What it is that is covenanted for. Second. The conditions upon which
the persons who are concerned in it do agree. Third. If the conditions
on both sides be not according to the agreement fulfilled, then the
covenant standeth not, but is made void. And this new covenant in these
particulars is very exactly fulfilled and made out in Christ.
First. The thing or things covenanted for was the salvation of man, but
made good in Christ—“The Son of Man is come to seek and to save that
which was lost. The Son of Man did not come to destroy men’s lives, but
to save them. I gave My life a ransom for many. And this is the will,”
or covenant, “of Him that sent Me, that of all which He hath given Me,
I should lose nothing, but should raise it up again at the last day”
(John 6:39).
Second. As touching the conditions agreed on, they ran thus—1. On the
Mediator’s side, that He should come into the world; and then on the
Father’s side, that He should give Him a body. This was one of the
glorious conditions between the Father and Christ; “Wherefore, when He
cometh into the world, He saith, Sacrifice and offering Thou wouldest
not”—that is, the old covenant must not stand, but give way to another
sacrifice which Thou hast prepared, which is the giving up My Manhood
to the strokes of Thy justice—“for a body Thou hast prepared Me” (Heb
10:5). This doth prove us under grace.
2. On the Mediator’s side, that He should be put to death; and on God
the Father’s side, that He should raise Him up again; this was
concluded on also to be done between God the Father and His Son Jesus
Christ. On Christ’s side, that He should die to give the justice of His
Father satisfaction, and so to take away the curse that was due to us,
wretched sinners, by reason of our transgressions; and that God His
Father, being every ways fully and completely satisfied, should by His
mighty power revive and raise Him up again. He hath “brought again—our
Lord Jesus”; that is, from death to life, through the virtue or
effectual satisfaction that He received from the blood that was shed
according to the terms “of the Everlasting Covenant” (Heb 13:20).
3. On the Mediator’s side, that He should be made a curse; and on the
Father’s side, that through Him sinners should be inheritors of the
blessing. What wonderful love doth there appear by this in the heart of
our Lord Jesus, in suffering such things for our poor bodies and souls?
(Gal 3:13,14). This is grace.
4. That on the Mediator’s side there should be by Him a victory over
Hell, death, and the devil, and the curse of the Law; and on the
Father’s side, that these should be communicated to sinners, and they
set at liberty thereby—“Turn you to the stronghold,” saith God, “ye
prisoners of hope; even today do I declare that I will render double
unto thee” (Zech 9:12). Why so? It is because of the blood of My Son’s
covenant (Verse 11); which made Paul, though sensible of a body of
death, and of the sting that death did strike into the souls of all
those that are found in their sins, bold to say, “O death! where is thy
sting? O grave! where is thy victory? The sting of death is sin.” That
is true, and the terrible Law of God doth aggravate and set it home
with insupportable torment and pain. But shall I be daunted at this?
No, “I thank my God through Jesus Christ He hath given me this
victory.” So that now, though I be a sinner in myself, yet I can, by
believing in Jesus Christ, the Mediator of this new covenant, triumph
over the devil, sin, death, and Hell; and say, Do not fear, my soul,
seeing the victory is obtained over all my enemies through my Lord
Jesus Christ (1 Cor 15:55-57). This is the way to prove ourselves under
grace.
5. That on the Mediator’s side He should by thus doing bring in
everlasting righteousness for saints (Dan 9:24); and that the Father
for this should give them an everlasting kingdom (1 Peter 1:3-5; Eph
1:4; 2 Tim 4:18; Luke 22:28,29). But,
Third. [How the conditions are fulfilled]. In the next place, this was
not all—that is, the Covenant of Grace, with the conditions thereof,
was not only concluded on by both parties to be done, but Jesus Christ
[Christ is put into office by the Father, to do all things contained in
the new covenant] must be authorized to do what was concluded on
touching this covenant by way of office. I shall therefore speak a word
or two also touching the offices, at least, some of them, that Christ
Jesus did and doth still execute as the Mediator of the new covenant,
which also were typed out in the Levitical law; for this is the way to
prove that we are not under the law, but under grace. And,
Christ is the Surety of the new covenant.
