Paradice opened OR THE SECREETS MYSTERIES AND RARITIES Of Divine Love of Infinite Wisdom and of Wonderful Counsel laid open to Publick View ALSO The Covenant of Grace and the high and glorious Transactions of the Father and the Son in the Covenant of Redemption opened and improved at large with the Resolution of divers important Questions and Cases concerning both Covenants YOU HAVE FURTHER Several singular Pleas that all sincere Christians may safely and groundedly make to those Ten Scriptures in the Old and New Testament that speak of the general Judgment and of that particular Judgment that must certainly pass upon them all after Death With some other Points of high Importance that tend to the Peace Comfort Settlement and Satisfaction of all serious sincere Christians To which is added a sober and serious Discourse about the Favourable Signal and Eminent Presence of the Lord with his People in their greatest Troubles deepest Distresses and most deadly Dangers Being the Second and Last Part of the Golden Key By Thomas Brooks late Preacher of the Gospel at Margarets New-Fishstreet LONDON Printed for Dorman Newman at the King's Arms in the Poultry and at the Ship and Anchor at the Bridg-foot on Southwark-side 1675. To his honoured Friends Sir John More Knight and Alderman of the City of London and to his good Lady Mary More his most affectionate Consort The Father of all mercies and the God of all blessings bless you both with Grace and Peace here and Glory hereafter Honoured Friends CHristian Friendship makes such a knot that great It s the saying of Euripides that a faithful Friend is better than a calm Sea to a weather beaten Mariner Alexander cannot cut It was well observed by Sir Francis Bacon That old wood is best to burn and old Books best to read and old Friends best to trust It was a witty saying of the Duke of Buckingham to Bishop Monton in Richard the III. his time Faithful Friends saith he are in this age for the most part gone all in pilgrimage their return is uncertain They seem to take away the Sun out of the World said the Heathen Oratour who take away friendship from the life of men and we do not more need fire and water then true Friendship In this Epistle I shall endeavour so to acquit my self as becomes a real Friend a cordial Friend a faithful Friend and a Soul-friend as to your great and everlasting concernments that it may go well with you for ever and ever Sir the points that are handled in this following Treatise and in the first part are of as high choice necessary noble useful and comfortable a nature as any that can be treated on by mortal man The four things which God minds most and loves most are 1. His honour 2. His worship 3. His People 4. His truth Surely their souls must needs be of a very sad complexion who can read the great truths that are here opened and applyed and not 1. Dearly love them 2. Highly prize them 3. Cordially bless God for them 4. Seriously ponder and meditate upon them 5. And not frequently and diligently study them and make a gracious and dayly improvement of them The Covenant of Grace and the Covenant of Redemption are a rich Armory out of which you may furnish your selves with all sorts of spiritual weapons wherewith you may encounter Satans temptations wiles devices methods depths stratagems Nothing of Satans Eph. 6. 11. 2 Cor. 2. 11. Revel 2. 24. can stand before the Covenant of Grace and the Covenant of Redemption well understood and well applyed In the Covenant of Grace and the Covenant of Redemption 2 Sam. 23. 5. Isa 54. 9 10. Jer. 32. 38 39 40 41. Zach. 9. 11. Heb. 13. 20. that is past betwixt God the Father and our Lord Jesus Christ you will find many rich and rare cordials which have a strong tendency to preserve all gracious souls from desponding and fainting 1. In times of afflictions 2. In times of temptations 3. In times of desertion 4. In times of sufferings for Christs sake and the Gospels sake 5. In times of opposition 6. And at the time of death and dissolution There are no comforts nor cordials that can reach the souls of Christians in their deep distresses but such as flow from these two Covenants the more it concerns all such Christians to study these two Covenants and to be well acquainted with them that so they may the more readily have recourse to such cordials as their present estate and condition calls for In these two Covenants you will find much matter which has a strong tendency 1. To inflame your love to God and Christ and all in the Covenant of Grace Psal 116. 1. 9. 16. Psalm 3. 2 Sam. 23. 5. Psal 103. 17 8. Psal 111. 5 9 17. Gen. 1. 2. 2 Cor. 2. 14. Galat. 6. 14. 2. To strengthen your faith 3. To raise your hopes 4. To cheer your souls 5. To quiet and satisfy your consciences 6. To engage you to a close and holy walking with God 7. To provoke you to triumph in free grace and in the Lord Jesus Christ 8. To sit loose from this world The riches and Treasures that are wrapt up in both these Covenants are so great so sure so durable and so sutable to all believers as may well deaden their Revt 12. 1. hearts to all the riches and glories of this lower world In these two Covenants every sincere Christian will find 1. A special salve for every spiritual sore 2. A special remedy against every spiritual malady 3. A special plaster against every spiritual wound 4. A spiritual magazene to supply all their spiritual wants and 5. A spiritual shelter under every spiritual storm In these two Covenants you will find food to nourish you a staff to support you a guid to lead you a fire to warm you and springs of life to cheer and refresh you In this Covenant of Grace and the Covenant of Redemption 'T was the saying of an eminent Saint on his Death-bed that he had much peace and quietness not so much from a greater measure of grace than other Christians had or from any immediat witness of the spirit but because he had a more clear understanding of the Covenant of Grace than many others having studied it and preacht it so many years as he had done you may clearly see the wisdom counsel love and transactions between the Father and the Son sparkling and shining there being nothing under Heaven that contributes more to the peace comfort assurance settlement and satisfaction of sincere Christians than such a sight the main reason why so many gracious souls are so full of fears doubts darkness and disputes about their internal and eternal estates is because they have no more clear and full understanding of these two Covenants and if such Christians would but more seriously buckle to the study of those two covenants as they are opened
dispose things by ones last Will and Testament Now to compose and set things in order is to uphold the Creation to walk by orders and Laws made and appointed is to walk by rule and to live to deal plainly and faithfully without deceipt To pacifie and make satisfaction includes sacrifices and sin-offerings To dispose by will and Testament implies choice of persons and gifts for men do commonly by will give their best and most choice things to their most dear and most choice friends Thus the Greek which the Apostles use in the New Testament to signifie a Covenant to express the Hebrew word Berith which is used in the Law and the Prophets doth confirm our derivation of it from all the words before-named And this Derivation of the Hebrew and Greek names of a Covenant being thus laid down and confirmed by the reasons formerly cited is of great use The various acceptation and use of these two names in the Old and New Testament is very considerable for the opening of the Covenant First to shew unto us the full signification of the word Covenant and what the nature of a Covenant is in general 2. To justifie the divers acceptations of the word and to shew the nature of every word in particular and so to make way for the knowledg of the agreement and difference between the Old and New Covenant here as in a Christal glass you may see that this word Berith and this word Diatheke signifie all Covenants in general whether they are religious or civil for there is nothing in any true Covenant which is not comprized in the signification of these words being expounded according to the former derivations Here also we may see what is the nature of a Covenant in general and what things are thereunto required As first every true covenant presupposeth a division or separation Secondly it comprehends in it a mutual promising and binding between two distinct parties Thirdly there must be faithful dealing without fraud or dissembling on both sides Fourthly this must be between choice persons Fifthly it must be about choice matters and upon choice conditions agreed upon by both Sixthly and lastly it must tend to the well ordering and composing of things between them Now all these are manifest by the several significations of the words from which Berith and Diatheke are derived And thus much for the word Covenant according to the Originals of the Old and New Testament Fifthly premise this with me That there was a Covenant of works or reciprocal Covenant betwixt God and Adam together with all his posterity Before Adam fell from his primitive holiness beauty glory and excellency God made a Covenant with Adam as a publick person which represented all Mankind The Covenant of works was made with all men in Adam who was made and stood as a publick person head and root in a common and comprehensive capacity I say it was made with him as such and we all in him he and all stood and fell together 1. Witness the imputation of Adam's sin to all mankind Rom. 5. 12. In whom or for as much as all have sinned they sinned nor all in themselves therefore in Adam see vers 14 In him all died 2. Witness 1 Cor. 15. 47. Deut. 29. 21. Rom. 8. 20 â—1 Gal. 3. 