Jesus Christ, who is our High Priest, “cleanseth us from all sin” (1
John 1:7).
19. Those high priests sometimes by sin caused God to reject their
sacrifices; but this High Priest doth always the things that please
Him.
20. Those high priests could never convey the Spirit by virtue of their
sacrifices or office; but this High Priest, our Lord Jesus, He can and
doth give all the gifts and graces that are given to the sons of men.
21. Those high priests could never by their sacrifices bring the soul
of any sinner to glory by virtue of itself; but Jesus hath by one
offering, as I said before, perfected for ever those that He did die
for. Thus in brief I have showed in some particulars how and wherein
Jesus our High Priest doth go beyond those high priests; and many more
without question might be mentioned, but I forbear.
Christ the forerunner of the saints.
FIFTH. A fifth office of Christ in reference to the second covenant
was, that He should be the forerunner to Heaven before His saints that
were to follow after. First, He strikes hands in the covenant, [and
then] He stands bound as a Surety to see everything in the covenant
accomplished that was to be done on His part; [next] He brings the
message from Heaven to the world; and before He goeth back, He offereth
Himself for the same sins that He agreed to suffer for; and so soon as
this was done, He goeth post-haste to Heaven again, not only to
exercise the second part of His priestly office, but as our forerunner,
to take possession for us, even into Heaven itself, as you may see,
where it is said, “Whither the Forerunner is for us entered” (Heb
6:20).
First. He is run before to open Heaven’s gates—Be ye open, ye
everlasting doors, that the King of Glory may enter in.
Second. He is run before us to take possession of glory in our natures
for us.
Third. He is run before to prepare us our places against we come
after—“I go to prepare a place for you” (John 14:1-3).
Fourth. He is run thither to make the way easy, in that He hath first
trodden the path Himself.
Fifth. He is run thither to receive gifts for us. All spiritual and
heavenly gifts had been kept from us had not Christ, so soon as the
time appointed was come, run back to the Kingdom of Glory to receive
them for us. But I cannot stand to enlarge upon these glorious things,
the Lord enlarge them upon your hearts by meditation. [These things
have I spoken to show you that saints are under grace.]
Christ completely fulfilled the conditions of the new covenant.
Here now I might begin to speak of His prophetical and kingly office,
and the privileges that do and shall come thereby, but that I fear I
shall be too tedious, therefore at this time I shall pass them by. Thus
you may see how the Covenant of Grace doth run, and with Whom it was
made, and also what were the conditions thereof.
Now, then, this grace, this everlasting grace of God, comes to be free
to us through the satisfaction, according to the conditions, given by
Another for us; for though it be free, and freely given to us, yet the
obtaining of it did cost our Head, our public Man, a very dear price.
“For ye are bought with a price,” even with the precious blood of
Christ. So it is by Another, I say, not by us; yet it is as surely made
over to us, even to so many of us as do or shall believe, as if we had
done it, and obtained the grace of God ourselves (1 Cor 6:20; 1 Peter
1:9). Nay, surer; for consider, I say, this grace is free to us, and
comes upon a clear score, by virtue of the labour and purchase of
Another for us; mark, that which is obtained by Another for us is not
obtained for us by ourselves—No, but Christ hath, not by the blood of
goats and calves, “obtained eternal redemption for us,” which were
things offered by men under the law, “but by His own blood,” meaning
Christ’s, “He entered in once into the holy place, having obtained
eternal redemption for us” (Heb 9:12).
It comes to be unchangeable through the perfection of that satisfaction
that was given to God through the Son of Mary for us; for whatever the
Divine, infinite, and eternal justice of God did call for at the hands
of man, if ever he intended to be a partaker of the grace of God, this
Jesus, this one Man, this public Person, did, did completely give a
satisfaction to it, even so effectually; which caused God not only to
say, I am pleased, but “I am well pleased”; completely and sufficiently
satisfied with Thee on their behalf; for so you must understand it
(Matt 3:17). Mark therefore these following words—“And, having made
peace,” or completely made up the difference, “through the blood of His
cross, by Him to reconcile all things unto Himself; by Him, I say,
whether they be things in earth, or things in heaven. And you, that
were sometime alienated and enemies in your mind by wicked works, yet
now hath He reconciled,” how? “in the body of His flesh through death,
to present you holy,” mark, “holy and unblameable and unreproveable in
His sight” (Col 1:20-22). And thus it is grace, unchangeable grace to
us; because it was obtained, yea, completely obtained, for us, by Jesus
Christ, God-man.
