obstinate Rebellion of the greatest part of the Jews against that blessed word which he had clearly and faithfully made known to them When Christ looked upon the paucity and small number of those that his Ministry had any saving and powerful work upon he pours out his complaints before the father not that Christ's pains in his ministry among the Jews were wholly in vain either in regard of God that sent him or in regard of the persons unto whom he was sent as if not any at all were converted Oh no! for some were called converted and sanctified as you may see by the Scriptures in the margin Or in regard of himself as if any loss or prejudice should thereby redound unto him Oh no! but in regard of the small the slender effect that his great labours had hitherto found yet surely my judgment is with the Lord. Christ for the better support and re-encouraging of himself to persist in his employment opposeth unto the want of the chiefly desired success of his labours with men the gracious acceptance of them with God It is as if Christ had said although my labour hath not produced such fruits and effects as I indeed desired yet I do comfort and bear up my heart with this that my heavenly father knows that in the office and place wherein he hath set me I have faithfully done all that could be done for the salvation of poor sinners souls and for the securing of them from wrath to come And my work or reward with my God that is the reward of my work or my wages for my work which God will render unto me not according to the issue or success of my labours but according to my pains therein taken and the faithful discharge of my office and duty therein What saith Christ though the Jews believe not repent not return not to the most high yet my labour is not lost for my God will really he will signally reward me Upon this God the father comes off more freely and roundly and opens his heart more abundantly to Jesus Christ and tells him in the fifth and sixth verses following that he will give him full compleat and honourable satisfaction for all his pains and labours in preaching in doing in suffering and dying that he might bring many sons to glory vers 5. And now saith the Lord that formed me from the womb to be his servant to bring Jacob again to him though Israel is not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength In this verse you have a farther encouragement to our Lord Jesus Christ God the father engaging himself not only to support him and protect him in the work of his Ministry but of making him glorious in it and by it also and that though his work should not prove so successful among his own people as he desired yet his Ministry should become very glorious and efficacious upon the Gentiles far and near throughout the whole world Jesus Christ is very confident of his being high in the esteem of his father for the faithful discharge of his duty And that notwithstanding all the hard measure that he met with from the body of the Jews that yet his father would Joh. 5. 20 23. cap. 10. 15 17. Joh. 17. 1 5. Thil. 2. 9. crown him with honour and glory and that he would enable him to go through the work that is incumbent upon him and that he would protect him and defend him in his work against all might and malice all power and policy that should make head against him vers 6. And he said it is a light thing that thou shouldest be my servant to raise up the tribes of Jacob and to restore the preserved of Israel I will also give thee for a light to the Gentiles that thou mayest be my salvation to the ends of the earth Thus you see that God the father still goes on to shew that the labours of Christ should be very glorious not only in the eyes of God but in the eyes of all the world Yow know elsewhere Christ is called the way Joâ— 14. 6. the truth and the life and here he is called the light and salvation of the Gentiles God the father speaking to Jesus Christ tells him that it was but a small matter a mean thing Heb. it is too light for him to have such happy and ample success as to reduce and win the Jews in comparison of that further work that he intended to effect by him even the salvation of the Gentiles unto the ends of earth God the father seems to say thus to Jesus Christ the dignity and worthiness of thy person thou being the eternal and only son of God as also the high office whereunto I have called thee requireth more excellent things than that thou shouldest only raise up and restore the people of Israel to their right I have also appointed and ordained thee for a Saviour to the Gentiles even to the ends of the earth therefore though the greatest parâ—â—mong the Jews will not receive thee nor submit unto thee yet the Gentiles they shall own thee and honour thee they shall embrace thee and give themselves up unto thee I shall be briefer in the remaining proofs And therefore The Fourth Scripture is that Isa 52. 13 14. Behold The fourth proof The Chaldee Paraphrast some Jewish Doctors expound this place of the Messias Isa 42. 1. cap 53. 11 c. my servant shall deal prudently he shall be exalted and extolled and be very high The three last verses of this chapter with the next chapter do joyntly make up an entire Prophecy concerning Christ his person parentage condition manner of life sufferings humiliation exaltation c. with the noble benefits that redound to us and the great honour that redounds to himself In these two verses you have 1. The two parties contracting viz. God the father and Jesus Christ Behold my servant saith God the father this title is several times given by the father to Jesus Christ because he did the father great service in the work of man's Redemption freeing fallen man from the thraldom of sin and Satan 2. Both parties are very sure and confident of the event of the paction and of the accomplishment of the whole work of Redemption Behold my servant shall deal prudently he shall be exalted and extolled and be very high Here are divers terms heaped up to express in part the transcendent and unexpressible advancement of Jesus Christ when men are raised from a mean and low estate to some honourable condition when men are furnished with such parts and endowments of prudence wisdom and understanding as makes them admirable in the eyes of others and when they are enabled to do and suffer great things whereby they become famous and renowned far and near then we say they are highly exalted Now in all the serespects our Lord Jesus Christ was most eminently exalted above all creatures in heaven and earth as is most evident throughout the Scriptures Thirdly He tells you of the price which Jesus Christ should pay for the Redemption of his people agreed upon by paction viz. the humbling of himself to the death of the Cross as you may see in
wonder for the knowledg that is communicated to Jesus Christ the great Prophet of his Church is not by Dreams or Visions or Revelations of Angels as to the Prophets of old but by a clear full intimate view and beholding of the Godhead the fountain of all sacred knowledg Rev. 5. 6. And I beheld and loe in the midst of the throne and of the The Lamb stands because 1. Prepared to perfect the work of Redemption 2. To help 3. To judg 4. To intercede four beasts and in the midst of the elders stood a lamb as it had been slain having seven horns and seven eyes which are the seven spirits of God sent forth into all the earth The Lamb slain opens the Prophecies and foretells what shall befall the Church to the end of the world The discovery of the secrets of God in his word are the fruit of Christ slain ascended and anointed as the great Prophet of the Church The Lamb wanted neither power nor wisdom to open the seven seals and therefore he is said to have seven horns and seven eyes Seven is a number Dan. 7. 24. Isa 35. 5. Mat. 28. 18. Colos 2. 3 9. of perfection Horns signifie power eyes signifie knowledg or wisdom both joyned together argue a fulness and perfection of power and wisdom in Christ so that we have here a lively representation of the three fold office of Christ His Sacerdotal or Priestly office in the Lamb as slain his Royal or Princely office in the horns and his Prophetical office in the eyes But Thirdly God the father promises to make him a King yea a mighty King also The Kingly office speaks might and power Christ is a King above all other Kings he is a King higher than the Kings of the earth he is the Psal 89. 27. Rev. 1. 5. Rev. 17. 14. prince of the kings of the earth he is Lord of Lords and kiâ—â— of kings I remember Theodotius the Emperour and anâ—â—â—er Emperour did use to call themselves the vassals of of Christ and 't is most certain that all the Emperours Kings and Princes of the world are but the vassals of â—is great King Christ is not only King of Saints but Rev. 15. 3 4. Rev. 12. 5. Dan. 7. 17. he is also King of Nations There was given him dominion and glory and a kingdom that all people nations and languages should serve him God by promise hath given Psal 2. 8. him the heathen for his inheritance and the utmost parts of the earth for his possession The Monarchs of the world have stretched their Empires far Nebuchadnezzar's kingdom in Strabo reached as far as Spain The Persians reached farther Alexander farther than they and the Romans farther than them all but none of all these has subdued Rom. 10. 18. Rev. 11. 15. Mat. 28. 18. Joh. 3. 35. 1 Cor. 15. 27. the whole habitable world as Christ has and will All power is given unto him both in heaven and in earth The father loveth the son and hath given all things into his hand and the father also hath put all things under his feet The Government of all the world is given to Jesus Christ as God-man All the Nations of the earth are under the Government of Christ he is to govern them and rule them and judg them and make what use he pleases of them as may make most for his own glory and the good of his chosen Now God the father promiseth to invest My King in a peculiar way Decreâ—um Scriâ—â—um Promulgatum Jesus Christ with this Kingly office Psal 2. 