FIRST. His first office, after the covenant was made and concluded
upon, was that Jesus should become bound as a Surety, [His Suretyship].
and stand engaged upon oath to see that all the conditions of the
covenant that were concluded on between Him and His Father should,
according to the agreement, be accomplished by Him; and that after
that, He should be the Messenger from God to the world to declare the
mind of God touching the tenor and nature of both the covenants,
especially of the new one. The Scripture saith, that Jesus Christ was
not only made a priest by an oath, but also a Surety, or bondsman, as
in Hebrews 7:21, 22. In the 21st Verse he speaketh of the priesthood of
Christ, that it was with an oath; and saith, in the 22nd Verse, “By so
much” also “was Jesus made a Surety of a better testament,” or
covenant.
Now the covenant was not only made on Jesus Christ’s side with an oath,
but also on God the Father’s side, that it might be for the better
ground of establishment to all those that are, or are to be, the
children of the promise. Methinks it is wonderful to consider that the
God and Father of our souls, by Jesus Christ, should be so bent upon
the salvation of sinners, that He would covenant with His Son Jesus for
the security of them, and also that there should pass an oath on both
sides for the confirmation of Their resolution to do good. As if the
Lord had said, My Son, Thou and I have here made a covenant, that I on
My part should do thus and thus, and that Thou on Thy part shouldst do
so and so. Now that We may give these souls the best ground of comfort
that may be, there shall pass an oath on both sides, that Our children
may see that We do indeed love them. “Wherein God, willing more
abundantly to show unto the heirs of promise the immutability of His
counsel,” in making of the covenant, “confirmed it by an oath: that we
might have a strong consolation, who have fled for refuge to lay hold
upon the hope set before us” (Heb 6:17,18; 7:21). Mark, the 6th Chapter
saith, God confirmed His part by an oath; and the 7th saith, Christ was
made or set on His office also by an oath. Again, “Once,” saith God,
“have I sworn by My holiness, that I will not lie unto David,” “nor
alter the thing that is gone out of My mouth,” (Psa 89:34,35) as was
before cited.
Herein you may see that God and Christ were in good earnest about the
salvation of sinners; for as soon as ever the covenant was made, the
next thing was, who should be bound to see all those things fulfilled
which were conditioned on between the Father and the Son: the angels,
they could have no hands in it; the world could not do it; the devils
had rather see them damned than they would wish them the least good;
thus Christ looked, and there was none to help; though the burden lay
never so heavy upon His shoulder, He must bear it Himself; for there
was none besides Himself to uphold, or so much as to step in to be
bound, to see the conditions, before mentioned, fulfilled neither in
whole nor in part (Isa 63:1-7). So that He must not be only He with
whom the covenant was made, but He must also become the bondsman or
surety thereof, and so stand bound to see that all and every particular
thing conditioned for should be, both in manner, and matter, at the
time and place, according to the agreement, duly and orderly fulfilled.
Is not this grace?
Now as touching the nature of a surety and his work, in some things it
is well known to most men; therefore I shall be very brief upon it.
First. You know a surety is at the bargain’s making; and so was
Christ—“Then was I beside Him” (Prov 8:30).
Second. A surety must consent to the terms of the agreement, or
covenant; and so did Christ Jesus. Now that which He did engage should
be done for sinners, according to the terms of the covenant; it was
this—1. That there should be a complete satisfaction given to God for
the sins of the world; for that was one great thing that was agreed
upon when the covenant was made (Heb 10:5,17). 2. That Jesus Christ
should, as aforesaid, bring in an everlasting righteousness to clothe
the saints (His body) withal (Dan 9:24,25). Here is grace. 3. That He
should take in charge to see all those forthcoming without spot or
wrinkle at the day of His glorious appearing from Heaven in judgment,
and to quit them before the Judgment-seat. Again,
Third. In the work of a surety there is required by the creditor that
the surety should stand to what he is bound; and on the surety’s side
there is a consenting thereunto. 1. The creditor looks, that in case
the debtor proves a bankrupt, that then the surety should engage the
payment. Is not this grace? [However it is in other engagements, it is
thus in this]. 2. The creditor looks that the surety should be an able
man. Now our Surety was, and is, in this case, every way suitable; for
He is heir of all things. 3. The creditor appoints the day, and also
looks that the covenant should be kept, and the debt paid, according to
the time appointed; and it is required of sureties, as well as
stewards, that they be found faithful—namely, to pay the debt according
to the bargain; and therefore it is said, “When the fullness of the
time was come, God sent forth His Son—made under the law, to redeem
them that were under the law,” (Gal 4:4,5). Thus comes grace to saints.
