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
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
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
Paradice opened OR THE SECREETS MYSTERIES AND RARITIES Of Divine Love of Infinite Wisdom and of Wonderful Counsel laid open to Publick View ALSO The Covenant of Grace and the high and glorious Transactions of the Father and the Son in the Covenant of Redemption opened and improved at large with the Resolution of divers important Questions and Cases concerning both Covenants YOU HAVE FURTHER Several singular Pleas that all sincere Christians may safely and groundedly make to those Ten Scriptures in the Old and New Testament that speak of the general Judgment and of that particular Judgment that must certainly pass upon them all after Death With some other Points of high Importance that tend to the Peace Comfort Settlement and Satisfaction of all serious sincere Christians To which is added a sober and serious Discourse about the Favourable Signal and Eminent Presence of the Lord with his People in their greatest Troubles deepest Distresses and most deadly Dangers Being the Second and Last Part of the Golden Key By Thomas Brooks late Preacher of the Gospel at Margarets New-Fishstreet LONDON Printed for Dorman Newman at the King's Arms in the Poultry and at the Ship and Anchor at the Bridg-foot on Southwark-side 1675. To his honoured Friends Sir John More Knight and Alderman of the City of London and to his good Lady Mary More his most affectionate Consort The Father of all mercies and the God of all blessings bless you both with Grace and Peace here and Glory hereafter Honoured Friends CHristian Friendship makes such a knot that great It s the saying of Euripides that a faithful Friend is better than a calm Sea to a weather beaten Mariner Alexander cannot cut It was well observed by Sir Francis Bacon That old wood is best to burn and old Books best to read and old Friends best to trust It was a witty saying of the Duke of Buckingham to Bishop Monton in Richard the III. his time Faithful Friends saith he are in this age for the most part gone all in pilgrimage their return is uncertain They seem to take away the Sun out of the World said the Heathen Oratour who take away friendship from the life of men and we do not more need fire and water then true Friendship In this Epistle I shall endeavour so to acquit my self as becomes a real Friend a cordial Friend a faithful Friend and a Soul-friend as to your great and everlasting concernments that it may go well with you for ever and ever Sir the points that are handled in this following Treatise and in the first part are of as high choice necessary noble useful and comfortable a nature as any that can be treated on by mortal man The four things which God minds most and loves most are 1. His honour 2. His worship 3. His People 4. His truth Surely their souls must needs be of a very sad complexion who can read the great truths that are here opened and applyed and not 1. Dearly love them 2. Highly prize them 3. Cordially bless God for them 4. Seriously ponder and meditate upon them 5. And not frequently and diligently study them and make a gracious and dayly improvement of them The Covenant of Grace and the Covenant of Redemption are a rich Armory out of which you may furnish your selves with all sorts of spiritual weapons wherewith you may encounter Satans temptations wiles devices methods depths stratagems Nothing of Satans Eph. 6. 11. 2 Cor. 2. 11. Revel 2. 24. can stand before the Covenant of Grace and the Covenant of Redemption well understood and well applyed In the Covenant of Grace and the Covenant of Redemption 2 Sam. 23. 5. Isa 54. 9 10. Jer. 32. 38 39 40 41. Zach. 9. 11. Heb. 13. 20. that is past betwixt God the Father and our Lord Jesus Christ you will find many rich and rare cordials which have a strong tendency to preserve all gracious souls from desponding and fainting 1. In times of afflictions 2. In times of temptations 3. In times of desertion 4. In times of sufferings for Christs sake and the Gospels sake 5. In times of opposition 6. And at the time of death and dissolution There are no comforts nor cordials that can reach the souls of Christians in their deep distresses but such as flow from these two Covenants the more it concerns all such Christians to study these two Covenants and to be well acquainted with them that so they may the more readily have recourse to such cordials as their present estate and condition calls for In these two Covenants you will find much matter which has a strong tendency 1. To inflame your love to God and Christ and all in the Covenant of Grace Psal 116. 