6. Yet have I set my king upon my holy hill of Zion These words are spoken by God the father of his son Jesus Christ In a promissory way God the father anoints Jesus Christ as Zion's King and therefore it cannot but be the highest madness folly and vanity for any sort or number of men under heaven to seek or attempt to pull that King of Saints down whom God the father hath set up Christ rules for his father and from his father and will so rule in despight of all the rage and wrath malice and madness of men and devils yet have I set my king Heb. I have anointed Where the sign of Christ's inauguration or entrance into his Kingdom is put for the possession and enjoying thereof Christ was anointed and appointed by his father to the office and work of a Mediator and is therefore here called his King There is an Emphasis in the word I Yet have I set my King upon my holy hill of Zion Isa 40. 15 17. I before whom all the nations of the earth are bâ—â— as â— drop of a bucket and as the small dâ—st of the 〈…〉 I before whom all nations are as nothing yea less than nothing I by whom Princes rule and Nobles even Prâ—v 8. 16. all the Judges of the earth I that rule the Kingdoms of men and give them to whomsoever I will and Dan. 4. 17. who set over them the basest of men I that change times and seasons and that remove Kings and set Dan. 2. 21. up Kings I that can kill and make alive save and danâ—â— Dâ—ut 32. 39. bring to heaven and throw down to hell I am he that hath set up Christ as King and therefore let me see the Nation the Council the Princes the Nobles the Judges the Family the person that dare oppose or run counter-cross to what I have done Again the Lord in a promissory way approves and establisheth this King by a firm decree Psal 2. 7. I will declare the decree not the secret decree but the decree manifested in the word I the son of God will by my everlasting Gospel proclaim my father's counsel concerning the establishment of my Kingdom I will declare that irrevocable decree of the father for the setting up of his son's Sceptre contra gentes point blank opposite to that decree of theirs vers 3. The Decree of God concerning the Kingly office and authority of Christ is immutable and in effect as irrevocable so much may be collected out of the propriety of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those things are that are most irrevocable in the course of nature Again the Lord in a promissory way extends the dominion of Christ to the Gentiles and to the uttermost parts of the earth vers 8. So far should the enemies of Christ be from ruining his Kingdom that God the father promiseth that all the inhabitants of the earth should be his and brought into subjection to him not only the Jews but all the inhabitants of the earth shall be subjected to Christ's Kingdom the elect he shall save and the refractory he shall destroy He shall have dominion from sea to sea and from the river even to â—he ends of the earth Again the Lord in a promissory way declares the power prevalency and victory of Christ over all his enemies vers 9. Thou shalt break
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
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
glory which thou hast given me â—hus I have glanced at Christ's solemn demand on earth for the full accomplishment of that blessed Compact Covenant Agreement and Promises that were made to him when he undertook the office of a Mediator and now is in heaven he appears in the presence of God for us as a 〈…〉 9. â—4 Lawyer appears in open Court for his Client opens the case pleads the cause and carries the day The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated to appear signifieth conspicuously to manifest It is sometimes taken in a good sense viz. to appear for one as a Favourite before a Prince or as an Advocate or an Attourney before a Judge or as the High Priests appeared once a year in the Holy of Holiest to Exod. 30. 10. make atonement for the people Christ is the great Favourite in the Court of glory and is always at God's Rom. 8. 34. right hand ready on all occasions to present our petitions to his Father to pacifie his anger and to obtain all 1 Joâ— 2. 1. noble and needful favours for us And Christ is our great Advocate to plead our cause effectually for us Look as in Humane Courts there is the Guilty the Accuser the Court the Judge and the Advocate so it is here Heaven is the Court Man is the guilty Person Satan is the Accuser God is the Judge and Christ is the Advovocate Now look as the Advocate appeareth in the Court before the Judge to plead for the guilty against the accuser so doth Christ appear before God in heaven to answer all Satan's objections and accusations that he may make in the Court of heaven against us He ever lives to make intercession for us Heb. 7. 25. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated intercession is a compound and signiâ—ies to call upon one it is a judicial word and importeth a calling upon a Judge to be heard in this or that against Aâ—â— 25. â—â— Râ—m 11. 2. câ—p 8. 34. another or for another so here Christ maketh intercession for them The Metaphor is taken from Attorneys or Advocates who appear for men in Courts of Justice from Counsellers who plead their Clients cause answer the Adversary supplicate the Judge and procure sentence to pass on their Clients side This Act of making Intercession may also be taken from Kings Favourites who are much in the King's presence and ever ready to make request for their friends But remember though this be thus attributed to Christ yet we may not think that in heaven Christ prostrateth himself before him or maketh actual prayers that was a part of his humiliation which he did in the days of his flesh but it implyeth â—eb 5 7. a presenting of himself a Sacrifice a Surety and one that hath made satisfaction for all our sins together with manifesting of his will and desires that such and such should partake of the vertue and benefit of his Sacrifice so as Christ's intercession consisteth rather in the perpetual vigour of his Sacrifice and continual application thereof than in any actual supplication The intendment of this Phrase applyed to Christ to make intercession is to shew that Christ being God's Favourite and our Advocate continually appeareth before God to make application of that Sacrifice which once he offered up for our sins Christ appears in the presence of God for us 1. To present unto his Father himself who is the price of our Redemption 2 To make application of his Sacrifice to his Church time after time according to the need of the several members thereof 3. To make our persons prayers services and all good things acceptable to God But Seventhly and lastly The whole Compact and Agreement between God the Father and our Lord Jesus Christ about the Redemption of poor sinner's souls was really and solemnly transacted in open Court or as I may say in the High Court of Justice above in the presence of the great publick Notary of heaven viz. the Holy Ghost who being a third Person of the glorious Trinity of the same Divine Essence and of equal power and glory makes up a third Legal Witness with the Father and the Son They being aâ—ter the manner of Kings their own Witnesses So the King write◠〈◊〉 meâ—â—â— This 1 Joh. 5. 7. is a very cleaâ— Proof and Testimony of the Trinity of Persons in the Unity of the Divine â—ssence they are â—ll one in â—ssence and Will As if three lamps were lighted in oâ—â— chamber albeit the lamps be diâ—ers yet the lights â—annot be s◠〈◊〉 so in the 〈◊〉 〈◊〉 〈◊〉 there is a distruction of Persoâ—s 〈◊〉 ◠〈…〉 pheiâ—y of nature also 1 Joh. 5. 7. For there be three that â—ear record in heaven the Father the Word and the Holy Ghost and these three are one Three 1. In the true and real distinction of their Persons 2. In their inward Properties as to beget to be begotten and to proceed 3. In their several offices one to another as to send and to be sent And these three are one one in Nature and Essence one in Power and Will one in the act of producing all such actions as without themselves any of them is said to act and one in their Testimony concerning the Covenant of Redemption that was agreed on between the Father and the Son Consent of all parties the Allowance of the Judge and publick Record is as much as can be desiâ—ed to make all publick Contracts authentick in Courts of Justice and what can we desire more to settle satisfie and assure our own souls that all the Article of the Covenant of Redemption shall on all hands be 〈…〉 inly made good than this that these three heaveâ—ly Witnesseâ— God the Father God the Son and God the Holy Gâ—â—st do all agree to the Articles of the Covenant and 〈◊〉 Witnesses to the same Covenant Thus you see that there was a Covenant of Redemption made with Christ upon the terms whereof he is constituted to be a 〈◊〉 to say to the prisoners go forth to bring deliveraâ—â—e to the captives and to proclaim the year of release or Jubile the acceptable year of the Lord as it is Isa 61. 1 2. I have been the longer in opening the â—ovenant of Redemption partly because of its grand importance to all our souls and partly because others have spoken so little to it to the best of my observation and partly because I have never before handled this Subject either in the Pulpit or the Press c. Now from the serious consideration of this Compact Covenant and Agreement that was solemnly made between God and Christ touching the whole business of man's Salvation or Redemption I may form up this tenth Plea as to the ten Scriptures that are in the Margin that Eccles 11. 9. cap. 12. 14. Mat. 12. 14. cap. 18. 23. Luk. 16. 2. Rom. â—4 10. 2 Cor. 5. 10. Heb. 9. 27. cap. 13. 17. 1 Pet. 4. 5. Isa 53. 6.
