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
Shadrach Meshach and Abednego shall be cut in pieces and their houses shall be made a Dunghill c. Here God's Glory wonderfully shines out of their Sufferings Here this poor blind Idolatrous Heathen Prince is forced to confess that there is no God like Israel's God Basil and Tertullian do well observe of the Primitive Martyrs that divers of the Heathen seeing their zeal courage and constancy glorified God and turned Christians Religion is that Phoenix which hath always revived and flourished in the ashes of holy men and Truth hath never been so honoured and gloriously dispersed as when it hath been sealed by the blood of the Saints This made Julian to forbear to persecute non ex clementia sed invidia not out of piety but envy because the Church grew so fast and multiplied as Nazianzen well observes We read that some times the Sufferings of one Saint have begot many to the love of the Truth We read that Cicilia a poor Captive Virgin by her gracious behaviour in her Martyrdom was the means of converting four hundred to Christ Justine Martyr was also converted by observing the chearful and gracious Carriage of the Saints in their Sufferings And so Adrianus seeing the Martyrs suffer readily and joyfully such grievous torments asked why they would endure such misery when they might by retracting free themselves Upon which one of them cited that Text Eye hath not 1. Cor. 2. 9. seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Upon the naming of this Scripture and seeing of them suffer so willingly chearfully and resolutely such a Divine Power took hold of his heart that he was converted and afterwards became a Martyr Now God and Christ and Truth and Religion are never more honoured than when poor souls are soundly converted Surely the Crown of Martyrdom is a Glorious Crown and every soul won over to God by a dying Martyr will be as an Orient Pearl and Precious Diamond in his Crown of far more value than that Adamant found about Charles Duke of Burgundy slain by the Switzers at the Battel of Nantz sold for twenty thousand Duckets and placed as it is said in the Pope's Tripple Crown O A 7. 55 56 57. what foreâ—asts of Glory what ravishments of Soul have many of the Blessed Martyrs had in their sufferings for Christ Holy Lord stay thy hand I can bear no more said one of the Martyrs like weak eyes that cannot bear too great a light Is it not a high honour to a King to have such Captains and Champions as will not yield to their Sovereign's enemies but stand it out to the uttermost till they get the Victory though it cost them their lives to get it yet no mortal King can as Christ doth put spirit courage and strength into a Subject only we may well conceive and conclude that such Valourous Soldiers as are ready to hazard their lives for their Sovereign serve a good Master Thus do suffering Christians and Martyrs give Persecutors to understand that they serve a good Master and that they highly prize him who hath done more and suffered more for them than their dearest Blood is worth and who enables them with courage constancy and comfort to endure whatsoever for his names sake can be Rom. 8. 37. inflicted on them and therein to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More than Conquerors or above Conquerors How can that be can a man get more than the Victory The meaning is we do over overcome super superanus that is triumph or overcome before we fight we are famous and renowned Conquerors we easily conquer we 2 Cor. 2. 14. conquer by those things which are used to conquer us we beat our enemies with their own Swords as Julian sometime said being confuted by Heathen Learning Martyr and Piscator expound it thus we do more than overcome that is we obtain a Noble a famous Victory And is not this a great honour to Christ the Heb. 2. 10. Captain of our Salvation The invincible courage of suffering Christians puts life and spirit into others In an Army valorous Leaders much animate the rest of the Soldiers and embolden them to follow their Leaders Now you know the Church is an Army with Banners and suffering Ministers and suffering Saints Cant. 6. 4. are as Leaders they couragiously and victoriously make the onset and other Christians by their pious examples are pricked on to follow them so far as they are followers of the Lamb. But Twelfthly Consider That all the Sufferings and Persecutions that you meet with on earth shall advance your Glory in Heaven Quisquis volens detrahit famae meae nolens addit mercedi meae saith Augustine The more we suffer with and for Christ the more Glory we shall have with and from Christ Rom. 2. 6. the more Saints are persecuted on earth the greater shall be their reward in heaven Look as Persecutions do encrease a Christian's Grace so they do advance a Christian's Glory in Heaven the Martyrs shall have the highest Degree of Glory for though God doth not reward men simply for their Works namely for the merit of them yet he rewards according to their Works and proportions the degree or measure thereof according to the kind of work which on earth is done and according to the measure of Grace whereby he enables men to do it Now Martyrdom is the most difficult the most honourable and the most acceptable Work that on earth can be done and therefore in heaven Martyrdom shall be crowned with the highest degree of Glory on this ground they who set down the different degrees of Celestial Glory by the different Fruits which the good Ground brought forth some thirty some sixty and some a hundred Mat. 13. 8. fold apply the hundred fold which is the highest and Mat. 19. 27 28 29 Keep your eye upon the recompence of reward as Moses did Heb. 11. 26. and as Christ did cap. 12 2. as Paul did Rom. 8. 18. This will work you 1. To walk more holily humbly thankfully 2. To live more chearfully and comfortably 3. To suffer more patiently freely resolutely 4. To fight against the world the flesh and the devil more stoutly and valiantly 5. To withstand Temptations more stedfastly strongly 6. To be contented with a little 7. To leave the world Relations and friends more willingly 8. And to embrace death more joyfully greatest Degree of Glory to Martyrdom Doubtless God's suffering Servants and amongst them especially his Martyrs shall sit down in the chiefest Mansions and in the highest Rooms in the Kingdom of Glory According to the Degrees of our sufferings for Christ will be the degrees of our Glory What shall we have says Peter that have suffered so many great and grievoâ—◠〈…〉 ngs for thy name that have forsaken all and followed thee Veriâ—y says our Saviour every one that hath forsaken
houses c. shall receive a hundred fold and shall inherit everlasting life But ye shall sit upon twelve thrones judging the twelve Tribes of Israel A Christian will never repent of all the hard things that he has suffered for Christ or his Truth when as every one of his sufferings shall be a sparkling Jewel to give a lustre to his Crown of Glory Suffering for Christ and Religion is the most gainful kind of Merchandize Christ is so well pleased with the sufferings of his Saints that he has engaged himself to make up whatever they lose upon his account yea to repay all with Interest upon Interest to a hundred times over Oh who would not then turn Spiritual Purchaser Christ is a noble a liberal Pay-master and no small things can fall from so great a hand as his is Mat. 5. 10 11 12. Blessed are they which are persecuted for righteousness sake for theirs is the Kingdom of heaven Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you Luk. 6. 22 23. Blessed are ye when men shall hate you and when they shall separate you from their company and shall reproach you and cast out your name as evil for the Son of man's sake Rejoyce ye in that day and leap for joy for behold your Reward is in heaven for in the like manner did their fathers unto the Prophets They that are now Excommunicated and Anathematized as notorious shameful and abominable offenders they that are now opposed and persecuted by men shall at last be owned and crowned by God yea and the more Afflictions and Persecutions are multiplied upon them in this world the greater shall be their recompence in another world The Original words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matthew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Luke signifie exceeding great joy such as men usually express by skipping and dancing Let your hearts leap and let your bodies leap for joy for great is your reward in heaven Act. and Mon. Fol. 613. A Dutch Martyr feeling the flame to come to his beard said he what a small pain is this to be compared to the Glory to come Hellin Stirk a Scotch woman when her Husband was Ibid. 1154. at the place of Execution she said to him Husband rejoyce for we have lived together many joyful days but this day in which we must die ought to be most joyful to us both because we must bave joy for ever therefore I will not bid you good night for we shall suddenly meet within the Kingdom of Heaven The subscription of Mrs. Anne Askew to her Confession was this Ibid. 1130. written by me Anne Askew that neither wisheth for death nor feareth his Might and as merry as one that is bound toward â—â—â—ven Oh how my heart leapeth for joy said Mr. Philpot that I Ibid. 1670. am so near the apprehension of eternal life God forgive me mine unthankfulness and unworthiness of so great Glory I have so much joy of the reward prepared for me most wretched sinner that though I be in a place of darkness and mourning yet I cannot lament but both night and day am so joyful as though under no Cross at all yea in all the days of my life I was never so merry the name of the Lord be praised therefore for ever and ever The same Author in a Letter to the Congregation saith Ibid. 1663. Though I tell you that I am in Hell in the judgment of this world yet assuredly I feel in the same the Consolation of Heaven and this loathsome and horrible Prison is as pleasant to me as the Walks in the Garden in the King 's Bench. Thus you see that 1 Pet. 1. 8. suffering Saints have had a Heaven before hand they have had an exuberancy of joy such as no good could match nor no evil over-match Bernard speaking of Persecutors saith that they are Bernard but his Father's Gold-smiths who are working to add Pearls to the Saints Crown It is to my loss saith Gordius the Martyr if Gordius you abate me any thing of my present Sufferings Sufferings for Christ are the Saints greatest Glory crudelitas vestra gloria nostra your cruelty is our glory say they in Tertullian and the harder we are put to it the greater shall be our reward in heaven Chrysostom hit the nail when he said if one man should suffer all Chrysostom the sorrows of all the Saints in the world yet are they not worth one hours glory in heaven By the consent of the School-men The School-men all the Martyrs shall appear in the Church-triumphant bearing the signs of their Christian wounds about them as so many speaking testimonies of their holy courage that what here they endured in the behalf of their Saviour may be there an addition to their glory O Christians all your Sufferings will certainly encrease your future Glory every affliction every Persecution will be a grain put into the scale of your heavenly Glory to make it more weighty in that day wherein he will richly reward you for 2 Cor. 4. 16 17 18 every tear for every sigh for every groan for every hazard and for every hardship that you have met in the way of your duty For light Afflictions you shall have a weight of Glory and for a few Afflictions you shall have as many joys pleasures de lights and contents as there be Stars in Heaven or Sands on the Sea shore and for Momentary Afflictions you shall have an eternal Crown of Glory If you have suffering for suffering with Christ on earth you shall have Glory for Glory with Christ in heaven Ah Christians your present sufferings are but the seeds of your future Glory and the more plentiful you sow in tears Psal 126. 5 6. the more abundant will be your Harvest of Glory Christ our General the Captain of our Salvation promises a Crown Rev 2. 10 and a Throne cap. 3. 21. to all his afflicted and persecuted ones which are the greatest rewards that a God can give or that man can crave It troubled one of the Martyrs when he was at the sâ—ake that he was going to a place where he should be for ever a receiving of Wages for a little work But Thirteenthly and Lastly Afflictions Sufferings Persecutions will discover what mettal men are made of All is not Gold that Mat. 13. 2 Tim. 1. 15 16. 1 Tim. 1. 19 20. 2 Tim. 4. 10 14 15 16. Mat. 13. 20 21. glisters Many there be that glister and look like Golden Christians but when they come to the fire they prove but dross he is a Christian more worth than the Gold of Ophyr who remains Gold when under fiery Tryals The stony ground did glister and shine very gloriously for