1. 9. 16. Psalm 3. 2 Sam. 23. 5. Psal 103. 17 8. Psal 111. 5 9 17. Gen. 1. 2. 2 Cor. 2. 14. Galat. 6. 14. 2. To strengthen your faith 3. To raise your hopes 4. To cheer your souls 5. To quiet and satisfy your consciences 6. To engage you to a close and holy walking with God 7. To provoke you to triumph in free grace and in the Lord Jesus Christ 8. To sit loose from this world The riches and Treasures that are wrapt up in both these Covenants are so great so sure so durable and so sutable to all believers as may well deaden their Revt 12. 1. hearts to all the riches and glories of this lower world In these two Covenants every sincere Christian will find 1. A special salve for every spiritual sore 2. A special remedy against every spiritual malady 3. A special plaster against every spiritual wound 4. A spiritual magazene to supply all their spiritual wants and 5. A spiritual shelter under every spiritual storm In these two Covenants you will find food to nourish you a staff to support you a guid to lead you a fire to warm you and springs of life to cheer and refresh you In this Covenant of Grace and the Covenant of Redemption 'T was the saying of an eminent Saint on his Death-bed that he had much peace and quietness not so much from a greater measure of grace than other Christians had or from any immediat witness of the spirit but because he had a more clear understanding of the Covenant of Grace than many others having studied it and preacht it so many years as he had done you may clearly see the wisdom counsel love and transactions between the Father and the Son sparkling and shining there being nothing under Heaven that contributes more to the peace comfort assurance settlement and satisfaction of sincere Christians than such a sight the main reason why so many gracious souls are so full of fears doubts darkness and disputes about their internal and eternal estates is because they have no more clear and full understanding of these two Covenants and if such Christians would but more seriously buckle to the study of those two covenants as they are opened
of Isa 63. 3. John 17. Luke 23. 34. Math. â—6 28. his Fathers wrath for souls he prayed for souls he payd for souls and he bled out his heart-blood for souls The soul is the breath of God the beauty of man the wonder of Angels and the envie of Devils 'T is of an Angelical 1 Pet. 5. 8. nature 't is a heavenly spark a celestial plant and of a Divine off-spring Again weigh well the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the incomparable price which Christ payed for the redemption of the soul what are the riches of the East or West Indies the spoil of the richest Nations rocks of 1 Pet. 1 18 19. Diamonds mountains of gold or the price of Cleopatra's draught to the price that Christ laid down for souls 1 Pet. 1. 18. 19. 1 John 1. 4 12. Heb. 22. 23. The soul is a spiritual substance capable of the knowledge of God of union with God of communion with God and of an eternal fruition of God There is nothing can suit the soul below God nor nothing that can satisfie the soul without God nor nothing that can save the soul but God The soul is so choice so high and so noble a piece that it Divinely scorns all the world in point of acceptation justification satisfaction dilectation and salvation Christ made himself an offering for Heb. 9. 11 12 13 14. Cap. 10 10 14 Ga. 4 4 5 6. Heb. 2. 8. sin that souls might not be undone by sin The Lord dyed that slaves might live The Son dyed that servants might live The natural Son dyed that adopted sons might live The only begotten Son dyed that bastards might live Yea the Judge dyed that malefactors might live Ah Friends as there was never sorrow like Isa 53 3. Gal. 2. 20. Christs sorrow so there was never love like Christs love and of all his love none to that of soul-love to say much in a little room The spiritual enemies which daily war Eph 6. 11 12. 1 Pet. 2. 11. Heb. ult Rom. 1â— 17. 1 Cor. 11. 23. 27. against the soul the glorious Angels which hourly guard the soul and the precious ordinances which God hath appointed as means both to convert and nourish the soul The soul is capable of a Crown of life Rev. 2. 10. Of a Crown of glory 1 Pet. 5 4. Of a Crown of righteousness 2 Tim. 4. 8. Of an incorruptible Crown 1 Cor. 9. 