But what amazing love what matchless love is this for a man to engage his person and life for his friend when as skin for skin and all that a man hath will he give for his life and yet according to the Covenant of Redemption Jesus Christ has done all this and much more for us as is evident if you will but cast your eye back upon the Articles of the Covenant or consult the Scriptures in the Margin If a friend to free a Jâ—â— 2. 4. Joâ— 1â— 11 15 17 18 28 Râ—m 5. 6 〈◊〉 Eph. 1. 5 6 7 〈◊〉 〈◊〉 2. 13 14 15 Heb. 2. 13 1â— 15. captive or one condemned to death should put himself into the state and condition of him whom he freeth that would be an evidence of love beyond all comparison But now if the dignity of Christ's person and our unworthiness if the greatness of the debt and kind of payment and if the benefit which we reap thereby be duly weighed we shall find these evidences of love to come as much behind the love of Christ as the light of a candle cometh short of the light of the Sun Christ's Suretiship according to the Covenant of Redemption is and ought to be a prop of props to our faith It is as sure a ground of confidence that all is well and shall be for ever well between God and us as any the Scriptures does afford by vertue hereof we have a right to appeal to God's Justice for this Surety hath made ful satisfaction and to exact a debt which is fully satisfied is a point of injustice Christ knew very well what the Redemption of fallen man would cost him he knew that his life and blood must go for it he knew that he must lay by his Robes of Majesty and be cloathed with flesh he knew that he must encounter Sâ—lus Amoâ— nesâ—it difficultates men and Devils he knew that he must tread the Wine-press of his Father's wrath bear the Curse and make himself an offering for our sins for our sakes for our salvation yet for all this he is very ready and willing to bind himself by Covenant that he will redeem us whatever it cost him Oh what tongue can express what heart Eph. 3. 18 19. Look where thou wilt thou art surrounded with flames of his love and it were strange if thou shouldest not be set on fire if not sure thou must needs be a Diabolical Salamander sayâ— Cuâ—anus can conceive what soul can comprehend the heights depths bredths and lengths of this love Oh blessed Jesus what manner of love is this that thou shouldest wash away my scarlet sins in thine own blood that thou shouldest die that I may live that thou shouldest be cursed that I might be blessed that thou shouldest undergo the pains of hell that I might enjoy the joys of heaven that the face of God should be clouded from thee that his everlasting favour might rest upon me that thou shouldest be an everlasting Skreen betwixt the wrath of God and my immortal soul that thou shouldest do for me beyond all expression and suffer for me beyond all conception and gloriously provide for me beyond all expectation and all this according to the Covenant of Redemption what shall I say what can I say to all this but fall down before thy grace and spend my days in wondering at that matchless bottomless love that can never be fathomed by Angels or men Oh Lord Jesus saith one plusquam Bâ—rnard mea plusquam meas plusquam me I love thee more than all my goods and I love thee more than all my friends yea I love thee more than my very self 'T is good to write after this copy But The Eleventh and last Plea that a Believer may form up as to the ten Scriptures that are in the Margin that Eccles 11. 9. cap. 12. 14. â—â—at 12. 14. cap. 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Hâ—b 9. 27. cap. 13. 17. 1 Pet. 4. 5. refer to the great day of account or to a man's particular account may be drawn up from the consideration of the Book of Life out of which all the Saints shall be judged in the great day of our Lord Rev. 20. 11. And I saw a great white throne and him that sat on it from whose face the earth and the heaven fled away and there was found no place for them Vers 12. And I saw the dead small and great stand before God And the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Vers 13. And the sea gave up the dead which were in it And death and hell delivered up the dead which were in them And they were judged every man according to their works Vers 14. And death and hell were cast into the lake of fire this is the second death And whosoever was not found written in the book of life was cast into the lake of fire In the 11. verse John describes the Judge with his preparation in the 12. verse he describes the persons that should be judged and then he describes the process and sentence and lastly he describes the execution of the sentence viz. the casting of the reprobates into the Lake of fire and the placing and fixing of the Elect in the heavenly Jerusalem vers 13 14 15. In the five last verses cited you have a clear and full description of the last General Judgment as is evident by the native Context and Series of this Chapter For having Rev. 2â— 1 2 3. Jude vers 6. spoken of the Devil's last Judgment which by Jude is called The judgment of the great day It is consentaneous therefore to understand this of such a Judgment whereby he is judged And indeed the expressions are so full and the matter and circumstances so satisfying and convincing that they leave no place for fears doubts or disputes This Scripture that is under our present consideration runs parallel with that Dan. 12. 1 2 3. and several other places of Scripture where the day of Judgment is spoken of and let him that can shew me at what other Judgment all the dead are raised and judged and all Reprobates sent to hell and all the Elect brought to heaven and death and hell cast into the Lake all which are plainly expressed here He shall be an Apollo to me that can make these things that are hero spoken of to agree with any other Judgment than the last Judgment Let me give a little light into this Scripture before I improve it to that purpose for which I have cited it And I saw a great white throne and him that sat on it a lively description of the last Judgment A Great Throne Great because it is set up for the General Judgment of all for the universal judgment of the whole world Before
the Most High they found more pleasure than pain more joy than sorrow more comfort than torment in their Bonds the consolations of the spirit rose so high in their souls that their prison was turned into a Palace yea into a Paradise Paul was a man that took a great deal of pleasure in his sufferings for Christ 2 Cor. 12. 10. Therefore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christ's sake He did not only bear his sufferings patiently but chearfully also he often sings it sweetly out I Paul a prisoner of Jesus Christ Coâ—â—s 4. 3 10. Rom. 16. 7. Eph. 6. 20. 2 Tim. 1. 16. c. not I Paul an Apostle nor I Paul wrapped up into the third heaven nor I Paul that have more Gifts Parts and Learning than others but I Paul a prisoner to shew how much he rejoyced in his bonds and sufferings for Christ Chrysostom did not hold Paul so happy for his rappture into Paradise as he did for his imprisonment for Christ Oh the sweet looks the sweet words the sweet hints the sweet in-comes the sweet joggings the sweet embraces the sweet influences the sweet discoveries the sweet love-letters the sweet love-tokens and the sweet comforts that Christians experience in their sufferings for Christ in all their troubles and persecutions they may truly say we have sweet meats to eat and waters of life to drink and heavenly honey-combs to suck that the world knows not of And indeed when should the torch be lighted but in a dark night and when should the fire be made but when the weather is cold and when should the Cordial be given but when the Patient is weak and when should the God 2 Cor. 1. 3 4 5. of comfort the God of all kinds of comfort and the God of all degrees of comfort comfort his people but under their troubleâ— and persecutions for then comfort is most proper necessary seasonable and sutable and then God will be sure to pour in the oyl of joy into their hearts But It is not Paena but Causa that commends the sufferer Sixthly consider that there is a great truth in that old Maxim Non poena sed causa facit Martyrem 'T is not the punishment but the cause that makes a Martyr Let every man look that his cause be good it s not the blood but the cause that makes a Martyr It 's no ways meet that I should engage to suffer in every cause every cause will no more bear a man out in suffering than every shoulder will bear every burthen or than every little River will bear every Ship that is of the greatest burthen one man suffers as a Murtherer another suffers as a Thief another suffers as an Evil-doer and another suffers as a busie body in other men's matters but all such Sufferers are rather Malefactors than Christ's Martyrs Let none of you suffer 1 Pet. 4. 15. as a murderer or as a thief or as an evil doer or as a busiâ— body in other men's matters It is but one word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Bishops in another's Diocess as priers into other men's matters as pragmatical persons that meddle with other men's concernments without cause or call It is not suffering for evil doing but suffering 2 Tim. 2. 12. for well doing that carries the Crown It is not just but unjust suffering that hath the recompence of reward annexed to it It is not 1 Pet. 3. 14. cap. 4. 14. sufferers for the evil of sin nor sufferers of the evil of sin but sufferers of the evil of punishment for the avoiding of the evil of sin whose Mr. Bradford to all that profess the Gospel in Lancashire cause is good When I consider the cause of my condemnation said Mr. Bradford I cannot but lament that I do no more rejoyce than I do for it is for God's verity and truth So that the Condemnation is not a Condemnation of Bradford simply but rather a condemnation of Christ of his Truth Bradford is nothing but an instrument in which Christ and his Doctrine is condemned Christ the Thieves were in the same Condemnation Sampson and the Philistines in the same destruction by the downfall of the house Similis pâ—na dissimilis causa saith Augustine Martyrdom is a Crown as old Age if it be found in a way of righteousness Though life be a poor little thing to lay down for that Christ that has done such great things for us and Isa 53. Joh. 14. that has suffered such grievous things that has prepared such glorious things for us yet it is too precious to lay down in any cause but what is honourable just good Luther professed to Spalatine that he rejoyced with all his heart that God called him to suffer for so Ep. ad Spalat Fol 287. good a cause acknowledging himself unworthy of such a favour It is the goodness of a man's cause that makes him divinely merry with the Martyrs to sing in a prison with Paul Silas When a man's cause is good he may call his sufferings the sufferings of Christ and Colos 2. 24. Gal. 6. 17. his skars and marks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brands and marks of the Lord Jesus The Jews have been hated persecuted for many Ages first by the Romans and since by all other nations but not for any just or righteous cause but for their impiety obstinacy and contempt of Christ his Mat 22. 2 to 8. cap. 23. 30 34 37 38. Gospel for killing the Prophets stoning them that were sent amongst them But gracious persons are endued not only with reason but also with spiritual understanding divine wisdom which makes them well weigh what they do what they suffer Sincere Christians advisedly endure what they endure for the faith's sake so fight I 1 Cor. 9. â—6 not as one that beateth the air that is not as a mad man that fighteth with a shadow not weighing what he doth but as a man of understanding that doth very well know that I have good cause to do what I do Persecutors commonly judge suffering Saints to be no better than Sots Idiots Franticks mad c. not knowing the goodness of the cause for which they suffer nor the noble ends which they aim at in suffering nor the blessed fruits that attend their sufferings But when may a man safely and groundedly conclude that his cause is good or that he suffers for well doing or for a good cause as a Christian Now to this question I shall give these following answers First When a man suffers for doing that which Christ commands then he suffers for well doing then he suffers as a Christian then 1 Pet. 4. 15 16. his cause is good You know there is nothing in all the Scripture that God stands more upon than purity of religion than purity of worship