long as they continued in obedience to God The seal of the first Covenant was the Tree of life which if Adam had received by taking and eating of it whilst he stood in the state of Innocency before his fall he had certainly been established in that estate for ever and the Covenant being sealed and confirmed between God and him on both parts he could not have been seduced and supplanted by Satan as some learned men do think and as God's own words seem to imply Gen. 3. 22. And now lest he put forth his hand and take also of the tree of life and eat and live for ever The tree of knowledg of good and evil was spoken from the sad event and experience they had of it as Sampson had of God's departing from him when he lost his Nazaritish hair by Dalilah The tree of life was a Sacrament of life The tree of knowledg a Sacrament of death The tree of life was for confirmation of man's obedience and The tree of knowledg was for caution against disobedience Now if these two Trees were two Sacraments the one assuring of lite in case of obedience the other assuring of death in case of disobedience then hence we may collect That God not only entred into a Covenant of works with the first Adam but also gave him this Covenant under Sacramental signs and scals But Fourthly Seriously consider that a Covenant of works lay clear in that Commandment Gen. 2. 16 17. which may thus be made evident 1. Because that was the condition of man's standing and life as it was expresly declared 2. Because in the breach of that Commandment given him he lost all and we in him God made the Covenant of works primarily with Adam and with us in him as our head inclusively so that when he did fall we did fall when he lost all we lost all There are five things we lost in our fall 1. Our holy Image and so became vile 2. Our sonship and so became slaves 3. Our friendship and so became enemies 4. Our communion with God and so became strangers 5. Our glory and so became miserable Sin and death came into the world by Adam's fall In Adam's sinning we all sinned 1 Câ—r 15. 22. Rom. 5. 12. to the end c. and in Adam's dying we all died as you may see by comparing the Scriptures in the margent together In Adam's first sin we all became sinners by imputation Adam being an universal person and all mankind one in him by God's Covenant of works with him Omnes ille unus homo fuerunt August All were that one man viz. by federal consociation God covenanted with Adam and in him with all his posterity and therefore Adam's breach of Covenant fell not only upon him but upon all his posterity But Fifthly and lastly we read of a Second Covenant Heb. 10. 9. Rom. 9. 4. Gal. 4. 24. Eph. 2. 12. And we read of a New Covenant Jer. 31. 31. Behold the days come saith Heb. 8. 6 7. the Lord that I will make a new covenant with the house of Israel and with the house of Judah So Heb. 8. 8. I will make a new covenant c. vers 13. In that he saith a new covenant he hath made the first old c. Heb. 12. 24. And to Jesus the mediator of the new covenant c. Now if there be a Second Covenant then we may safely conclude there was a First and if there be a New Covenant then we may boldly conclude that there was an Old Covenant A Covenant of Grace always supposeth a Covenant of Works I know there is a repetition of the Covenant of Works with Adam in the Law of Moses as in that of Heb. 8. 7 8 9. the Apostle to the Galatians The Law is not of faith but the man that doth these things shall live in them The Law requires works and promiseth no life to those that will be justified by faith In the first Covenant three Gal. 3. 10 11 12. things are observable 1. The precept That continueth not in all things the precept requires perfect personal and perpetual obedience 2. The promise Live the man that doth them shall live live happily blessedly chearfully everlastingly 3. The curse in case of transgression Cursed is every one that continueth not in all things which are written in the book of the Law to do them One sin and that but in thought broke the Angel's Covenant Jude 6. and hath brought them into everlasting chains So the same Apostle to the Romans further tells us that Moses describeth the righteousness which is of the law that the man that doth those things shall live by them Thus it was Rom. 10. 5. with Adam principally and properly therefore he was under a Covenant of works when God gave him that command Gen. 2. 16 17. This first Covenant is called a Covenant of works because this Covenant required working on our part as the condition of it for justification and happiness The man that doth these things shall live Under this Covenant God left man to stand upon his own bottom and to live upon his own stock and by his own industry God made him perfect and upright and gave him power and ability to stand and laid no necessity at all upon him to fall In this first Covenant of works man had no need of a Mediator God did then stipulate with Adam immediately for seeing he had not made God his enemy by sin he needed no days-man to Job 9. 33. Make friendly intercession for him Adam was invested and endowed with righteousness and holiness in his first glorious estate with righteousness that he might carry it fairly justly evenly and righteously towards man and with holiness that he Eph. 4. 22 23 24. In this Scripture the Apostle speaks plainly of the Renovation of that Knowledg Holiness and Righteousness that Adam sometimes had but lost it by his fall might carry it wisely lovingly reverentially and holily towards God and that he might take up in God as his chiefest good as in his great ALL. I shall not now stand upon the discovery of Adam's Beauty Authority Dominion Dignity Honour and Glory with which he was adorned invested and crowned in innocency Let this satisfie that Adam's first estate was a state of perfect Psal 8. 4 5 6. Gen. 2. 20. knowledg wisdom and understanding it was a perfect state of holiness righteousness and happiness there was nothing within him but what was desirable and delectable there was nothing without him but what was amiable and commendable nor nothing about him but what was serviceable and comfortable Adam in his innocent estate was the wonder of all understanding the mirrour of wisdom and knowledg the image of God the delight of heaven the glory of the Creation the world 's great Lord and the Lord 's great darling Upon all these accounts he had no need of a Mediator And let thus much
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
glory which thou hast given me â—hus I have glanced at Christ's solemn demand on earth for the full accomplishment of that blessed Compact Covenant Agreement and Promises that were made to him when he undertook the office of a Mediator and now is in heaven he appears in the presence of God for us as a 〈…〉 9. â—4 Lawyer appears in open Court for his Client opens the case pleads the cause and carries the day The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated to appear signifieth conspicuously to manifest It is sometimes taken in a good sense viz. to appear for one as a Favourite before a Prince or as an Advocate or an Attourney before a Judge or as the High Priests appeared once a year in the Holy of Holiest to Exod. 30. 10. make atonement for the people Christ is the great Favourite in the Court of glory and is always at God's Rom. 8. 34. right hand ready on all occasions to present our petitions to his Father to pacifie his anger and to obtain all 1 Joâ— 2. 1. noble and needful favours for us And Christ is our great Advocate to plead our cause effectually for us Look as in Humane Courts there is the Guilty the Accuser the Court the Judge and the Advocate so it is here Heaven is the Court Man is the guilty Person Satan is the Accuser God is the Judge and Christ is the Advovocate Now look as the Advocate appeareth in the Court before the Judge to plead for the guilty against the accuser so doth Christ appear before God in heaven to answer all Satan's objections and accusations that he may make in the Court of heaven against us He ever lives to make intercession for us Heb. 7. 25. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated intercession is a compound and signiâ—ies to call upon one it is a judicial word and importeth a calling upon a Judge to be heard in this or that against Aâ—â— 25. â—â— Râ—m 11. 2. câ—p 8. 34. another or for another so here Christ maketh intercession for them The Metaphor is taken from Attorneys or Advocates who appear for men in Courts of Justice from Counsellers who plead their Clients cause answer the Adversary supplicate the Judge and procure sentence to pass on their Clients side This Act of making Intercession may also be taken from Kings Favourites who are much in the King's presence and ever ready to make request for their friends But remember though this be thus attributed to Christ yet we may not think that in heaven Christ prostrateth himself before him or maketh actual prayers that was a part of his humiliation which he did in the days of his flesh but it implyeth â—eb 5 7. a presenting of himself a Sacrifice a Surety and one that hath made satisfaction for all our sins together with manifesting of his will and desires that such and such should partake of the vertue and benefit of his Sacrifice so as Christ's intercession consisteth rather in the perpetual vigour of his Sacrifice and continual application thereof than in any actual supplication The intendment of this Phrase applyed to Christ to make intercession is to shew that Christ being God's Favourite and our Advocate continually appeareth before God to make application of that Sacrifice which once he offered up for our sins Christ appears in the presence of God for us 1. To present unto his Father himself who is the price of our Redemption 2 To make application of his Sacrifice to his Church time after time according to the need of the several members thereof 3. To make our persons prayers services and all good things acceptable to God But Seventhly and lastly The whole Compact and Agreement between God the Father and our Lord Jesus Christ about the Redemption of poor sinner's souls was really and solemnly transacted in open Court or as I may say in the High Court of Justice above in the presence of the great publick Notary of heaven viz. the Holy Ghost who being a third Person of the glorious Trinity of the same Divine Essence and of equal power and glory makes up a third Legal Witness with the Father and the Son They being aâ—ter the manner of Kings their own Witnesses So the King write◠〈◊〉 meâ—â—â— This 1 Joh. 5. 7. is a very cleaâ— Proof and Testimony of the Trinity of Persons in the Unity of the Divine â—ssence they are â—ll one in â—ssence and Will As if three lamps were lighted in oâ—â— chamber albeit the lamps be diâ—ers yet the lights â—annot be s◠〈◊〉 so in the 〈◊〉 〈◊〉 〈◊〉 there is a distruction of Persoâ—s 〈◊〉 ◠〈…〉 pheiâ—y of nature also 1 Joh. 5. 7. For there be three that â—ear record in heaven the Father the Word and the Holy Ghost and these three are one Three 1. In the true and real distinction of their Persons 2. In their inward Properties as to beget to be begotten and to proceed 3. In their several offices one to another as to send and to be sent And these three are one one in Nature and Essence one in Power and Will one in the act of producing all such actions as without themselves any of them is said to act and one in their Testimony concerning the Covenant of Redemption that was agreed on between the Father and the Son Consent of all parties the Allowance of the Judge and publick Record is as much as can be desiâ—ed to make all publick Contracts authentick in Courts of Justice and what can we desire more to settle satisfie and assure our own souls that all the Article of the Covenant of Redemption shall on all hands be 〈…〉 inly made good than this that these three heaveâ—ly Witnesseâ— God the Father God the Son and God the Holy Gâ—â—st do all agree to the Articles of the Covenant and 〈◊〉 Witnesses to the same Covenant Thus you see that there was a Covenant of Redemption made with Christ upon the terms whereof he is constituted to be a 〈◊〉 to say to the prisoners go forth to bring deliveraâ—â—e 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. I have been the longer in opening the â—ovenant of Redemption partly because of its grand importance to all our souls and partly because others have spoken so little to it to the best of my observation and partly because I have never before handled this Subject either in the Pulpit or the Press c. Now from the serious consideration of this Compact Covenant and Agreement that was solemnly made between God and Christ touching the whole business of man's Salvation or Redemption I may form up this tenth Plea as to the ten Scriptures that are in the Margin that Eccles 11. 9. cap. 12. 14. Mat. 12. 14. cap. 18. 23. Luk. 16. 2. Rom. â—4 10. 2 Cor. 5. 10. Heb. 9. 27. cap. 13. 17. 1 Pet. 4. 5. Isa 53. 6.
