Sermon 23

Isaiah 53, Verse 5. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed.

It were no small progress in Christianity to know and believe the truths that are implied and contained in this same verse; the Lord by the Prophet is giving a little compendium of the work of redemption by his saving of sinners from death, through, and by the wounding of the Mediator. We did a little open the meaning of the words, and gave a sum of the doctrines contained in them, at least of some of them which do contribute to this scope:

The Prophet is here speaking of Christ's sufferings, with a respect to the cause of them, and the effect that followed them, and shows how this was indeed the mistake and blasphemous imputation that we had of, and were ready to put on him, even to judge him smitten and plagued of God for his own sins, whereas God has another design; He was altogether without sin, but he was wounded for our transgressions, he was bruised for our iniquities; We were at feud with God, and he took on him the chastisement of our peace; And this is the effect, to procure healing to us.

We shall now speak a word to three doctrines further beside what we spoke to the last day, which are these, 1. That there was an eternal design, plot, and transaction between God and the Mediator, as to Christ's suffering for the redeeming of elect sinners, before he actually suffered; This the Prophet speaks of as a thing concluded; For the cause of his sufferings was condescended on, and the end and fruit of them was determined, which implies an [reconstructed: antecedent] transaction between the Father and him for putting him in the room of sinners; And by this transaction Justice has access to exact the payment of this price; He interposed, and the Father exacts of him the payment of their debt, and seeks satisfaction from him for all that he bargained for. 2. That this transaction or design concerning the redemption of elect sinners, is in respect of Christ's suffering and satisfying of Justice, fully and actually performed, he undertook to be wounded and bruised, and he was accordingly actually wounded and bruised: The transaction as to the engagement in it, and efficacy of it, took place in Isaiah's time, and before his time; but as to the actual performance of what the Mediator engaged himself to suffer, it is spoken of prophetically by him as a thing done, because to be done; and now it is done, and indeed long ago. 3. That the satisfying of Justice by the Mediator's sufferings according to his engagement, proves as effectual to absolve, justify and heal these, even the grossest sinners, that come under this bargain and transaction, as if they had actually suffered, and paid and satisfied their own debt themselves; these sins are pardoned through his sufferings, their deadly wounds are healed by his stripes, as if they had never had a wound; their account is dashed and scored as clean out as if they had never had any debt; they are acquitted and set free as if they had never been guilty.

These three doctrines lie very near the life of the Gospel, and the Prophet in this chapter, and particularly in this verse, is often on them. Our purpose is only shortly to explicate them to you, as a short sum and compendium of the tract of the Covenant of Redemption: The first of them shows the rise of the work of redemption. The second shows the means by which it is executed. The third holds out the effect and consequence, and the end of all.

For the first then, There is (we say) an eternal transaction between God and Jesus Christ the Mediator concerning the redemption of sinners, his actual redeeming by being wounded and bruised, supposes this; for the Son is no more liable to suffering (not to speak of his suitableness) than any other of the Persons of the blessed Godhead, had there not been an antecedent transaction; there was no obligation nor tie on him to be wounded, and to enter into the room of sinners as their surety for payment of their debt, if there had not been a prior engagement; neither could his wounding and bruising have proven useful, or have brought healing to us, if this prior engagement had not been: And this is it which we call the Covenant of Redemption; which we would not extend so, as in all things to stretch it to the properties of these covenants and bargains that are among men, it being in some respect an expression used to make grace more discernible to us that can conceive so little of grace's way. This transaction or Covenant of Redemption is sometimes called the Father's will, and his law, as Psalm 40:8, I delight to do your will, O my God, indeed your law is within my heart; and John 6:38, It is called so, I came from heaven not to do my own will, but the will of him that sent me; so also John 17:14, it is called the Father's work in one respect, and the Son's work in another respect, I have finished the work you gave me to do; which is the prosecution of the same contrivance usually called a Covenant; because as to the essentials, it has the nature of a Covenant, to wit, two parties agreeing, and terms whereupon they agree; and it, well ordered in all things for prosecuting and carrying on the design of saving lost sinners; called Acts 2:23, the determinate counsel and foreknowledge of God; there was a plot and design in God's counsel concerning Christ's sufferings, whereof his sufferings were the execution.

To clear it a little, we would consider these five things in it. 1. The parties. 2. The matter about which it is. 3. The rise and occasion of it. 4. The terms wherein the form of it stands or the [reconstructed: means] whereupon it is undertaken. 5. Some [reconstructed: properties] of this Covenant.

