the foundation of the Covenant of Grace with poor sinners Now let us seriously mind how this Covenant of Grace or this new Covenant runs both in the Old and in the New Testament Jer. 31. 31. Behold Though the Covenant of Redemption made to the fathers this which was given after seem divers yet they are all one and grounded on Jesus Christ save that this is called new because of the manifestations of Christ and the abundant graces of the Holy Ghost given to his Church under the Gospel 2 Cor. 3. 1 2 3. the days come saith the Lord that I will make a new covenant with the house of Israel and with the house of Judah vers 32. Not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt which my covenant they brake although I was an husband unto them saith the Lord. vers 33. But this shall be the Covenant that I will make with the house of Israel after those days saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people vers 34. And they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord For I will forgive their iniquities and I will remember their sin no more Now let us see how Paul doth exegetically explain this New Covenant in that Heb. 8. 6. But now hath he obtained a more excellent Ministry by how much also he is the Mediator of a better Covenant which was established upon better promises vers 7. For if that first Covenant had been faultless then should no place have been sought for the second but finding fault with them he saith vers 8. Behold the days come saith the Lord when I will make a new covenant with the house of Israel and the house of Judah vers 9. Not according to the Covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. Vers 10 But this is the Covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people vers 11. And they shall not teach every man his neighbour and every man his brother saying know the Lord for all shall know me from the least to the greatest vers 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more vers 13. In that he saith a new covenant he hath made the first old Now Where then is the fire of purgatory and that Popish distinction of the fault and the punishment as for the fiction of Purgatory it deserves rather to be hissed at than by arguments refuted And to punish sin in Purgatory as Popish Doctors teach what is this but to call sin tomind and memory to view and sight to reckoning and account which is contrary to the Doctrine of the New Covenant that which decayeth and waxeth old is ready to vanish away This is the substance of the New Covenant and thus the Lord did fore-promise it by Jeremiah and afterwards expounded it by Paul some small difference there is in their words but the sence is one and the same Now this Covenant is stiled the New Covenant because it is to continue new and never to wax old or wear away so long as this world shall continue Neither doth the holy Scriptures any where reveal another Covenant which shall succeed this Covenant If any Covenant should succeed this it must be either a Covenant of works or a Covenant of Grace not a Covenant of works for that would bring us all under a curse and make our condition utterly desperate not a Covenant of Grace because more grace cannot be shewn in any other Covenant than in this here is all grace and all mercy here is Jesus Christ with all his righteousness mediatorship merits purchase This Covenant is so full so ample so large so perfect so compleat and is every way so accommodated to the condition of lost sinners that nothing can be altered nor added nor mended and therefore it must needs be the last Covenant that ever God will make with man So Heb. 10. vers 16. This is the Covenant that I will make with them after those days saith the Lord I will put my laws into their hearts and in their minds will I write them vers 17. And their sins and iniquities will I remember no more Rom. 11. 26. There shall come out of Zion the deliverer and shall turn away ungodliness from Jacob. The person delivering is Christ described here by his office and by his original his office The deliverer the original word Ruomenos which Paul useth signifies delivering by a strong hand to rescue by force as David delivered the Lamb out of the Lyon's paw vers 27. For this is my covenant unto them when I shall take away their sin This Covenant concerning the pardon of believer's sins and their deliverance by Christ God will certainly make good to his people Now from the Covenant of Grace or the new Covenant Eccles 11. 9. cap. 12. 14. Maâ— 12. 14. cap 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. cap. 13. 17. 1 Pet. 4. 5. that God has made with sincere Christians a believer may form up this Eighth Plea to the Ten Scriptures cited in the margin that refer to the great day of account or to a man's particular account viz. Oh blessed God thou hast in the Covenant of Grace by which I must be tryed freely and fully engaged thy self That thou wilt pardon mine iniquities and remember my sins no more so runs the New Covenant Jer. 31. 34. I will forgive their iniquity and I will remember their sin no more So again Heb. 8. 12. I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more So Heb 10. 17. Their sins and iniquities will I remember no more Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Ezek. 18. 22. All his transgressions that be hath committed they shall not be mentioned unto him Jer. 50. 20. In thâ—se days saith the Lord the iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will pardon them The New Covenaâ—t can neâ—er be broken 2 Câ—â—â—n 13. 5. Psal 89. 34. Is 1. 50.
Though he should meet with opposition from all hands yet nothing should daunt him nothing should dismay him no afflictions no temptations no sufferings should in the least abate his courage and valour 3. The Divine Assistance he should have from him that called him This is set down in two expressions vers 6. I will hold thy hand I will keep thee Divine Assistance doth usually concur with a divine call when God sets his servants on work he uses to defend and uphold them in the work 4. The work it self to which Christ was called This is expressed under divers phrases vers 6 7. To be a light to the gentiles to open the blind eys to bring out the prisoners from the prison and to be a covenant to the people In these last words you have two things observâ—able The first is one special part of Christ's office He was given for a covenant 2. The persons in reference to whom this office was designed A Covenant of the people One end why God the father gave Christ out of his bosom was that he might be a Covenant to his people Christ is given for a Covenant both to the believing Jews and Gentiles As he is the glory of the people of Israel so he is a light to lighten the Gentiles In this Scripture last cited you have the father's designation and sealing of Christ to the Mediatorial imployment promising him much upon his undertaking it and his acceptation of this office and voluntary Heb. 5. 4 5. 〈◊〉 40. 7 8. Joh. 10. 17 18. submission to the will of the father in it Loe I come to do thy will And these together amount to the making up of a Covenant between God the father and his son for what more can be necessary to the making up of a Covenant than is here expressed But The Third proof This Propheâ—y is applied to Christ 〈◊〉 2. 2â— Aâ— 13. 47. Gal. 3. 16. Heb. 3 4 5. And many of the Jews do consesâ—â— that this plaâ—â— iâ— to be unâ—erstood of Christ only 〈◊〉 1. â—1 22. 〈◊〉 2. 10 11. Heb. 1. â— The third Scripture is that Isa 49. 1. Listen Oh Isles unto me and hearken ye people from far the Lord God hath called me from the womb from the bowels of my mother hath he made mention of my name These words are spoken in the person of Christ he tells us how he is called by his father to be a Mediator and Saviour of his people Jesus Christ would not take one step in the work of our Redemption till he was called and commissionated by his father to that work God the father who from Eternity had fore-assigned Christ to this office of a Mediator a Redeemer did both while he was in the womb and as soon as he was come out of it manifest and make known this his purpose concerning Christ both to men and Angels Christ did not thrust himself he did not intrude himself at random into the office of a Redeemer No man takes Heb. 5. 4 5. this honour to himself but he that is called of God as was Aaron So Christ took not upon himself the office of a Mediator a Saviour but upon a call and a commission from God The summ is that Christ took up the office of a Râ—deemerâ— by the ordinance of his father that he might fulfil the work of our Redemption unto which he was destmated vers 2. And he made my mouth like a sharp sword in the shadow of his hand hath he hid me and made me a polished shaft in his quiver hath he hid me Christ having avouched his fathers calling of him to the work of man's Redemption he gives you a relation in this verse of God's fitting and furnishing of him with abilities sufficient for so important a work together with his sustaining and supporting of him in the performance of the same Here are two similitudes or comparisons 1. That of a sharp sword That of a bright and sharp arrow to See Eph. 6. 17. Heb. 4. 12. Rev. 1. 16. cap 6. 2. shew the efficacy of Christ's Doctrine The word of Christ is a sword of great power and efficacy for the subduing of the souls of men to the obedience of it and for the cutting off of whomsoever or whatsoever shall oppose or withstand it Christ was not sent of the father to conquer by force of arms as earthly Princes do but he conquers all sorts of sinners even the proudest and Aâ— 2. 37 41. Act. 4. 1 2 3 4. Act 16. 29 35. 2 Cor. 10. 4 6. stoutest of them by the sword of the spirit which is the word of God as you may see by comparing the Scriptures in the margin together Having spoken of the efficacy of Christ's Doctrine he tells us that he will take Joh. 7. 30 44. Luk. 22. 53. 〈◊〉 27. 62 to 6â— and cap. 27. 2 6. Aâ—t 2 23 24. or as some render the words thou art my servant to Israel or for Israel that is for Israel's good for my peoples behoof Few saith Sasbâ—nt to this day doe consider Christ's labour in preaching prayer fasting and suffering a cruel death for us for if they did they would he more affected with love towards him that loved them so dearly Isa 6. 13. cap. 8 18 c. care of the security of his person In the shadow of his hand hath he hid me and in his quiver hath he hid me God the father undertakes to protect the Lord Jesus Christ against all sorts of adversaries that should band themselves against him and to maintain his doctrine against all enemies that should conspire to suppress it God so protected his dear son against all the might and malice of his most capital enemies that they neither could lay hold on him or do ought before the time by God fore-designed was come Christ was sheltered under the wing of God's protection till that voluntarily he went to his passion neither could they keep him under when that time was once over though they endeavoured with all their might to do it Now in the the third verse God the father tells Jesus Christ what a glorious reward he should have for undertaking the great work of Redemption And said unto me thou art my servant O Israel in whom I will be glorified God having called Christ set him apart sanctified him and sent him into the world for the execution of the office of a Redeemer He doth in this third verse encourage him to set upon it and to go on chearfully resolutely and constantly in it with assurance of good and comfortable success notwithstanding all the plots designs and oppositions that Satan and his Imps might make against him vers 4. Then I said I have laboured in vain I have spent my strength for nought and in vain yet surely my judgment is with the Lord and my works with my God In these words Jesus Christ complains to his father of the incredulity wickedness and
the work of our Redemption Christ's being called the surety of the better Covenant shews that there was Heb. 7. 22. a Covenant between God the father and him as there is between a creditour and a sutety Christ gave bonds as it were to God the father and payed down the debt upon the nail that breaches might be made up between God and us and we restored to divine favour for ever But for the further clearing up of the Covenant of Redemption I shall in the second place lay down these propositions And The first is this That the Covenant of Redemption The First Proposition differs from the Covenant of Grace 'T is true the Covenant of Redemption is a Covenant of Grace but 't is not properly that Covenant of Grace which the Scripture holds out in opposition to the Covenant of works which I shall thus evidence 1. The Covenant of Redemption differs from the Covenant of Grace in regard of the Federates in the Covenant of Redemption 't is God the father and Jesus Christ that mutually covenant but in the Covenant of Grace the confederates are God and believers 2. In the Covenant of Redemption God the father requires of Jesus Christ that he should suffer shâ—d his blood die and make himself an offering for our sins In the Covenant of Grace God requires of us that we should believe and embrace the Lord Jesus 3. In the Covenant of Redemption God the father has made many great precious and glorious promises to Jesus Christ As sit on my right hand till I make thine enemies thy footstool Heâ— 1. 13. Isa 53. 10. And he shall see his seed he shall prolong his days the pleasure of the Lord shall prosper in his hands And Ask of me and I will give thee the heathen for thine inheritance Psal 2. 8. and the uttermost parts of the earth for thy possession Heb. 1. 5. Psal 84. 11. Ezek. 36. 26 27. And I will be to him a father and he shall be to me a son But in the Covenant of Grace God promises to us Grace and glory holiness and happiness both the upper and the lower springs 4. The Covenant of Redemption betwixt God and Christ secures the Covenant of Grace betwixt God and believers for what God promises to us he did Tit. 1. 2. before the foundation of the world promise to Jesus Christ and therefore if God the father should not make good his promises to his Saints he would not make good his promises to his dearest son which for any to imagine would be high Blasphemy God will be sure to keep touch with Jesus Christ and therefore we may rest fully assured that he will not fail to keep touch with us 5. The Covenant of Redemption is the very basis or bottom of the Covenant of Grace God made a Covenant with Christ the spiritual David that he might make a Covenant Psal 89. 3 4. Râ—â— 11. 26 27. with all his Elect in him he made this agreement with Christ as the head and on this is reared up the whole frame of precious promises comprised in the Covenant of Grace as a goodly building upon a sure foundation But The second Proposition is this God the father in order The Second Proposition to man's Redemption and Salvation stands stiffly and peremptorily upon compleat satisfaction without full satisfaction no remission no salvation Satisfaction God will have to the utmost though it cost Christ his life and blood Man is fallen from his primitive purity glory Rom. 8. 32. and excellency and by his fall he hath provoked divine justice transgressed God's righteous Law and cast a deep dishonour upon his name the case standing thus God is resolved to have ample satisfaction in the reparation of this honour in the manifestation of his truth and in the vindication of his holiness and justice All the attributes of God are alike dear to him and he stands as much upon the advance of his justice as he does upon the glory of his Grace and therefore he will not remit one sin yea not the least sin without entire satisfaction In this God the father is fixt that he will have an offering for Isa 53. 10. 1 â—â—m 2. 6. sin in an expiatory and propitiatory way a price and a ransom he will have paid down upon the nail or else the captive sinner shall-never be released pardoned saved Now lost man being wholly uncapable of giving such a satisfaction to Divine Justice Christ must give it or fallen man must perish for ever Sin and sorrow iniquity and misery always go hand in hand The wages of sin is Rom. 6. 23. Rom. 1. 32. death Every sinner is worthy of death They which commit such things are worthy of death If God be a just and righteous God then sin cannot absolutely escape unpunished for it is but a just and righteous thing with God to punish the sinner who is worthy of punishment It is a righteous thing with God saith the Apostle to recompence 2 Thes 1. 6. tribulation to them that trouble you And as God cannot but be just so he cannot but be true and if he cannot but be true then he cannot but make good his threatnings against sin and sinners The word is gone out of his mouth In the day that thou eatest thereof thou shalt surely Gen. 2. 17. die And the soul which sins shall die Look as there Eâ—â—k 18. 4. is not a promise of God but shall take place in time so there is not a threatning of God but shall take place in time The faithfulness of God and the honour of God is as much concerned in making good of terrible threatnings 2 Pet. 1. 4. as they are concerned in making good of precious promises God has given it under his own hand That he will by no means clear the guilty And that the soul that Exod. 34. 7. Ezek. 18. 20. Rom. 2. 6. sinneth shall surely die And that the wickedness of the wicked shall be upon him And that he will render to every man according to his deeds And will God abrogate his own laws or will he dare men to sport and play with his threatnings Will not every wise and prudent Prince look to the execution of their own Laws and shall not Isa 40. 28. Isal 147. 5. that God who is wonderful in wisdom and whose understanding is infinite see all his Laws put in execution against offenders surely yes Thus you see that God stands upon full satisfaction and will admit of no treaty of peace with fallen man without it Now sorry man is never able either by doing or suffering to compensate and make God amends for the wrong and injury that he has done to God by his sin and therefore one that is able by doing and suffering to give compleat satisfaction must undertake it or else we are lost cast and undone in both worlds Concerning that full and