10 13. the curse of the Covenant that all mankind are directly under consult the Scriptures in the margent Those on whom the curse of the Covenant comes those are under the bond and precept of the Covenant But all mankind are under the curse of the Covenant and therefore all mankind are under the bond and precept of the Covenant Adam did understand the terms of the Covenant and did consent to the terms of the Covenant for God dealt with him in a rational way and expected from him a reasonable service The end of this Covenant was the upholding of the Creation and of all the creatures in their pure natural estate for the comfort of man continually and for the special manifestation of God's free grace And that he might put the greater obligation upon Adam to obey his Creator and to sweeten his authority to man and that he might draw out Adam to an exercise of his faith love and hope in his Creator and that he might leave Adam the more inexcusable in case he should sin and that so a clear way might be made for God's justification and man's conviction Upon these grounds God dealt with Adam not only in a way of sovereignty but in a way of Covenant But how may it be evidenced that God entred into a Quest Covenant of works with the first Adam before his fall there being no mention of such a Covenant in the Scripture that we read of Though the name be not in the Scripture yet the thing Answ is in the Scripture as will evidently appear by compareing Socinians call for the word satisfaction others call for the word sacrament others call for the word Trinity and others call for the word Sabbath for Lords day c. and thence conclude against Satisfaction Sacraments Trinity Sabbath for want of express words when the things themselves are plainly and liâ—ely set down in other words in the blessed Scriptures so it is in this case of God's Covenant with Adam The vanity and folly of such ways of reasoning is sufficiently demonstrated by all writers upon those Subjects that are â—ound in the faith c. Scripture with Scripture though it be not positively and plainly said in the blessed Scripture that God made a Covenant of works with Adam before his fall Yet upon sundry Scripture grounds and considerations it may be sufficiently evinced that God did make such a Covenant with Adam before his fall and therefore it is a nice cavil and a foolish vanity for any to make such a noise about the word Covenant and for want of the word Covenant boldly to conclude that there was no such Covenant made with Adam when the thing is lively set down in other words though the word Covenant be not expressed and this I shall make evident by an induction of particulars thus First God to declare his sovereignty and man's subjection gave Adam though innocent a Law God's express prescription of a positive Law unto Adam in his innocent state is clearly and fully laid down in that Gen. 2. 16 17. And the Lord God commanded the man saying of every tree of the garden thou maist freely eat But of the tree of the knowledg of good and evil thou shalt not eat of it for in the day that thou eatest thereof thou shalt surely die Hebrew Dying thou shalt die Mark how God bounds man's obedience with a double fence First he fenced him with a free indulgence to eat of every tree in the Garden but one the less cause he had to be liquorish after forbidden fruit but stolen waters are sweet Secondly by an exploratory prohibition upon pain of death by the first the Lord
work of Creation Again the works of Providence are great very great in the eye of God of Angels of men but what are the workâ— of Providence to the works of Redemption for in order to the accomplishment of that great work Christ must put off his Royal Robâ—s take a journey from heaven to earth assume our nature do and die c. Again the work of Redemption by Christ will be sound a great work if you will but compare it with those Redemptions that were but Types of this Israel's Redemption from their Egyptian Bondage and from their Babilonish Bondage were very great Redemptions that were brought about by a strong hand a mighty hand and an out-stretched arm as the Scripture speaks But alas what were those Redemptions to our being redeemed from the love of sin the guilt of sin the dominion of sin the damnatory power of sin and to our being redeemed from the power of Satan the curse 1 Tâ—â—s 1. 〈…〉 of the Law Hell and wrath to come Lastly the great things that are wrapped up in the womb in the belly of Redemption speak out our Redemption by Christ to be a very great Redemption in the womb of this Redemption you shall find reconciliation justification adoption eternal salvation c. and are not these great very great things surely yes But A Second excellent Property of that Redemption that we have by Christ is this that its a free and gracious Redemption All the rounds in this Ladder of Redemption are made up of free rich and soveraign grace though our Redemption cost Christ dear as has been before hinted yet as to us it is most free Eph. 1. 7. In whom we have redemption through his blâ—od the forgiveness of sins according 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word properly signiâ—ies a deliverance which is brought to pass by â—â—â—ing of a ranâ—â—â— and price 〈◊〉 Mat. 20. 28. 1 â—â—r 6. 20. 1 〈◊〉 1. 18. to the riches of his grace that is according to his exceeding great and abundant grace Being justified freely by his grace through the redemption that is in Christ Jesus our Redemption is from the free love and favour of God It was free grace that put God the father upon finding out a way for the redemption of lost sinners It was free Grace that put God upon providing of such a surety as should undertake the work of Redemption as should carry on the work of Redemption and as should accomplish and compleat the work of Redemption And it was free grace that moved God the father to accept of what Christ did and suffered in order to the bringing about of our Redemption and it is free Grace that moves God to make an application of this Redemption to the souls of his people Ah poor souls the Lord looks not neither Isa 52. 3. for money nor moneys worth from you towards the purchase of your Redemption and therefore always look upon your Redemption as the mere fruit of rich Grace But The Third excellent Property of that Redemption that we have by Jesus Christ is this it is a full and plenteous Redemption Psal 130. 7. Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption Christ redeems us from all sin and from all Tit. 2. 14. Hos 13. 14. the consequences of sin he redeems from death and from the power of the grave he redeems us from the Rom. 7. 6. Gal. 4. 5. Gal. 3. 13. Law and from the malediction of the Law Christ took that off he was made a curse for all that believe on him he did not only stand in the room of eminent believers but he stood in the room of all believers and endured the wrath of God to the uttermost for every one that believeth on him Every believer is freed from a cursed estate by the least faith every degree of true faith makes the condition to be a state of life and passeth us from death and condemnation There is no condemnation to them that are in Christ Jesus And Christ redeems us from this present Rom. 8. 1. Gal. 1. 4. Rev. 14. 3 4. 1 Thes 1. 10. Luk. 1. 71 74. evil world and from the earth and from among men and from wrath to come and from the hands of all our enemies Jesus Christ hath gone thorough-stitch with the work of our Redemption Christ does not his work by halves all his works are perfect there is no defect or flaw in them at all Christ does not redeem us from some of our sins and leave us to grapple with the rest he doth not work out some part of our Redemption and leave us to work out the rest he doth not bear the heat and burden of divine wrath in part and leave us to wrestle with other parts of divine wrath O! no Christ makes most complete work of it he redeems us from all our iniquities he delivers us out of the hands of all our enemies he pays Heb. 7. 25. all debts he cuts all scores he delivers from all wrath he takes off the whole curse he saves to the uttermost and will settle us in a state of full and perfect freedom when grace shall be turned into glory in heaven our Redemption shall be entire and and perfect The Fourth excellent Property of that Redemption that we have by Jesus Christ is this It is an eternal a permanent a lasting yea an everlasting Redemption Heb. 9. 12. Neither by the blood of goats and calves but by his own blood he entered in once into the holy place having obtained eâ—ernal redemption for us Redemption is in general Exod. 6. 6. a freeing one out of thraldom Now this is done three ways 1. By interceding and pacifying wrath Thus the Prophet Oded procured Redemption for the Captives 2 Chron. 28. 9 c. of Judah by his intercession 2. By force and might Thus Abraham redeemed his brother Lot and the people that Gen. 14. 16. were captives with him by overcoming their enemies 3. By ransom or paying a price Thus an Hebrew that Levit. 25. 48 49. was sold a slave to a stranger might be redeemed by one of his brethren the last of these is most agreeable to the notation of the several words which in the three learned languages do signify to redeem though the last be especially intended In that mention is made of a price namely Christ's blood yet the other two are not altogether exempted for Christ hath all those three ways redeemed his people This will more clearly appear if we duly weigh the distinct kinds of bondage in which we Maâ— 6. 12. Eph. 2 3. Heb. 2. 143 5. were by reason of sin 1. We were debtors to Divine Justice 2. We were children of wrath 3. We were slaves to Satan 1. As debtors Christ hath paid a ransom for us 2. As children of wrath Christ makes intercession for us 3. But though Divine