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
us our sins our burdens and such constant ailments as takes away all the pleasure and comfort of life Here both our outward and inward conditions are very various sometimes heaven is open and Lamen 3 8 44 54 55 56 57. Psal 30. 7. 1 Thes 4 17 18. Isa 35. 10. sometimes heaven is shut sometimes we see the face of God and rejoyce and at other times he hides his face and we are troubled O but now death will bring us to an invariable Eternity It is always day in heaven and joy in heaven Sixthly and lastly You shall gain a clear distinct and full knowledge of all great and deep Mysteries the Mystery 1 Cor. 13. 10 12. of the Trinity the Mystery of Christ's Incarnation the Mystery of Man's Redemption the Mysteries of Providences the Mysteries of Prophecies and all those Mysteries that relate to the Nature Substances Offices Orders and Excellencies of the Angels If you please to consult my String of Pearls or the best thing reserved till last with my Sermon on Eccles 7. 1. Better is the day of death than the day of ones birth which is at the end of my Treatise on Assurance both which Treatises you have by you There you will find many more great and glorious things laid open that we gain by death And to them I refer you But Sixthly Look upon death as a sleep the Holy Ghost hath phrased it so above twenty times in Scripture to 1 Cor. 11. 30. cap. 15. 51. Joh. 11. â—â— Mark 5. 39. The Greeks call their Church-yards Dormitories sleeping places and the Hebrews 〈◊〉 â—â—â—â—im the house of the living shew that this is the true proper and genuine notion of death When the Saints die they do but sleep Mat. 9. 24. The maid is not dead but sleepeth The same phrase he also used to his Disciples concerning Lazarus our friend Lazarus sleepeth Joh. 11. 11. The death of the Godly is as a sleep Stephen fell asleep Act. 7. 60. And David fell asleep Act. 13. 36. And Christ is the first fruits of them that sleep 1 Cor. 15. 20. Them which sleep in Jesus will God bring with him 1 Thes 4. 14. The Saints of God do but sleep when they lay down in the Grave that which we call death in such is not death indeed it is but the image of death the Shadow and Metaphor of death death 's younger Brother a mere sleep and no more I may not follow the Analogy that is between death and sleep in the latitude of it the Printer calling upon me to conclude Sleep is the Nurse of Nature the sweet Parenthesis of all a man's griefs and cares But Seventhly Look upon death as a departure 2 Tim. 4. 6. For I am now ready to be offered and the time of my departure is at hand He makes nothing of death It was Deut. 32. 49 50. no more betwixt God and Moses but go up and die and so betwixt Christ and Paul but launch out and land immediately at the fair Haven of heaven Phil. 1. 23. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better Paul longed for that hour wherein he should loose Anchor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solvâ—râ— Anch ram Or it may be rendered to return home or to change rooâ—s â—t is a similitude â—aken from those that depart out of an Iâ—n to take their journey towards their own Countrey and sail to Christ as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports It is a Metaphor from a Ship at Anchor importing a sailing from this present life to another Port. Paul had a desire to loose from the shore of Life and to launch out into the Main of Immortality The Apostle in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a reference both to his bonds and to his death and his meaning is I desire to be discharged and released as out of a common Goal so also out of the prison of my body that I may presently be with Christ my Saviour in heaven in rest and bliss After Paul had been in the third heaven his constant song was I desire to be with Christ Nature teacheth that death is the end of misery but grace will teach us that death is the beginning of our felicity But Eighthly and lastly Look upon death as a going to Bed The Grave is a Bed wherein the body is laid to rest with its curtains close drawn about it that it may not be disturbed in its repose So the Holy Ghost is pleased to phrase it He shall enter into peace they shall rest in their beds every one walking in their uprightness Isa 57. 2. As the souls of the Saints pass to a place of rest and bliss so their bodies are laid down to rest in the Grave as in a Bed or Bed-chamber there to sleep quietly until the morning of the Resurrection Death is nothing else but a Writ of ease to the weary Saints 't is a total cessation from all their labour of nature sin and affliction Blessed are the dead that die in the Lord that they may rest Rev. 14. 13. from their labours c. Whilst the souls of the Saints do rest in Abraham's bosom their bodies do sweetly sleep in their beds of dust as in a safe and consecrated Dormitory Every sincere Christian may like the weary child call and cry to be laid to bed knowing that death will send him to his everlasting rest Now you should always look upon death under Scripture Notions and this will take off the terrour of death yea it will make the King of Terrours to be the King of desires it will make you not only willing to die but even long to die and to cry out O that I had the wings of a dove to fly away and be at rest At death you shall have an eternal Jubilee and be freed from all incumbrances Now sin shall be no more nor trouble shall be no more nor pain nor ailments shall be no more Now you shall have your Quietus est now the wicked shall cease from Job 3. 17. troubling and now the weary shall be at rest now all Rev. 7. 17. tears shall be wiped from your eyes now death shall be the way to bliss the Gate of Life and the Portal to Paradise It was well said of one so far as we tremble at death so far we want love it 's sad when the contract is made between Christ and a Christian to see a Christian afraid of the making up the Marriage Lord saith Austin one I will die that I may enjoy thee I will not live but I will die I desire to die that I may see Christ and refuse to live that I may live with Christ The broken Rings Contracts and Espousals contents not the true Lover but he longs for the Marriage day It is no credit to your Heavenly Father for you to be loth to
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
compleat satisfaction that Jesus Christ has given to God's enraged Justice I have in part discovered already and shall say more to it before I close up the Covenant of Redemption But The third Proposition is this The business transacted The Third Propoâ—tion between those two great and glorious persons God the father whose greatness is unsearchable and Jesus Christ â—sal 145. 3. Rev. 1. 5. who is the prince of the kings of the earth was the redemption and salvation of the Elect our everlasting blessedness was now fresh in their eyes and warm upon their Luk. 15. 30. hearts how lost man might be found and how fallen man might be restored and how miserable man might be made happy how slaves might be made sons and how Eph. 2. 12. 17. enemies might be made friends and how those that were afar off might be made nigh without the least prejudice to the honour holiness justice wisdom and truth of God was the grand business the thing of things that lay before them Upon the account of the Covenant compact and agreement that was between the father and the son it is that Christ is called the second Adam for 1 Cor. 1â— â—5 as with the first Adam God plighted a Covenant concerning him and his posterity so also he did indent with Jesus Christ concerning that eternal Redemption that he was Heb. 9. 12. to obtain and secure for his seed For the clearing of this let us a little consider of the excellent properties of that Redemption that we have by Jesus Christ First 'T is a great Redemption the work of Redemption was a great work the greatness of the person employed in this work speaks out the work to be a great work This was a work too high too hard too great for all the Angels in heaven and all the men on earth to undertake none but that Jesus who is mighty to save was ever able to bring about the Redemption of man Hence Christ is called the deliverer And their redeemer is mighty Prov 23. 11. Isa 24. 6. And his redeemer the Lord of hosts Isa 47. 4. As for our redeemer the Lord of hosts is his name Isa 49. 26. And thy redeemer the mighty one of Jacob Jer. 50. 34. Their redeemer is strong the Lord of hosts is his name Again the great and invaluable price that was paid down for our Redemption speaks it out to be a great Redemption the price that we are bought with 〈◊〉 6. 19 20. cap. 7. 23. is a price beyond all compute 2 Pet. 1. 18 19. For as much as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation But with the precious blood of Christ as of a lamb without blemish and without spot Christ was a Lamb 1. for harmlesness 2. for patience and silence in afflictions 3. for meekness Isa 32. 7. 〈◊〉 11. 19. and humility 4. for sacrifice this Lamb was without blemish that is free from actual sin and without spot 〈◊〉 that is free from original sin That the most absolute and perfect purity of Christ prefigured in the Lambs of the Old Testament that were to be sacrificed might be better expressed the Apostle calls him a lamb without Eph. 5. 27. Neither God nor Christ could lay down a â—reatâ—â— price All things in heaven anâ— earth are 〈◊〉 be compared 1 this blood to this priâ—e blemish and without spot The price that this Lamb without a spot has laid down is sufficient to pay all our debts 't is a price beyond all compute All the Silver Gold Pearl Jewels in the world are of no value in respect of this price a price in it self infinite and of infinite value Among the Romans the goods and estates which men had gotten in the Wars with hazard of their lives were called peculium castrense or a Field-purchase O! how well then may the Elect be called Christ's peculium castrense his purchase gotten not only by the jeopardy of his life but with the loss of his life and blood Again Jâ—â— 10 11 15. 17 18. 〈…〉 20. 28. if you compare the work of Redemption with other great works you must necessarily conclude that the work of Redemption is a great work The making of the world Geâ— 1. 