Ex Libris C. K. OGDEN
THE WORKS
REV. WILLIAM BRIDGE, M.A.
FORMERLY FELLOW OK KMANL'EL COLLEGE, CAMBRIDGE, AND PASTOR Ol' TUT CHURCH OF CHRIST IN GREAT YARMOUTH, NORFOLK.
NOW FIRST COLLECTED.
IN FIVE VOLUMES. VOL. III.
LONDON :
PRINTED FOR THOMAS TEGG,
73, CHEAPSIDE. 1845.
CONTENTS OF VOL. III.
CHRIST AND THE COVENANT, THE WORK AND WAY OF MEDITATION, GOD'S RETURN TO THE SOUL OR NATION, TO- GETHER WITH HIS PREVENTING MERCY: IN TEN SER- MONS.
Sermon 1. Christ's Personal Excellencies the Object of our
Love. John ziv. 28 3
Sermon 2. Christ Crucified the Object of our Faith. 1 Cor.
ii. 2 20
Sermon 3. The New Covenant of Grace Opened. Heb. xii.
24 ..41
Sermon 4. Christ the Mediator of the New Covenant. Heb.
xii. 24 61
Sermon 5. The Way and Spirit of the New Covenant, or
New Testament. Heb. xii. 24. .. 80 Sermon 6. The Blood of Sprinkling. Heb. xii. 24 . . 104 Sermon 7. The Sweetness and Profitableness of Divine Me.
dilation. Psalm civ. 34 124
Sermon 8. The Work and Way of Meditation. Psalm civ.
34 143
Sermon 9. God's Return to the Soul or Nation. Psalm xc.
13 161
Sermon 10. Preventing Mercy. Psalm xxi. 2, 3. .. 179
CHRIST IN TRAVAIL: THREE SERMONS ON ISAIAH LHI. 11.
Sermon 1. The Travail of Christ 199
Sermon 2. Christ's Assurance of Issue 218
Sermon 3. The Contentment that Christ doth and shall find in his Assurance of Issue. . . . . 248
SEASONABLE TRUTHS IN EVIL TIMES: NINE SERMONS.
Rev. W. Greenhill's Preface 278
Sermon 1. Of Grace Growing and Increasing. 1 Thess.
iv. 1 279
Sermon 2. "The First and Last in Suffering Work. Matt.
xix. 30 299
Sermon 3, The Way to Obtain a Sure and great Reward.
Matt. xix. 28 ..319
Sermon 4. The Two Witnesses, their Testimony. Rev.xi.3.
313
2018123
CONTENTS OF VOL. III.
Sermon 5. The Uncertainty of the World should take off our Hearts from the Love of it. 1 Cor. vii. 30, 31 365
Sermon 6. Men's Wrath, against God's People shall turn to God's Praise. Psalm Ixxvi. 10. . . 387
Sermon 7. Comfort to Mourners for the Loss of Solemn Assemblies. Zeph. iii. 18 407
Sermon 8. The Evil of Unbelief in Departing from God. Heb. iii. 12 426
Sermon 9. A Warning to Apostates. Luke xviii. 32. . 441
CHRIST AND THE COVENANT,
THE
WORK AND WAY OF MEDITATION, GOD'S RETURN TO THE SOUL OR NATION,
TOGETHER WITH HIS
PREVENTING MERCY.
DELIVERED
IN TEN SERMONS.
1667.
VOL. III.
TO THE READER.
COURTEOUS READER, — These Ten Sermons, lately taken by an expert hand, as they fell from the mouth of the sweet preacher of them, contain so great a variety of heavenly matter, so much of the very marrow and quintessence of the gospel, that thou wilt no sooner begin to read them, but wilt presently find that the heart of the reverend author of them hath lain long asoke in. the blood of Je-us, and that he hath been no stranger to his very bosom love. Buy them therefore with what speed thou canst, and read them over diligently, it will be a good bargain for thy soul, and one of the richest commodities that ever thou meetedst with at so cheap a rate. It is put into so small a letter and bulk, pur- posely for thy better accommodation, and that not only in the ease of thy purse, but principally that thou mayest make it as well thy pocket as thy heart's com- panion, wherever thou goest. Farewell.
CHRIST AND THE COVENANT.
SERMON I.
CHRIST'S PERSONAL EXCELLENCIES THE OBJECT OP OUR LOVE.
" If ye loved me ye would rejoice, because I said, I go unto the Father, for my Father is greater than I." — JOHN xiv. 28.
THESE words are part of the last sweet sermon which our Saviour preached unto his disciples before his death and de- parture from them ; wherein he labours to allay their sorrow and grief upon the occasion of his departure : therefore he tells them at the 2nd verse, " In my Father's house are many mansions •" and at the 3rd verse, t{ I go to prepare a place for you."
Then he tells them at the 16th, 17th and 18th verses, that " he would send them another Comforter ;" and " I will not leave you comfortless, I will come unto you."
Then he labours to persuade them unto comfort by their protestation of their own love unto him. " Ye say you love me (saith he), if ye loved me ye would rejoice, because I said, I go unto the Father, for my Father is greater than I."
" If ye loved me ;" that is, if you loved me so much as you should. It is usual with Scripture to speak of things absolutely when they are meant comparatively. If you loved me so much as you profess, and so much as you should ; for they did love him.
" If ye loved me, ye would rejoice, because I go unto my Father."
Joy is the top of comfort as comfort is the top of peace. Joy is the cream of comfort. If ye loved me, ye would be so far from being troubled at my going, that you would be very much 'comforted, for I go unto my Father who " is greater than I ;" than I am as Mediator : who upon my coming to him will exalt me : and therefore if ye loved me ye would rather rejoice, " because I go unto my Father who is greater than I." From whence then I take up this doctrine : B2
4 CHRIST AND THE COVENANT. [SfiR. 1.
That true love unto the person of Christ will make us re- joice in his personal exaltment, though it may be in some respects unto our debasement or present loss.
For the opening and prosecuting whereof,
First, We must inquire what there is in Christ's going to the Father that is matter of our rejoicing.
Secondly, I shall labour to shew you that it is our duty to rejoice in the personal exaltment of Christ, though in some respects it may be to our own loss and debasement.
Thirdly, That true love to the person of Christ will enable us to do this.
Fourthly, That it is possible that Christ's own and best disciples may be wanting in their love to Christ's person.
Fifthly, What an excellent thing it is to love the person of Christ rather than the benefits of Christ ; to have our hearts drawn out in love to his person, more excellent than to have a love to him upon the account of benefits. And,
Sixthly, What we should do that our hearts may be drawn out in love to the very person of Christ, so as we may be able to rejoice in his exaltment though to our own debasement.
First, If you ask what there is in Christ's going to the Fa- ther that is matter of rejoicing, of a disciple's rejoicing.
I answer, Much every way. Much in reference to our own concernments; much in reference to the concernments of Christ; much in reference to the concernments of God the Father.
As for our own concernments.
If Christ had not gone unto the Father, his satisfaction for our sins had not been accepted, nor our redemption perfected. " Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us," Heb. ix. 12. It doth relate and allude unto the manner of the old testament : when the blood of goats and calves was poured out, the priest " took the blood and carried it into the holy of holiest, and sprinkled the mercy seat." But though the blood of bulls or calves had been poured out, yet if the priest had not carried it into the holy of holiest, the typical satisfaction and redemption had not been obtained. And so here, though the blood of Jesus had been shed, and poured out upon the cross, if he had not gone unto the Father, and carried his blood into
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heaven, into the holy of holiest, his satisfaction for our sin had not been accepted, and our redemption had not been perfected.
If Christ had not gone unto the Father, he had not made the application of his death and blood and merits unto our souls. He came into the world that we should have repent- ance and remission. Both were purchased by his death. But now if he had not gone unto the Father there had not been an application. Both were purchased by his death on earth. But was the business so left at a loose ? No, but by his going to the Father, what he purchased by his death, he doth apply. In Acts v. it is said, " Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance unto Israel and forgiveness of sins." So that had he not gone unto the Father, there had not been an applica- tion of his blood and death and merit unto our souls.
If Christ had not gone unto the Father, the Holy Ghost, the Comforter, had not come. " If I go not away the Com- forter will not come." But why might not the Comforter, or the Holy Ghost, come, though Christ had been here on earth, if he had not gone unto the Father ?
I answer, the gifts, graces and comforts of the Holy Ghost were the dona regia which were given oat upon the coronation of Christ ; for by this going to the Father he was " crowned with glory and honour," as in Heb. ii. When the Holy Ghost comes, he doth bear witness to our spirits that we are the children of God, and God reconciled to us. But how should God give such a testimony of his reconciliation unto us, if Christ had not first gone into heaven and given up his accounts of what he had done here on earth. It is said ex- pressly in John vii. " This spake he of the Spirit, which they that believe on him should receive ; for the Holy Ghost was not yet given, because that Jesus was not yet glorified." And if Jesus Christ had not gone unto the Father, and so sent the Spirit, how should we have known that he had so much care for us and love to us when he was in heaven as by the send- ing of the Holy Ghost. We are never more fit for the Holy Ghost than when we are weaned from the carnal presence of Christ. And therefore if Christ had not gone unto the Father, the Spirit, the Holy Ghost had not come.
If our Lord and Saviour Christ had not gone unto the
€ CHRIST AND THE COVENANT. [SfiB. 1.
Father, we should have had no advocate in heaven to plead our cause in heaven upon all occasions. It is a great matter, we say, to have a friend at court, an agent there that may plead for us. What a mercy is it to have an agent in heaven to negotiate our business there ! Why now, saith the apostle, " If any man sin, we have an Advocate with the Father, Jesus Christ the righteous." If Christ had not gone unto the Father, we had not had this Advocate in heaven to plead for us upon all occasions. And,
If Christ had not gone unto the Father, we should have no entrance into heaven. Heaven was locked up, the gates of paradise were shut, and kept by an angel with a flaming sword. This paradise was opened upon the cross : "This day shalt thou be with me in paradise." And we enter into it by Christ's going into heaven, by his going into the holy of holiest. " I go to prepare a place for you ; " not as sent before to take up your lodgings, but as one friend goes before another, to make a great entertainment for his friends. But, I say, if Christ had not gone unto the Father, we had had no entrance into heaven. Why now, is it not a matter of joy and of great comfort, that we have entrance into heaven ; that the Comforter is come ; that we have always one in hea- ven to plead our cause upon all occasions ? These and many other things we obtain by Christ's going to the Father. This for our own concemment. And,
As for the concernment of Christ : by his going to the Father he was exalted and glorified (as Mediator I speak).
And if you ask what was the glory and greatness that was put upon Christ, as Mediator, by his going to the Father ? It consists in two things : the royalty of his entertainment when he came unto his Father ; and the greatness of his advancement.
And if you ask yet, what was the entertainment that he had when he came unto the Father ?
Why, it was an entertainment suitable to such a Father, and to such a Son. When that great sinner, the prodigal, returned unto his father, " his father fell upon his neck and kissed him." Bring out the robes, kill the fatted calf, bring out the ring. And if such an entertainment for a prodigal son, what entertainment then for the natural Son of God, the obedient Son of God, that had been upon his
. 1.] CHRIST AND THE COVENANT. 7
Father's great concernment in the world ? Great was this entertainment surely, beyond all my expression. But now more particularly,
1. No sooner did he come into heaven unto his Father, but he was justified in all that which he did and suffered for us ; as you have it in the 1 Tim. iii. 16, " God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the gentiles, believed on in the world, received up into glory/'
2. No sooner did he come unto the Father, but he was mightily declared to be the Son of God, as you have it in Rom. i. "Thou art my Son, this day (that is, upon the resur- rection) this day have I begotten thee." The apostle explains it concerning the resurrection in Acts xiii.
3. No sooner did he come unto the Father, but he was anointed with a new and fresh anointing, with the oil of gladness above all his fellows. For as David, the type, had a double anointing, one by the hand of Samuel, after which he was thrust out into the wilderness, and another at the day of his coronation ; so Christ typified had a double anointing, one upon his incarnation, in which respects he saith, " The Spirit of the Lord is upon me, and he hath anointed me to preach," and another upon his coronation, when he was crowned with glory and honour. And therefore in Heb. i., " He is anointed with the oil of gladness above his fellows," comes in upon his exaltation. And,
4. No sooner did he come into the presence of his Father, but his Father said unto him, (< Sit thou down at my right- hand •" the most honourable place in heaven : Sit thou at my right-hand, my Son. Why now is it not a matter of great rejoicing to us, that Christ going to heaven with our names upon his shoulder and heart, should have such an entertain- ment as this, such a welcome as this unto God the Father ?
But, what advancement had he upon his going to the Father ?
Why, great was his advancement as Mediator.
For, 1. No sooner did he come unto the Father, but he was invested with all that glory that he had with God the Father from all eternity, which he had laid by and vailed, when he took our nature upon him ; and therefore in John xvii, saith he, " And now, O Father, glorify thou me with thyself, with the glory which I had with thee before tha
8 CHRIST AND THE COVENANT. [SfiR. 1.
world was." No sooner did he come into heaven unto his Father, but he was invested with that glory again, that he had vailed to take our nature upon him.
2. No sooner did he come into the presence of his Father into heaven, but God commanded all the angels to worship him : " Worship him all ye angels."
3. No sooner did he come into the presence of his Father, to heaven, but he was made executor and administrator to his own will, to see that performed. We die and leave legacies, but cannot administer ourselves, nor be the execu- tors of our own wills ; but Christ lives for ever. " I was dead, but am alive." And when he came into heaven, God the Father made him executor to his own will ; and therefore saith he, " Ask the Father in my name, and whatever ye ask, that will I give you." '• Him hath God the Father exalted to give remission and repentance." Executor of his own will and testament.
4. No sooner did he come into heaven, into the presence of his Father, but he was made the great governor of all the world, and Head of the church. In Acts v., " Him hath God exalted with his right-hand, to be a Prince and a Saviour j" lord over all the world, and Saviour of the church. Agreeable to that in Eph. i. 20, " which he wrought in Christ, when he raised him from the dead, and set him at his own right-hand in the heavenly places, far above all principalities and powers, and might and dominion, and every name that is named, not only in this world, but also in that which is to come. And hath put all things under his feet, and gave him to be head over all things to the church, which is his body ;" Prince and Saviour, Lord over all the world, and Saviour and Head unto the church.
5. And to say no more in it: No sooner did he come into the presence of God his Father, (that is, greater than he, as Mediator,) but God the Father did take him into fellowship in the matter of divine worship. Whether aye or no, Christ qua Mediator, or quia Mediator, be to be adored with divine worship, I will not now debate ; but whatsoever worship was due to God the Father, was given to Christ. " Confounded be all they that worship graven images ; worship him all ye gods." All divine worship due to God the Father, is given to him. Here is an advancement. Now is it not a matter
SER. 1.] CHRIST AND THE COVENANT. 9
of great rejoicing, that Christ our Head should be thus advanced ? Saith the emperor's wife, If thou be Caius, I am Caia ; and, if Christ be king, the church is queen, Ps. xlv. Is it not, I say, a matter of great rejoicing, that Christ our Head should be thus advanced ? Now thus he is advanced by his going to God the Father. Thus for the Son's con- cernment. But
What matter is there of rejoicing by Christ's going to the Father, in reference to the Father's concernment ?
Much ; saith Christ in John xiv. 13, " Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son." That will I do ; I am now going from you, and if ye ask the Father in my name, that will I do. Why ? not that the Son may be glorified only, but that the Father may be glorified.
Look when the great promise of the Father is fulfilled, then is the Father glorified. What is the great promise of the Father ? Acts i. The coming of the Holy Ghost. By Christ's going to the Father comes the Holy Ghost : therein was the Father glorified then.
And look, when " Every tongue shall confess that Jesus is the Lord, to the glory of the Father," then is the Father glorified. Now by Christ's going to the Father, being exalted, every tongue doth confess, that Jesus is the Lord, to the glory of the Father, as in Phil. ii.
And to say no more in it but this : look, when the great design of God upon the world is accomplished, and Christ the Son glorified, then is the Father glorified. Now by Christ's going to the Father, the great design of God is ac- complished, and the Son glorified. Thus we have cause ot rejoicing in reference to the concernment of God the Father: look where you will. Will you look into your own concern- ment ; will you look into the concernment of Christ ; will you look upon the concernment of God the Father ? there is matter of our rejoicing in Christ's going to the Father. And so I have done with the first thing. But then,
Secondly, How ncay it appear that it is our work and duty, to rejoice in the personal exaltment of Christ, though in some respect it should be to our own debasement, or present loss ?
Why you see what our Saviour saith here, " If ye loved me, ye would rejoice, because I go unto the Father who is
10 CHRIST AND THE COVENANT. [SfiR. 1.
greater than I." You lose by my going you think ; and in- deed in some respects you do. But however, it is your duty to rejoice, because it is for my personal exaltment : and you know what Paul saith in another case. Some preach Christ out of envy, and out of contention, and to add affliction to my bonds ; but however, saith he, Christ is preached, " Christ is exalted, and therein I will rejoice :" I will rejoice though I be debased, so Christ may be exalted, I rejoice.
