and blood vers 16. For verily he took not on him the nature of Angels but he took on him the seed of Abraham Christ assumed the common nature of man and not of any particular person The Apostle doth here purposely use this word seed to shew that Christ came out of the Gen. 46. 26. Exod. 1. 5. Heb. 7. 5. 1 King 8. 19. loins of man as Jacob's children and their children are said to come out of his loins and as all the Jews are said to come out of the loins of Abraham and as Solomon is said to come out of the loins of David in a man's loins his seed is and it is a part of his substance Thus it sheweth that Christ's humane nature was of the very substance of man and that Christ was the very same that was promised to be the Redeemer of man for of old he was foretold under this word seed as The seed of the woman Gen. 3. 15. Gen. 12. 18. Rom. 9. 7. Heb. 11. 18. 2 Ram. 7. 12. Joh. 8. 58. the seed of Abraham the seed of Isaac the seed of David This word he took on him as it setteth out the humane nature of Christ so it gives us a hint of his Divine Nature for it presupposeth that Christ was before he took on him the seed of Abraham He that taketh any thing on him must needs be before he do so is it possible for him that is not to take any thing on him Now Christ in regard of his humane nature was not before he assumed that nature therefore that former being must needs be in regard of his divine nature in that respect he ever was even the eternal God being God he took on him an humane nature Christ's Eternal Deity shines in this 16. verse and so does his true humanity in that he took upon him the seed of man it is most evident that he was a true man Seed is the matter of man's nature and the very substance thereof The seed of man is the root out Isa 11. 1. Luk. 1. 35. of which Christ assumed his humane nature The humane nature was not created of nothing nor was it brought from heaven but assumed out of the seed of man The humane nature of Christ never had a subsistence in it self At or in the very first framing or making it it was united to the Divine nature and at or in the first uniting it it Creanâ—â—â— fundiâ—ur inâ—undâ—ndo creatuâ— was framed or made Philosophers say of the uniting of the soul to the body in creating it it is infused and in infusing it it is created Much more is this true concerning the Humane nature of Christ united to his Divine Fitly therefore is it here said that he took on him the seed of Abraham So Joh. 1. 14. The word was made flesh and dwelt among us The Evangelist having proved the Divinity of Jesus Christ comes now to speak of his humanity incarnation and manifestation in the flesh whereby he became God and Man in one person Flesh here signifies the whole man in Scripture ye all know that man consisteth of two parts which are sometimes called flesh and spirit and sometimes called soul and body Now by a Synecdoche either of these pâ—rts may bâ— put for the whole And so sometimes the soul is put for the whole man and sometimes the body is put for the whole man as you may see by comparing the Scriptures in the Margin Aâ—l. 27. 37. Gen. â—6 27. Râ—m 12. 1. cap. 3. 20. Christ put himself into a low siâ— leprous suit of ours to expiate our pride and robbery in reaching after the Dâ—ity and to heal â—â— of our spiritual Leprosie for if â—â— had nâ—t assumed our flesh he had not saved us Nâ—zianz together Christ did assume the whole man he did assume the soul as well as the body and both under the term Flesh And indeed unless he had assumed the whole man the whole man could not have been saved if Christ had not taken the whole man he could not have saved the whole man Christ took the nature of man that he might be a fit Mediator if he had not been man he could not have died and if he had not been God he could not have satisfied So great was the difficulty of restoring the Image of God in lost man and of restoring him to God's favour and the dignity of sonship that no less could do it than the natural son of God his becomeing the son of man to suffer in our nature and so great was the Father's love and the Son's love to fallen man as to lay a foundation of reconciliation betwixt God and man in the personal union of the Divine and Humane nature of Christ so much is imported in those words the word was made flesh The person of the Godhead that was incarnate was neither the Father nor the Holy Ghost but the Son the second Person for the Word was made Flesh There being a real distinction of the Persons that one of them is is not another and each of them having their proper manner of subsistence the one of them might be incarnate and not the other and it is the Godhead not simply considered but the Person of the Son subsisting in that Godhead that was incarnate And it was very convenient that the second or middle Person in order of subsistence of the blessed Trinity should be the Reconciler of God and man and that he by whom all things Celes 1. 16 17. Heb. 1. 2 3. were made should be the Restorer and Maker of the new World and that he who was the express Image of his Father should be the Repairer of the Image of God in us Oh the admirable love and wisdom of God that shines in this that the second Person in the Trinity is set on work to procure our Redemption Though reason could never have found out such a way yet when God hath revealed it reason though but shallow can see a fitness in it because there being a necessity that the Saviour of man should be man and an impossibility that any but God should save him and one Person in the Trinity being to be incarnate it agrees to reason that the first Person in the Trinity should not be the Mediator for who should send him he is of none and therefore could not be sent There must be one sent to reconcile the enmity and another to give gifts to friends two proceeding Persons the Son from the Father and the Holy Ghost from the Father and the Son Accordingly the second Person which is the Son he is sent upon the first errand to reconcile man to God and the third person the Holy Ghost he is sent to give gifts to men so reconciled so as to reason it is suitable and a very great congruity that God having made all things by his Son should now repair all things by his Son that he that was the middle Person
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 vers 14. As many were astonied at thee his visaâ—â— was so marred more than any mans and his form more than the sons of men This is the speech of the father to Jesus Christ his visage was so marred that the Jews were ashamed to own him for their King and Messiah The astonishment here spoken of is such an astonishment as ariseth from the contemplation of some strange uncouth and ruful spectacle of desolation deformity and misery And no wonder if many were astonished at the sight of our Saviour's condition in regard of those base disgraceful and despightful usages that were offered and done to him in the time of his humiliation here on earth when his own followers were so amazed at the relation of them Mar. 10. 32 33 34 when they were foretold of them Oh sirs the words last cited are not so to be understood as if our blessed Saviour had in regard of his bodily person or presence been some strange deformed or mishapen creature but Isa 51. 