25. The Crowns of earthly Princes stand as Queen Elisabeth is said to swin to her Crown through a Sea of sorrow a Sophisters cap on one side of the head Many may say of their Crowns as that King said of â—is O Crown more noble than happy In the time of Galienus the Emperour Anno Christi 260. there were thirty Competitors on foot for the Roman Crown and Throne who confounded and destroyed one another A Princely Crown is oftentimes the mark for envy and ambition to shoot at Henry the VI. was honoured with the Crowns of two Kingdoms France England the first was lost through the faction of his Nobles the other was twice plucked from his head Earthly Crowns have so many cares fears vexations and dangers that daily attend them that oftentimes they make the heads and hearts of Monarchs Prov. 27. 4. Doth the Crown endure to all generations Heb. To generation and generation ake which made Cyrus say You look upon my Crown and my purple robes but did you but know how they were lined with thorns you would not stoop to take them up But the Crowns that immortal souls are capable of are Crowns without crosses they are not attended with care of keeping or fear of losing there are no evil persons nor evil spirits that haunt those Crowns Darius that great Monarch fleeing from his enemies he threw away the Crown of gold from his head that he might run the faster but a sincere Christian 1 Pet. 1. 5. is in no danger of losing his Crown 2 Tim. 4. 8. His Crown is laid up in a safe hand in an omnipotent hand Now what do all these things speak out but the preciousness and excellency of the soul Once more the excellency of the case or cabinet viz. the body intimates a more than ordinary excellency of this Jewel the body is of all materials the most excellent how does David admire the rare texture and workmanship of his body I am wonderfully made I was curiously wrought in Psal 139. 13 15. the lowest parts of the earth When curious workmen have some choice piece in hand they perfect it in private and then bring it forth to the light for men to gaze at so here The greatest miracle in the World is Man in whose very body how much more in his soul are miracles enow betwixt head and feet to fill a volume One complains that men much wonder at the high Austin The Stoick thought it was better to be a fool in the form of a man than wise in the shape of a beast mountains of the Earth the huge waves of the Sea the deep falls of Rivers the vastness of the Ocean and at the motions of the Stars c. but wonder not at all at their wonderful selves Galen a prophane Physician and a great Atheist writing of the excellent parts of mans body he could not chuse but sing an Hymn to that God whosoever he were that was the Author of so excellent and admirable a piece of work he could not but cry out Now I adore the God of Nature Now if the Cabinet be so curiously wrought what is the Jewel that is contained in it O how richly and gloriously is the soul embroydered How Divinely inlaid and enamel'd is that Princes impress their images or effigies upon the choicest mettals viz. gold and silver God hath engraven his own Image with his own hand upon Gen. 1. 26. Damaâ—cen Angels and Men. The soul is the glory of the Creation a beam of God a spark of celestial brightness a vessel of honour a bird of Paradise a habitation for God The soul is spiritual in its essence God breathed it in God hath invested it with many noble endowments he hath made it a mirrour of beauty and printed upon it a Gen. 2. 7. Heb. 12 9. Eccles 12. 7. Zach. 12. 1. surpassing excellency The soul is spiritual in its object it contemplaces God and Heaven God is the orb and center where the soul doth fix God is the Terminus ad quem the soul moves to him as to his rest Return to thy rest O my soul this Dove can find no rest but in this heavenly Ark nothing can fill the soul but God nothing can quiet the soul but God nothing can satisfie the soul but God nothing can secure the soul but God nothing can save the soul but God The soul being spiritual God only can be the adequate object of it The soul is spiritual in its operations it being
23 26. can never be happy here nor blessed hereafter and yet it is possible for a man with Herod to reform many things Mark â—â— 2â— Mat. 26. 20 21. 22 1 Theâ—s 5. 23. and yet be a lost and undone man for ever as he was Judas was a very reformed man but he was never inwardly changed nor throughout sanctified The Scribes and Pharisees were outwardly reformed but they were not inwardly renewed A man may be another man than what once he was and yet not be a new man a new creature When a sinner is sermon-sick O! then he will 2 Cor. 5. 17. 2 Pâ—t 2. 20 22. Dâ—st 5. 5 6 7 8. leave his sins but when that sickness is off he returns with the dog to his vomit and with the sow to her wallowing in the mire Sometimes conscience is like the hand-writing upon the wall it makes the sinners countenance to change and his thoughts to be troubled and the joints of his loins to be loosed and his knees to smite one against another and now the sinner is all for reforming and turning over a new leaf but when these agonies of conscience are over the sinner returns to his old courses again and often times is twofold more a Child of Hell than before There was a Matth. 