But what amazing love what matchless love is this for a man to engage his person and life for his friend when as skin for skin and all that a man hath will he give for his life and yet according to the Covenant of Redemption Jesus Christ has done all this and much more for us as is evident if you will but cast your eye back upon the Articles of the Covenant or consult the Scriptures in the Margin If a friend to free a Jâ—â— 2. 4. Joâ— 1â— 11 15 17 18 28 Râ—m 5. 6 〈◊〉 Eph. 1. 5 6 7 〈◊〉 〈◊〉 2. 13 14 15 Heb. 2. 13 1â— 15. captive or one condemned to death should put himself into the state and condition of him whom he freeth that would be an evidence of love beyond all comparison But now if the dignity of Christ's person and our unworthiness if the greatness of the debt and kind of payment and if the benefit which we reap thereby be duly weighed we shall find these evidences of love to come as much behind the love of Christ as the light of a candle cometh short of the light of the Sun Christ's Suretiship according to the Covenant of Redemption is and ought to be a prop of props to our faith It is as sure a ground of confidence that all is well and shall be for ever well between God and us as any the Scriptures does afford by vertue hereof we have a right to appeal to God's Justice for this Surety hath made ful satisfaction and to exact a debt which is fully satisfied is a point of injustice Christ knew very well what the Redemption of fallen man would cost him he knew that his life and blood must go for it he knew that he must lay by his Robes of Majesty and be cloathed with flesh he knew that he must encounter Sâ—lus Amoâ— nesâ—it difficultates men and Devils he knew that he must tread the Wine-press of his Father's wrath bear the Curse and make himself an offering for our sins for our sakes for our salvation yet for all this he is very ready and willing to bind himself by Covenant that he will redeem us whatever it cost him Oh what tongue can express what heart Eph. 3. 18 19. Look where thou wilt thou art surrounded with flames of his love and it were strange if thou shouldest not be set on fire if not sure thou must needs be a Diabolical Salamander sayâ— Cuâ—anus can conceive what soul can comprehend the heights depths bredths and lengths of this love Oh blessed Jesus what manner of love is this that thou shouldest wash away my scarlet sins in thine own blood that thou shouldest die that I may live that thou shouldest be cursed that I might be blessed that thou shouldest undergo the pains of hell that I might enjoy the joys of heaven that the face of God should be clouded from thee that his everlasting favour might rest upon me that thou shouldest be an everlasting Skreen betwixt the wrath of God and my immortal soul that thou shouldest do for me beyond all expression and suffer for me beyond all conception and gloriously provide for me beyond all expectation and all this according to the Covenant of Redemption what shall I say what can I say to all this but fall down before thy grace and spend my days in wondering at that matchless bottomless love that can never be fathomed by Angels or men Oh Lord Jesus saith one plusquam Bâ—rnard mea plusquam meas plusquam me I love thee more than all my goods and I love thee more than all my friends yea I love thee more than my very self 'T is good to write after this copy But The Eleventh and last Plea that a Believer may form up as to the ten Scriptures that are in the Margin that Eccles 11. 9. cap. 12. 14. â—â—at 12. 14. cap. 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Hâ—b 9. 27. cap. 13. 17. 1 Pet. 4. 5. refer to the great day of account or to a man's particular account may be drawn up from the consideration of the Book of Life out of which all the Saints shall be judged in the great day of our Lord Rev. 20. 11. And I saw a great white throne and him that sat on it from whose face the earth and the heaven fled away and there was found no place for them Vers 12. And I saw the dead small and great stand before God And the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Vers 13. And the sea gave up the dead which were in it And death and hell delivered up the dead which were in them And they were judged every man according to their works Vers 14. And death and hell were cast into the lake of fire this is the second death And whosoever was not found written in the book of life was cast into the lake of fire In the 11. verse John describes the Judge with his preparation in the 12. verse he describes the persons that should be judged and then he describes the process and sentence and lastly he describes the execution of the sentence viz. the casting of the reprobates into the Lake of fire and the placing and fixing of the Elect in the heavenly Jerusalem vers 13 14 15. In the five last verses cited you have a clear and full description of the last General Judgment as is evident by the native Context and Series of this Chapter For having Rev. 2â— 1 2 3. Jude vers 6. spoken of the Devil's last Judgment which by Jude is called The judgment of the great day It is consentaneous therefore to understand this of such a Judgment whereby he is judged And indeed the expressions are so full and the matter and circumstances so satisfying and convincing that they leave no place for fears doubts or disputes This Scripture that is under our present consideration runs parallel with that Dan. 12. 1 2 3. and several other places of Scripture where the day of Judgment is spoken of and let him that can shew me at what other Judgment all the dead are raised and judged and all Reprobates sent to hell and all the Elect brought to heaven and death and hell cast into the Lake all which are plainly expressed here He shall be an Apollo to me that can make these things that are hero spoken of to agree with any other Judgment than the last Judgment Let me give a little light into this Scripture before I improve it to that purpose for which I have cited it And I saw a great white throne and him that sat on it a lively description of the last Judgment A Great Throne Great because it is set up for the General Judgment of all for the universal judgment of the whole world Before
this Throne all the Great ones of the world must stand Popes Emperours Kings Princes Nobles Judges Prelates without their Mitres Crowns Sceptres Royal Robes Gold chains c. And before this Throne all other sorts and ranks of men must stand And he that sits upon this Throne is a great King and a great Rev. 1. 5. cap. 17. 14. Rev. 19. 16. All the thrones of the Kings of the earth with Solomon's Golden Throne are but petty Thrones to this Throne yea they are but footstools to this Throne and therefore upon this single ground it may well be called a great Throne God above all Gods he is Prince of the Kings of the earth who is King of Kings and Lord of Lords Upon all which accounts this Throne may well be called a great Throne And 't is called A White Throne because of its Celestial Splendor and Majesty and to shew the uprightness and Glory of the Judge The white colour in Scripture is used to represent purity and glory here it signifies that Christ the Judge shall give most just and righteous Judgment free from all spot of partiality From whose Face the heaven and the earth fled away The Splendor and Majesty of the Judge is such as neither heaven or earth is able to behold or abide the same how then shall the wicked be able to stand before him Augustine understands it for the future renovation of heaven and earth and here he acknowledgeth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the heaven and the earth fled not before but after the Judgment to wit saith he The Judgment being finished then shall this heaven and earth cease to be when the Hysterosis is when a thing is before put down which should come after or contrariwise Aug. lib. 20. de C. D. c. 14. 1 â—â—t 3. 12. new heaven and earth shall begin for this world shall pass away by a change of things not by an utter destruction The heaven and the earth shall flee away that is this shape of heaven and earth shall pass away because they shall be changed from vanity through fire that so they may be transformed into a much better and more beautiful estate according to that which the Apostle Peter writeth The heaven shall pass away with a great noise and the elements melt with heat but we expect new heavens and a new earth wherein dwelleth righteousness How this passing away â—r perishing of heaven and earth shall come to pass there are divers opinions of learned men Some think that the substance or essence it self of the world shall wholly perish and be annihilated Others are of opinion that only the corruptible qualities thereof shall perish and be changed and the substance or essence remain There shall be a renovation of all things say most and that only the fashion of the world that is the outward form and corruptible qualities shall be destroyed and so the earth shall be found no more as it was but shall be made most beautiful and glorious being to be delivered into the glorious liberty as far as 't is capable of the sons Rom. 8. 