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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	love_n	love_v	3,170	5	7.1590	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29699	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 ... : being the second and last part of The golden key / by Thomas Brooks ...; Golden key to open hidden treasures. Part 2	Brooks, Thomas, 1608-1680.	1675 (1675)	Wing B4953; ESTC R11759	249,733	284

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 Socini●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. Est● 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

us not shrink nor saint nor grow weary under our greatest sufferings for Christ when sufferings multiply when they are sharp when they are more bitter than Gall or Wormwood yea more bitter than death it self then Remember the Covenant of Redemption and how punctually Christ made good all the Articles of it on his side and then saint and give out if you can Well may I be afraid but I do not therefore despair for I think Austin upon and remember the wounds of the Lord saith one Nolo vivere sine vulnere cum te video vulneratum Ob my God as long as I see thy wounds I will never live without wound saith another Crux Christi clavis Paradisi The Damas●●n Cross of Christ is the Golden Key that opens Paradise to us saith one I had rather with the Martyrs and Consessors have my Saviour's Cross than with their Persecutors the worlds Crown the harder we are put to it the greater shall be our reward in heaven saith another Gardius the Martyr hit the nail when he said it is to my loss if you Chrysost●m ab●●e me any thing in my sufferings If you suffer not for Religion you will suffer for a worse thing saith one V●n●●mi●s Never did any man serve me better than you serve me said another to his Persecutors Adversus gentes gratias agimus quod à molestis dominis liberemur We thank you for delivering us from hard Task-masters that we may enjoy more sweetly the bosom of our Lord Jesus said the Martyrs 'T was a notable saying of ●●●her Ecclesia totum mundum convertit sanguine oratione the Church converteth the whole world by blood and prayers They may kill me said Socrates of his enemies but they cannot hurt me so may the redeemed of the Lord say they may take away my head but they cannot take away my Crown of life of righteousness of glory of immortality The Lacedemonians Rev. 2. 10. 2 lim 4. 8. 1 Pe● 5. 4. 5. were wont to say it is a shame for any man to fly in time of danger but for a Lacedemonian it is a shame for him to deliberate Oh what a shame is it for Christians when they look upon the Covenant of Redemption so much as to deliberate whether they were best suffer for Christ or no. Petrus Blesensis has long since observed that the Courtiers of his time suffered as great trouble and as many vexations for vanity as good Christians did for the truth the Courtiers suffered weariness and painfulness hunger and thirst with all the Catalogue of Paul's afflictions and what can the best Saints suffer more Now shall men that are strangers to the Covenant of Redemption suffer such hard and great things for their lusts for very vanity and will not you who are acquainted with the Covenant of Redemption and who are interested in the Covenant of Redemption be ready and willing to suffer any thing for that Jesus who according to the Covenant of Redemption has suffered such dreadful things for you and merited such glorious things for you But Thirdly From this Covenant of Redemption as we have opened it you may see what infinite cause we have to be swallowed up in the admiration of the Father's love in entring into this Covenant and in making good all the Articles of this Covenant on his side When man was fallen from his primitive purity and glory from his holiness God so loved his Son that he gave him all the world for his possession Psal 2. 8. But he so loved the world that he gave Son and all for its Redemption Bernard and happiness from his freedom and liberty into a most woful gulf of sin and misery when Angels and men were all at a loss and knew no way or means whereby fallen man might be raised restored and saved that then God should firstly and freely propose this Covenant and enter into this Covenant that miserable man might be saved from wrath to come and raised and settled in a more safe high and happy estate than that was from which he was fallen in Adam Oh what wonderful what amazing love is this Abraham manifested a great deal of love to God in offering up of his only Isaac but God Gen. 22. 12. has shewed far greater love to poor sinners in making his only Son an offering for their sins for 1. God loved Christ with a more transcendent love than Abraham could Joh. 10. 18. Heb. 10. 10 12. love Isaac 2. God was not bound by the commandment of a superiour to do it as Abraham was 3. God freely and voluntarily did it which Abraham would never have done without a commandment 4. Isaac was to be offered after the manner of holy Sacrifices but Christ suffered an ignominious death after the manner of Thieves 5. Isaac was all along in the hands of a tender Father but Christ was all along in the hands of barbarous enemies 6. Isaac was offered but in shew but Christ was offered indeed and in very good earnest Is not this an excess yea a miracle of love 'T is good to be always a musing upon this love and delighting our selves in this love But Fourthly From this Covenant of Redemption as we have opened it you may see what signal cause we have to be deeply affected with the love of Jesus Christ who roundly and readily falls in with this Covenant and who has faithfully performed all the Articles of this Covenant had not Jesus Christ kept touch with his Father as to every Article of the Covenant of Redemption he could never have saved us nor have satisfied Divine Justice nor have been admitted into heaven That Jesus Christ might make full satisfaction for all our sins He was made a curse Gal. 3 13. for us whereby he hath redeemed us from the curse of the Law All his sufferings were for us All that can be desired of God by man is mercy and truth mercy in regard of our misery truth in reference to God's promises That which moved Christ to engage himself as a Surety for us was his respect to God and man To God for the honour of his Name neither the mercy nor the truth nor the justice of God had been so conspicuously manifested if Jesus Christ had not been our Surety To man and that to help us in our succourless and desperate estate No creature either would or could discharge that debt wherein man stood obliged to the justice of God This is a mighty evidence of the endless love of Christ this is an evidence of the endless and matchless love of Christ We count it a great evidence of love for a friend to be surety for us when we intend no damage to him thereupon but if a man be surety for that which he knoweth the principal debtor is not able to pay and thereupon purposeth to pay it himself this we look upon as an extraordinary evidence of love

