by it, and he ſhall ſit as a refiner and purifier of ſilver, and he ſhall purifie the Sons of Levi: — Why? — That they may offer unto the Lord an offering in Righteouſneſs: then ſhall the offerings of Judah and Jeruſalem be pleaſant unto the Lord, as in the dayes of old, and as in former years. — Who is this that ſits thus at it? — Why, in the former verſe it is ſaid, Even the Meſſenger of the Covenant, that is, Chriſt Jeſus. Behold I will ſend my Meſſenger, and he ſhall prepare the way before me; theres John the Baptiſt. And the Lord whom ye ſeek, ſhall ſuddenly come to his Temple, even the Meſſenger of the Covenant, — (here's Chriſt) whom ye delight in: — Behold he ſhall come; and what ſhall he do? — Why, he ſhall ſit at this work, his heart is much in this work, his delight is in it; and therefore you have the aſſurance of his delight, that he will carry it on.
4. As you have the aſſurance of his Delight, ſo you have the aſſurance of his Name and Title, JESƲS, Jeſus the Mediator of the Covenant. — why Jeſus? why not Chriſt? why not Jeſus Chriſt, as in other Scriptures?
Look into the Book of the Hebrews, and you ſhall find frequently that Chriſt is called Jeſus, — Why? becauſe this Title was more ſutable to the Prieſtly Office of Chriſt, which the Apoſtle is opening in the Book of the Hebrews. — It notes alſo the Deity of Chriſt: Jeſus ſignifies Saviour; they go here together, Jeſus the Mediator, — Why? becauſe as he is a Mediator in order to our ſalvation, ſo he is a Saviour in the way of Mediation; Therefore they go here together. And therefore as Jeſus is able to ſave to the uttermoſt, ſo as Mediator he will perform this work of Mediation to the uttermoſt. And thus now I have done with the third thing, namely, That Jeſus hath undertaken this work, To mediate between God and us, and he will certainly carry it on unto due perfection.
4. But then Fourthly, How, and in what reſpects is Jeſus ſaid to be the Mediator of the New Covenant?
Upon a threefold account.
Upon the account of ſtipulation, — Upon the account of Confirmation, — Upon the account of Suretiſhip.
Firſt, He is the Mediator of the New Covenant upon the account of ſtipulation, for he it was that did ſtrike the Covenant for us with God the Father. See what is ſaid in 2 Tim. 1. Who hath ſaved us, ſaith the Apoſtle, and called us with an holy calling, not according to our works, but according to his own purpoſe and grace, which was given us in Chriſt Jeſus before the World began. So that there was a Treatment between God the Father and Chriſt concerning us; and Chriſt received grace for us before the World began. — And as the firſt Adam did ſtrike the Covenant of works with God the Father for his Seed, ſo Jeſus did ſtrike the Covenant of grace for his Seed with God the Father, and ſo called the ſecond Adam. A Mediator therefore of the New Covenant he is, in regard of ſtipulation, he it was that ſtruck up the Covenant firſt with the Father.
2. As he is a Mediator of the New Covenant upon the account of ſtipulation, ſo upon the account of Confirmation; for he hath confirmed the Covenant. — He confirmed the Covenant by his active obedience while he lived, and by his paſſive obedience when he died.
By his active obedience while he lived, Dan. 9.27. He ſhall confirm the Covenant with many for one Week. Larabbim, you read it with many, but rather he ſhall confirm the Covenant for many; not for all, but he ſhall confirme the Covenant for many for one Week.
And he did confirme the Covenant alſo by his paſſive obedience, in his Death, Hebrews 9. For this cauſe he is the Mediator of the New Teſtament, That by means of death for the Redemption of the tranſgreſſions that were under the firſt Teſtament, they which are called might receive the Promiſe. For (the Apoſtle explains it by a Similitude) Where a Teſtament is, there muſt alſo of neceſſity be the death of the Teſtator. For a Teſtament is of force after men are dead; otherwiſe it is of no ſtrength at all, whilſt the Teſtator liveth. So that plainly then, The Lord Jeſus Chriſt did confirme the Covenant by his Death.