3. in regard of his outward estate coming of mean and obscure parents living in a low despicable condition exposed to scorn and contempt and to much affliction through the whole course of his life and more especially yet in regard of what he was also in his personal appearance through the base and scornful usages that he sustained at the hands of his malicious and mischievous adversaries when they had gotten him into their power besides his watchings draggings to and fro from place to place buffettings scourgings carrying his cross and other base usages could not but much alter the state of his body and impair yea deface all the sightliness of it And yet all this he suffered to make good the compact and agreement that he had made with his father about the Redemption of his Elect. But The fifth Scripture is that 53. of Isaiah This Scripture The fifth proof among many others gives us very clear intimations of a Federal transaction between God the father and Jesus Christ in order to the recovery and everlasting happiness of poor sinners The glorious Gospel seems to be epitomised in this chapter the subject matter of it is the grievous sufferings and dolorous death of Christ and the happy and glorious issue thereof Of all the Prophets this Prophet Isaiah was the most Evangelical Prophet and Hierom calls him Isaiah the Evangelist of all the Prophecies of this Prophet that which you have in this chapter is the most Evangelical Prophecy In this chapter you have a most plain lively and full description In this chapter you have the compact and agreement between God the father and Jesus Christ plainly asserted and proved and representation of the humiliation death and passion of Jesus Christ which indeed is so exact and so consonant to what hath fallen our since that Isaiah seems here rather to pen an history than a Prophecy The matter contained in this chapter is so convictive from that clear light that goes along with it â— that several of the Jews in reading of this chapter have been converted as not being able to stand any longer out against the shining light and evidence of it Out of this chapter which is more worth than all the Gold of Ophir yea than ten thousand worlds Observe with me these eight things First Observe that God and Christ are sweetly agreed and infinitely pleased in the conversion of the Elect vers 10. He shall see his seed that is he shall see them called converted changed and sanctified he shall see his seed that is an innumerable company shall be converted to him by his word and spirit in all countreys Psal 110. 3. 1 Pet. 1. 23. and nations through the mighty workings of the spirit and the incorruptible seed of the word infinite numbers of poor souls should be brought in to Jesus Christ which Rev. 7. 9. Heb. 2. 10 13. he should see to his full content and infinite satisfaction He shall see his seed that is he shall see them encrease and multiply he shall see believers brought in to him from all corners and quarters and he shall see them greatly encrease and grow by the preaching of the everlasting Gospel especially after his ascention into heaven and a more glorious pouring forth of the Holy Ghost upon his Apostles and others Act. 2. 37 41. Act. 4. 1 2 3 4. Act. 8. No accountants on earth can count or reckon up Christ's spiritual seed and issue But Secondly observe with me that in the persons redeemed by Jesus Christ there was neither weight nor Exâ—k 16. 1 10. worth neither portion nor proportion neither inward or outward excellencies or beauties for which the punishment due to them should be transferred upon dear Jesus for if you look upon them in their sins in their guilt you shall find them despisers and rejecters of Christ vâ—rs 4. Surely he hath born our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted Christ took upon him not our nature alone but the infirmities also of it and became liable to such sorrows and afflictions and pains and griefs as man's sinful nature is exposed and subject unto They Râ—m 8. 3. Heb. 4. 15. are called ours because they were procured to him by our sins and sustained by him for the discharge of our sins unto the guilt whereof out of love to us undertaken by him they were deservedly due Christ for our sakes hath taken all our spiritual maladies that is all our sins upon him to make satisfaction for them and as our surety to pay the debt that we had run into Christ in the quality of a pledg for his Elect hath given full satisfaction for all their sins bearing all the punishments due for them in torments and extreme griefs both of body and soul The reason why they so much disesteemed of Christ was because they made no other account but You know they traduced hiâ— as a notorious deceiver a drunkard a friend of publicans and sinners and one that wrought by the Deâ—il that all those afflictions that befel him were by God inflicted upon him for his own evil deserts They accounted him to be one out of grace and favour with God yea to be one pursued by him with all those evils for his sins when the Jews saw what grievous things Christ suffered they wickedly and impiously judged that he was thus handled by God in way of vengeance for his sins By all which you may see that in the persons redeemed by Christ there was nothing of worth or honour to be found for which the punishment due to them should
of Isa 63. 3. John 17. Luke 23. 34. Math. â—6 28. his Fathers wrath for souls he prayed for souls he payd for souls and he bled out his heart-blood for souls The soul is the breath of God the beauty of man the wonder of Angels and the envie of Devils 'T is of an Angelical 1 Pet. 5. 8. nature 't is a heavenly spark a celestial plant and of a Divine off-spring Again weigh well the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the incomparable price which Christ payed for the redemption of the soul what are the riches of the East or West Indies the spoil of the richest Nations rocks of 1 Pet. 1 18 19. Diamonds mountains of gold or the price of Cleopatra's draught to the price that Christ laid down for souls 1 Pet. 1. 18. 19. 1 John 1. 4 12. Heb. 22. 23. The soul is a spiritual substance capable of the knowledge of God of union with God of communion with God and of an eternal fruition of God There is nothing can suit the soul below God nor nothing that can satisfie the soul without God nor nothing that can save the soul but God The soul is so choice so high and so noble a piece that it Divinely scorns all the world in point of acceptation justification satisfaction dilectation and salvation Christ made himself an offering for Heb. 9. 11 12 13 14. Cap. 10 10 14 Ga. 4 4 5 6. Heb. 2. 8. sin that souls might not be undone by sin The Lord dyed that slaves might live The Son dyed that servants might live The natural Son dyed that adopted sons might live The only begotten Son dyed that bastards might live Yea the Judge dyed that malefactors might live Ah Friends as there was never sorrow like Isa 53 3. Gal. 2. 20. Christs sorrow so there was never love like Christs love and of all his love none to that of soul-love to say much in a little room The spiritual enemies which daily war Eph 6. 11 12. 1 Pet. 2. 11. Heb. ult Rom. 1â— 17. 1 Cor. 11. 23. 27. against the soul the glorious Angels which hourly guard the soul and the precious ordinances which God hath appointed as means both to convert and nourish the soul The soul is capable of a Crown of life Rev. 2. 10. Of a Crown of glory 1 Pet. 5 4. Of a Crown of righteousness 2 Tim. 4. 8. Of an incorruptible Crown 1 Cor. 9. 25. The Crowns of earthly Princes stand as Queen Elisabeth is said to swin to her Crown through a Sea of sorrow a Sophisters cap on one side of the head Many may say of their Crowns as that King said of â—is O Crown more noble than happy In the time of Galienus the Emperour Anno Christi 260. there were thirty Competitors on foot for the Roman Crown and Throne who confounded and destroyed one another A Princely Crown is oftentimes the mark for envy and ambition to shoot at Henry the VI. was honoured with the Crowns of two Kingdoms France England the first was lost through the faction of his Nobles the other was twice plucked from his head Earthly Crowns have so many cares fears vexations and dangers that daily attend them that oftentimes they make the heads and hearts of Monarchs Prov. 27. 