Object. But some may say, How was it possible that one man Jesus, by
one offering, should so completely obtain and bring in unchangeable
grace for such an innumerable company of sinners as are to be saved?
Answ. First. In that He was every way fitted for such a work. And,
Second. In that, as I said before, He did every way completely satisfy
that which was offended by our disobedience to the former covenant.
[First. He was every way fitted for such a work]. And, for the clearing
of this,
1. Consider, was it man that had offended? He was Man that gave the
satisfaction—“For since by man came death, by man came also the
resurrection of the dead” (1 Cor 15:21).
2. Was it God that was offended? He was God that did give a
satisfaction—“Unto us a child is born, unto us a son is given.—and His
name shall be called The mighty God” (Isa 9:6). “He thought it not
robbery to be equal with God: but,” for our sakes, He “made Himself of
no reputation,” etc. (Phil 2:6-7).
3. For the further clearing of this, to show you that in everything He
was rightly qualified for this great work, see what God Himself saith
of Him; He calls Him, in the first place, Man; and, secondly, He owns
Him to be His Fellow, saying, “Awake, O sword, against My Shepherd, and
against the Man”—mark, “the Man that is My Fellow, saith the LORD of
hosts” (Zech 13:7).
So that now, let Divine and infinite justice turn itself which way it
will, it finds one that can tell how to match it; for if it say, I will
require the satisfaction of man, here is a Man to satisfy its cry; and
if it say, But I am an infinite God, and must and will have an infinite
satisfaction; here is One also that is infinite, even fellow with God,
fellow in His essence and being; fellow in His power and strength;
fellow in His wisdom; fellow in His mercy and grace; together with the
rest of the attributes of God; so that, I say, let justice turn itself
which way it will, here is a complete Person to give a complete
satisfaction (Prov 8:23; 1 Cor 1:24; Titus 2:10; compared with Verse
11). Thus much of the fitness of the Person.
Second. For the completeness of the satisfaction given by Him for us.
And that is discovered in these particulars—
1. Doth justice call for the blood of that nature that sinned? here is
the heart-blood of Jesus Christ—“We have redemption through His blood,”
(Eph 1:7,14; 1 Peter 1:18,19; Zech 9:10,11).
2. Doth justice say that this blood, if it be not the blood of One that
is really and naturally God, it will not give satisfaction to infinite
justice? then here is God, purchasing His Church “with His own blood”
(Acts 20:28).
3. Doth justice say, that it must not only have satisfaction for
sinners, but they that are saved must be also washed and sanctified
with this blood? then here is He that so loved us, that He “washed us
from our sins in His own blood” (Rev 1:5).
4. Is there to be a righteousness to clothe them with that is to be
presented before Divine justice? there here is the righteousness of
Christ, which is “even the righteousness of God by faith” (Rom 3:22;
Phil 3:8-10).
5. Are there any sins now that will fly upon this Saviour like so many
lions, or raging devils, if He take in hand to redeem man? He will be
content to bear them all Himself alone, even in His own body upon the
tree (1 Peter 2:24).
6. Is there any law now that will curse and condemn this Saviour for
standing in our persons to give satisfaction to God for the
transgression of man? He will be willing to be cursed, yea, to be made
a curse for sinners, rather than they shall be cursed and damned
themselves (Gal 3:13).
7. Must the great and glorious God, whose eyes are so pure that He
cannot behold iniquity; I say, must He not only have the blood, but the
very life of Him that will take in hand to be the Deliverer and Saviour
of us poor miserable sinners? He is willing to lay down His life for
His sheep (John 10:11).
8. Must He not only die a natural death, but must His soul descend into
hell, though it should not be left there, He will suffer that also
Psalms 16:10; and Acts 2:31. 11
9. Must He not only be buried, but rise again from the dead, and
overcome death, that He might be the first-fruits to God of them that
sleep, which shall be saved? He will be buried, and also through the
strength of His Godhead, He will raise Himself out of the grave, though
death hold Him never so fast, and the Jews lay never such a great stone
upon the mouth of the selpulchre, and seal it never so fast (1 Cor
15:4; Luke 24:34).