If that we are to praise God for the exaltment of Christ, then we are to rejoice therein ; for praise and rejoicing go to- gether in scripture. Now though I cannot praise God and be thankful that God loves me, I may praise God for this, that the Father loves Christ, and be thankful for his love and his goodness to Christ. Christ praised God for our glory and happiness, though to his own debasement, why should not we praise God for his exaltment, though it be to our debasement.
If I am to mourn for sin, because it is a dishonour to God, though the sin be to my own profit, then I am to praise God and Christ for his glory, though it may be in some respects to my prejudice.
But besides this, the more communicative any good is, the more we may and should rejoice therein. There is abundance of light in the sun, but if the sun be not up and ascended, it cannot give light unto all the world : so now, though there be light in Christ, able to enlighten all the world, yet if this sun be not up, he cannot give light to all the world : but being now ascended, he is able to give forth his beams of light unto all the world.
But you will say ; how may it appear, that Christ will be as gracious and communicative in his love unto us now in heaven, as he would have been had he been here on earth ?
You know what he said when he was here on earth, " And let him that is athirst come/' John vii. 37- " In the last day, the great day of the feast, Jesus stood and cried, saying ; If any man thirst, let him come unto me and drink." Now he is in heaven, look into the book of the Revelation, which he speaks from heaven, he speaks more than that, " And let him that is athirst come," there is that, " And whosoever will, let him take of the water of life freely," here is more now he is in heaven.
SEJI. 1.] CHRIST AND THE COVENANT. 11
And I pray, when did our Lord and Saviour Christ, wash his disciples' feet ; give the glorious testimony of his condes- cending love unto his disciples, than when he was going to the Father ? f< Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God : he arose from supper, and laid aside his gar- ments, and tok a towel and girded himself." Knowing that all power was given into his hand, he gives that reason : he did thus condescend in this way of love, knowing that all power was given into his hand.
Now that he is in heaven, all power is given into his hand, and therefore now certainly he will be as gracious, and com- municative in his love and goodness, as if he had been here on earth ; and rather over and above. Surely therefore it is our work and our duty to rejoice in this exaltment of Christ, though in some respects it may be to our debasement, or present loss. But then
Thirdly, How shall we do this ?
Why, true love to the person of Christ will enable us to do this : it will enable us to rejoice in the personal exaltment of Christ, though it may be to our own present loss and abase- ment. It is a sweet thing to the lover, to suffer for the per- son loved : that is, where love is fixed upon the person, and not upon the benefits, if love be fixed upon the benefit, it is not so, but if upon the person it is so : so if our love be fixed upon the person of Christ, this love will enable us to rejoice in the exaltment of Christ, though it be in our own de- basement: Christ rejoiced in our exaltment, though it was to his own debasement. Why ? Because he loved our per- sons, " who loved us, and gave himself for us," so that true love unto the person of Christ, will make us rejoice in his exaltment, though it may be to our own present debasement.
You will say then, How few are there that do love Christ indeed : Christ is hardly loved for Christ : Christ himself is hardly loved for himself: to love the person of Christ, how few are there that do that. And so I come unto the fourth thing.
Fourthly, It is possible that Christ's own disciples may be wanting in their love to Christ's person. It is somewhat strange this : If a prince or nobleman should take a poor woman, a beggar off the dunghill, and marry her, it would be
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somewhat strange, that she should not love his person. If he should not love her, you would think it so strange : if Boaz should not love Ruth, you would not have thought it so strenge, but that Ruth should not love the person of Boaz, this may seem strange : so now, such beggars were we, when the Lord came and took us off the dunghill, and said, Now is a time of love. If the Lord Jesus should not love our per- sons, it would not seem so strange ; but that we should be wanting in our love to the person of Christ, this is strange : yea friends, it is possible that Christ's own disciples may be wanting in their love to the person of Christ.
They may be wanting in the manner of their love to Christ's person.
They may be wanting in the measure of their love to Christ's person.
" If ye loved me," saith he, and yet they left all to follow him : possibly then, the best disciples of Christ, the best men may be wanting in their love to the person of Christ. To make this out a little to you.
The more we love the person of Christ, the more diligent and observant we shall be in keeping Christ's commandments, that are properly his. " If ye love me, keep my commandments." Why now, how many are there of God's own people, that are too negligent in keeping Christ's commandments; the commandment of love, the institutions of Christ: and why so, but because they are wanting in their love to the person of Christ, " If ye love me, keep my commandments."
If a good man may be wanting in his zeal for Christ, possibly he may be wanting in his love to Christ's person : what is zeal, but fired love, inflamed love, angered love ? Now possibly a man that loves Christ in truth, may be want- ing in his zeal. Old Eli loved God, without all doubt, and yet he was wanting in his love to God. Peter loved Christ, " Thou knowest that I love thee," and yet wanting in his love by denying of Christ. Good men may be wanting in their zeal for Christ. Why ? But because they are wanting in their love to the person of Christ.
The more a man loves the person of Christ, the more he doth love the servants, the people of Christ. It was a good speech of Jerom, when there was a difference between Austin
SER. 1.] CHRIST AND THE COVENANT. 13
and him : I love Christ dwelling in Austin : even at that very time when there was a difference between them. And cer- tainly if we love the person of Christ, we shall love Christ dwelling in the saints. But now do not we find by woeful ex- perience, that even in good people, their love to the saints is wanting ? Why ? But because their love to the person of Christ is wanting.
The more a man doth love the person of Christ, the more he will be speaking and thinking of him : love is busied and exercised in thoughtfulness about the person loved; and in speech. If a man love a person or thing, he will be thinking much on it, and speaking much on it. But now by our ex- perience, cannot we go a whole day together and have no thought of Christ? Do not we sit down at our meals fre- quently and not one word of Christ? Good conference, where art thou ? Good and holy conference, where art thou ? Come to professors' tables, one dish after another, one cup of wine after another, but nothing of Christ. It is gone, it is gone : what is the reason, but because we are wanting in our love to the person of Christ ? Certainly, if we were not wanting in our love to the person of Christ, we should be thinking more of him and speaking more of him.
The more we love the person of Christ, the more we shall desire to be dissolved, that we may be with him in the enjoy- ments of himself and those heavenly embracements. " I desire to be dissolved," (saith St. Paul) why ? « And to be with Christ," to have the person of Christ. But how many good people are there that cannot desire to be dissolved ; why ? Because there is a want in their love to the person of Christ. Possibly then you see by all these things, it is pos- sible that a good man, Christ's own and best disciples, may be wanting in their love to the person of Christ. But
Fifthly, You will say, Suppose that my heart be riot drawn out in love to the person of Christ, but my love is rather fixed on Christ's benefits, spiritual benefits, is not that good ? Is it not good that I should have love for Christ in reference unto the benefits that I have from him.
Good ? Yes. " I sat down under his shadow with great delight," saith the spouse, " and his fruit was sweet unto my taste." Fruit ; that is the fruit of justification, the fruit of sanctification, of consolation, " and his fruit was sweet unto
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my taste. It is good without all doubt, that our hearts should be drawn out to Christ, by occasion even of his benefits. But I pray do not mistake me ; I grant therefore,
1. It is good, and a lawful thing to love Christ in reference to his benefits. But
2. It is our duty to love Christ's person, to have our hearts drawn out with love to the very person of Christ. But
3. The excellency of Christ's person is not the object of my faith, but Christ crucified. And
4. Though Christ crucified be the object of my faith, yet the personal excellencies of Christ are the object of my love. Yea, it is a more excellent thing yet to love the person of Christ, than the benefits of Christ. A more excellent thing to have my heart drawn out in love to the person of Christ, than to have my heart drawn out in love to him for his benefits.
But you will say, Wherein doth our love to the very person of Christ exceed or excel our love upon the account of benefits, though spiritual ? Many ways.
First of all, If your hearts be drawn out in love to the very person of Christ, " by your loving him you make him your own." It is not so in other loves. By my loving gold I do not make it my own ; by my loving silver I do not make it my own ; but by loving his person I make him my own. It is not so in regard of benefits. By my loving the benefits of Christ, the comforts from Christ, I do not make Christ my own, but by my love unto the person of Christ I make Christ my own.
2. The less of self in your love to Christ, the more pure and clean it is and so the better. Now if your heart be drawn out in love to the benefits of Christ, your love is more selfish, you love him in reference unto yourselves ; because you have such enjoyments and such benefits. But if your hearts be drawn out in love to the person of Christ, your love is less selfish ; so the more pure, the more holy and clean.
3. If your heart be drawn out unto Christ himself and the person of Christ, you will more readily accept of " anything from Christ, though it be never so small ; " yea, though it be afflictive. If that your love be placed and founded upon the benefits of Christ, then you will not so easily and readily
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accept of anything from Christ, especially if afflictive. True love interprets all things in the best sense ; that is, love to the person, but love to the benefit does not. Love the person of Christ and you will interpret every dispensation in a good sense, for you love his person, but love to the benefit will not do so.
4. If your heart be drawn out in love to the very person of Christ, then you will sympathize with Christ in all his concernments of the gospel, whether matter of joy or matter of grief. If your love be founded upon Christ's benefits you will not sympathise with him so, but love his person and you will sympathize with him in all his concernments.
5. If your heart be drawn out in love to the very person of Christ, then you will abound therein. " The only measure of love, is to know no measure," that is, where the person is loved. But if love be placed upon the benefit, it knows stints, and limits, and measures. But if your heart be drawn out in love to the very person of Christ, you will be abundant therein, and you will never think you can love enough.
6. If your heart be drawn out in love to the very person of Christ, then you will (( long after the presence of Christ, and you will be afflicted for his absence." Love Christ upon the account of benefits and it will not be so ; but love Christ upon the account of his person and then it will be so. You will long after his presence and you will be afflicted for his absence.
7- The more your heart is drawn out in love to Christ and the person of Christ, the more you will love the seed of Christ, the posterity of Christ, the children, and the people of Christ. David loved Jonathan's seed, why ? for he loved his person, not his benefits. So, love but the person of Christ, and then you will shew kindness to the seed of Christ, arid be more loving to the seed of Christ.
8, The more your heart is drawn out to the very person of Christ, the more will your love continue. That is per- petual that hath a perpetuating cause. The personal excel- lency of Christ is a perpetual cause of love, but the benefit that doth come from Christ is not so. Let the benefit be never so great, if your love be founded upon the benefit that doth come from Christ, as the benefit dies your love will die ; but if your love be founded upon the very person of Christ,
16 CHRIST AND THE COVENANT. fSEB. 1.
and drawn out to the person of Christ, then will your love continue and never die.
9. Lastly as to this : If your heart be drawn out in love to the very person of Christ, to Christ himself, then you have " gained the heart of God the Father for ever." Look into John xvi., saith Christ at the 27th verse : " For the Father himself loveth you, because ye have loved me." Not because ye have loved my benefits, but because ye have loved me ; ye have gotten the heart of my Father, saith he. Therefore doth my Father love you, because ye have loved me, because ye love my person. Now is it not a blessed thing, friends, (e to have the heart of God the Father ? " Why, if your heart be drawn out in love to the very person of Christ, you have gained the heart of the Father for ever. Aye, and the Father loves you, and the Son loves you, and "they will come and make their abode with you." Oh, what a blessed thing is it then, for to have one's heart drawn out in love to the very person of Christ ! Certainly it is infinitely better to have one's heart drawn out in love to the person of Christ, than to have a love to Christ upon the account of benefits, although the benefits be spiritual benefits.
And if these things be so, why should we not all labour for this love to the person of Christ ? To love Christ not upon the account of benefits, but for himself. Oh, that I could persuade people to fix upon the person of Christ in their love. Oh, that this day I could persuade you to this divine fixation of your love upon the person of Christ. I fear our love is not rightly placed ; I fear we have love for Christ beneath Christ himself. It is the great work of a minister to woo for Christ. A minister's work is to come a wooing for Christ ; can a soul be wooed over unto Christ, and won over unto Christ, and not love the person of Christ ? Now then, as ever you do desire that you may be espoused to Jesus Christ, that you may be married to Jesus Christ, set not your affections upon benefits, set not your affections upon your own concernments in your love to Christ ; be more raised Christians. Oh, that your love were rightly placed, fixed upon Christ himself, not on the benefits, but on the person of Christ himself. But
Sixthly, You will say, What shall we do ? we have heard
. 1.] CHRIST AND THE COVENANT. 17
what an excellent thing it is to have love to the person of Christ, beyond all love to his benefits, though they be spi- ritual benefits, what shall we do that our hearts may be drawn out to the person of Christ, that so we may be able to rejoice in the personal exaltment of Christ, though to our own debasement ?
What shall we do ? It is a great and a good question. What shall we do that our hearts may be drawn out in love to the very person of Christ ?
Be sure that you be really, conjugally united unto Christ. There is a double union ; there is a union by way of juxta- position, laying one thing to another; so a man's arm is united unto bread, when the bread is bound to his arm. There is a union by way of intus-susception, by taking in ; and so a man is united to his bread and his bread to him when he eats it, they are made one.
So there is a double union, as I may so speak, to Christ ; one whereby men are united to Christ by the external liga- ments of the gospel, concerning whom our Saviour may speak in John xv. : "Every branch in me that beareth not fruit, shall be cast out." And then there is another union with Christ, which is that he speaks of, " He that eateth my flesh and drinketh my blood, shall live," that is another kind of union, a closer union. Now if you be really, conjugally united to Christ, you will love not only his benefits, but you will love his person. Rest not therefore, I pray you, in this external union with Christ by the ligaments of the gospel, but labour more and more to be conjugally united to Jesus Christ. But
If you would have your heart drawn out in love to Christ himself and the person of Christ, then study much the personal excellency and goodness that is in Christ's person. Good is the object of love. The more excellent the good is, the more suitable the good is, and universal and obtainable, the more lovely and commanding is that good. Christ is good, an excellent good, goodness itself; a suitable good, suitable unto all our wants. If you be poor, he is rich ; if you be foolish, he is wise ; if you be out of the way, " I am the way," saith he ; if you want a director in the way, " I am the truth ;" if you be in the dark, " I am the light;" a suitable good and an universal good he is. As all the
VOL. in. c
18 CHRIST AND THE COVENANT. [SER. 1.
sweetnesses that are in the flowers of the field and in the garden, are brought in by the bee into the hive ; and all the sweetnesses of the flowers are there embodied in one hive ; so all the attributes of God and the sweetness of them all are hived in Christ, in whom all the fulness of the Godhead dwells bodily. And he is an obtainable good ; called the Rose of Sharon, the rose of the field, not of the garden, but of the field, that every one may come at ; called the desire of all nations. Do you then desire that your hearts may be drawn out in love to the person of Christ, study much the personal goodness and excellency of Christ.
If you do desire that your hearts may be drawn out in love to Christ himself, to the very person of Christ, why should you not now stand still a little with me, and behold how Christ hath loved you and your persons ? Shall Christ love you and your persons and will not you love him and his per- son ? Consider a little with me,
The more impediments that any love doth break through, the more it calls for love again. What impediments hath not Christ's love broke through to come to us ? Broke through all our unworthiness ; broke through the law ; broke through the justice of God ; broke through the wrath of God ; broke through the grave ; broke through hell ; broke through all our unbelief.
And the more free any love is, the more it calls for love again. Three things there are that call for love — likeness, benefit, love ; and where none of these are, the love is most free.
Now Christ hath loved you, but you were not like unto him when he loved you.
You could do him no kindness ; you had no benefits to bestow upon him.
And you had no love for him. In the day when he said, " Now is the time of love ;" there was no love in your hearts for him : and therefore his love must needs be most free.
But the more patient that love is, the more it calls for love again, the more taking it is. Now our Saviour Christ stands knocking at your door. Give me leave to say to you, had Christ come riding post through your city, and knocked only at your door, and said, Hasten after me or you are damned for ever ; it had been much : but to stand at your door and
. 1.] CHRIST AND THE COVENANT. 19
knock, day after day, and year after year, with the unwearied hand of his love j oh, unspeakable patience, unexpressible love ! Yet thus hath Christ done for you, and thus hath Christ loved you, and loved your persons ; and shall Christ love you, and love your persons, and shall your love rest any where but in the person of Christ ? Do but consider how he hath loved you and your persons, and then your heart will be drawn out to love the person of Christ.
But if you do desire that your hearts may be drawn out in love unto Christ ; if you do desire, I say, that your hearts should be drawn out in love to Christ, the person of Christ, then use Christ much. In any good thing you have, the more you use it the more you prize it, and the more you prize it the more you love it. If you have a good friend, the more you use him the more you prize him, and the more you prize him the more you love him. If you have a good horse, the more you use him the more you prize him, and the more you prize him the more you love him. If you have but a good knife, the more you use it the more you prize it, and the more you prize it the more you will love it. Would you love Christ, use him much, and then the more you will prize him, and the more you will love him. Indeed we do not use Christ enough : and what is the reason we do not love him ? but because we do not use him. Either your sins be great, or else they be small. If your sins be great, you are afraid to use Christ for them ; if your sins be small, you think you need not use Christ for them. Either your wants be great, or else they be small. If they be great you dare not use Christ for them, and if your wants be small you will not, you think it not worth your time to use Christ for them. Indeed we do not use Christ enough. Use Christ much, and then you will prize him much ; and if you prize him much you love him much.