23. 15. man in this City who was given up to the highest wickednesses on his sick bed conscience made an Arrest of him and he was filled with such wonderful horrour and terrour that he cryed out day and night that he was damned he was damned he was damned and when he had some small intervals O what large promises did he make what a new man a reformed man he would be but when in time his terrors and sickness wrought off he was seven-fold worse than before Sometimes the awakened Sinner parts with some sins to make room for others and sometimes the Sinner seems to give a Bill of divorce to this sin and that but it is only because his bodily strength fails him or because he wants an opportunity or because there is a more strict eye and watch upon him or because the sword of the Magistrate is more sharpned against him or because James 4. 3. he wants fuel he wants a purse to bear it out or because some Company or some Relations or some Friends lye between him and his sins so that he must either tread over them or else keep from his sins or because he has deeply smarted for this sin and that his name has been blotted his credit and reputation stained Prov. 6. 32 33 34 35. his Trade decayed his health empaired his body wasted c. By these short hints it is evident that men may attain to some outward reformation whose states and hearts were never changed and who were never taken into marriage union with Christ But Tenthly and lastly many take up in a party as of old some cryed up Paul as the only deep Preacher and others cryed up Apollos as the only eloquent Preacher and 1 Cor. 1. 10 11 12 13. many cryed up Cephas as the most zealous Preacher We are for the Church of England say some we are for the baptized People say others we are for the Presbyterian government cry some we are for the congregational way cry others I have so much ingenuity and charity as to judge that some of all these several parties and perswasions are really holy and will be eternally happy are gracious and will be glorious are sanctified and will be saved are now governed by Christ and will be hereafter glorified with Christ Judas was one of Christs party Mat. 26. 20. to the 26. if I may so speak and yet he had no part nor portion in Christ Demas was one of Paul's party and yet he 2 Tim. 4. 10. plaid the Apostat and turn'd an idolatrous Priest at 2 Tim. 1. 15. Thessalonica as Dorotheus saith And Phygellus and Hermogenes were of Paul's party but were only famous for 1 Tim. 1. 19 20. their recidivation and Apostasie Hymeneus and Alexander were of Paul's party but they made shipwrack of faith and a good conscience The five foolish Virgins Mat. 25. 1 2 12. were in society with the wise and were accounted as members of their association and yet the door of Heaven was shut against them Many light slight and vain persons went with the Children of Israel out of the Land Exod. 1â— 38. Num. 11. 4. of Egypt even a mixt multitude that imbarkt in the same bottom with them and yet never arrived at the Land of promise O my Friends it is not a mans being of this party or that this Church or that this way or that this society or that that will bring him to Heaven without 1 Pet. 1. 4. Heâ— 1. 2. 1 John 5. 12. a spiritual conjunction with Christ he that would enjoy the Heavenly inheritance must be espoused to Christ the heir of all things For he that hath the Son hath life and he that hath not the Son hath not life This marriage union between Christ and the soul is set forth to the life throughout that Book of Solomon's Songâ— though the marriage-union between Christ and the soul Cant. â— 16. 1 Cor. 6. 17. Eccl. 11. 6. be imperceptible to the eye of reason yet it is real things in nature work often insensibly yet really we do not see the hand move on the dial yet it moves the Sun exhales and drawes up the vapours of the Earth insensibly yet really Now this marriage-union between Christ and the soul includes and takes in these following particulars First This marriage-union between Christ and the soul does include and take in the souls giving a present bill of Divorce to all other lovers Sin the world and Consult these Scriptures Hosea 14. 8. Isa 2. 20. Cap. 30. 22. Psalm 45. 10. Exod. 12. 33. Isa 59. â—o C. 3. 