10. Must He carry that body into the presence of His Father, to take
possession of Heaven, and must He appear there as a priest, as a
forerunner, as an advocate, as prophet, as a treasure-house, as an
interceder and pleader of the causes of His people? He will be all
these, and much more, to the end the grace of God by faith in Jesus
Christ might be made sure to all the seed. “Who then can condemn? It is
God that justifieth; because Christ hath died, yea rather, that is
risen again.” Who, now seeing all this is so effectually done, shall
lay anything, the least thing? who can find the least flaw, the least
wrinkle, the least defect or imperfection, in this glorious
satisfaction (Rom 8:33-34; Heb 6:20; 9:24; John 14:2,3; 1 John 2:1)?
Object. But is it possible that He should so soon give infinite justice
a satisfaction, a complete satisfaction? for the eternal God doth
require an eternal lying under the curse, to the end He may be
eternally satisfied.
Answ. Indeed, that which is infinite must have an eternity to satisfy
God in—that is, they that fall into the prison and pit of utter
darkness must be there to all eternity, to the end the justice of God
may have its full blow at them. But now He that I am speaking of is
God, and so is infinite (Isa 9:6; Titus 1:16,17; Heb 1:8,9; Phil
2:4-6). Now, He which is true God is able to give in as little a time
an infinite satisfaction as Adam was in giving the dissatisfaction.
Adam himself might have given satisfaction for himself as soon as
Christ had he been very God, as Jesus Christ was. For the reason why
the posterity of Adam, even so many of them as fall short of life, must
lie broiling in Hell to all eternity is this—they are not able to give
the justice of God satisfaction, they being not infinite, as aforesaid.
“But Christ,” that is, God-man, “being come an High Priest,” that is,
to offer and give satisfaction, “of good things to come, by a greater
and more perfect tabernacle, not made with hands, that is to say, not
of this building; neither by the blood of goats and calves, but by His
own,”—mark you that, “but by His own blood He entered in once into the
holy place, having obtained eternal redemption for us.” But how? “For
if the blood of bulls and of goats, and the ashes of an heifer
sprinkling the unclean, sanctifieth to the purifying of the flesh: how
much more shall the blood of Christ, who through the eternal Spirit,”
who through the power and virtue of His infinite Godhead, “offered
Himself without spot to God, purge your conscience from dead works to
serve the living God? And for this cause,” that is, for that He is God
as well as man, and so able to give justice an infinite satisfaction,
therefore, “He is the mediator of the new testament, that by means of
death, for the redemption of the transgressions that were under the
first testament, they which are called might receive the promise of
eternal inheritance” (Heb 9:11-15). As I said before.
Object. This is much; but is God connected with this? Is He satisfied
now in the behalf of sinners by this Man’s thus suffering? If He is,
then how doth it appear?
Answ. It is evident, yea, wonderful evident, that this hath pleased Him
to the full, as appeareth by these following demonstrations.—
First. In that God did admit Him into His presence; yea, receive Him
with joy and music, even with the sound of the trumpet, at His
ascension into Heaven (Psa 47:5). And Christ makes it an argument to
His children that His righteousness was sufficient, in that He went to
His Father, and they saw Him no more, “of righteousness,” saith He,
“because I go to My Father, and ye see Me no more” (John 16:10). As if
He had said, My Spirit shall show to the world that I have brought in a
sufficient righteousness to justify sinners withal, in that when I go
to appear in the presence of My Father on their behalf, He shall give
Me entertainment, and not throw Me down from Heaven, because I did not
do it sufficiently.