4. Doth the Crown endure to all generations Heb. To generation and generation ake which made Cyrus say You look upon my Crown and my purple robes but did you but know how they were lined with thorns you would not stoop to take them up But the Crowns that immortal souls are capable of are Crowns without crosses they are not attended with care of keeping or fear of losing there are no evil persons nor evil spirits that haunt those Crowns Darius that great Monarch fleeing from his enemies he threw away the Crown of gold from his head that he might run the faster but a sincere Christian 1 Pet. 1. 5. is in no danger of losing his Crown 2 Tim. 4. 8. His Crown is laid up in a safe hand in an omnipotent hand Now what do all these things speak out but the preciousness and excellency of the soul Once more the excellency of the case or cabinet viz. the body intimates a more than ordinary excellency of this Jewel the body is of all materials the most excellent how does David admire the rare texture and workmanship of his body I am wonderfully made I was curiously wrought in Psal 139. 13 15. the lowest parts of the earth When curious workmen have some choice piece in hand they perfect it in private and then bring it forth to the light for men to gaze at so here The greatest miracle in the World is Man in whose very body how much more in his soul are miracles enow betwixt head and feet to fill a volume One complains that men much wonder at the high Austin The Stoick thought it was better to be a fool in the form of a man than wise in the shape of a beast mountains of the Earth the huge waves of the Sea the deep falls of Rivers the vastness of the Ocean and at the motions of the Stars c. but wonder not at all at their wonderful selves Galen a prophane Physician and a great Atheist writing of the excellent parts of mans body he could not chuse but sing an Hymn to that God whosoever he were that was the Author of so excellent and admirable a piece of work he could not but cry out Now I adore the God of Nature Now if the Cabinet be so curiously wrought what is the Jewel that is contained in it O how richly and gloriously is the soul embroydered How Divinely inlaid and enamel'd is that Princes impress their images or effigies upon the choicest mettals viz. gold and silver God hath engraven his own Image with his own hand upon Gen. 1. 26. Damaâ—cen Angels and Men. The soul is the glory of the Creation a beam of God a spark of celestial brightness a vessel of honour a bird of Paradise a habitation for God The soul is spiritual in its essence God breathed it in God hath invested it with many noble endowments he hath made it a mirrour of beauty and printed upon it a Gen. 2. 7. Heb. 12 9. Eccles 12. 7. Zach. 12. 1. surpassing excellency The soul is spiritual in its object it contemplaces God and Heaven God is the orb and center where the soul doth fix God is the Terminus ad quem the soul moves to him as to his rest Return to thy rest O my soul this Dove can find no rest but in this heavenly Ark nothing can fill the soul but God nothing can quiet the soul but God nothing can satisfie the soul but God nothing can secure the soul but God nothing can save the soul but God The soul being spiritual God only can be the adequate object of it The soul is spiritual in its operations it being
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
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
James 1. 27. Phil. 3. 3. Joh. 4. 23 24. than purity of ordinances in opposition to all mixtures and corruptions whatsoever O sirs the great God stands upon nothing more in all the world than upon purity in his worship There is nothing that does Mat. 21. 12 13. Joh. 2. 15 16 17. so provoke and exasperate God against a people as mixtures in his worship and service and no wonder for mixtures in his worship are expresly-cross to his commands and pollutions in worship do sadly reflect upon the name of God the honour of God the truth of God and therefore his heart rises against them defilements in worship do sorely reflect upon the wisdom of Christ the faithfulness of Christ as if he were not faithful enough nor wise enough nor prudent nor Heb. 3. 4 5 6. understanding enough to order direct and guide his people in the matters of his worship but must be beholding to the wisdom prudence and care of man of vain man of sinful man of vile and unworthy man to compleat perfect and make up something that was wanting in his worship and service c. Now if a man suffers for owning pure worship and ordinances for standing for pure worship and ordinances and for being found in the practice of pure worship and ordinances his cause is good and he suffers as a Christian But Secondly When a man suffers for refusing or for not doing that which Christ condemns in his word then his cause is good and he suffers as a Christian for well doing Now in matters of Divine Worship God condemns all mixtures all inventions and devices of men The very spirit life and soul of the Second Commandment lies in these words Thou shalt not make to thy self any Graven Image God abhors that men should mix their Water with his Wine Levit. 10. 1 2. Ezek. 5. 11 12. cap. 23. 38 39. Jer 7. 29 30. Ezek. 8. 17 18. Rev. 2. 22 23. Deut. 4. 2. cap. 12 32. c. their Dross with his Gold their Chaff with his Wheat c. When men will venture to be so hardy and bold with God as to defile his Worship with their mixtures then God is fully resolved to be a swift and terrible witness against them as you may clearly see by comparing those notable places of Scripture together in the Margin there is no sin that does so greatly incense and provoke God to Jealousie and Wrath against a People as mixtures in his Worship God can bear with defilements any where rather than in Worship and Service God did bear much and bear long with the Jews bâ— when they had defiled and corrupted his worship then God gave them a Bill of Divorce and scattered them as Dung among the Nations Now when a man suffers for refusing to worship God with a mixt worship or with an invented or devised worship which Christ in his word doth every where condemn then his cause is good and he suffers as a Christian But Thirdly they that stoutly and resolutely assert that the blessed Luk. 10. 25 26. Scriptures are a sufficient rule to order guide and direct them in all matters of worship they have a good cause and they that suffer upon this account suffer as Christians for well doing Such vain men greatly detract from the sufficiency of the Scripture who mingle their own or other men's inventions with Ezek 43 8. Divine Institutions and who set their Posts by God's Posts and their Thresholds by God's Thresholds The Precepts and Traditions It is very remarkable that of old they were to be cut off that made any thing like the Institutions and Appointments of God Exod. 30. 