OnelyOnly the Queſtion is, how Chriſt did confirme the Covenant by his death?
The Socinians would make the World believe, that Chriſt did confirme the Covenant by his death, in a way of Teſtimony and witneſſe-bearing onelyonly; for ſay they, Chriſt preached the Goſpel while he liv'd, and when he dyed, he did by his death ſeal it, and confirme the truth thereof: thus they ſay, that Chriſt did confirme the Covenant by his death, onelyonly in a way of witneſſe-bearing, in a way of Teſtimony.
But ſurely this cannot be it, for if Chriſt did confirme the Covenant by his death; he confirmed not the Covenant onelyonly by witneſſe-bearing to the truth, for ſo the Apoſtles might be ſaid to confirme the Covenant, for in the 2 Heb. 3. How ſhall we eſcape, if we neglect ſo great Salvation, which at the firſt began to be ſpoken by the Lord, and was confirmed unto us by them that heard him.
And if our Lord and Saviour ſhould onelyonly confirme the Covenant by his death, in a way of witneſſe-bearing, then the Martyrs that dyed for the Truth, ſhould confirme the Covenant by their Death too, for they by their death did ſeal to the Truth, and did bear witneſs to the Truth, and ſo they ſhould be ſaid to confirme the Covenant; but far be it from us to think any ſuch thing.
But Jeſus Chriſt did confirme the Covenant by his death thus, By performing the condition of the Covenant, and by laying down his blood a price for the mercies and bleſſings promiſed in the Covenant.
He did confirme the Covenant by his death, (I ſay) by performing the condition of the Covenant. If a man be in captivity, and he that hath him in captivity promiſes, upon the payment of ſo much money that he ſhall be delivered, when the money is paid down, the Condition is performed; Why, now Jeſus when he dyed, he gave himſelf a ranſome for many, foreign, yea, foreign, and upon this account, he is called a Mediator, 1 Tim. 2.5. There is one God, and one Mediator between God and man, the man Chriſt Jeſus, who gave himſelf a Ranſome, foreign, a Ranſome in the room, a Ranſome for, or in the room of us.
As the firſt Adam ſhould have confirmed the Covenant and did not, ſo the ſecond Adam did confirme the Covenant. — How ſhould the firſt Adam have confirmed the Covenant? — Why, the firſt Adam ſhould have confirmed the Covenant by performing the condition thereof. So now our Lord and Saviour Chriſt, being the ſecond Adam, did confirme the Covenant, — How? — by performing the condition of the Covenant: Thus he is the Mediator of the New Covenant, upon the account of Confirmation.
3. He is the Mediator of the New Covenant upon the account of Suretyſhip, by being bound unto God the Father that we ſhall performe to him, by being bound to us that God the Father ſhall performe to us. In the 7th of the Hebrews, you ſhall find he is called our Surety, verſ. 22. By ſo much was Jeſus made a Surety of a better Teſtament: — And why ſo? but to ſhew, that where he is Mediator, he is Surety. You know what a Surety is, he is bound for the Debtor to performe. Saith Judah unto his Father Jacob, Gen. 43.9. when he would have Benjamin down with him to Egypt, I'le be ſurety for him, of my hand ſhalt thou require him; So Chriſt ſaith unto the Father, I will be Surety for theſe men, and of my hand ſhalt thou require their performance;— and ſaith he to them again, I will be Surety for God the Father, and of my hand ſhall you require his mercies. So that thus now he is a Mediator of the New Covenant, upon an account of Suretiſhip, upon a threefold account; — upon the account of Stipulation, — upon the account of Confirmation, — upon the account of Suretiſhip.
5. But what are the benefits that we do gain or get by Jeſus being the Mediator of the New Covenant?
Much every way.