19 20 21 22. of God being to be freed from corruption and bondage And with these I close The summ of the 21. verse is That the Creature shall not be always subject to vanity but shall have a manumission from bondage of the which deliverance three things are declared First who the Creature that is The World Secondly From what from Corruption which is a bondage Thirdly Into what estate into the glorious liberty of the sons of God Some here note the time of the deliverance of the Creature namely when the children of God shall be wholly set free for though they have here a freedom unto righteousneess from the bondage of sin yet they have not a freedom of glory which is from the bondage of misery But others take it for the state it self which shall be glorious not the same with the children of God but proportioned according to its kind with them for it is most suitable to the liberty of the faithful that as they are renewed so also should their habitation And as when a Noble man mourneth his servants are all clad in black so it is for the greater glory of man that the Creatures his servants should in their kind partake of his glory And whereas some say that it is deliverance enough for the creature if it cease to serve man and have an end of vanity by annihilation I affirm it is not enough because this 21. verse notes not only such deliverance but also a further estate which it shall have after such deliverance namely to communicate in some degree with the children of God in glory Certainly the Creatures in their kind and manner shall be made partakers of a far better estate than they had while the world endured because that God shall fully and wholly restore the world being fallen into corruption through the transgression and sin of Man-kind And this doth more plainly appear by the Apostle's opposing subsequent liberty against former bondage which that he might more enlarge he calleth it not simply freedom or liberty but liberty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any shall enquire what shall be the particular properties works and uses of all every creature after the last Judgment I answer 1. That as to these things the word is silent and 't is not safe to be wise above what is written 2. Here is place for that which Tertuâ—ian calls a learned Ignorance Glory as it is in the Greek Text meaning thereby according to the phrase and propriety of the Hebrew tongue glorious liberty or liberty that bringeth glory with it under which term of glory he compriseth the excellent estate that they shall be in after their delivery from their former baseness and servitude As for those words of the sons of God to which we must refer the glorious liberty before mentioned they must be understood by a certain proportion or similitude thus that as in that great day and not before God's children shall be graciously freed from all dangers and distresses of this life whatsoever either in body or soul and on the other side made perfect partakers of Eternal Blessedness so the Creatures then and not before shall be delivered from the vanity of man and their own corruption and restored to a far better estate than at present they enjoy which also may further appear by the words the Apostle useth setting glorious liberty deliverance and freedome against servile bondage and slavery Chrysostome reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the glorious liberty of the sons of God as if the end or final cause of their deliverance were pointed at namely that as God made the world for man and for man's sin subdued it to vanity So he would deliver it and restore it for men even to illustrate and enlarge the glory of God's children I could by variety of Arguments prove that
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
is set upon saving of it when Christ calls upon him to lay it down for his sake or the Gospels sake No fool to him that thinks to avoid a less danger by running himself into a greater danger who thinks to save his body by losing his soul and to save his temporal life by losing eternal life There is no loser to him who by sinful attempts to save his life shall lose a better life than ever he can save But Fifthly Consider That of old there hath been a very great willingness readiness forwardness and resoluteness in the people of God chearfully to suffer for Christ his Truth his Gospel his Worship his Ways his Ordinances his interest his honour Consult the Scriptures in the margin and many others of the like import which all knowing Christians can turn to at Dan. 2. 16 17. Rom. 8. 36. Psal 44. Phil. 2. 17. Act. 20. â—2 23 24 cap. 21. 13 c. Dan. 6. 1 Pet. â— 16. Act. 5 41. Act. 7. 55 56. 2 Cor 1. 3 4. 5. Acts and Mâ—n Fol. 857. Medestus Lieâ—tenant to Julian the Emperour told him that when the Christians suffered they did but deride them and the torments said he with which Christians are tormented are more terrible to the tormentors than they are to the tormented pleasure To these I shall add a few examples amongst a multitude of those blessed souls who willingly readily chearfully resolutely hazarded all for Christ while they were on earth and are now a receiving their reward with him in heaven Oh how my heart leapeth for joy said Mr. Philpâ—t the Martyr that I am so near the apprehension of eternal life I with my fellows were carried to the Cole-house where we do rouse together in the straw as chearfully we thank God as others do in their beds of Downe Mr. Glover the Martyr wept for joy of his imprisonment And Mr. Bradford put off his cap and thanked the Lord when his Keeper's Wife brought him word that he was to be burnt the next day and Mr. Taylor fetched a pleasant delightful frisk when he was come near to the place where he was to suffer Mr. Rogers the first that was burnt in Queen Mary's days did sing in the flames Vincentius laughing at â—his tormentors said that death and tortures were to Christians socularia ludiera matters of sport and pastime and he joyed and gloried when he went upon hot burning Coals as if he had trod upon Roses Fire Sword Death Prison Famine are all pleasures they are all delightful to me saith Bazil and in his Oration for Barlaam that famous Martyr saith that he delighted in the close prison as in a pleasant green Meadow and he took pleasure in the several inventions of tortures as in several sweet flowers William Tim. Martyr in a letter to a friend of his a little before his death writeth thus Now I take my leave of you till we meet in heaven and hic you after I have tarried a great while for you and seeing you are so long in making ready I will tarry no longer for you you shall find me merrily singing Holy holy holy Lord God of Sabbath at my journey's end c. And when they kindled the fire at the feet of James Bainham me thinks said he you strew Roses before me when the Preâ—â—ct urged Basil to comply with the Emperour Socrat. Eccles Hist l. 4. c. 26. Gr. and threatned him with death if he denied he gave him thâ—s resolute and sâ—out answer Thou threatnest me with death saith he and I would that it would fall out so well on my side that I might lay down this carcase of mine in the Quarrel of Christ and in deâ—ence of the truth who is my Head and Captain And when the Preâ—â—ct presâ—ed him to remember himself and obey the Emperour he rejecting all told him what I am to day the same thou shalt find me to morrow When Chrysostom was greatly threatned by the cruel Empress and others he made this answer If they keep me poor I know Christ had not a house to put his head in If they silence me and put me out of the Synagogue so was that poor man that confessed Joh. 9. 22 24. Act. 5. 40. cap. 12. Eph. 6. 20. Rev. 1. Christ and the Apostles enjoyned not to speak in the name of Jesus If they cast me into prison so was Jeremy St. Peter and St Paul and many more If I am forced to flee my Countrey I have that beloved Jâ—hn and that Atlas-like Athanasius for Precedents of the like nature Or whatsoever else should be done unto me I have the holy Martyrs for my fellow-sufferers and I will never count my life dear unto me so I may finish my course with joy but I will by God's help be ever ready with all my heart to suffer any thing for the name of Jesus Christ and for the least jot of his truth Neither were they only a few choice persons who willingly readily cheerfully and resolutely endured Martyrdom in Christ's Cause but such multitudes year after year month after month Hier. id Helic â— week after week and day after day as that one of the Ancients testifieth That there was never a day in the year except the first of January whereunto the number of five hundred Martyrs at least might not be ascribed So many one after another in one Euseb Eccl. Hist l. 8. c. 9. day suffered as the Executioner blunted his sword and with the pains he took fainted That which many of them endured though to flesh and blood it seemed intolerable yet with much patience excellent chearfulness and divine courage they endured it They were not like bears halled to the stake but while Persecutors were sitting on their Judgment-seats and condemning some Christians others leaped in and professed themselves Christians and suffered the uttermost that could be inflicted with Euseb l. c. citat joyfulness and a kind of pleasantness singing Psalms as long as their breath lasted Bucer in an Epistle to Calvin tells him that there were some that would willingly redeem to the Commonwealth the ancient liberty of worshipping Christ with their very lives True Grace makes a Christian of a very heroick nature Holy Zeal will make a Christian very ready to endure any thing or to suffer any thing for Christ his Worship his Ways his Truth It is a high vanity for any man to think of getting to heaven without suffering in all the Ages of the world the Saints have found the way to happiness paved with troubles and we must not think of finding it strewed with Rose-buds When Paul and Silas were in prison their hearts were so full Act. 16. 25. Paul 〈◊〉 his chain whâ—â—h he did bear for the Gospel sake and was as proud of it as a woman of her Ornaments saith Chrysostom of joy that they could not hold but at midnight when others were sleeping they must fall a singing out the Praises of
that the many weaknesses that hang upon you and the decays of Nature that dayly do attend you seem to point out an approaching dissolution I shall at this time give you this one word of Counsel viz. That every day you would look upon Death in a Scripture-glass in a Scripture-dress or under a Scripture-notion That is First Look upon death as that which is best for a believer Phil. 1. 23. For I am in a strait betwixt two having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—c Christus nec caelum patitur hyperbolen saith one here it is hâ—rd to hyperbolice a desire to depart and to be with Christ which is far better The Greek is very significant far far the better or far much better or much more better 't is a most transcendent expression Eccles 7. 1. Better is the day of death than the day of ones birth A Saint's dying day is the day-break of Eternal Righteousness In respect of pleasure peace safety company glory a Believer's dying day is his best day I have read of one Trophonius that when he had built and dedicated that stately Temple at Delphos he asked of Apollo for his recompence that thing which was best for man The Oracle wished him to go home and within three days he should have it and within that time he died It was an excellent saying of one of the Ancients That is not a death but life which joyns the dying man to Christ and that is not a life but death which separates a living man from Christ But Secondly Look upon Death as a remedy as a cure Death will perfectly cure you of all corporal and spiritual Vltimus morborum medicus mors diseases at once the crazy body and the defiled soul the aking head and the unbelieving heart Death will cure you of all your ails aches diseases and distempers At Stratford-bow in Queen Mary's days there was burnt Act. and Mon. Fol. 1733. a lame man and a blind man at one stake the lame man after he was chained casting away his crutch bad the blind man be of good comfort for death saith he will cure us both thee of thy blindness and me of my lameness And as Death will cure all your bodily diseases so it will cure all your soul distempers also Death is not Mors hominis but Mors peccati not the death of the man but the death of his sin Death will work such a cure as all your Duties Graces Experiences Ordinances Assurances could never do for it will at once free you fully perfectly and perpetually from all sin yea from all possibility of ever sinning more Sin was the Midwife that Peccâ—tum erat obstetrix mortis c. mors sepuâ—chrum pec aâ—i Ambrose de bono mortis c. 4 brought death into the World and death shall be the grave to bury sin and why then should a Christian be afraid to die or unwilling to die seeing Death gives him a Writ of ease from infirmities and weaknesses from all aches and pains griefs and gripings distempers and diseases both of body and soul When Sampson died the Philistines also died together with him so when a Saint dies his sins die with him Death came in by sin and sin goeth out by death as the worm kills the worm that bred it so death kills sin that bred it But Thirdly Look upon death as a rest a full rest a believer's dying day is his resting day It is a resting day Rev. 14. 