father and the son and all your days to admire at the love of the father and the son who have from eternity by compact and agreement secured your souls and your everlasting concernments But The Sixth Proposition is this That God the father had the first and chief hand in this great work of saving sinners by vertue of this Covenant of Redemption wherein Heb. 2. 10. he and his son had agreed to bring many sons to glory Weak Christians many times have their thoughts and apprehensions more busied and taken up with the love of the son than with the love of the father but they must remember that in the great and glorious work of Redemption God the father had a great hand an eminent hand yea the first and chief hand God the father first laid the foundation stone of all our happiness and blessedness his head and heart was first taken up about that heaven-born project the salvation of sinners Isa 28. 16. Therefore thus saith the Lord God behold I lay in Zion for a foundation a stone a tried stone a precious corner stone a sure foundation Heb. I am he that foundeth a stone in Zion It is God the father that hath long since laid Christ as a sure foundation for all his people to build their hopes of happiness upon it is he that first laid Christ the true corner-stone Rom. 9. 33. 1 Pet. 2. 6. Isa 53. 10. whereby Zion is for ever secured against death hell and wrath Hence 't is said the pleasure of the Lord shall prosper in his hand that is God's Eternal Decree about the work of our Redemption and salvation shall be powerfully faithfully and compleatly executed by Jesus Christ who by his word and spirit shall communicate unto all his Elect the fruit of his death to life and salvation Jeb 23. 24. This is a full place against all Sociniâ—ans who boldly allert that God removes the curse of the Law by a free and absolute pardon without satisfaction Grotius's Exposition on the place is but flat and dull When God saith I have 〈◊〉 a ransom we are to understand it of a real Ransom of full pay or satisfaction and not of a Ransom by favour and acceptation Again Deliver me from going down into the pit for I have found a ransom The Hebrew word signifies a price paid to redeem a man's life or liberty I have found a ransom or an atonement a cover for man's sin Angels and men could never have found a ransom but by my deep infinite and unsearchable wisdom saith God the father I have found a Ransom I have found out a way a means for the redeeming of mankind from going down to the infernal pit viz. the death and passion of my dearest son But where O blessed God didst thou find a Ransom not in Angels not in men not in Legal Sacrifices not in Gold or Silver not in tears humblings and meltings of my people but in my own bosom That Jesus that son of my love who has layen in my bosom from all Eternity Joh. 1. 18. he is that Ransom that by my own matchless wisdom and singular goodness I have found I have not called a Council to enquire where to find a Ransom that fallen man might be preserved from falling into the fatal pit of destruction but I have found a ransom in my own heart my own breasts my own bosom without advising or consulting with others I have found out a way how to save sinners with a salvo to my honour justice holiness and truth Had all the Angels in heaven from the first day of their creation to this very day sat in serious Council to invent contrive or find out a way a means whereby lost man might be secured against the curse of the Law hell condemnation and wrath to come and whereby he might have been made happy and blessed for ever and all this without the least wrong or prejudice to the justice and righteousness of God they could never have found out any way or means to have effected those great things Our Redemption by a Ransom is God's own invention and God's only invention The blessed Ransom which the Lord has found out for poor sinners is the blood of his own dearest son a ransom which never entred into the thoughts or hearts of Angels and men till God had reveiled it which is called the blood of the Covenant because thereby the Covenant is confirmed and all Covenant-mercies assured to us Joh. 3. 16. Again God so loved the world that he gave his only begotten son Here is a sic without a sicut that sic so signifies the firstness of the father's love the freeness of the father's love 1 Joh. 3. 19. Hos 14. 4. and the vehemency of the father's love and the admirableness of the father's love and the matchlesness of the father's love O! what manner of love is this for God to give his son not his servant his begotten son not his adopted son his only son and not one son of many his only son by eternal generation and communication of the same Essence to be a Ransom and Mediator for sinners God the father loving lost man sent his son to suffer and to do the office of a Mediator that through his mediation he might communicate the effects of his love in a way agreeable to his justice for God loved the world and that antecedently to his giving Christ and as a cause of it The design the project of saving sinners was first contrived and laid by God the father therefore Christ says The son can do nothing of himself but what he sees the father do God the father sent his son and God the father sealed his son a commission to give life to lost sinners Him hath God the father sealed that is made his Commission authentical as men do their Deeds by their seals It is a Metaphor taken from them who ratifie their authority whom they send that is approve of them as it were by setting to their seal Christ is to be acknowledged to be he whom the father hath authorized and furnished to be the Saviour and Redeemer of lost sinners and the store-house from whence they are to expect all spiritual supplies Look as Kings give sealed Warrants and Commissions to their ministers of State who are sent 1 King 21 8. Estâ— 3. 12. cap. 8. 8. out or employed in great affairs So Christ is the father's great Ambassadour authorized and sent out by him to bring about the Redemption and Salvation of lost man And look as a seal represents in wax that which is engraven on it so the father hath communicated to him his divine essence and properties and stamped upon him all divine perfection for carrying on the work of Redemption And look as a seal annexed to a Commission is a publick evidence of the person's authority so Christ's endowments are visible marks whereby to know him and clear evidences that
to the last But Fourthly God the father promiseth to Jesus Christ that he shall not labour in vain and that the work of Redemption shall prosper in his hand and that he will give a blessed success to all his undertakings and crown all his endeavours He shall see his seed and he shall see the travail of his soul Another promise of the father 〈◊〉 â—â— 1. 53. 10. 〈◊〉 49. 6 7 â— 9 10 11 12. 〈◊〉 4. 3. to the son you have in that Isa 55. 5. Nations that know thee not shall run unto thee The Gentiles that never heard of Christ nor ever were acquainted with Christ nor ever had any notice of Christ when Christ calls they shall readily and speedily repair unto him and submit unto him Christ shall one day see and reap the sweet and happy fruit of his blood sufferings and undertakings the pleasure of the Lord shall certainly prosper in his hand Christ's sufferings were as a woman's travail sharp though short Now though a woman suffers many grievous pains and pangs yet when she sees a man child brought into the world she joys and is satisfied So when nations shall run to Christ he shall see his seed and be satisfied God the father promiseth that Jesus Christ shall have a numerous spiritual postâ—rity begetting and bringing many thousands to the obedience of his father Nations shall run unto thee And this shall fill the heart of Jesus Christ with abundance of joy and comfort contentment and satisfaction when he shall see the fruit of his bitter sufferings when he shall see abundance of poor filthy guilty condemned sinners pardoned justified and accepted with his Psal 63. 5. father His soul shall be satisfied as with marrow and fatness The numerous body of believers past present and to come that God the father had promised to Jesus Christ was the life of his life That 's a sweet promise Psal 110. 2. Rule thou in the midst of thine enemies they that will not bend must break those that will not stoop to his government shall feel his power Thy people the people Joh. 17. 6. 1 Pet. 2. 9. Luk. 1. 57. 1 Cor. 3. ult of God are Christ's five ways 1. By donation 2. By purchase 3. By conquest 4. By covenant 5. By communication shall be willing in the day of thy power Heb. willingnesses in the abstract and in the plural number as if the Holy Ghost could not sufficiently set forth their exceeding great willingness to submit to all the Royal commands of the Lord. All Christ's Subjects are Volunteers free hearted like those Isles that wait for God's Law Isa 42. 4. cap. 56. 6. Zach. 8. 21. And the inhabitants of one city shall go to another saying let us go speedily to pray before the Lord and to seek the Lord of hosts I will go also From the womb of the morning thou hast the dew of thy youth Here 's the success of Christ's office promised both in the victorious subduing of his enemies and in the chearful willingness of his subjects and in the wonderful numerousness of his people brought over to him even like the innumerable drops of the morning dew Another promise of that great and compleat success that God the father hath made for Jesus Christ in his Mediatory office you have in that Isa 49. from the 6. verse to the 14. verse Christ shall have a people gathered to him and a seed to serve him Because he hath made his soul an offering for their sins The multitude of sinners brought over to Jesus Christ is the product of the satisfaction which he hath made for them and the trophies of the victory that he hath got by dying the death of thâ— Cross Thus you see that God the father hath not only engaged himself by compact to preserve Jesus Christ in his work but he hath also made to him several precious promises of preservation protection and success so that the work of Redemption shall be sure to prosper in his hand And to make these glorious promises the more valid and binding God confirms them solemnly by an oath Heb. 7. 21. This Priest Christ was made with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever God the father foresaw from everlasting that Jesus Christ would so infinitely satisfie him and please him by his incarnation obedience and death that thereupon he swears But Fifthly God the father promiseth to Jesus Christ Rule Dominion and Sovereignty This Sovereignty and Rule Psal 2. 8 9. is promised to Jesus Christ in Isa 40. 10. His arm shall rule for him He shall sit in judgment in the earth and the Isles shall wait for his law Isa 42. 4. not the Jews only but the Gentiles also the people of divers countries and nations shall willingly and readily receive and embrace his doctrine and submit to his Laws and give up themselves to his rule Mic. 4. 3. He shall judge among many nations that is rule order command and direct as a Judge and and Ruler among many nations The Conquests that Christ shall gain over the Nations shall not be by swords and arms but he shall bring them to a voluntary obedience and spiritual subjection by his Spirit and Gospel Joh. 3. 35. The father loveth the son and hath given all things into his hand that is God the father hath given the rule and power over all things in heaven and earth to Jesus Christ In carrying on the Redemption of sinners as the matter is accorded betwixt the father and the son so the redeemed are not left to themselves but are put under Christ's charge and custody who has purchased them with his blood God the father having given him dominion over all that may contribute to help or hinder his peoples happiness that he may order them so as may be for their good And this power he hath as God with the father and as man and Mediatour by donation Mat. â—8 18. câ—p 2. 3. and gift from the father and thus every believer's happiness is most firm and sure all things being wisely and faithfully transacted between the father and the son Colâ—s 1. 19. cap. 2. 1. As long as Jesus Christ has all power to defend his people and all wisdom and knowledg to guide and govern his people and all dominion to curb the enemies of his people and a commission and charge to be answerable for them we may roundly conclude of their eternal safety security and felicity But Sixthly God the father promiseth to accept of Jesus Isa 49. 5. Christ in his Mediatory office according to that of Isaiah Though Israel be not gathered yet shall I be glorious in the eyes of the Lord that is as if he had said notwithstanding the infidelity obstinacy and impenitency of the greatest part of the Jews yet my faithful labour and diligence in the execution of my Mediatory office is and shall
us not shrink nor saint nor grow weary under our greatest sufferings for Christ when sufferings multiply when they are sharp when they are more bitter than Gall or Wormwood yea more bitter than death it self then Remember the Covenant of Redemption and how punctually Christ made good all the Articles of it on his side and then saint and give out if you can Well may I be afraid but I do not therefore despair for I think Austin upon and remember the wounds of the Lord saith one Nolo vivere sine vulnere cum te video vulneratum Ob my God as long as I see thy wounds I will never live without wound saith another Crux Christi clavis Paradisi The Damasâ—â—n Cross of Christ is the Golden Key that opens Paradise to us saith one I had rather with the Martyrs and Consessors have my Saviour's Cross than with their Persecutors the worlds Crown the harder we are put to it the greater shall be our reward in heaven saith another Gardius the Martyr hit the nail when he said it is to my loss if you Chrysostâ—m abâ—â—e me any thing in my sufferings If you suffer not for Religion you will suffer for a worse thing saith one Vâ—nâ—â—miâ—s Never did any man serve me better than you serve me said another to his Persecutors Adversus gentes gratias agimus quod à molestis dominis liberemur We thank you for delivering us from hard Task-masters that we may enjoy more sweetly the bosom of our Lord Jesus said the Martyrs 'T was a notable saying of â—â—â—her Ecclesia totum mundum convertit sanguine oratione the Church converteth the whole world by blood and prayers They may kill me said Socrates of his enemies but they cannot hurt me so may the redeemed of the Lord say they may take away my head but they cannot take away my Crown of life of righteousness of glory of immortality The Lacedemonians Rev. 2. 10. 2 lim 4. 8. 1 Peâ— 5. 4. 5. were wont to say it is a shame for any man to fly in time of danger but for a Lacedemonian it is a shame for him to deliberate Oh what a shame is it for Christians when they look upon the Covenant of Redemption so much as to deliberate whether they were best suffer for Christ or no. Petrus Blesensis has long since observed that the Courtiers of his time suffered as great trouble and as many vexations for vanity as good Christians did for the truth the Courtiers suffered weariness and painfulness hunger and thirst with all the Catalogue of Paul's afflictions and what can the best Saints suffer more Now shall men that are strangers to the Covenant of Redemption suffer such hard and great things for their lusts for very vanity and will not you who are acquainted with the Covenant of Redemption and who are interested in the Covenant of Redemption be ready and willing to suffer any thing for that Jesus who according to the Covenant of Redemption has suffered such dreadful things for you and merited such glorious things for you But Thirdly From this Covenant of Redemption as we have opened it you may see what infinite cause we have to be swallowed up in the admiration of the Father's love in entring into this Covenant and in making good all the Articles of this Covenant on his side When man was fallen from his primitive purity and glory from his holiness God so loved his Son that he gave him all the world for his possession Psal 2. 8. But he so loved the world that he gave Son and all for its Redemption Bernard and happiness from his freedom and liberty into a most woful gulf of sin and misery when Angels and men were all at a loss and knew no way or means whereby fallen man might be raised restored and saved that then God should firstly and freely propose this Covenant and enter into this Covenant that miserable man might be saved from wrath to come and raised and settled in a more safe high and happy estate than that was from which he was fallen in Adam Oh what wonderful what amazing love is this Abraham manifested a great deal of love to God in offering up of his only Isaac but God Gen. 22. 12. has shewed far greater love to poor sinners in making his only Son an offering for their sins for 1. God loved Christ with a more transcendent love than Abraham could Joh. 10. 18. Heb. 10. 10 12. love Isaac 2. God was not bound by the commandment of a superiour to do it as Abraham was 3. God freely and voluntarily did it which Abraham would never have done without a commandment 4. Isaac was to be offered after the manner of holy Sacrifices but Christ suffered an ignominious death after the manner of Thieves 5. Isaac was all along in the hands of a tender Father but Christ was all along in the hands of barbarous enemies 6. Isaac was offered but in shew but Christ was offered indeed and in very good earnest Is not this an excess yea a miracle of love 'T is good to be always a musing upon this love and delighting our selves in this love But Fourthly From this Covenant of Redemption as we have opened it you may see what signal cause we have to be deeply affected with the love of Jesus Christ who roundly and readily falls in with this Covenant and who has faithfully performed all the Articles of this Covenant had not Jesus Christ kept touch with his Father as to every Article of the Covenant of Redemption he could never have saved us nor have satisfied Divine Justice nor have been admitted into heaven That Jesus Christ might make full satisfaction for all our sins He was made a curse Gal. 3 13. for us whereby he hath redeemed us from the curse of the Law All his sufferings were for us All that can be desired of God by man is mercy and truth mercy in regard of our misery truth in reference to God's promises That which moved Christ to engage himself as a Surety for us was his respect to God and man To God for the honour of his Name neither the mercy nor the truth nor the justice of God had been so conspicuously manifested if Jesus Christ had not been our Surety To man and that to help us in our succourless and desperate estate No creature either would or could discharge that debt wherein man stood obliged to the justice of God This is a mighty evidence of the endless love of Christ this is an evidence of the endless and matchless love of Christ We count it a great evidence of love for a friend to be surety for us when we intend no damage to him thereupon but if a man be surety for that which he knoweth the principal debtor is not able to pay and thereupon purposeth to pay it himself this we look upon as an extraordinary evidence of love
and applyed in the following Treatise their fears and doubts c. would quickly vanish and they would have their triumphant songs their mourning would soon be turned into rejoycing their complaints into Hallelujahs Neither do I know any thing in all this world that would contribute more to seriousness spiritualness heavenlyness humbleness holyness and fruitfulness then a right understanding of these two Covenants and a Divine improvement of them There are many choice Christians who have alwayes either tears in their eyes complaints in their mouths or sighs in their breasts and O that these above all others would make these two Covenants their daily Companions Let these few kinds suffice concerning the following Treatise Now Sir John I shall crave leave to put you and your Lady a little in mind of your deceased and glorified Father He is a true Friend saith the Smyrnean Poet of Ponder upon that Deut. 13. 6. Thy friend which is as thine own soul old who continueth the memory of his deceased Friend When a Friend of Austin's dyed he professed he was put into a great streight whether he himself should be willing to live or willing to dye he was unwilling to live because one half of himself was dead yet he was not willing to dye because his Friend did partly live in him though he was dead Let you and I make the application as we see cause your glorified Fathers Name and Memory remains to this day as fresh and fragant as the Rose of Sharon among all those that fear the Lord and Cant. 2. â— had the happiness of inward acquaintance with him The memory of the just is blessed but the name of the wicked shall not In the Original it is The memory of the just Prov. 10. 7. Mâ—moria just 〈◊〉 So Bat◠〈◊〉 benam 〈◊〉 servasso 〈◊〉 Plant. If I may but keep a good Name I have wealth e 〈…〉 saith the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in benedictionem shall be for a blessing the very remembring of them shall bring a blessing to such as do remember them The Moralists say of Fame or of a mans good Name Omnia si perdas famam servare memento Quâ semel amissâ postea nullus eris i. e. Whatsoever commodity you lose be sure yet to preserve that Heb. 11. 1â— 39. A good renown is better than a golden Girdle saith the French Proverb jewel of a good Name This jewel among others your honoured Father carried with him to the Grave yea to Heaven There is nothing raises a mans Name Fame in the World like holyness The seven Deacons that the Church chose were holy men Act. 6. 5. and they were men of good report V. 3. They were men well witnessed unto well testified off as the Greek word imports The Persians seldom write their Kings Name but in characters of gold throughout the Old and New Testament God has written the Names of just men in golden characters as I may speak Cornelius was a holy man Act. 10. 1 2 3 4. and he was a man of good report among all the Nation of the Jews V. 22. Ananias was a holy man Act. 9. 10 20. and he was a man of a good report Act. 22. 12. Gajus and Demetrius were both holy men and of a good report witness that third Epistle of John The Patriarchs and Prophets were holy men and they were men of a good report Heb. 11. 1 2. For by it the Elders obtained a good report their holyness did eternalize their Names The Apostles were holy men 1 Thes 2. 10. and they were men of good report 2 Cor. 6. 8. Now certainly it is none of the least of mercies to be well reputed and reported of next to a good God and a good conscience a good report a good name is the noblest blessing It is no great matter if a man be great and rich in the world to obtain a great report but without holyness you can never obtain a good report Holyness uprightness righteousness will imbalm your names it will make them immortal Psalm 112. 6 The righteous shall be in everlasting remembrance Wicked men many times out live their names but the names of the righteous out live them Holy Abel hath been dead above this five thousand years yet his name is as fresh fragrant as it 1 John 3. 12. was the first day he was made a Martyr When a sincere Christian dyes he leaves his name as a sweet and as a lasting scent behind him his Fame shall live when he is dead This is verified in your precious Father who is now a sleep in Jesus 1 Thess 4. 14. Now you both very well know that there was no Christian Friend that had so great a room in his heart in his affections as I had and you can easily guess at the reasons of it neither can you forget how frequently both in his health sickness and before his death he would be prâ—ssing of me to be a Soul-friend to you and to improve all the interest I had in Heaven for your internal Mat. 25. 33. and eternal good that he might meet you both in that upper world and that you might both be found with him at the right hand of Christ in the great day of the Lord. I know that your glorified Father whil'st he was on earth did lay up many a prayer for you in Heaven My desire and prayer is that those prayers of his may return in mighty power upon both your hearts and having a fair opportunity now before me I shall endeavour to improve it for the everlasting advantage of both your souls and therefore let my following counsel be not only accepted but carefully faithfully and diligently followed by you that so you may be happy here and blessed hereafter The first word of counsel is this Let it be the principal care of both of you to look after the welfare of your precious and immortal souls If your souls are safe all is safe if they are well all is well but if they are lost all Mat. 16. 26. The Soul is a greater mirâ—cle in man than all the miracles wrought amongst men saith Augustine is lost and you lost and undone in both worlds Christ that only went to the price of souls hath told us That one Soul is more worth than all the world Chrysostom well observeth That whereas God hath given us many other things double viz. two eyes to see with two ears to hear with two hands to work with and two feet to walk with to the intent that the failing of the one might be supplyed with the other he hath given us but one soul if that be lost hast thou saith he another soul to give in recompense for it Ah Friends Christ left his Fathers bosom and all the glory of Heaven for the good of souls he assumed the nature of men for the happyness of the soul of man he trod the wine-press