3 6 9 11 14 20 24. was a great work of God but yet that did but cost him a word of his mouth a let it be he spake the word and it was done he said let there be light and there was light c. but the work of Redemption cost Christ's dearest blood Much matter of admiration doth the work of Redemption afford us The work of Creation is many ways admirable yet not to be compared with the work of Redemption wherein the power wisdom justice mercy and other divine attributes of God do much more shine forth and wherein the redeemed reap much more good than Adam did by his creation which will evidently appear by observing these particular differences First In the Creation God brought something out of nothig but in the work of Redemption out of one contrary he brought another out of death he brought life This was a work of far greater power wisdom mercy death must first be destroyed and then life brought forth Secondly In Creation there was but a word and thereupon the work followed in Redemption there was doing and dying The work of Redemption could be brought about by none but God God must come down from heaven God must be made man God must be made sin God must be made a cuâ—se 2 Cor. 5. 21. Gal. 3. 13. Thirdly In the Creation God arrayed himself with Majesty power and other like properties fit for a great work in the work of Redemption he put on weakness he assumed a nature subject to infirmities and the infirmities of that nature he did as David did when he fought against Goliah he put off all armour and took his staff in his hand and drew near to the Philistine 1 Sam. 17. 39 40. Fourthly In the work of Creation there was nothing to withstand God to make opposition against God but in the work of Redemption there was justice against mercy wrath against pity death and he that had the power of death was vanquished Heb. 2 14 15. Colos 2. 14. 15. Fifthly By Creation man was made after God's image like him Gen. 1. 26 27. by Redemption man was made a member of the same mystical body whereof Christ is the head Eph. 1. 22 23. Sixthly By Creation man received a natural being by Redemption a spiritual Seventhly By Creation man received a possibility to stand by Redemption a certainty of standing and impossibility of falling Joh. 10. 28 29 30 31. 1 Pet. 1. 5. Jer. 33. 40 41. Eightly By Creation man was placed in an earthly Paradise but by Redemption he is advanced to an heavenly Paradise Thus you see how the work of Redemption transcends the
he was the true Messiah and of the father's installing him into that office of a Redeemer So Joh. 6. 38. I came down from heaven not to do mine See Joh. 10. 17. câ—p 16. 27. own will but the will of him that sent me In this verse Christ declares in the general that his errand into the world is to do his father's will who sent him and not his own which is not to be understood that as God he hath a different and contrary will to the fathers though as man he hath a distinct and subordinate will to his but the meaning is he came not to do his own will only as the Jews alledged against him but the father 's also and that in this work he was the father's Commissioner sent to do what he had entrusted him with and not as the Jews gave out that he was one who did that for which he had no warrant Christ in entertaining them that come to him as in vers 37. is not only led thereunto by his own mercy and bounty and love towards them as the reward of all his sufferings but doth also stand obliged thereunto by vertue of a Commission and trust laid upon him by the father and accepted and undertaken by him therefore he doth mention the will of him that sent him as a reason of his fidelity in this matter By what has been said it is most evident that God the father had thâ— first and chief hand in the great work of our Redemption It is good to look upon God the father as the first projector of our happiness and blessedness that we may honour the father as we honour the son and love the father as we love the son and value the father as we value the son admire the father as we admire the son and exalt the father as we exalt the son and cleave to the father as we cleave to the son c. I have a little the longer insisted on this propositon because commonly we are more apprehensive of the love of the son than we are of the love of the father that I may the more heighten your apprehensions of the father's love in the great work of Redemption Ah! what amazing love is this that the thoughts of the father that the eye of the father that the heart of the father should be first fixed upon us that he should begin the treaty with his son that he should make the first motion of love that he should first propose the Covenant of Redemption and thereby lay such a sure foundation for man's recovery out of his slavery and misery To speak after the manner of men the business from Eternity lay thus here is man saith God the father to his son fallen from his primitive purity glory and excellency into a most woful gulf of sin and misery he that was once a son is now become a slave he that was once a friend is Eâ—h 2. 12 13. now become an enemy he that was once near us is now afar off he that was once in favour is now cast off he Gen. 1. 26 27. that was once made in our image has now the image of Satan stamp'd upon him he who had once sweet communion with us has now fellowship with the Devil and his Angels Now out of this forlorn estate he can never deliver himself neither can all the Angels in heaven deliver him now this being his present case and state I make this offer to thee O my son If in the fulness of Phil. 2. 7 8. Isa 63. 3. Gal. 3. 13. time thou wilt assume the nature of man tread the wine-press of my wrath alone bear the curse shed thy blood die suffer satisfie my justice fulfil my Royal Law then I can upon the most honourable terms imaginable save fallen man and put him into a safer and happier condition than ever that was from whence Adam fell and give thee a noble reward for all thy sufferings Upon this Jesus Christ replies O my father I am very ready and willing to do to suffer to die to satisfie thy justice to comply with thee in all thy noble motions and in all thy gracious and favourable inclinations that poor sinners may be sanctified and saved made gracious and glorious 1 Thes 1. ult Heb. 10. 10. 14. Psal 40. 6 7. holy and happy that poor sinners may never perish that poor sinners may be secured from wrath to come and be brought into a state of light life and love I am willing to make my self an offering and Loe I am come to do thy will O God Thus you see how firstly and greatly and graciously the thoughts of God have been set at work that poor sinners may be for ever secured and saved But The Seventh Proposition is this It was agreed between Gen. 3. 15. 1 Joh. 3. 8. Aâ—t 2. 30. cap. 3. 22. Isa 7. 14. cap. 9. 6. Dâ—ut 18. 15 18. Gal. 4. 4. â—em 8. 3. the father the son that Jesus Christ should be incarnate that he should take on him the nature of those whom he was to save and for whom he was to satisfie and to bring to glory Christs incarnation was very necessary in respect of that work of Redemption that he by agreement with the father had undertaken he had engaged himself to his father that the would redeem lost sinners and as their surety make full satisfaction By the fall of Adam God and man was fallen out they were at variance at enmity at open Râ—m 8. 7. hostility so that by this means all intercourse between heaven and earth was stopped and all trading between God and us ceased Now to redress all this and to make an atonement a Mediatour was necessary now this office belonged unto Jesus Christ both by his father's Heb. 10 5 6 7. ordination and his own voluntary susception and for discharge of it a humane nature was very requisite there was an absolute necessity that Christ should suffer partly because he was pleased to substitute himself in the sinner's stead and partly because his sufferings only could be satisfactory But now unless Christ be incarnate how can he suffer the whole lies thus without satisfaction no Redemption without suffering no satisfaction without flesh no suffering Ergo Christ must be incarnate The Joh. 1. 14. word must be made flesh And so Heb. 2. 14 16. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil For verily he took not on him the nature of Angels but he took on him the seed of Abraham 1 Tim. 3. 16. Without controversie great is the mystery of godliness God was manifested in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory This is only
in the Trinity should become the Mediator between God and man that he that was the express Image of the Father's Person should restore the Image of God defaced in man by his sins Ah Christians how well does it become you to lose your selves in the admiration of the wisdom of God in the contrivance of the work of our Redemption For the Son of God to take on him the nature of man with all the essential properties thereof and all the sinless infirmities and frailties thereof is a wonder that may well take up our thoughts to all Eternity And Christ took the infirmities of our nature as well as the nature it self To shew the truth of his Humanity he had a nature that could hunger and thirst even as ours do and to sanctifie them to us and that so he might sympathize with us as a merciful and faithful High Priest and that we might Heb. 2. 16 17 18. cap. 4. 15 16. confide the more in him and have acceâ—s to him with boldness By reason of the personal union of the two natures in Christ he is a fit Mediator betwixt God and man Act. 20. 28. his sufferings are of infinite value being the sufferings of one who is God and who is mighty to carry on the work Isa 63 1. Heâ— 7. 25. of Redemption and to apply his own purchase and repair all our losses Oh what an honour has Jesus Christ put upon fallen man by taking the nature of man on him What is so near and dear to us as our own nature and lo our nature is highly preferred by Jesus Christ to a Union in the Godhead Christ now sits in heaven with Act. 1. 9 10 11. our nature and the same flesh that we have upon us only glorified It is that which all the world cannot give a sufficient reason why the same word in the Hebrew Bashar should signifie both Flesh and Good Tidings Divinity will give you a reason though Grammar cannot Christ's taking of flesh upon him was good tidings to all the whole world therefore no wonder if one word signifie both Abundance of comfort may be taken from hence to poor souls when they think God hath forgotten them to consider is it likely that Christ who is Man should forget man now he is at the right hand of the Father cloathed in that nature that we have when we are troubled to think it is impossible God and man should ever be reconciled let us consider that God and man did meet in Christ therefore it is possible we may meet what hath been may be again the two natures met in Christ therefore God may be reconciled to man yea they therefore met that God might be reconciled to man he was made Immanuel God with us that he might bring God and us together when a man is troubled to think of the corruptious of his nature that is so full of â—efilements that it cannot be sanctified perfectly let him withal think that his nature is capable of Sanctification to the full Christ received Humane nature which was not polluted his nature is the same therefore that nature is capable of sanctification to the uttermost Oh sirs if Christ the second Person in the Trinity did put on man how careful should men be to put on Christ Put you on the Lord Jesus saith Reâ— 13. 14. the Apostle If Christ assumed our Humane nature how should we wrestle with God to be made partakers of the Divine Nature 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises that by these we may be made partakers of the Divine Nature If Christ became thus one flesh with us how zealous should we be to become one spirit with Christ 1 Cor. 6. 