13. Job 3. 13 to 17. 2 Thes 1. 7. Micah 2. 10. Jer. 50. 6. from sin sorrow afflictions temptations desertions dissentions vexations oppositions and persecutions This world was never made to be the Saints rest Arise for this is not your resting place they are like Noah's Dove they can rest no where but in the Ark and in the Grave In the grave saith Job the weary are at rest Upon this very ground some of the most refined Heathens have accounted Mortality to be a mercy for they brought their friends into the World with mournful Obsequies but carried them out of the world with all joyful sports and pastimes because then they conceived they were at rest and out of Gun-shot Death brings the Saints to a full-rest to a pleasant rest to a matchless rest to an eternal rest But Fourthly Look upon your dying day as a reaping day Now you shall reap the fruit of all the prayers 2 Cor. 9. 2. Gal. 6. 7 8 9. Isa 38. 3. Mat. 25. 31 to 41. that ever you have made and of all the tears that ever you have shed and of all the sighs and groans that ever you have fetched and of all the good words that ever you have spoke and of all the good works that ever you have done and of all the great things that ever you have suffered When Mortality shall put on Immortality Eccles 11. 1. 6. you shall then reap a plentiful Crop a glorious Crop as the fruit of that good seed that for a time hath seemed to be buried and lost As Christ hath a tender heart and a soft hand so he hath an Iron memory he punctually Mat. 10. 24 25. remembers all the sorrows and all the services and all the sufferings of his people to reward them and crown them Rev. 22. 12. But Fifthly Look upon your dying day as a gainful day there is no gain to that which comes in by death Phil 1. Eccles 7. 1. Phil. 1. 23. 21. For me to live is Christ and to die is gain A Christian gets more by death than he doth by life to be in Christ is very good but to be with Christ is best of all 'T was a mighty blessing for Christ to be with Paul on earth but 't was the top of Blessings for Paul to be with Christ in heaven Seriously consider of a few things First That by death you shall gain incomparable Crowns 1. A Crown of Life Rev. 2. 10. Jam. 1. 12. 2. A Crown of Righteousness 2 Tim. 4. 8. 3. An Incorruptible Crown 1 Cor. 9. 24 25. 4. A Crown of Glory 1 Pet. 5. 4. Now there are no Crowns to these Crowns as I have fully discovered in my discourse on The Divine Presence to which I refer you But Secondly You shall gain a Glorious Kingdom Luk. 12. 32. It is your father's pleasure to give you a Kingdom But death is the young Prophet that anointeth them to it and giveth them actual possession of it They must put off their rags of Mortality that they may put on their robes of Glory Israel must first die in Egypt before he can be carried into Canaan There is no entring into Paradise but under the flaming sword of this Angel Death that standeth at the Gate Death is the dirty Lane through which the Saint passeth to a Kingdom to a great Kingdom to a glorious Kingdom Heb. 12. 28. Dan. 2 44. cap. â— 3. Rev. 19 7. to a quiet Kingdom to an
thee Though huge mountains should remove which is not probable or though heaven and earth should meet which is not likely yet his Covenant shall stand immoveable and his mercy and kindness to his people shall be immutable This new Covenant of grace is like the new heavens and new earth which will never wax old or vanish away Isa 66. 22. But Secondly The Covenant of grace is called an everlasting Covenant â—x parte confaederatorum in respect of the people of God who are brought into Covenant and shall continue in Covenant for ever and ever You have both these expressed in that excellent Scripture Jer. 32. 40. Mâ—â— 3. 6. Hâ—â— 2 19. Gen. 17. 7. I will make an everlasting Covenant with them Heb. I will cut out with them a Covenant of perpetuity that I will not turn away from them to do them good but Heb. and I will put my fear into their hearts that they shall not depart from me Seriously dwell upon the place it shews that God will never â—â—rcease to pur 〈…〉 and follow his Covenant-people with 〈◊〉 and blessings iâ—cessâ—â—â— the Covenant is everlasting on God's part and also on our part On God's part I will never turn away from them to do them good and on our part They shall never depart from me How so I will put my fear into their hearts that they shall not depart from me That they may continue constant with me and not constrain me by their Apostasie to break again with them I will so deeply rivâ—t a reverend dread of my self in their souls as shall cause them to cling and cleave and keep close to me forever In the Covenant of grace God undertakes for both parts For his own that he will be their God i. e. that all he is and all he has shall be employed for their external internal and eternal good And for ours that Jer. 32. 38. we shall be his people i. e. That we shall believe love Eâ—â—k 36. 26 27. fear repent obey serve him and walk with him as he requires and thus the Covenant of grace becomes an everlasting Covenant yea such a 〈◊〉 as hath the sure o◠〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 The Covenant of grace 〈◊〉 〈◊〉 〈◊〉 〈…〉 ment which God hath made with sinful man out of his mere mercy and grace wherein he undertakes both for himself and for fallen man and wherein he engages himself to make fallen man everlastingly happy In the Covenant of Grace there are two things considerable First the Covenant that God makes for himself to us which consists mainly of these branches 1. That he will be our ult 〈◊〉 9. 1â— 17 18. God that is as if he said you shall have as true an interest in all my attributes for your good as they are mine for my own glory My grace saith God shall be yours to pardon you and my power shall be yours to protect you and my wisdom shall be yours to direct you and my goodness shall be yours to releive you and my mercy shall be yours to supply you and my glory shall be yours to crown you This is a comprehensive promise for God to be our God it includes all Deus meus omnia said Luther 2. That he will give us his spirit 〈◊〉 44. ◠〈◊〉 31. 33. 〈◊〉 2. 28. 〈◊〉 14. 16 20. 〈◊〉 â— 23. 〈◊〉 2â— 4◠〈◊〉 15. â—6 cap. 16. 7. hence the spirit is called the holy spirit of promise The giving of the Holy Ghost is the great promise which Christ from the father hath made unto us It is the spirit that reveils the promises that appliâ—s the promises and that helps the soul to live upon the promises and to draw marrow and fatness out of the promises The great promise of the Old Testament was the promise of Christ Gen. 3. 16. and the great promise of the New Testament is the promise of the spirit as you may see by the Scriptures in the margent That in this last Age of the world there may be a more clear and full discovery of Christ of the great things of the Gospel of Antichrist and of the glorious conquests that are in the last days to be made upon him the giving of the spirit is promised as the most excellent gift 3. That he will take away the heart 〈◊〉 36. 26. Jâ—r â—2 40. 〈◊〉 36. 25. Jer. 33. 9 10. Jer. 32. 41. of stone and give a heart of flesh i. e. a soft and tender heart 4. That he will not â—uâ—n away his â—aâ—e from us 〈◊〉 doing of us good and that he will put his fear into our hearts 5. That he will cleâ—â—se us from all our â—ilthiness and fâ—om all our Idols 6. That he will râ—jâ—yce ouer us to do us good The second thing considerable in the Covenant of Grace is the Covenant which God doth make for us to himself which consists mainly in these things 1. That we shall Jer. 32. 38 40. Ezek. 36. 27. Job 17. 9. Prov. 4. 18. Psal 1. 3. â—â—â—sâ—a 14. 5 6 7. Zaâ—h 12. 18. Mal. 4. â— Jer. 24. 5. Râ—m 8. 28. Luk. 12. 3â— Rev. 2. 10. Psal 84. 11. John 10. 28. See the truth of this fully evidenced in 12 particularâ— in my box of precious â—vntâ—nâ—nt 〈◊〉 364 365 366 367 be his people 2. That we shall fear him for ever 3. That we shall walk in his Statutes keep his Judgments and do them 4. That we shall never depart from him 5. That wâ— shall persevere and hold out to the end 6. That we shall grow and â—lourish iâ— grâ—â—e 7. A true right to the creatures 8. That all providences changes and conditions shall work for our good 9. Vnion and communion with Christ 10. That â—â— sâ—all 〈◊〉 Kingdom a Crown and glory at last and whâ— would wâ— have more By these short hints 't is most evident that the Covenant of Grace is an entire Covenant an everlasting Covenant made by God both for himself and for us Oh sirs this is the glory 〈…〉 the Covenant of Grace That whatsoever God râ—quiâ—â—s of us that he stands engaged to give unto us whatever in the Covenant of Grace God requires on 〈◊〉 's put that he undertakes to perform for man That this Covenant of Grace is an everlâ—â—ing Covenant may be madâ— further clear from God's denomination who hath 〈◊〉 stiled it an everlasting Covenant In the Old Testament he frequently calls it in Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith â—â—olam A Covenant of â—ternity In the New Testament he calls it in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke Aioniâ—s The eternal Covenant or the everlasting Covenant And those whom God has taken into Covenant with himself they have frequently acknowledged it to be an everlasting Covenant as is evident up and down the Scripture The Covenant of works was not everlasting it was soon overthrown by Adam's sin but the Covenant of grace is Isâ— â—5 10. Dâ—â— 9. 24. everlasting The joy
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