If you would have your hearts drawn out in love to the very person of Christ, go then to God, and beseech the Lord to circumcise your hearts for to love him. Mark how the promise runs : the Lord hath promised to unite our hearts to fear him, and he hath promised to circumcise our hearts to love him. Why, then, would you fear the Lord ? go to God to unite your hearts unto him to fear him. Would you love him ? go to God and beseech him to circumcise your hearts c2
20 CHRIST AND THE COVENANT. [SER. 2.
to love the Lord and to love himself. And, oh, that the love that now 1 have been speaking of, unto the very person of Christ, might this day be begotten in any one heart, or in- creased where it is wanting. I fear we are wanting in our love to Christ's person ; wherefore think on these things, and the Lord bless them to you.
SERMON II.
CHRIST CRUCIFIED THE OBJECT OF OUR FAITH.
" For I determined not to know any thing among you, save Jesus Christ, and him crucified." — 1 COR. n. 2.
HAVING spoken of the personal excellencies of Christ, the object of your love, there is a necessity upon me of speaking something concerning Christ crucified, the object of your faith, that your love and faith may go together ; and therefore have made choice of these words only for this time.
Wherein the apostle Paul doth give an account of the rea- son of the plainness of his preaching : " And I, brethren, when I came to you, came not with excellency of speech or of wisdom ;" for, saith he, I am to preach Christ crucified. A gallant, eloquent speech, excellency of words, and plaited sentences do not become a crucified Christ. If I should speak at that rate, my speech would not be suited unto the subject that I have in hand, for I preach Christ crucified : saith he, " For I determined not to know any thing among you, save Jesus Christ and him crucified/' Some books read it, " I desire not to know any thing among you ;" but rather, " I judge it; I decreed, I determined not to know any thing among you."
" Not to know any thing among you." Not to make any thing known unto you. I would preach as if I knew nothing else but Christ and him crucified. Christ and him crucified is the great thing I desire to make known and that ye should know. So that plainly then the observation is this :
The knowledge of Christ .crucified is the most desirable thing in the world. The knowledge of Christ crucified is the
SER. 2.] CHRIST AND THE COVENANT. 21
most desirable knowledge and the most desirable thing in the world.
That which the apostles taught and the churches learned, must needs be the most desirable. Now this is that the apostles taught, and this is that the churches learned, and therefore this knowledge of Christ crucified is the most de- sirable. But for the opening and prosecuting hereof,
First, We must a little inquire what it is to know Christ crucified, and when a man may be said to know Christ cru- cified.
Secondly, That it is our great work and business in the world to know Christ crucified.
Thirdly, What there is in Christ crucified that is so desi- rable to be known.
Fourthly, Whether a man may live under the gospel and not know Christ crucified.
Fifthly, What are the benefits that we do get or gain by the knowledge of Christ crucified. And then,
Sixthly, Wnat we should do that we may know Christ cru- cified in a right manner. And,
Seventhly, In case we do know him, what is our duty that flows from hence.
First of all, If you ask what it is to know Christ crucified, or when a man may be said to know Christ crucified,
I answer shortly, A man is said to know a thing nakedly and barely, or else effectually and truly. Barely and nakedly a man knows God and Christ, when he doth understand that there is a God, and Christ a Saviour of the world. So the devil said : " I know thee whom thou art, the Holy One of Israel."
But truly and effectually a man is said to know Christ cru- cified, when he doth know the mind and will of God the Father in Christ crucified, having a disposition and affections suitable thereunto. Words of knowledge note an affection, and words of affection in Scripture note an effect ; accordingly therefore in Scripture phrase, a man is said tc know, when he doth go round about a business, doth consider of it and look well into it; and so Christ saith, " Behold me ! behold me!" and saith the apostle, "Consider the High Priest of your profession."
This knowledge of Christ crucified is not a bare knowledge
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of Christ crucified in the history, but it is a serious looking into the mystery thereof. In Scripture phrase a man is said to know when he doth approve ; approbation is put for knowledge : so at the last, Christ shall say, " Depart from me, for I never knew you ;" that is, I never approved of you ; knowledge being put for approbation. And so a man is said to know Christ crucified when he doth understand and know the mind and will of God the Father in that great mystery, and doth approve thereof.
In Scripture phrase, again, a man is said to know God, or know Christ, when he doth believe or repose in Christ: so, " This is life eternal, to know thee, and him whom thou hast sent '" that is, to believe, knowing being put for believing.
And in Scripture phrase a man is said to know, and to know Christ, when the power and the efficacy of the death of Christ is shed abroad into his heart, and upon his life ; and so Paul speaking to the Philippians saith, " I count all things dross for the excellency of the knowledge of Christ, that I may be conformed to his sufferings." So that 1 say, look when a man doth not only understand, but seriously look into, and consider this great mystery of Christ crucified, ap- prove thereof, rest and repose upon this crucified Christ, having the power and efficacy of his death shed abroad into his heart and life, then he is said for to know Christ crucified truly and effectually. But then
Secondly, How may it appear, that it is our work, our great work, to know Christ crucified ?
Why, if it be the work, and great work of preachers of the gospel, to preach Christ crucified ; then it is our work, our great work, to know Christ crucified. Now, saith the apostle, in 1 Cor. i., " We preach Christ crucified, (that is our work, saith he,) the power of God, and the wisdom of God/' When our Saviour Christ wrought any miracle, he said unto them, " Go, and see thou tellest no man ;" but when he died and rose again, " Go, preach the gospel/' saith he. And what doth the gospel hold forth but Christ crucified^ What is the gospel but a dead Christ ? and what is Christ but a liv- ing gospel ? Now I say, that if it be the work of the preach- ers, their great work, to preach Christ crucified, then it is our work, and our great work, to know Christ crucified.
Look what that is, that all the ceremonies, sacrifices, and
SER. 2.] CHRIST AND THE COVENANT. 23
types of the Old Testament, and all the ordinances of the New Testament do hold forth, that are we to know especially. Now what do all the sacrifices, all the types of the Old Tes- tament hold forth, but Christ crucified ; and what do all the ordinances of the New; what doth baptism; what doth preaching; what doth the Lord's Supper hold forth, but Christ crucified ? Surely therefore this is our great work to know. But
If Christ crucified be the great and proper, and next ob- ject of our faith, then certainly it must needs be our special work and duty for to know Christ, and him crucified. Now Christ crucified is the proper object of our faith, and being opened and preached, will both beget and increase our faith. It is the object of our faith, and therefore, saith the apostle, Rom. iii. 25, " Whom God hath set forth to be a propitia- tion through faith in his blood :" the blood and death and sufferings of Christ, is the next and immediate object of our faith. Four things there are that do bid for our faith, which men do ordinarily think we are to trust unto : the power of God, the promise of God, the personal excellencies and ful- ness of Christ, and their own graces. But though we do rest upon the power and all sufficiency of God, yet if you look into Scripture, you shall find that the immediate object of our faith is Christ crucified ? God is the ultimate, Christ the immediate object, " Ye believe in God, believe also in me," John. xiv. 1., in me nextly and immediately, and in God ultimately : and though we may and do rest on the promise or word of God, yet we do so far rest on it, as we do close with Christ therein : the promises are but the veins of Christ, whereby his blood is carried into all his body : it is with the promises as it is with the seals, or sacraments ; for what are the sacraments, but so many real promises made to the eye ? Now you do not rest on the sacrament itself, but you rest on Christ which the sacrament doth exhibit : so for the promise, though it stay up your heart, as it is the word of God ; and though it be objectum quo, the object by which you do it, yet Christ, and a crucified Christ is the objectum quod, the object which you do rest upon. And as for the personal excellencies, and fulness of Christ, though those ex- cellencies do draw out your love unto Christ, yet it is a cru- cified Christ that doth draw out your faith. The personal
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excellency of Christ makes him a fit subject for you to rest on, but it is Christ crucified that you build and lay the weight of your soul upon. The brazen serpent did not cure the Is- raelites by virtue of its excellent metal, but as lifted up ; so, saith Christ, shall the Son of man be lifted up on the cross, and as lifted up on the cross he is the object of our faith : and though our graces are, and may be a good help to confirm our faith of assurance, yet they are not the object of our faith of reliance : for God doth therefore sometimes put the sentence of death upon our graces, that we may not trust to or rest on them : Christ and Christ alone, and that as dying and cru- cified, is the object of our faith. And it is not with this ob- ject as it is with other objects : take another object, and though it be never so clearly spread before the organ or fa- culty, yet it cannot cause or beget the act. Suppose the most excellent colour be laid before the eye, will that cause the blind eye to see ? No. Or suppose the most excellent sound, or noise of music be laid before the ear, can that cause the deaf ear to hear ? No. Yet sound is the object of the ear hearing ; and colour the object of the eye seeing ; but if the true object of faith, Christ crucified, be opened and laid before an unbelieving heart, it will cause it to believe : yea, and it will increase faith ; and therefore if you look into the book of the Hebrews, you shall find, that the great design of that book, is to raise and increase faith, as appears by the therefores that are in that book, " Wherefore let us draw near with full assurance of faith," &c. But how doth the apostle labour to raise and increase our faith ? He doth it by opening the priesthood and sufferings of Christ ; and without doubt there is no such way to raise, beget and in- crease our faith, as to open and spread Christ crucified be- fore the soul. Now it is the great work of a minister to be serviceable to the faith of God's people ; surely therefore it is his work, and great work to make known Christ crucified : and accordingly Paul saith here, " I determined to know no- thing among you, but Christ, and him crucified."
But the apostle saith, " Henceforth know we no man af- ter the flesh, no, not Christ himself: and though we have known him after the flesh, yet henceforth know we him no more," 2 Cor. v. 16, and if we are not to know Christ after
SEB. 2.] CHRIST AND THE COVENANT. 25
the flesh, how is this true, that it is our great work to know, and make known Christ crucified.
Yes, very well ; for the apostle doth not there speak of the knowledge of Christ crucified, neither doth he say, that we should not know the body and flesh of Christ still : there have been indeed a generation of men, and still are, who thought, that when Christ died, rose, and ascended, his body was swallowed up of his Deity, and that he hath now no body, but is all spirit : but the apostle speaks the contrary ; for, says he to the Philippians, " Who shall change our vile body, that it shall be like to his glorious body ;" Christ then, though in heaven, hath a body still, and this we are stiU to know. And in this verse he saith, " Henceforth know we no man after the flesh," are we therefore to think, that men have no bodies of flesh here on earth ? The same is said of Christ, that therefore cannot be the meaning of these words : but we are not to know Christ after the flesh, that is, say some, upon any fleshly or carnal account, or in any fleshly or carnal manner ; but I rather think, that the apostle here speaketh in reference to the Jews: times where when we thought, that the Messiah, and salvation were by him, did belong to the Jews only; but now, saith he, we know that " God was in Christ reconciling the world to himself," not the Jews only, but the gentiles also, verse 19, and that Christ did not die only for the Jews, but for the gentiles ; and " he died for all, that they which live should not live unto them- selves, but unto him that died for them, and rose again ; wherefore (see how it comes in) henceforth know we no man after the flesh ; though we have known Christ after the flesh, yet now henceforth know we him no more, therefore if any man be in Christ he is a new creature," whether he be a Jew or a gentile, it is all one to us whatsoever he be, if he be in Christ lie is a new creature, " wherefore now know we no man after the flesh, no not Christ himself," upon any such Jewish and restrained account, for " he died for all," one as well as another, " wherefore henceforth know we no man af- ter the flesh, no, not Christ himself," upon any such Jewish arid restrained account, for " he died for all," one as well as another, " wherefore henceforth know we no man after the flesh, no not Christ himself." And thus this Scrip- ture being opened, the one place is not contrary, but a light to
26 CHRIST AND THE COVENANT. [SfiR. 2.
the other. And so much in answer to that objection, and for the second thing, namely, that it is our great work and busi- ness, to know Christ crucified.
The third thing is, What is there in Christ crucified that is so desirable to be known ?
I answer, 1. There is the conjunction of all the attributes of God. The power, the wisdom, the justice, the mercy, and righteousness of God. In the day that you know Christ crucified, that day do all the attributes of God pass before you, which is the glory of God.
2. There also, in Christ crucified, you may see the wealth and riches, not only of the saints, but of the world. Christ's sepulchre is our treasury ; " And have made his grave with the rich," Isa. liii. Glassius reads it, He hath placed riches in his grave. For the wealth and riches of the saints lie in the grave and sufferings of Christ.
3. There, in Christ crucified, you see the condescending love of God in the height thereof; the greatest condescension of divine love. There are two travails of Christ that we read of: Christ once "travailing in the greatness of his strength," Isa. Ixiii., and that is for the destruction of his enemies and the deliverance of the churches. Another travail which you read of in Isa. liii., " He shall see the travail of his soul and be satisfied," and that is, Christ travailing in the " greatness of his affections/' in the day of his sufferings. So that when you know Christ crucified, then you see him and know the greatest condescension of divine love that ever was.
4. There also you may see the greatness, and the vileness, and the misery of sin j for which Christ the Lord of life and glory died.
5. There you may see the greatest sacrifice for sin that ever the world did see. Four things, saith Austin, concur to a sacrifice : the thing sacrificed, the sacrificer, the person sacrificed unto, and those that he sacrifices for ; I will add a fifth, the altar. And all these meet in one in Christ upon the cross. He himself the sacrifice, the sacrificer, the person sacrificed to, as God ; and as man, the person for whom was the sacrifice, and the altar. So that here is the greatest sacrifice that ever the world saw.
6. There you may see our great High Priest in all his robes and garments rolled in blood.
SER. 2.] CHRIST AND THE COVENANT. 27
7. There, in Christ crucified, you may behold and see the covenant sealed, and all the promises confirmed, all the pro- mises being yea and amen in Christ.
8. There you may see your reconciliation with God begun, and the day-break of your eternal happiness. " This is ethrnal life to know thee, and him whom thou hast sent."
9. There you may see your right and title unto all your privileges, and the root of all your enjoyments. As the man being shewn a table full of silver, still had his eye under the table to see the root of it ; and being led to another table of gold, still he looked under the table to see the root of it. So here, see but Christ crucified, and you see your title to all the ordinances and the root of all your enjoyments.
10. There you may see all your afflictions sanctified, all your curses turned into blessings upon the cross of Christ.
11 There you may see the gates of Paradise opened afresh. " This day shalt thou be with me in Paradise," said Christ upon the cross.
12. There you may see the ladder that the angels ascend and descend upon for your ministry, as in the first of John and the last.
13. There you may see your desire upon all your spiritual enemies, law, sin, and Satan. It is not only a promise that you shall have your desire upon your enemies, but you shall see your desire upon your enemies ; look upon Christ cruci- fied, and you see your desire upon all these enemies.
14. There you may see the foundation of your union and communion with God the Father.
15. There you may see again, the accomplishment of that great contrivance between God the Father and Christ, in refer- ence to our salvation.
What shall I say, there, in Christ crucified, you may see a full answer to all your wants, to all your fears, to all your doubts. What do you want, but you may see it in Christ crucified ? Do you complain of your own un worthi- ness ? Oh, I am a poor unworthy creature ; do but look on Christ crucified, you see him suffering without the gates ; Why, saith Austin, did he suffer without the gates ? not only to fulfil the scripture, " He was numbered among trans- gressors :" but he suffered without the gates, not in the holy city, because he suffered for the gentiles as well as the Jews ;
28 CHRIST AND THE COVENANT. [§ER. 2.
he suffered for the ungodly, for the unworthy. Now look upon Christ crucified, and there you see him suffering with- out the gates for the most unworthy.
Or will you instance in your own sin and guilt ? why, do but look upon Christ crucified, and you see that sacrifice for sin that the world never saw the like, and that before your sin was committed.
Will you instance in the dominion of sin and your bond- age under it ? Look but upon Christ crucified and there you see your ransom : " Who gave himself a ransom for many," in whom we have redemption through his blood.
Will you instance still in your own misery and ruins ? Oh, we lie like the ruins of London at this day, in regard of our state by nature : yet do but look upon Christ crucified, and there you shall see the repairer of the breaches, and the res- torer of paths to dwell in. Oh, what a blessed thing is it then to have the knowledge of this Christ crucified ? Who would not know Christ crucified.
Fourthly, But you will say whether may a man live under the gospel, and not know Christ crucified. We all know Christ crucified we hope, for, is it possible that a man should live under the gospel, and not know Christ cruci- cified ?
Surely it is possible a man may live under the gospel, and not know Christ crucified, as he ought to know ; for as in times of the law, some that were in the highest forms did not know God. It is said of the sons of Eli, they were chil- dren of Belial, that knew not God, yet priests, men of the highest form, and yet they knew not God. So now in the times of the gospel, men may sit upon the highest form of profession, and yet not know Christ crucified aright as they ought to know. You know how ignorant Nicodemus was, " Art thou a doctor in Israel, and knowest not these things ?" How unacquainted was he with Christ crucified ? yea, Christ's own disciples before Christ's death, how ignorant were they of a crucified Christ ? when he said, " Destroy this temple/' in John ii., they understood it not. So that possibly men may live under the gospel, and be in a very high form of profes- sion, and yet not know Christ crucified as they ought to know.