Firſt of all, Is it not a great matter that God the Father ſhould be reconciled unto us? …f God be reconciled, you are brought neer …nto him, into oneneſſe with him. Union is …he ground of Communion, and Communion is …he ground of Communication; ſurely therefore it is no ſmall matter. Now I ſay, if Jeſus be the Mediator of the New Covenant, God is reconciled to us.
2. If Jeſus be the Mediator of the New Covenant, then you may go with boldneſſe, and look the Juſtice of God in the face; with boldneſſe, for your debt is ſatisfied: So long as a man is in debt, he ſteals by the Priſon door in the dark; but if his Surety have paid the debt, he dares come (as you ſay) and whet his knife at the Counter door. Now Chriſt being your Mediator, the Mediator of the New Covenant, he is your Surety, the debt is paid, and you may goe with boldneſſe and looke Juſtice in the face, and the Devil, and all thoſe Serjeants of Hell.
But thirdly, Is it not a great matter for Chriſt to be your King, Prieſt and Prophet? conſider it a little: If you obſerve it, you ſhall find that all the bleſſings that came to the Jews or Iſraelites in the time of the Old Teſtament, came through theſe three offices, King, Prieſt, Prophet; why, but as a Type, to ſhew that all our ſpiritual mercies muſt come through the hand of theſe three offices in Chriſt: Now if Chriſt be the Mediator of the New Covenant, then he is your King, your Prieſt, your Prophet; for all theſe three offices of Chriſt, grow upon the Mediation of Chriſt.
For if he be your Mediator, then he will be a Prophet, a Prophet to declare the mind, and the love of the Father to you.
If he be your Mediator, he will be your Prieſt, to ſatisfie the Fathers anger for you.
If he be your Mediator, he will be a King to ſubdue all your Enemies, for he is a Prieſt after the Order of Melcheſedeck, King of Salem. Now is it not a great matter to have Chriſt our King, our Prieſt, our Prophet? ſurely it is: But
4. Is it not a great matter, that all the bleſſings and mercies of the New Covenant ſhould belong unto you? Friends, have you duly conſidered what are the bleſſings of the New Covenant? I'le tell you briefly;
They are all thoſe ſpiritual bleſſings which you want, and complaine for the want of. There are ſeven or eight ſpiritual bleſſings that a poor drooping ſoul doth complaine for the want of.
Oh ſaith he, I am afraid I am not the Child of God, — or I fear my ſin is not pardoned, — and I do not find an inward conſtant frame of Soul to what is good, — And I am a poor ignorant creature, — And I have a hard heart, — And I want the Spirit of the Lord within me, — And I cannot walk with God as I ought to do, — And I fear I ſhall fall away, and go to Hell at laſt. Why now in the Covenant of Grace there is ſupply promiſed againſt all …heſe fears.
Doſt thou ſay, I am afraid I am not the Child …f God? Why, ſaith the Lord here in the Co…enant, I will be a God unto you, and you ſhall …e my People; There is Adoption for you, Heb.
Do you ſay, I am afraid my ſin is not pardoned? then ſaith the Lord in the Covenant, Your ſin and iniquity will I remember no more, Heb. 8.
Do you ſay, O but I don't find that conſtant frame of heart unto what is good? why, ſaith the Lord in the Covenant, I will write my Law in your heart.
Do you ſay, O but I am a poor ignorant creature? why, ſaith the Lord in the Covenant, You ſhall all know me from the greateſt to the leaſt, and you ſhall be taught of God.
Do you ſay, O but my heart is hard? why ſaith the Lord in the Covenant, I will take away the heart of ſtone, and give an heart of fleſh.
Do you ſay, O but I want the Spirit of God within me? why, ſaith the Lord, I will put my ſpirit within you.
Do you ſay, I cannot walk with God as I ought? why, ſaith the Lord in the Covenant, I will cauſe you to walk in my wayes.