17. Even as man and wife is one flesh so he that is joyned to the Lord is one spirit Was the word made flesh did Christ take our nature yea did he take our nature at the worst after the fall what high cause have we to bless his name for ever for this condescention of his Should all the Princes of the world have come from their Thrones and have gone a begging from door to door it would not amount to so much as for Christ to become Man for our sakes â—hrist took our nature not in the the integrity of it as in Adam before his fall but in the infirmities of it which came to it by the fall What a mazing love was this For Christ to have taken our nature as it was in Adam while he stood clothed in his integrity and stood right in the sight of God had not been so much as when Adam was fallen and proclaimed Traytor As Bernard saith Quo pro me vilior eò mihi charior Domine Lord thou shalt be so much the more dear to me by how much the more thou hast been vile for me Here is condescention indeed that Christ should stoop so low to take Flesh and Flesh with Infirmities But Secondly Jesus Christ promiseth to God the Father that he will freely readily and chearfully accept undertake and faithfully discharge his Mediatory office to which he was designed by him in order to the Redemption and Salvation of all his chosen ones Consult the Scriptures Compare Psal 40. 6. to the 11. with Heb. 10. 5. to the 11. and Isa â—1 1 2 3. Luâ— 4. 18 19. 20. Aâ—â— 13. 23. cap. 7. 22. Heb. 10. 1â— 14. in the Margin they having been formerly opened and in them you will find that Christ did not take the office of Mediatorship upon himself but first the Father calls him to it and then the Son accepts it Christ glorified not himself to be made an High Priest but he that said unto him thou art my Son this day have I begotten thee He called him and then the Son answered him Lo I come God the Father promiseth that upon the payment of such a price by his Son such and such souls should be ransomed and set free from the curse from wrath from hell c. Jesus Christ readily consents to the price and pays it down upon the nail at once and so makes good his Mediatory office It pleased the glorious Son of God in obedience to the Father to humble himself and obscure the glory of his Godhead that he might be like his brethren and a fit Mediator for sympathy and suffering and that he might engage his life and glory for the redeeming of the Elect and lay by his Robes of Majesty and not be re-assumed till he gave a good account of that work till he was able to say I have finished the work that thou gavest me to do Christ very freely and chearfully undertakes to do and suffer whatever was the will of his Father that he should do or suffer for the bringing about the Redemption of Mankind Christ willingly undertakes to be his Father's Servant in this great work and accordingly he looks upon his Father as his Lord Thou
come into the world assume our nature be made under the Law tread the Wine-press of the Father's wrath bear the Curse and give satisfaction to his Justice Now upon the credit of this promise upon this undertaking of Christ God the Father takes up the Patriarchs and all the Old Testament-believers to Glory God the Father resting upon the promise and engagement of his Son admits many thousands into those 〈…〉 on s above before Joh. 14. 2 3. Christ took Flesh upon him Now as tâ—â— Father of old hath rested and relyed on the promise and engagement of Christ so Jesus Christ doth to this very day â—â—st and stay himself upon the promise of his Father that he shall in Isa â—3 10. due time see all his seed and reap the full benefit of that full Ransom that he has paid down upon the nail for all that have believed on him that do believe on him and that shall believe on him Christ knew God's infinite Love his tender Compassions and his matchless Bowels to all those for whom he died And he knew very well the Covenant the Compact the Agreement that past between the Father and himself and so trusted the Father fully in the great business of their everlasting happiness and blessedness relying upon the love and faithfulness of God his love to the Elect and his faithfulness to keep Covenant with him As the Elect are committed to Christ's charge to give an account of them so also is the Father engaged for their conversion and for their preservation being converted As being not only his own Joh. 6. 37. Isa 53. 11. given to Christ out of his love to them but as being engaged to Christ that he shall not be frustrate of the reward of his Sufferings but have a Seed to glorifie him for ever Therefore doth Christ not only constantly preserve them by his Spirit but doth leave also that burden on the Father Father keep those whom thou hast given me Joh. 17. 11. But Fourthly Jesus Christ promises and engages himself to his Father that he would bear all and suffer all that should be laid upon him and that he would ransom poor sinners and fully satisfie Divine Justice by his blood and death as you may see by comparing the Scriptures in the Isa 5â— 5 6. Joh. 10. 17. 18. cap. 15. 10. Luk. 24. 46. Heb. 10. 5 6 7 10. I have opened these Scriptures already Margin together The work of Redemption could never have been effected by silver or gold or by prayers or tears or by the blood of Bulls or Goats but by the second Adam's obedience even to the death of the Cross Remission of sin the favour of God the heavenly Inheritance could never have been obtained but by the procious blood of the Son of God The innocent Lamb of God was slain in typical prefigurations from the beginning of the world and slain in real performance in the fulness of time or else fallen man had layen under guilt and wrath for ever The heart of Jesus Christ was strongly set upon all those that his Father had given him and he was fully resolved to secure them from Hell and the Curse whatever it cost him and seeing no price would satisfie his Father's Justice below his Blood he lays down his life at his Father's feet according to the Covenant and Agreement of old that had past between his Father and himself But Fifthly The Lord Jesus Christ was very free ready willing and careful to make good all the Articles of the Covenant on his side and to discharge all the works agreed Joh. 12. 49 50. cap. 17. 6. on for the Redemption and Salvation of the Elect Joh. 17. 4. I have finished the work that thou gavest me to do There was nothing committed to Christ by the Father to be done on earth for the purchasing of our Redemption but he did finish it so that the Debt is paid Colos 2. 14 15. Heb. 2. 14. Justice satisfied and sin Satan and death spoiled of all their hurting and destroying power By the Covenant of Redemption Christ was under an obligation to die to Dan. 9. 24. satisfie to Divine Justice to pay our debts to bring in an everlasting Righteousness to purchase our Pardon and Heb. 9. 12. to obtain eternal Redemption for us all which he compleated and finished before he ascended up to glory And Act. 1. 9 10 11. without a peradventure had not Jesus Christ kept touch with his Father had not he made good the Covenant the Compact the Agreement on his part his Father would never have given him such a welcome to heaven as he did nor he would never have admitted him to have sat down Heb. 1. 3. Rom. 8 34. Colâ—s â— 1. Hâ—b 8. 1. cap. 10. 12. 1 â—et 3. 22. on the right hand of the Majesty on high as he did The right hand is a place of the greatest honour dignity and safety that any can be advanced to But had not Jesus Christ first purged away our sins he had never sat down on the right hand of his Father Christ's advancement is properly Mat. 26. 64. Act. 7. 56. of his Humane Nature That Nature wherein Christ was crucified was exalted for God being the Most High needs not be exalted yet the Humane Nature in this exaltation is not singly and simply considered in it self but as united to the Deity so that it is the Person consisting of two Natures even God-man which is thus dignified For as the Humane Nature of Christ is inferiour to God and is capable of advancement so also is the person consisting of a Divine and Humane Nature Christ as the Son of God the second Person of the sacred Trinity is in regard of his Deity no whit inferiour to his Father but every way equal yet he assumed our nature and became a Mediator betwixt God man he humbled himself and made himself inferiour to his Father his Father therefore hath highly exalted him Phil. 2. 8 9. and set him down on his right hand If Christ had not Eph. 1. 20. expiated our sins and compleated the work of our Redemption he could never have sat down on the right hand of God Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God This verse is added in opposition to the former as is evident by the first Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the former verse it was proved that the Sacrifices which were offered under the Law could not take away sins This verse proveth that there is a Sacrifice which hath done that that they could not do The Argument is taken from that Priest's ceasing to offer any more Sacrifices after he had offered one whereby is implyed that there needed no other because that one had done it to the full sin was taken away by Christ's Sacrifice for thereby a Ransom was paid
and satisfaction made to the Justice of God for man's sin and thereupon sin taken a-away Now sin being taken away Christ sits down on the right hand of his Father Look as the humiliation of Christ was manifested in offering a Sacrifice so his exaltation in sitting at God's right hand was manifested after that he had offered that sacrifice This phrase Set down is a note of dignity and authority and this dignity and Authority is amplified by the place where he is said to sit down viz. on the right hand of God and this honour and dignity is much illustrated by the continuance thereof which is without date For ever sat down on the right hand of God It is an Eclipse of the lustre of any glory to have a date and a period The very thought that such a glory shall one day cease will cast a damp upon the Spirit of him that enjoys that Glory Christ's constant sitting at the right hand of his Father is a clear evidence that he has finished and compleated the work of our Redemption Christ could never have gone to his Father nor never have set down at the right hand of his Father if he had not first fulfilled all Righteousness and fully acquitted us of all our iniquities Joh. 16. 10. Of righteousness because I go to my Father The strength of the Argument lies in this Christ took upon him to be our Surety and he must acquit us of all our sins and satisfie his Father's Justice before he can go to his Father and be accepted of his Father and sit down on the right hand of his Father If God had not been fully satisfied or if any part of Righteousness had been to be fulfilled Christ should have been still in the grave and not gone to heaven his very going to his Father argues all is done all is finished and compleated But Sixthly Christ having performed all the conditions of the Covenant on his part he now peremptorily insists upon it that his Father should make good to him and his the conditions of the Covenant on his part Christ having finished his work looks for his reward Father Joh. 17. 