32 33 37 38. And if some were so served would not the world be in more love peace and quietness than now it is of men with their Inventions and Additions to the worship of God are stiled Posts and Thresholds because the Authors of them do lean and stand so much upon them and set them in the way to hinder others from the enjoyment of Temple-privileges unless they will own and comply with them in their way and mode of worship but upon all such posts and thresholds that are of men's setting up in the worship of God you may run and read folly weakness rottenness and madness 't is only God's Posts God's Thresholds God's Institutions God's Appointments that have Wisdom and Holiness Beauty and Glory written upon them For men to set up their Posts by God's Posts and to give their Posts equal Honour and Authority with God's Posts this is a defiling of the Worship of God and a prophaning of the name of God which he will certainly avenge for he will admit no rival or Proprietary in the things of his Worship O sirs the blessed Adero plenitudinâ—â— Sâ—ripâ—uâ—arum Tertul. La 〈…〉 〈◊〉 fulness of the Scriptures Scriptures are sufficient to direct us fully in every thing that belongs to the Worship and Service of God so as that we need not depend upon the wisdom prudence care and authority of any men under heaven to direct us in matters of Worship 2 Tim. 3. 16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness That the man of God may be perfect throughly furnished unto all good works The Scriptures are sufficient to inform the ignorant to confute the erronious to reform the vitious and to guide and direct support and comfort those that are gracious Here a Lamb may wade and an Elephant may swim here is milk for babes and meat for strong men here is comfort for the afflicted and succour for the tempted and ease for the troubled and light for the clouded and enlargement for the straitned c. Oh how full of light how full of life how full of love how full of sweetness how full of goodness how full of righteousness and holiness c. is every Chapter and every Verse in every Chapter yea and every Line in every Verse The Rabbins say that a mountain of matter hangs upon every word of Scripture yea upon every tittle of Scripture When the people of God have been in any outward or inward distresses or troubles God never sends them to the shâ—p of men's Traditions and No Histories are compâ—rable to the Histories oâ— the Scripture 1. For Antiquity 2. Rarity 3. Variety 4. Brevity 5. Perspicuity 6. Harmony 7. Verity all which should greatly encourage Christians to a serious perusal of them inventions but he still sends them to the blessed Scriptures Isa 8. 20. To the Law and to the Testimony if they speak not according to this word it is because there is no light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no morning in them cap. 34. 1â— Seek ye out of the book of the Lord and read â—â— one of thâ—se shall 〈◊〉 none shall want her maâ—e for my mouth it hath commanded and my spirit it hath
wooes him by love by the second he frights him by the terrour of his justice and bids him touch and taste if he durst The Faederati were God and Adam God the Creator and man the creature made after Gods image and likeness and so not contrary to God nor at enmity with him but like unto God though far different and inferiour to God in nature and substance Here are also terms agreed on and matters covenanted reciprocally by these parties Adam on his part was to be obedient to God in forbearing to eat of the tree of knowledg only God's charge to our first parents was only negative not to eat of the tree of knowledg the other to eat of the trees was left unto their choice Eve confesseth that God spake unto them both and said ye shall not eat of it And God speaks unto both of them Gen. 3. 2. together in these words Behold I have given unto you every Gen. 1. 19. herb and every tree c. At which time also it is very like that he gave them the other prohibition of not eating of that one tree for if God had made that exception before he would not have given a general permission after or if this general grant had gone before the exception coming should seem to abrogate the former grant The Septuagint seem to be of this mind that this precept was given both to Adam and Eve reading thus So doth Gregory read as the Septuagint does Gr â— l. b. 35. moral â— 10 in the plural number In what day ye shall eat thereof ye shall die And though in the Original the precept be given in the name of Adam only that is only 1. Because Adam was the more principal and he had the charge of the woman And 2. Because that the greatest danger was in his transgression which was the cause of the ruine of his posterity 3. Because as Mercerus well observes Adam was the common name both of the man and woman Gen. 5. 2. and so is taken vers 15. And God on his part for the present permits Adam to eat of all other trees of the Garden And for the future in his explicite threatning of death in case of disobedience implicity promiseth life in case of obedience herein Secondly the promises of this Covenant on God's part were very glorious First that heaven and earth and all creatures should continue in their natural course and order wherein God had had created and placed them serving always for man's use and that man should have the benefit and Lordship of them all Secondly As for natural life in respect of the body Adam should have had perfection without defect beauty without deformity labour without weariness Thirdly as for spiritual life Adam should never have known what it was to be under 〈◊〉 18. 1. â— terrours and horrours of conscience nor what a wounded spirit means he should never have found the arrows of 〈◊〉 6. 4. the Almighty sticking faâ—l in him nor the poyson thereof drinking up his spirits nor the terrours of God to set themselves in array against him nor he should never have tasted of death Death is a fall that came in by a fall had Adam never sinned Adam had never died had Adam stood fast in innocency he should have been translated to glory without dissolution Death came in by sin and sin goeth out by death As the worm kills the worm that bred it so death 〈◊〉 sin that bred it Now where there are parties covenanting promising and agreeing upon terms and terms mutually agreed upon by those parties as here There 's the substance of an express Covenant though it be not formally and in express words called a Covenant This was the first Covenant which God made with man and this is called by the name Berith Jer. 33. 20. where God saith If you can break my Covenant of the day and night and that there shall not be day and night in their season vers 21. Then may also my Covenant with David be broken In these words he speaks plainly of the promise in the Creation That day and night should keep Gen. 1. 14 15 16. their course and the sun moon and stars and all creatures should serve for man's use Now though man did break the Covenant on his part yet God being immutable could not break Covenant on his part neither did he suffer his promise to fail but by vertue of Christ promised to man in the new Covenant he will keep touch with man so long as mankind hath a being on the earth In this first Covenant God promised unto man life and happiness Lordship over all the creatures liberty to use them and all other blessings which his heart could desire to keep him in that happy estate wherein he was created And man was bound to God to walk in perfect righteousness to observe and keep God's Commandments and to obey his will in all things which were within the reach of his nature and so far as was reveiled to him In the first Covenant God reveiled himself to man as one God Creator and Governour of all things infinite in power wisdom goodness nature and substance God was man's good Lord and man was God's good servant God dearly loved man and man greatly loved God with all his heart there was not the least shadow or occasion of hatred or enmity between them there was nothing but mutual love mutual delight mutual content and mutual satisfaction between God and man Man in his primitive glory needed no Mediator to come between God and him man was perfect pure upright and good created after God's own image