Do you ſay, I fear I ſhall fall away, and goe to hell at laſt? why, ſaith the Lord in the Covenant, I will put my fear into your hearts, and you ſhall not depart from me. — Theſe, even theſe beſides Heaven, and beſides the bleſſings of this Earth, ſo all theſe bleſſings are promiſed in the Covenant of Grace; and if Chriſt be the Mediator of the New Covenant, then do theſe bleſſing… belong to you, for he is Surety, as well as Mediator. But
5. Is it not a great matter to have the Lor… Jeſus to interpoſe between God the Father an… you, to take up all differences as they may ariſe? why, if Jeſus be the Mediator of the Covenant, ſo it is, If any man ſin, we have an Advocate with the Father, Jeſus Chriſt the Righteous, who is the propitiation for our ſins.
6. Is it not a great matter for you to enter into the Holy of Holyeſt, and to have all your duties carried in to God the Father by the hand of Jeſus? If he be your Mediator, ſo it is, Rev. 8.
7. Is it not a great matter, in caſe that you have to deal with enemies, either for Soul or Body, to have one by, that can and will interpoſe and rebuke them? Why, if Jeſus be the Mediator of the Covenant, thus ſhall it be. He interpoſed between Laban and Jacob; when Laban followed Jacob, he rebuked Laban. He interpoſed in the caſe of Joſhua, when Satan ſtood at his right hand: the Lord rebuke thee, as in the 3d Chapter of Zechary. The ſame word in the Hebrew, that Job uſeth for Dayes-man, comes from a root that ſignifies to rebuke.
8. And then to ſay no more in it but this, Is it not a great matter for one that is in trouble, or affliction of ſpirit, to have Chriſt to interpoſe between God the Father and him, when he lyes under the ſenſe of Gods wrath and diſpleaſure? Why, if Chriſt be the Mediator of the New Covenant, then thus it is; Look into the 33. Chapter of Job, and ſee what a ſcheme and mold of Converſion-work there is, verſ. 14. God ſpeaketh once, yea twice, yet man perceiveth it not: — Here is man in his naturall ſtate and condition, going on in the way of his ſin, living under the means; and God ſpeaking once and twice, and he perceives it not. Well then at the 15th verſ. In a dream, in a viſion of the night, when deep ſleep falleth upon men, in ſlumbrings upon the bed, then he openeth the ears of men, and ſealeth their inſtruction. Here comes a work of Conviction and Converſion, ſuddenly, unexpectedly, — and what then? then trouble of Conſcience, at the 19th verſ. He is chaſtened alſo with paine upon his bed, and the multitude of his bones with ſtrong paine, ſo that his life abhorreth bread, and his ſoul dainty meat; his fleſh is conſumed away that it cannot be ſeen, and his bones that were not ſeen ſtick out; his ſoul draweth nigh unto the Grave, and his life to the Deſtroyers: — What then? why then at the 23. verſ. If there be a Meſſenger; Chriſt is the Meſſenger of the Covenant: If there be a Meſſenger with him, an Interpreter, an Advocate; if there be a Meſſenger with him, or an Advocate by him, one of a thouſand, as Chriſt is, To ſhew unto man his Righteouſneſs, where his Righteouſneſſe lyes, — What then? why then he is gracious unto him, and ſaith, Deliver him from going down to the pit, I have found a Ranſome. And then, his fleſh ſhall be freſher then a childs, he ſhall returne to the dayes of his Youth, he ſhall pray unto God, and he will be favourable unto him, and he ſhall ſee his face with joy, for he will render unto man his Righteouſneſſe. Thus now ſhall it be, if Jeſus be the Mediator of the New Covenant. Oh what a confortable thing therefore is it, for Jeſus to be this Mediator of the Covenant! And thus you ſee in the 5th place what thoſe benefits are that we do gaine thereby.
6. But then ſixthly, what are thoſe doctrinal Corrolaries, or practical duties, that do flow from hence?
1. If Jeſus be the Mediator of the New Covenant, what an evil thing is it, and unreaſonable, for men to think, or ſpeak, or do any thing that may reflect upon this Mediator of the New Covenant, or to ſin againſt this New Covenant? There are ſome Opinions that do reflect and caſt a black reflection upon Jeſus the Mediator of the Covenant.