espouse a suffering state as how they shun a suffering state I am not to go to prison upon choice but upon a Call but upon a Warrant under God's own hand though it be an argument of a gracious Spirit to be always of a ready and forward mind to suffer for Christ And when he demands who will go 〈◊〉 with me who will bear my Cross chearfully to answer I will go Lord let me bear it yet should we take heed that as we hang not back when he says go so that we run not before he sends us before he calls us Quest But how shall I know when I am called to suffer when I am called to lay down Life Liberty and All for the Profession of Christ and the Gospel To this I answer First When the Truth will sufer and the Name of God suffer and the Gospel will suffer should we decline suffering then we are called to suâ—â—er 't is our duty to suffer any thing to suffer the worst of things that the worst of men can inflict rather than that the Truth should suffer or the name of God suffer or the Gospel suffer Secondly When the case stands so with us that we cannot keep Life Estate Liberty c. without denying of Christ or the Gospel or without concealing this precious Truth or that or without turning our backs upon this Ordinance or that c. then we are called to suffer when we cannot preserve our Lives our Liberties our Estates without denying of Christ or the Concerns of Christ in one degree or another in one kind or another then we are called to lay down our Lives our Liberties our Estates c. at the feet of Christ as the Saints and Martyrs of old have done before us Thirdly when our way is so hedged up with thorns that we must either sin or suffer when sin and sufferings surround us so Hos 2. 6. that we cannot get out or come off but we must either sin or suffer Dan. 3. 17. then I must with the three Champions chuse rather to burn than to bow and with Daniel to the Lyon's Den than to omit my duty and with Moses chuse to suffer afflictions with Heb. 11. 24 25 26 the people of God than to enjoy the pleasures of sin which are but for a season I may safely and groundedly conclude that Christ calls me to suffer when I must either sin or suffer When the case stands thus then I may be confident of the singular Presence of God with me the special blessing of God upon me and a gracious or a glorious deliverance out of all my sufferings But Fourthly and lastly When a Christian to the best of his understanding has seriously weighed all things and circumstances and is well satisfied in his mind and conscience that his sufferings will be the exaltation of Christ the furtherance of the Gospel the stopping of the mouths of the wicked the confirmation of those that are strong and the strengthening and encouraging of those that are weak then he may safely conclude that Christ calls him to suffer But Eightly Consider that the Sufferings of the Saints in these days are light and easie to the sufferings that were inflicted upon the Maccab. 6. 9 10. cap. 7. 1 2 3 4. Euse◠〈◊〉 Hist 〈◊〉 6. Jews in the days of Antiochus and on Christians in the times of the ten notorious Persecutions under the Roman Emperours and to those that have been inflicted upon the Martyrs since So cruel was the sight of those Tortures which Persecutors inflicted as exceeds all expression Constant Christians had their flesh â—orn from their backs with Rods Scourges Whips and Cords to as their bones lay bare and the raw parts of their bodies were washed with Vinegar and Salt They were stretched on Racks their legs were broken and so left miserably to perish They were goared with sharp pricks undeâ— the lowest parts of their Hym. 10. de Rom. Anno. Mart. Laddelacerda computeth forty four several kinds of Torments wherewith the Primitive Christians were tried Adv. Saâ—r cap. 128. nails their bodies were scraped with thels to death their backs were fleaed their skins were pulled over their heads from the brow to the chin Their noses lips ears hands and feet were cut off and they as Sacrifices cut in gobbeâ—s Their tongues were cut out by the roots and pulled out of their jaws Their eyes were boared and digged out Their bodies were rent and pulled in peices by strong boughs forced together by instruments and let loose when the limbs of the bodies of Martyrs were tied fast unto them Their limbs were also pulled to pieces with wild horses Their brains were knocked out with Fullers clubs Their legs were broken in pieces They were burnt with fire They were a long while together parched with hot burning coals Being hanged by the heels and their heads downward over a soft fire they were choaked with smoak They were rosted at the fire as flesh to be eaten used to be rosted They were leâ—â—urely broiled on Grid-irons set over the fire They were fryed in read hot iron chairs as in a frying-pan which annoyed the standers by with a stench Hot boiling lead was poured down their throats They clapped fiery plates of Brass upon the most tender parts of their bodies A persecuting Tyrant considering the nature of the Basil in 40. Mar. Coâ—c 〈…〉 Greg. Nyssen de iijd m Oraâ— â— Countrey that it was terrible cold and the time of the year that it was Winter and a night wherein the cold extreamly encreased and that the North Wind then blew there commanded forty Christians to be set slark naked under the open Air in the midst of the City to freeze to death Then when they heard that charge with joy casting away even their innermost Vestment they went on to their death by Cold. They endâ—â—ed the Eccl 〈…〉 Hiâ—i â— 5. cap. â— violence of Libbaâ—ds Bears Wild Boars and Bulls Attalus and Alexander were twice baited with Wild Beasts to be torn in pieces by them as Eusebius repâ—rts Attalus escaping the Beaâ—ts was reserved to other torments to be burnt to death in an Iron Chair heated red-fire hot Macedonius Theodulus and Socra Hist l. 3. cap. 13. Tatianus were laid upon a Grid iron and broiled to death There were many Christians together stopped up in Lakes or Caves Mag. Cent. 4. cap. 3. Ex Theodâ—reâ—â— artificially made close which Lakes or Ditches were filled with a company of Dormise kept hungry to gâ—aw and feed upon the poor Christians they being all the while bound hand and â—oot that they could not keep of those hunger-starved creatures which were kept without meat also purposely that they might fasten with the more eagerness upon the bodies of those precious Christians They were destroyed with hunger thirst and cold Such Euseb 〈◊〉 Hist l. 5. c. 1. l. 8. c. 6 7 〈◊〉 Niâ—eph l. 7. â— 11 12. as were stistled in
creature by vertue of the Covenant and according to the Covenant By the blood of the Covenant Luk 16. 24 25. believers are delivered from the infernal pit where there is not so much water as might cool Dives his tongue and by the blood of the Covenant they are delivered from those deaths and dangers that do surround 2 Cor. 1. 8 9 10. them When sincere Christians fall into desperate distresses and most deadly dangers yet they are prisoners of hope and may look for deliverance by the blood of the Covenant this does sufficiently evince a Covenant betwixt God and his people But Fifthly God has threatned severely to avenge and punish the quarrel of his Covenant Levit. 26. 25. And I Deut. 29. 20 21 24 25. cap. 31. 20 21. Jâ—sâ— 7. 11 12 15. cap. 23. 15 16. Juâ—â— â— 20. 2 King 18 9 10 11 12. will bring a sword upon you that shall avenge the quarrel of my covenant or which shall avenge the vengeance of the Covenant c. consult the Scriptures in the mâ—â—geâ—t Breach of Covenant betwixt God and man breaks the peace and breeds a quarrel betwixt them in which he will take vengeance of man's revolt except there be repentance on man's side and pardoning grace on his For breach of Covenant Jerusalem is long since laid waste and the seven golden candlesticks broken in pieces and many others this day lie a bleeding in the Nations who have made no more of breaking Covenant with the great God than if therein they had to do with poor mortals with dust and ashes like themselves Now how can there be such a sin as breach of Covenant for which God will be avenged if there were no Covenant betwixt God and his people But Sixthly The seals of the Covenant are given to God's people Now to those to whom the seals of the Covenant Iâ— reason the Coveâ—ant and the Sâ—â—ls must go together Were it noâ— a fond and foolish thing in any man to make a Covenant with â—â—e and to giâ—e the seals to ano 〈…〉 In Equity and Justice the Coâ—enant and Seals must go to the same persons are given with them is the Covenant madâ— for the seals of the Covenant and the Covenant go to the same persons But the seals of the Covenant are given to believers Abraham receives the sign of circumcision a seal of the righteousness of faith Rom. 4. 11. Ergo the Covenant is made with believers Circumcision is a sign in regard of the thing signified and a seal in regard of the Covenant made betwixt God and man Seal is a borrowed word taken from Kings and Princes who add their broad seal or privy seal to ratifie and confirm the Leagues Edicts Grants Covenants Charters that are made with their Subjects or Confederates God had made a Covenant with Abraham and by circumcision signs and seals up that Covenant But Seventhly The people of God are said sometimes to keep Covenant with God Psal 25. 10. All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies Mercies flowing in upon us through the Covenant are of all mercies the most soul-satisfying soul-refreshing soul cheering mercies yea they are the very cream of mercy Oh how well is it with that Saint that can look upon every mercy as a present sent him from heaven by vertue of the Covenant Oh this sweetens every drop and sip and crust and crum of mercy that a Christian enjoys that all flows in upon him through the Covenant The promise last cited is a very sweet choice precious promise a promise more worth than all the riches of the Indies Mark All the paths of the Lord to his people they are not only mercy but they are mercy and truth that is they are sure mercies that stream in upon them through the Covenant Solomon's dinner Prov. 15. 17. Dâ—â— 1. 12. John 6. 9. of green herbs Daniel's pulse Barley loaves and a sew fishes swimming in upon a Christian through the New Covenant are far better greater and sweeter mercies than all those great things are that flow in upon the great men of the world through that general providence that feeds the birds of the air and the beasts of the field Psal 44. 17. Yet have we not forgotten thee neither have we dealt falsely in thy covenant that is We have kept Covenant with thee by endeavouring to the uttermost of our power to keep off from the breach of thy Covenant and to live up to the duties of thy Covenant suitable to that of the Prophet Micah We will walk in the name of the Lord our Miâ—ha 4. 5. God for ever and ever Persons in Covenant with God will not only take a turn or two in his ways as Temporaries and Hypocrites do who are hot at hand but soon tire and give in but they will hold on in a course of holiness Rev 14. 4. and not fail to follow the Lamb withersoever he Cap. 17. 14. goes Psal 103. 17. The mercy of the Lord is from everlasting to everlasting vers 18. To such as keep his Covenant c. All sincere Christians they keep Covenant with God 1. In respect of their cordial desires to keep Covenant â—â—em 1. ult 〈…〉 119. 133. Psal 39. 1 2. with God 2. In respect of their habitual purposes and resolutions to keep Covenant with God 3. In respect of their habitual and constant endeavours to keep Covenant with God This is an Evangelical and incompleat keeping Covenant with God which in Christ God owns and accepts and is as well pleased with it as he was with Adam's keeping of Covenant with him before his fall From what has been said we may thus argue Those that keep Covenant with God those are in Covenant with God those have made a Covenant with God But all sincerâ— Christians they do keep Covenant with God Ergo But Eighthly aâ—d lastly The Lord hath by many choice precious and pathetical promises engaged himself to make 2 Pet. 1. 4. good that blessed Covenant that he has made with his people yea with his choice and chosen ones take a few instances If ye hearken to these judgments saith God to Deut. 7. 12. Israel and keep and do them The Lord thy God shall keep unto thee the covenant and the mercy which he sware unto Under the name Juâ—gments thâ— Commandments and Statutes of God are contained thy fathers This blessed Covenant is grounded upon God's free grace and therefore in recompencing their obedience God hath a respect to his own mercy and not to their merits So Judg. 2. 1. I made you to go up out of Egypt and have brought you into the land which I sware unto your fathers and I said I will never break my covenant with you God is a God of mercy and his Covenant with his people is a Covenant of mercy and therefore he will be sure to keep touch with
that is wrapped up in the Covenant is an everlasting joy and the righteousness that is wrapped up in the Covenant is an everlasting righteousness and the life that is â—râ—pped up in the Covenant is an everlasting cap. life John 3. 16. and all the 〈◊〉 〈◊〉 glory and salvation that is wrapped up in the 〈◊〉 〈◊〉 â—verlâ—sting the Covenant relation that is 〈◊〉 God and his people is everlasting and the 〈◊〉 〈◊〉 〈◊〉 Covenant is everlasting viz. Jesus Christ yesterday and Heb. 13. 8. to day and the same for ever Though the Covenant in respect of our own personal entring into it is made with us now in time and hath a beginning yet for continuance it is everlasting and without end it shall remain for ever and ever But Secondly This Covenant of Grace under which the Saints stand is sometimes stiled a Covenant of life Mal. 2. 5. My Covenant was with him of life and peace life is restored and life is promised and life is setled by the Covenant There is no safe life no comfortable life no easie Omnis vita â—st prâ—pâ—â—d â—eâ—ationâ—m Philosophers say that a fly is more excellent than the heaâ—ens because the fly has life which the heavens have not life no happy life no honourable life no glorious life for any sinner that is not under the bond of this Covenant All mankind had been eternally lost and God had lost all the glory of his mercy for ever had he not of his own free grace and mercy made a Covenant of life with poor sinners A man in the Covenant of Grace hath three degrees of life The first in this life when Christ lives in him The second when his body returns to the earth and his soul to God that gave it The third at the end of the world when body and soul reunited shall enjoy heaven Thirdly This Covenant of Grace under which the Saints or faithful people of Christ stand is sometimes 〈◊〉 a holy Covenant Daniel describing the wickedness of Antiochus Epiphanes saith His heart shall be against the Daâ— 11. 2â— 30. holy Covenant He shall have indignation against the holy Covenant And have intelligence with them that forsake the holy Covenant So the Psalmist For he remembred his â—sal â—â—5 42 43. Heb. 〈◊〉 of his â—â—liness that is 〈◊〉 sacred and 〈◊〉 Covenant that â—e had â—ade with Abraham and â—is posterity holy promise and Abraham his servant Proâ—ise herâ— being put for Covenant by a Synechdoche Luk. 1. 72. To perfâ—rm the mercy promised to our fathers and to remember his holy covenant The parties interested in this Covenant are holy here you have a holy God and a holy people in Covenant together Holiness is one of the principal things that is promised in the Covenant the Covenant commands holiness and encourages â—â— holiness and works souls up to a higher degree of holiness and sences and arms gracious souls against all external and internal unholiness See my Treâ—tise of holiness Psal â—0 5. Heb. 3. 1. 1 Thes 5. 27. 2 Pâ—t 1. 21. 1 Pet. 3. 5. 1 Câ—r 3. 17. â— Pet. 2. 9 c. The Author of this Covenant is holy the Mediator of this Covenant is holy the great blessings contained in this Covenant are holy blessings and the people taken into this Covenant are sometimes stiled holy brethren holy men holy women An holy Temple an holy Priestood an holy Nation an holy People as you may see by comparing the Scriptures in the margent together When ever God brings a poor soul under the bond of the Covenant he makes him holy and he makes him love holiness and prize holiness and delight in holiness and Jâ—b 8. Psal 20. press and follow hard after holiness A holy God will not take an unholy person by the hand as Joh speaks neither will he allow of such to take his Covenant into their mouths as the Psalmist speaks Fourthly This Covenant of Grace under which the Saints stand is sometimes stiled a Covenant of peace Numb 25. 12. Behold I give unto him my covenant of peace Peace is the comprehension of all blessings and prosperity Mat. 2. 5. All sorts of peace viz. peace with God and peace with conscience and peace with the creatures flows from the Covenant of Grace There is 1. An external peace and that is with men 2. There is a supernatural peace and that is with God 3. There is an internal peace and that is with conscience 4. There is an eternal peace and that is in heaven Now all these sorts of peace flow in upon us through the Covenant of Grace The Hebrew word for peace comes from a root which denotes perfection the end of the upright man is perfection of happiness Hence the Rabbins say that the holy blessed God finds not any vessel that will contain enough of blessinâ—â— fâ—â— Israel but the vessel of peace Peace is a very comprehensive word it carries in the womb of it all outward blessings it was the common greeting of the Jews 〈◊〉 be unto you And thus David by his proxy salutes Nabâ—l Peace be to thee and thy house The Ancients were woâ—â— to paint Peace in the form of a woman with a hoâ—n of plenty in her hand The Covenant of Grace is that hand by which God gives out all sorts of peace unto us Isa 54. 10. Neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee The Covenant is here called the Covenant of peace because the Lord therein offers us all those things that may make us compleatly happy for under this word peace the Hebrew comprehend all happiness and felicity Ezek. 34. 25. And I will make with them a covenant of peace the Hebrew is I will cut with them a covenant of peace This expreâ—ion of cutting a Covenant is taken from the custom of the Jews in their making of Covenants The manner of this ceremony or solemnity Jeremy declares saying I will give Jeâ— 34. 18. the men that have transâ—ressed my Covenant which have not performed the words of the Covenant which they had struck before me when they cut the calf in twain and passed between the parts thereof Their manner was to kill Sacrifices to cut This Ceremony or Solemnity of coâ—enanting The Romans and other Nations used some Juâ—ge Tâ—e Heatâ—â—ns borrowed this custom 〈◊〉 the Jews But of this before these Sacrifices in twain to lay the two parts thus divided in the midst piece against piece exactly one over against another to answer each other Then the parties Covenanting passed betwixt the parts of the Sacrifices so slit in twain and laid answerably to one another The meaning of which ceremonies and solemnities is conceived to be this viz. as part answered to part so there was an harmonious correspondency and answerableness of their minds and hearts that struck Covenant And as part was severed from part so the Covenanters implyed if not