father and the son and all your days to admire at the love of the father and the son who have from eternity by compact and agreement secured your souls and your everlasting concernments But The Sixth Proposition is this That God the father had the first and chief hand in this great work of saving sinners by vertue of this Covenant of Redemption wherein Heb. 2. 10. he and his son had agreed to bring many sons to glory Weak Christians many times have their thoughts and apprehensions more busied and taken up with the love of the son than with the love of the father but they must remember that in the great and glorious work of Redemption God the father had a great hand an eminent hand yea the first and chief hand God the father first laid the foundation stone of all our happiness and blessedness his head and heart was first taken up about that heaven-born project the salvation of sinners Isa 28. 16. Therefore thus saith the Lord God behold I lay in Zion for a foundation a stone a tried stone a precious corner stone a sure foundation Heb. I am he that foundeth a stone in Zion It is God the father that hath long since laid Christ as a sure foundation for all his people to build their hopes of happiness upon it is he that first laid Christ the true corner-stone Rom. 9. 33. 1 Pet. 2. 6. Isa 53. 10. whereby Zion is for ever secured against death hell and wrath Hence 't is said the pleasure of the Lord shall prosper in his hand that is God's Eternal Decree about the work of our Redemption and salvation shall be powerfully faithfully and compleatly executed by Jesus Christ who by his word and spirit shall communicate unto all his Elect the fruit of his death to life and salvation Jeb 23. 24. This is a full place against all Sociniâ—ans who boldly allert that God removes the curse of the Law by a free and absolute pardon without satisfaction Grotius's Exposition on the place is but flat and dull When God saith I have 〈◊〉 a ransom we are to understand it of a real Ransom of full pay or satisfaction and not of a Ransom by favour and acceptation Again Deliver me from going down into the pit for I have found a ransom The Hebrew word signifies a price paid to redeem a man's life or liberty I have found a ransom or an atonement a cover for man's sin Angels and men could never have found a ransom but by my deep infinite and unsearchable wisdom saith God the father I have found a Ransom I have found out a way a means for the redeeming of mankind from going down to the infernal pit viz. the death and passion of my dearest son But where O blessed God didst thou find a Ransom not in Angels not in men not in Legal Sacrifices not in Gold or Silver not in tears humblings and meltings of my people but in my own bosom That Jesus that son of my love who has layen in my bosom from all Eternity Joh. 1. 18. he is that Ransom that by my own matchless wisdom and singular goodness I have found I have not called a Council to enquire where to find a Ransom that fallen man might be preserved from falling into the fatal pit of destruction but I have found a ransom in my own heart my own breasts my own bosom without advising or consulting with others I have found out a way how to save sinners with a salvo to my honour justice holiness and truth Had all the Angels in heaven from the first day of their creation to this very day sat in serious Council to invent contrive or find out a way a means whereby lost man might be secured against the curse of the Law hell condemnation and wrath to come and whereby he might have been made happy and blessed for ever and all this without the least wrong or prejudice to the justice and righteousness of God they could never have found out any way or means to have effected those great things Our Redemption by a Ransom is God's own invention and God's only invention The blessed Ransom which the Lord has found out for poor sinners is the blood of his own dearest son a ransom which never entred into the thoughts or hearts of Angels and men till God had reveiled it which is called the blood of the Covenant because thereby the Covenant is confirmed and all Covenant-mercies assured to us Joh. 3. 16. Again God so loved the world that he gave his only begotten son Here is a sic without a sicut that sic so signifies the firstness of the father's love the freeness of the father's love 1 Joh. 3. 19. Hos 14. 4. and the vehemency of the father's love and the admirableness of the father's love and the matchlesness of the father's love O! what manner of love is this for God to give his son not his servant his begotten son not his adopted son his only son and not one son of many his only son by eternal generation and communication of the same Essence to be a Ransom and Mediator for sinners God the father loving lost man sent his son to suffer and to do the office of a Mediator that through his mediation he might communicate the effects of his love in a way agreeable to his justice for God loved the world and that antecedently to his giving Christ and as a cause of it The design the project of saving sinners was first contrived and laid by God the father therefore Christ says The son can do nothing of himself but what he sees the father do God the father sent his son and God the father sealed his son a commission to give life to lost sinners Him hath God the father sealed that is made his Commission authentical as men do their Deeds by their seals It is a Metaphor taken from them who ratifie their authority whom they send that is approve of them as it were by setting to their seal Christ is to be acknowledged to be he whom the father hath authorized and furnished to be the Saviour and Redeemer of lost sinners and the store-house from whence they are to expect all spiritual supplies Look as Kings give sealed Warrants and Commissions to their ministers of State who are sent 1 King 21 8. Estâ— 3. 12. cap. 8. 8. out or employed in great affairs So Christ is the father's great Ambassadour authorized and sent out by him to bring about the Redemption and Salvation of lost man And look as a seal represents in wax that which is engraven on it so the father hath communicated to him his divine essence and properties and stamped upon him all divine perfection for carrying on the work of Redemption And look as a seal annexed to a Commission is a publick evidence of the person's authority so Christ's endowments are visible marks whereby to know him and clear evidences that
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
of Isa 63. 3. John 17. Luke 23. 34. Math. â—6 28. his Fathers wrath for souls he prayed for souls he payd for souls and he bled out his heart-blood for souls The soul is the breath of God the beauty of man the wonder of Angels and the envie of Devils 'T is of an Angelical 1 Pet. 5. 8. nature 't is a heavenly spark a celestial plant and of a Divine off-spring Again weigh well the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the incomparable price which Christ payed for the redemption of the soul what are the riches of the East or West Indies the spoil of the richest Nations rocks of 1 Pet. 1 18 19. Diamonds mountains of gold or the price of Cleopatra's draught to the price that Christ laid down for souls 1 Pet. 1. 18. 19. 1 John 1. 4 12. Heb. 22. 23. The soul is a spiritual substance capable of the knowledge of God of union with God of communion with God and of an eternal fruition of God There is nothing can suit the soul below God nor nothing that can satisfie the soul without God nor nothing that can save the soul but God The soul is so choice so high and so noble a piece that it Divinely scorns all the world in point of acceptation justification satisfaction dilectation and salvation Christ made himself an offering for Heb. 9. 11 12 13 14. Cap. 10 10 14 Ga. 4 4 5 6. Heb. 2. 8. sin that souls might not be undone by sin The Lord dyed that slaves might live The Son dyed that servants might live The natural Son dyed that adopted sons might live The only begotten Son dyed that bastards might live Yea the Judge dyed that malefactors might live Ah Friends as there was never sorrow like Isa 53 3. Gal. 2. 20. Christs sorrow so there was never love like Christs love and of all his love none to that of soul-soul-love to say much in a little room The spiritual enemies which daily war Eph 6. 11 12. 1 Pet. 2. 11. Heb. ult Rom. 1â— 17. 1 Cor. 11. 23. 27. against the soul the glorious Angels which hourly guard the soul and the precious ordinances which God hath appointed as means both to convert and nourish the soul The soul is capable of a Crown of life Rev. 2. 10. Of a Crown of glory 1 Pet. 5 4. Of a Crown of righteousness 2 Tim. 4. 8. Of an incorruptible Crown 1 Cor. 9. 25. The Crowns of earthly Princes stand as Queen Elisabeth is said to swin to her Crown through a Sea of sorrow a Sophisters cap on one side of the head Many may say of their Crowns as that King said of â—is O Crown more noble than happy In the time of Galienus the Emperour Anno Christi 260. there were thirty Competitors on foot for the Roman Crown and Throne who confounded and destroyed one another A Princely Crown is oftentimes the mark for envy and ambition to shoot at Henry the VI. was honoured with the Crowns of two Kingdoms France England the first was lost through the faction of his Nobles the other was twice plucked from his head Earthly Crowns have so many cares fears vexations and dangers that daily attend them that oftentimes they make the heads and hearts of Monarchs Prov. 27. 4. Doth the Crown endure to all generations Heb. To generation and generation ake which made Cyrus say You look upon my Crown and my purple robes but did you but know how they were lined with thorns you would not stoop to take them up But the Crowns that immortal souls are capable of are Crowns without crosses they are not attended with care of keeping or fear of losing there are no evil persons nor evil spirits that haunt those Crowns Darius that great Monarch fleeing from his enemies he threw away the Crown of gold from his head that he might run the faster but a sincere Christian 1 Pet. 1. 5. is in no danger of losing his Crown 2 Tim. 4. 8. His Crown is laid up in a safe hand in an omnipotent hand Now what do all these things speak out but the preciousness and excellency of the soul Once more the excellency of the case or cabinet viz. the body intimates a more than ordinary excellency of this Jewel the body is of all materials the most excellent how does David admire the rare texture and workmanship of his body I am wonderfully made I was curiously wrought in Psal 139. 13 15. the lowest parts of the earth When curious workmen have some choice piece in hand they perfect it in private and then bring it forth to the light for men to gaze at so here The greatest miracle in the World is Man in whose very body how much more in his soul are miracles enow betwixt head and feet to fill a volume One complains that men much wonder at the high Austin The Stoick thought it was better to be a fool in the form of a man than wise in the shape of a beast mountains of the Earth the huge waves of the Sea the deep falls of Rivers the vastness of the Ocean and at the motions of the Stars c. but wonder not at all at their wonderful selves Galen a prophane Physician and a great Atheist writing of the excellent parts of mans body he could not chuse but sing an Hymn to that God whosoever he were that was the Author of so excellent and admirable a piece of work he could not but cry out Now I adore the God of Nature Now if the Cabinet be so curiously wrought what is the Jewel that is contained in it O how richly and gloriously is the soul embroydered How Divinely inlaid and enamel'd is that Princes impress their images or effigies upon the choicest mettals viz. gold and silver God hath engraven his own Image with his own hand upon Gen. 1. 26. Damaâ—cen Angels and Men. The soul is the glory of the Creation a beam of God a spark of celestial brightness a vessel of honour a bird of Paradise a habitation for God The soul is spiritual in its essence God breathed it in God hath invested it with many noble endowments he hath made it a mirrour of beauty and printed upon it a Gen. 2. 7. Heb. 12 9. Eccles 12. 7. Zach. 12. 1. surpassing excellency The soul is spiritual in its object it contemplaces God and Heaven God is the orb and center where the soul doth fix God is the Terminus ad quem the soul moves to him as to his rest Return to thy rest O my soul this Dove can find no rest but in this heavenly Ark nothing can fill the soul but God nothing can quiet the soul but God nothing can satisfie the soul but God nothing can secure the soul but God nothing can save the soul but God The soul being spiritual God only can be the adequate object of it The soul is spiritual in its operations it being