and the nearer he came to God the greater was his joy and comfort God's presence now was man's great delight and it was man's heaven on earth to walk with God But Thirdly Consider the intention and use of the two eminent Trees in the Garden that are mentioned in a more peculiar manner viz. The tree of life and The tree of knowledg The intended use of these two Trees in Paradise was Sacramental Hence they are called Symbolical Trees and Sacramental Trees by learned writers both ancient and modern By these the Lord did signifie and seal to our first parents that they should always enjoy that happy state of life in which they were made upon condition of obedience to his Commandments i. e. in The Tree of life was the 〈◊〉 and â—eal which God gave to man for confirmation of this first Covenant and it was to man a Sacrament and pledge of eternal life on earth and of all blessings needful to keep man in life eating of the tree of life and not eating of the tree of knowledg The Tree of life is so called not because of any native property and peculiar vertue it had in it self to convey life but symbolically morally and sacramentally It was a sign and obsignation to them of life natural and spiritual to be continued to them as
thee Though huge mountains should remove which is not probable or though heaven and earth should meet which is not likely yet his Covenant shall stand immoveable and his mercy and kindness to his people shall be immutable This new Covenant of grace is like the new heavens and new earth which will never wax old or vanish away Isa 66. 22. But Secondly The Covenant of grace is called an everlasting Covenant â—x parte confaederatorum in respect of the people of God who are brought into Covenant and shall continue in Covenant for ever and ever You have both these expressed in that excellent Scripture Jer. 32. 40. Mâ—â— 3. 6. Hâ—â— 2 19. Gen. 17. 7. I will make an everlasting Covenant with them Heb. I will cut out with them a Covenant of perpetuity that I will not turn away from them to do them good but Heb. and I will put my fear into their hearts that they shall not depart from me Seriously dwell upon the place it shews that God will never â—â—rcease to pur 〈…〉 and follow his Covenant-people with 〈◊〉 and blessings iâ—cessâ—â—â— the Covenant is everlasting on God's part and also on our part On God's part I will never turn away from them to do them good and on our part They shall never depart from me How so I will put my fear into their hearts that they shall not depart from me That they may continue constant with me and not constrain me by their Apostasie to break again with them I will so deeply rivâ—t a reverend dread of my self in their souls as shall cause them to cling and cleave and keep close to me forever In the Covenant of grace God undertakes for both parts For his own that he will be their God i. e. that all he is and all he has shall be employed for their external internal and eternal good And for ours that Jer. 32. 38. we shall be his people i. e. That we shall believe love Eâ—â—k 36. 26 27. fear repent obey serve him and walk with him as he requires and thus the Covenant of grace becomes an everlasting Covenant yea such a 〈◊〉 as hath the sure o◠〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 The Covenant of grace 〈◊〉 〈◊〉 〈◊〉 〈…〉 ment which God hath made with sinful man out of his mere mercy and grace wherein he undertakes both for himself and for fallen man and wherein he engages himself to make fallen man everlastingly happy In the Covenant of Grace there are two things considerable First the Covenant that God makes for himself to us which consists mainly of these branches 1. That he will be our ult 〈◊〉 9. 1â— 17 18. God that is as if he said you shall have as true an interest in all my attributes for your good as they are mine for my own glory My grace saith God shall be yours to pardon you and my power shall be yours to protect you and my wisdom shall be yours to direct you and my goodness shall be yours to releive you and my mercy shall be yours to supply you and my glory shall be yours to crown you This is a comprehensive promise for God to be our God it includes all Deus meus omnia said Luther 2. That he will give us his spirit 〈◊〉 44. ◠〈◊〉 31. 33. 〈◊〉 2. 28. 〈◊〉 14. 16 20. 〈◊〉 â— 23. 〈◊〉 2â— 4◠〈◊〉 15. â—6 cap. 16. 7. hence the spirit is called the holy spirit of promise The giving of the Holy Ghost is the great promise which Christ from the father hath made unto us It is the spirit that reveils the promises that appliâ—s the promises and that helps the soul to live upon the promises and to draw marrow and fatness out of the promises The great promise of the Old Testament was the promise of Christ Gen. 3. 16. and the great promise of the New Testament is the promise of the spirit as you may see by the Scriptures in the margent That in this last Age of the world there may be a more clear and full discovery of Christ of the great things of the Gospel of Antichrist and of the glorious conquests that are in the last days to be made upon him the giving of the spirit is promised as the most excellent gift 3. That he will take away the heart 〈◊〉 36. 26. Jâ—r â—2 40. 〈◊〉 36. 25. Jer. 33. 9 10. Jer. 32. 41. of stone and give a heart of flesh i. e. a soft and tender heart 4. That he will not â—uâ—n away his â—aâ—e from us 〈◊〉 doing of us good and that he will put his fear into our hearts 5. That he will cleâ—â—se us from all our â—ilthiness and fâ—om all our Idols 6. That he will râ—jâ—yce ouer us to do us good The second thing considerable in the Covenant of Grace is the Covenant which God doth make for us to himself which consists mainly in these things 1. That we shall Jer. 32. 38 40. Ezek. 36. 27. Job 17. 9. Prov. 4. 18. Psal 1. 3. â—â—â—sâ—a 14. 5 6 7. Zaâ—h 12. 18. Mal. 4. â— Jer. 24. 5. Râ—m 8. 28. Luk. 12. 3â— Rev. 2. 10. Psal 84. 11. John 10. 28. See the truth of this fully evidenced in 12 particularâ— in my box of precious â—vntâ—nâ—nt 〈◊〉 364 365 366 367 be his people 2. That we shall fear him for ever 3. That we shall walk in his Statutes keep his Judgments and do them 4. That we shall never depart from him 5. That wâ— shall persevere and hold out to the end 6. That we shall grow and â—lourish iâ— grâ—â—e 7. A true right to the creatures 8. That all providences changes and conditions shall work for our good 9. Vnion and communion with Christ 10. That â—â— sâ—all 〈◊〉 Kingdom a Crown and glory at last and whâ— would wâ— have more By these short hints 't is most evident that the Covenant of Grace is an entire Covenant an everlasting Covenant made by God both for himself and for us Oh sirs this is the glory 〈…〉 the Covenant of Grace That whatsoever God râ—quiâ—â—s of us that he stands engaged to give unto us whatever in the Covenant of Grace God requires on 〈◊〉 's put that he undertakes to perform for man That this Covenant of Grace is an everlâ—â—ing Covenant may be madâ— further clear from God's denomination who hath 〈◊〉 stiled it an everlasting Covenant In the Old Testament he frequently calls it in Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith â—â—olam A Covenant of â—ternity In the New Testament he calls it in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke Aioniâ—s The eternal Covenant or the everlasting Covenant And those whom God has taken into Covenant with himself they have frequently acknowledged it to be an everlasting Covenant as is evident up and down the Scripture The Covenant of works was not everlasting it was soon overthrown by Adam's sin but the Covenant of grace is Isâ— â—5 10. Dâ—â— 9. 24. everlasting The joy
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.