eternal act of oblivion upon them and utterly bury them in the grave of oblivion as if they had never been The sins that are forgiven by God are forgotten by God the sins that God remits he removes from his remembrance Hâ—b 10. 13 to 19. cap. 10. 1 to 15. Christ hath so fully satisfied the justice of God for the sins of all his seed by the price of his own blood and death that there needs no more expiatory sacrifices to be offered for their sins for ever Christ hath by the sacrifice of himself blotted out the remembrance of his peoples sins with God for ever The New Covenant runs thus And their sinful errour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo escar guhod I will Jer. 31. 34. not remember any more but the Greek runs thus And their sinful errours and their unrighteousnesses I will not remember Heb. 8. 12. again or any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here are two negatives which do more vehemently deny according to the propriety of the Greek Language that is I will never remember them again I will in no case remember them any more I will so forgive as to forget Not that in propriety of phrase God either remembers or forgets for all things are present to him he knows all things he beholds he sees he observes all things by one eternal and simple act of his knowledg which is no way capable of change as now knowing and anon forgetting but it s an allusion to the manner of men who when they forgive injuries fully and heartily do also forget them blot them out of mind or rather as some think its an allusion to the manner of the old Covenants administration in the Sacrifices where there was a remembrance again Heb. 10. 1 2 3 c. of sins every year there was a fresh indictment and arraignment of the people for sin continually But under this New Covenant our Lord Jesus Christ hath by one offering perfected for ever them that are sanctified Christ See from vers 5. to vers 20. hath for ever taken away the sins of the Elect there needs no more expiatory sacrifice for them they that are sprinkled with the blood of this sacrifice shall never have their sins remembred any more against them God 's not remembring or forgetting a thing is not simply to be taken of his essential knowledge but respectively of his judicial knowledg to bring the same into Judgment not to remember a thing that was once known and was in mind and memory is to forget it but this properly is not incident to God it is an infirmity To him all things past and future are as present what he once knoweth he always knoweth his memory is his very essence neither can any thing that hath once been in it slip out of it For God to remit sin is not to remember it and not to remember it is to remit it These are two reciprocal propositions therefore they are thus joyned together I will forgive their iniquity and I will remember their sin no Jer. 31. 34. Isa 43. 25. more I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins To remember implyeth a four-fold act 1. To lay up in the mind what is conceived thereby 2. To hold it fast 3. To call it to mind again 4. Oft to think of it Now in that God saith I will remember their iniquities no more he implyeth that he will neither lay them up in his mind nor there hold them nor call them again to mind nor think on them but that they shall be to him as if they had never been committed God's discharge of their sins shall be a full discharge such sinners shall never be called to account for them both the guilt and the punishment of them shall be fully and everlastingly removed Let the sins of a believer be what they will for nature Mat. 12. 31. â—sa 55. 7. Jer. 31. 12. Ezk. 18. 22. â—sal 32. 2. Rom. 4 8. Now if God will not remember nor mention his peoples sins then we may safely and roundly infer that either there is no Purgatory or else that God severely punishes those sins in Purgatory which he remembers not and never so many for number they shall all be blotted out they shall never be mentioned more 1. God will never remember he will never mention their sins so as to impute them or charge them upon his people 2. God will never remember he will never mention their sins any more so as to upbraid his people with their follies or miscarriages He will never hit them in the teeth with their sins he will never cast their weaknesses into their dish when persons are justified their sins shall be as if they had not been God will bid them welcome into his presence and embrace them in his arms and will never object to them their former unkindness unfruitfulness unthankfulness vileness stubbornness wickedness as you may plainly see in the return of the Prodigal and his father's deportment towards him Luk. 15. 20 21 22 23. When he was a great way off The Prodigal was but conceiving a purpose to return and God met him The very intention and secret motions and close purposes of our hearts are known to God The old Father sees a great way off dim eyes can see a great way when the Son is the object his father saw him and had compassion His bowels rowl within him the Father not only sees but commiscrates and compassionates the returning Prodigal as he did Ephraim of old My bowels Jer. 31. 20. are troubled for him I will surely have mercy on him or as the Hebrew runs I will having mercy have mercy have mercy on him or I will abundantly have mercy on him Look saith God here is a poor prodigal returning to me the poor child is come back he hath smarted enough he hath suffered enough I will bid him welcome I will forgive him all his high offences and will never hit him in the teeth with his former vanities And ran The feet of mercy are swift to meet a returning sinner It had been sufficient for him to have stood being old and a Father but the Father runs to the Son And fell on his neck He cannot stay and embrace him or take him by the hand but he falls upon him and incorporates himself into him How open are the arms of mercy to embrace the returning sinner and lie him in the bosom of love and kissed him Free rich and soveraign mercy hath not only feet to meet us and arms to clasp us but also lips to kiss us one would have thought that he should rather have kicked him or killed him than have kissed him But God is pater miserationum he is all bowels All this while the father speaks not one word his joy was too great to be uttered he ran he fell on his neck and kissed him and
so sealed up to him mercy and peace love and reconciliation with the kisses of his lips And the son said unto him Father I have sinned against heaven and in thy sight Sincerely confess and the mends is made acknowledge but the debt and he will cross the book And am no more worthy to be called thy son Infernus sum domine said that blessed Martyr Lord I am hell but Mr. 〈◊〉 at â—â— death 〈◊〉 and Men. 1374. thou art heaven I am soil and a sink of sin but thou art a gracious God c. But the father said to his servants bring forth the best robe and put it on him and put a ring on his hands and shooes on his feet And bring hither the Among the Romans the ring was an ensign of vertue honour especially nobility whereby they were distinguished from the common people fatted calf and kill it and let us eat and be merry Here you have 1. The best Robe 2. The precious ring 3. The comely shooes and 4. The fatted calf The returning Prodigal hath Garments and Ornaments and necessaries and comfortables Some understand by the Robe the Royalty which Adam lost and by the ring they understand the seal of God's holy spirit and by the shooes the preparation of the Gospel of peace and by the fatted Calf they understand Christ who was slain from the beginning Christ is that fatted Calf saith Mr. Tindal the Act. and Mon. Fol. 986. Martyr slain to make penitent sinners good chear withal and his righteousness is the goodly rayment to cover the naked deformities of their sins The great things intended in this Parable is to set forth the riches of grace and God's infinite goodness and the returning sinner's happiness When once the sinner returns in good earnest to God God will supply all his wants and bestow upon him more than ever he lost and set him in a safer and happier estate than that from which he did fall in Adam and will never hit him in the teeth with his former enormities nor never cast in his dish his old wickednesses You see plainly in this Parable that the father of the Prodigal does not so much as mention or object the former pleasures lusts or vanities wherein his Prodigal son had formerly lived all old scores are quit and the returning Prodigal embraced and welcomed as if he had never offended And now O Lord I must humbly take lieve to tell thee further that thou hast confirmed the New Covenant by thy word and by thy oath and by the seals that thou hast annexed to it and by the death of thy Son and therefore thou canst not but make good every tittle word branch and article of it Now this New Covenant is my Plea O holy God and by this Plea I shall stand hereupon God declares this Plea I accept as holy just and good I have nothing to say against thee enter thou into the joy of thy Lord. The Ninth Plea that a Believer may form up as to the Eccles 11. 9. cap. 12. 14. Mat. 12. 14. cap 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. â—ap 13. 17. 1 Pet. 4. 5. ten Scriptures that are in the margin that refer to the great day of account or to a man's particular account may be drawn up from the consideration of that Evangelical obedience that God requires and that the believer yields to God There is a legal and there is an evangelical account now the Saints in the great day shall not be put to give up a legal account the account they shall be put to give up is an Evangelical account In the Covenant of works God required perfect obedience in our own persons but in the Covenant of Grace God will be content if there be but uprightness in us if there be but sincere desires to obey if there be faithful endeavours to obey if there be a hearty willingness to obey well saith God though I stood upon perfect obedience in the Covenant 2 Cor. 8. 12. of works yet now I will be satisfied with the will for the deed if there be but uprightness of heart though that be attended with many weaknesses and infirmities yet I will be satisfied and contented with that God under the Covenant of Grace will for Christ's sake accept of less than he requires in the Covenant of works He requires perfection of degrees but he will accept of perfection of parts he requires us to live without sin but he will accept of our sincere endeavours to do it though a believer in his own person cannot perform all that God commands yet Jesus Christ as his surety and in his stead hath fulfilled the Law for him So that Christ's perfect righteousness is a compleat cover for a believer's imperfect righteousness Hence the believer flys from the Covenant of works to the Covenant of Grace from Luk. 1. 5 6. Maâ— 28. 20. Act. 24. â—6 1 Pet. 1. 14. 15. Heb. 13. 18. Lex data est ut gratia quâ—reretur gratia data est â—t lex implereâ—ur August his own unrighteousness to the righteousness of Christ If we consider the Law in a high and rigid notion so no believer can fulfil it but if we consider the Law in a soft and mild notion so every believer does fulfil it Act. 13. 22. I have found David the son of Jesse a man aften mine own heart which shall fulfil all my will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All my wills to note the universality and sincerity of his obedience David had many slips and falls he often transgressed the Royal Law but being sincere in the main bent and frame of his heart and in the course of his life God looked upon his sincere obedience as perfect obedience A sincere Christian obedience is an entire obedience to all the commands of God though not in respect Psal 119. 6. Heb. When my eye is to ill thy commandments of practice which is impossible but in disposition and affection A sincere obedience is an universal obedience It is universal in respect of the subject the whole man it is universal in respect of the object the whole law and it is universal in respect of durance the whole life he who obeys sincerely obeys universally There is no man that serves God truly that doth not endeavour Numb 14. 24. to serve God fully sincerity turns upon the hinges of universality he who obeys sincerely endeavours to obey throughly A sincere Christian does not only love the Law and like the law and approve of the Law and delight in the Law and consent to the Law that it is holy just and good but he obeys it in part which though Rom. 7. 12 16 22. it be but in part yet he being sincere therein pressing towards the mark and desiring and endeavouring to arrive Phil. 3. 13 14. at what is perfect God accepts of such a soul and is as well pleased with
be transferred upon our Lord Jesus Christ But Thirdly Observe with me That no sin nor meritorious cause of punishment is found in Jesus Christ our blessed Redeemer for which he should be stricken smitten and afflicted by God vers 5. 9. 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 He had done no violence neither was any deceipt in his mouth Sin had cast God and us at infinite 1 Pet. 1 18 19. Rom. 3. 25. cap. 5. 1 10. 2 Ceâ— 5. 19 21. Co 〈…〉 1. 19 22. distance Now Christ is punished that our sins may be pardoned he is chastised that God and we may be reconciled Guilt stuck close upon us but Christ by the price of his blood hath discharged that guilt pacified divine wrath and made God and us friends God the father laid upon dear Jesus all the punishments that were due to the Elect for whom he was a pledg and by this means they come to be acquitted and to obtain peace with God Christ was holy harmless and undefiled no man Heb. 7. 26. Jâ—â— 8. 46. cap. 14. 30. 1. Jâ—â— 3. 5. could convince him of sin yea the Devil himself could find nothing amiss in him either as to word or deed Christ was without original blemish or actuall blot All Christ's words and works were upright just and sincere Christ's innocency is sufficiently vindicated vers 9. 'T is true Christ suffered great and grievous things but not for his own sins For he had done no violence neither was any deceit found in his mouth But for ours Christ had now put himself in the sinner's stead and was become his surety and so obnoxious to whatever the sinner had deserved in his own person and upon this account and no other was he wounded bruised and chastised The Lord. Jesus had no sin in him by inhesion but he had a great deal of sin upon him by imputation He was made 2 Cor. 5. 21. sin that knew no sin that we might be made the righteousness of God in him It pleased our Lord Jesus Christ to put himself under our guilt and therefore it pleased the father to wound him bruise him and chastise him But Fourthly Observe with me That peace and reconciliation with God and the healing of all our sinful maladies 1 Thâ—s ◠〈…〉 1 â—et 1. 18 19. Râ—m 3. 25. cap. 5. 1 16. 2 Cor. 5. 19 21. our deliverance from wrath to come are all such noble favours as are purchased for us by the blood of Christ vers 5. The chastisement of our peace was upon him and with his stripes we are healed Christ was chastised to procure our peace by removal of our sins that set God and us asunder the guilt thereof being discharged with the price of his blood and we reconciled to God by the same price Christ was punished that we by him might obtain perfect peace with God who was at enmity with us by reason of our sins by Christ's stripes we are freed both from sin and punishment Now because some produce this Scripture to justifie that corrupt doctrine of universal Redemption give me leave to argue thus from it That chastisement for sin that was laid upon the person of Jesus Christ procured peace for them for whom he was so chastised but there was no peace procured for the reprobates Isa 57. 21. Eph. 2. 14. or those who should never believe ergo Further by his stripes we are healed Whence I reason thus the stripes inflicted upon Christ are intended and do become healing medicines for them for whom they are inflicted but they never become healing medicines for reprobates or unbelievers Nahum 3. 9. There is no healing of their bruise Ergo. But Fifthly Observe with me that the great and the grievous sufferings that were inflicted upon Jesus Christ he did endure freely willingly meekly patiently according to the Covenant and agreement that was made between the father and himself vers 7. He was oppressed and he was afflicted yet he opened not his mouth he is brought as a lamb to the slaughter and as a sheep before her shearers is dumb so he opened not his mouth This is a very pregnant place to prove the satisfaction made by Christ's sufferings for our sins If we look upon the words as they run in the original for thus they run It was exacted and he answered that is the penalty due to God's justice for our sins was exacted of Christ and he sustained the same for us The Prophet doth not speak of one and the same party or parties both sinning and suffering or sustaining penalties for their own defaults but as one suffering for the sins of another and sustaining grievous penalties for faults made and faults committed by other persons The words rightly read and understood do sufficiently confirm the doctrine of satisfaction made to God's justice by Christ's sufferings for our sins the penalty due to us was in rigour of justice exacted of him and he became a sponsor or surety for us by undertaking in our behalf the discharge of it Christ did voluntarily undertake and â—ngage himself unto God his father in our behalf as a surety for the payment of all our debts they were exacted of him and he answered for them all that is he not only undertook them but he also discharged us of them so we use the word commonly in our English Tongue to answer a debt for to discharge it And this is most true of our dear Lord Jesus for he answered our debt and caused our bond to be cancelled Joh. 19 30. Rom. 4. 25. Câ—l â— 2. 14. that it might never come to be put in suit against us either in this or that other world Yet he opened not his mouth this has respect to his patience for the oppressions and afflictions that he sustained for others and that in regard of those by whom he suffered them unjustly yet was he silent he neither murmured or repined at God's disposal of things in that manner nor used any railing or reviling speeches against those that dealt so despightfully with him but carried himself calmly and quietly under them Christ having an eye to his voluntary obedience and submission Mat. 26. 39 42. Mark 14. 36. Joh. 18. 23. 1 Pet. 2. 23. to the will of his father and agreement thereunto he undertook willingly what his father required of him and as willingly when the time came underwent it neither hanging back or opposing ought in way of contradiction thereunto when it was by his father propounded to him at first nor afterward seeking to shift it off when he was to perform what he had engaged himself unto by pleading ought for himself and the releasment of him from their most unjust proceedings in whose hands he then was He opened not his mouth to confute the slanders and false accusations of his enemies neither did he