And to clear it to vou. If we did know Christ crucified as
SER. 2.] CHRIST AND THE COVENANT. 29
we ought to know, why are we not more sensible of our igno- rance of Christ crucified. It is both recorded and reported of Bishop Usher, a learned and holy man, that in the midst of all his learning, still he would cry out of his ignorance of Christ. And that we know by experience, grace will make one sensible of the sin that is contrary unto that grace. Faith will make one sensible of one's unbelief, humility will make one sensible of one's pride, sincerity will make one sensible of one's hypocrisy, the knowledge of Christ crucified, will make one sensible of one's ignorance of Christ; yet how many are there that were never sensible of their ignorance of Christ crucified ; Why ? But because they do not know this cru- cified Christ, as they ought to know.
If we did indeed know Christ crucified as we ought to know, why are we not more crucified to the world, and the things thereof ? Gal. vi. You know what Paul saith, " God forbid that I should glory in any thing save in the cross of our Saviour Jesus Christ, by whom the world is crucified unto me, and I unto the world." Did we know Christ crucified as we ought to know, certainly we should be more crucified to the world and the things thereof; but how few even among professors, are crucified to the fashions, ways and manners of the world? And why so? But because few there be that do know Christ crucified in a right manner.
If we did know Christ crucified as we ought to know, then why do we prefer other things before Christ, when they come in competition with Christ ? In the general we do choose for Chnst, but in time of competition how often do men prefer other things before Christ, and the knowledge of other things before the knowledge of Christ ? Truly, saith Paul, " I account all things but loss ;" I did account and I do account all things loss and dross and dung, for the excellency of the knowledge of Christ ; not only loss and dross, but I account them dung, unsavoury. Time was when I gloried in my parts and in my privileges, but now how unsavoury are all these things unto me, in regard of the knowledge of Christ. So Moses chose affliction with the people of God in time of competition. Why ? Because he esteemed the reproach of Christ greater riches than all the treasures of Egypt.
And if we did know Christ crucified as we ought to know,
30 CHRIST AND THE COVENANT. [SfiR. 2.
why do we boggle, startle at, and go back so often from the cross and persecution for the name of Christ, and not rather glory in the excellencies of Christ when they lie under the greatest reproach ? The wise men worshipped Christ in a manger. The disciples and children cried Hosannah, to Christ riding upon an ass. Many will honour Christ in a coach, but will not honour Christ upon an ass. Many cry up the kingdom and the government of Christ when he is upon the throne, but not when a crown of thorns is upon his head. Friends, it is one thing to glory in the kingdom and government of Christ when it is under glory, and another thing when it is under reproach. Many there are that glory in the kingdom and government of Christ when it lies under excellency and glory, few that do glory in the government of Christ lying under reproach ; and why, but because they do not know this crucified Christ in a right manner.
If we did know Christ crucified as we ought to know, why are we not willing to take and receive all our mercies and blessings in the way that this crucified Christ hath purchased and bought for us ? What way is that ? Why Christ hath bought them for us in a way of contraries : heaven by the way of hell, mercy by the way of misery ; glory and honour by the way of reproach, victory over enemies by being over- come by enemies ; Christ overcame the world by being over- come by the world. This is the way that the crucified Christ went ; and if in truth we were acquainted with Christ cruci- fied, and did know Christ crucified as we ought to know him, why should we not be contented to take our mercies and blessings in the way that this crucified Christ hath bought them for us ? Joy by grief, hope by fear, mercy by misery, and overcoming by being overcome. But oh, how many are there that are unwilling to take these things thus : why ? because few there are that do know Christ crucified as they ought to know. But, O friends, shall we live thus long under the gospel, and not know Christ crucified as we ought to know ?
But, fifthly, you will say Suppose yet that we do know Christ crucified as we ought to know, what shall we gain or what shall we get thereby ? What are the great benefits that we shall obtain or get by knowing Christ crucified in a right manner ? Those are many.
SER. 2.] CHRIST AND THE COVENANT. 31
Thereby you shall know God, you shall know yourselves, and you shall know men.
You shall know God. God is best known in Christ ; the sun is not seen but by the light of the sun. Christ (as one speaks) came from heaven with a Bible under his arm, to make known the will of God the Father to the children of men ; and, without Christ, there is no knowledge of God the Father ; he doth reveal the Father, thereby you know the Father.
And thereby also you know yourselves : for three things are required to the knowledge of ourselves ; we must know our sins, our misery thereby, and our inability for to help ourselves. Know but Christ crucified, you know your sins, you know your misery thereby, and you know your inability to help yourselves.
And thereby you shall know men : for the more I know the worth of a man, the more I know him ; and the more I know the difference between man and man, the more I know men : know but Christ crucified, and you know the worth of a man ; and you never know the worth of a soul, or of a man, but by knowing Christ crucified. Thereby you know, I say, God, and you know yourselves, and you know men.
Thereby you shall have your hearts drawn out and engagxl to Jesus Christ : " When I am lifted up, I will draw all men after me." One would think that the scandal of the cross should drive men from Christ, but there is wisdom and power in Christ crucified which draws men unto Christ. Wisdom draws ; it drew the queen of Sheba to behold Solomon : a greater than Solomon is here. Love draws ; it drew Rebecca unto Isaac. Here is love indeed in Christ crucified. Christ crucified is the most drawing thing in the world ; where love and wisdom and power and strength and all meet ; thereby, I say, your hearts shall be drawn out and engaged to Jesus Christ.
Thereby also your lusts and temptations shall be fully mortified and subdued. There are three sorts of lusts, (( the lusts of the eye, the lusts of the flesh, and the pride of life," that John speaks of. The devil tempted Adam and Eve by all these, by the lust of the eye they saw the apple that it was fair to look otf; by the lust of the flesh that the apple was good to eat ; and by the pride of life the devil
32 CHRIST AND THE COVENANT. [SfiR. 2.
told them, that if they ate, they should be " like unto God," and he prevailed witn Adam and with Eve. And accordingly he sets upon the second Adam, and thought to have carried him too, he tempted him by all these. He tempted him by the lusts of the flesh, " Turn these stones into bread ; " By the lusts of the eye, " He shewed him all the glory of the world;" he tempted him by the pride of life, " All this will I give thee, if thou wilt fall down and worship me ;" but here he missed his prize, and so shall he do when he comes and tempts you, if you do but keep close to a crucified Christ in the time of your temptations, "for by faith we quench all the fiery darts of the devil •" and where are they quenched but in the blood of Jesus ? You blow out a candle and it is easily lighted again ; but if you quench it in blood, it is not so easily lighted again ; if you blow out a temptation or a sin by a resolution, it is easily lighted again, but quench it in the blood of Jesus, and it is not so easily lighted again.
Thereby also you shall die unto all your own righteousness. There is no such way in the world to die unto our own righteousness as by the knowledge of a crucified Christ, as in that place of the Philippians, " I account all things loss. &c."
Thereby also you shall be able to deny yourselves in all things, in one thing as well as another. Possibly a man may deny himself in one thing, that he may seek himself in another. I may deny myself in meats and drinks, that I may have the more money ; deny myself in prodigality, that I may seek myself in covetousness. It is possible that a man may deny himself in one thing, that he may seek him- self in another; a man may deny his pride in one thing, that he may be proud in another. But now the sight of a cruci- fied Christ will teach us to deny ourselves in everything. And therefore the apostle Paul, pressing the Philippians unto humility and self-denial, he opens before them the sufferings of Christ.
By your knowledge of Christ crucified, you shall grow in grace, in one grace as well as in another, grow in assurance and yet in repentance ; grow in repentance, and yet in assur- ance. The sight of Christ crucified is a friend unto your repentance, and a friend unto your assurance. Saith the apostle, " Grow in grace," not in this or that grace, but grace
SER. 2.] CHRIST AND THE COVENANT. 33
in the general ; " Grow in grace and in the knowledge of Christ :" so that the knowledge of Christ crucified is that whereby you shall grow in one grace as well as in another.
Thereby also your hearts shall be established in opposition to all sufferings and afflictions. It will encourage you to suf- fer, and it will enable you to suffer. Nicodemus came by night when he first came to Christ ; but after he had seen Christ upon the cross, and seen the sufferings of Christ, how boldly did he own Christ then. The sight of a suffering Christ will both encourage to suffer and enable to suffer. All our sufferings are either outward or inward : if my sufferings and afflictions be outward, the sight of a suffering Christ will make me suffer ; if my afflictions be inward and spiritual, what is there that will quiet the conscience of a poor trem- bling soul but Christ crucified ? Thereby, I say, you shall be established in opposition unto all your sufferings and afflic- tions, inward and outward.
Thereby also you shall have boldness in all your addresses unto God the Father. " Wherefore (saith the apostle) let us come with boldness to the throne of grace." Why ? " For we have an High Priest." An High Priest, there is the suffer- ings of Christ. Thereby you have boldness in all your ad- dresses to God the Father.
Thereby, even by the knowledge of Christ crucified, you shall be possessed of Christ. You know many things, and yet you do not possess them by your knowledge of them : but know Christ crucified, and you are possessed of Christ. Saith the apostle, " My little children, of whom I travail in birth again, until Christ be formed in you." Christ formed in you ; that is, till the knowledge of Christ be formed in you. The knowledge of Christ brings one into the possession of Christ.
Yea, thereby you shall be furnished and prepared for every good word and work. For what is the death and suffering of Christ, but officina virtutum, the shop of virtues ? Do you want faith ? Christ crucified is the object of your faith, and the cause of it, as you have heard. Are you full of fears ; are you afraid because of the law and the avenger of blood that is following you at the heels ? Do but look upon Christ crucified, and there you see the city of refuge. So many wounds in Christ, so many cities of refuge. Are you impa-
VOL. III. D
34 CHRIST AND THE COVENANT. [SfiR. 2.
tient and frovvard ? Why the sight of a patient Christ will make you patient. Are you proud ? The sight of a humble Christ, a crucified Christ, will make you humble. If I have gallant and brave clothes on, and go abroad and swagger with them, and a man comes and tells me, Sir, you owe for these clothes ; it is enough to take down my plumes. So now, though a man be proud of this or that good thing, yet if he do but see Christ crucified, he shall there be told that Christ hath paid for all ; and this will take down his pride. Do you complain of a hard heart ? The sight of a broken Christ will break your heart, or nothing will. So that the knowledge of Christ crucified is that that will furnish you and prepare you to every good word and work. And therefore, O friends, who would not labour to know Christ crucified ! Let me speak a little more.
This is the knowledge that is the soul humbling knowledge. Other knowledge puffs up ; but if you know Christ crucified, you may glory in your knowledge without pride. fe Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the learned man glory in his learning/' If I glory in my wisdom, I am proud ; if I glory in my strength, I am proud ; but if I glory in that I know Christ cru- cified, the more I glory in Christ crucified, the more humble I am. That is a soul-humbling knowledge.
This is that knowledge which is the highest experimental knowledge in the world. A man may have the experience of his own sins, yet be a wicked man. Oh, I have such a proud heart, such a vain heart, may he say. Why ? For his sins are within him ; and he may easily, though a wicked man, have experience of what is within him by nature : but to have ex- perience of a crucified Christ is not by nature. This is the highest experience in the world — Christ in me the hope of glory ; this is the most true experimental knowledge.
This is that knowledge that will make a man wise indeed. Other knowledge may make a man wise, quo ad hoc, to this or that thing, but the knowledge of Christ crucified doth make a man wise at large.
And therefore, I say, oh, what a blessed thing is it to know Christ crucified ; and who would not labour to know Christ crucified in a right manner ?
Sixthly. You will say then, in the sixth place, What shall
SER. 2.] CHRIST AND THE COVENANT. 35
we do to know Christ crucified in a right manner ; for we have heard men may live under the gospel, sit upon the highest form of profession, and yet not know Christ crucified in a right manner : what shall we do then that we may know Christ crucified in a right manner ? Something I shall speak to the manner, and something to the means.
As to the manner. If you would know Christ crucified in a right manner, you must look upon him as the great institu- tion and appointment of the Father. When God doth deal with us in a way of institutions, he hath not respect unto the strength of the means or the worth of the persons. When God deals with us in a way of nature there is respect had to the strength of the means or the worth of the person. As in physic God deals in a way of nature, there respect is had to the strength of the means. But when God deals with us in a way of institution, there he hath neither respect to the strength of means nor to the worth of persons. Now Jesus Christ is the great institution of God the Father, and so if we would know him rightly we must look upon him. For though the stung Israelite was cured by the brazen serpent, yet he was not cured by the brazen serpent in regard of the metal of the serpent, but as it was an appointment, and as an institution. So if a man would know Christ to purpose, he must know him and look upon him as the great institution and appointment of the Father ; Him hath God the Father sealed. And what is the reason that many go to and get no good by a crucified Christ, but because they never did to this day look upon Christ crucified as the great institution of the Father.
If you would know Christ crucified in a right manner, you must then look upon him as sent, you must look upon this crucified Christ under the mission of the Father. There are three great missions that you read of in the New Testament. There is the mission of ministers : they are sent out to preach. There is the mission of the Highest : " I will send the Com- forter." There is the mission of the Son sent from the Fa- ther. Now the mission of Christ from the Father is the original of all the other missions ; and you cannot know the other missions rightly, if you do not know this original mis- sion. If you would know Christ crucified in a right manner, you must know him as sent. In the xviith of John, saith n 2
36 CHRIST AND THE COVENANT. [SfiR. 2.
Christ in his prayer to the Father, " But I have known thee, and these have known that thou hast sent me." So that if you would know Christ crucified in a right manner, you must know him arid look upon him as under a mission from the Father.
If you would know Christ crucified in a right manner, you must look well unto the design, drift and scope of the Father in the sufferings of Christ. Then you know Christ when you know the Father, and you know the Father when you know the Father's design. What is the great design of the Father in sending Christ to die, but to magnify his love, to save poor sinners, to justify the ungodly ? Would you know Christ crucified aright ? be sure you have an eye to the design of the Father in the matter of a crucified Christ.
Be sure of this, That you look as well upon the testamen- talness cf Christ's sufferings, as the greatness of his sufferings. Some look much at the greatness of the sufferings of Christ, as the friars and monks, and never look at the testament al- ness of Christ's sufferings. Oh, say they, Christ's death was a painful, reproachful, and a lingering death, and thus they aggravate, as truly they may, the sufferings of Christ; but not one word of the testamentalness of his sufferings. But Christ's death was to seal the covenant ; therefore if you would know Christ crucified rightly, you must as well look upon the testamentalness of his sufferings, as the great- ness of his sufferings. Thus in regard of the manner, if you would know Christ rightly.
And for the means, I shall speak two or three things. If you would know Christ crucified in a right manner for means, then go unto God the Father to create this knowledge of Christ crucified in you. All light was at the first by a word of creation, Cf Let there be light." And as in the old crea- tion, the creation of the world, so in the new creation, Let there be light, let there be knowledge : " God that com- manded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." This light comes into the soul in a way of creation ; go then to God to create this light.
And be sure that you set open all your windows that the light may come in. There are some sickly and weak who
S ER. 2.] CHRIST AND THE COVENANT. 37
would fain have the light to come into their chambers, but they are afraid of the cold air, and so dare not open their windows. So here, some would fain have more light and knowledge of Christ, but they are afraid of the cold, and so dare not open their windows to receive the light. But pray, friends, why should we be afraid of new lights ? for why should there not be new lights found out in the firma- ment of the scripture, as well as the astrologers find out new stars in heaven ? Be not afraid to set open your windows for any light that God shall make known unto you.