The Socinian tells us, that Jeſus is a Mediator, ſuch a one as Moſes was, to declare the mind of God unto us; but not a Mediator in way of ſatisfaction, to ſatisfie Gods wrath.
They ſay he is a Mediator, but not a Surety, to merit for us, or to pay our debt for us.
They ſay he is a Mediator, but deny the Deity of Chriſt, and ſo root up the very mediation of Chriſt; they caſt a very black reflection upon this Mediator.
The Papiſts they ſay, that Chriſt is a Mediator, and our onelyonly Mediator in a way of Redemption, but we have many Mediators in a way of Interceſſion, Saints and Angels.
They ſay that Chriſt is Mediator, but according to his humane nature only, whereas the Apoſtle ſaith expreſly, that he offered up himſelf through the Eternal Spirit: Thus they reflect upon this Mediator.
And for practiſe, Is it not a great reflection upon this Mediator for us to think, that we our ſelves by our own Tears, and Faſtings, and Humiliations, can reconcile God unto us, or pacifie Gods Anger, or make an Attonement for a Nation.
Is it not a very great reflection upon this Mediator to ſay, O my ſins are greater then can be forgiven? Is not this a very blameable reflection upon this Mediator of the New Covenant?
But there are four or five wayes eſpecially wherein we do ſin againſt the Covenant.
Firſt, by not looking into it, not ſtudying it, not being acquainted with it. Shall the Lord Jeſus be ſuch a Mediator of ſuch a Covenant, and ſhall we not look into the Covenant, and be acquainted with it? Yet Lord, how many poor ſouls are there that are ignorant of this Covenant? What unthankfulneſſe is this, what a ſin againſt the Covenant is this, that Jeſus ſhould be the Mediator of the Covenant, and men ſhould not look into it, not ſtudy it, not be acquainted with it?
2. Sometimes we ſin againſt the Covenant, by altering the mold and the frame of the Covenant, by hanging our conditions upon Gods Covenant, our pad-lock upon Gods door.
3. Sometimes we ſin againſt the Covenant, by ſlighting that Great Ordinance of the Lords Supper, concerning which Chriſt hath ſaid, This Cup is the New Teſtament in my blood: To ſlight it, ſaying, theſe are low things, we are above Ordinances, and theſe are carnall things, now thus to ſlight it, is to ſin directly againſt the Covenant.
4. Sometimes we ſin againſt the Covenant, by our unbelief and doubting. But
5. Sometimes we ſin againſt the Covenant, by turning the Grace of this Covenant into wantonneſſe. Is this true? that the Lord hath promiſed mercy upon no condition to be performed by us, then why may we not live as we liſt, ſay men? Thus turning this Grace of God in the Covenant into wantonneſſe. But is this true, that Jeſus is the Mediator of the New Covenant? Why then ſhould we think, ſpeak, or do any thing that may reflect againſt this Mediator, or ſin againſt this Covenant? That is the firſt thing.
2. If Jeſus be the Mediator of the New Covenant, why then, why ſhould you not truſt in the Lord for ever, build upon him, and be ſecure as to the mercies and bleſſings promiſed in the Covenant? If you come to a Chamber to lodge in, and you ſee that it is laid upon weak, or lathy props, that the foundation be not ſure, you ſay, I will not venture to lodge here; but if you come to a Chamber that is laid upon a good foundation, you ſay then, I durſt venture to lodge here: Why this New Covenant is founded upon the blood of Chriſt, The blood of Chriſt is the foundation of the New Covenant; And therefore why ſhould you not reſt, and be ſecure, confident, as concerning the mercies and bleſſings promiſed in the Covenant?