is a foolish thing for any to think of keeping both Christ and their lusts too it is a vain thing for any to think of saving the life of his sins and the life of his soul too If sin escape your soul cannot escape if thou art not the death of thy sins they will be the death and ruin of thy soul Marriage is a knot or tye wherein persons are mutually limitted and bound each to other in a way of conjugal separation from all others and this in Scripture is Prov. 2. 17. called a Covenant So when any one marries Christ he doth therein discharge himself in affection and subjection from all that is contrary unto Christ and solemnly Covenants and binds himself to Christ alone he will have no Saviour and no Lord but Christ and to him will he cleave for ever Psal 63. 8. Acts 11. 23. But Secondly This marriage-union with Christ doth include John 1. 12. Acts 5. 31. Coloss 2. 6. Weigh well these Scriptures Psalm 1â—2 3. Psalm 5. 5. Hosea 2. 7. and take in a hearty willingness to take to receive the Lord Jesus Christ for your Saviour and Soveraign Are you willing to consent to the match 't is not enough that Christ is willing to enter into a marriage-union with us but we must be willing also to enter Many can chuse Christ as a Refuge to hide them from danger and as a Friend to help them in their need who yet refuse him as a Husband into a marriage-union with him God will never force a Christ nor force salvation upon us whether we will or no Many approve of Christ and cry up Christ who yet are not willing to give their consent that he and he alone shall be their Prince and Saviour though knowledge of persons be necessary and fit yet it is not sufficient to marriage without consent for marriage ought to be a voluntary transaction of persons in marriage we do in a sort give away our selves and elect and make choice for our selves and therefore consent is a necessary concurrence to marriage Now this consent is nothing else but a free and plain act of the will accepting of Jesus Christ before all others to be its Head and Lord and in the souls choice of him to be its Saviour and Soveraign Then a man is married to Christ when he doth freely and absolutely and presently receive the Lord Jesus not I would have Christ if it did not prejudice my worldly estate ease friends relations c. or hereafter I will accept of him when I come to dye and be in distress but now when salvation is offered now while Christ tenders himself I now yield up my heart and life unto him But Thirdly This marriage union with Christ includes and takes in an universal and perpetual consent for all time and in all states and conditions There is you know a great difference between a wife and a strumpet a wife takes her husband upon all terms to have and to hold for better and for worse for richer and for poorer in sickness and in health whereas a strumpet is only for hire and lust when the purse is emptied or the body wasted and strength consumed the harlots love is at an end so here That acceptance and consent which tyes the marriage knot between Christ and the soul must be an unlimited and indefinite acceptance and consentâ— when we take the Lord Jesus Christ wholly and entirely without any secret reservations or exceptions That soul that will have Christ must have all Christ or no Christ For Christ is not divided That soul must entertain 1 Cor. 1. 13. Rev. 14. 4. Psal 66. 12. him to all purposes and intents he must follow the Lamb wheresoever he goeth though it should be through fire and water over mountans and hills he must take him with his cup of affliction as well as his cup of consolation with his shameful cross as well as his glorious Heb. 2. 3. crown with his great sufferings as well as his great salvation with his grace as well as his mercy with his spirit to lead and govern them as well as his blood to redeem and justifie them to suffer for him as well as to 2 Tim. 2. 12. Acts 21. 13. Rom. 14. 7 8. reign with him to dye for him as well as to live to him Christianity like the wind Caecias doth ever draw clouds afflictions after it All that will live godly in Christ Jesus 2 Tim. 3. 12. shall suffer persecution A man may have many faint wishes and cold desires after godliness yet escape persecution yea he may make some assays attempts as if he would be godly and yet escape persecution but when a man is The common cry of Persecutors hath been Christianes ad I câ—nâ—s within the first 300. years after Christ upon the matter all that made a profession of the Apostles Doctrine were cruelly murdered thorowly resolved to be Godly and sets himself in good earnest upon pursuing after holyness and living a life of Godlyness then he must expect to meet with afflictions and persecutions who ever escapes the Godly man shall not escape persecution in one kind or another in one degree or another He that is peremptorily resolved to live up to holy rules and to live out holy principles must prepare for sufferings All the Roses of holyness are surrounded with pricking Briars The History of the Ten Persecutions and that little Book of Martyrs the 11. of the Hebrews and Mr. Fox his Acts and Monuments with many other Treatises that are extant do abundantly evidence that from age to age and from one generation to another they that have been born after the flesh have persecuted them that hath been born after the Gal. 4. 29. spirit and that the seed of the Serpent have been still a multiplying of troubles upon the seed of the Woman But a Believers future glory and pleasure will abundantly recompense him for his present pain and ignominy But such as will have Christ for their Saviour and Soveraign but still with some proviso or other viz. That they may keep such a beloved lust or enjoy such carnal pleasures and delights or raise such an estate for them and theirs or comply with the times and such and such great mens humours or that they may follow the Lamb only in Sun-shine weather c. these are still Satans bondslaves and such as Christ can take no pleasure nor delight to espouse himself unto But The third word of Advice and Counsel is this viz. Put off the old man and put on the new Consult the Scriptures Col. 3. 9 10. Eph. 4. 22 23 24. Gal. 6. 15. 1 Pet. 2. 2. in the margin You must be new Creatures or else it had been better you had been any Creatures than what you are 2 Cor. 5. 17. If any man be in Christ he is a nâ—w Creature old things are past away behold all
things are become new The new Creature includes a new light a new sight a new understanding Now the soul sees Psal 38. 4. Cant. 5. 10. sin to be the greatest evil and Christ and holyness to be the chiefest good When a man is a new Creature he has Col. 3. 11. a new judgment and opinion he looks upon God as his only happyness and Christ as his all in all and upon Prov. 3. 17. the wayes of God as wayes of pleasantness The new man has new cares new requests new desires O that my Acts 2. 37. Cap. 16. 30. soul may be saved O that my interest in Christ may be cleared O that my heart may be adorned with grace O that my whole man may be secured from wrath to 1 Thes 2. ult come The new man is a man of new principles if you make a serious inspection into his soul you shall find a principle of faith of repentance of holyness of love Phil. 1. 20. Acts 11. 18. 1 Thes 4 9. Phil. 4. â—1 1 Cor. 4. 12. of contentment of patience c. There is not any one spiritual and heavenly principle respecting salvation but may be found in the new Creature The new man experiences a new combate and conflict in his soul The Gal. 5. 17. Rom. 7. 2â— flesh lusteth against the spirit and the spirit luâ—teth against the flesh I see another law in my members warring against the law of my mind The new man experiences a combate in every faculty Here is the judgment against the judgment and the will against the will and the affections against the affections And the reason is this because there is flesh and spirit sin and grace coexistent and cohabiting in every faculty of the soul renewing grace is in every faculty and remaining corruption is also in every faculty like Jacob and Esau stâ—ugling in the same womb or like heat and cold in the same water and in every part of it The new man also combates with all sorts of known sins whether they be great or small inward or outward whether they be the sins of the heart or the sins of the life and besides the conflict in the new man is a daily conflict a constant conflict The new Creature can never the new Creature will never be at peace with sin sin and the new Creature will fight it out to the death the new Creature will never be brought into a lâ—ague of friendship with sin The new man is a man of a new life and conversation alwayes a new life attends a new heart you see it in Paul Mary Magdalen Zacheus the Jaylor and all the others that See 1 John 3. 14. 2 Cor. 6. 14. Psalm 120. 5. Psalm 139. â—1 Psalm 42. 4. are upon Scripture record The new man has new society new company Psalm 119. 63. I am a Companion of all them that fear thee and of them that keep thy precepts Psalm 16. 