If you would know Christ crucified in a right way and manner, then study much, think much upon this crucified Christ : meditate much, insist and dwell much upon Christ crucified. It is not slight and superficial thinking of Christ crucified that will bring in this knowledge. If I would know a man, I must be conversant with him. So if you would know Christ crucified, you must be conversant with him, you must sit down and consider and dwell upon Christ cru- cified in your thoughts and meditations. Now there are four times wherein it will be good for you especially to think of Christ crucified much. Four cases : In case of some revelation or vision that you may be under. When Christ was transfigured, and Peter said, "It is good to be here," Christ turns him off and reads a lecture to him about his sufferings ; why, but to shew that in such times of raptures and revelations is a fit season to think of Christ crucified. Another time or season is, The time and case of spiritual pride. In case your heart be lifted up within you in refer- ence unto any privilege, gift, or performance, then is a fit time to think on a crucified Christ. The disciples were speaking who should be greatest, "that one might sit on Christ's right hand, and the other at his left hand ;" then said Christ, " Are ye able to be baptized with the baptism that I am baptized with, and to drink of the cup that I shall drink of?" "The son of man must suffer," saith he. He turns them about from those thoughts to a crucified Christ; why? but to shew thus much, that when at any time our hearts are lifted up upon any account, then is a fit time and season to think on a Christ crucified. The time of dissen- tion and difference among professors and brethren is a fit time and season to think on a crucified Christ. When one
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disciple desired to sit at Christ's right hand and the other at his left, the rest of the disciples took it ill, and all quarrelled one with another. Christ now tells them of his sufferings ; Is this a fit time for you to have differences among you ? think of my sufferings. Never more seasonable time to think of a crucified Christ than when professors are at variance. Times of dissension call for thoughts of a crucified Christ. Again, In case that a man be in any great affliction, or danger, or fear thereof, then is a good time to think of the sufferings of Christ. Nicodemus comes by night unto Christ out of fear, and Christ first preaches to him the doctrine of regeneration, and when he had done so, saith he in John iii. 14, ff As Moses lifted up the serpent in the wil- derness, even so must the Son of man be lifted up/' Nico- demus was afraid to suffer for Christ, now Christ turns him over to his sufferings. The Son of man must be lifted up ; why ? but to shew thus much, that when we are afraid of sufferings, when we meet with afflictions and troubles, and are in fear thereof, then is a fit time for us to think of Christ's sufferings. It is a good thing to think of Christ crucified at all times; but when you have revelations and visions, when your hearts are lifted up, when you are in any dissen- tion, when you are under any any affliction, trouble, or in fear thereof, then is a good time, especially when you are under spiritual temptations. And thus now you see the second thing; if you would know Christ crucified in a right manner, study and meditate much on him, and insist much thereon. But then,
If you would know Christ crucified in a right manner, make it your work and your business to know Christ crucified. Solomon gives you a promise in Prov. ii. 3, "If thou criest after knowledge, and liftest up thy voice for under- standing ; if thou seekest her as silver, and searchest for her as for hid treasure, then shalt thou understand the fear of the Lord, and find the knowledge of God," verse 5. How do men seek for hidden treasure ; how do men seek for gold and silver ? They dig into the bowels of the earth and spare for no pains. So, saith the Lord, If you dig and search for it, you shall have this knowledge. And you know how it is with those that do dig for gold and silver ; though they do not meet with a mine presently, possibly they may
SER. 2.] CHRIST AND THE COVENANT. 39
meet with several springs of water that may stand them in more stead than the mine. So digging in the Scripture, though a man do not presently reach the mine, yet he may meet with such springs of comfort in the way, as may be a a refreshment to him all his days. Now therefore, friends, do you desire to know Christ and him crucified ? then re- member these three things : Go unto God the Father to create this light in you. Dwell and insist much upon Christ crucified in your thoughts and at some times especially. And then make it your work and business to know Christ crucified. Dig in the mines for this knowledge.
But suppose I do know Christ crucified, what is my duty then?
Why then if you do know Christ crucified, certainly it doth not become you to conform unto the world, and to be uncrucified in your affections to the world ?
It doth not become you to be the servants of men, espe- cially in the worship of God. Ye are bought with a price, be ye not the servants of men.
Certainly it doth not become you to walk proudly. What, shall Christ humble himself, and shall we be proud ? Cer- tainly it doth not become you to walk proudly. But what shall I do then ?
Go and resign and give up yourselves to Christ. Shall Christ give down himself unto us, and shall not we give up ourselves unto him ? Resign and give up yourselves unto him.
And then if indeed you do know Christ crucified, take heed that you do not doubt of your interest in God, or sal- vation by Christ. What, know Christ crucified and yet doubt ? Why, saith the apostle, " If when we were enemies we were reconciled by the death of his Son, much more being reconciled we shall be saved by his life," Rom. v. And, viii. 32, " He that spared not his own Son, but delivered him up for us all, how shall he not with hirn also freely give us all things ? " If God the Father did give his Son to death for you, will he deny you other things ?
Go away and look no more sorrowful, let it appear that you know Christ, and that you know Christ crucified.
In case at any time any temptation doth arise upon you, presently turn and look wishly upon Christ crucified, and
40 CHRIST AND THE COVENANT. [SfiR. 2.
there fix. If a man be in a great temptation, possibly the temptation may be put by by way of divertisernent, turning to another object ; but if that other object be engaging, then he is helped thereby, not only by way of divertancy, but by way of assistance. Now if a temptation do arise at any time upon any of you, presently turn your eye, fix it upon Christ crucified, there stand and there look, and thus shall you be helped, not only in a way of divertancy, but in a way of assistance.
If you do indeed know Christ crucified, then why should you not hold forth the virtues of this Christ, the death of Christ, in your dying unto all things below, and say with Paul upon all occasions, " Henceforth let no man trouble me, I bear about in my body the marks of the Lord Jesus." You come to tempt me to such a sin, do not trouble me, I know Christ crucified. Henceforth let no man trouble me, I know Christ crucified. Answer all your temptations thus, and be peremptory and resolute, Let no man trouble me, do not trouble me, I know Christ crucified.
Go away and communicate that knowledge of a crucified Christ unto others ; your knowledge is nothing unless you make others to know what you know. There is a twofold revelation of Christ ; Christ revealed to men, and Christ revealed in men, as Paul speaks, " When it pleased the Lord to reveal Christ in me." When a man hath a revelation of Christ within him, he will communicate that knowledge. Ye see how it is with the sun shining upon the wall, and with a candle in a lanthorn ; the sun shines upon the wall, and the wall enlightens nobody, why, because the sun is not in it : but there is a candle in a lanthorn, and that enlightens others, why ? because the candle is within it. So when a man hath a revelation of Christ upon him, it falls dead, as upon a mud wall, and he communicates not that light unto others ; aye, but if Christ be in me the hope of glory, then certainly I shall communicate this knowledge of Christ unto others also.
And to end all, if you do know Christ and him crucified, then go and place yourselves before the Lord, as David did, when the Lord had made known his mind unto him : " Then went king David in and sat before the Lord, and he said, Who am I, O Lord God, and what is my house, that thou
SER. 3.] CHRIST AND THE COVENANT. 41
hast brought me hitherto ? " &c. " And what can David say more unto thee, for thou Lord God knowest thy servant ; for thy word sake, and according to thine own heart hast thou done all these great things, to make thy servant know them/' So I say, go you and place yourselves before the Lord and say, What am I, Lord, oh what am I, poor ignorant creature as well as others, that Christ crucified should be made known to me ? Oh the riches and the greatness of the grace of God ; according to thine own heart, Lord, hast thou done this, to make these things known unto thy poor servant: wherefore glory and honour unto God the Father, and unto the Lamb that sitteth upon the throne for ever.
And thus now I have spoken something concerning a cru- cified Christ, as the object of your faith ; the former time concerning the excellency of Christ to draw out your love : now then let your faith and love meet together ; and may your love be quickened and your faith strengthened, I have enough.
SERMON III.
THE NEW COVENANT OF GRACE OPENED.
" And to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." — HEB. xii. 24.
IN this scripture you have the difference between the law and the gospel ; the excellency of the state of the church under the new testament, above the state of the church under the old testament: for, saith the apostle at the 18th verse, " Ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness and darkness and tempest, and the sound of a trumpet, and the voice of words : but ye are come unto Mount Sion, (verse 22,) and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels," &c.
So that first, look how much mount Sion doth excel mount Sinai ; the city of the living God doth excel the wilderness ; and the heavenly Jerusalem doth excel the mountain that
42 CHRIST AND THE COVENANT. [SfiR. 3.
might be touched, from whence the law was given : so much doth our state now exceed and excel that of the Jews.
And, saith he, ye are also come " to an innumerable com- pany of angels." The law was given at mount Sinai by the ministration of angels. Look therefore, how much our com- munion now with an innumerable company of angels, doth exceed that ministration which was by the ministration of angels then, so much doth our gospel state now exceed their's.
And, ye are also come " to the general assembly and church of the first-born." Look how much the catholic church, drawn out of all nations, doth exceed the Jewish synagogue ; so much doth our gospel, church state now exceed their's.
And, " Ye are come unto God the Judge of all." Look, therefore, how much the manifestation of God, as the Judge of all the world, doth exceed the manifestation of God as a Lawgiver upon mount Sinai unto the nation of the Jews only ; so much doth our gospel state and church exceed their's.
And, " Ye are come to the spirits of just men made perfect." It is true in regard of the saints in heaven, for we are fellow citizens with the saints there. Or if you under- stand it of the spirits of just men made perfect with gospel perfection, by the imputation of the righteousness of Christ, it is true. So that look as the state of heaven doth exceed the state of earth, and as gospel perfection doth exceed the imperfect state of the law, so doth the state of the church and gospel now exceed that of the Jews.
And " ye are come to Jesus the Mediator of the new cove- nant, and to the blood of sprinkling, that speaketh better things than that of Abel." Look therefore as Jesus Christ the Mediator of the new covenant exceeds Moses the media- tor of the old ; and as the blood of Christ, the blood of sprinkling, doth excel and exceed the blood of all sacrifices in the time of the old testament, so doth our gospel church state now exceed that of theirs.
I shall not run through all these differences, or privileges, only fall in with this verse 24.
" And to Jesus/' that is, ye are come to Jesus the Media- tor of the new covenant, and " to the blood of sprinkling/'
SER. 3.] CHRIST AND THE COVENANT. 43
that is, ye are come " to the blood of sprinkling that speak- eth better things than that of Abel." From which two privi- leges with their connection, I take up these observations.
Observation I. That there is a new covenant stricken with the children of men.
II. That Jesus is the Mediator of the new covenant.
III. 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 covenant. And
IV. That thus coming unto Jesus the Mediator of the new covenant, we are also come unto the blood of sprinkling, that speaketh better things than that of Abel.
I shall begin with the first ; there is a new covenant stricken with the children of men.
It was always God's way to deal with man in the way of a covenant ; that is the most suitable to man, the most hon- ourable for man, and the most amicable and friendly : from the beginning therefore so it was ; no sooner was man made, but God entered into covenant with him, " In the day that thou eatest thereof, thou shalt die the death ;" and then a covenant he made with the world by Noah ; and then a cove- nant he made with Abraham ; and then a covenant he made with the Jews at mount Sinai. It hath always been God's way to deal with man in the way of a covenant, but now in these latter days he hath stricken a new covenant with the children of men : " A new covenant will I make with the house of Israel, saith the Lord," by way of promise, Jer. xxxi. A new covenant hath the Lord made with the house of Israel by way of fulfilrrent and accomplishment, Heb. viii. So that there is a new covenant stricken with the children of men.
For the opening of which argument :
First, We must inquire what this covenant is.
Secondly, Why, and upon what account it is called a new covenant. And
Thirdly, What are the ways and properties of this new covenant.
Fourthly, Who are the subjects of this covenant, and per- sons that God doth strike this covenant with.
Fifthly, We will a little inquire into the benefits thereof.
Sixthly, Labour to show you, what a man should do to get into covenant with God: and in case he be in covenant with
44 CHRIST AND THE COVENANT. [SfiR. 3.
God, how he should walk as becometh one that is in cove- nant with the great God. Here is matter enough to discourse on many exercises ; but, though with difficulty, I shall dis- patch all in this one.
And First of all, if you ask me what this covenant is, take this description of the covenant that now we are in.
It is that mutual agreement between God and man, whereby God the Father doth engage himself to shew mercy, love and kindness, to Christ and to his seed ; Christ engaging both for himself and for his seed, to be obedient unto God the Father.
I say, it is a mutual agreement, and herein a covenant dif- fers from a law. A law properly is a commandment with pe- nalty. No sooner was man made, but he was under a law, to be obedient unto God his Maker : and in case he broke it, God by the law of nature might punish him : but then when God said unto him, " In the day that thou eatest thereof, thou shalt die the death," then God entered into covenant, man accepting thereof. The child is obliged by the law of nature to obey his parents ; yet this is no covenant, but a law of nature, for here is no agreement. But the wife is obliged to obey her husband, and this is a covenant ; Why ? Because it is a mutual agreement ; so that I say, this cove- nant, first, is a mutual agreement between God and man. But
It is that agreement whereby God the Father doth engage himself to shew kindness, grace and mercy, to Christ and to his seed.
Unto Christ himself he doth engage, Isa. xlii., " I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the gentiles/3 If thou wilt undertake the work of the Mediator, I do engage and promise to thee, " I the Lord have called thee in righteousness, and I will hold thine hand, and I will keep thee."
And the Father doth engage unto Christ, and his seed too ; for saith he unto Christ, " If thy children forsake my law, and walk not in my judgments ; if they break my statutes, and keep not my commando: ents, then will I visit their transgression with the rod, and their iniquity with stripes : nevertheless, my loving kindness will I not utterly take
SER. 3.] CHRIST AND THE COVENANT. 45
away :" which is plainly spoken unto Christ, as you read in Psalm Ixxxix. 26 — 30. So that I say, it is that agreement whereby God the Father doth engage himself to shew kind- ness, grace and mercy, unto Christ and his seed.
On the other side, Christ engages both for himself and for his seed, to be obedient unto God the Father.
Christ engages for himself, and therefore, saith he in Psalm xl. 6. " Sacrifice and offering thou didst not desire, &c. Then said I, Lo I come, in the volume of the book it is writ- ten of me, I delight to do thy will, O my God, yea, thy law is within my heart." They are the words of Christ ; " then said I," that is, then promised I. Paulus Fagius observes, that the Hebrew hath no one proper word for promise ; but where God is said to promise, the word in the Hebrew is only so, God said, God spake ; and indeed if any man will take the pains to consult the Hebrew, and our English trans- lation together, he shall find it true. I will give you some instances, and so pass over, Deut. i. 11., " The Lord God of your fathers make you a thousand times so many more as ye are, and bless you as he hath promised you," (Hebrew, as he hath said). So in Kings viii. 56., " Blessed be the Lord that hath given rest unto his people Israel, according to all that he hath promised," (Hebrew, according to all that he hath said). So in 2 Chron. vi. 10., " The Lord therefore hath performed his word, that he hath spoken, for I am risen up in the room of David my father, and am set on the throne of Israel, as the Lord hath promised," (Hebrew, as the Lord hath said). So at verse 16, " Now therefore O Lord God of Israel, keep with thy servant David my father that which thou hast promised him," (Hebrew, that which thou hast said to him). So here in Psalm xl., " Then said I," that is, then promised I, then engaged I unto the Father, saying, " Lo I come, in the volume of the book, it is written of me ;" here Christ engages for himself.
And he engaged also for his seed ; therefore Psalm xvi., " O my soul, thou hast said unto the Lord, (said, by way of promise,) O my Lord, my goodness is not for thee, but for the saints that are in the earth, and in the excellent in whom is all my delight." And so our Saviour Christ promises to the Father in John xvii., " Therefore do I sanctify myself^ that they also may be sanctified." And if you look into the
46 CHRIST AND THE COVENANT. [SER. 3.
Hebrews, you shall find that Christ is called the " Surety of the covenant ;" Why ? Because he doth engage for God the Father to perform to us, and he doth engage for us, that we shall perform to God : so that, do you ask what the cove- nant is, plainly then it is, That mutual agreement between God and man, whereby God the Father doth engage himself to shew kindness, love and mercy to Christ and his seed, Christ engaging both for himself, and for his seed to be obe- dient unto God the Father.
Secondly, But then why is this covenant called a new cove- nant ?
Not only because it is an excellent covenant, as in Scrip- ture phrase, excellent things are called new ; a new song &c.
Nor only because it brings a new heart, which is pro- mised in the covenant.
Nor only because it is always fresh and green and new, upon which account Austin thinks, that the commandment of love is called a new commandment.
Nor is it called new only because there is no other cove- nant to succeed and follow, which is the reason in Heb. viii.
But it is called a new covenant in opposition to the cove- nant that was made with Adam, and with us in the state of innocency; and in opposition to the covenant which was made with the Jews in the time of the Old Testament.
New in opposition to the covenant that was made with Adam in the state of innocency ; for then, though God out of free love and grace was pleased to condescend to enter into covenant with man, yet then God did deal with us in a way of supremacy and of righteousness : and therefore there is mention made only of the threatening, " In the day that thou eatest thereof, thou shalt die the death." But now God deals with us in this covenant in a way of grace, and of great compaision ; and therefore in this covenant there is mention made only of the promise.
Though God did enter into covenant with Adam, and so with us, and promised eternal life in heaven ; not eternal life in this world only, as some would. For hell was threat- ened in these words, " In the day that thou eatest thereof thou shalt die the death," and therefore heaven and salvation was promised on the contrary ; yet I say (although God when he entered into covenant with us then, did promise
SER. 3.] CHRIST AND THE COVENANT. 47
heaven and salvation) it was upon condition of our personal and perfect obedience, and therefore called a covenant of works. But now our covenant runs upon no such terms.
Then in that covenant, acceptation began in the work, and so to the person, and therefore saith the Lord to Cain, " If thou doest well, shalt thou not be accepted ? " speaking to him as belonging to the covenant of works. But in the covenant now made, the acceptation begins in the person, and so to the work, and therefore, saith the Lord concerning Abel, the Lord accepted Abel (his person) and then his sacrifice.