Object. O but you will ſay, I cannot be perſwaded that Chriſt is my Mediator; I know that Chriſt is a Mediator of the New Covenant, but I cannot think that he doth mediate for me. If indeed I were perſwaded that Jeſus were my Mediator, or that he did mediate for me in particular, Ah then I ſhould truſt in the Lord indeed for the bleſſings of the Covenant: But I cannot be perſwaded that Chriſt is my Mediator; I grant he is the Mediator of the New Covenant, but I cannot ſay that he is my Mediator, or that he doth mediate for me, and therefore I cannot be ſatisfied.
Anſw. No! What, the Father ſatisfied, who is the perſon offended, and you not ſatisfied, who are the perſon offending!
No! Why if the Jew had ſinned, and the High-Prieſt had offered an Offering, or a Sacrifice for him, the ſinning Jew would not ſay, this was not for me, and therefore I am not ſatisfied, for the ſacrifice was not for me; He would not ſay ſo, but he would ſay that he was ſatisfied: And ſhall Jeſus be our great High-Prieſt, and ſhall He make an offering of himſelfe for us, and will you ſay, it is not for me?
But to come a little nearer to your Objection, that I may bring this great doctrine home unto our hearts.
The Apoſtle hath ſaid, If any man ſin we have an Advocate with the Father, Jeſus Chriſt the Righteous; what think you, are you not within the compaſs of thoſe words, if any man ſin, will not thoſe words reach you?
But if God be reconciled unto you, then Chriſt hath mediated for you; now God the Father is reconciled to you, for if you be reconciled to God, and the things of God, then God is reconciled to you. Pray tell me, were you not an Enemy once to the good wayes of God, and the things of God? Yes; — And are you not reconciled now to the things of God? — Yes, I confeſſe I am: Well, if you be reconciled to the things of God, God is reconciled to you; and if God be reconciled to you, I am ſure Chriſt hath mediated for you. Luther was wont to ſay, The onelyonly way to make God our Friend, is to caſt our ſelves into his armes when he ſeems to be our Enemy. Thus have you done, (poor ſoul?) when God hath ſeem'd to be your Enemy, then have you caſt your ſelves into the armes of God? ſurely then God is reconciled unto you, and Chriſt is your Mediator.
Againe, If you be the Seed of Chriſt, then Chriſt is your Mediator, and Chriſt hath, and doth mediate for you; for he is a Mediator for his Seed. Now mark it, there are but two Seeds, the Seed of the Woman, and the Seed of the Serpent; I will put Enmity between thy Seed and the Seed of the Woman. There are but two Seeds: how think you, are you the Seed of the Serpent? Either you are Chriſt's Seed, or the Seed of the Serpent, and that's an hiſſing Seed, an oppoſing Seed: Do you think you are the Seed of the Serpent? No, I hope I am not the Seed of the Serpent; why, then you are the Seed of Chriſt, and Chriſt doth mediate for you: Now then humble your ſelves for all your unbelief, and lay the weight of your guilty Soul upon this ſweet Covenant of Grace, for Jeſus is the Mediator of it.
3. Laſtly, This Doctrine methinks looks very wiſhly upon all ſorts; — It looks wiſhly upon thoſe that are good, and upon thoſe that are bad; It looks wiſhly upon thoſe that are Godly, and upon thoſe that are Ungodly; upon thoſe that are Converted, and upon thoſe that are not Converted.
Upon thoſe that are Bad, Wicked, Ungodly, Unconverted, and to them it ſaith, why ſhould not you, even you come unto God for the Grace of this New Covenant, which is confirmed by Chriſt the Mediator? Why ſhould not you, you that are unconverted, goe unto God the Father, and preſſe him to give out the Grace of this Covenant to you? Hath not the Lord ſaid, Let not the Eunuch ſay, I am a dry tree; onelyonly let him take hold of my Covenant. Neither let the Son of the Stranger, that hath joyned himſelf to the Lord, ſpeak, ſaying, The Lord hath utterly ſeparated me from his people; OnelyOnly let him take hold of my Covenant, and do the things that pleaſe me.