1. For the parties, upon the one side as God essentially considered, or all the three persons of the glorious Godhead, Father, Son, and Holy Ghost, who are all concurring in this covenant, it being the act of the determinate counsel of God; and in this respect God is the party to whom the satisfaction for lost sinners is made, and he is also the party condescending to accept of the satisfaction: And upon the other side, the party engaging to make satisfaction, is Jesus Christ, the second Person of the blessed, dreadful, and adorable Trinity personally considered, now becoming the head of the elect, that he may have them all with himself to be one [reconstructed: mystical] body; in the first respect, all the three persons, that same one blessed God, give the command or require a satisfaction as God, and concur as the infinitely wise orderers of the decree; and in the second respect, Jesus Christ as Mediator, undertakes to make the satisfaction (Psalm 40:6-7). Sacrifice and offering you did not desire; God as it were making the offer, what can, or shall be given to me for the redemption of sinners? Sacrifice and offerings will not please, nor are accepted by me; then follows the Mediator's part, Lo I come, in the volume of your book it is written of me, I delight to do your will, O my God; for though in the first respect, all the persons of the Trinity be on the one side being of one will, yet in the other respect, Christ Jesus as Mediator comes in on the other side to do that will.

2. As to the matter about which this covenant is; it's about the satisfying of justice, and making of peace between God and lost sinners; it's that we might be pardoned, justified, have peace with God, and be healed; it is true there is an end above and beyond this, even the glory of God's rich grace, and condescending love that stoops so low to save sinners; but sinners' pardon, and peace with God, and their healing, is the immediate end: Or if we come nearer; the matter about which it is, is the redeeming of the elect, for these words in the text, We and Us, are of equal extent with them that are justified and reconciled, and whom he actually heals by his wounds and stripes; so that whoever they be who are never justified and healed, they are not comprehended in this bargain.

3. The rise and occasion of this covenant may be gathered from these three. 1. There is the supposing of man's sin and fall; for whatever election does, redemption does most certainly suppose man to be lost and under sin. 2. There is God's decree not to pardon sin without a satisfaction. 3. There is God's election preceding, or his purpose to save some for the glory of his grace, which are the elect, who are said to be given to Christ: These three are the rise and occasion of the covenant of redemption; man has sinned, the threatening must be executed, and justice satisfied; and yet God has for the glory of his grace, elected a certain number to life, and that must needs stand firm; and these three seeming to thwart one of them with another, gives the occasion and rise to the excellent and admirable contrivance of this way; how the lost sinner shall be saved, yet so as justice shall be satisfied and not wronged in the least, and justice so satisfied, that yet the decree of election by grace shall stand.

4. As for the terms (wherein the form of the covenant stands,) and the midses by which these ends may be brought about; to wit, how the redemption of lost sinners may be attained, justice may be satisfied, and the glory of grace made to shine; and how any thing that makes these seem to jostle and thwart might be guarded against; and that was it which (to speak so with reverence) put God to the consultation about it; which shows the excellency of the covenant of redemption, and the deep draughts that are about it, for otherwise and properly God needs not consult or advise. They are shortly these: 1. God's offer to redeem man if his justice may be satisfied, and if any responsible person will become surety and undertake to pay the elect's debt. 2. The Son's accepting of the offer, and undertaking or engaging to pay their debt, upon condition that his payment and satisfaction shall be accounted the elect's, and accepted for them. 3. The Father's acceptation of this engagement, and undertaking according to his offer; and the Mediator's accepting of it, and acquiescing in it, he holds the bargain (to speak so,) and so it is a closed covenant. The first is comprehended in these words, "Sacrifice and offering you didst not desire" (Psalm 40), insinuating that God did desire something. The second in these words, "Mine ears you hast opened, then said I, Lo I come in the volume of your book, it's written of me, I delight to do your will"; which implies the Father's acceptation as well as Christ's undertaking; and it also points at the way how the satisfaction is made effectual; especially if we compare these words of the Psalm with (Hebrews 10:5-6), we will find that they relate to Christ's humiliation in general, for it is in the Psalm, "Mine ears hast you opened"; but in (Hebrews 10:5) it is, "A body hast you prepared me"; and where it is said in the Psalm, "I delight to do your will", the Apostle says, "By the which will, we are sanctified". The Father makes the offer on the terms of a satisfaction to justice, the Son as Mediator accepts the offer, and undertakes for the elect, here am I to do your will on the same terms that the offer is made; and the Father accepts of the Son's engagement, according to that word (Matthew 3), "This is my beloved Son in whom I am well-pleased"; he offers himself surety for sinners, and the Father is content to accept of him as their surety. In the one respect it's called the Father's pleasure (verse 10 of this chapter), "yet it pleased the Lord to bruise him, &c." because the terms were so proposed; and in the other respect it's called the Mediator's pleasure, or satisfaction (verse 11), because the condition proposed is satisfying to him, "The pleasure of the Lord shall prosper in his hand". He undertakes to pay, and God accepts of his undertaking, and obliges himself to absolve the believer; and the words following, "He shall see his seed, and of the travail of his soul and be satisfied, and by his knowledge shall my righteous servant justify many", are promises made to him on supposition of his making satisfaction. And in (2 Corinthians 5, last verse), the first part of the transaction is, "He has made him to be sin for us that knew no sin"; and the other part of it is, "That we might be made the righteousness of God through him"; he accepting of the bargain, obtains a right to a justifying and absolving sentence by virtue of his suffering, for which cause these words are added "in him", or "through him". This shows the clearness of God's justice in proceeding with the Mediator; the ground of sinners' justification through him, and gives sinners a warrant to make use of Christ's satisfaction as theirs, because it was so agreed upon in the counsel of the Godhead.