cast away their transgressions as Ephraim did his Idols saying Hos 14. 8. what have I any more to do with you Fourthly You have the way and manner of the Elect's delivery and that is not only by paying down upon the nail the price agreed on but also by a strong and powerful hand as the original Rom. 11. 26. Isa 59. 20. Ruâ—mends 〈◊〉 imports in the Scriptures cited in the margin The Greek word that is used by Paul and the Hebrew word that is used by Isaiah do both signifie delivering by strong hand to rescue by force as David delivered the Lamb out of the Lyon's paw Fifthly you have the special blessings that are to be conferred upon the Elect viz. Redemption conversion saith repentance reconciliation turning from their iniquity all comprehended under that term the Redeemed Sixthly You have the Lord Jesus Christ considered as the head of the Church from whom all spiritual gifts viz. sanctification salvation and perseverance do flow and run as a precious balsom upon the members of his body My spirit that is in me saith God the Father to Christ the Redeemer and my word which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed c. In these words God the father engages that his spirit and word should continue with his Church to direct and instruct it and the children of it in all necessaries throughout all ages successively even unto the world's end But The Seventh Scripture is that Zach. 6. 12 13. And The 7. Proof speak unto him saying thus speaketh the Lord of hosts saying behold the man whose name is the Branch and he shall grow up out of his place and he shall build the temple of the Lord. Even he shall build the temple of the Lord and he shall bear the glory and shall sit and rule upon his throne and he shall be a priest upon his throne and the counsel of peace shall be between them bot 〈…〉 â—ow that the business of man's Redemption was transacted betwixt the father and the son is very clear from this text And the counsel of peace shall be between them both that is the two persons spoken of viz. the Lord Jehovah who speaks and the man whose name is the Branch Jesus Christ This counsel was primarily about the reconcilation of the riches of God's grace and the glory of his justice What ever Socinians say 't is most certain that Reconâ—iliation is not only on the sinner's part but on God's also the design and counsel both of the father and the son was our peace The counsel of reconciliation how man that is now an enemy to God may be reconciled to God and God to him this counsel or consultation shall be betwixt them bâ—th that is Jehovah and the Branch There were blessed transactions between the father and the son in order to the making of peace between an angry God and sinful men I know several learned men interpret it of Christ's offices viz. of his Kingly and Priestly office for both conspire to make peace betwixt God and man Now if you will thus understand the text yet it will roundly follow that there was a consultation at the counsel-board in heaven concerning the reconciliation of fallen man to God which reconciliation Christ as King and Priest was to bring about Look as there was a counsel taken touching the creation of mankind between the persons in the blessed Trinity Let us make man after our Image so there was a consultation held concerning Gal. 1. 26. Col. 3. 10. Eph. 4. 24. the restauration of mankind out of their lapsed condition The counsel of peace shall be between them both Certainly there was a Covenant of Redemption made with Christ upon the terms whereof he is constituted to be a Reconciler and a Redeemer To say to the prisoners Go forth to bring deliverance to the captives and to proclaim the year of release or Jubile the acceptable year of the Lord as it is Isa 61. 1 2. But The Eighth Scripture is that Psal 40. 6 7 8. Sacrifice The eighth proof and offering thou didst not desire mine ears hast thou opened burnt offering and sin offering hast thou not required Then said I lo I come in the volume of the book it is written of me I delight to do thy will O my God yea thy Law is within my heart Heb. in the midst of my bowels compared with that Heb. 10. 5 6 7. Wherefore when he cometh into the world he saith sacrifice and offering thou wouldst not but a body hast thou prepared for me In burnt offerings and sacrifices for sin thou hast had no pleasure Then said I lo I come in the volume of the book it is written of me to do thy will O God In these two Scriptures two things are concluded 1. The impotency of Legal Sacrifices vers 5 6. 2. The all sufficiency of Christ's sacrifice vers 7. There is some difference in words and phrases betwixt the Apostle and the Prophet but both agree in sence as we shall endeavour to demonstrate Pen men of the New Testament were not Translators of the Old but only quoted them for proof of the point in hand so as they were not tied to syllables and letters but to the sence That which the Prophet speaketh of himself the Apostle applieth to Christ say some this may be readily granted For David being a special type of Christ that may in history and type be spoken of David which in mystery and truth is understood of Christ But that which David uttered in the aforesaid text is questionless uttered by the way of Prophecy concerning Christ as is evident by these reasons First In David's time God required sacrifices and burnt offerings and â—ook delight therein for God answered 1 Chron. 21. 26. 1 Sam. 26. 19. David from heaven by fire upon the Altar of burnt-offering and David himself advised Saul to offer a burnt offering that God might accept of it Secondly David was not able so tâ— do the will of God as by doing it to make all sacrifices void therefore this must be taken as a Prophecy of Christ Thirdly In the verse before namely Psal 40. 5. such an admiration of God's goodness is premised as cannot fitly be applied to any other evidence than of his goodness in giving Christ in reference to whom it may be truly said That eye hath not seen nor ear heard neither have entered into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. Fourthly These words used by the Apostle when he cometh into the world he saith are meant of Christ which argue that that which followeth was an express prophecy of Christ These things being premised out of the Texts last cited we may observe these following particulars that make to our purpose First That the holy spirit opens and expounds the Covenant of
he was the true Messiah and of the father's installing him into that office of a Redeemer So Joh. 6. 38. I came down from heaven not to do mine See Joh. 10. 17. câ—p 16. 27. own will but the will of him that sent me In this verse Christ declares in the general that his errand into the world is to do his father's will who sent him and not his own which is not to be understood that as God he hath a different and contrary will to the fathers though as man he hath a distinct and subordinate will to his but the meaning is he came not to do his own will only as the Jews alledged against him but the father 's also and that in this work he was the father's Commissioner sent to do what he had entrusted him with and not as the Jews gave out that he was one who did that for which he had no warrant Christ in entertaining them that come to him as in vers 37. is not only led thereunto by his own mercy and bounty and love towards them as the reward of all his sufferings but doth also stand obliged thereunto by vertue of a Commission and trust laid upon him by the father and accepted and undertaken by him therefore he doth mention the will of him that sent him as a reason of his fidelity in this matter By what has been said it is most evident that God the father had thâ— first and chief hand in the great work of our Redemption It is good to look upon God the father as the first projector of our happiness and blessedness that we may honour the father as we honour the son and love the father as we love the son and value the father as we value the son admire the father as we admire the son and exalt the father as we exalt the son and cleave to the father as we cleave to the son c. I have a little the longer insisted on this propositon because commonly we are more apprehensive of the love of the son than we are of the love of the father that I may the more heighten your apprehensions of the father's love in the great work of Redemption Ah! what amazing love is this that the thoughts of the father that the eye of the father that the heart of the father should be first fixed upon us that he should begin the treaty with his son that he should make the first motion of love that he should first propose the Covenant of Redemption and thereby lay such a sure foundation for man's recovery out of his slavery and misery To speak after the manner of men the business from Eternity lay thus here is man saith God the father to his son fallen from his primitive purity glory and excellency into a most woful gulf of sin and misery he that was once a son is now become a slave he that was once a friend is Eâ—h 2. 12 13. now become an enemy he that was once near us is now afar off he that was once in favour is now cast off he Gen. 1. 26 27. that was once made in our image has now the image of Satan stamp'd upon him he who had once sweet communion with us has now fellowship with the Devil and his Angels Now out of this forlorn estate he can never deliver himself neither can all the Angels in heaven deliver him now this being his present case and state I make this offer to thee O my son If in the fulness of Phil. 2. 7 8. Isa 63. 3. Gal. 3. 13. time thou wilt assume the nature of man tread the wine-press of my wrath alone bear the curse shed thy blood die suffer satisfie my justice fulfil my Royal Law then I can upon the most honourable terms imaginable save fallen man and put him into a safer and happier condition than ever that was from whence Adam fell and give thee a noble reward for all thy sufferings Upon this Jesus Christ replies O my father I am very ready and willing to do to suffer to die to satisfie thy justice to comply with thee in all thy noble motions and in all thy gracious and favourable inclinations that poor sinners may be sanctified and saved made gracious and glorious 1 Thes 1. ult Heb. 10. 10. 14. Psal 40. 6 7. holy and happy that poor sinners may never perish that poor sinners may be secured from wrath to come and be brought into a state of light life and love I am willing to make my self an offering and Loe I am come to do thy will O God Thus you see how firstly and greatly and graciously the thoughts of God have been set at work that poor sinners may be for ever secured and saved But The Seventh Proposition is this It was agreed between Gen. 3. 15. 1 Joh. 3. 8. Aâ—t 2. 30. cap. 3. 22. Isa 7. 14. cap. 9. 6. Dâ—ut 18. 15 18. Gal. 4. 4. â—em 8. 3. the father the son that Jesus Christ should be incarnate that he should take on him the nature of those whom he was to save and for whom he was to satisfie and to bring to glory Christs incarnation was very necessary in respect of that work of Redemption that he by agreement with the father had undertaken he had engaged himself to his father that the would redeem lost sinners and as their surety make full satisfaction By the fall of Adam God and man was fallen out they were at variance at enmity at open Râ—m 8. 7. hostility so that by this means all intercourse between heaven and earth was stopped and all trading between God and us ceased Now to redress all this and to make an atonement a Mediatour was necessary now this office belonged unto Jesus Christ both by his father's Heb. 10 5 6 7. ordination and his own voluntary susception and for discharge of it a humane nature was very requisite there was an absolute necessity that Christ should suffer partly because he was pleased to substitute himself in the sinner's stead and partly because his sufferings only could be satisfactory But now unless Christ be incarnate how can he suffer the whole lies thus without satisfaction no Redemption without suffering no satisfaction without flesh no suffering Ergo Christ must be incarnate The Joh. 1. 14. word must be made flesh And so Heb. 2. 14 16. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil For verily he took not on him the nature of Angels but he took on him the seed of Abraham 1 Tim. 3. 16. Without controversie great is the mystery of godliness God was manifested in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory This is only
us to do the like through him Therefore saith he arise and let us go hence I am very free and ready by my death and sufferings to compleat the work of man's Redemption according to the Covenant and agreement that long since was made between the father and my self If Christ should fail in complying with his father's commands about suffering and dying for us then not only the breach of Articles but high disobedience too might be justly charged upon him but from all such charges Christ has bravely quitted himself There was a special Law laid upon Christ as he was our Mediator which Law he was willing and ready to obey in order to our Redemption That Christ should die was no part of the moral Law but it was a positive special Law laid upon Christ well this Law he obeys he complies with I lay down my life for my sheep this commandment Jâ—â— 10 11 15 17 18. have I received of my father Christ as Mediatour had a command from his father to die and he observes it hence God calls him his servant Behold my servant whom Isâ— 42. 1. I uphold And in pursuance of God's Royal Law will and pleasure he takes upon him the form of a servant and frequently proclaims before all the world that he came to do the will of him that sent him Again God the father Phil. 2. 6 7. lays a special command upon Jesus Christ to preserve and bring to glory all those that come unto him Jesus Christ has not only leave to save the Elect but a charge to save the Elect All that the father giveth me shall come Joh. 6. 37 38 39 40. Here you have Christ's Commission to save the Elect c. to me and him that cometh to me I will in no wise cast out where the doubled negatives in the Original serve to make the assertion strong and to carry their faith over all their doubts and fears For I came down from heaven not to do mine own will but the will of him that sent me And this is the fathers will which hath sent me that of all which he hath giveâ— me I should lose nothing but should raise it up again at the last day And this is the will of him that sent me that every one which seeth the son and believeth on him may have everlaâ—ing life and I will raise him up at the last day Christ is to be answerable for all those that are given to him at the last day and therefore we need noâ— doubt but that he will certainly employ all the power of his Godhead to secure and save all those that he must be accountable for In this blessed Scripture there are several special things that we may take notice of that are pat to our present purpose As first that it is the great dignity and happiness of the Electâ— that they are from Eternity given to Christ in the Covenant of Redemption as the reward of his sufferings to come to him in due time and that they are given to him in trust and that he must be accountable for them as being given by the father to him Isal 24. 1. They were the father's first not only by the right of Creation but by particular Election also and being thus the father's they are given to Christ from eternity to be redeemed by him and as the reward of his sufferings Again such as are elected and given to Christ will certainly in due time come to him Their being given from eternity produceth their being given and coming in time for God is faithful who will not frustrate Christ of what he hath purchased and the power that draweth them is invincible and irresistible therefore saith he All that the father giveth me shall come to me Again Christ in entertaining them that come to him is not only led thereunto by his own mercy and bounty and love towards them as the reward of his sufferings but doth also stand obliged thereunto by vertue of a commission and trust laid upon him by the father and accepted and undertaken by him therefore doth he mention the will of him that sent me as a reason of his fidelity in this matter Further from vers 39. We may observe that the Gospel contains an extract of the deâ—p counsels of God and of the eternal transactions betwixt the father and the son concerning lost man so far as is for our good for he brings out and reads in the Gospel his very Commission and some Articles of the Covenant past betwixt the father and him Again the first fountain and rise of the salvation of any of lost mankind is in the absolute and sovereign will and pleasure of God for here he mentions the will of him that sent him as the first original of all from whence their giving to Christ their coming and safety do flow Again these whose salvation the father willeth are given over to Christ in his eternal purpose to be brought to him in due time for so it is here held out Again such as are given to Christ by the father and do in time come to him are put in his keeping and he hath a care of them not to lose the least of them For this is the will of him that sent me that of Joh. 10. 28 29. all he hath given me I should lose nothing wherein the father doth so commit the trust to him as that he still keeps them in his own hand also Again Christ's charge and care of these that are given to him extends even to the very day of their Resurrection that there he may make a good account of them when all perils and hazards are now over and that he may not so much as lose their dust but gather it together again and raise it up in glory to be a proof of his fidelity for saith he I should lose nothing but raise it up again at the last day and so death and dissolution proves no loss Again from vers 40. we may observe That such as are given to Christ to be under his charge and to participate of his benefits are drawn to believe on him And it is the father's will and a part of the transaction betwixt him and his son that faith be the way to partake of these benefits and not the fulfilling of the impossible condition of the works of the Law for they who are given to Christ are expounded to be they who believe on him and it is the father's will that such partake of these benefits here mentioned as of the rest of his purchase Albeit mortification holiness c. do prepare for the possession of these benefits and do evidence a right thereunto and the begun possession thereof yet it is only faith in Christ that giveth the right Eph. 2. 6 7 8. and title that so it may be of Grace Again it is covenanted betwixt the father and the son that believers shall be made partakers of