This New Covenant confirmed by Chriſt Jeſus the Mediator, either it is confirmed for Saints only, or for Sinners alſo, that are Sinners for the preſent.
If for Saints onelyonly, why doth the Lord ſay, I will write my Law in your hearts? Surely therefore it is for ſome, in whoſe heart Gods Law is not yet written. And if this Covenant doth extend to ſuch, who as yet have not the Law written, the Law of Grace written in their hearts, Oh what encouragement is here for a poor ſinner to go to God, and ſay, Lord thou haſt made this Covenant, and Chriſt hath confirmed it, and he is the Mediator of it; now this Law is not yet written in my heart; O make good thy Covenant, and write thy Law in my heart.
And for you that are Saints, this Doctrine looks upon you, and it ſaith thus; If Chriſt be the Mediator of the New Covenant, and your Mediator, that God hath provided for you, then go away, and be aſhamed of your ſins, and of all your doings, the pardon whereof requires ſuch a Mediator, and the blood of the Mediator; Then ſhall ye be aſhamed, ſaith the Lord, When I am pacified towards you: If Chriſt be your Mediator, and God be pacified, Oh then be you aſhamed.
2. And to you it ſpeaks thus. If the Lord Jeſus Chriſt be the Mediator of this New Covenant, your Mediator, and mediates for you, then why ſhould not you appeare for Chriſt on Earth upon all occaſions? Shall Chriſt interpoſe with the Father, and appeare for you, and mediate for you in Heaven upon all occaſions, and will not you appear for Chriſt on Earth? What, Chriſt appeare for you in Heaven, and mediate for you in Heaven, and will not you appeare for Chriſt on Earth? Yea, unto you it ſaith, Why ſhould not you all goe away with your hearts full of Love and Thankfulneſſe, both to God the Father, and to Jeſus Chriſt? If you were going to the Priſon for a Debt, and a man ſhould meet you, and undertake to be your Surety, and pay your Debt, you would love him as long as you lived: Here is the caſe, we were all going to Priſon, Chriſt comes, undertakes to be our Surety, payes our Debt; then will you not love Chriſt the Mediator of the New Covenant? Will you not love him, and be thankfull to him, and to God the Father? For though the performance of this Mediation be Chriſts, the Contrivance is God the Fathers. God the Father did contrive this Covenant, and God the Father did ſend Chriſt this Mediator; [I] have given thee for a Covenant, ſaith the Father; and ſaith Chriſt, Lo, I come to do Thy Will. Friends, it was the will of God the Father, that Jeſus ſhould be the Mediator of this New Covenant. Oh the freeneſſe of the Grace of God the Father! He was the perſon offended; and yet, that He himſelf ſhould find out ſuch a Mediator, of ſuch a Covenant, what Grace is here! Now therefore bleſſed be God the Father for this Mediator, let us all ſay; and bleſſed be this Mediator JESƲS, who hath mediated us into this New Covenant.
Goe away (I ſay) you that are Saints with your hearts full of Love, both unto God the Father, who hath contrived this Mediation, and unto JESƲS, who hath performed this Mediation; And now let your hearts be confirmed, — let your Hope be confirmed, — let your Love be confirmed, — let your Joy be confirmed, — let your Thankfulneſſe be confirmed, — let your Graces be confirmed. A confirmed Covenant, calls for confirmed Chriſtians.
I have done, I cannot ſay whom we ſhould love moſt, and be thankful moſt unto, the Father or the Son; but this I ſay, love the Father with all your heart, and be thankful to him, in reference to his Contrivance; — love the Son with all your heart, and be thankful to him in reference to his Performance, for JESƲS is the Mediator of the New Covenant.
And thus I have done with the ſecond Doctrine, namely, that Jeſus is the Mediator of the New Covenant: The third follows, and that is, That now in theſe Goſpel times, we are not come to Moſes the Mediator of the Old, but unto Jeſus the Mediator of the New Teſtament.