4. The creditor looks that his money should be brought into his house,
to his own habitation. Jesus, our Surety, in this also is faithful; for
by His own blood, which was the payment, He is entered into the holy
place, even into Heaven itself, which is God’s dwelling-place, to
render the value and price that was agreed upon for the salvation of
sinners. But I shall speak more of this in another head, therefore I
pass it. Again,
Fourth. If the surety stands bound, the debtor is at liberty; and if
the law do issue out any process to take any, it will be the surety.
[Though the debtor, together with the surety, is liable to pay the debt
by the law of man, yet Christ our Surety only by the Covenant of
Grace]. And, O! how wonderfully true was this accomplished in that,
when Christ our Surety came down from Heaven, God’s Law did so seize
upon the Lord Jesus, and so cruelly handle Him, and so exact upon Him,
that it would never let Him alone until it had accused Him and
condemned Him, executed Him, and screwed His very heart’s blood out of
His precious heart and side; nay, and more than this too, as I shall
show hereafter. But,
Christ the Messenger of the new covenant.
SECOND. [His second office]. After that Jesus Christ had stood bound,
and was become our Surety in things pertaining to this covenant, His
next office was to be the Messenger of God touching His mind and the
tenor of the covenant unto the poor world; and this did the Prophet
foresee long before, when he saith, “Behold, I will send My messenger,
and he shall prepare the way before Me”; speaking of John the Baptist.
“And he shall prepare the way before Me.” And then He speaketh of
Christ to the people, saying, “And the Lord whom ye seek shall suddenly
come to His temple.” Who is He? Even the Messenger of the covenant,
whom ye delight in, that is Christ. “Behold, He shall come, saith the
LORD of Hosts” (Mal 3:1).
Now the covenant being made before between the Father and the Son, and
Jesus Christ becoming bound to see all the conditions fulfilled, this
being done, He could come down from Heaven to earth, to declare to the
world what God the Father and HE had concluded on before, and what was
the mind of the Father towards the world concerning the salvation of
their souls; and indeed, who could better come on such an errand than
He that stood by when the covenant was made? than He that shook hands
with the Father in making of the covenant? than He that was become a
Surety in the behalf of poor sinners, according to the terms of the
covenant.
Now, you know, a messenger commonly when he cometh, doth bring some
errand to them to whom he is sent, either of what is done for them, or
what they would have them whom they send unto do for them, or such
like. Now what a glorious message was that which our Lord Jesus Christ
came down from Heaven withal to declare unto poor sinners, and that
from God His Father? I say, how glorious was it; and how sweet is it to
you that have seen yourselves lost by nature? and it will also appear a
glorious one to you who are a seeking after Jesus Christ, if you do but
consider these following things about what He was sent—
First. Jesus Christ was sent from Heaven to declare unto the world from
God the Father that He was wonderfully filled with love to poor
sinners. First, in that He would forgive their sins. Secondly, in that
He would save their souls. Thirdly in that He would make them heirs of
His glory. “For God so loved the world, that He gave His only begotten
Son.—For God sent not His Son into the world to condemn the world, but
that the world through Him might be saved” (John 3:16,17).
Second. God sent Jesus Christ to tell the poor world how that He would
do this for poor sinners, and yet be just, and yet do His justice no
wrong; and that was to be done by Jesus Christ’s dying of a cursed
death in the room of poor sinners, to satisfy justice, and make way for
mercy; to take away the stumbling-blocks, and set open Heaven’s gates;
to overcome Satan, and break off from sinners his chains (Luke 4:18) to
set open the prison doors, and to let the prisoners go free (Isa
61:1-3). And this was the message that Christ was to deliver to the
world by commandment from His Father; and this did He tell us when He
came of His errand, where he saith, “I lay down My life for the
sheep—no man taketh it from Me, but I lay it down of Myself. I have
power to lay it down, and to take it again. This commandment have I
received of My Father” (John 10:15-18). Even this commandment hath My
Father given Me, that I should both do this thing and also tell it unto
you.