help the truth in necessity and to clear men's innocency O sirs God doth Exod. 22. 11. not only make his Covenant but swears his Covenant My covenant saith the Psalmist will I not break nor alter Psal 89. 34 35. the thing that is gone out of my lips once have I sworn by my holiness that I will not lie unto David This is as great and deep an Oath as God could take for his holiness is himself who is most holy and the foundation of all holiness See my Treatise of Holiness pag. 585. to pag. 595. God is essentially holy unmixedly holy universally holy transcendently holy originally holy independently holy constantly holy and exemplarily holy Now for so holy a God to swear once for all by his holiness that he will keep covenant that he will keep touch with his people how abundantly should it settle and satisfie them Ah my friends hath God said it and will he not do it Yea hath he sworn it and will he not bring it to pass Dare we trust an honest man upon his bare word much more upon his Oath and shall we not much more trust a holy wise and faithful God upon his word upon his Covenant when confirmed by an oath The Covenant of Grace is sure in it self it is a firm Covenant an unalterable Covenant an everlasting Covenant a ratified Covenant so that heaven and earth may sooner pass away than the least branch or word of his Mat. 5. 18. Covenant should pass away unfulfilled Let us but cast our eyes upon the several springs from whence the Covenant of Grace flows and then we cannot but strongly conclude that the Covenant of Grace is a sure Covenant Now if you cast your eye aright you shall see that the Covenant of Grace flows from these three springs First From the free grace and favour of God There was nothing in fallen man to invite God to enter into Covenant with him yea there was every thing in fallen man that might justly provoke God to abandon man to abhor man to revenge himself upon man It was mere grace that made the Covenant and it is mere grace that makes good the Covenant Now that which springs from mere grace must needs be inexceptionably sure The Love of God is unchangeable whom he loves he Joâ— 13. 3. Mal. 3. 6. James 1. 17. loves to the end whom God loves once he loves for ever he is not as man soon on and soon off again soon in and as soon out as Joab's dagger was Oh no! his love is like himself lasting yea everlasting I have loved thee with an everlasting love Jer. 31. 3. Though we 2 Tim. 2. 13. break off with him yet he abides faithful Now what can be more sure than that which springs from free love Rom. 4. 16. from everlasting love Hence the Covenant must be sure The former Covenant was not sure because it was of Works but this Covenant is sure because it is of Grace and rests not on any sufficiency in us but only on Grace Secondly The Covenant of Grace springs from the immutable counsel of God Heb. 6. 17. God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath Times are mutable and all sorts of men are mutable and the love and Isa 40. 6. Psal 146. 3 4. Jer. 33. 14. favour of the creature is mutable but the counsel of God from which the Covenant of Grace flows is immutable and therefore it must needs be sure The manifestation of the immutability of God's counsel is here brought in as one end of God's Oath God swears that it might evidently appear that what he had purposed counselled determined and promised to Abraham and his seed should assuredly be accomplished there should be there could be no alteration thereof His counsel was more firm than Dan. 6. 13. the Laws of the Medes and Persians which altereth not certainly God's counsel is inviolable My counsel shall stand Isa 46. 10. Psal 33. 11. The counsel of the Lord standeth for ever the thoughts of his heart to all generations Prov. 19. 21. Nevertheless the counsel of the Lord that shall stand The immutability of God's counsel springs from the unchangeableness of his essence the perfection of his wisdom the infiniteness of his goodness the absoluteness of his sovereignty the omnipotency of his power God in his essence being unchangeable his counsel also must needs be so can darkness flow out of light or fulness out of emptiness or heaven out of hell No no more can changeable counsels flow from an immutable nature Now the Covenant of Grace flows from the immutable counsel of God which is most firm and inviolable and therefore it must needs be a sure Covenant But. Thirdly The Covenant of Grace springs from the purpose of God resolving and intending everlasting good unto us Now this purpose of God is sure so the Apostle 2 Tim. 2. 19. The foundation of God standeth sure Our graces are imperfect our comforts ebb and flow but God's foundation stands sure That foundation of God is his election which is compared to a foundation because it is that upon which all our good and happiness is built and because as a foundation it abides firm and sure The gracious purpose of God is the fountain-head of all our spiritual blessings It is the impulsive cause of our vocation justification glorification it is the highest link in the Golden chain of salvation what is the reason that God has entred into a Covenant with fallen man it is from his eternal purpose What is the reason that one man is brought under the bond of the Covenant and not another it is from the Eâ—ek 20. 37. eternal purpose of God In all the great concerns of the Covenant of Grace the purpose of God gives the casting voice The purpose of God is the sovereign cause of all that good that is in man and of all that external internal and eternal good that comes to man Not works past for men are chosen from everlasting not works present for Jacob was loved and chosen before he was born nor works fore seen for men were all corrupt in Adam All a believer's present happiness and all his future happiness springs from the eternal purpose of God as you may see by comparing the Scriptures in the margin together This Rom. 8. 28. cap. 9. 11. Eph. 1. 11. cap. 3. 11. 2 Tim. 1. 9. purpose of God speaks our stability and certainty of salvation by Christ God's eternal purpose never changes never alters Surely as I have thought so shall it come to pass and as I have purposed saith God so shall it stand God's purposes are immutable so is his Covenant God's purposes are sure very sure so is his Covenant The Covenant of Grace that flows from the eternal purpose of God is as sure as God is sure for God can neither deceive nor
Let us consider the promise which the father engageth to perform on his part the son must ask and the father will give He will give him the heathen for his Psal 2. 8. inheritance and the uttermost parts of the earth for his possession An allusion to great Princes when they would shew great affection to their Favourites they bid them ask what they will as Ahasuerus did and as Herod did that Esâ—â— 5. 3. Maâ— 6. 23. Isa 49 6. Mâ—t. 28. 18. â—al 2. 10 11. Psal 40. 6. 7 8. is he shall both be the Lord's salvation to the ends of the earth and have all power given him in heaven and earth so that all knees shall bow to him and every tongue shall confess him to be Lord. In the other Text before mentioned Psal 40. Christ declares his compliance to the agreement and his subscribing the Covenant on his part when he came into the world as the Apostle explains it Heb. 10. 5. c. Mine ears saith he hast thou digged or pierced Lo I come to do thy will as if he had said oh father thou dost engage me to be thy servant in this great work of saving sinners Loe I come to do the work I here covenant and agree to yield up my self to thy disposing and to serve thee for ever it seems to be an allusion to the master's boring through the servants ear Exod. 21. 6. Among the Jews only one ear was bored but in this Psal 40. 6. Here are ears in the plural number a token of that perfect and desirable subjection which Christ as Mediator was in to his father But for a more clear distinct and full opening of the Covenant of Redemption or that blessed compact between God the father and Jesus Christ which is a matter of grand importance to all our souls and considering that it is a point that I have never yet treated of in pulpit or press I shall therefore take the liberty at this time to open my self as clearly and as fully as I can And therefore thus If you ask me what this Covenant of Redemption Qu. is I answer in the general That a Covenant is a mutual Ans agreement between parties upon articles or propositions on both sides so that each party is tied and bound to perform his own conditions This description holds the general nature of a Covenant and is common to all Covenants publick and private divine or humane But Secondly and more particularly I answer The Covenant of Redemption is that federal transaction or mutual The Covenant of Redemption defined stipulation that was betwixt God and Christ from everlasting for the accomplishment of the work of our Redemption by the mediation of Jesus Christ to the eternal honour and unspeakable praise of the glorious grace of God Or if you please take it in another form of words thus It is a compact bargain and agreement between God the father and God the son designed Mediator concerning the conversion sanctification and salvation of the Elect through the death satisfaction and obedience of Jesus Christ which in due time was to be given to the father But for the making good the definition I have laid down I must take lieve to tell you That there are many choice Scriptures which give clear intimation of such a federal transaction between God the father and Jesus Christ in order to the recovery and everlasting happiness and salvation of his Elect. I shall instance in the most considerable of them The first is this Gen. 3. 15. And I will put enmity between The first Proof thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise its heel Here begins the book of the Lord's Wars God's battels The Scriptures are called the book of the Battels of the Lord. Numb 21. 〈◊〉 This is spoken of that holy enmity that is between Christ and the Devil and of Christ's destroying the Kingdom and power of Satan 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 Heb. 2 14. God by way of threatning told Satan that the seed of the deceived woman should overmatch him at last and should break in pieces his power and crafty plots he gives Satan lieve to do his worst and proclaims an open and an utter enmity between Christ and him From this Scripture some conclude that Christ covenanted from Eternity to take upon him the seed of the woman and the sinless infirmities of our true humane nature and under those infirmities to enter the lists with Satan and to continue obedient through all his afflictions temptations and trials to the death even to the death of the cross And Phil. 2. 