Then also the Lord gave Adam and us an ability to stand, but he did not give a promise of perseverance in standing. But now the Lord doth, " I will put my fear into your hearts, that you shall not depart from me," saith the Lord.
Then in that covenant there was no room for repentance, no room for remission. But as in a court of mere justice the question is not whether a man doth repent of his fact or no, but whether, aye or no, hath such a fact been done ? So by the covenant of works, the first covenant, there is no question whether a man doth repent or no, but whether the work were done, whether the sin were done. But now in this covenant there is room both for repentance and for remission, as by and by you shall hear. And then,
Though when God made that covenant with Adam and with us, " the tree of Life " might be some shadow of Christ, yet " then there was no Mediator, for there was no need," God and man was not at variance, and so no need of a Me- diator. But in this covenant that is now stricken there is a Mediator, a Mediator of the new covenant. So that thus you see this covenant is new, in opposition to the covenant that was made with Adam and us in the state of innocency.
And as it is new in opposition to the covenant that was made with Adam, the covenant of works ; so it is new also in opposition to the covenant that was made with the Jews in the time of the Old Testament. For the clearing of this,
First of all, we must inquire whether there be any differ- ence between the covenant made with the Jews in the day of the Old Testament, and the covenant made with us now. And in case there be, what is the difference and wherein it lies.
48 CHRIST AND THE COVENANT. [SER. 3.
And if you ask whether there be any difference ?
If I should answer, with divines ordinarily (wherein they speak the truth), I must say, that the covenant which God made with the Jews, was for substance the same, though different in administration ; but give me leave to express my own sense in my own terms thus,
It is plain and clear that the Jews that were saved in the time of the Old Testament, were saved by the same covenant that we now are saved by ; for they were saved by the cove- nant that God made with Abraham, so are we, Luke xi., Rom. iv., Gal. 3. Circumcision then was the seal of the covenant : and what was circumcision but a seal of the righteousness of faith? The ceremonies, types, and sacri- fices, did not belong to the covenant of works, they were types of Christ, and therefore it must needs be the same covenant, if it was a covenant of works that was made with the Jews, God should have brought them from better to worse, for the covenant of grace was made with Abraham ; "but though the law was added after the promise, it could not disannul the promise," saith the apostle, Gal. iii. So that it is plain and clear, the Jews that were then saved were saved by the same covenant that we now are. But,
Though those Jews that were saved were saved by the same covenant that we now are saved by, yet notwithstanding the covenant of works was declared and promulgated among the Jews ; " Wherefore then was the law added ? " saith the apostle. Added then it was. As Sarah and Hagar, made types of the two testaments by the apostle, were at once in Abraham's house ; so the old covenant of works, and the new covenant of grace were at once in the Jewish church. But
Though both these covenants were at once in the Jewish church, the one declared and the other made with them ; though Hagar was in the same house, yet it was in subservi- ency unto Sarah ; and though the covenant of works was declared and was there at the same time, yet it was in sub- serviency unto the covenant of grace ; u It was added, where- fore ?" saith the apostle, because of transgression, to be a school master to bring to Christ. It was there in subser- viency, and upon a gospel design. But then,
Though both these covenants were thus joined together,
SER. 3.] CHRIST AND THE COVENANT. 49
the covenant of works and the covenant of grace both joined together in one state, yet both together did not make a third and distinct covenant ; I am no ways of Camero's mind, that there were three covenants, but of the apostle's mind clearly, Gal. iv., where he speaks expressly that there are two Tes- taments and no more ; so that though both were upon the ground together (one declared then to make them sensible of their sins, and to bring them to the other covenant) yet both did not make up a third and distinct covenant. But
Because the commandment lay uppermost the whole dis- pensation was called law, although the promise and the gospel lay at the bottom ; as now, because the promise lies upper- most the whole of the covenant is called the promise, though the commandment lies at the bottom.
Well then, if these things be so, wherein lies the difference between that of the Jews and ours ?
Thus, although the Jews that were saved, were saved by the same covenant that we now are saved by : yet then the covenant had a special eye unto the commandment, and therefore it is called the law. Now the covenant hath a special eye to the promise, and therefore it is called the promise.
Then, though the covenant of grace was made with the Jews that were saved, yet it was given more darkly and obscurely ; there was a veil upon Moses that he could not see to the end of things. " But now we all with open face behold as in a glass the glory of the Lord," saith the apostle, as speaking of the difference between the one and the other, Cor. ii. 3.
Then also the ministration of that covenant was very burthensome, now more easy ; "Take my yoke upon you,'' saith Christ ; it is spoken in opposition to Moses too, " for my yoke is easy, and my burden is light," Matt. xi.
Then also the covenant was made with that nation of the Jews only, but now it takes in all the world, Jew and gen- tile. That scripture, Isa. Ivi., is spoken in regard ot gospel times, "Let not the eunuch say, &c., nor the son of a stranger, that I am separated from the Lord, only let him take hold of my covenant." The stranger now may do it, it belongs to the gentile as well as the Jew. And
Then the dispensation was more terrible and brought forth
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fear and bondage ; but now we are not come unto mount Sinai, where was fear and trembling, but we are come unto mount Sion, which brings forth love and faith and sweet- ness and thankfulness.
Then also the covenant was confirmed by promise, and by the blood of bulls and goats ; now it is confirmed by oath, and by the blood of Jesus.
Then also the mediator was Moses, that stood between God and them ; now Jesus the Mediator.
Then the law was a schoolmaster to bring to Christ, the covenant of works was upon the ground, and the law was a schoolmaster, it is not so now.
Then Christ was in the hand of Moses, now Moses is in the hand of Christ. Now the bond-woman is cast out of doors ; there was a time when the bond-woman and Sarah were in the house together, but now the bond-woman is gone.
Then the commandments were more carnal, as the apostle speaks, and the promises worser, but now the commandment is spiritual and the covenant founded upon better promises, saith the apostle, Heb. vii.
And, to say no more, look what difference there is between the letter and the Spirit in regard'of efficacy, for that is the meaning of it, such a difference there is between that and this. "We are not ministers of the letter/' as in the days of Moses, "but we are ministers of the Spirit," 2 Cor. iii. So that thus you see why this covenant is called a new covenant. New in opposition to the covenant that was made with man in the state of innocency, and new in oppo- sition to the covenant that was made with the Jews in the times of the Old Testament.
Thirdly, But then what kind of covenant is this ? And what are the properties of it ?
To name but three,
It is a covenant of grace in opposition to works, or to all our own worth or worthiness.
A covenant of grace, for it is made with sinners. The covenant that was made with Adam in the state of innocency was made with a saint, having the image of God upon him, and therefore a covenant of friendship. The covenant that God makes now, he makes with sinners, and it is a covenant
SEB. 3.] CHRIST AND THE COVILXAXT. 51
of reconciliation, and therefore a covenant of grace. Then by ttat covenant that God made with Adam, there was no room for repentance, or for remission, now room for both.
For repentance, " I will take away the heart of stone, and I will give an heart of flesh," saith God.
For remission, "I will remember your sins no more," saith the covenant ; yea, the covenant of grace doth so deeply engage for remission of sins ; that whereas the covenant of works would own no such things, the covenant of grace doth so deeply engage for remission of sins, that it is made the chief, and the reason of all the other, " I will write my law in your hearts, and ye shall all know me ;" why ? " for I will remember your sins no more," Heb. viii. By that covenant, if we had sinned, we should have provoked God thereby to damn us and to destroy us. By this covenant, when a man that is in covenant sins, he doth thereby provoke God to pity him and to have compassion on him. In the covenant of works the Lord gave a man strength to stand, and left him to himself ; But now the Lord hath promised in this covenant to cause us to walk in his ways. When the Israelites had to do with the Egyptians, the Egyptians enjoined them their tale of brick, and gave them no straw. Now we have to deal with so good a Lord in this covenant, that our tale of brick is lessened ; we have straw and strength, and not only strength but God himself a co-worker with us. Yea, what grace is there that you want, or do complain for the want of, but it is promised in this covenant?
Do you complain that you are not converted ? " I will write my law in your hearts," saith God now.
Do you complain that you are ignorant ? " They shall all know me, from the least unto the greatest of them/' saith the covenant.
Do you complain that your heart is hard ? " I will (saith God) take away the heart of stone, and give you an heart of flesh." Grace, grace, this covenant then is a covenant of grace, it is a gracious covenant.
As it is a gracious covenant, so .it is a free and incondi- tionate covenant. Free in opposition to all conditions to be performed by us ; pray do not mistake me, I do not say there is no condition in the new covenant ; but the condition is performed by Christ our second Adam.
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Nor do I say, that faith, obedience and repentance are not required, but I say, faith, obedience and repentance are re- quired in the new covenant as duties, but not as conditions.
This I say then, it is a free covenant, in opposition to all conditions to be performed by us ; for when the covenant of grace is mentioned in Scripture, where do you find any condi- tion annexed to any thing that is there promised. Saith the Lord, " I will remember your sins no more :" upon what • condition ? None mentioned ; " I will write my law in your hearts ;" upon what condition ? None mentioned ; " You shall all know me from the greatest to the least," &c., upon what condition ? None mentioned. Where do you ever find the covenant mentioned with a condition ?
And plainly thus ; if there were a condition, the condition must be a distinct thing from the thing promised. If I pro- mise to go a journey with a man upon condition that he shall bear my charges ; his bearing my charges and my go- ing the journey are distinct things. Now what condition then can there be ? What faith repentance or obedience ? Why ? these are all promised in the covenant, therefore they cannot be the condition ; for the thing promised in the cove- nant, and the condition that \\e are to perform, must be dis- tinct. I say, if there be a condition, it must be distinct from the thing promised ; but there is nothing that we can perform but is promised in the covenant, therefore there can be no condition. The prophet Isaiah tells us, that this covenant is after the nature of that covenant that God made with Noah, lhat the world should be drowned no more ; and that is ab- solute, and upon no condition. Junius thinks, that upon this account, this covenant of grace is called a testament, for, saith he, a testament is without condition. A man makes his last will and testament; and though now and then a man may hang a condition upon a rebellious child, yet or- dinarily, a man then gives, and he gives freely, without all conditions ; and so this covenant is called a testament : Why ? Because no condition is to be performed by us. That is the second thing, it is a free covenant in opposition to all conditions to be performed by ourselves.
As it is a free covenant, in opposition to all conditions to be performed by us, so it is an everlasting covenant, a cove- nant of salt that cannot be broken, " which my covenant
SER. 3.] CHRIST AND THE COVENANT. 53
they brake," saith God, speaking of the former covenant ; and, saith he, in that place of Zechariah, " I took my staff of beauty, the covenant, and brake it." God brake it, that is the former covenant. But now this covenant of grace is an ever- lasting covenant, " ordered in all things and sure," an everlast- ing covenant that cannot be broken. And thus you see what kind of covenant it is ; it is a covenant of grace, in opposition to all works and worth in us ; a free covenant in opposition to all conditions to be performed by us : and an everlasting covenant. Lo, this is the covenant that is stricken with the children of men.
Fourthly, But then, who are the subjects of this cove- nant, and who are the persons that God doth strike or make this covenant with ?
This covenant of grace is not made or stricken with all the particular men in the world ; a new covenant will I make with the house of Israel, not with all the particular men in the world. If this new covenant of grace were made with all the particular men in the world, then all the particular men in the world should have the law of God written in their hearts, and should all know God, and all have their sins par- doned, for so saith the covenant, by an absolute promise which must be fulfilled.
And upon this account it follows, that Christ did not die for every particular man in the world, for Christ is the Me- diator of the new covenant; therefore if the new covenant be not made with every particular man, Christ did not die for every particular man ; but the new covenant is not made with all the particular men in the world as you have heard.
As this new covenant is not made with all the particular men in the world, so neither is it made with all that live un- der the gospel. Though Ishmael lived in Abraham's house, and so the skirt of the covenant might be thrown over him, yet, " in Isaac shall thy seed be called," saith God. A man may be be in a church, yet not of the church ; as a man may be in a house and yet not of the house. This covenant is not made with all particular men that live under the gospel.
But who is it stricken with ?
Plainly thus ; if the law of the gospel be written in your hearts, so that it is natural for you to do the work of the gos- pel ; as it is natural to an heathen to do the work of nature,
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because the law of nature is written in his heart ; then is this covenant made with you : for thus runs the covanant, I will write my law in your hearts.
If that you are taught of God, having an holy instinct unto what is good As the bee being taught of God finds the way home to the hive by an instinct ; and the lamb being taught of God finds out his dam amongst a thousand sheep. So I say, If you be taught of God, having an holy instinct unto what is good, then are you in covenant with God ; for thus runs the covenant, " You shall all know me, and every one shall be taught of God."
If an heart of stone be taken away and a yielding heart be given unto you, whereby you yield to God's impressions, to God's instructions, and to God's corrections, then are you in covenant with God ; for thus runs the covenant, " I will take away the heart of stone, and give an heart of flesh ;" a heart of flesh is a yielding heart.
If you are begotten again to God by the promise, espe- cially the absolute promise, then are vou in covenant with God. There were two sons of Abraham, the child of the bond-woman, and the child of the free-woman, saith the apostle these were types, and wherein did they differ ? Why, the child of the bond woman was born after the flesh, but the child of the free-woman was born by the promise, only by the promise, an absolute promise ; and therefore I say, if you be born again by the promise, the absolute promise, then are you in covenant with God.
And to sav no more in it but this, if you be the seed of Christ, then is this covenant made with you, for it is made with Christ and his seed ; and if you be Abraham's seed, then are you the seed of Christ ; for you may see how they go together, in Galatians in., "Now to Abraham and his seed were the promises made : he saith not, unto seeds, as of many, but as of one, and to seed, which is Christ." And if you do believe as Abraham did, then are you Abraham's seed. So that thus briefly you see, who this covenant is stricken with, and who are the subjects of it.
Fifthly, But then suppose I be in covenant with the Lord, or suppose I be not ; if I be not, is there any great hurt ? suppose I be, is there any great good ?
SER. 3.] CHRIST AND THE COVENANT. 55
Much every way ; give me leave to give you a little taste of it.
If you be not in covenant with God, how can you expect any blessing, mercy, or deliverance from God ? For do but look into the Scripture, and you shall find, that all blessings, mercies and deliverances come to the people of God by vir- tue of the covenant, and according to the covenant. Will you instance in outward deliverances, the world is not drown- ed again ? Why but because of the covenant. Will you in- stance in spiritual deliverances ? Saith the Psalmist, " He commandeth redemption, he remembereth the covenant." He maketh redemption effectual by remembering the covenant. Or will you instance in both together ? see what is said in Zech. ix. 11., " As for thee also, by the blood of thy cove- nant, I have sent forth thy prisoners out of the pit, wherein is no water." It includes both outward and spiritual deliver- ances : so that now if you be not in covenant with God, what deliverance can you expect, or what mercy, seeing they all come by virtue of the covenant, and according to the covenant.
But on the other side, if you be in covenant with the Lord, then are you exalted and honoured, yea greatly hon- oured. For if it be an honour to be in a league and cove- nant with a great prince, what an honour is it to be in cove- nant with the great God ? When God did speak to Abra- ham of striking a covenant with him, he falls down upon his face ; as if he should say, Who am I, that the great God should be in covenant with me.
Again, if God be in covenant with you, look whatever ex- cellency there is in God, that is made over to you for your use. And as that king said to him that was in a league with him, My horse is thine, and my men are thine, and my mo- ney is thine ; so when God enters into a covenant with a poor soul, he saith, My wisdom is thine, and my power is thine, and my love and mercy is thine : whatever excel- lency there is in God is made over to you, being in covenant with him.
And if that you be in covenant with the Lord, then all his retinue, his creatures, and his servants also are in covenant with you, Hos. ii. 21., " It shall come to pass in that day, I will hear, saith the Lord, I will hear the 1-c-vens, and they
56 CHRIST AND THE COVENANT. [SfiR. 3.
shall hear the earth, and the earth shall hear the corn and the wine, and the oil, and they shall hear Jezreel." Why ? verse 19., " I will betroth thee unto me for ever ; yea, I will be- troth thee unto me in righteousness, and in judgment, and in loving kindness and in mercies ; and then it shall come to pass, that I will hear the heavens, and they shall hear the earth," &c. So that if you be in covenant with God, then all his retinue, all his creatures and all his servants are in covenant with you too.
And if you be in covenant with the Lord, then he is in covenant with you and your soul and your body both ; not only with your body but with your soul, and not only with your soul, but with your body, with your whole man ; and therefore if you die, the covenant is not dissolved between God and you. The covenant may be dissolved between a man and his wife at death, but this covenant can never be dis- solved, and though you sin, and break with God, God will not break with you ; I hate putting away, saith he.
And then, you may go to God as upon a throne of grace, and look upon God as sitting in a rainbow. Oh what a mercy, what a blessing is it to be in covenant with the Lord?
Sixthly, But in case I be not in covenant with God, what shall I do to get into covenant with him ? And in case I be in covenant with God, how shall I walk so as becometh one that is in covenant with the great God ? Here are two ques- tions, I shall speak briefly to them and conclude.