Justice be satisfied and divine wrath pacified yet the Devil will not let his captives go therefore Christ by a strong hand wrests us out of Satan's power and destroys him that had the power of death Heb. 2. 24 25. that is the devil The Ransom which Christ paid was the ground of man's full and eternal Redemption for by satisfaction of justice way was made to pacifie wrath both which being accomplished the Devil lost his right and power over such as he held in bondage This Redemption is a full freedom from all misery and compriseth under it reconciliation justification sanctification and salvation By this Redemption divine justice is satisfied wrath pacified grace procured and all spiritual enemies vanquished The perfection of this Redemption is hinted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this word eternal the eternity here meant hath a special respect to the continual duration thereof without end yet also it respecteth the time past so as it looks backward and forward It implieth a vertue and efficacy from the beginning of the world for Christ was a lamb slain from the foundation of the world Christ himself Rev. 13. 8. Rev. 1. 8. is Alpha and Omega the beginning and the ending which is and which was and which is to come Now that which is spoken of the person of Christ may very well be applied to our Redemption by Christ This Epithete Eternal is here added to Redemption in opposition to the legal purifications which were momentary and temporary They had a day and endured no longer than the time of reformation On this ground by just and necessary consequence it followeth that the Redemption wrought by Christ is absolutely perfect and that there is no need of any other This being eternal all that have been all that shall be redeemed have been and shall be redeemed by it and they who are redeemed by it need no other means The liberty whereinto Christ Jesus brings the Elect is permanent and lasting it abides irremoveable and unchangeable to all Eternity The Jews which had sold themselves to be servants were to be set free at the Jubilee yet the Jubilee lasted but for one year Levit. 25. therefore the same persons might afterwards become bondmen again But this acceptable year of the Lord 's Isa 61. 2. cap. 63. 4. redeemed is an everlasting year it shall never end therefore they shall never be subject to bondage any more It is observable that when the Lord would comfort the Jews with hopes of a return from Babilon he usually annexed Evangelical promises respecting the deliverance of poor sinners from the slavery of Satan whereof that captivity was a Type some of which promises do plainly express the perpetuity of that spiritual freedom which they shall enjoy Take a taste Isa 35. 10. And the ransomed of the Lord shall return and come to Zion with songs See also Jer. 32. 39. Ezek. 37. 25 26 27 28. cap. 39. 29. and everlasting joy upon their heads they shall obtain joy and gladness and sorrow and sighing shall flee away Isa 51. 6. Lift up your eyes to the heavens and look upon the earth beneath for the heavens shall vanish away like smoak and the earth shall wax old like a garment and they that dwell therein shall die in like manner but my salvation shall be for ever and my righteousness shall not be abolished Isa 60. 19 20. The sun shall be no more thy light by day neither for brightness shall the moon give light unto thee but the Lord shall be unto thee an everlasting light and thy God thy glory Thy sun shall no more go down neither shall thy moon withdraw it self for the Lord shall be thine everlasting light and the days of thy mourning shall be ended Jer. 31. 11 12. For the Lord hath redeemed Jacob and ransomed him from the hand of him that was stronger than he Therefore they shall come and sing in the height of Zion and their soul shall be as a watered garden and they shall not sorrow any more at all But The Fifth excellent Property of that Redemption that we have by Jesus Christ is this viz. It is an enriching Redemption it is a Redemption that makes men rich in spiritual blessings in heavenly places There are many choice Eph. 1. 3. and rare spiritual benefits that wait and attend on Redemption that go hand in hand with Redemption As Rom. 5. 1. cap. 3. 24 25. reconciliation remission of our sins justification of our persons adoption sanctification full glorification we have some fore-tastes of it in this life here we have the first fruits of the spirit but in the morning of the Resurrection Rom. 8. 23 30. we shall reap the whole harvest of glory It 's called by way of eminency the salvation of our souls 1 Pet. 1. 9. Redemption and the noble benefits attending on it are Salvation begun but in heaven this shall be salvation consummate Redemption is a rich Mine containing a Mass of Treasure that cannot be valued could we dig into it could we pry into it we might find variety of the choicest Jewels and Pearls in comparison whereof all the riches of the Indies all the Gold of Ophir and all the precious Jewels and most orient Pearls that are in the world are no better than dross I have read of Tiberius the Emperour that passing by a place where he saw a cross lying in the ground upon a Marble stone and causing the stone to be digged up he found a great treasure under the Cross But what was this treasure but a great nothing to that treasure that is wrap'd up in our Redemption by Christ What the Lord said once to his anointed Cyrus a temporal deliverer of his people the same he hath spoken and much more to his Anointed Jesus the greater Saviour and Redeemer of his Church I will give thee the treasures of darkness the hidden riches of secret Isa 43. 3. See my Treatise called The Vnsearchable Ruâ—es of Christ places There are unsearchable riches in Jesus Christ in him are riches of Grace of all Grace in him are riches of justification and riches of sanctification and riches of consolation and riches of glorification Would you share in the best of riches would you share in the most durable riches would you share in soul riches would you share in heavenly riches O! then secure your interest in the Redemption that is by Jesus Christ But The sixth and last excellent Property of that Redemption that we have by Jesus Christ is this viz. It is a Redemption sweetning Redemption it is such a Redemption as sweetens all other Redemptions 't is Redemption by Christ that sweetens our Redemption out of this trouble and that out of this affliction and that out of this danger and that out of this sickness and that out of this bondage and that Redemption by Christ is like that tree which Moses cast into the bitter Exed