8 9. that God the father had covenanted with Christ that in case Christ did continue obedient through all his sufferings temptations and trials that then his obedience to the death should be accounted as full satisfaction to divine justice for all those wrongs and injuries that were done to God by the sins of man Christ must die or else he could not have been the Mediator of the new Covenant through death Heb. 9. 15 16. But The Second Sripture is that Isa 42. 6. The Lord hath The second Prooâ— called thee in righteousness and with hold thine hand and will keep thee and give thee for a Covenant of the people fâ—r a light of the gentiles Thus God speaks of Christ In this Chapter we have a glorious Prophecy of Christ our Redeemer here are four things prophâ—cied of him 1. The Divine call whereby he was appointed to the work of our Redemption vers 1. Behold my servant whom I uphold mine elect in whom my soul delighteth I have put my spirit upon him he shall bring forth judgment to the gentiles Jesus Christ would not yea he could not he durst not thrust himself upon this great work or engage in this great work 'till he had a clear call from heaven 2. Here you have the gracious carriage and deportment of Christ in the work to which he was called this is fully set down vers 2 3 4. He shall not cry nor lift up nor cause his voice to be heard in the street He shall come clothed with majesty and glory and yet full of meekness A bruised reed shall he not break and the smoaking flax shall he not quench he shall bring forth judgement unto truth In the words there is a Meiosis he will not break that is he will bind up the bruised reed he will comfort the bruised reed he will strengthen the bruised reed Christ will acknowledg and encourage the least degrees of grace he will turn a spark of grace into a flame a drop into a sea c. He shall not fail nor be discouraged These words shew his Kingly courage and magnanimity
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
almighty power and unsearchable wisdom and other divine excellencies of his be duly weighed we cannot but acknowledg that as his sacrifice is perfect in it self so it is sufficient to make us perfect also Christ's body was given up as a price and ransom and offered up as a sacrifice for our sins and that we might be sanctified and made holy Christ by the offering of his body once for all has purchased of his father grace and holiness for all his redeemed ones Christ agrees with his father that he will lay down an incomparable price for his chosen ones and then he further agrees with his father that all those shall be sanctified for whom he has laid down an invaluable price The will of God the father was that Jesus Christ should have a body and that that body of his should be offered up that his Elect might be sanctified and saved Now to this Christ readily answers Loe I come to do thy will From what hath been said from Psal 40. compared with Heb. 10. we may very safely and roundly conclude that it is most clear and evident that there was a Covenant compact or agreement between God the father and Jesus Christ concerning the Redemption of fallen man This I shall more abundantly clear up before I have said all I have to say about the Covenant of Redemption that is under our present consideration But The Ninth Scripture is that Psal 89. 28. My mercy The 9. Proof will I keep for him for evermore and my covenant shall stand fast with him with whom why with our dear Lord Jesus of whom David was a singular type There are many passages in this Psalm which do clearly evidence that it s to be interpreted of Christ yea there are many things in this Psalm that can never be clearly pertinently and appositely applied to any but Jesus Christ for a taste see vers 19. I have laid help upon one that is mighty mighty to pardon to reconcile to justifie to save to bring to glory suitable to that of the Apostle Heb. 7. 2 5. He is able to save unto the uttermost that is to all ends and purposes perfectly compleatly fully continually perpetually Christ is a thorow Saviour a mighty Saviour Isa 63. 1. Mighty to save there needs none to come after him to finish the work which he hath begun vers 19. I have exalted one chosen out of the people which is the very Ad plenum E 〈…〉 mus ad pâ—se â—um Stâ—pulensis title given to our Lord Jesus Isa 42 1. Behold my servant whom I uphold mine elect or chosen one in whom my soul delighteth vers 20. I have found David my servant Christ is very frequently called by that name as being most dearly beloved of God and most highly esteemed and valued by God and as being typified by him both as King and Prophet of his Church vers 10. With my holy Seâ— Jer. 3â— 9. Hos â— 5. Exâ—â— 34. 23. oyl have I anointed him suitable to that of Christ Luk. 4. 18. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor and therefore we need not doubt of the excellency authority certainty and sufficiency of the Gospel vers 27. I will make him my first born higher than the kings of the earth Christ is the first born of every creature and in all things hath the preheminence vers 29. His seed also will I make to endure for ever and his throne as the days of heaven This is Câ—los 1. 18. It cannot be understood of David's seed for Solomon's Throne was overthrown chiefly spoken of Christ and his Kingdom The aspectible heaven is corruptible but the Kingdom of heaven is eternal and such shall be Christ's seed throne and kingdom vers 36. his seed shall endure for ever and his throne as the sun before me Christ shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hands And his throne as the sun before me that is Isa 53. 10. perpetual and glorious as the Chaldee explaineth it shall shine as the sun Other Kingdoms and Thrones have their times and their turns their rise and their ruines but so hath not the Kingdom and Throne of Jesus Christ Christ's dominion is an everlasting dominion which shall Dan. 7. 13 14. not pass away and his Kingdom that which shall not be destroyed I might give further instances out of this Psalm but enough is as good as a feast Now saith God I have made a Covenant with him so then there is a Covenant that God the Father hath made with Christ the Mediatour which Covenant the father engages to the son shall stand fast there shall be no cancelling or disanulling of it God the father hath not only made a Covenant of Grace with the Saints in Christ of which before but he has also made a Covenant of Redemption as we call it for distinction sake with Jesus Christ himself My Covenant shall stand fast with him that is with Christ as we have fully and clearly demonstrated But The Tenth Scripture is that Zach. 9. 11. As for thee And thou also died with the blood of thy Covenant when I â—ave sent out thy prisoners out of the Cistern in which there are no waters Trem. also by the blood of thy Covenant or whose Covenant is by blood I have sent forth thy prisoners out of the pit wherein is no water Here God the father speaks to Christ with relation to some Covenant between them both and what Covenant can that be but the Covenant of Redemption All the temporal spiritual and eternal deliverances which we enjoy they swim to us through the blood of that Covenant that is passed between the father and the son by vertue of the same blood of the Covenant wherewith we are reconciled justified and saved were the Jews delivered from their Babilonish captivity The Babilonish Captivity thraldom and dispersion was that waterless pit that dirty dungeon that uncomfortable and forlorn condition out of which they were delivered by vertue of the blood of the Covenant that is by vertue of the blood of Christ figured by the blood Exod. 24. 8. â—saâ— 7â— 20. Heb. 13. 20. that was sprinkled upon the people and by vertue of the Covenant confirmed thereby Look as all the choice mercies the high favours the noble blessings that the Saints enjoy are purchased by the blood of Christ so they are made sure to the Saints by the same blood by the blood of thy Covenant I have sent forth thy prisoners Whatever desperate distresses and deadly dangers the people of God may fall into yet they are prisoners of hope and may look for deliverance by the blood of the Covenant By these ten Scriptures it is most cleare and evident that there was a Covenant a compact and agreement between God the father and our Lord Jesus Christ concerning
Justice be satisfied and divine wrath pacified yet the Devil will not let his captives go therefore Christ by a strong hand wrests us out of Satan's power and destroys him that had the power of death Heb. 2. 24 25. that is the devil The Ransom which Christ paid was the ground of man's full and eternal Redemption for by satisfaction of justice way was made to pacifie wrath both which being accomplished the Devil lost his right and power over such as he held in bondage This Redemption is a full freedom from all misery and compriseth under it reconciliation justification sanctification and salvation By this Redemption divine justice is satisfied wrath pacified grace procured and all spiritual enemies vanquished The perfection of this Redemption is hinted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this word eternal the eternity here meant hath a special respect to the continual duration thereof without end yet also it respecteth the time past so as it looks backward and forward It implieth a vertue and efficacy from the beginning of the world for Christ was a lamb slain from the foundation of the world Christ himself Rev. 13. 8. Rev. 1. 8. is Alpha and Omega the beginning and the ending which is and which was and which is to come Now that which is spoken of the person of Christ may very well be applied to our Redemption by Christ This Epithete Eternal is here added to Redemption in opposition to the legal purifications which were momentary and temporary They had a day and endured no longer than the time of reformation On this ground by just and necessary consequence it followeth that the Redemption wrought by Christ is absolutely perfect and that there is no need of any other This being eternal all that have been all that shall be redeemed have been and shall be redeemed by it and they who are redeemed by it need no other means The liberty whereinto Christ Jesus brings the Elect is permanent and lasting it abides irremoveable and unchangeable to all Eternity The Jews which had sold themselves to be servants were to be set free at the Jubilee yet the Jubilee lasted but for one year Levit. 25. therefore the same persons might afterwards become bondmen again But this acceptable year of the Lord 's Isa 61. 2. cap. 63. 