3. Satan Are you seriously and sincerely willing for ever to renounce these and be divorced from these there is no compounding betwixt Christ and them sin and your souls must part or Christ and your souls can never meet sin and your souls must be two or Christ and your souls can never be one you must in good earnest fall out with sins or else you can never in good earnest fall in with a Saviour the heart must be separated from all other lovers before Christ will take the soul into his bed of loves Christ takes none into marriage-union with himself but such as are cordially willing that all old former leagues with sin and the world shall be for ever broken and dissolved your cordial willingness to part with sin is your parting with sin in Divine account you may as soon bring East and West together light and darkness together Heaven and Hell together as bring Christ to â—spouse himself to such a soul as has no mind no will no heart to be divorced from his former lovers 'T
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
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
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
unshaken Kingdom to a durable Kingdom to a lasting Kingdom yea to an everlasting Kingdom Death is a dark short way through which the Saints pass to the Marriage-supper of the Lamb. But Thirdly You shall gain a safe and honourable Convoy into that other world Luk. 16. 22. Oh in what pomp and triumph did Lazarus ride to heaven on the wings of Angels The Angels conduct the Saints at death through the Air the Devil's Region every gracious soul is carried into Christ's Presence by these heavenly Courtiers Oh what a sudden change does death make behold he that even now was scorned by men is all on a sudden carried by Angels into Abraham's bosom But Fourthly You shall gain a glorious welcome a joyful Rev. 4. 8 to 11. Luk. 15. 7 10. Heb. 12. 23. welcome a wonderful welcome into heaven By general consent of all Antiquity the holy Angels and blessed Trinity rejoyce at the sinner's Conversion but oh what inexpressible what transcendent joy is there when a Saint is landed upon the Shore of Eternity God and Christ Angels and Arch-angels all stand ready to welcome the Believer as soon as his feet are upon the threshold of Glory God the Father welcomes the Saints as his elect and chosen ones Jesus Christ welcomes them as his redeemed and purchased ones and the Holy Spirit welcomes them as his sanctified and renewed ones and the Blessed Angels welcome them as those they have Heb. 1. ult guarded and attended on When the Saints enter upon the Suburbs of Glory the glorious Angels welcome them with harps in their hands and ditties in their mouths But Fifthly You shall gain full freedom and liberty from all your enemies within and without viz. Sin Satan Luk. 1. 70 71 74 75. and the World 1. Death will free you from the indwelling power of sin In heaven there is no complaints Rom. 7. 23. as in hell there is nothing but wickedness so in heaven there is nothing but holiness 2. Death will free Gal. 5. 17. you from the power and prevalency of sin Here sin plays the Tyrant but in heaven there is no Tyranny but perfect felicity 3. Death will free you from all provocations temptations and suggestions to sin Now you shall be above all Satan's batteries Now God will make Rom. 16. 20. good the promise of treading Satan under your feet Some say Serpents will not live in Ireland The old Serpent Rev. 12. 8 9. cap. 21. ult is cast out and shall be for ever kept out of the new Jerusalem above 4. Death will free you from all the effects and consequents of sin viz. losses crosses sicknesses diseases disgraces sufferings c. when the cause is taken away the effect ceases when the fountain of sin is dried up the streams of afflictions of sufferings must be dryed up the fuel being taken away the fire will go out of it self Sin and sorrow were born together do live together and shall die together To open this fourth Particular a little more fully to you consider these four things First That death will free you from all reproach and ignominy on your names Now Elijah is accounted the 1 King 18. 17. Nâ—hem 6. 6. Psal 69. 12. Jer. 15. 10. Troubler of Israel Nehemiah a Rebel against his King and David the song of the Drunkards and Jeremiah a man of contention and Paul a pestilent fellow Heaven Act. 24. 