unshaken Kingdom to a durable Kingdom to a lasting Kingdom yea to an everlasting Kingdom Death is a dark short way through which the Saints pass to the Marriage-supper of the Lamb. But Thirdly You shall gain a safe and honourable Convoy into that other world Luk. 16. 22. Oh in what pomp and triumph did Lazarus ride to heaven on the wings of Angels The Angels conduct the Saints at death through the Air the Devil's Region every gracious soul is carried into Christ's Presence by these heavenly Courtiers Oh what a sudden change does death make behold he that even now was scorned by men is all on a sudden carried by Angels into Abraham's bosom But Fourthly You shall gain a glorious welcome a joyful Rev. 4. 8 to 11. Luk. 15. 7 10. Heb. 12. 23. welcome a wonderful welcome into heaven By general consent of all Antiquity the holy Angels and blessed Trinity rejoyce at the sinner's Conversion but oh what inexpressible what transcendent joy is there when a Saint is landed upon the Shore of Eternity God and Christ Angels and Arch-angels all stand ready to welcome the Believer as soon as his feet are upon the threshold of Glory God the Father welcomes the Saints as his elect and chosen ones Jesus Christ welcomes them as his redeemed and purchased ones and the Holy Spirit welcomes them as his sanctified and renewed ones and the Blessed Angels welcome them as those they have Heb. 1. ult guarded and attended on When the Saints enter upon the Suburbs of Glory the glorious Angels welcome them with harps in their hands and ditties in their mouths But Fifthly You shall gain full freedom and liberty from all your enemies within and without viz. Sin Satan Luk. 1. 70 71 74 75. and the World 1. Death will free you from the indwelling power of sin In heaven there is no complaints Rom. 7. 23. as in hell there is nothing but wickedness so in heaven there is nothing but holiness 2. Death will free Gal. 5. 17. you from the power and prevalency of sin Here sin plays the Tyrant but in heaven there is no Tyranny but perfect felicity 3. Death will free you from all provocations temptations and suggestions to sin Now you shall be above all Satan's batteries Now God will make Rom. 16. 20. good the promise of treading Satan under your feet Some say Serpents will not live in Ireland The old Serpent Rev. 12. 8 9. cap. 21. ult is cast out and shall be for ever kept out of the new Jerusalem above 4. Death will free you from all the effects and consequents of sin viz. losses crosses sicknesses diseases disgraces sufferings c. when the cause is taken away the effect ceases when the fountain of sin is dried up the streams of afflictions of sufferings must be dryed up the fuel being taken away the fire will go out of it self Sin and sorrow were born together do live together and shall die together To open this fourth Particular a little more fully to you consider these four things First That death will free you from all reproach and ignominy on your names Now Elijah is accounted the 1 King 18. 17. N●hem 6. 6. Psal 69. 12. Jer. 15. 10. Troubler of Israel Nehemiah a Rebel against his King and David the song of the Drunkards and Jeremiah a man of contention and Paul a pestilent fellow Heaven Act. 24. 10. wipes away all blots as well as all tears as no sins so no blots are to be found in that upper world The names of all the Saints in a state of Glory are written as I may say in Characters of Gold But Secondly Death will free you from all bodily infirmities and diseases we carry about in our bodies the matter of a thousand deaths and may die a thousand several Above all things let us every day think 〈◊〉 our last day 〈◊〉 〈…〉 naus ways each several hour As many senses as many members nay as many pores as there are in the body so many windows there are for death to enter in at death needs not spend all its arrows upon us a worm a gnat a fly a hair the stone of a raisin the kirnel of a grape the fall of a horse the stumbling of a foot the prick of a pin the pairing of a nail the cutting of a corn all these have been to others and any one of them may be to us the means of our death within the space of a few days nay of a few hours Here Job had his Botches and Job 2. 6 7. Is● 37 21. 〈◊〉 ●8 5. 〈◊〉 20. Ma● 9. 20. Hezekiah had his Boil and David his Wounds and Lazarus his Sores and the poor Widow her Issue of Blood Now the Feaver burns up some and the Dropsie drowns others and the Vapours stifle others one dies of an Appoplexy in the head another of a Struma in the neck a third of a Squinancy in the throat and a fourth of a Cough and Consumption of the lungs others of Obstructions Inflamations Plurisies Gouts c. We are commonly full of complaints one complains of this distemper and another of that one of this disease and another of that but death will cure us of all diseases and distempers at once But Thirdly Death will free you from all your sorrows whether inward or outward whether for your own sins Psal 38. 18. 2 Cor. 7. 11. Psal 119 136. Nehem. 1. 3 4. or the sins of others whether for your own sufferings or the sufferings of others Now it may be one shall seldom find you but with tears in your eyes or sorrow in your heart O but now death will be the funeral of all your sorrows death will wipe all tears from your eyes and sorrow and mourning shall flee away Isa 51. 11. But Fourthly Death will free you from all those troubles calamities miseries mischiefs and desolations that are Isa 57 1. M●●h 7. 1 to 7. a coming upon the earth or upon this place or that A year after Methuselah's death the Flood came and carried away the old world Augustine died a little before the sacking of Hippo Luther observes that all the Apostles died before the destruction of Jerusalem And Luther himself died a little before the Wars brake forth in Germany Dear Lady death shall do that for you which all your Physicians could never do for you which all your Relations could never do for you which all Ordinances could never do for you nor which all your faithful Ministers could never do for you it shall both instantly and perfectly cure you of all sorts of Maladies and weaknesses both inward and outward or that respects either your body or your soul or both Oh my dear friend is it not better to die and be rid of all sin to die and be rid of all temptations and desertions to die and be rid of all sorts of miseries than to live and still carry about with