4. redeemed is an everlasting year it shall never end therefore they shall never be subject to bondage any more It is observable that when the Lord would comfort the Jews with hopes of a return from Babilon he usually annexed Evangelical promises respecting the deliverance of poor sinners from the slavery of Satan whereof that captivity was a Type some of which promises do plainly express the perpetuity of that spiritual freedom which they shall enjoy Take a taste Isa 35. 10. And the ransomed of the Lord shall return and come to Zion with songs See also Jer. 32. 39. Ezek. 37. 25 26 27 28. cap. 39. 29. and everlasting joy upon their heads they shall obtain joy and gladness and sorrow and sighing shall flee away Isa 51. 6. Lift up your eyes to the heavens and look upon the earth beneath for the heavens shall vanish away like smoak and the earth shall wax old like a garment and they that dwell therein shall die in like manner but my salvation shall be for ever and my righteousness shall not be abolished Isa 60. 19 20. The sun shall be no more thy light by day neither for brightness shall the moon give light unto thee but the Lord shall be unto thee an everlasting light and thy God thy glory Thy sun shall no more go down neither shall thy moon withdraw it self for the Lord shall be thine everlasting light and the days of thy mourning shall be ended Jer. 31. 11 12. For the Lord hath redeemed Jacob and ransomed him from the hand of him that was stronger than he Therefore they shall come and sing in the height of Zion and their soul shall be as a watered garden and they shall not sorrow any more at all But The Fifth excellent Property of that Redemption that we have by Jesus Christ is this viz. It is an enriching Redemption it is a Redemption that makes men rich in spiritual blessings in heavenly places There are many choice Eph. 1. 3. and rare spiritual benefits that wait and attend on Redemption that go hand in hand with Redemption As Rom. 5. 1. cap. 3. 24 25. reconciliation remission of our sins justification of our persons adoption sanctification full glorification we have some fore-tastes of it in this life here we have the first fruits of the spirit but in the morning of the Resurrection Rom. 8. 23 30. we shall reap the whole harvest of glory It 's called by way of eminency the salvation of our souls 1 Pet. 1. 9. Redemption and the noble benefits attending on it are Salvation begun but in heaven this shall be salvation consummate Redemption is a rich Mine containing a Mass of Treasure that cannot be valued could we dig into it could we pry into it we might find variety of the choicest Jewels and Pearls in comparison whereof all the riches of the Indies all the Gold of Ophir and all the precious Jewels and most orient Pearls that are in the world are no better than dross I have read of Tiberius the Emperour that passing by a place where he saw a cross lying in the ground upon a Marble stone and causing the stone to be digged up he found a great treasure under the Cross But what was this treasure but a great nothing to that treasure that is wrap'd up in our Redemption by Christ What the Lord said once to his anointed Cyrus a temporal deliverer of his people the same he hath spoken and much more to his Anointed Jesus the greater Saviour and Redeemer of his Church I will give thee the treasures of darkness the hidden riches of secret Isa 43. 3. See my Treatise called The Vnsearchable Ruâ—es of Christ places There are unsearchable riches in Jesus Christ in him are riches of Grace of all Grace in him are riches of justification and riches of sanctification and riches of consolation and riches of glorification Would you share in the best of riches would you share in the most durable riches would you share in soul riches would you share in heavenly riches O! then secure your interest in the Redemption that is by Jesus Christ But The sixth and last excellent Property of that Redemption that we have by Jesus Christ is this viz. It is a Redemption sweetning Redemption it is such a Redemption as sweetens all other Redemptions 't is Redemption by Christ that sweetens our Redemption out of this trouble and that out of this affliction and that out of this danger and that out of this sickness and that out of this bondage and that Redemption by Christ is like that tree which Moses cast into the bitter Exed
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
Râ—m 5. 6 8. Gal. 2. 20. refer to the great day of account or to a man's particular day of account Oh blessed God! I have read over the Articles of the Covenant of Redemption that were agreed on between thy self and thy dearest Son and I find by those Articles that dear Jesus has died and satisfied thy Justice and pacified thy Wrath and bore the Curse and purchased my pardon and procured thy everlasting favour And I find by the same Articles that whatever Jesus Christ acted or suffered he did act or suffer as my Surety and in my stead and room Oh Lord when I look upon my manifold weaknesses and imperfections though under a Covenant of Grace yet I am many times not only grieved but also stumbled and staggered but when I look up to the Covenant of Redemption I am cheared raised and quieted for I am abundantly satisfied that both thy self and thy dear Son are infinitely ready able willing and faithful to perform whatever in that Covenant is comprized by these things men live Isa 38. 16 17. and in these is the life of my spirit men may fail and Friends may fail and Relations may fail and Trade may fail and natural strength may fail and my heart may fail but the Covenant of Redemption can never fail nor the Psal 73. 24 25. Federates who are mutually engaged in that Covenant can never fail and therefore I am safe and happy for ever what though my sins have been great and hâ—ynous yet they are not greater than Christ's satisfaction he did bear the Curse for great sins as well as small for sins against the Gospel as well as for sins against the Law for omissions as well as for commissions assuredly the Covenant of Redemption is a mighty thing and there are no mighty sins that can stand before that Covenant If we look upon Manasseh in those black and ugly colours that the 1 King 21. 1 to 16 Holy Ghost paints him out in we must needs conclude that he was a mighty sinner a monstrous sinner and yet his mighty sins his monstrous sins could not stand before the Covenant of Redemption the greatest sins are finite but the merit of Christ's Redemption is infinite All the Egyptians were drowned in the Red Sea there remained not so much as one of them there was not one of them Exod. 14. 28. Psal 106. 11. left alive to carry the news the high and the low the great and the small the rich and the poor the honourable and the base were all drowned The Red Sea of Christ's blood drowns all our sins whether they are great or small high or low c. though my sins be as scarlet Isa 1. 18. my Redeemer will make them as white as snow though they be as read as crimson they shall be as wool There is not one of my sins for which Jesus Christ hath not suffered Eph. 1. 7. Colos 1. 14. and satisfied nor there is not one of my sins for which Jesus Christ hath not purchased a pardon and for which he hath not made my peace though my sins are innumerable though they are more than the hairs of my head Psal 4â— 12. or the sands on the sea-shore yet they are not to be named in the day wherein the merits of Christ the satisfaction of Christ and the Covenant of Redemption is mentioned and pleaded Be my sins never so many yea though they might fill a Roll that might reach from East to West from North to South from earth â—â— heaven yet they could but bring me under the Curse now Christ my Surety that he might redeem me from the Curse hath Gal. 3. 13. taken upon him the whole Curse I know there is no summing up of my debts but Christ has paid them all woe had been to me for ever â—ad Christ left but onâ—â—â—nny upon the score for me to pay As I have multiplied my sins so he has multiplied his pardons Christ has cancelled Isa 55. 7. all bonds and therefore it is but justice in God to Colâ—s 2. 13 14 15 Joâ— 3â— 24. give me a full Acquittance and to throw down all bonds as cancelled saying Deliver him I have found a ransom Oh God though my sins are very many and very great yet if thou dost not pardon them the innocent blood of thy dearest Son will lie upon thee and cry out against thee for he therefore died that my sins might be pardoned so that now in honour and justice thou art obliged to pardon all my transgressions and remember mine iniquities no Isa 43. 25 Dan. 9. 24. more Now this is my Plea Oh holy God which I make to all those Scriptures that respect my last account and by this Plea I shall stand well saith God the Father I accept of this Plea I am pleased with this Plea thy Eâ—â—k 18. 22. sins shall not be mentioned Enter thou into the joy of thy Lord. I shall now make a little improvement of what has been said as to the Covenant of Redemption and so draw to a conclusion First This Covenant of Redemption as we have opened it looks sadly and sowrly upon those that make so great a noise about the Doctrine of Universal Redemption The Covenant of Redemption extends it self not to every Mat. 24. 16. Luk 12. 32. Rom. 9. 11 12. cap â—â— 5. 6. 7 â— Rom. 8. 39 40. man in the world but only to those that are given by God the Father to Jesus Christ 2. It looks sadly and sowrly upon those that make so great a noise about Gods chusing or electing of men upon the account of God's foreseeing their faith good works obedience holiness when our election is merely of grace and savour and flows only Dâ—â— 7. 6 7. 8. â—ap 33. 1â— Rom. 9 11. 〈◊〉 1. 9. Eph. 1. 4. Rom. 8. 29 30. ◠〈◊〉 â— 1â— 1 Pâ—â— 1. 2. from the good will of hâ—â— that dwelt in the bush and faith good works holiness sanctification are the fruits and effects of Election as the Scripture every where tells us and as has been made evident in my opening the gracious terms of the Covenant of Redemption but because I have in another place treated of thâ—se things more largely a touch here may suffice But Secondly How should this Covenant of Redemption spirit animate and encourage all the Redeemed of God to do any thing for Christ to suffer any thing for Christ to venture any thing for Christ to part with any thing Mark 8. 34. 35 38 Heb. 10. 34. cap. 11. for Christ to give up any thing to Christ who according to the Covenant of Redemption hath done and sufferred such great and grievous things that he might bring us to glory that are above all apprehensions and beyond Heb. 2. 1â— 1â— all expressions who can tell me what is fully wrapped up in that one expression viz. That he poured out his soul unto death Let