10. wipes away all blots as well as all tears as no sins so no blots are to be found in that upper world The names of all the Saints in a state of Glory are written as I may say in Characters of Gold But Secondly Death will free you from all bodily infirmities and diseases we carry about in our bodies the matter of a thousand deaths and may die a thousand several Above all things let us every day think 〈◊〉 our last day 〈◊〉 〈…〉 naus ways each several hour As many senses as many members nay as many pores as there are in the body so many windows there are for death to enter in at death needs not spend all its arrows upon us a worm a gnat a fly a hair the stone of a raisin the kirnel of a grape the fall of a horse the stumbling of a foot the prick of a pin the pairing of a nail the cutting of a corn all these have been to others and any one of them may be to us the means of our death within the space of a few days nay of a few hours Here Job had his Botches and Job 2. 6 7. Isâ— 37 21. 〈◊〉 â—8 5. 〈◊〉 20. Maâ— 9. 20. Hezekiah had his Boil and David his Wounds and Lazarus his Sores and the poor Widow her Issue of Blood Now the Feaver burns up some and the Dropsie drowns others and the Vapours stifle others one dies of an Appoplexy in the head another of a Struma in the neck a third of a Squinancy in the throat and a fourth of a Cough and Consumption of the lungs others of Obstructions Inflamations Plurisies Gouts c. We are commonly full of complaints one complains of this distemper and another of that one of this disease and another of that but death will cure us of all diseases and distempers at once But Thirdly Death will free you from all your sorrows whether inward or outward whether for your own sins Psal 38. 18. 2 Cor. 7. 11. Psal 119 136. Nehem. 1. 3 4. or the sins of others whether for your own sufferings or the sufferings of others Now it may be one shall seldom find you but with tears in your eyes or sorrow in your heart O but now death will be the funeral of all your sorrows death will wipe all tears from your eyes and sorrow and mourning shall flee away Isa 51. 11. But Fourthly Death will free you from all those troubles calamities miseries mischiefs and desolations that are Isa 57 1. Mâ—â—h 7. 1 to 7. a coming upon the earth or upon this place or that A year after Methuselah's death the Flood came and carried away the old world Augustine died a little before the sacking of Hippo Luther observes that all the Apostles died before the destruction of Jerusalem And Luther himself died a little before the Wars brake forth in Germany Dear Lady death shall do that for you which all your Physicians could never do for you which all your Relations could never do for you which all Ordinances could never do for you nor which all your faithful Ministers could never do for you it shall both instantly and perfectly cure you of all sorts of Maladies and weaknesses both inward and outward or that respects either your body or your soul or both Oh my dear friend is it not better to die and be rid of all sin to die and be rid of all temptations and desertions to die and be rid of all sorts of miseries than to live and still carry about with
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
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
be greatly accepted and highly esteemed of by my heavenly father Artaxerxes the King of Persia lovingly accepted of the poor man's Present of water because his good will was in it and put it into a golden vessel and gave him the vessel of Gold accounting it the part of a truly noble and generous spirit to take in good part small presents offered with an hearty affection Oh how much more will God the father kindly accept of Jesus Christ in Jerâ—m saith that the Jews cursed Christ in their Synagogues three times a dâ—y they so greatly abhorred the name Jesus that they would not pronounce it but if they did unawars happen to pronounce it then they would punish themselve with a blow on their faces c. his Mediatory office vers 7. Thus saith the Lord the Redeemer of Israel and his holy One to him whom man despiseth to him whom the nation abhorreth to a servant of rulers Kings shall see and arise Princes also shall worship because of the Lord that is faithful and the holy one of Israel and he shall chuse thee God the father comforting of Christ tells him that though he were contemptible to to many yea to the Nation of the Jews and used basely like a servant by their Princes Herod Annas Caiphas and Pontius Pilat yet other Kings and Princes should see his dignity and glory and submit to him and honour him as the Saviour and Redeemer of the world God the father chose Jesus Christ to his servant and to be a Mediator for his Elect he designed him to that office of being a Saviour both to the Jew and Gentile and accordingly he accepted of him Thus saith the Lord In an acceptable time have I heard thee and in a day of salvation have I helped thee and I will preserve thee and give thee for a covenant of the people to establish the earth to cause to inherit the desolate heritage Here you see that God the father still goes on to speak more and more comfortably and encouragingly to Jesus Christ for he tells him that he will be at hand to hear and help and assist him and he tells him that he will preserve him both in his This Jerom applies to the time of Christ's hanging on the Cross he cried out My God my God why hast thou forsaken me for God made it appear that he heard him and forsook him not in that he raised him from the dead c. See Heb. 5. 