3. My goodness extends not to thee but to the Saints that are in the Earth and to the Excellent in whom is all my delight Holy society is the only society for persons of holy hearts and in that society can no 〈…〉 had rather haâ—e no Companiâ—n than a had one man delight until God renew his heart by grace Many men be as the Planet Mercury good in conjuction with those that are good and bad with those that are bad these are they that do Virtutis stragulam pudefacere Put honesty to an open shame Cloaths and Company do oftentimes tell tales in a mute but significant language Tell me with whom thou goest and I will tell thee what thou art saith the Spanish proverb Algerius an Italian Martyr had rather be in prison with Cato than with Caesar in the Senate-house But to conclude this word of Counsel the new man walks by a new rule As soon as ever God has made a man a new creature he presently sets up a new rule of life to walk by and that is no other but that which God himself sets up for his People to walk by and that is his written Word Isa 8. 20. To the Law and to the testimony Psalm 119. 105. Thy word is a lamp unto my feet and a light unto my path Verse 133. Order my steps in thy word Galat. 6. 16. And as many as walk according to this rule peace be on them and mercy and upon the Israel of God This rule he sets up for all matters of Faith and for all matters of fact The word is like the stone Garamantides that hath drops of Gold within it self enriching of every soul that makes it his Rule to walk by Alexander kept Homers Iliads in a Cabinet embroidered with Gold and Pearls and shall not we keep the Word in the Cabinâ—t of our hearts that it may be alwayes ready at hand as a Rule for us to walk by Well Friends what ever you do forget be sure that for ever you remember this viz. that none can oâ— shall be glorious Creatures but such as by grace are made new Creatures But The fourth word of advice counsel is this Labour to be more inwardly sincere than outwardly glorious The Psalm â—5 13. Reâ— 3. 1. 15 16 17. Kings daughter is all glorious within O labour rather to be good than to be thought to be good to live than to have a name to live what ever you let go be sure you hold fast your integrity A man were better to let Friends go Relations go Estate go Liberty go â—ife go and all go than let his integrity go God forbid that I should Job 27. 5 6. justifie you till I die I will not remove my integrity from me my righteousness I will hold fast and I will not let it go my heart shall not reproach me so long as I live Job is highly and fully resolved to keep his integrity close against all assaults of Enemies or suspicions of Friends Jobs integrity was the best Jewel he had in all the world this Jewel he was resolv'd to keep to his dying day It was nâ—ither good men nor bad men nor devils that should baffle Job out of his integrity and though they all pulled and pulled hard at his integrity yet he would not lâ—t it go he would hold fast this pearl of price what ever it cost him The sincere Christian like John Baptist will hold his integrity Marâ— 6. though he lose his head for it The very Heathens loved a candid and sincere spirit as he that wished that there was a glass in his breast that all the world might see what was in his heart Integrity will be a sword to defend you a staff to support you a star to guide you and a cordial to chear you and therefore above all gettings get sincerity and above all keepings keep sincerity as your crown your comfort your life But The fifth word of comfort and counsel is this Be true to
power for God and his People but against God and his People and some Rich men have wished that they had never been rich because they have not improved their riches for the glory of God nor for the succour and relief of his suffering Saints A Beggar upon the way asked something of a honourable Lady she gave him six pence saying This is more than ever God gave me O says the Beggar Madam you have abundance and God hath given you all that you have say not so good Madam Well says she I speak the truth for God hath not given but lent unto me what I have that I may bestow it upon such as thou art And it is very true indeed that poor Christians are Christs Alms-men and the Rich are but his Stewards into whose hands God hath put his monies to distribute to them as their necessities require It is credibly reported of Mr. Thomas Sutton the fole Founder 〈◊〉 Church History of 〈…〉 tain of that eminent Hospital commonly known by his name that he used often to repair into a private Garden where he poured forth his prayers unto God and amongst other passages was frequently over-heard to use this expression Lord thou hast given me a liberal and large estate give me also a heart to make good use of it which was granted to him accordingly Riches are a great blessing but a heart to use them aright is a far greater blessing Every Rich man is not so much a Treasurer as a Steward whose praise is more how to lay out well than to have received much I know I have transgressed the bounds of an Epistle but love to your souls and theirs into whose hands this Treatise may fall must be my Apology Sir If you and your Lady were both my own Children and my only Children I could not give you better nor more faithful counsel than what I have given you in this Epistle and all out of a sincere serious and cordial desire and design that both of you may be happy here and found at Christs right hand in the great day of Account Matth. 25. 33 34. Now the God of all grace fill both your hearts with 1 Pet. 5. 1 Gal. 5. 22 â— 23. Eph. 1. 3. all the fruits of righteousness and holiness and greatly bless you both with all spiritual blessings in Heavenly places and make you meet helps to each other Heaven-ward and at last crown you both with ineffable glory in the life to come So I take leave and rest Your assured Friend and Souls Servant Tho. Brooks ERRATA PAge 3. l. 20. r. eminent p. 10. l. 2r r. 2. p. 36. margin r. propter p. 38. l. 6. Hebrew r. Hebrews p. 48. l. 23. the r. this p. 64. l. 6. for Christian r. Christians p. 73. l. 9. for works r. work l. 21 22. put in the margin Isa 6. 13. Cap. 8. 18. p. 120. l. 9. for the r. he p. 147. l. 37. r. be p. 155. l. 3. blot out is p. 166. l 19. blot out to l. 31. blot out he 2. Part. p. 17. l. 11. add as 2. Part. p. 35. l. 29. r. of fâ—r or 2. Part. p. 37. l. 36. r. he for here 2. Part. p. 55. l. 34. r. her for their 2 Part. p. 59. l. 15. all for a. 2. Part. p. 62. l. 1. blot out he 2. Part. p. 67. l. 27. add the. l. 36. blot out the. 2. Part. p. 70. l. 27. exaltations r. exultations 2. Part. p. 75. l. 18. add up r. this for the. 2. Part. p. 82. l. 29. blot out the. 2. Part. p. 87. l. 20. for at r. as 2. Part. p. 109. l. 36. r. on the growth 2. Part. p. 146. l. 22. blot out the. 2. Part. p. 122 l. 34. r. her for their 2. Part. p. 127. l. 36. prenned r. pened 2. Part. p. 130. l. 8. for flesh r. flesh 2. Part. p. 192. l. 28. for giving r. laying 2. Part. p. 176. for Reboim r. Zeboim 2. Part. p. 208. l. 6. r. of Christ 2. Part. p. 217. l. 24 blâ—t out of l. 27. add then 2. Part. p. 219. l. 22. r. Jer. 14. 8. 2. Part. p. 220. l. 30. blot out but. In the Catalogue p. 5. l. 37. for matter r. nature p. 6. l. 37. for declining r. dealing A GENERAL EPISTLE TO ALL SUFFERING SAINTS To all afflicted and distressed Christians all the world over especially to those that are in bonds for the testimony of Christ in Bristol and to those that are sufferers there or in any other City Town Countrey or Kingdom whatsoever and to all that have been deep sufferers in their Names Persons Estates or Liberties upon the account of their faithfulness to God to their Light to their Consciences to their Principles to their Profession and to Christ the King and Head of his Church and to all that have been long prisoners to their beds or chambers by reason of age and the common infirmities that do attend it or that are under any other afflictive dispensation And more particularly to my ancient dear and honoured friend Mrs. Elizabeth Drinkwater who has been many years the Lords prisoner and upon the matter kept wholly from publick Ordinances by reason of her bodily weaknesses and infirmities though Ezek. 11. 16. in the want of a greater Sanctuary God has been a little Sanctuary to her soul Grace Mercy and Peace be multiplied Dear and Honoured Friends THe ensuing Treatise about the Signal Presence of God with his people in their greatest troubles deepest distresses and most deadly dangers I present to the service of all your souls There has not been any Treatise on this Subject that hath ever fallen under mine eye which hath been one great reason to encourage me in this present undertaking I know several holy and learned men have written singularly well upon the Gracious Presence of God with his People in Ordinances and in the Worship of his House but I know none that have made it their business their work to handle this Subject that I have been discoursing on though a more excellent noble spiritual seasonable and necessary Sâ—bject can â—arely bâ— treated on There are ten things that I am very well satisfied in and to me they are things of great Importance in this present day And the firâ—t is this viz. That there is no engagement from God upon any of his people to run themselves into sufferings wilfully cauâ—â—esly groundleâ—ly Chriâ—â—ians must not be prodigal of their blood for their blood is Christ's their estates their names their liberties their all is his they are not their own they are bought with a price and 1 Câ—r â— 2â— cap. 7. 23. therefore to him they must be accountable for their lives liberties c. and therefore they had need be very wary how they part with them We must not step out of our way to take up a Cross The three Worthies were passive they did not rush into the fiery Dâ—â— 2. 2â— 21. 28. Wâ—at 〈◊〉