everlasting life for it is explained that not to lose them vers 39. is that they may have everlasting life for the further assurance of believers of their eternal happiness it is also covenanted that they shall have this life in present possession in the earnest and first fruits thereof for they have everlasting life even here and before their raising up They have everlasting life 1. in prâ—misso 2. in pretio 3. in primltiis he stands already on the battlements of heaven he hath one foot in the porch of Paradise Again Christ having given an earnest-penny of salvation will not suffer it to be lost by any difficulty or impediment in the way but will carry believers through all difficulties till he destroy death and the grave and raise up their very dust that in body and soul they may partake of that bliss and that he may make it manifest that death and rotting in the grave doth not make void his interest nor cause his affection to cease Therefore it is added And I will raise him up at the last day Thus you see that God the father did lay his commands upon his son to engage in this great work of redeeming and saving poor sinners souls c. In the third place I shall shew you that the manner or quality of the transaction between God the father and Jesus Christ was by mutual engagements and stipulations each person undertaking to perform his part in order to our recovery and eternal felicity we find each person undertaking for himself by solemn promise The father promiseth that he will hold Christ's hand and keep him Isa 42. 6. God the father engages himself to direct and assist Christ and to keep him from miscarrying and that he will give him all necessary strength and ability for the execution of his mediatory office and work wonders by him and with him according to that word My father hitherto worketh and I work and the son engages Joh. 5. 17. himself that he will obey the fathers call and not be rebellious Isa 50. 5. I was not rebellious neither turned away Exod. 3. 11 13. cap. 4. 1 10 13. back that is I did not hang back as Moses once and again did nor refuse to go when God sent me as once Jon. 1. 3. Jon. â—s did but I offered my self freely and readily to my father's call there was no affliction no opposition no persecution no evil usage that I met with in carrying on the work of Redemption that did ever startle me or discourage me or make me flinch or shrink back from that great and blessed work that I had undertaken I was dutiful and obedient to the calls commands of my father in all things that he required of me or set me about Now the father the son being thus mutually engaged by promise one to another in honour and faithfulness it highly concerned them to keep one another close to the terms of the Covenant that was made between them and accordingly they did for God the father peremptorily stands upon that compleat and full satisfaction that Christ had promised to give to his justice and therefore when the day of payment came he would not abate Jesus Christ one penny one farthing of the many ten thousand Talents that he Mat. 18. 24. was to pay down upon the nail for us Rom. 8. 32. God spared not his own son that is he abated nothing of that full price that by agreement with his father he was to lay down for us other fathers give their all to spare and redeem their children but the heart of God the father is so fully and strongly set upon satisfaction that he will not spare his son his own son his only son but give him up to death yea to an accursed death that we might be Mauritius who died most miserably spared and saved for ever I have read of a Roman Emperour who chose rather to spare his money than to redeem his souldiers being taken prisoners But to redeem us God would not spare no not his own son because no money nor treasure would serve the turn but only the blood yea the heart-blood of his dear son 1 Pet. 1. 18 19. And as God the father keeps Christ close to the terms of the Covenant so Jesus Christ keeps his father close to the terms of the Covenant also Joh. 17. 4 5. I have glorified thee on the earth saith Christ to his father I have finished the work which thou gavest me to do And now O father glorifie thou me with thine own self with the glory which I had with thee before the world was O my father I have finished the work of Redemption but where 's the wages where 's the glory where 's the reward that thou hast promised me There was nothing committed to Christ by the father to be done on earth for the purchasing of our Redemption but he did finish it so that the debt is paid justice satisfied and sin Satan and death spoiled so that nothing remains but that Christ be glorified according to the promise of the father to him The summ of Christ's petition is this that since he had finished the work of Redemption that therefore the father according to his engagement would advance him to the possession of that glory that he enjoyed from all eternity Now for the clearing of this we must consider that as Christ was from Eternity the glorious God so we are not to conceive of any real change in this glory of his Godhead as if by his estate of humiliation he had suffered any diminution or by his state of exaltation any real accession were made to his glory as God But the true meaning is this That Christ having according to the paction past betwixt the father and him obscured the glory of his Godhead for a time under the veil of the Phil. 2. 5 6 7 8. form of a servant and our sinless infirmities doth now expect according to the tenour of the same paction after he had done his work to be exalted and glorified and openly declared to be the son of God the veil of his estate Rom. 1. 4. of humiliation though not of our nature being taken away It is further to be considered that however this eternal glory be proper to him as God yet he prays to be glorified in his whole person Glorifie me because not only his humane nature was to be exalted to what glory finite nature was capable of but the glory of his Godhead was to shine in the person of Christ God-man and in the man Christ though without confusion of his natures and properties Christ did so faithfully discharge his trust and perfect the work of Redemption as that the father was engaged by paction to glorifie him and accordingly Christ God incarnate is exalted with the father in glory and majesty so that believers may be as sure that all things necessary for their Redemption are done as
it is sure that Christ is glorified But In the fourth place let us seriously consider of the Articles agreed on between the father and the son let us weigh well the promises that God the father makes to Jesus Christ and the promises that Jesus Christ makes to the father for the bringing about our reconciliation and Redemption that so we may the more clearly see how greatly both the heart of the father and the heart of the son is engaged in the salvation of poor sinners souls Now there are Seven things which God the father promiseth to do for Jesus Christ upon his undertaking the work of our Redemption First That he will give him the spirit in an abundant measure The spirit of the Lord shall rest upon him the spirit sa 11. 12. of wisdom and understanding the spirit of counsel and might the spirit of knowledg and of the fear of the Lord God the father fits Jesus Christ for the work of Redemption by a large effusion of the Graces and gifts of the spirit upon him The spirit of the Lord shall not only come upon Christ but rest and abide with him the holy spirit shall take up in a more special yea singular manner its perpetual and never interrupted or eclipsed residence with him and in him God the father promises that Christ shall in his humane nature be filled with all the gifts and graces of the Holy Ghost that he may be as an everlasting treasure and as an overflowing fountain to all his people So Isa 42. 1. Behold my servant whom I uphold mâ—â—â—â— elect in whom my soul delighteth I have put my spirit upon him he shall bring forth judgment to the Gentiles So Isa 61. 1. The spirit of the Lord is upon me So Joh. 3. 34. God giveth not the spirit by measure unto him Christ as Mediator is endued with the spirit for the discharge of that office and though Christ as man hath not an infinite measure of the spirit though indeed in that person the fulness of the Godhead dwells as being God also for that were to be no more man but God Yet the gifts and graces of the spirit are poured out upon the man Christ in a measure far above all creatures for though Celos 2. 10. every believer be compleat in him yet for what is inherent â— Cer. 12. 4. Eph. 4. 7. in him they have but some gifts of the spirit but Jesus Christ had all sorts of gifts They had gifts for some particular uses but he had gifts for all uses they have a measure of gifts which are capable of encrease he above measure so much as the humane nature is capable of which though it be finite in it self yet it cannot be measured nor comprehended by us So much is imported in that God giveth not the spirit by measure to him being understood of his manhood Though as we said if we Celes 1. 19. cap. 2. 3 9. speak of his person he hath the spirit infinitely and without measure This fulness became Christ as man that he might be a fit temple for the Godhead and as a Mediatour that he might be the universal head of his Church and store-house of his people that from him as from a common person spiritual root or principle the Holy Ghost with his gifts and graces might be communicated Psal 68. 18. to us He received gifts for men yea for the rebellious also that the Lord God might dwell among them of his fulness Joh. 1. 16. 1 Cor. 15. 45. we receive grace for grace The first Adam was a living soul but the second Adam is a quickening spirit In the man Christ Jesus there is a Treasury and fulness of grace and glory for us he is the Lord-keeper of all our lives of all our souls of all our comforts and of all 2 Tim. 1. 12. our graces and he is the Lord-Treasurer of all our spiritual durable and eternal riches we lost our first stock Prov. 8. 18. by the fall of Adam God put a stock into our own hands and we soon proved Bankrupts and run out of stock and block Now since that fatal fall God will trust us no more but he hath out of his great love and noble bounty put a new stock of grace and glory for us into the Isa 9. 6. Heb. 7. 25. Colos 2. 3. hands of Jesus Christ who is mighty who is able to save to the uttermost and in whom are hid all the treasures of wisdom and knowledg Christ was more capable by infinite degrees of the fulness of the holy Ghost than mere men were or could be and his employment being also infinitely beyond the employment of men the measure of the Holy Ghost's fulness in him must needs be accordingly beyond all measure Hence by way of Emphasis Joh. 1â— 15. Luk. 32 33. Act. 3. 22 23. Christ is called the anointed one of God The Kings Priests and Prophets among the Jews who were anointed were in their unction but types of Christ who is the great King Priest and Prophet of his Church and anointed above them all yea and above all the Apostles Prophets Evangelists Pastors Teachers and Believers under the New Testament ministration In Christ there is all kind of grace and it is in him in the highest and utmost degree that he might be able to manage all his offices and finish that work which God gave him to do and Joh. 17. 4. God hath filled him with his spirit that he might succesfully bring about the Redemption and salvation of sinners But Secondly God the father promiseth to invest Jesus Christ with a three-fold office and to anoint him and Isa 61. 1 2 3. cap. 33. 22. furnish him with what ever was requisite for the discharge of those three offices viz. his prophetical priestly and kingly offices Christ never forced himself into any of these offices he never intruded himself into any one office he never run before he was sent he never assumed any office till his father had signed and sealed his Commission Jâ—h 6. 27. Whatever Jesus Christ had acted without a Commission under his father's hand had been invalid and lost and God would one day have said to him who hath required this at thy hand In order to our spiritual sa 1. 12. A 〈◊〉 was a King 〈◊〉 a 〈◊〉 a Prieâ—t a was 2 King 〈◊〉 〈◊〉 but never â—et all tiâ—â— in any but in Christ alone and eternal recovery out of sin and misery it was absolutely necessary that whatever Christ did act as a Priest Prophet or King he should act by the authority of his father by a Commission under the Broad Seal of heaven Heb. 5. 5. so also Christ glorified not himself to be made an high priest but he that said unto him thou art my son These two conjunctions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also being joyned together are notes of a reddition or later part of a
was faithful to him that appointed him Christ had a divine call to the execution of all those offices which he sustained as our Mediator he did not run before he was sent he did not act without a Commission and Warrant he was lawfully constituted by him who had power to undertake that great charge he hath over the Church this we shall find asserted of all his three offices As for his Priestly office he was made a Priest by an immediate call and ordination from God Heb. 5. 4 5 6. The scope of the Apostle is to set out the excellency of Christ's Priesthood by comparing it with the Levitical His Priesthood had a concurrence of all things necessary to the Levitical and it had many excellencies above that Now among other things required in the Priesthood of Aaron this was one there must be a divine regular call this was in the Priesthood of Christ He was called of God an high priest after the order Psal 110. 4. The Hebrew is Thou a Priest c. i. e. Thou shalt be a priest for ever it being the manner of the Hebrew Tongue sometimes for brevity sake to leave out a word which is to be understood and supplied of Melchisedek that Psal 110. 4. is God's sure and irrevocable promise to Christ touching that excellent and eternal Priesthood whereby the recovery of his seed was to be meritoriously obtained This Priestly office of Christ is sure because it is confirmed by God's oath of which before as well as his promise The promise makes it sure the oath doubly sure irrevocable And certainly the Lord neither can nor will ever repent himself of this promise and oath The Priesthood of Christ is the most noble part of all his mediation in the Priesthood of Christ and in that especially lies the latitude and longitude the profundity and sublimity of God's love towards us and in respect of this especially is the whole mystery of our Redemption by Christ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the magnificent works of God Christ as man and as Mediator between God and man was by his father deputed unto his Priestly office Concerning the dignity and excellency of Christ's Priestly office above the Levitical Priesthood I have spoke elsewhere But Secondly God the father promises to Jesus Christ to make him a Prophet a great Prophet yea the Prince of Prophets Christ is a Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of eminency and excellency above all other Prophets he was the chief the head of them all Christ was made a Prophet by an immediate call and ordination from God Christ in respect of his Prophetical office can plead the authority of his father he can shew a Commission for this office under his father 's own hand Deut. 18. 18. Vide Act. 3. 22. and â—â—p 7. 37. Deut. 18. 15. Isa 61. 1. I will raise them a prophet from among their brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command them Christ does not raise himself up to the Prophetical office but God the father raises him up to this great office He was anointed of God to preach glad tidings weigh that Isa 42. 6 I will give thee for a light to the gentiles to open the blind eyes to bring out the prisoners from their prison and them that sit in darkness out of the prison-house The spirit of the Lord God is upon me because the Lord hath anointed Luk. 4. 21. me to preach good tidings unto the meek he hath sent me to bind up the broken hearted c. Thus you see that this Prophetical dignity of Christ that he is the grand Doctor of the Church is built upon the Authority of his â—ather who hath authorized and commissionated him to Christ displaces all Rabbies by assuming this title to himself one is your Doctor and Master even Christ Mat. 23. that great office Isa 50. 4. The Lord hath given me the tongâ—e of the learned that I should know how to speak a word in seasoâ— to him that is weary He wakeneth morning by morning â—â— wakeneth mine ear to hear as the learned Thus you see thâ—â— God the father promiseth to invest Christ with a Prop 〈…〉 tick office for the opening the eyes of the blind c. This great Prophet is richly furnished with all kind of knowledg In him are hid all the treasures of wisdom and knowledg they are hid in him as gold and silver are in suo loco as the Philosopher speaks hid in the veins of the earth Treasures of knowledg that is precious knowledg saving knowledg Treasures of knowledg that is plentiful knowledg abundance of knowledg Treasures that is hidden and stored knowledg was laid up in him All the Angels in heaven and all the men on earth do not know all that is in the heart of God but now Jesus Christ who lies in the bosom of the father he knows Joh. 1. 1â— all that is in his father's heart all those secret mysteries that were laid up in the bosom of eternity are fully known to this great Prophet of the Church Joh. 5. 20. The father loveth the son and sheweth him all things that himself doth by a divine and unspeakable communication God the father shews to Jesus Christ all things that he doth God's love is communicative and will manifest it self in effects according to the capacity of the party beloved so much appeareth in that unspeakable love of the father to the son The father loveth the son and sheweth him all things c. Or communicateth his nature wisdom and power for operation with him which is expressed in terms taken from among men because of our weakness and ought to be spiritually and not carnally conceived of And therefore these terms of the father's shewing and the son's seeing are made use of to prevent all carnal and gross conceptions of this inexpressible communication from the Father and participation by the Son In the blessed Scripture Jesus Christ is sometimes called the Prophet and that Prophet because he is one that came from the bosom of the father and lives and lies iâ— the bosom of the father and understands the whole miâ—d will heart counsels designs ways and workings of the father Jesus Christ is anointed by God the father â—o be the great Prophet and teacher of his Elect and acâ—â—rdingly Jesus Christ has taken that office upon himself 〈◊〉 the father has laid a charge upon Jesus Christ to teaâ—h and instruct all those that he has given him in his whole mind and will so far as is necessary to their salvation edification consolation c. Moses was faithful as a servant but Heb. 3. 2 5 6. Christ as a son Christ cannot be unfaithful in his Prophetical office those that God the father hath charged him to teach and instruct he will teach and instruct in the great things of their peace and no
wonder for the knowledg that is communicated to Jesus Christ the great Prophet of his Church is not by Dreams or Visions or Revelations of Angels as to the Prophets of old but by a clear full intimate view and beholding of the Godhead the fountain of all sacred knowledg Rev. 5. 6. And I beheld and loe in the midst of the throne and of the The Lamb stands because 1. Prepared to perfect the work of Redemption 2. To help 3. To judg 4. To intercede four beasts and in the midst of the elders stood a lamb as it had been slain having seven horns and seven eyes which are the seven spirits of God sent forth into all the earth The Lamb slain opens the Prophecies and foretells what shall befall the Church to the end of the world The discovery of the secrets of God in his word are the fruit of Christ slain ascended and anointed as the great Prophet of the Church The Lamb wanted neither power nor wisdom to open the seven seals and therefore he is said to have seven horns and seven eyes Seven is a number Dan. 7. 24. Isa 35. 5. Mat. 28. 18. Colos 2. 3 9. of perfection Horns signifie power eyes signifie knowledg or wisdom both joyned together argue a fulness and perfection of power and wisdom in Christ so that we have here a lively representation of the three fold office of Christ His Sacerdotal or Priestly office in the Lamb as slain his Royal or Princely office in the horns and his Prophetical office in the eyes But Thirdly God the father promises to make him a King yea a mighty King also The Kingly office speaks might and power Christ is a King above all other Kings he is a King higher than the Kings of the earth he is the Psal 89. 27. Rev. 1. 5. Rev. 17. 14. prince of the kings of the earth he is Lord of Lords and kiâ—â— of kings I remember Theodotius the Emperour and anâ—â—â—er Emperour did use to call themselves the vassals of of Christ and 't is most certain that all the Emperours Kings and Princes of the world are but the vassals of â—is great King Christ is not only King of Saints but Rev. 15. 3 4. Rev. 12. 5. Dan. 7. 17. he is also King of Nations There was given him dominion and glory and a kingdom that all people nations and languages should serve him God by promise hath given Psal 2. 8. him the heathen for his inheritance and the utmost parts of the earth for his possession The Monarchs of the world have stretched their Empires far Nebuchadnezzar's kingdom in Strabo reached as far as Spain The Persians reached farther Alexander farther than they and the Romans farther than them all but none of all these has subdued Rom. 10. 18. Rev. 11. 15. Mat. 28. 18. Joh. 3. 35. 1 Cor. 15. 27. the whole habitable world as Christ has and will All power is given unto him both in heaven and in earth The father loveth the son and hath given all things into his hand and the father also hath put all things under his feet The Government of all the world is given to Jesus Christ as God-man All the Nations of the earth are under the Government of Christ he is to govern them and rule them and judg them and make what use he pleases of them as may make most for his own glory and the good of his chosen Now God the father promiseth to invest My King in a peculiar way Decreâ—um Scriâ—â—um Promulgatum Jesus Christ with this Kingly office Psal 2. 6. Yet have I set my king upon my holy hill of Zion These words are spoken by God the father of his son Jesus Christ In a promissory way God the father anoints Jesus Christ as Zion's King and therefore it cannot but be the highest madness folly and vanity for any sort or number of men under heaven to seek or attempt to pull that King of Saints down whom God the father hath set up Christ rules for his father and from his father and will so rule in despight of all the rage and wrath malice and madness of men and devils yet have I set my king Heb. I have anointed Where the sign of Christ's inauguration or entrance into his Kingdom is put for the possession and enjoying thereof Christ was anointed and appointed by his father to the office and work of a Mediator and is therefore here called his King There is an Emphasis in the word I Yet have I set my King upon my holy hill of Zion Isa 40. 15 17. I before whom all the nations of the earth are bâ—â— as â— drop of a bucket and as the small dâ—st of the 〈…〉 I before whom all nations are as nothing yea less than nothing I by whom Princes rule and Nobles even Prâ—v 8. 16. all the Judges of the earth I that rule the Kingdoms of men and give them to whomsoever I will and Dan. 4. 17. who set over them the basest of men I that change times and seasons and that remove Kings and set Dan. 2. 21. up Kings I that can kill and make alive save and danâ—â— Dâ—ut 32. 39. bring to heaven and throw down to hell I am he that hath set up Christ as King and therefore let me see the Nation the Council the Princes the Nobles the Judges the Family the person that dare oppose or run counter-cross to what I have done Again the Lord in a promissory way approves and establisheth this King by a firm decree Psal 2. 7. I will declare the decree not the secret decree but the decree manifested in the word I the son of God will by my everlasting Gospel proclaim my father's counsel concerning the establishment of my Kingdom I will declare that irrevocable decree of the father for the setting up of his son's Sceptre contra gentes point blank opposite to that decree of theirs vers 3. The Decree of God concerning the Kingly office and authority of Christ is immutable and in effect as irrevocable so much may be collected out of the propriety of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those things are that are most irrevocable in the course of nature Again the Lord in a promissory way extends the dominion of Christ to the Gentiles and to the uttermost parts of the earth vers 8. So far should the enemies of Christ be from ruining his Kingdom that God the father promiseth that all the inhabitants of the earth should be his and brought into subjection to him not only the Jews but all the inhabitants of the earth shall be subjected to Christ's Kingdom the elect he shall save and the refractory he shall destroy He shall have dominion from sea to sea and from the river even to â—he ends of the earth Again the Lord in a promissory way declares the power prevalency and victory of Christ over all his enemies vers 9. Thou shalt break