5. We come now to speak a little to some properties of this covenant, and shall content ourselves with three or four of them that make for the scope. As 1. The justice and equity of it. 2. The faithfulness of it. 3. The freeness of it. And 4. The wisdom that shines in this bargain; passing by the rest.

1. The justice and equity of this transaction may appear in these respects. 1. That the Father should be satisfied, that he that was wronged should have his honor restored, that the threatening given out in his law should light and take effect; that the soul that sins, should in his own, or in the surety's person, die; and that a suitable recompense should be made to justice before the sinner be absolved. 2. Justice appears in this respect, that when the Son of God, the Mediator, offers to become man, and to endure and suffer all that the elect should have suffered, his sufferings should be accepted as a satisfaction; because the justice of God, yes, the holiness, power, and greatness of God, are as gloriously manifested in Christ's satisfaction, as if man had suffered; indeed, there would not have been such an amends and satisfaction made to justice, if all creatures had suffered; justice by this means has more satisfaction than it could have had otherwise; and hereby the holiness of God, and the severity of his justice, as well as the condescending love of God, is the more manifested, that he himself should condescend to satisfy; therefore (Romans 3:26) it's said, "That he might be just, and the justifier of him that believes on Jesus": God is just, in that he will not only have satisfaction, but an equivalent satisfaction for the restoring of his justice to its declarative glory wherein it suffered by man's fall. 3. Justice appears in this respect, that the Mediator satisfying justice, these for whom he suffered should be acquitted, and have the sentence of absolution passed in their favors: which the rather we would take notice of, that we may know the redemption purchased [reconstructed: and] bestowed by the Mediator, is by an exact satisfying of justice, and not by removing of our sins as he did remove diseases, nor by pardoning of them by an authority committed to him; but, as I said, by a real and actual satisfying of the justice of God for them; therefore (Luke 24) it's said, "He behooved to suffer these things, and then to enter into his glory"; there was a necessity of it, because of the justice of this covenant, for the Son, not only to become man, and be in a low condition, but to become a curse and to die the cursed death of the cross.

A second property is faithfulness on all sides; faithfulness on the Father's side in his Word and Promise to the Son, all that are given of the Father are made to come to him, and there is nothing lost (John 6:37, 44, 45). Faithfulness on the Son's side, performing all according to his undertaking, fulfilling all righteousness: therefore when in the [illegible] word he says, Deliver me from this hour, in the next word he says, But for this cause came I to this hour; It was my errand into the world, and now I am to go about it by and by, And I lay down my life for my sheep of my self, no man takes my life from me but I have power to lay it down, and power to take it up again. His faithfulness also appears in keeping all that are committed to his trust, None of them shall perish, but he shall raise them up at the last day; therefore he is called the good or faithful shepherd.

3. It's a free covenant, it's just, as between God and the Mediator, but as to the elect, it's most free; By his wounds we have pardon, and by his stripes we have healing; the chastisement of our peace was on him; there is not one grain weight or worth to be satisfied by us; He was made sin for us, he was made the curse, even the wrath-pacifying-sacrifice and offering; that we might be made the righteousness of God, not through anything in ourselves, but through him (2 Corinthians 5, last verse).