two chosen parties or more whereby with mutual free and full consent they bind and oblige themselves one to another A Covenant is Amicus status interfâ—derates so Martin a friendly state between Allies times Though then some few Saints had much of the spirit and much of grace and holiness both in their hearts and lives but now the generality of the Saints have more of the spirit and more grace and holiness than the generality of the Saints had in those times But Fourthly premise this with me that a right notion of the Covenant according to the Originals of the Old and New Testament will conduce much to a right understanding of God's Covenant The derivation of the Hebrew word and of the Greek may give us great light and is of special use to shew the nature of the Covenant which they principally signifie and what special things are therein required The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith a Covenant is by learned men derived from several roots First some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barar to purifie make clear and to purge out dross chaff and all uncleanness and to select and chuse out and separate the pure from the impure the gold and silver from the dross and the pure wheat from the chaff The reasons of this derivation are these two 1. Because by Covenants open and clear amity is confirmed and faithfulness is plainly and clearly declared and ratified without deceipt or sophistication betwixt covenanters And things are made plain and clear betwixt them in every point and article 2. Because God in the Covenant of works did chuse out man especially with whom he made the Covenant and because in the Covenant of grace he chuseth out of the multitude his Elect even his Church and faithful people whom he did separate by predestination and election from all Eternity to be an holy people to himself in Christ Eph. 1. 4. 2. Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And verily the Lord when he makes a Covenant with any he doth separate them from others he looks on them and takes them and owns them for his peculiar people 1 Pet. 2. 9. for his peculiar treasure Exod. 19. 5. and agrees with them as the chosen and choicest of all others The first staff in Zach. 11. 10. is called Beauty and this was the Covenant and certainly it must be a high honour for a people to be in Covenant with God for by this means God becomes ours and we are made nigh unto him Jer. 31. 38 40 41. He is ours and we are his in a very peculiar way of relation and by this means God opens his love and all his treasures of grace unto us In his Covenant he tells us of his special care love kindness and great intentions of good to us and by this means his faithfulness comes to be obliged to make good all his Covenant relations and engagements to us Deut. 7. 9. Now in all this God puts a great favour and honour upon his people Hence when the Lord told Abraham that he would make Gen. 1â— 2 3. a Covenant with him Abraham fell upon his face he was amazed at so great a love and honour Secondly some derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah comedit to eat because usually they had a feast at the making of Covenants in the Eastern Countreys they commonly established their Covenants by cating and dringing together Herodotus tells us that the Persians were wont to contract Leagues and friendship inter vinum epulas in a ful feast where whereat their wives children and friends were present The like Tacitus reports of the Germans amongst the Greeks and other nations the Covenanters ate bread and salt together The Emperour of Russiah at this day when he would shew extraordinary grace and favour unto any sends him bread and salt from his table And when he invited Baron Sigismond the Emperour Ferdinand's Ambassador he did it in this form Sigismunde comedes sal panem nostrum nobiscum Sigismond you shall eat our bread and salt with us Hence that Symbol of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 break no bread is interpreted Vâ—de â—urcium â—itum â—puâ— Busbeqâ—ium Epist 1. 11 by Erasmus and others to mean break no friendship Moreover the Egyptians Thracians and Libyans in special are said to have used to make leagues and contract friendship by presenting a cup of wine one to another which custom we find still in use amongst our western Nations It has been the universal custom of Mankind and still remains in use to contract Covenants and make Leagues and friendship by eating and drinking together When Isaac made a Covenant with Abimelech the King of Gerar the Text saith He made him and Gen. 26. 30 31. those that were with him a feast and they did eat and drink and rose up betimes in the morning and sware one to another When Jacob made a Covenant with Laban after they had sworn together he made him a feast and Gen. 31. 54. called his brethren to eat bread saith the Text When David made a League with Abner upon his promise of bringing all Israel unto him David made Abner and the 2 â—am 3 20. men that were with him a feast saith the Text. Hence in the Hebrew tongue a Covenant is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah To eat as iâ— they should say an eating which derivation is so natural that it deserves say some to be preferred before that from the other signification of the same verb which is to chuse of which before Now they that derive Berith from Barah which signifies to eat and refresh ones self with meat They give this reason for that derivation viz. Because the old Covenant of God made with man in the Creation was a Covenant wherein the condition or Law was about eating That Gen. 2. 16 17. man should eat of all the trees and fruits except of the tree of knowledg of good and evil And in the solemn making and sealing of the Covenant of grace in Christ the blessed seed the publick Ceremony was slaying and sacrificing of beasts and eating some part of them after the fat and the choice parts were offered up and burn'd on the Altar For God by vertue of that Covenant gave man leave to eat the flesh of beasts which he might not Dâ—uâ— 12. â—7 Gen. 1 29. Gen. 31. 46. do in the state of innocency being limited to fruits of trees and herbs bearing seed for his meat so also in solemn Covenants between men the parties were wont to eat together Thirdly others derive the word Berith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah to smite strike cut or divide as both these words signifie the word also signifies to elect or chuse and the reasons they give for this derivation are these two First because Covenants are not made but
them So Psal 89. 34. My covenant will I not break nor alter the thing that is gone out of my mouth As if he should have said Though they break my Statutes yet will I not break my Covenant for this seems to have reference to the 31 vers If they break my statutes c. Though they had prophaned God's Statutes yet God would not prophane his Covenant as the Hebrew runs My covenant will I not break that is I will stand stedfastly to the performance of it and to every part and branch of it I will never be inconstant I will never be off and on with my people I will never change my purpose nor eat my words nor unsay what I have said So Jer. 33. 20. Thus saith the That is the order that I have set upon the courses and the Revolutions of day and night Lord if you can break my covenant of the day and my covenant of the night and that there shall not be day and night in their season vers 21. Then may also my covenant be broken with my servant David c. It is impossible for any created power to break off the intercourse of night and day so it is impossible for me to break the Covenant that I have made with David my servant the day and night shall as soon fail as my Covenant shall fail So Isa 54. 10. The mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee Though great and huge mountains should remove yea though heaven and earth Psal 46. 2. should meet yet the Covenant of God with his people shall stand unmoveable The Covenant of God the mercy of God and the loving kindness of God to his people shall last for ever and remain constant and immutable though all things in the world should be turned upside down So Psal 111. 4. The Lord is gracious and full of compassion vers 5. He will ever be mindful of his covenant God looks not at his peoples sins but at his own promise he will pass by their infirmities and supply all their necessities God will never break his Covenant he will never alter his Covenant he will still keep it he will for ever be mindful of it The Covenant of God with his people shall be as inviolable as the course and revolution of day and night and more immoveable than the very hills and mountains From what has been said we may thus argue If God hath by many choice precious and pathetical promises engaged himself to make good that blessed Covenant that he has made with his people then certainly there is a Covenant between God and his people But God hath by many choice precious and pathetical promises engaged himself to make good his Covenant to his people Ergo. I might have laid down several other unanswerable arguments to have evinced this blessed truth That there is a Covenant betwixt God and his people but let these eight suffice for the present Seventhly and lastly premise this with me viz. That it is a matter of high importance and of great concernment 2 Sam. 23. 3 4. for all mortals to have a clear and a right understanding of that Covenant under which they are God deals with all men according to the Covenant under Psal 105. 8. â—sal 111. 5. 1 â—â—r 11. 28. Gal. 4. 23 24 25. which they stand we shall never come to understand our spiritual estate and condition till we come to know under what Covenant we are If we are under a Covenant of works our state is miserable If we are under a Covenant of grace â—ur state is happy If we die under a Covâ—nant of works we shall be certâ—inly damned If we die under â— Coveâ—ant â—f grace we shall be certainly savâ—d 'Till we come to understand under what Covenant we are we shall never be able to put a right construction a right interpretation upon any of God's actions dealings or dispensations towards us When we come to understand that we are under the Covenant of grace then we shall be able to put a sweet a loving and a favourable Rev. 3. 19. Jâ—b 1. 21. Jer. 24. 4 5. Rom. 8. 28. Heb. 12. 10 11. 2 Cor. 4. 15 16 17 18. construction upon the most sharp smart severe and terrible dispensations of God knowing that all flows from love and shall work for our external internal and eternal good and for the advancement of God's honour and glory in the world When we come to understand that we are under a Covenant of works then we shall know that there is wrath and curses and woes wrapped up in the most favourable dispensations and in the greatest Prev 1. 32. Mal. 2. 2. Deut. 28. 15 16 17 18 19 20. Levit. 26. 14 to the 24. 2 Cor. 2. 14. Heb. 12. 