Do you ask what you shall do to get into covenant ? Are you afraid any of you, that you are not yet in covenant with the Lord, and would you be in covenant with the Lord ?
Why then be sure of this, that upon a right and good un- derstanding of the nature of this covenant, you go to God, and make your choice of this covenant of grace, to stand and fall by. The word Berith in the Hebrew for covenant, some think comes from a root that signifies to choose ; a man is in the covenant that he chooses, and every man is indeed as his choice is.
But then go and renounce the other covenant of works, &c. As the way to have a part in Christ's righteousness is to renounce all your own righteousness ; so the wray to have
SEH. 3.] CHRIST AND THE COVENANT. 57
a share in this covenant of grace, is to renounce the cove- nant of works.
Then go to Christ as the Mediator of the covenant, and desire him to put you into this covenant ; he struck the covenant with God the Father at the first, and he must put you into this covenant, for he is the Mediator of the cove- nant; go then to him, as to the Mediator of the covenant, to put you into covenant.
Then leave the weight and stress of your guilty soul upon this covenant of grace, bear upon this stream of grace, here lay the weight of all, for the promise is made ours by resting on it ; and what is this covenant, but an absolute promise ? there then rest, and leave the weight of your souls.
And to say no more but this ; then go unto the Lord, and give your hand unto God, and yourself up to God, as one willing to be led by him into all the things that the covenant shall require. In the times of the old testament when they made a covenant, they struck hands together. In Ezra x. 19., it is said they " gave their bands " to put away their wives ; and in the former verse, they made a covenant to do it, " They rose and made a covenant to put away their wives :" and we find in 1 Chronicles, that when David was dead, that all the people came together, (xxiv. 24.) " And all the princes, and the mighty men, and all the sons like- wise of king David, submitted themselves unto Solomon the king ;" the word in the Hebrew is, They gave the hand under king Solomon ; they gave their hand by way of covenant, and they gave their hand under king Solomon in a way of submission. So when we enter into covenant with the Lord, we give our hand under God and therefore if you desire to get into covenant do these things.
Well, but suppose I be in covenant with God, as I hope I am, what should I do that I may walk as becometh one that is in covenant with the great God ?
I answer, If you be in covenant indeed with the Lord, then God hath honoured you, he hath exalted you, and honoured you greatly ; arid if God have honoured you, why should not you honour God ?
Now the more you fall down at the feet of the fulness of Christ, in the sense of your own unworthincss, inability and insufficiency, the more you honour God : " There is one
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(saith John) who is mightier than I, whose shoe latchet I am not worthy to unloose."
The more you cry up those ordinances and ways of God that are decried by the world, the more you honour God.
The more you keep close to God in declining times, the more you honour God.
The more you trust God at a dead lift, when all means fail, and when a sentence of death is upon all the means, the more you honour God.
The more you serve God, contrary to your own disposi- tion, and reach the services of God over the head of your own dispositions, the more you honour God.
And the more that you do prefer the things of God in time of competition above other things, the more you honour God.
And the more you part with your much for God's lesser, the more you honour God. What is honour ? Ho- nour is a testimony of another's excellency. Now when I can part with my much for God's little, his little truths and things, I do testify an excellency in God. I say, the more you can part with your much for God's little, the mere you honour God.
And the more you do keep close to the name and faith of God in Christ, even where Satan's throne is, the more you honour God. Now then hath the Lord honoured you, and taken you into covenant with himself ? then surely it is your duty for to honour God, and by these several particulars you may honour God.
If the Lord have made and stricken a covenant with you, then, friends, give me leave to say to you, Why should you be solicitous for your own things ? If you be in covenant with the Lord, and God in covenant with you, God will take care of your things ; therefore why should you be solicitous about your own things ? God is in covenant with you, he will take care of yours.
And upon this account, in case there be any loss upon the things of God, why should you not be as much affected for that loss as for your own losses ? For if you be in covenant with God, and God with you, God's things are your's, and your things are God's. God's things are your's : why then should you not be as much touched with the loss of any
SER. 3.] CHRIST AND THE COVENANT. 59
thine; that concerns God, as with any thing that concerns yourselves ?
Yea, why should not God have the use of all your's? God is in covenant with you, and you have the use of God's things, his wisdom, his power, his mercy ; why ? because he is in covenant with you, and you are in covenant with him. Why then should not God have the use of your things also, your name and your estate and your body and your time ? If you be in covenant with God, and God be in covenant with you, your's are God's and God's are your's ; why should not God have the use of your's, as you think to have the use of God's.
If God be in covenant with you, and you be in covenant with God, then why should you not live at an higher rate than the best of the Jews did ? You are in a better covenant than the Jews were, though for substance the same, as you heard, yet you are in a better covenant, and shall not your lives be better ?
You have a better Mediator, and shall not your lives be better ?
You have better promises, and shall not your lives be better ?
Your state now is called grace to that ! " The law was given by Moses, but grace and truth comes by Christ," John i. Look therefore upon the Jews, look into the Old Testa- ment, and look upon the best of them, and think with your- selves, Am I in a better covenant ? oh then, how am I en- gaged to live better. Oh, that our lives were more exalted upon this account. Why should not our lives be better, and we live at a higher rate ?
If you be in covenant with the Lord, and the Lord in covenant with you, then be sure of this, that you be true to God, be true to God in the matter of his worship. The covenant stricken between God and you is a conjugal cove- nant. A woman, though she will admit another man into the house with her husband, yet she will not admit him into the bed, that is a breach of covenant. Now the worship of God is the bed wherein Christ doth bed with a soul ; and therefore if you look into the Old Testament, you shall find that idolatry is accounted adultery and harlotry : why ? be- cause they took idols and men into the bed with God.
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Would you walk then as those that are in covenant with the Lord, away with every thing of man's out of Christ's bed. Remember it is a conjugal covenant. Whatsoever is of man's coming unto the worship of the Lord, which is the Lord's bed, is against your covenant. When God speaks of a covenant, he saith, " Thou shalt be for me, and I will be for thee," Hos. iii.
And to conclude all, if you be in covenant with the Lord, and the Lord with you indeed, go away and walk humbly and be very thankful. When the Lord made a covenant with Abraham, Abtaham, saith he, go throughout the land, and behold it in the breadth thereof, and in the length thereof: so say I, Hath the Lord entered into covenant with you, go into the land of the covenant, behold the length thereof and the breadth thereof; and what God hath promised in that covenant, behold it in the length thereof and the breadth thereof; and thus will your heart be affected and raised to thankfulness. Thus David's heart was raised, for, saith he, " Lord, though thou makest not my house to grow, this is my salvation ;" I am in covenant with thee. And so you may say, Lord, thou makest not my family to grow, I have never a child ; this is my salvation, I am in covenant with thee : though thou makest not my house to grow, but I am poor, and my house is pulled down or burnt down ; this is my salvation, the Lord be praised, the Lord is in covenant with me. Thus do and you shall be thankful.
And this is the last thing, If you be in covenant with the Lord, go away, walk humbly, and be thankful that God should ever enter into this great covenant, this covenant of grace with you, even with you.
And so now I have done with the first argument, that there is a covenant stricken with the children of men : the second follows, Jesus is the Mediator of this covenant.
SEN. 4.] CHRIST AND THE COVENANT.
SERMON IV.
CHRIST THE MEDIATOR OF THE NEW COVENANT.
" And to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." — HEB. xii. 24.
I SHALL now come unto the second observation raised from the words, namely,
Observation II, That Jesus is the Mediator of the new covenant.
For the opening and prosecuting whereof, First, We must inquire what is the proper work of a me- diator, that is, a mediator between God and us.
Secondly, I shall labour to she w you that Jesus was and is the fittest person in the world to meditate between God and us. Thirdly, That Jesus hath undertaken this work of me- diation, and will certainly carry it on unto due perfection.
Fourthly, How and in what respects Jesus is said to be the Mediator of the New Covenant.
Fifthly, What are the benefits that we do gain by Jesus his being Mediator of the new covenant.
Sixthly, Give you some doctrinal corollaries and practical duties that do flow from hence.
First. If you ask what is the proper work of a Me- diator, 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 God's heart towards his creature, nor no enmity in man's heart towards his Creator; but upon the fall, a breach or separation was made between God and us, inso- much as we are all by nature the children of wrath, God is angry, and an enmity is in us towards God. " The wisdom 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. v. 18, 19. " 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
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world unto himself." There is reconciliation on God's part, for it is said, " He was in Christ reconciling the world unto himself: not imputing their trespasses unto them." Then, at the 20th verse, you have reconciliation on our part, " Now then we are ambassadors for Christ, as though God did be- seech you by us, we pray you in Christ's stead be ye recon- ciled unto God." Here is both reconciliations.
Only you must know, that we do not find in express terms 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 al- ways speak so, that the party offending is to reconcile himself, or to be reconciled, as in the vth of Matthew, " If thy brother hath aught 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 hath justly provoked another, go and reconcile yourself 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.
But what need a Mediator for this work, say the Socinians, for God was always willing to be reconciled to us ; " God so loved the world that he gave his Son :" he loved them first, before Christ j what need a Mediator then ? say they.
And say the Arminians, to invalidate and enervate 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,
Yes, very much. For,
1. You must know that affections are given to God in Scripture according to effects and dispensations sometimes.
Sometimes God is said to love or hate in reference to his eternal decree. So Rom. ix., " Jacob have I loved and Esau have I hated," before they had done good or evil.
Sometimes God is said to love, or to be angry, 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 re- gard of legal dispensation. Elect we are, and so loved, in regard of God's eternal good will, and yet under wrath when we are born, in regard of legal dispensation.
SER. 4.] CHRIST AND THE COVENANT. G3
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 re- conciled unto us, in regard of his eternal good will, and yet not be actually reconciled in regard of his eternal good will. As David was willing to be reconciled to Absolom, but he was not actually reconciled, and therefore Joab comes as a me- diator between them, to bring about the actual reconciliation. And if you look into the last of Job, you will find, as Maco- vius 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 thy two friends -" that yet notwithstanding then God puts them upon a means of taking away his dis- pleasure : " 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 corn, and rain is the cause of corn willed ; he doth will rain for corn, yet corn is not the cause of his will willing the corn. So here, God doth will Christ's 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 God's 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 is the first.
Secondly, 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
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Job saith well, " Neither is there any days-man betwixt us, that might lay his hand upon us both," chap. ix. 33. Man was not fit to mediate, because man is the persou offending ; angels not fit to mediate, for the shoulder of an angel could not bear the weight of mediation work, neither could an angel satisfy ; 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 it is his work to apply the blood of this mediation ; so then there is none other fit, but Christ is fit, Jesus is 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. xlii.
He was and is the fittest person to mediate between God and us, for he is a middle person, partaking of God's nature and of man's. Extremes are joined together by a middle. Who more fit to mediate between two, than he that is a mid- dle between them ?
He is the fittest person, for he is the fittest to make recon- ciliation between God and us, to reconcile God to us and us unto God.
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 satisfy but could not, as God he could satisfy but he ought not, but as God-man he both could and ought, and so the fittest. And again,
Who more fit to reconcile God unto us, than he that was the most fit to intercede, that had credit and favour and love with the Father ? Now Jesus lay in the bosom of the Father ; "This is my beloved Son ;" and, « I was the Father's delight," saith he, in the viiith of Proverbs. Therefore the most fit to intercede and so to reconcile God unto us.
Who more fit to reconcile God to us, than 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
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viiith of Hebrews. He undertakes that though we have broken with God already we shall break no more ; and there- fore the fittest person to reconcile God to us.
But, again, the fittest person also to reconcile us to God.
Who more fit to reconcile us to God than he that can change our natures ? Now Jesus is able to change our na- ture. " 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 : oh, wretched man that I am, who shall deliver me from the body of this death ?" then, " I thank God through Jesus Christ/' And, Rom. viii. 2, " The law of the Spirit of life, in Christ Jesus, hath made me free from the law of sin and death/' And,
Who more fit to reconcile us to God than he that can be- get 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 bosom of his Father, and can tell the soul what volumes of love there were and are in the bosom 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 i. 18, he lay in the bosom of the Father, &c.
And then, to say no more but this, who more fit to recon- cile us to God than 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.
Thirdly. But then, as Jesus is the fittest person to medi- ate between God and us, so he hath undertaken this work of mediation, and he will certainly carry it on unto due perfec- tion.
I say, he hath undertaken it, and therefore he is called the Mediator : " For there is one God, and one Mediator between God and man, the Man Christ Jesus," 1 Tim. ii. 5, and he alone is the Mediator. I confess, indeed, the word /x^tr^c is given to Moses, and Moses in the iiird of Galatians is called a mediator : " The law was ordained by angels in the hand of
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a mediator," verse 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 media- tor, and did stand between God and the people, as in Deut. V., to deliver out the law unto them ; " I stood between the Lord and you at that time to shew you the word of the Lord/3 verse 5 ; 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 ransom. So Jesus only is. " There is one God, and one Mediator between God and man, the Man Christ Jesus, who gave himself a ransom for all," 1 Tim. ii. And so also in the ixth of Hebrews : " For this cause he is the Mediator of the new testament." For what cause ? Why, verse 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 only 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 faithful in all his house, as Moses was : Moses as a servant, he as a Son. Moses the mediator was faithful in all the house of God to a pin ; surely Jesus the Son will be faithful in this work of media- tion, 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 pro- mise that was made, " The seed of the woman shall break the serpent's head." Gen. iii. 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
SER. 4.] CHRIST AND THE COVENANT. 07
saith, he will put enmity between the devil and us, he doth there promise that there shall be peace and reconciliation be- tween God and us. Now this here he saith, and how shall this be done ? " It shall bruise thy head, and thou shalt bruise his heel." It shall be done by him whose heel in his sufferings is bruised by Satan and his instruments. It shall be done by Christ.
As you have the assurance of the first promise, so you have the assurance of what Christ hath done already ; he will not lose what he hath done, he will not lose his work. If Jesus Christ did not boggle, nor start at, nor fly back from the hardest piece of mediation, which was to satisfy 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."
As you have the assurance of what he hath done, so you have the assurance also of his delight in this work of media- tion. 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 de- light to do thy will," saith he, in the viiith of Proverbs. " I was by him as one brought up with him, and I was daily his delight, rejoicing always before him, rejoicing 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 iiird of Malachi, you shall find he sits by it ; " And he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi." Why? "That they may offer unto the Lord an offering in righteous- ness : then shall the offerings of Judah and Jerusalem be pleasant unto the Lord, as in the days 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 ;" there is John the Baptist. " And the Lord whom ye seek shall suddenly come to his temple, even the Messenger of the covenant, (here is Christ) whom ye delight in." Behold he shall come. And what shall he do ? Why he shall sit at this work ; his heart is
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much in this work, his delight is in it ; and therefore you have the assurance of his delight, that he will carry it on.
As you have the assurance of his delight, so you have the assurance of his name and title — Jesus, 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 will find frequently that Christ is called Jesus, why ? because this title was more suitable 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.
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.
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. i., " 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.
As he is a Mediator of the new covenant upon the account
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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. ix. 27, " He shall confirm the covenant with many for one week." La- rabbim, you read it with many, but rather he shall confirm the covenant/or many ; not for all, but he shall confirm the covenant for many for one week.
And he did confirm the covenant also by his passive obe- dience in his death, Heb. ix. a For this cause he is the Me- diator 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 confirm the covenant by his death.
Only the question is, how Christ did confirm the covenant by his death ?
The Socinians would make the world believe that Christ did confirm the covenant by his death, in the way of testi- mony and witness-bearing only; for say they, Christ preached the gospel while he lived, and when he died, he did by his death seal it and confirm the truth thereof. Thus they say, that Christ did confirm the covenant by his death only in a way of witness-bearing, in a way of testimony.
But surely this cannot be it, for if Christ did confirm the covenant by his death ; he confirmed not the covenant only by witness-bearing to the truth, for so the apostles might be said to confirm the covenant, for in Heb. ii. 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 only confirm the covenant by his death in a way of witness-bearing, then the martyrs that died for the truth, should confirm 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
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be said to confirm the covenant ; but far be it from us to think any such thing.
But Jesus Christ did confirm 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 confirm the covenant by his death, I say, by per- forming 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 died, he gave himself a ransom for many, \VT%OV yea, am\vrpov and upon this account he is called a Mediator, 1 Tim. ii. 5, " There is one God, and one Me- diator between God and man, the man Christ Jesus, who gave himself a ransom," avriXv-rpov, a ransom in the room, a ransom for, or in the room of us.
As the first Adam should have confirmed the covenant and did not, so the second Adam did confirm 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 confirm the covenant. How ? By performing the condition of the co- venant. Thus he is the Mediator of the new covenant, upon the account of confirmation.
He is the Mediator of the new covenant upon the account of suretyship, by being bound unto God the Father that we shall perform to him, by being bound to us that God the Father shall perform to us. In Heb. vii. 22, you shall find he is called our Surety j 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 knew what a surety is ? he is bound for the debtor to perform. Saith Judah unto his father Jacob, Gen. xliii. 9, when he would have Benjamin down with him to Egypt, " I will 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
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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.