them with arâ—d of iron thou shalt dash them in pieces like a potters vessel This signifies their â—tter deâ—â—ruction so that there is no hope of recovery a Potterâ—s vessel when it is once broken cannot be made up again This Proverb also signifies facility in destroying them As for such that plot bandy and combine together against the Lord Jesus Christ he shall as easily and as irrecoverably by his almighty 〈◊〉 and unresistible power dash them in pieces as a Potter brâ—â—ks his vessels in pieces Jer. 19. 11. I will break this people and this city as one breaketh a potter's vessel that cannot be made whole again So Isa 30. 14. And be shal break it as thâ— breaking â—f the pâ—tter's vessel that is broken in pieces he shal not â—â—are so that there shall not be found in the â—â—â—tings â—f it â—â—herd to take â—re from the hearth or to â—ake water withal out of the â—it The Jews you know were Christ's obstinate 〈◊〉 and he hath so daâ—â—â—d them in pieces that they 〈◊〉 scattered abroad all the world over Th◠〈◊〉 hath â—â—de another promise that Christ 〈◊〉 King it Psal â—10 1 2 3 4 5 6. And no wonder when we 〈◊〉 that God the father hath called Christ to the Kingly 〈◊〉 the Sceptre is given into his 〈…〉 Crâ—wn is put upon his head and the Key of Gove 〈…〉 â—â— laid upon his shoulder by God himself Isa 22. 22. it is written thus of Eliakim The key of the house of David will I lay upon his shoulder So he shall open and none shall shutâ— and he shall shut and none shall open Now herein was this Rev. 3 7. precious soul a lively figure and type of Christ The words of the Prophecy are applied to Christ in his advertisement to Philadelphia and the sence is this that look as Eliakim was made Steward or Treasurer under Hezekiah that is the next under the King in Government all over the Land to command to forbid to permit to reward to punish to do justice and to repress all disorder of which Authority the bearing of a key on the shoulder was a badge So Christ as Mediator under his father hath Regal power and authority over his Church where he commands in chief as I may say and no man may lift up his hand or foot without him he hath the key of the house of David upon his shoulder to prescribe to inhibit to call to harden to save and to destroy at his pleasure such a Monarch and King is Christ neither hath any such Rule and Soveraignty beside him And if you look into Dan. 7. 13 14. you may observe that after the abolishing of the four Monarchies Christ's Monarchy is established by the Ancient of days giving to Jesus Christ dominion and glory and a kingdom that all people nations and languages should serve him and his dominion is an everlasting dominion which shall not pass away and his kingdom that which shall not be destroyed Christ did not thrust himself into the Throne as some have done neither did he swim to his Crown through a Sea of blood as others have done nor yet swam he through a Sea of sorrow to this Crown as Queen Elizabeth is said to do no he stayed till authority was given him by his father But Thirdly God the father hath promised that he will give to Jesus Christ assistance support protection help and strength to carry on the great work of Redemption God the father promises and covenants with Jesus Christ to carry him through all dangers difficulties perplexities trials and oppositions c. that he should meet with in the accomplishing our Redemption upon which accounts Jesus Christ undertakes to go through a Sea of trouble a sea of sorrow a sea of blood and a sea of wrath Isa 42. 1. Behold my servant whom I uphold mine Christ is 〈…〉 Lord but in the work of Redemption â—e was the father's serâ—ant elect in whom my soul delighteth Vers 4. He shall not fail nor be discouraged till he have set judgment in the earth and the Isles shall wait for his law Vers 6. I the Lord have called thee in righteousness and will hold thine hand and will keep thee What 's that why I will support strengthen and preserve thee with my glorious power I will so hold thy hand that thou shalt not be discouraged but finish that great work of Redemption which by agreement with mâ— thou hast undertaken God the father agreed with Jesus Christ about the power strength success and assistance that he should have to carry on the work of Redemption all which God the father made good to him till he had sent forth judgment unto victory As Christ himself acknowledgeth Isa 49. 1 2 3. saying Listen O Isles unto me and hearken ye people from far the Lord hath called me from the wâ—mb from the bowels of my mother hath he made mention of my name And he hath made my mouth like a sharp sword in the shadow of his hand hath he hid me and made me a polished shaft in his quiver hath he hid me And said unto me thou art my servant O Israel in whom I will be glorified The work of Redemption was so high so hard so great so difficult a work that it would have broken the hearts backs and necks of all the glorious Angels in heaven and mighty men on earth had they engaged in it and therefore Jâ—â— 17. 2. God the father engages himself to stand close to Jesus Christ and mightily to assist him and to be singularly present with him and wonderfully to strengthen him in all his Mediatory Administrations upon which accounts Mâ— â— 11. Luk. 22. 43. Celes 2. 15. Jesus Christ despises his enemies bears up bravely under all his sore temptations and trials and triumphs over principalities and powers And certainly if Chrâ—st had not had singular support and an Almighty strength from the Godhead he could never have been able to have bore up under that mighty wrath and to have drunk of that bloody cup that he did drink off Now upon the account of God the father's engaging himself to own Christ and stand by him in the great work of our Redemption Jesus Christ acts faith against all his deepest discouragements w 〈…〉 he should meet with in the discharge of his Mediatory office as the Prophet tells us The Lord God will help me therefore shall I not be confounded therefore Isâ— 50. 7 8 9. have I set my face like a flint and I know that I shall not be ashamed He is near that justifieth me who will contend with me From the consideration of God's help Jesus Christ strengthens and encourages himself in the execution of his office against all oppositions God's presence and assistance made Jesus Christ victorious over all wrongs and injuries Jesus Christ knew that God the father would clear up his innocency and integrity and this made him patient and constant
be greatly accepted and highly esteemed of by my heavenly father Artaxerxes the King of Persia lovingly accepted of the poor man's Present of water because his good will was in it and put it into a golden vessel and gave him the vessel of Gold accounting it the part of a truly noble and generous spirit to take in good part small presents offered with an hearty affection Oh how much more will God the father kindly accept of Jesus Christ in Jerâ—m saith that the Jews cursed Christ in their Synagogues three times a dâ—y they so greatly abhorred the name Jesus that they would not pronounce it but if they did unawars happen to pronounce it then they would punish themselve with a blow on their faces c. his Mediatory office vers 7. Thus saith the Lord the Redeemer of Israel and his holy One to him whom man despiseth to him whom the nation abhorreth to a servant of rulers Kings shall see and arise Princes also shall worship because of the Lord that is faithful and the holy one of Israel and he shall chuse thee God the father comforting of Christ tells him that though he were contemptible to to many yea to the Nation of the Jews and used basely like a servant by their Princes Herod Annas Caiphas and Pontius Pilat yet other Kings and Princes should see his dignity and glory and submit to him and honour him as the Saviour and Redeemer of the world God the father chose Jesus Christ to his servant and to be a Mediator for his Elect he designed him to that office of being a Saviour both to the Jew and Gentile and accordingly he accepted of him Thus saith the Lord In an acceptable time have I heard thee and in a day of salvation have I helped thee and I will preserve thee and give thee for a covenant of the people to establish the earth to cause to inherit the desolate heritage Here you see that God the father still goes on to speak more and more comfortably and encouragingly to Jesus Christ for he tells him that he will be at hand to hear and help and assist him and he tells him that he will preserve him both in his This Jerom applies to the time of Christ's hanging on the Cross he cried out My God my God why hast thou forsaken me for God made it appear that he heard him and forsook him not in that he raised him from the dead c. See Heb. 5. 7. person and in the execution of his office and he tells him that he will accept of his person and of his services and of his suits and intercession for himself and his people So Mat. 3. 17. And lo a voice from heaven saying This is my beloved Son in whom I am well pleased The voice from heaven was doubtless the voice of his father in that he saith This is my beloved Son my natural son by eternal and incomprehensible generation and therefore dearest to me and most acceptable with me my judgment is satisfied in him my love is settled upon him and I have an inestimable value for him and therefore I cannot but declare my approbation and acceptation both of him and his work I am well pleased in him I am infinitely pleased in him I am only pleased in him I am at all times pleased in him I am for ever pleased in him I am so well pleased in him that for his sake I am fully appeased with all them whom I have given him and who come unto him Joh. 6. 37 38 39 40. But Seventhly God the father promiseth highly to exalt Jesus Christ and nobly to reward him and everlastingly to glorifie him And nations that knew not thee shall run Isa 49. 4 5 6. Isa 40. 10. unto thee because of the Lord thy God and for the holy One of Israel for he hath glorified thee These are the words of God the father to his son promising of him to set such a Crown of glory upon his head as should make the nations of the world run unto him God the father made Christ glorious in his birth by the Angel's Doxology Glory be to God on high in his baptism by his speaking Luk. 2. 1â— 14. Mat. 3. ult cap. 17. 1 2 3 4 5. Râ—m 1. 4. Act. 1 9 10 11. of him from heaven as his beloved son in his transfiguration on the mount in his resurrection and in his ascension into heaven So Isa 53. 12. Therefore will I divide him a portion with the great and he shall divide the spoil with the strong because he hath poured out his soul unto death and he was numbered with the transgressors and he bare the sin of many and made intercession for the transgressours The meaning is this I will impart saith God the father to my son such honour glory renown and riches after his sufferings as Conquerours use to have and he shall have them as a glorious reward of all his conflicts with my wrath with temptations with persecutions with reproach with contempt with death yea and with hell it self The words are a plain allusion to Conquerours in War who are commonly exalted and greatly rewarded by their Princes for venturing of their lives and obtaining of Conquests as all Histories will tell you And indeed should not God the father reward Jesus Christ for all his hard services and his matchless sufferings he would express less kindness to him than he has done to heathen Princes for he gave Egypt to Nebuchadnezzar as his hire for his service at Tyre and to Cyrus Ezek. 29. 18 19. Isa 45. 1 2 3. he gave hidden Treasure But alas what were their services to Christ's services or their sufferings to Christ's sufferings I have read of Cyrus how that in a great expedition against his enemies the better to encourage his souldiers to fight in an Oration that he made at the head of his Army he promised upon the victory to make every foot-souldier an horse-man and every horse-man a Commander and that no officer that did valiantly Colâ—s 2. 14 15. should be unrewarded And will God the father let the son of his dearest love who has fought against all infernal powers and conquered them go without his reward surely no. So in Psal 2. 7. I will declare the decree the Lord hath said unto me Thou art my son this day have I begotten thee David was God's son by Adoption and acceptation Psal â—9 26 27. Prov. 8. Heb. 1. 5. but Christ was his son 1. By eternal Generation 2. By hypostatical union and so God had one only son as Abraham had one only Isaac though otherwise he was the father of many nations some by this day do understand the day of Eternity where there is no time past nor to come no beginning nor ending but always one present day Others by this day do understand it of the day of Christ's incarnation and coming into the world some again do
come into the world assume our nature be made under the Law tread the Wine-press of the Father's wrath bear the Curse and give satisfaction to his Justice Now upon the credit of this promise upon this undertaking of Christ God the Father takes up the Patriarchs and all the Old Testament-believers to Glory God the Father resting upon the promise and engagement of his Son admits many thousands into those 〈…〉 on s above before Joh. 14. 2 3. Christ took Flesh upon him Now as tâ—â— Father of old hath rested and relyed on the promise and engagement of Christ so Jesus Christ doth to this very day â—â—st and stay himself upon the promise of his Father that he shall in Isa â—3 10. due time see all his seed and reap the full benefit of that full Ransom that he has paid down upon the nail for all that have believed on him that do believe on him and that shall believe on him Christ knew God's infinite Love his tender Compassions and his matchless Bowels to all those for whom he died And he knew very well the Covenant the Compact the Agreement that past between the Father and himself and so trusted the Father fully in the great business of their everlasting happiness and blessedness relying upon the love and faithfulness of God his love to the Elect and his faithfulness to keep Covenant with him As the Elect are committed to Christ's charge to give an account of them so also is the Father engaged for their conversion and for their preservation being converted As being not only his own Joh. 6. 37. Isa 53. 11. given to Christ out of his love to them but as being engaged to Christ that he shall not be frustrate of the reward of his Sufferings but have a Seed to glorifie him for ever Therefore doth Christ not only constantly preserve them by his Spirit but doth leave also that burden on the Father Father keep those whom thou hast given me Joh. 17. 11. But Fourthly Jesus Christ promises and engages himself to his Father that he would bear all and suffer all that should be laid upon him and that he would ransom poor sinners and fully satisfie Divine Justice by his blood and death as you may see by comparing the Scriptures in the Isa 5â— 5 6. Joh. 10. 17. 18. cap. 15. 10. Luk. 24. 46. Heb. 10. 5 6 7 10. I have opened these Scriptures already Margin together The work of Redemption could never have been effected by silver or gold or by prayers or tears or by the blood of Bulls or Goats but by the second Adam's obedience even to the death of the Cross Remission of sin the favour of God the heavenly Inheritance could never have been obtained but by the procious blood of the Son of God The innocent Lamb of God was slain in typical prefigurations from the beginning of the world and slain in real performance in the fulness of time or else fallen man had layen under guilt and wrath for ever The heart of Jesus Christ was strongly set upon all those that his Father had given him and he was fully resolved to secure them from Hell and the Curse whatever it cost him and seeing no price would satisfie his Father's Justice below his Blood he lays down his life at his Father's feet according to the Covenant and Agreement of old that had past between his Father and himself But Fifthly The Lord Jesus Christ was very free ready willing and careful to make good all the Articles of the Covenant on his side and to discharge all the works agreed Joh. 12. 49 50. cap. 17. 6. on for the Redemption and Salvation of the Elect Joh. 17. 4. I have finished the work that thou gavest me to do There was nothing committed to Christ by the Father to be done on earth for the purchasing of our Redemption but he did finish it so that the Debt is paid Colos 2. 14 15. Heb. 2. 14. Justice satisfied and sin Satan and death spoiled of all their hurting and destroying power By the Covenant of Redemption Christ was under an obligation to die to Dan. 9. 24. satisfie to Divine Justice to pay our debts to bring in an everlasting Righteousness to purchase our Pardon and Heb. 9. 12. to obtain eternal Redemption for us all which he compleated and finished before he ascended up to glory And Act. 1. 9 10 11. without a peradventure had not Jesus Christ kept touch with his Father had not he made good the Covenant the Compact the Agreement on his part his Father would never have given him such a welcome to heaven as he did nor he would never have admitted him to have sat down Heb. 1. 3. Rom. 8 34. Colâ—s â— 1. Hâ—b 8. 1. cap. 10. 12. 1 â—et 3. 22. on the right hand of the Majesty on high as he did The right hand is a place of the greatest honour dignity and safety that any can be advanced to But had not Jesus Christ first purged away our sins he had never sat down on the right hand of his Father Christ's advancement is properly Mat. 26. 64. Act. 7. 56. of his Humane Nature That Nature wherein Christ was crucified was exalted for God being the Most High needs not be exalted yet the Humane Nature in this exaltation is not singly and simply considered in it self but as united to the Deity so that it is the Person consisting of two Natures even God-man which is thus dignified For as the Humane Nature of Christ is inferiour to God and is capable of advancement so also is the person consisting of a Divine and Humane Nature Christ as the Son of God the second Person of the sacred Trinity is in regard of his Deity no whit inferiour to his Father but every way equal yet he assumed our nature and became a Mediator betwixt God man he humbled himself and made himself inferiour to his Father his Father therefore hath highly exalted him Phil. 2. 8 9. and set him down on his right hand If Christ had not Eph. 1. 20. expiated our sins and compleated the work of our Redemption he could never have sat down on the right hand of God Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God This verse is added in opposition to the former as is evident by the first Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the former verse it was proved that the Sacrifices which were offered under the Law could not take away sins This verse proveth that there is a Sacrifice which hath done that that they could not do The Argument is taken from that Priest's ceasing to offer any more Sacrifices after he had offered one whereby is implyed that there needed no other because that one had done it to the full sin was taken away by Christ's Sacrifice for thereby a Ransom was paid