Again; if you consider the high esteem that God the Father doth set on
the death of His Son, you will find that He hath received good content
thereby. When the Lord Jesus, by way of complaint, told His Father that
He and His merits were not valued to the worth, His Father answered, It
is a light thing that I should give Thee, O My Servant, to bring Jacob
again; “I will also give Thee for a light to the Gentiles, that Thou
mayest be My salvation unto the end of the earth” (Isa 49:6). As if the
Lord had said, “My Son, I do value Thy death at a higher rate than that
Thou shouldst save the tribes of Israel only; behold the Gentiles, the
barbarous heathens, they also shall be brought in as the price of Thy
blood. It is a light thing that Thou shouldest be My Servant only to
bring, or redeem, the tribes of Jacob, and to restore the preserved of
Israel: I will also give Thee for a light to the Gentiles, that Thou
mayest be My salvation unto the end of the earth.” 12
Again; you may see it also by the carriage of God the Father to all the
great sinners to whom mercy was proffered. We do not find that God
maketh any objection against them to come to Him for the pardon of
their sins; because He did want a satisfaction suitable to the
greatness of their sins. There was Manasseh, who was one that burned
his children in the fire to the devil, that used witchcraft, that used
to worship the host of heaven, that turned his back on the Word that
God sent unto him; nay, that did worse than the very heathen that God
cast out before the children of Israel (2 Chron 33:1-13). Also those
that are spoken of in the Nineteenth of Acts, that did spend so much
time in conjuration, and the like, for such I judge they were, that
when they came to burn their books, they counted the price thereof to
be fifty thousand pieces of silver (Acts 19:19). Simon Magus also, that
was a sorcerer, and bewitched the whole city, yet he had mercy
proffered to him once and again (Acts 8). I say, it was not the
greatness of the sins of these sinners; no, nor of an innumerable
company of others, that made God at all to object against the salvation
of their souls, which justice would have constrained Him to had He not
had satisfaction sufficient by the blood of the Lord Jesus. Nay,
further, I do find that because God the Father would not have the
merits of His Son to be undervalued, I say, He doth therefore freely by
His consent let mercy be proffered to the greatest sinners—in the first
place, for the Jews, that were the worst of men in that day for
blasphemy against the Gospel; yet the Apostle proffered mercy to them
in the first place—“It was necessary,” saith he, “that the Word of God
should first have been spoken to you” (Acts 3:26; 13:46). And Christ
gave them commission so to do; for, saith He, Let repentance and
remission of sins be preached in My name among all nations, and
begin—mark that, “beginning at Jerusalem” (Luke 24:47), Let them that
but the other day had their hands up to the elbows in My heart’s blood
have the first proffer of My mercy. And, saith Paul, “For this cause I
obtained mercy, that in me first Jesus Christ might show forth all
longsuffering, for a pattern to them which should hereafter believe on
Him to life everlasting” (1 Tim 1:16). As the Apostle saith, those
sinners that were dead, possessed with the devil, and the children of
wrath, He hath quickened, delivered, and saved. That He might, even in
the very “ages to come He might show the exceeding riches of His grace
in His kindness toward us,” and that “through Christ Jesus” (Eph 2:7).
Second. It is evident that that which this Man did as a common person
He did it completely and satisfactorily, as appears by the openness, as
I may so call it, which was in the heart of God to Him at His
resurrection and ascension—“Ask of Me,” saith He, “and I shall give
Thee the” very “heathen for Thine inheritance, and the uttermost parts
of the earth for Thy possession” (Psa 2:8). And this was at His
resurrection (Acts 13:33). Whereas, though He had asked, yet if He had
not given a full and complete satisfaction, justice would not have
given Him any thing; for justice, the justice of God, is so pure, that
if it be not completely satisfied in every particular, it giveth
nothing but curses (Gal 3:10).
Third. It is yet far more evident that He hath indeed pleased God in
the behalf of sinners, in that God hath given Him gifts to distribute
to sinners, yea, the worst of sinners, as a fruit of His satisfaction,
and that at His ascension (Psa 68:18). Christ hath so satisfied God,
that He hath given Him all the treasures both of Heaven and earth to
dispose of as He seeth good; He hath so pleased God, that He hath given
Him a name above every name, a sceptre above every sceptre, a crown
above every crown, a kingdom above every kingdom; He hath given Him the
highest place in Heaven, even His own right hand; He hath given Him all
the power of Heaven and earth, and under the earth, in His own hand, to
bind whom He pleaseth, and to set free whom He thinks meet; He hath, in
a word, such a high esteem in the eyes of His Father, that He hath put
into His hands all things that are for the profit of His people, both
in this world and that which is to come; and all this as the fruit of
His faithfulness in doing of His work, as the Mediator of the new
covenant (Phil 2:9; Rev 19:6). Thou hast ascended on high, Thou hast
led captivity captive, Thou hast received gifts—mark, Thou hast
received them—for men, even for the worst of men, for the rebellious
also; and hath sent forth some, being furnished with these gifts; some,
I say, for the work of the ministry, to the edifying of them that are
already called, and also for the calling in of all those for whom He
covenanted with His Father, till all come in the unity of faith, etc.
(Eph 4:8-13).