it is sure that Christ is glorified But In the fourth place let us seriously consider of the Articles agreed on between the father and the son let us weigh well the promises that God the father makes to Jesus Christ and the promises that Jesus Christ makes to the father for the bringing about our reconciliation and Redemption that so we may the more clearly see how greatly both the heart of the father and the heart of the son is engaged in the salvation of poor sinners souls Now there are Seven things which God the father promiseth to do for Jesus Christ upon his undertaking the work of our Redemption First That he will give him the spirit in an abundant measure The spirit of the Lord shall rest upon him the spirit sa 11. 12. of wisdom and understanding the spirit of counsel and might the spirit of knowledg and of the fear of the Lord God the father fits Jesus Christ for the work of Redemption by a large effusion of the Graces and gifts of the spirit upon him The spirit of the Lord shall not only come upon Christ but rest and abide with him the holy spirit shall take up in a more special yea singular manner its perpetual and never interrupted or eclipsed residence with him and in him God the father promises that Christ shall in his humane nature be filled with all the gifts and graces of the Holy Ghost that he may be as an everlasting treasure and as an overflowing fountain to all his people So Isa 42. 1. Behold my servant whom I uphold mâ—â—â—â— elect in whom my soul delighteth I have put my spirit upon him he shall bring forth judgment to the Gentiles So Isa 61. 1. The spirit of the Lord is upon me So Joh. 3. 34. God giveth not the spirit by measure unto him Christ as Mediator is endued with the spirit for the discharge of that office and though Christ as man hath not an infinite measure of the spirit though indeed in that person the fulness of the Godhead dwells as being God also for that were to be no more man but God Yet the gifts and graces of the spirit are poured out upon the man Christ in a measure far above all creatures for though Celos 2. 10. every believer be compleat in him yet for what is inherent â— Cer. 12. 4. Eph. 4. 7. in him they have but some gifts of the spirit but Jesus Christ had all sorts of gifts They had gifts for some particular uses but he had gifts for all uses they have a measure of gifts which are capable of encrease he above measure so much as the humane nature is capable of which though it be finite in it self yet it cannot be measured nor comprehended by us So much is imported in that God giveth not the spirit by measure to him being understood of his manhood Though as we said if we Celes 1. 19. cap. 2. 3 9. speak of his person he hath the spirit infinitely and without measure This fulness became Christ as man that he might be a fit temple for the Godhead and as a Mediatour that he might be the universal head of his Church and store-house of his people that from him as from a common person spiritual root or principle the Holy Ghost with his gifts and graces might be communicated Psal 68. 18. to us He received gifts for men yea for the rebellious also that the Lord God might dwell among them of his fulness Joh. 1. 16. 1 Cor. 15. 45. we receive grace for grace The first Adam was a living soul but the second Adam is a quickening spirit In the man Christ Jesus there is a Treasury and fulness of grace and glory for us he is the Lord-keeper of all our lives of all our souls of all our comforts and of all 2 Tim. 1. 12. our graces and he is the Lord-Treasurer of all our spiritual durable and eternal riches we lost our first stock Prov. 8. 18. by the fall of Adam God put a stock into our own hands and we soon proved Bankrupts and run out of stock and block Now since that fatal fall God will trust us no more but he hath out of his great love and noble bounty put a new stock of grace and glory for us into the Isa 9. 6. Heb. 7. 25. Colos 2. 3. hands of Jesus Christ who is mighty who is able to save to the uttermost and in whom are hid all the treasures of wisdom and knowledg Christ was more capable by infinite degrees of the fulness of the holy Ghost than mere men were or could be and his employment being also infinitely beyond the employment of men the measure of the Holy Ghost's fulness in him must needs be accordingly beyond all measure Hence by way of Emphasis Joh. 1â— 15. Luk. 32 33. Act. 3. 22 23. Christ is called the anointed one of God The Kings Priests and Prophets among the Jews who were anointed were in their unction but types of Christ who is the great King Priest and Prophet of his Church and anointed above them all yea and above all the Apostles Prophets Evangelists Pastors Teachers and Believers under the New Testament ministration In Christ there is all kind of grace and it is in him in the highest and utmost degree that he might be able to manage all his offices and finish that work which God gave him to do and Joh. 17. 4. God hath filled him with his spirit that he might succesfully bring about the Redemption and salvation of sinners But Secondly God the father promiseth to invest Jesus Christ with a three-fold office and to anoint him and Isa 61. 1 2 3. cap. 33. 22. furnish him with what ever was requisite for the discharge of those three offices viz. his prophetical priestly and kingly offices Christ never forced himself into any of these offices he never intruded himself into any one office he never run before he was sent he never assumed any office till his father had signed and sealed his Commission Jâ—h 6. 27. Whatever Jesus Christ had acted without a Commission under his father's hand had been invalid and lost and God would one day have said to him who hath required this at thy hand In order to our spiritual sa 1. 12. A 〈◊〉 was a King 〈◊〉 a 〈◊〉 a Prieâ—t a was 2 King 〈◊〉 〈◊〉 but never â—et all tiâ—â— in any but in Christ alone and eternal recovery out of sin and misery it was absolutely necessary that whatever Christ did act as a Priest Prophet or King he should act by the authority of his father by a Commission under the Broad Seal of heaven Heb. 5. 5. so also Christ glorified not himself to be made an high priest but he that said unto him thou art my son These two conjunctions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also being joyned together are notes of a reddition or later part of a