4. It's a most wise contrivance, for if the Son had not become Man and Mediator, how could justice have been satisfied, or the elect pardoned and healed? They could not satisfy for themselves, and no creature could satisfy for them, therefore the only wise God finds out a wise [reconstructed: means] for such an end, as is the saving of the elect, in a way in which justice and mercy, or free grace, sweetly kiss each other, and in which they both shine forth conspicuously and radiantly.

That which we would say in short concerning this covenant, is this; that Jesus Christ has undertaken to pay the elect's debt, and has stepped in into their room, and God has imputed to him their sin, and accepted of a satisfaction from him for them; and all this in a legal and just way; so as there is access before the throne of God for them to plead for the application of his righteousness by virtue of this covenant; that as really and faithfully as Christ performed his undertaking to God, and his satisfaction [reconstructed: was accepted for them], they may as really and [illegible] good [reconstructed: ground] expect the application of it [illegible] them; For though all be of [reconstructed: Grace, so] to [illegible], yet it's a [reconstructed: bargain] on just and legal [illegible] God and the Mediator; therefore [reconstructed: there is] a title and right in justice for the elect when they come to Christ, that his satisfaction shall stand for them, as being members of his body, and in whose room and place he satisfied; Hence it is said (1 John 2:1), If any man sin we have an advocate with the Father, Jesus Christ the righteous; And upon what is this righteousness founded? The next words tell us, He is the propitiation for our sins; He has paid the price that was due by us, and we may seek the application of it to us according to the transaction past between the Father and Him, now performed; which is the next point.

The 2nd doctrine is, That this transaction and design concerning the redemption of sinners, is now not only undertaken, but fully performed, as is clear (Acts 2:23). Him being delivered by the determinate counsel of God, you have taken, and by wicked hands have crucified and slain; the eternal purpose concerning this is now executed: As to the efficacy of his sufferings, He is indeed the Lamb slain from the beginning of the world; Because neither the Son's undertaking was questioned by the Father, nor the Father's promise questioned by the Son; To speak so with reverence of such a mystery, the Father before his coming trusts him upon his engagement with the salvation of so many elect souls as he had given him; And the Son considered as Mediator, trusts the Father with the justifying of them, according to the promise made to him in verse 11 of this chapter; But the actual performance of the undertaking was not till Christ suffered. This actual performance of the covenant comprehends these things shortly: 1. That as this plot and design of redemption was laid down, so it has the performance by all the parties covenanting; It is actually performed according to the terms of it. 2. That it has the real effects covenanted for, actually and really brought about. It has with it a most real and effectual following, to speak [illegible] of which Christ's actual suffering was a part and [illegible] main part [illegible]

I say it is performed by all parties according to the [reconstructed: terms] and has its real effect in these respects. Christ Jesus has according to this Covenant, sisted himself before the bar of justice, and undertaken our debt. 2. [illegible] pursued Christ for our debt and has exacted payment of it from him. The [reconstructed: cup] that belonged to his was put in his hand and [he] was made to drink it, in which respect, He was made a curse for [illegible]. 3. The word of divine justice awaited against him, and did smite him. [And] Jesus Christ according to his undertaking does accept of the claim, undergoes the debt and satisfies justice, therefore when he stands in our room, as if he had been the guilty person, he opens not his mouth to justify himself, he says not, these are not my sins, but is as dumb as the sheep is before the shearer, because he was our cautioner; The everlasting Covenant, to say so stood registrat over his head, and he is made to count for all that was due by, and to us. 4. It is performed in this respect that the Father pursues not the elect on this account to be satisfied of them, who as soon as they accept of the Covenant, are actually justified and absolved; Indeed while they are in nature the sentence still stands; Cursed is he that sins and believes not; Yet by virtue of his performance of the transaction they have a legal right to justification, and the promise to him stands good that the elect by his knowledge shall be justified, and it has an actual performance in all them that believe, they are really made free as he was made the sinner. 5. In respect of the manner, 1. It is performed exactly according to the Covenant even as it was agreed upon that for so many he should suffer and procure eternal life, and so it is; Eternal life is given to so many according to the condition of this Covenant and bargain. 2. As it was a bargain wherein justice was to be satisfied; so it was exactly satisfied. Christ Jesus gets nothing down, not one farthing is remitted, but satisfies all, pays down the full price, he drinks out all the wrath contained in the cup till it comes to that sweet word uttered by him among his last words on the Cross, It is finished.