Fourth. It doth still appear yet far more evident; for will you hear
what the Father Himself saith for the showing of His well-pleasedness
in these two particulars—First, in that He bids poor souls to hear and
to do as Christ would have them (Matt 3:17; Luke 9:35). Secondly, in
that He resolves to make them that turn their backs upon Him, that
dishonour Him, which is done in a very great measure by those that lay
aside His merits done by Himself for justification; I say, He that
resolved to make this His footstool, where He saith, “Sit Thou at My
right hand, until I make Thine enemies Thy footstool” (Psa 110:1). Are
they enemies to Thee? saith God. I will be even with them. Do they
slight Thy merits? Do they slight Thy groans, Thy tears, Thy blood, Thy
death, Thy resurrection and intercession, Thy second coming again in
heavenly glory? I will tear them and rend them; I will make them as
mire in the streets; I will make Thy enemies Thy footstool (Matt 22:44;
Heb 1:13; 10:13). Ay, saith He, and “Thou shalt dash them in pieces
like a potter’s vessel” (Psa 2:9). Look to it you that slight the
merits of the blood of Christ.
Fifth. Again further; yet God will make all the world to know that He
hath been and is well pleased in His Son, in that God hath given, and
will make it appear He hath given, the world to come into His hand; and
that He shall raise the dead, bring them before His judgment-seat,
execute judgment upon them, which He pleaseth to execute judgment on to
their damnation; and to receive them to eternal life whom He doth
favour, even so many as shall be found to believe in His name and
merits (Heb 2). “For as the Father hath life in Himself; so hath He
given to the Son to have life in Himself; and hath given Him authority
to execute judgment also, because He is the Son of man. For the hour is
coming, in the which all that are in the graves shall hear His voice,
and shall come forth; they that have done good, unto the resurrection
of life; and they that have done evil, unto the resurrection of
damnation” (John 5:26-29). Ay, and the worst enemy that Christ hath now
shall come at that day with a pale face, with a quaking heart, and
bended knees, trembling before Him, confessing the glory of His merits,
and the virtue there was in them to save, “to the glory of God the
Father” (Rom 14:11; Phil 2:11).
Much more might be added to discover the glorious perfection of this
Man’s satisfaction; but for you that desire to be further satisfied
concerning this, search the Scriptures, and beg of God to give you
faith and understanding therein; and as for you that slight these
things, and continue so doing, God hath another way to take with you,
even to dash you in pieces like a potter’s vessel; for this hath Christ
received of His Father to do unto you (Rev 2:27).
Thus I have showed you in particular, that the Covenant of Grace of God
is free and unchangeable to men—that is, in that it hath been obtained
for men, and that perfectly, to the satisfying of justice, and taking
all things out of the way that were any ways a hindrance to our
salvation (Col 2:14).
The Covenant of Grace unchangeable; the opposers answered.
The second thing for the discovering of this freeness and constancy of
the Covenant of Grace of God is manifested thus—
First. Whatsoever any man hath of the grace of God, he hath it as a
free gift of God through Christ Jesus the Mediator of this covenant,
even when they are in a state of enmity to Him, whether it be Christ as
the foundation-stone, or faith to lay hold of Him, mark that (Rom
5:8,9; Col 1:21,22). “For by grace are ye saved through faith; and that
not of yourselves,” not for anything in you, or done by you for the
purchasing of it, but “it is the gift of God,” (Eph 2:8) and that
bestowed on you, even when ye “were dead in trespasses and sins” (Eph
2:1,9). Nay, if thou hast so much as one desire that is right, it is
the gift of God; for of ourselves, saith the Apostle, we are not able
to speak a good word, or think a good thought (2 Cor 3:5).
Was it not grace, absolute grace, that God made promise to Adam after
transgression? (Gen 3:15). Was it not free grace in God to save such a
wretch as Manasseh was, who used enchantments, witchcraft, burnt his
children in the fire, and wrought much evil? (2 Chron 33). Was it not
free grace to save such as those were that are spoken of in the 16th of
Ezekiel, which no eye pitied? Was it not free grace for Christ to give
Peter a loving look after he had cursed, and swore, and denied Him? Was
it not free grace that met Paul when he was agoing to Damascus to
persecute, which converted him, and made him a vessel of mercy?
And what shall I say of such that are spoken of in 1 Corinthians 6:9,
10, speaking there of fornicators, idolaters, adulterers, effeminate,
abusers of themselves with mankind, thieves, covetous, drunkards,
revilers, extortioners, the basest of sinners in the world, and yet
were washed, and yet were justified; was it not freely by grace? O
saints, you that are in heaven cry out, “We came hither by grace; and
you that are on the earth, I am sure you cry, If ever we do go thither,
it must be freely by grace!”