Third. He was not only sent as a Messenger to declare this His father’s
love, but also how dearly He himself loved sinners, what a heart He had
to do them good, where He saith, “All that the Father giveth Me shall
come to Me”; and let me tell you, MY heart too, saith Christ—“Him that
cometh to Me, I will in no wise cast out” (John 6:37). As My Father is
willing to give you unto Me, even so am I as willing to receive you. As
My Father is willing to give you Heaven, so am I willing to make you
fit for it, by washing you with My own blood; I lay down My life that
you might have life; and this I was sent to tell you of My Father.
Fourth. His message was further; He came to tell them how and which way
they should come to enjoy these glorious benefits; also by laying down
motives to stir them up to accept of the benefits. The way is laid down
in John 3:14,15, where Christ saith, “As Moses lifted up the serpent in
the wilderness, even so must the Son of Man be lifted up,” or caused to
be hanged on the Cross, and die the death—“that whosoever believeth in
Him should not perish but have everlasting life.” The way, therefore,
that thou shalt have the benefit and comfort of that which My Father
and I have covenanted for, for thee, I am come down from Heaven to
earth on purpose to give thee intelligence, and to certify thee of it.
Know, therefore, that as I have been born of a woman, and I have taken
this Body upon Me, it is on purpose that I might offer it up upon the
Cross a sacrifice to God, to give Him satisfaction for thy sins, that
His mercy may be extended to thy soul, without any wrong done to
justice; and this thou art to believe, and not in the notion but from
thy very whole soul. Now the motives are many. 1. If they do not leave
their sins, and come to Jesus Christ, that their sins may be washed
away by His blood, they are sure to be damned in Hell; for the law hath
condemned them already (John 3:18,19). 2. But if they do come, they
shall have the bosom of Christ to lie in, the Kingdom of Heaven to
dwell in, the angels and saints for their companions, shall shine there
like the sun, shall be there for ever, shall sit upon the thrones of
judgment, etc. Here is grace.
Methinks if I had but the time to speak fully to all things that I
could speak to from these two heavenly truths, and to make application
thereof, surely, with the blessing of God, I think it might persuade
some vile and abominable wretch to lay down his arms that he hath taken
up in defiance against God, and is marching Hellwards, post-haste with
the devil; I say, methinks it should stop them, and make them willing
to look back and accept of salvation for their poor condemned souls,
before God’s eternal vengeance is executed upon them. O, therefore! you
that are upon this march, I beseech you consider a little. What! shall
Christ become a drudge for you; and will you be drudges for the devil?
Shall Christ covenant with God for the salvation of sinners; and shall
sinners covenant with Hell, death, and the devil for the damnation of
their souls? Shall Christ come down from Heaven to earth to declare
this to sinners; and shall sinners stop their ears against these good
tidings? Will you not hear the errand of Christ, although He telleth
you tidings of peace and salvation? How, if He had come, having taken a
commandment from His Father to damn you, and to send you to the devils
in Hell? Sinner, hear His message; He speaketh no harm, His words are
Eternal Life; all men that give ear unto them, they have eternal
advantage by them; advantage, I say, that never hath an end. Besides,
do but consider these two things, it is like they have some sway upon
thy soul—1. When He came on His message, He came with tears in His
eyes, and did even weepingly tender the terms of reconciliation to
them; I say, with tears in his eyes. And when He came near the
city—i.e., with His message of peace—beholding the hardness of their
hearts, He wept over it, and took up a lamentation over it; because He
saw they rejected His mercy, which was tidings of peace; I say, wilt
thou then slight a weeping Jesus, One that so loveth thy soul that,
rather than He will lose thee, He will with tears persuade with thee?
2. Not only so, but also when He came, He came all on a gore blood to
proffer mercy to thee, to show thee still how dearly He did love thee;
as if He had said, Sinner, here is mercy for thee; but behold My bloody
sweat, My bloody wounds, My cursed death; behold and see what danger I
have gone through to come unto thy soul; I am come indeed unto thee,
and do bring thee tidings of salvation, but it cost Me My heart’s blood
before I could come at thee, to give thee the fruits of My everlasting
love. But more of this anon.
Thus have I spoken something concerning Christ’s being the Messenger of
the new covenant; but because I am not willing to cut too short of what
shall come after, I shall pass by these things not half touched, and
come to the other which I promised even now; which was to show you,
that as there were Levitical ceremonies in or belonging to the first
covenant, so these types, or Levitical ceremonies, did represent the
glorious things of the new covenant. In those ceremonies you read of a
sacrifice, of a priest to offer up the sacrifice, the place where, and
the manner how, he was to offer it; of which I shall speak something.