Fifthly, 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 ? If God be re- conciled, you are brought near unto him, into oneness with him. Union is the ground of communion, and communion is the 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.
If Jesus be the Mediator of the new covenant, then you may go with boldness, and look the justice of God in the face. With boldness, 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 Compter door. Now Christ being your Mediator, the Mediator of the new covenant, he is your Surety, the debt is paid, and you may go with bold- ness and look justice in the face, and the devil, and all those sergeants of hell.
But 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 will of the Father to you.
If he be your Mediator, he will be your Priest, to satisfy the Father's 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 Melchize- dek, King of Salem. Now is it not a great matter to have Christ our King, our Priest, our Prophet ? surely it is. But,
Is it not a great matter that all the blessings and mercies
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of the new covenant should belong unto you ? Friends, have you duly considered what are the blessings of the new cove- nant ? I will tell you briefly :
They are all those spiritual blessings which you want, and complain for the want of. There are seven or eight spiritual blessings that a poor drooping soul doth complain for the want of.
Oh, saith he, I am afraid I am not the child of God j 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 these fears.
Dost thou say, I am afraid I am not the child of God ? Why, saith the Lord here in the covenant, " I will be a God unto you, and you shall be my people," There is adoption for you. Heb. viii.
Do you say, I am afraid my sin is not pardoned ? Then saith the Lord in the covenant, tf Your sin and your iniquity will I remember no more," Heb. viii.
Do you say, Oh, but I do not find that constant frame of heart unto what is good ? Why, saith the Lord in the cove- nant, " I will write my law in your heart."
Do you say, Oh, but I am a poor ignorant creature ? Why, saith the Lord in the, covenant, u You shall all know me from the greatest to the least, and you shall be taught of God."
Do you say, Oh, 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, Oh, but I want the Spirit of God within me ? Why, saith the Lord, " I will put my Spirit within you."
Do you say, J cannot walk with God as I ought ? Why, saith the Lord in the covenant, " I will cause you to walk in my ways."
Do you say, I fear I shall fall away, and go 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
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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 blessings belong to you, for he is Surety as well as Mediator. But,
Is it not a great matter to have the Lord Jesus to interpose between God the Father and 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 pro- pitiation for our sins."
Is it not a great matter for you to enter into the holy of holiest, and to have all your duties carried in to God the Fa- ther by the hand of Jesus ? If he be your Mediator, so it is, Rev. viii.
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 up at his right hand : the Lord rebuke thee," as in Zechariah iii. The same word in the Hebrew, that Job useth for days-man, conies from a root that signifies to re- buke.
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 lies under the sense of God's wrath and displeasure ? Why, if Christ be the Mediator of the new covenant, then thus it is ; look into Job xxxiii., and see what a scheme and mould of conversion- work there is, verse 14, u God speaketh once, yea twice, yet man perceiveth it not :" here is man in his natural state and condition, going on in the way of his sin, living nnder the means ; and God speaking once and twice, and he perceives it not. Well then verse 15., " In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings 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 verse 19., " He is chastened also with pain upon his bed, and the multitude of
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his bones with strong pain, 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 des- troyers :" what then ? why then at verse 23., " 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 righ- teousness," where his righteousness lies ; what then ? why " then he is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom." And then, " his flesh shall be fresher than a child's, he shall return to the days 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 righteousness." Thus now it shall be, if Jesus be the Mediator of the new covenant. Oh, what a comfortable thing therefore it is, for Jesus to be this Mediator of the covenant. And thus you see in the fifth place what those benefits are that we do gain thereby.
Sixthly, But then what are those doctrinal corollaries, or practical duties, that do flow from hence ?
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 a way of satisfaction, to satisfy God's 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 only 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 human nature only, whereas the apostle saith expressly, that
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" he offered up himself through the eternal Spirit :" thus they reflect upon this Mediator.
And for practice, is it not a great reflection upon this Me- diator for us to think, that we ourselves by our own tears and fastings, and humiliations, can reconcile God unto us, or pa- cify God's anger, or make an atonement for a nation.
Is it not a very great reflection upon this Mediator to say, Oh, my sins are greater than can be forgiven ? Is not this a very blameable reflection upon this Mediator of the new covenant ?
But there are four or five ways especially wherein we do sin against the covenant.
By not looking into it, not studying it, not being acquaint- ed 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 unthankful- ness is this, what a sin against the covenant is this, that Je- sus should be the Mediator of the covenant, and men should not look into it, not study it, not be acquainted with it ?
Sometimes we sin against the covenant, by altering the mould and the frame of the covenant, by hanging our condi- tions upon God's covenant, our padlock upon God's door.
Sometimes we sin against the covenant, by slighting that great ordinance of the Lord's 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 ordi- nances, and these are carnal things, now thus to slight it is to sin directly against the covenant.
Sometimes we sin against the covenant by our unbelief and doubting.
But sometimes we sin against the covenant by turning the grace of this covenant into wantonness. 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 wantonness. But is this true, that Jesus is the Mediator of the new cove- nant ? Why then should we think, speak, or do any thing that may reflect against this Mediator, or sin against this co- venant ?
If Jesus be the Mediator of the new covenant, why, then,
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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 se- cure, confident, as concerning the mercies and blessings pro- mised in the covenant ?
Oh, but you will say, I cannot be persuaded 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 persuaded 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 persuaded 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.
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 himself 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, ff If any man sin we have an Advo- cate 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
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enemy once to the good ways of God and the things of God ? Yes; And are you not reconciled now to the things of God? Yes, I confess 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 only way to make God our friend, is to cast ourselves into his arms when he seems to be our enemy. Thus have you done, poor soul ? When God have seemed to be our enemy, then have you cast yourselves into the arms of God ? Surely then God is reconciled unto you, and Christ is your Mediator.
Again, 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 enemity 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 is 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 seec of Christ, and Christ doth mediate for you. Now then humble yourselves for all your unbelief, and lay the wait of your guilty soul upon this sweet covenant of grace, for Jesus is the Mediator of it.
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 con- verted, 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 con- firmed by Christ the Mediator ? Why should not you, you that are unconverted, go unto God the Father, and press 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 ; only let him take hold of my covenant. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me
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from his people ; Only let him take hold of ray 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 only, why doth the Lord say, " I will write my law in your hearts }" Surely, therefore, it is for some in whose heart God's law is not yet written. And if this cove- nant doth extend to such, who as yet have not the law written, the law of grace written in their hearts, oh, what encou- ragement is here for a poor sinner to go to God, and say, Lord thou hast made this covenant, and Christ hath con- firmed it, and he is the Mediator of it ; now this law is not yet written in my heart ; oh, 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 you 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.
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 appear for Christ on earth upon all occasions ? Shall Christ interpose with the Father, and appear for you, and mediate for you in heaven upon all occasions, and will not you appear for Christ on earth ? What, Christ appear for you in heaven, and me- diate for you in heaven, and will not you appear for Christ on earth ? Yea, unto you it saith, Why should not you all go away with your hearts full of love and thankfulness, 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, pays our debt ; then will not you love Christ the Mediator of the new covenant ? Will you not love him, and
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be thankful to him, and to God the Father ? For though the performance of this mediation be Christ's, the contri- vance is God the Father's. 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 freeness 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 Medi- ator, let us all say ; and blessed be this Mediator Jesus, who hath mediated us into this new covenant.
Go 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 Jesus who hath performed this media- tion ; and now let your hearts be confirmed, let your hope be confirmed, let your love be confirmed, let your joy be confirmed, let your thankfulness 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 per- formance, for Jesus 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.
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SERMON V.
THE WAY AND SPIRIT OF THE NEW COVENANT OR NEW TESTAMENT.
" And to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." — HEB. xii. 24.
THE third observation follows, which is this :
Observation III. That in these gospel times we are not come to Moses, the mediator of the Old ; but unto Jesus, the Mediator of the new covenant or the New Testament.
The latter part of the doctrine you have in the words of the text, and the former part in the context ; for, saith the apostle, "Ye are not come unto the mount that might be touched/' to mount Sinai, "but ye are come unto mount Sion, and ye are come unto Jesus the Mediator of the new covenant." So that now in these gospel times, we are not come to Moses, the mediator of the old covenant ; but to Jesus, the Mediator of the New Testament.
For the opening and prosecuting whereof,
First, We must inquire what is here meant by coming unto Jesus, the Mediator of the new covenant, in opposition to Moses, the mediator of the old covenant.
Secondly, Whether it be possible for a man that doth pro- fess Christ, the Mediator of the new covenant, to have recourse unto Moses, the mediator of the old covenant or the Old Testament ? That is, whether a man may possibly be legal and Mosaical in these gospel times ?
Thirdly, When so.
Fourthly, The danger of it. And,
Fifthly, What we should do that we may stand clear from Moses, the mediator of the old covenant; and come fully off unto Jesus, the Mediator of the new. That we may walk with a gospel, not a legal spirit ; and be found in a gospel, not a legal way, in these gospel times.
First of all, If you ask what is here meant by coming unto Jesus, the Mediator of the new covenant, in opposition to Moses ?
I answer in the general, It doth signify and note out that evangelical and gospel state that we are now brought unto,
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by Jesus the Mediator of the New Testament ; in opposition to the legal state that they were in, in the days and times of the Old Testament. But because this is general and common unto that which goes before, therefore you must know more particularly :
That a man is said to come unto Jesus the Mediator of the New Testament, in opposition to Moses, when now in these gospel times, upon all occasions, he hath recourse unto Jesus, as in the times of the Old Testament, upon all occasions, they had recourse unto Moses. As now for ex- ample.
In the times of the Old Testament they came to Moses for the law, under God, and they received the law from his mouth. What saith Moses ? was the saying then. So now in these times of the gospel we are to have recourse unto Jesus, and to receive the law at his mouth. What saith Jesus ? And therefore saith our Saviour, " It hath been said unto you, Thou shalt not kill •" and, " Thou shalt not com- mit adultery; but I say unto you, and I say unto you." Why ? What, because (as the Socinians would) Christ made any addition to the law ? No : but because now, as for other reasons, we are to receive the law from his mouth, from the mouth of Jesus.
Arid, as in the times of the Old Testament, they had re- course to Moses for their church and their church state. He it was that did give the tabernacle, under God, and the way of the tabernacle. So now in the times of the New Testament, we arc to have recourse to Jesus. What saith Jesus to a church-way ? not, What saith Moses ? now. And therefore saith Christ, " If thy brother offend thee, tell him of it ; and if he hear not, call two or three ; and if he mind not, then tell it to the church ; and if he hear not the church, let him be as a heathen or publican to you ; for where two or three are gathered together in my name, I am in the midst of them," Matt, xviii. We are to hear what Jesus saith in this matter, and not what Moses.
And, as then, in the times of the Old Testament they had recourse to Moses, under God, for their ministry; and Moses did direct them unto priests and Levites for their ministers : so now in the times of the New Testament, we are to have recourse to Jesus for our ministry ; and therefore
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saith the apostle, " He hath set in the church pastors and teachers." And in Ephes. iv., " He hath ascended up on high, and he hath given gifts unto men, pastors and teachers^' and the like. We are to hear what Jesus saith now, and not what Moses, for our ministry.
And as in the times of the Old Testament they had then recourse unto Moses for the ordinances, for their Sabbaths, for their sacraments, and for their woiship; so now in the times of t]>e New Testament, we are to hear what Jesus saith, and to have recourse to him for these things. " Go," saith our Saviour Christ, "and teach all nations, baptizing them, and teaching them to observe and do what I command you," Matt, xxviii. And for the Lord's supper, " What I received of the Lord, that delivered we unto you," saith the apostle. And for the Sabbath. " The Son of Man is Lord of the Sabbath." Go to him for your Sabbath ; not to Moses, but unto him. And for worship, saith our Saviour Christ unto the woman of Samaria, John iv. 23, "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth ; for the Father seeketh such to worship him." You that are Samaritans, you have wor- shipped God; but you have not worshipped God according to his own appointment, you have not worshipped him in truth. The Jews, they have worshipped God according to God's appointment, but not with the Spirit. But now, the hour cometh, when men shall worship the Father " in spirit and in truth." In truth, in opposition to the Samaritans, that did not worship according to appointment. And in spirit, in opposition to the Jews, that worshipped God legally and without the spirit. Thus we must hear what Jesus saith.
And as then in the times of the Old Testament they had recourse to Moses still; when they wanted bread, he, under God, gave them manna, and he gave them water out of the rock ; so now, in the times of the New Testament, we are to have recourse to Jesus for our bread. In John vi. saith Christ, " Labour not for the meat which perisheth, but for the meat that endureth to everlasting life, which the Son of man shall give unto you, for him hath God the Father sealed."
And as in the times of the Old Testament, they had much recourse to Moses for their faith : if they could not believe,
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Moses wrought miracles before them, and they believed. Insomuch as it is said in Exod. xiv. 31., " And Israel saw that great work which the Lord did upon the Egyptians, and the people feared the Lord, and believed the Lord, and his servant Moses." But now what saith Jesus ? " Let not your heart be troubled, ye believe in God, believe also in me." Not in God and in Moses ; but, " ye believe in God, believe also in me."
And to say no more in it but this : in the times of the Old Testament, they had recourse to Moses for their rest. Mo- ses was to lead them up to Canaan, and the land of rest : and so now in the times of the New Testament, we are to have recourse to Jesus for our rest ; for saith he himself: " Come unto me all ye that are weary and heavy laden, and I will give you rest."
Thus, as in the times of the Old Testament, they were upon all occasions to have recourse to Moses : so now in the times of the New Testament, upon all occasions, we are to have recottrse to Jesus, the Mediator of the new testament ; for saith the Lord by Moses, in Deut. xviii. 18., " I will raise them up a prophet from among their brethren, like unto thee," rather, as thee, that is, as I raised up thee ; " and will put my words in his mouth, and he shall speak unto them all that I shall command him." Which the apostle applies unto Christ," Acts iii. 22, " For Moses truly said unto the fathers, a prophet shall the Lord your God raise up unto you of your brethren like unto me," rather, as me, w<? ept, as me, that is, as he raised up me, not like unto me, as the Socinians would argue from hence ; that Christ must be but man like to Moses : " For Moses truly said unto the fathers, a prophet shall the Lord your God raise up unto you of your brethren, like unto me," rather as me : that is, as he raised up me ; " him shall ye hear in all things, whatsoever he shall say unto you." So that thus, as they had recourse to Moses upon all occasions, in the time of the Old Testament ; so now we are to have recourse unto Jesus; and thus we see what it is to come unto Jesus the Mediator of the new covenant, in opposition unto Moses the mediator of the old covenant.
Secondly, But then whether is it possible for a man that doth profess to come unto Jesus the Mediator of the new G 2
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covenant, still to have recourse to Moses ; that is, whether it is possible for a man to be legal and mosaical, in these gos- pel times ?
Without all doubt it is : and I wish, if it were the will of the Lord, that too many were not found upon legal ground among professors. What think you of the Galatians ? Did not they live in gospel times ? Did not they profess to come unto Jesus the Mediator of the new covenant ? Yet, see how the apostle treats them and reproves them again and again, for their being too legal, too mosaical : " Ye are fallen from grace, (saith he) my little children, of whom I travail in birth again, till Christ be formed in you/' Ye are so much for Moses and the law, that I travail in birth again, till Christ be formed in you.
As there was a mixture of the gospel in the time of the law ; so there may be too great a mixture of the law in the times of the gospel.
And I pray what think you, are there not very many that live under the gospel, in whom sin reigns ? Yes, many live under the gospel in whom sin reigns : and, saith the apostle, " Let not sin reign in your mortal bodies, for ye are not un- der the law, but under grace." If you be under the law, then sin will reign in you : and what is the reason that sin reigns in many that live under the gospel, but because they are un- der the law. As there were two in Abraham's house, the bond-woman, and the free-woman, Hagar and Sarah, so in these gospel times, there will be some that shall be freely for the grace of God, and the covenant of grace ; some again, that will turn into the covenant of works, and be legal and mosaical.
And if that we be legal and mosaical in these gospel times, we shall be more legal, and more mosaical than before. As when a servant was bound, and the year of freedom came, and he might go free, and would not, then his ear was bored, and he was to be a servant for ever : so now ; for what is our gospel time, but a time of spiritual freedom : and if men will be servants still, and under the law still, their ears are bored, and they are more mosaical and more legal than be- fore.
But, friends, this ought not to be : for you know what the Lord saith from heaven concerning Christ, " Hear ye him/'
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Once iu Matt, iii., ye have those words from heaven over Christ, " This is my beloved Son in whom I am well pleas- ed." And a second time ye have those words at the trans- figuration, in Matt. xvii. 5., (e This is my beloved Son, in whom I am well pleased, hear ye him." Why are those words, hear ye him, added here ? In Matt, iii., these words are not added, but only thus ; " This is my beloved Son, in whom I am well pleased/' There it is not said, " hear ye him ;" but in Matt, xvii., it is said, " This is my beloved Son, in whom I am well pleased, hear ye him." Why is " hear ye him," added here ? Why, if you look into the former verse, ye find, "