The 3rd doctrine is, That though elect sinners be as well sinners by nature and as gross sinners as others, yet by virtue of this Covenant, and upon condition of their accepting of it, they may obtain [reconstructed: and] do actually obtain peace with God, pardon and healing, as if they had never sinned or as if they had satisfied the justice of God themselves: This is the very end of this transaction. He was wounded, for our transgressions, bruised for our iniquities, the chastisement of our peace was upon him, and by his stripes we are healed; His wounds, bruises and stripes effectually procured justification and healing to us; And this is the ground of that which we call imputed righteousness, and shows how it comes to pass that we are made righteous by the righteousness of another, scornfully called putative righteousness by Papists: But considering what is in the former doctrines, and in this; we will find it to be a clear truth, on which our justification and the whole weight of our salvation hangs; That the believing sinner closing with Christ's satisfaction is as effectually absolved from sin as if he had never sinned; Christ's satisfaction becomes as really his as if he had paid the debt himself; And if we consider these three, 1. The great design of the Covenant of Redemption between God and the Mediator. 2. The faithfulness of God in this Covenant, in performing his part on the terms on which the Mediator laid down a price for the elect. 3. The excellency and efficacy of the price paid with respect to the Covenant; We will find that there is clear access in law, or according to the decree of God manifested (the decree is called a law, Your Law is within my heart) for the grossest sinners that come under this bargain, and close with this Covenant, their obtaining peace, pardon, justification, and healing, as if they had never sinned, or had satisfied themselves, and that they may confidently expect it on this ground.

1. I say, if we consider the great end and design of the covenant between God and the Mediator, we will find it to be the justification of the elect. Christ suffered not for any sin that was inherently in himself; He had no sin, there was no guile found in his mouth; no quarrel between God and him on his own account, but he was wounded for our transgressions, the chastisement of our peace was on him; to make peace between God and us by his wounding, was the great design of the covenant of redemption; And can that design hold if his satisfaction come not in the room of ours, and stand not for our satisfaction and payment? In man's law the cautioner paying the debt proves valid for the principal debtor, and when this is the design of God in the covenant of redemption how to get the debt of debtor sinners paid, and themselves set at liberty, and when this is found out as the means, 'A body you have prepared for me'; the covenant must be as real on the one side as it is on the other; That is, as real and effectual to make the believer in Christ just, as it was real and effectual to make Christ to be accounted the sinner, and to be dealt with as such. We may clear it further in these two, 1. By looking to Christ typified in the offerings under the law; When the sinner came with his offering he laid his hand on the head of the beast, especially of the scapegoat, to show that Jesus Christ who was to come to be both priest and sacrifice, was so to bear the sins of the elect, as that they were to be set free; That he was to lay his neck down to the knife of justice that the stroke might be kept off our throat. 2. We are so justified by Christ as Christ was made sin for us, now our sins became really Christ's, not that he was made the sinner inherently, that were blasphemous to be thought or spoken of; But he was reckoned the sinner, and was substitute in the room of sinners, as if he had been the sinner, and was made to satisfy for original sin, and for actual sin; as if he had been guilty of them by committing them. Therefore (2 Corinthians 5, final verse) He is said to be made sin for us, and (Galatians 3) to be made a curse for us, and (1 Peter 2:24) to bear our sins in his own body on the tree. And if he suffered for us, and if we partake of his righteousness as he did of our sins; then our justification really follows, and we are absolved and made righteous through his satisfaction closed with by faith as if we had never sinned. The parallel is clear, (2 Corinthians 5, final verse) He was made sin for us who knew no sin, that we might be made the righteousness of God in him; So that as Christ was made sin, in the same manner we are made righteous; That as legally as he who had no debt, was made liable to our debt, so as legally we partake of his righteousness, and are declared free; even as the debtor is legally freed from the debt which his cautioner has paid, and cannot be liable to it; So the believer by Christ's satisfaction is freed from the debt of sin, and absolved and declared righteous. And though this may seem strange and a wonder, to be a sinner, and yet in some respect free of sin, under guilt and yet absolved; yet Christ's satisfaction is as real and effectual as to the believer, as if he had satisfied himself, because his cautioner has satisfied for him.