7. person and in the execution of his office and he tells him that he will accept of his person and of his services and of his suits and intercession for himself and his people So Mat. 3. 17. And lo a voice from heaven saying This is my beloved Son in whom I am well pleased The voice from heaven was doubtless the voice of his father in that he saith This is my beloved Son my natural son by eternal and incomprehensible generation and therefore dearest to me and most acceptable with me my judgment is satisfied in him my love is settled upon him and I have an inestimable value for him and therefore I cannot but declare my approbation and acceptation both of him and his work I am well pleased in him I am infinitely pleased in him I am only pleased in him I am at all times pleased in him I am for ever pleased in him I am so well pleased in him that for his sake I am fully appeased with all them whom I have given him and who come unto him Joh. 6. 37 38 39 40. But Seventhly God the father promiseth highly to exalt Jesus Christ and nobly to reward him and everlastingly to glorifie him And nations that knew not thee shall run Isa 49. 4 5 6. Isa 40. 10. unto thee because of the Lord thy God and for the holy One of Israel for he hath glorified thee These are the words of God the father to his son promising of him to set such a Crown of glory upon his head as should make the nations of the world run unto him God the father made Christ glorious in his birth by the Angel's Doxology Glory be to God on high in his baptism by his speaking Luk. 2. 1â— 14. Mat. 3. ult cap. 17. 1 2 3 4 5. Râ—m 1. 4. Act. 1 9 10 11. of him from heaven as his beloved son in his transfiguration on the mount in his resurrection and in his ascension into heaven So Isa 53. 12. Therefore will I divide him a portion with the great and he shall divide the spoil with the strong because he hath poured out his soul unto death and he was numbered with the transgressors and he bare the sin of many and made intercession for the transgressours The meaning is this I will impart saith God the father to my son such honour glory renown and riches after his sufferings as Conquerours use to have and he shall have them as a glorious reward of all his conflicts with my wrath with temptations with persecutions with reproach with contempt with death yea and with hell it self The words are a plain allusion to Conquerours in War who are commonly exalted and greatly rewarded by their Princes for venturing of their lives and obtaining of Conquests as all Histories will tell you And indeed should not God the father reward Jesus Christ for all his hard services and his matchless sufferings he would express less kindness to him than he has done to heathen Princes for he gave Egypt to Nebuchadnezzar as his hire for his service at Tyre and to Cyrus Ezek. 29. 18 19. Isa 45. 1 2 3. he gave hidden Treasure But alas what were their services to Christ's services or their sufferings to Christ's sufferings I have read of Cyrus how that in a great expedition against his enemies the better to encourage his souldiers to fight in an Oration that he made at the head of his Army he promised upon the victory to make every foot-souldier an horse-man and every horse-man a Commander and that no officer that did valiantly Colâ—s 2. 14 15. should be unrewarded And will God the father let the son of his dearest love who has fought against all infernal powers and conquered them go without his reward surely no. So in Psal 2. 7. I will declare the decree the Lord hath said unto me Thou art my son this day have I begotten thee David was God's son by Adoption and acceptation Psal â—9 26 27. Prov. 8. Heb. 1. 5. but Christ was his son 1. By eternal Generation 2. By hypostatical union and so God had one only son as Abraham had one only Isaac though otherwise he was the father of many nations some by this day do understand the day of Eternity where there is no time past nor to come no beginning nor ending but always one present day Others by this day do understand it of the day of Christ's incarnation and coming into the world some again do
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.