Christ the sacrifice of the new covenant.
THIRD. [A third office of Christ, in reference to the new covenant, was
His becoming the sacrifice]. As touching the sacrifice; you find that
it was not to be offered up of all kind of beasts, as of lions, bears,
wolves, tigers, dragons, serpents, or such like; to signify, that not
all kind of creatures that had sinned, as devils, the fallen angels,
should be saved; but the sacrifice was to be taken out of some kind of
beasts and birds, to signify, that some of God’s creatures that had
sinned He would be pleased to reconcile them to Himself again; as poor
fallen man and woman, those miserable creatures, God, the God of
Heaven, had a good look for after their fall; but not for the cruel
devils, though more noble creatures by creation than we. Here is grace.
Now though these sacrifices were offered, yet they were not offered to
the end they should make the comers to, or offerers thereof, perfect;
but the things were to represent to the world what God had in after
ages for to do, which was even the salvation of His creatures by that
offering of the body of Jesus Christ, of which these were a shadow and
a type for the accomplishing of the second covenant. For Christ was by
covenant to offer a sacrifice, and that an effectual one too, if He
intended the salvation of sinners—“A body hast Thou prepared for Me; I
am come to do Thy will” (Heb 10:5). I shall therefore show you, First.
What was expected by God in the sacrifice in the type, and then show
you how it was answered in the antitype. Second. I shall show you the
manner of the offering of the type, and so answerable thereto to show
you the fitness of the sacrifice of the body of Christ, by way of
answering some questions.
First. For the first of these, [What was expected by God in the
sacrifice in the type, and how answered in the antitype]—1. God did
expect that sacrifice which He Himself had appointed, and not another,
to signify, that none would serve His turn but the body and soul of His
appointed Christ, the Mediator of the new covenant (John 1:29). 2. This
sacrifice must not be lame nor deformed; it must have no scar, spot, or
blemish; to signify, that Jesus Christ was to be a complete sacrifice
by covenant (1 Peter 1:19). 3. This sacrifice was to be taken out of
the flock or herd; to signify, that Jesus Christ was to come out of the
race of mankind, according to covenant (Heb 10:5). But,
Second. As to the manner of it [The offering of the types, and so
answerable thereto, to show the fitness of the sacrifice of the body of
Christ]—1. The sacrifice, before it was offered, was to have all the
sins of the children of Israel confessed over it; to signify, that
Jesus Christ must bear the sins of all His children by covenant (Isa
53:4-7; 1 Peter 2:24). “As for Thee also, by the blood of Thy
covenant,” in His own body on the tree (Zech 9:11). 2. It must be had
to the place appointed—namely, without the camp of Israel; to signify,
that Jesus Christ must be led to the Mount Calvary (Luke 23:33). 3. The
sacrifice was to be killed there; to signify, that Jesus Christ must
and did suffer without the city of Jerusalem for our salvation. 4. The
sacrifice must not only have its life taken away, but also some of its
flesh burned upon the altar; to signify, that Jesus Christ was not only
to die a natural death, but also that He should undergo the pains and
torments of the damned in Hell. 5. Sometimes there must be a living
offering and a dead offering, as the goat that was killed, and the
scape-goat, the dead bird and the living bird, to signify, that Jesus
Christ must die, and come to life again (Lev 19:4-6). 6. The goat that
was to die was to be the sin-offering; that is, to be offered as the
rest of the sin-offerings, to make an atonement as a type; and the
other goat was to have all the sins of the children of Israel confessed
over him, and then let go into the wilderness, never to be catched
again (Lev 16:7-22). To signify, that Christ’s death was to make
satisfaction for sin, and His coming to life again was to bring in
everlasting justification from the power, curse, and destroying nature
of sin (Rom 4:25). 7. The scape-goat was to be carried by a fit man
into the wilderness; to signify that Jesus Christ should both be fit
and able to carry our sins quite a way from us, so as they should never
be laid to our charge again. Here is grace. 8. The sacrifices under the
law, commonly part of them must be eaten; to signify, that they that
are saved should spiritually feed on the body and blood of Jesus
Christ, or else they have no life by Him (Exo 12:5-11; John 6:51-53).
9. This sacrifice must be eaten with unleavened bread; to signify, that
they which love their sins, that devilish leaven of wickedness, they do
not feed upon Jesus Christ. 8