and satisfaction made to the Justice of God for man's sin and thereupon sin taken a-away Now sin being taken away Christ sits down on the right hand of his Father Look as the humiliation of Christ was manifested in offering a Sacrifice so his exaltation in sitting at God's right hand was manifested after that he had offered that sacrifice This phrase Set down is a note of dignity and authority and this dignity and Authority is amplified by the place where he is said to sit down viz. on the right hand of God and this honour and dignity is much illustrated by the continuance thereof which is without date For ever sat down on the right hand of God It is an Eclipse of the lustre of any glory to have a date and a period The very thought that such a glory shall one day cease will cast a damp upon the Spirit of him that enjoys that Glory Christ's constant sitting at the right hand of his Father is a clear evidence that he has finished and compleated the work of our Redemption Christ could never have gone to his Father nor never have set down at the right hand of his Father if he had not first fulfilled all Righteousness and fully acquitted us of all our iniquities Joh. 16. 10. Of righteousness because I go to my Father The strength of the Argument lies in this Christ took upon him to be our Surety and he must acquit us of all our sins and satisfie his Father's Justice before he can go to his Father and be accepted of his Father and sit down on the right hand of his Father If God had not been fully satisfied or if any part of Righteousness had been to be fulfilled Christ should have been still in the grave and not gone to heaven his very going to his Father argues all is done all is finished and compleated But Sixthly Christ having performed all the conditions of the Covenant on his part he now peremptorily insists upon it that his Father should make good to him and his the conditions of the Covenant on his part Christ having finished his work looks for his reward Father Joh. 17. 4 5. says he I have glorified thee on earth I have finished the work which thow gavest me to do And now O Father glorifie thou me with thine own self with the glory which I had with thee before the world was There was a most This transaction between the father and the son is worthy of our most dâ—ep serious and frequent meditation blessed transaction between God the Father and God the Son before the world began for the everlasting good of the Elect and upon that Transaction depends all the good and all the happiness and all the salvation of God's chosen and upon this ground pleads with his Father that all his members may behold his glory Joh. 17. 24. Father I wilâ— that they also which thou hast given me be with me where I am that they may behold my glory Father I will not only I pray I beseech but I will I ask this as my right by vertue of the Covenant betwixt us I have done thus and thus and I have suffered thus and thus and therefore I cannot but peremptorily insist upon it that those that I have undertaken for be where I am that they may behold my glory For though Glory be a gift to us yet it is a debt that is due to Christ It is a part of Christ's joy that we should be where he is Christ will not be happy alone as a tender father he can enjoy nothing if his children may not have part with him The greatest part of our happiness that we shall have in heaven lies in this that then we shall be with Christ and have immediate communion with him Oh sirs the great end of our being in heaven is to behold and enjoy the glory of Christ Christ is very desirous and much taken up with his peoples fellowship and company so that before he removes his bodily presence from them his heart is upon meeting and fellowship again as here we see in his prayer before his departure and this he makes evident from day to day in that until that time of meeting come two or three are not gathered in his name but he is in the midst of them to eye their behaviour to Mat. 18. 20. hear their suits to guide their way to to protect their persons to chear their spirits and to delight in their presence He delights to walk in the midst of the seven golden Rev. 2. 1. Mat. 5. 14 16. Psal 68 16. candlesticks the Golden Candlesticks are the Churches which are the light of the world and excel all other societies as much as Gold doth other Metals And he desires to dwell in the low and little hill of Zion Zion is his resting place his chosen place his dwelling place Psal 132. 13. For the Lord hath chosen Zion he hath desired it for his habitation Vers 14. This is my rest for ever Here will I dwell for I have desired it Christ chose Zion for his love and loves it for his choice and accordingly he he delights to dwell there The Lamb stands on Mount Rev. 14. 1. Zion Christ is ready prest for action and in the midst of all Antichrist's Persecutions he hath always a watchful eye over Mount Zion and will be a sure life-guard to Mount Isa 4. 5 6. Zion he stands readily prepared to assist Mount Zion to fight for Mount Zion to communicate to Mount Zion Isa 8. 18. and to be a refuge to Mount Zion and no wonder for he dwells in mount Zion Now if Christ take so much delight to have spiritual communion with his people in this 2 Cor. 6. 16. I will dwell in them The words are very significant â—n the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ill in-dwell in them so the words are there are two in s in the Original as if God could never haâ—e enoughe â—â—munion with them 2 Trâ—â— 1. 10. world no wonder that he can never rest satisfied till their gracious communion with him here issue in their perfect and glorious communion with him in heaven And certainly the glory and happiness of heaven to the Elect will consist much in being in Christ's company in whom they delight so much on earth to follow the Lamb whither soever he goes to enjoy him fully and to be always in his presence is the heaven of heaven the glory of glory 't is the sparkling Diamond in the Ring of Glory The day is coming wherein Believers shall be compleatly happy in a sight of Christ's glory when he shall be conspicuously glorified and admired in all his Saints and glorified by them and when all veils being laid aside and they fitted for a more full fruition shall visibly and immediately behold and enjoy him therefore is their condition in heaven described as consisting in this that they may behold my
this deliverance of the Creature that our Apostle speaks of shall not be by a reduction into nothing but by an alteration into a better estate But I must hasten to a close Vers 12. And I saw the dead small and great stand before God The Judge before whom all do appear is our dear Lord Jesus who hath the keys of hell and death in Rev. 1. 18. Act. 17. 30 31. his hands and who is designed and appointed by God the Father to be the Judge of quick and dead he hath Authority and a Commission under his Father's hand to sit and act as Judge Here you see that John calleth the Judge absolutely God but Christ is the Judge therefore Christ is God absolutely and he will appear to be God in our nature in that great day The Parties judged who stand before the Throne are 1. Generally the dead all who had died from Adam to the last day he calls them the dead after the common Law of Nature but then raised from death to life by the Eph 2. 5. Colos 2. 13. power of God he speaks not of men dead in sins and trespasses but of such as died corporally and now were raised up to judgment But shall not the living then be judged Oh yes For we must all appear before the Judgment-seat 2 Cor. 5. 10. Rom. 149 10. of Christ That he may be Judge of the quick and the dead and be Lord both of the dead and the living Under this phrase the dead are comprehended all those that then shall be found alive By the dead we are to understand the living also by an Argument from the lesser If the dead shall appear before the Judgment-seat how much more the living But the dead alone are named either because the number of the dead from Adam to the last day shall be far greater than those that shall be found alive on earth in that day or because those that remain alive shall be accounted as dead because they shall be 1 Cor. 15. 52. changed in the twinkling of an eye Secondly he describes them from their age and condition for the words may be understood of both Great and small which takes in all sorts of men Tyrants Emperours Kings Princes Dukes Lords c. as well as Subjects Vassals Slaves Beggars rich and poor strong and weak bond and free old and young all and every one without exception are to be judged for the Judgment shall be universal no man shall be so great as to escape the same nor none so small as to be excluded but every one shall have justice done him without respect of persons as that great Apostle Paul tells us We must all appear before the Judgment-seat 2 Cor. 5. 10. of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad I am no admirer of the School-men's notion who suppose that all shall be raised about the age of Lum lib dist 44 33. which was Christ's Age but do judge that that perfection which consisteth in the conforming them to Christ's glorious body is of another kind than to respect either age stature or the like Stand before God that is brought to Judgment the Joh. 3. 18. guilty standing ready to be condemned and the Saints standing ready in Christ's presence to be absolved and pronounced blessed And the books were opened Christ the Judge being set on his Throne and having all the world before him the books are opened 1. In the general the books are said to be open 2. Here is a special book for the Elect The book of life was opened 3. Here you have sentence passed and pronounced according to what was written in these books and according to their works And the dead were judged out of those things which were written in the books according to their works Here the Judicial Process is noted by imitation of Humane Courts in which the whole Process is wont to be drawn up and laid before the Judge from whence the Judge determineth for or against the person according to the Acts and Proofs that lie open before him The Equity Justice and Righteousness of Christ the Judge that sits on his white Throne is set forth by a Metaphor taken from Humane Courts where the Judge pronounceth sentence according to the written Law and the Acts and Proofs agreeing thereunto All things are Heb. 4. 13. Rev. 1. 14. naked and bare before him whose eyes are as a flame of fire But to shew that the Judgment shall be as accurate and particular in the trial and just and righteous in the close as if all were registred and put on Record nothing shall escape or be mistaken in its circumstances but all things shall be so cleared and issued beyond all doubts and disputes as if an exact Registre of them had been kept and published in all which there is a plain allusion unto the words of Daniel speaking thus of this Judgment The Dan. 7. 10. Judgment was set and the books were opened We find six several books mentioned in the Scripture First The Book of Nature that is mentioned by David Psal 139. 16. Thine eyes did see my substance yet being unperfect and in thy book all my members were written which in continuance were fashioned when as yet there was none of them 'T is a Metaphor from curious work men that do all by the The world saith Clemens Alexandrious is Deâ— Scriptura the first Bible that God made for the instruction of Man Book or by a Model set before them that nothing may be deficient or done amiss Had God left out an eye in his common place Book saith one thou hadst wanted it The heavens declare the glory of God and the firmament sheweth his handy work The Psalmist looks upon that great Volume of heaven and earth and there reads in Capital letters the Prints and Characters of God's glory This Book saith one was imprinted at the New Jerusalem by the finger of Jehovah and is not to be sold but to be seen at the sign of Glory of every one that lifts up his eyes to heaven In this Book of nature which is made up of three great leaves Heaven Earth and Sea God hath made himself visible yea legible even his eternal power and Godhead So that all men are left without Rom. 1. 20. excuse Out of this Book the poor blind Gentiles might have learned many choice lessons as First that they had a maker Secondly That this Maker being before the things made is eternal without beginning or ending Thirdly That he must needs be Almighty which made all things out of nothing and sustained such a Mass of creatures Fourthly The order variety and distinction of creatures declare his marvellous Wisdom Fifthly In this Book they might run and read the great goodness and the admirable kindness of God to the sons of men in making
Mordecai's name was Registred in the Chronicles of Persia Ejih 6. 1 2 3. And Iamerlane had always by him a Catalogue of his best Servants and their good deserts which he daily perused Judge But Sixthly and lastly There is a Book of Life Rev. 20. 12. And another book was opened which is the book of life the Book of Life is the Book of all those that were elected and redeemed to life through Christ Jesus This Book of Life containeth a Register of such particular persons in whose Salvation God from all Eternity determined to have his mercy glorified and for whom Christ merited Faith Repentance and perseverance that they should repent believe and be finally saved The book of life shall be opened that is to say the Decrees of God will be then published and made known which now are sealed up in his breast and locked up in his Archives Then it will be seen who are appointed to life for the glorifying of God's free rich and Soveraign Grace and whom he purposed to leave in their sins and to perish for ever for the exaltation of his Justice 'T is called A Book of Life not that God hath need of a Book but to note the certainty of Predestination viz. that God knows all and every of the Elect even as men know a thing which for memory's sake they set down in writing This Book of Life shall be opened in the great day because then it shall appear who were Elect who Reprobates who truly believed in Christ who not who worshipped God in spirit and in truth and who not who walked with God as Noah and who not who set up God as the object of their fear who not who followed the Lamb whither ever he went and who not who were sincere and who not who preferred Christ above ten thousand worlds and who preferred Barrabas before Jesus and their Farms and their Oxen and their Mat. 25. 32. Swine yea their very Lusts before a Saviour a Redeemer Ezek. 9. 4 6. who are Sheep and who are Goats who are Sons and who are Slaves who have mourned for their own sins and the sins of the time and who they are that have made a sport of sin c. Of this Book of Life you read often in Scripture Phil. 4. 3. And I intreat thee also true yoke-fellow help those women which laboured with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life Vorstius thinks it a speech taken from the custome of souldiers or Cities in which the chosen Souldiers or Citizens are by name written in a certain Book or Roll. This Book or Roll is called here The Book of Life because therein are written all the Elect who are ordained to Eternal Life Rev. 3. 5. He that overcometh the same shall be cloathed in white raiment and I will not blot out his name out of the book of life In this Book of Life all the just that live by faith are written The Elect are certain of Joh. 10. 28 29 30 31. eternal life they shall never perish nor none can ever pluck them out of the Father's hand nor out of Christ's hand God is said to have Books Metaphorically The Holy God by an Ambrâ—pepatheria speaketh to our capacity for he doth all things without the help of Books he needs no Books to help his Memory he does all things by his infinite Wisdom Eternal Foreknowledge Counsel Government and Judgment but thus men cannot do for whatsoever is done in their Councils Cities Families Contracts c. for memory's sake is set down in writing that so as there is occasion they may look it over and call to mind such things as they desire Mark not to have our names blotted out of the Book of Life is to have them always remain therein that is to enjoy Eternal Glory and what can the soul desire more The names of the Elect are written in the Book of Life they do not obtain Salvation by chance but were elected of God to life and happiness before the Foundation of the World Now their names being once written in the Book of Life they shall never never be blotted out of that Book In the Book of Predestination there is not one blot to be found the Salvation of the Elect is most sure and certain Rev. 13. 8. And all that dwell on the earth shall worship him whose names are not written in the book of life of the Lamb slain from the foundation of the world The names of the Elect are said to be written in the Book of Life by an usual Metaphor for we commonly write down the names of such as are dear unto us that we may continually remember them So God having in his Eternal Council elected some to Salvation hath written their names in the Book of Life as our Saviour tells us Rejoyce because your Luk. 10. 20. names are written in heaven Some understand the Metaphor of the Sonship of the Elect so that to be written in the Book of Life shews that they are heirs of Glory for we know that such are to inherit whose names are written in the last Will and Testament of men Of this Book of Life you may further read Rev. 17. 8. Rev. 20. 15. Rev. 21. 27. Rev. 22. 19. Now from this Book of Life that shall be opened in the great day when the other Books shall be opened as hath been shewed every sincere Christian may form up this Eleventh Plea as to the Ten Scriptures that are in the Margin that refer to the great Eccles 9. 11. cap. 12. 14. Mat. 12. 14. cap. 18 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Hâ—b 9. 27. cap. 13. 17. 1 Pet. â— 5. Dan. 9. 24. Coles 2. 14. day of account or t 〈…〉 man's particular account Most Holy and Blessed Lord cast thine eye upon the Book of Election and there thou wilt find my name written Now my name being written in that Book I am exempt from all condemnation and interested in the great Salvation my name being written in the Book of Life I am secured from coming into the Judgment of Reprobation or Condemnation Joh. 5. 14. Revel 21. 27. Jesus Christ who hath written my name in the Book of Life hath made up my acounts for me he hath satisfied thy Justice and pacified thy Wrath and born the Curse and purchased my Pardon and put upon me an everlasting Righteousness and given me my Quietus est he has crost out the black lines of my sins with the red lines of his blood he has cancelled all the Bonds wherein I stood obliged to Divine Justice I further plead O Blessed Lord That there is an immutable Connexion betwixt being written in this Book of Life and the obtaining of Eternal Life and if the Connexion betwixt being written in this Book of Life and the obtaining of Eternal Life were not peremptory what reason could there be of opening this Book in the day of Judgment The Book of Life is a Book of Sovereign Grace upon which lies the weight of my Salvation my happiness my all and therefore by that Book I desire to stand or fall Well saith the Lord I cannot but accept of this Plea as holy honourable just and righteous and therefore enter thou into the ioy of thy Lord inherit the Kingdom prepared for thee Mat. 25. 21 34. Thus by Divine Aslistance and by a special and a gracious hand of Providence upon me I have finished those select and important Cases of Conscience which I designed to speak to Soli Deo Gloria in Aeternum