2. If we consider God's faithfulness in this covenant in performing his part, according to the terms of it, the matter is clear. For as the Mediator has performed his part according to his engagement; so it is impossible but God must perform his, and must accept of the satisfaction in name of the elect, and upon their believing justify them. For as it was the Father's will that he should lay down his life for his sheep, so it was the will of the Father, Son, and Holy Ghost, that believers in him should through his satisfaction have eternal life (John 6:39-40). When he has said before, 'I came not to do my own will but the will of him that sent me,' he subjoins, 'This is the Father's will which sent me, that of all that he has given me I should lose nothing, but should raise it up again at the last day'. Where the satisfaction that Christ should make is implied, and it is a great one, and what satisfaction shall he have for that? Even the salvation of the elect, 'This is the will of him that sent me, that every one that sees the Son, and believes on him may have everlasting life, and I will raise him up at the last day'. And verse 10 of this chapter, it's clear that he shall not want satisfaction, for he shall see the travail of his soul and be satisfied. And what is the satisfaction? By his knowledge shall my righteous servant justify many; he shall be the cause of the justifying of many, and they shall be actually absolved in due time. And what is the ground of it? For he shall bear their iniquities. And therefore as God is faithful he shall get that which he merited and purchased for them, applied to them.

If we consider the excellent and equivalent price that Jesus Christ has paid, and that with respect to the covenant, we have a clear ground why the believer may expect and be confident to be absolved and declared free. It is no mean price, gold, silver, or precious stones, but the blood of him that was and is God; which we say would be considered not simply, but with respect to the covenant, and to the end for which he suffered and shed his blood. For though it be no comfort to a sinner simply that Christ suffered, yet when he considers that it was for this end, namely, that justice might be satisfied, and that these for whom he satisfied might be justified and set free, the believing sinner may reason accordingly. If there was a reality in justice pursuing of him as my surety, and a reality and efficacy in his satisfaction, and if it was full and complete, so as justice was fully satisfied by it; then there is a reality of mercy, pardon, justification, and peace with [reconstructed: God], and of healing to and for me, their being made forthcoming to me upon the condition of believing. And in this respect, though it be grace to pardon sin as to us, yet it is justice in God to give Christ the satisfaction for the travail of his soul, as well as he gave God satisfaction to his justice. And the equivalent of that which the elect should have paid, being paid to justice by Christ their surety, the Lord cannot, nor will not shun nor shift the pardoning of a believing sinner according to the covenant.

The uses are five. First, of instruction, whereby we may have a little map of God's way of saving sinners, and of the way of sinners coming to get salvation through Jesus Christ.

Second, to stir us up to admire the love of God contriving such a design for the salvation of lost sinners; at the love of God that gave his Son; and at the love of the Son that engaged to come, and has come and paid our debt.

Third, it gives a notable warrant to the faith of a sinner to take hold of, and close with Christ; and to rest upon his satisfaction for his justification and healing; because he has God and the Mediator covenanting for this very end; the Mediator engaging to satisfy, and God engaging to receive the satisfaction, and to justify all these who shall accept of it, and rest upon it.

Fourth, it is therefore a notable ground of encouragement and of exhortation to take hold of Jesus Christ, and of his satisfaction. People should not be afraid of him, but entrust their salvation to him; and be sure the bargain will not fail. As it is sure that the Mediator has satisfied, it is as sure that his satisfaction shall be made forthcoming to believers in him.

Fifth, to reprove the neglecters and slighters of Jesus Christ, and of this offered salvation through him; when he has taken the threatening and curse of the law on himself to make out the promise to them, it must be a great aggravation of people's guilt to slight him. It serves also to comfort a poor sinner that has many sins and challenges, and knows not how to be quit of them. The covenant says our sins are transferred on the Mediator, that we might be set free. Christ Jesus covenanted on the terms of justice to make way for us to covenant on the terms of mercy. God covenanted with him to pursue our sin in him, and he covenanted to [reconstructed: impute] that satisfaction freely to us. Hence is that never enough noted saying (2 Corinthians 5:19): God was in Christ reconciling the world to himself. It's justice on his part, he satisfies for pardon of sin, and peace to them. But on the elect's part it's grace, God is reconciled to them, not imputing their sin to them, but it's for Christ's satisfaction that he freely forgives them their sin. So that what cost him dear comes most freely to us; and this is no small ground of comfort to a conscience pressed with sin. God fix these things in your hearts.