Mordecai's name was Registred in the Chronicles of Persia Ejih 6. 1 2 3. And Iamerlane had always by him a Catalogue of his best Servants and their good deserts which he daily perused Judge But Sixthly and lastly There is a Book of Life Rev. 20. 12. And another book was opened which is the book of life the Book of Life is the Book of all those that were elected and redeemed to life through Christ Jesus This Book of Life containeth a Register of such particular persons in whose Salvation God from all Eternity determined to have his mercy glorified and for whom Christ merited Faith Repentance and perseverance that they should repent believe and be finally saved The book of life shall be opened that is to say the Decrees of God will be then published and made known which now are sealed up in his breast and locked up in his Archives Then it will be seen who are appointed to life for the glorifying of God's free rich and Soveraign Grace and whom he purposed to leave in their sins and to perish for ever for the exaltation of his Justice 'T is called A Book of Life not that God hath need of a Book but to note the certainty of Predestination viz. that God knows all and every of the Elect even as men know a thing which for memory's sake they set down in writing This Book of Life shall be opened in the great day because then it shall appear who were Elect who Reprobates who truly believed in Christ who not who worshipped God in spirit and in truth and who not who walked with God as Noah and who not who set up God as the object of their fear who not who followed the Lamb whither ever he went and who not who were sincere and who not who preferred Christ above ten thousand worlds and who preferred Barrabas before Jesus and their Farms and their Oxen and their Mat. 25. 32. Swine yea their very Lusts before a Saviour a Redeemer Ezek. 9. 4 6. who are Sheep and who are Goats who are Sons and who are Slaves who have mourned for their own sins and the sins of the time and who they are that have made a sport of sin c. Of this Book of Life you read often in Scripture Phil. 4. 3. And I intreat thee also true yoke-fellow help those women which laboured with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life Vorstius thinks it a speech taken from the custome of souldiers or Cities in which the chosen Souldiers or Citizens are by name written in a certain Book or Roll. This Book or Roll is called here The Book of Life because therein are written all the Elect who are ordained to Eternal Life Rev. 3. 5. He that overcometh the same shall be cloathed in white raiment and I will not blot out his name out of the book of life In this Book of Life all the just that live by faith are written The Elect are certain of Joh. 10. 28 29 30 31. eternal life they shall never perish nor none can ever pluck them out of the Father's hand nor out of Christ's hand God is said to have Books Metaphorically The Holy God by an Ambrâ—pepatheria speaketh to our capacity for he doth all things without the help of Books he needs no Books to help his Memory he does all things by his infinite Wisdom Eternal Foreknowledge Counsel Government and Judgment but thus men cannot do for whatsoever is done in their Councils Cities Families Contracts c. for memory's sake is set down in writing that so as there is occasion they may look it over and call to mind such things as they desire Mark not to have our names blotted out of the Book of Life is to have them always remain therein that is to enjoy Eternal Glory and what can the soul desire more The names of the Elect are written in the Book of Life they do not obtain Salvation by chance but were elected of God to life and happiness before the Foundation of the World Now their names being once written in the Book of Life they shall never never be blotted out of that Book In the Book of Predestination there is not one blot to be found the Salvation of the Elect is most sure and certain Rev. 13. 8. And all that dwell on the earth shall worship him whose names are not written in the book of life of the Lamb slain from the foundation of the world The names of the Elect are said to be written in the Book of Life by an usual Metaphor for we commonly write down the names of such as are dear unto us that we may continually remember them So God having in his Eternal Council elected some to Salvation hath written their names in the Book of Life as our Saviour tells us Rejoyce because your Luk. 10. 20. names are written in heaven Some understand the Metaphor of the Sonship of the Elect so that to be written in the Book of Life shews that they are heirs of Glory for we know that such are to inherit whose names are written in the last Will and Testament of men Of this Book of Life you may further read Rev. 17. 8. Rev. 20. 15. Rev. 21. 27. Rev. 22. 19. Now from this Book of Life that shall be opened in the great day when the other Books shall be opened as hath been shewed every sincere Christian may form up this Eleventh Plea as to the Ten Scriptures that are in the Margin that refer to the great Eccles 9. 11. cap. 12. 14. Mat. 12. 14. cap. 18 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Hâ—b 9. 27. cap. 13. 17. 1 Pet. â— 5. Dan. 9. 24. Coles 2. 14. day of account or t 〈…〉 man's particular account Most Holy and Blessed Lord cast thine eye upon the Book of Election and there thou wilt find my name written Now my name being written in that Book I am exempt from all condemnation and interested in the great Salvation my name being written in the Book of Life I am secured from coming into the Judgment of Reprobation or Condemnation Joh. 5. 14. Revel 21. 27. Jesus Christ who hath written my name in the Book of Life hath made up my acounts for me he hath satisfied thy Justice and pacified thy Wrath and born the Curse and purchased my Pardon and put upon me an everlasting Righteousness and given me my Quietus est he has crost out the black lines of my sins with the red lines of his blood he has cancelled all the Bonds wherein I stood obliged to Divine Justice I further plead O Blessed Lord That there is an immutable Connexion betwixt being written in this Book of Life and the obtaining of Eternal Life and if the Connexion betwixt being written in this Book of Life and the obtaining of Eternal Life were not peremptory what reason could there be of opening this Book in the day of Judgment The Book of Life is a Book of Sovereign Grace upon which lies the weight of my Salvation my happiness my all and therefore by that Book I desire to stand or fall Well saith the Lord I cannot but accept of this Plea as holy honourable just and righteous and therefore enter thou into the ioy of thy Lord inherit the Kingdom prepared for thee Mat. 25. 21 34. Thus by Divine Aslistance and by a special and a gracious hand of Providence upon me I have finished those select and important Cases of Conscience which I designed to speak to Soli Deo Gloria in Aeternum