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
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
we consider all men as Rom. 5. 12. involved in the first transgression of the Covenant they must all needs perish without a Saviour this is the miserable condition that all mortals are in that are under a Covenant of works But Secondly Such as are under a Covenant of works their best and choicest duties are rejected and abhorred for the least miscarriages or blemishes that do attend them or cleave to them Observe the dreadful language of that Covenant of works Cursed is he that continueth not in all Gal. 3. 10. things that are written in the law of God to do them Hence it is that the best duties of all unregenerate persons are loathed and abhorred by God as you may clearly see by Isa 1. 11 12 13 14 15. Jer. 6. 20. Isa 66. 3. Amâ—s 5. â—1 Mic. 6. 6. Mal. 1. 10. comparing the Scriptures in the margent together the most glorious duties and the most splendid performances of those that are under a Covenant of works are loathsome to God for the least mistake that doth accompany them The Covenant of works deals with men according to the exactest terms of strict justice it doth not make nor allow any favourable or gracious interpretation as the Covenant of grace doth the very least failour exposes the soul to wrath to great wrath to everlasting wrath This Covenant is not a Covenant of mercy but of pure justice But Thirdly This Covenant admits of no Mediator There was no days-man betwixt God and man none to stand Hence this Covenant is called by some Paâ—tum ami◠〈◊〉 a Covenant of friendship between them neither was there any need of a Mediator for God and man were at no distance at no variance man was then righteous perfectly righteous now the proper work of a Mediator is to make peace and reconciliation between God and us At the first in the state of innocency there was peace and friendship between God and man there was no enmity in God's heart towards man nor no enmity in man's heart towards God But upon the fall a breach and separation was made between God and man so that man flies from God and hides from Gen. 3. 8 9 10. God and trembles at the voice of God Fallen man is now turned Rebel and is become a desperate enemy to God yea his heart is full of enmity against God The Rom. 8. 7. wisdom of the flesh is enmity against God not an enemy as the Vulgar Latine readeth it but enmity in the abstract The word signifies the act of a carnal mind comprehending thoughts desire discourse c. 〈◊〉 〈◊〉 on the words noting an excess of enmity As when we see a proud man we say there goes pride so here is enmity nothing can be said more for an enemy may be reconciled but enmity can never a vicious man may become vertuous but vice cannot There are natural Antipathies between some creatures as between the Lyon and the Cock the Elephant and the Boar the Camel and the Horse the Eagle and the Dragon c. But what are all these Antipathies to that antipathy and enmity that is in the hearts of all carnal men against God Now whilst men stand under a Covenant of works there is none to interpose by way of mediation but fallen man lies open to the wrath of God and to all the curses that are written in his book When breaches are made between God and man under the Covenant of grace there is a Mediator to interpose and to make up all such breaches but under the Covenant of works there is no Mediator to interpose between God and fallen man These three things I have hinted a little at on purpose to work my reader if under a Covenant of works to be restless till he be got from under that Covenant into the Covenant of grace where alone lies man's safety felicity happiness and comfort Now this consideration leads me by the hand to tell you Secondly That there is a Covenant of grace that all believers all sincere Christians all real Saints are under for under these two Covenants all mankind fall The Apostle calls this Covenant of grace The law of faith Rom. â— â—â— Now First this Covenant of grace is sometimes stiled an everlasting Covenant Isa 55. 3. And I will make an everlasting Covenant with you even the sure mercies of David You need not question my security in respect of the great things that I have propounded and promised in my word for the encouragement of your faith and hope for I will give you my bond for all I have spoken which 2 Sam. 23. 5. shall be as surely made good to you as the mercies that I have performed to my servant David The word everlasting hath two acceptations it doth denote 1. Sometimes a long duration in which respect the old Covenant cloathed with figures and ceremonies is called everlasting because it was to endure and did endure a Psal 105. 9 10. Heb. 13. 2 c. long time 2. Sometimes it denotes a perpetual duration a duration which shall last for ever In this respect the Covenant of grace is everlasting it shall never cease never be broken nor never be altered Now the Covenant of grace is an everlasting Covenant in a twofold respect First â—x parte faedeâ—antis in respect of God who will never break Covenant with his people but is their God â—it 1. 2. Psal 90. 2. and will be their God for ever and ever Psal 48. 14. For this God is our God for ever and ever he will be our God even unto death I and after death too for this is not to be taken exclusively oh no! for he will never never Five times in scripture iâ— this preâ—ious o◠〈◊〉 renewed Joh. 1. 5. Deut. 31. 8. 1 King â— 57. Gen. 28. 15. That we may be 〈◊〉 a preâ—â—ing of it tiâ—l we haâ—e 〈◊〉 all the 〈◊〉 out of â—â— Isa 66. 11. leave them nor forsake them Heb. 13. 5. There are five Negatives in the Greek to assure God's people that he will never forsake them According to the Greek it may be rendred thus I will not not leave thee neither will I not not forsake thee Leave us God may to our thinking leave us but forsake us he will not So Psal 89. 34. My Covenant will I not break Heb. I will not prophane my Covenant nor alter the thing that is gone out of my mouth Heb. The issue of my lips I will not alter Though God's people should prophane his Statutes vers 31. yet God will not prophane his Covenant though his people often break with him yet he will never break with them though they may be inconstant yet God will be constant to his Covenant Isa 54. â—0 For the mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on