4 5. says he I have glorified thee on earth I have finished the work which thow gavest me to do And now O Father glorifie thou me with thine own self with the glory which I had with thee before the world was There was a most This transaction between the father and the son is worthy of our most dâ—ep serious and frequent meditation blessed transaction between God the Father and God the Son before the world began for the everlasting good of the Elect and upon that Transaction depends all the good and all the happiness and all the salvation of God's chosen and upon this ground pleads with his Father that all his members may behold his glory Joh. 17. 24. Father I wilâ— that they also which thou hast given me be with me where I am that they may behold my glory Father I will not only I pray I beseech but I will I ask this as my right by vertue of the Covenant betwixt us I have done thus and thus and I have suffered thus and thus and therefore I cannot but peremptorily insist upon it that those that I have undertaken for be where I am that they may behold my glory For though Glory be a gift to us yet it is a debt that is due to Christ It is a part of Christ's joy that we should be where he is Christ will not be happy alone as a tender father he can enjoy nothing if his children may not have part with him The greatest part of our happiness that we shall have in heaven lies in this that then we shall be with Christ and have immediate communion with him Oh sirs the great end of our being in heaven is to behold and enjoy the glory of Christ Christ is very desirous and much taken up with his peoples fellowship and company so that before he removes his bodily presence from them his heart is upon meeting and fellowship again as here we see in his prayer before his departure and this he makes evident from day to day in that until that time of meeting come two or three are not gathered in his name but he is in the midst of them to eye their behaviour to Mat. 18. 20. hear their suits to guide their way to to protect their persons to chear their spirits and to delight in their presence He delights to walk in the midst of the seven golden Rev. 2. 1. Mat. 5. 14 16. Psal 68 16. candlesticks the Golden Candlesticks are the Churches which are the light of the world and excel all other societies as much as Gold doth other Metals And he desires to dwell in the low and little hill of Zion Zion is his resting place his chosen place his dwelling place Psal 132. 13. For the Lord hath chosen Zion he hath desired it for his habitation Vers 14. This is my rest for ever Here will I dwell for I have desired it Christ chose Zion for his love and loves it for his choice and accordingly he he delights to dwell there The Lamb stands on Mount Rev. 14. 1. Zion Christ is ready prest for action and in the midst of all Antichrist's Persecutions he hath always a watchful eye over Mount Zion and will be a sure life-guard to Mount Isa 4. 5 6. Zion he stands readily prepared to assist Mount Zion to fight for Mount Zion to communicate to Mount Zion Isa 8. 18. and to be a refuge to Mount Zion and no wonder for he dwells in mount Zion Now if Christ take so much delight to have spiritual communion with his people in this 2 Cor. 6. 16. I will dwell in them The words are very significant â—n the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ill in-dwell in them so the words are there are two in s in the Original as if God could never haâ—e enoughe â—â—munion with them 2 Trâ—â— 1. 10. world no wonder that he can never rest satisfied till their gracious communion with him here issue in their perfect and glorious communion with him in heaven And certainly the glory and happiness of heaven to the Elect will consist much in being in Christ's company in whom they delight so much on earth to follow the Lamb whither soever he goes to enjoy him fully and to be always in his presence is the heaven of heaven the glory of glory 't is the sparkling Diamond in the Ring of Glory The day is coming wherein Believers shall be compleatly happy in a sight of Christ's glory when he shall be conspicuously glorified and admired in all his Saints and glorified by them and when all veils being laid aside and they fitted for a more full fruition shall visibly and immediately behold and enjoy him therefore is their condition in heaven described as consisting in this that they may behold my
us not shrink nor saint nor grow weary under our greatest sufferings for Christ when sufferings multiply when they are sharp when they are more bitter than Gall or Wormwood yea more bitter than death it self then Remember the Covenant of Redemption and how punctually Christ made good all the Articles of it on his side and then saint and give out if you can Well may I be afraid but I do not therefore despair for I think Austin upon and remember the wounds of the Lord saith one Nolo vivere sine vulnere cum te video vulneratum Ob my God as long as I see thy wounds I will never live without wound saith another Crux Christi clavis Paradisi The Damasâ—â—n Cross of Christ is the Golden Key that opens Paradise to us saith one I had rather with the Martyrs and Consessors have my Saviour's Cross than with their Persecutors the worlds Crown the harder we are put to it the greater shall be our reward in heaven saith another Gardius the Martyr hit the nail when he said it is to my loss if you Chrysostâ—m abâ—â—e me any thing in my sufferings If you suffer not for Religion you will suffer for a worse thing saith one Vâ—nâ—â—miâ—s Never did any man serve me better than you serve me said another to his Persecutors Adversus gentes gratias agimus quod à molestis dominis liberemur We thank you for delivering us from hard Task-masters that we may enjoy more sweetly the bosom of our Lord Jesus said the Martyrs 'T was a notable saying of â—â—â—her Ecclesia totum mundum convertit sanguine oratione the Church converteth the whole world by blood and prayers They may kill me said Socrates of his enemies but they cannot hurt me so may the redeemed of the Lord say they may take away my head but they cannot take away my Crown of life of righteousness of glory of immortality The Lacedemonians Rev. 2. 10. 2 lim 4. 8. 1 Peâ— 5. 4. 5. were wont to say it is a shame for any man to fly in time of danger but for a Lacedemonian it is a shame for him to deliberate Oh what a shame is it for Christians when they look upon the Covenant of Redemption so much as to deliberate whether they were best suffer for Christ or no. Petrus Blesensis has long since observed that the Courtiers of his time suffered as great trouble and as many vexations for vanity as good Christians did for the truth the Courtiers suffered weariness and painfulness hunger and thirst with all the Catalogue of Paul's afflictions and what can the best Saints suffer more Now shall men that are strangers to the Covenant of Redemption suffer such hard and great things for their lusts for very vanity and will not you who are acquainted with the Covenant of Redemption and who are interested in the Covenant of Redemption be ready and willing to suffer any thing for that Jesus who according to the Covenant of Redemption has suffered such dreadful things for you and merited such glorious things for you But Thirdly From this Covenant of Redemption as we have opened it you may see what infinite cause we have to be swallowed up in the admiration of the Father's love in entring into this Covenant and in making good all the Articles of this Covenant on his side When man was fallen from his primitive purity and glory from his holiness God so loved his Son that he gave him all the world for his possession Psal 2. 8. But he so loved the world that he gave Son and all for its Redemption Bernard and happiness from his freedom and liberty into a most woful gulf of sin and misery when Angels and men were all at a loss and knew no way or means whereby fallen man might be raised restored and saved that then God should firstly and freely propose this Covenant and enter into this Covenant that miserable man might be saved from wrath to come and raised and settled in a more safe high and happy estate than that was from which he was fallen in Adam Oh what wonderful what amazing love is this Abraham manifested a great deal of love to God in offering up of his only Isaac but God Gen. 22. 12. has shewed far greater love to poor sinners in making his only Son an offering for their sins for 1. God loved Christ with a more transcendent love than Abraham could Joh. 10. 18. Heb. 10. 10 12. love Isaac 2. God was not bound by the commandment of a superiour to do it as Abraham was 3. God freely and voluntarily did it which Abraham would never have done without a commandment 4. Isaac was to be offered after the manner of holy Sacrifices but Christ suffered an ignominious death after the manner of Thieves 5. Isaac was all along in the hands of a tender Father but Christ was all along in the hands of barbarous enemies 6. Isaac was offered but in shew but Christ was offered indeed and in very good earnest Is not this an excess yea a miracle of love 'T is good to be always a musing upon this love and delighting our selves in this love But Fourthly From this Covenant of Redemption as we have opened it you may see what signal cause we have to be deeply affected with the love of Jesus Christ who roundly and readily falls in with this Covenant and who has faithfully performed all the Articles of this Covenant had not Jesus Christ kept touch with his Father as to every Article of the Covenant of Redemption he could never have saved us nor have satisfied Divine Justice nor have been admitted into heaven That Jesus Christ might make full satisfaction for all our sins He was made a curse Gal. 3 13. for us whereby he hath redeemed us from the curse of the Law All his sufferings were for us All that can be desired of God by man is mercy and truth mercy in regard of our misery truth in reference to God's promises That which moved Christ to engage himself as a Surety for us was his respect to God and man To God for the honour of his Name neither the mercy nor the truth nor the justice of God had been so conspicuously manifested if Jesus Christ had not been our Surety To man and that to help us in our succourless and desperate estate No creature either would or could discharge that debt wherein man stood obliged to the justice of God This is a mighty evidence of the endless love of Christ this is an evidence of the endless and matchless love of Christ We count it a great evidence of love for a friend to be surety for us when we intend no damage to him thereupon but if a man be surety for that which he knoweth the principal debtor is not able to pay and thereupon purposeth to pay it himself this we look upon as an extraordinary evidence of love