1. outward mercies and blessings that Christ confers upon us If a man be under a Covenant of grace and doth not know it how can he rejoyce in the Lord how can he sing out the high praises of God how can he delight himself in the Almighty how can he triumph in Christ Jesus how can he chearfully run the race that is before him how can he bear up bravely and resolutely in his sufferings for the cause of Christ how can he besiege the throne of grace with boldness how can he be temptation proof how can he be dead to this world how can he long to be with Christ in that other world And if a man be under a Covenant of works and doth not know it how can he lament and bewail his sad condition how can he be earnest with God to bring him under the bond of the New Covenant how can he make out after Christ how can he chuse the things that please God how can he cease from doing evil and learn to do well how can he lay hold on eternal life how can he be saved from wrath to come c. If we are under a Covenant of grace and do not know it how can we manage our duties and services with that life love seriousness holiness spiritualness Psal 16. 4. Ames 8. 5. Mal 1. 13. Hâ—s 6. 4. cap. 4. 10. Psal 36. 3. and uprightness as becomes us c. If we are under a Covenant of works and do not know it how rare shall we be in religious duties how weary shall we be of religious duties and how ready shall we be to cast off religious duties By these few things I have been hinting at you may easily discern how greatly it concerns all sorts of persons to know what Covenant they are under whether they are under the first or second Covenant whether they are under a Covenant of works or a Covenant of grace Now having premised these seven things my way is clear to that I would be at which is this viz. That there are
help the truth in necessity and to clear men's innocency O sirs God doth Exod. 22. 11. not only make his Covenant but swears his Covenant My covenant saith the Psalmist will I not break nor alter Psal 89. 34 35. the thing that is gone out of my lips once have I sworn by my holiness that I will not lie unto David This is as great and deep an Oath as God could take for his holiness is himself who is most holy and the foundation of all holiness See my Treatise of Holiness pag. 585. to pag. 595. God is essentially holy unmixedly holy universally holy transcendently holy originally holy independently holy constantly holy and exemplarily holy Now for so holy a God to swear once for all by his holiness that he will keep covenant that he will keep touch with his people how abundantly should it settle and satisfie them Ah my friends hath God said it and will he not do it Yea hath he sworn it and will he not bring it to pass Dare we trust an honest man upon his bare word much more upon his Oath and shall we not much more trust a holy wise and faithful God upon his word upon his Covenant when confirmed by an oath The Covenant of Grace is sure in it self it is a firm Covenant an unalterable Covenant an everlasting Covenant a ratified Covenant so that heaven and earth may sooner pass away than the least branch or word of his Mat. 5. 18. Covenant should pass away unfulfilled Let us but cast our eyes upon the several springs from whence the Covenant of Grace flows and then we cannot but strongly conclude that the Covenant of Grace is a sure Covenant Now if you cast your eye aright you shall see that the Covenant of Grace flows from these three springs First From the free grace and favour of God There was nothing in fallen man to invite God to enter into Covenant with him yea there was every thing in fallen man that might justly provoke God to abandon man to abhor man to revenge himself upon man It was mere grace that made the Covenant and it is mere grace that makes good the Covenant Now that which springs from mere grace must needs be inexceptionably sure The Love of God is unchangeable whom he loves he Joâ— 13. 3. Mal. 3. 6. James 1. 17. loves to the end whom God loves once he loves for ever he is not as man soon on and soon off again soon in and as soon out as Joab's dagger was Oh no! his love is like himself lasting yea everlasting I have loved thee with an everlasting love Jer. 31. 3. Though we 2 Tim. 2. 13. break off with him yet he abides faithful Now what can be more sure than that which springs from free love Rom. 4. 16. from everlasting love Hence the Covenant must be sure The former Covenant was not sure because it was of Works but this Covenant is sure because it is of Grace and rests not on any sufficiency in us but only on Grace Secondly The Covenant of Grace springs from the immutable counsel of God Heb. 6. 17. God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath Times are mutable and all sorts of men are mutable and the love and Isa 40. 6. Psal 146. 3 4. Jer. 33. 14. favour of the creature is mutable but the counsel of God from which the Covenant of Grace flows is immutable and therefore it must needs be sure The manifestation of the immutability of God's counsel is here brought in as one end of God's Oath God swears that it might evidently appear that what he had purposed counselled determined and promised to Abraham and his seed should assuredly be accomplished there should be there could be no alteration thereof His counsel was more firm than Dan. 6. 13. the Laws of the Medes and Persians which altereth not certainly God's counsel is inviolable My counsel shall stand Isa 46. 10. Psal 33. 11. The counsel of the Lord standeth for ever the thoughts of his heart to all generations Prov. 19. 21. Nevertheless the counsel of the Lord that shall stand The immutability of God's counsel springs from the unchangeableness of his essence the perfection of his wisdom the infiniteness of his goodness the absoluteness of his sovereignty the omnipotency of his power God in his essence being unchangeable his counsel also must needs be so can darkness flow out of light or fulness out of emptiness or heaven out of hell No no more can changeable counsels flow from an immutable nature Now the Covenant of Grace flows from the immutable counsel of God which is most firm and inviolable and therefore it must needs be a sure Covenant But. Thirdly The Covenant of Grace springs from the purpose of God resolving and intending everlasting good unto us Now this purpose of God is sure so the Apostle 2 Tim. 2. 19. The foundation of God standeth sure Our graces are imperfect our comforts ebb and flow but God's foundation stands sure That foundation of God is his election which is compared to a foundation because it is that upon which all our good and happiness is built and because as a foundation it abides firm and sure The gracious purpose of God is the fountain-head of all our spiritual blessings It is the impulsive cause of our vocation justification glorification it is the highest link in the Golden chain of salvation what is the reason that God has entred into a Covenant with fallen man it is from his eternal purpose What is the reason that one man is brought under the bond of the Covenant and not another it is from the Eâ—ek 20. 37. eternal purpose of God In all the great concerns of the Covenant of Grace the purpose of God gives the casting voice The purpose of God is the sovereign cause of all that good that is in man and of all that external internal and eternal good that comes to man Not works past for men are chosen from everlasting not works present for Jacob was loved and chosen before he was born nor works fore seen for men were all corrupt in Adam All a believer's present happiness and all his future happiness springs from the eternal purpose of God as you may see by comparing the Scriptures in the margin together This Rom. 8. 28. cap. 9. 11. Eph. 1. 11. cap. 3. 11. 2 Tim. 1. 9. purpose of God speaks our stability and certainty of salvation by Christ God's eternal purpose never changes never alters Surely as I have thought so shall it come to pass and as I have purposed saith God so shall it stand God's purposes are immutable so is his Covenant God's purposes are sure very sure so is his Covenant The Covenant of Grace that flows from the eternal purpose of God is as sure as God is sure for God can neither deceive nor
be deceived That Covenant that is built upon this rock of God's eternal purpose must needs be sure and therefore all that are in covenant with God need never fear falling away there is no man no power no devil no violent temptation that shall ever be able to overturn those that God has brought under the bond of the Covenant Joh. 10. 28 29 30 31. 1 Pet. 1. 5. But Secondly Consider that the Covenant of Grace is confirmed and made sure by the blood of Jesus Christ Heb. 13. 20. Heb. 9. 16 17. The main point which the Apostle intended by setting down the inviolableness of men's last Wills after their death is to prove that Christs death was very requisite for ratifying of the New Testament consult these scriptures Mat. 16. 21. Luk. 24. 26. Heb. 2. 10. cap. 2. 17. which is called the blood of the everlasting Covenant Christ by his irrevocable death hath made sure the Covenant to us The Covenant of Grace is to be considered under the notion of a Testament and Christ as the Testator of this will and testament Now look as a man's will and testament is irrevocably confirmed by the Testator's death For where a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all whilest the Testator liveth These two verses are added as a proof of the necessity of Christ's manner of confirming the new Testament as he did namely by his death The Argument is taken from the common use and equity of confirming Testaments which is by the death of the Testator A Testament is only and wholly at his pleasure that maketh it so that he may alter it or disanul it while he liveth as he seeth good but when he is dead he not remaining to alter it none else can do it In the seventeenth verse the Apostle declareth the inviolableness of a man's last will being ratified as before by the testator's death This he sheweth two ways 1. Affirmatively in these words A Testament is of force after men are dead 2. Negatively in these words otherwise it is of no strength Now from the affirmative and the negative it plainly appears that a Testament is made inviolable by the Testator's death so Jesus Christ hath unalterably confirmed this Will and Testament viz. The New Covenant by his blood and Heb. 9. 