this deliverance of the Creature that our Apostle speaks of shall not be by a reduction into nothing but by an alteration into a better estate But I must hasten to a close Vers 12. And I saw the dead small and great stand before God The Judge before whom all do appear is our dear Lord Jesus who hath the keys of hell and death in Rev. 1. 18. Act. 17. 30 31. his hands and who is designed and appointed by God the Father to be the Judge of quick and dead he hath Authority and a Commission under his Father's hand to sit and act as Judge Here you see that John calleth the Judge absolutely God but Christ is the Judge therefore Christ is God absolutely and he will appear to be God in our nature in that great day The Parties judged who stand before the Throne are 1. Generally the dead all who had died from Adam to the last day he calls them the dead after the common Law of Nature but then raised from death to life by the Eph 2. 5. Colos 2. 13. power of God he speaks not of men dead in sins and trespasses but of such as died corporally and now were raised up to judgment But shall not the living then be judged Oh yes For we must all appear before the Judgment-seat 2 Cor. 5. 10. Rom. 149 10. of Christ That he may be Judge of the quick and the dead and be Lord both of the dead and the living Under this phrase the dead are comprehended all those that then shall be found alive By the dead we are to understand the living also by an Argument from the lesser If the dead shall appear before the Judgment-seat how much more the living But the dead alone are named either because the number of the dead from Adam to the last day shall be far greater than those that shall be found alive on earth in that day or because those that remain alive shall be accounted as dead because they shall be 1 Cor. 15. 52. changed in the twinkling of an eye Secondly he describes them from their age and condition for the words may be understood of both Great and small which takes in all sorts of men Tyrants Emperours Kings Princes Dukes Lords c. as well as Subjects Vassals Slaves Beggars rich and poor strong and weak bond and free old and young all and every one without exception are to be judged for the Judgment shall be universal no man shall be so great as to escape the same nor none so small as to be excluded but every one shall have justice done him without respect of persons as that great Apostle Paul tells us We must all appear before the Judgment-seat 2 Cor. 5. 10. of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad I am no admirer of the School-men's notion who suppose that all shall be raised about the age of Lum lib dist 44 33. which was Christ's Age but do judge that that perfection which consisteth in the conforming them to Christ's glorious body is of another kind than to respect either age stature or the like Stand before God that is brought to Judgment the Joh. 3. 18. guilty standing ready to be condemned and the Saints standing ready in Christ's presence to be absolved and pronounced blessed And the books were opened Christ the Judge being set on his Throne and having all the world before him the books are opened 1. In the general the books are said to be open 2. Here is a special book for the Elect The book of life was opened 3. Here you have sentence passed and pronounced according to what was written in these books and according to their works And the dead were judged out of those things which were written in the books according to their works Here the Judicial Process is noted by imitation of Humane Courts in which the whole Process is wont to be drawn up and laid before the Judge from whence the Judge determineth for or against the person according to the Acts and Proofs that lie open before him The Equity Justice and Righteousness of Christ the Judge that sits on his white Throne is set forth by a Metaphor taken from Humane Courts where the Judge pronounceth sentence according to the written Law and the Acts and Proofs agreeing thereunto All things are Heb. 4. 13. Rev. 1. 14. naked and bare before him whose eyes are as a flame of fire But to shew that the Judgment shall be as accurate and particular in the trial and just and righteous in the close as if all were registred and put on Record nothing shall escape or be mistaken in its circumstances but all things shall be so cleared and issued beyond all doubts and disputes as if an exact Registre of them had been kept and published in all which there is a plain allusion unto the words of Daniel speaking thus of this Judgment The Dan. 7. 10. Judgment was set and the books were opened We find six several books mentioned in the Scripture First The Book of Nature that is mentioned by David Psal 139. 16. Thine eyes did see my substance yet being unperfect and in thy book all my members were written which in continuance were fashioned when as yet there was none of them 'T is a Metaphor from curious work men that do all by the The world saith Clemens Alexandrious is Deâ— Scriptura the first Bible that God made for the instruction of Man Book or by a Model set before them that nothing may be deficient or done amiss Had God left out an eye in his common place Book saith one thou hadst wanted it The heavens declare the glory of God and the firmament sheweth his handy work The Psalmist looks upon that great Volume of heaven and earth and there reads in Capital letters the Prints and Characters of God's glory This Book saith one was imprinted at the New Jerusalem by the finger of Jehovah and is not to be sold but to be seen at the sign of Glory of every one that lifts up his eyes to heaven In this Book of nature which is made up of three great leaves Heaven Earth and Sea God hath made himself visible yea legible even his eternal power and Godhead So that all men are left without Rom. 1. 20. excuse Out of this Book the poor blind Gentiles might have learned many choice lessons as First that they had a maker Secondly That this Maker being before the things made is eternal without beginning or ending Thirdly That he must needs be Almighty which made all things out of nothing and sustained such a Mass of creatures Fourthly The order variety and distinction of creatures declare his marvellous Wisdom Fifthly In this Book they might run and read the great goodness and the admirable kindness of God to the sons of men in making
Conscience hath an Iron Memory In the last day God will bring the Book of Conscience out of the Rubbish as they did the Book of the Law in Josiah's time and the very laying open of this Book before sinners will even put them besides their wâ—ts and fill them with unspeakable horrour and terrour and be a hell on this side hell unto them In this Book they shall find an exact account of every vain thought they have had and of every idle word they have spoke and of every evil action they have done and Oh what amazement and astonishment will this fill them with By the Books in this Rev. 20. 12. Origen does Comm. ad Rom. 14. understand the Books of Conscience which now are hid not from God but from most men for the hidden things of the heart are not now known but then they shall be opened and manifested to the Consciences of every sinner so as there shall be no place no room left for any Ambr. in Psâ—l 1. excuse or Plea Ambrose saith that the Books that are here said to be opened are the Books of men's Consciences and God's Omniscience Oh what dreadful challenges and accusations will every sinner be forced to read out of this Book of Conscience in the great day Oh how in that great day will all wicked men wish that they had followed the counsel of the Heathen Orator when he said A recta conscientia ne latum quidem unguem discedendum Ciâ— â—â— Ossic A man may not depart an hairs breadth all his life long from the dictates of a good Conscience The Book of God's Omniscience takes in all things past present and to come as if he had kept a Diary of every man's thoughts words and actions But Fifthly There is the Book of Scripture and of all Books this Book is the most precious Book The Book of the Creature is but as the Inventory of the Goods the Book of the Scripture is the evidence and conveyance and assurance of all good to us The Book of Scripture is the Book of the Statutes and Ordinances of the King of Heaven which must be opened and consulted and by which all must be judged in the great day Jam. 2. 12. So speak ye and so do as they that shall be judged Jam. 23 25. by the law of liberty i. e. by the Gospel of Jesus Christ by the whole Word of God registred in the blessed Scriptures Now the whole Word of God is called the Law of Liberty because thereby we are born again to a new spiritual life and so freed from the Bondage and Slavery of sin and Satan Our Lord Jesus Christ in his proceedings Let the Word be President in all Assemblies and Judgments saith Beza In the Nicene Council Censtâ—nâ—â—e caused the Bible to be set upon a Desk aâ— Judge of all controversies the Word shall be the Judge of all men's Estates at last every man shall stand or fall according as he holds weight in the Ballance of the Sanctuary in the great day of Account will judge us by the Scriptures and pass everlasting sentence upon us according to the tenour of the Scriptures At the great and general Assizes Christ will try all causes by the Word of God and pass Judgment upon all sorts of persons according to the Word Joh. 12. 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day The persons that are to be judged in the great day are not believers in Christ they are not receivers of Christ but such as reject his person and receive not his Doctrine He that rejecteth me and receiveth not my words hath one that judgeth him c. However the rejecters of Christ may escape Judgment for a time yet they shall never be able to escape the Judgment of the last day they shall assuredly they shall unavoidably be judged in the last day Though the rejecters of Christ had none to witness against them yet the Word of the Lord shall be more than a thousand witnesses against them in the great day The word that I have spoken the same shall judge him in the last day The Word of the Lord is so sure and infallible a word that Christ's Sentence in the great day when heaven 2 Pet. 3. 7 10 11 12. and earth shall pass away shall proceed according to the Verdict and Testimony thereof For the word that I have spoken shall judge him in the last day Christ will pronounce then according to what it saith now and that as well in favour of Believers as against unbelievers Ad. 17. 31. Look as Christ himself is ordained to be the Judge of quick and dead so the Word the Doctrines which he hath delivered will be the rule of all his Judicial proceedings both in acquitting the righteous and condemning the wicked By the Books in this Rev. 20. 12. Augustine Lib. 20. De C. Dei c. 14. and Beda saith the same with Austin understands the Books of the Old and New Testament which shall then be opened because according to them the Judge will pronounce sentence Rom. 2. 16. When God shall judge the secrets of men by Jesus Christ according to my Gospel which promiseth heaven and happiness to all believers The Sentence of the last day shall be but a more manifest declaration of that Judgment that the Lord in this life most an end hath passed upon men Heathens shall be judged by the Law of Nature profligate Professors by the written Law and the Word Mar. 16. 16. preached Believers by the Gospel which saith He that believeth shall be saved He that believes shall not Joh. 3. 15 16. 36. cap. 5. 24. Paâ—eus 2 Cor. 8. 12. perish but have eternal life He that believeth on the Son hath everlasting life He that believeth shall not come into condemnation but is passed from death to life Christ shall in the great day give Sentence according to the Doctrine of the Gospel which saith If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not The Jesuits report of a Student at Paris who coming to Confession and not being able for tears and sobbings to speak was willed by his Confessor to write down his sins which he did and when the Confessor received it the writing vanished and there remained nothing but the white and clean paper this say they was by a miracle because of his great contrition Let the credit of this story be upon the reporter but upon the credit of the Word of God if we believe really savingly and repent unfeignedly all our sins shall be blotted out and a Book of clean paper in respect of sin shall be presented to the God neither needeth nor useth Books to judge by but this is spoken after the manner of men