15. death That by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance Christ died to purchase an eternal inheritance and on this ground eternal life is called an eternal inheritance for we come to it as heirs through the good will grace and favour of the purchaser thereof manifested by the last Will and Testament Hence you read This is my blood Maâ— 26. 28. of the new testament which is shed for many for the remission of sins Again This cup is the new testament in my â—uk 22. 20. 1 Cor. 11. 25. blood which is shed for you The Covenant is called both a Covenant and a Testament because his Covenant and Testament is founded established ratified and immutably sealed up in and by his blood Christ is the faithful and true witness yea truth it self his word shall not Rev. 3. 14. Joh. 14. 6. Mark 13. 31. pass away If the word of Christ be sure if his promise be sure if his Covenant be sure then surely his last Will and Testament which is ratified and confirmed by his death must needs be very sure Christ's blood is too precious a thing to be spilt in vain but in vain is it spilt if his Testament his Covenant ratified thereby be altered If the Covenant of Grace be not a sure Covenant then 1 Cor. 1â— 14. Christ died in vain and our preaching is in vain and your hearing and receiving and believing is all in vain Christ's death is a declaration and evidence of the eternal counsel of his father which is most stable and immutable in it self but how much more is it so when it is ratified by the death of his dearest son In whom all the promises are yea 2 Cor. 1. 20. and Amen that is in Christ they are made performed and ratified By all this we may safely conclude that the Covenant of Grace is a most sure Covenant there can be no addition to it detraction from it or alteration of it unless the death of Jesus Christ whereby it 's confirmed be frustrated and overthrown Certainly the Covenant is as sure as Christ's death is sure The sureness and certainty of the Covenant is the ground and bottom of bottoms for our faith hope joy patience peace c. take this corner this foundation stone away and all will tumble were the Covenant uncertain a Christian could never have a good day all his days his whole life would be filled up with fears doubts disputes distractions c. and he would be still a crying out Oh! I can never be sure that God will be mine or that Christ will be mine or that mercy will be mine or that pardon of sin will be mine or that heaven will be mine Oh! I can never be sure that I shall escape the great damnation the worm 2 Thes 1. 9. that never dies the fire that never goes out or an eternal separation from the presence of the Lord and from the glory of his power The great glory of the Covenant is the certainty of the Covenant and this is the top of God's glory and of a Christian's comfort that all the mercies that are in the Covenant of Grace are the sure mercies of David and that all the Grace that is in the Covenant is sure Grace and that all the glory that is in the Covenant is sure glory and that all the external internal and eternal blessings of the Covenant are sure blessings I might further argue the sureness of the Covenant of Grace from all the attributes of God which are deeply engaged to make it good as his wisdom love power justice holiness faithfulness righteousness c. And I might further argue the certainty of the Covenant of Grace from the seals which God hath annexed to it You know what was sealed by the Kings Ring could not be altered God hath set his seals to this Covenant his Est 8. 8. broad seal in the Sacraments and his privy seal in the witness of his spirit and therefore the Covenant of Grace is sure and can never be reversed But upon several accounts I may not now insist on these things And therefore Eighthly and lastly the Covenant of Grace is stiled a well ordered Covenant 2 Sam. 23. 5. He hath made with me an everlasting Covenant ordered in all things and sure Oh the admirable counsel wisdom love care and tenderness Rom. 11. 33 34 35 3â— 1 Câ—â— 2. 7. Eph. 1. 8.
câ—p 3. 10. Psal 1 â—7 5. Isa 4â— 28. Rev. 7. 12. of the blessed God that sparkles and shines in the well ordering of the Covenant of Grace Oh how comely and beautiful with what symmetry and proportion are all things in this Covenant ordered and prepared Oh what head can conceive or what tongue can express that infinite understanding that God has manifested in ordering the Covenant of Grace so as it may most and best suit to all the wants and straits and necessities and miseries and desires and longings of poor sinner's souls Here are â—it and full supplies for all our spiritual wants so excellently and orderly hath God composed and constituted the Covenant of Grace In the Covenant of Grace every poor sinner may find a suitable help a suitable remedy a suitable succour a suitable support a suitable supply The Covenant of Grace is so well ordered by the unsearchable wisdom of God that you may find in it remedies to cure all your spiritual diseases Jer. 33. 8. Eâ—â—â— 36. 25. â—sal 94. 19. and cordials to comfort you under all your soul-faintings and a spiritual Armory to arm you against all sorts of sins and all sorts of snares and all sorts of temptations and all sorts of oppositions and all sorts of enemies Eph. 6. 10. to the 18. whether inward or outward open or secret subtle or silly Dost thou oh distressed sinner want a loving God a compassionate God a reconciled God a sin-par doning God a tender hearted God here thou maist find Exod. 34. 5 6 7. him in the Covenant of Grace Dost thou oh sinner want a Christ to counsel thee by his wisdom and to Rev. 3. 17 18. cloath thee with his righteousness and to enrich thee with his grace and to enlighten thee with his eye-salve and to justifie thee from thy sins and to reconcile thee Aâ—â— 13. 39. 1 Thes 1. ult John 10. 28 29 30 31. to God and to secure thee from wrath to come and after all to bring thee to heaven here thou maist find him in a Covenant of Grace Dost thou oh sinner want the holy spirit to awaken thee and to convince thee of sin of righteousness and of judgment or to enlighten thee and teach thee and lead thee and guide Ezâ—k 36. 25 26 27. Luk. 11. 13. Eph. 1. 13. thee in the way everlasting or to cleanse thee or comfort thee or to seal thee up to the day of Redemption here thou maist find him in the Covenant of Grace Dost thou oh sinner want grace all grace great grace abundance of grace multiplyed grace here thou maist find it in the Covenant of Grace Dost thou oh sinner want peace or â—ase or rest or quiet in thy Conscience here thou maist find it in the Covenant of Grace Dost thou want oh sinner joy or comfort or content or satisfaction here thou maist have it in a Covenant of Grace Oh sinner sinner what ever thy bodily wants are or whatever thy soul wants are they may all be supplyed out of the Covenant of Grace God in his infinite wisdom and love has laid into the Covenant of Grace as into a common store all those good things and all those great things and all those suitable things that either sinners or saints can either beg or need Now the adequate suitableness of the Covenant of Grace to all a sinners wants straits necessities miseries and desires does sufficiently demonstrate the Covenant of Grace to be a well ordered Covenant Look as that is a well ordered Common-wealth where there are no wholsome Laws wanting to govern a â—pâ—ople and where there are no wholsome remedies wanting to relieve a people and where there are no defences wanting toâ— secure a people so that must needs be a well ordered Covenant where there is nothing wanting to govern poor souls or to secure poor souls or to save poor souls and such a Covenant is the Covenant of Grace I might easily lay down other arguments to evince the Covenant of Grace to be a well ordered Covenant As for the right placing of all persons and things in the Covenant of Grace and from the outward dispensation of it God reveiled it but gradually First he discovered it more darkly remotely and imperfectly as we see things a great way off but afterwards the Lord did more clearly fully immediately frequently and compleatly discover it as we discern things at hand God did not at once open all the riches and rarities of the Covenant to his people but in the opening of those treasures that were there laid up God had a respect to the non-age and full age of his people And from God's dispensing and giving out all the good and all the great things of the Covenant in their fittest time in a right and proper season when his people most need them and when they can live no longer without them but I must hasten to a closing up of this particular Thus you see in these Eight particulars how gloriously the Covenant of Grace under which the saints stand is set out in the blessed Scriptures Concerning the Covenant of Grace or the new Covenant that all sincere Christians are under and by which at last they shall be judged let me further say besides what I have already said All mankind had been eternally lost and God had lost all the glory of his mercy Asa â—1 1 2. Eâ—â— 1. 5 6 7. cap. 2. 5. 7. 8. 2 Sam. 7. 21. Rom. 9. 18 23. Jer. 3â— 38. 39 40 41. Ezâ—k 36. 25 26 27. Ezek. 16. 1. 10. Surely if a woman commit Adultery it is a mere act of favour if her husband accept of her again Jer. 3. 7. The Application is easie for ever had he not of his own free grace and mercy made a new Covenant with sinful man The fountain from whence this new Covenant flows is the grace of God Gen. 17. 22. I will make Hebrew I will my covenant This Covenant is called a Covenant of Grace because it flows from the mere grace and mercy of God There was nothing out of God nor nothing in God but his mere mercy and grace that moved him to enter into Covenant with poor sinners who were miserable who were loathsome and polluted in their blood and who had broken the Covenant of their God and were actually in arms against him This must needs be of mere favour and love for God to enter into Covenant with man when he lay wallowing in his blood and no eye pitied him no not his own As there was nothing in fallen man to draw God's favour or affection towards him so there was every thing in fallen man that might justly provoke God's wrath and indignation against him and therefore it must be a very high act of favour and grace for the great the glorious the holy the wise and the all-sufficient God to enter into Covenant with such a forlorn creature as fallen man was Nothing but free Grace was