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 Jo● 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 E●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

understand it of the whole time of his manifestation in the world when he was sent forth as a Prophet to teach them and was declared evidently to be the son of God both by his miracles and ministry Jo● 1. 14. and by that voice that was heard from heaven This is my beloved son in whom I am well pleased Others do understand it of the day of Christ's Resurrection and with them I close for this seems to be chiefly intended partly because it seems to be spoken of some solemn time of Christ's manifestation to be the son of God and he was declared to be the son of God with power according to the Rom. 1. 4. spirit of holiness by the resurrection from the dead that is by the power and force of the Deity sanctifying and quickening the flesh he was raised from the dead and so declared mightily to be the son of God but mainly because the Apostle doth clearly affirm that this was in Christ's Resurrection He hath raised up Jesus again as it is also written in the second Psalm Thou art my son this Act. 13. 32 33. day have I begotten thee In the day of Christ's Resurrection he seems to tell all the world that though from the beginning he had been hid in the bosom of his father J●h 1. 18. and that though in the Law he had been but darkly shadowed out yet in the day of his Resurrection they might plainly see that he had fully satisfied Divine Justice finished his s●fferings and compleated the Redemption of his Elect and that accordingly his father had arrayed him with that glory that was sutable to him Before the Resurrection the Godhead was veiled under the infirmity of the flesh but in the Resurrection and after the Resurrection the Godhead did sparkle and shine forth 2 Cor. 13. 4. very gloriously and wonderfully least the humane nature of Christ upon its assumption should shrink at the approach of sufferings God the father engages himself to give Jesus Christ a full and ample reward And to exalt him far above all principality and power and to put all things Eph. 1. 21 22. ●●il 2. 9. Name is put for person and bowing of the knee a bodily ceremony to express inward subjection Estius 〈◊〉 under his feet and to make him head over all things to the Church And to give him a name above every name that at the name of Jesus every knee should bow and all because to give satisfaction to his father he made himself of no reputation and became obedient unto death even the death of the cross that is to his dying day He went thorough many a little death all his life long and at length underwent that cursed and painful death of the Cross upon which account the father rewards him highly by exalting him to singular glory and transcendent honour Look that as the assumption of the humane nature is the highest instance of free mercy so is the rewarding thereof in its state of exaltation the highest instance of remunerative justice Oh how highly is the humane nature of Christ honoured by being exalted to a personal union with the Godhead though vain men may dishonour Christ yet the father hath conferred honour upon him as Mediator that it may be a Testimony to us that he is infinitely pleased with the Redemption of lost man Although Christ be in himself God all-sufficient God blessed for ever and so is not capable of any access of glory yet it pleased him to condescend so far as to obscure his own glory under the veil of his flesh and state of humiliation till he had perfected the work of Redemption and to account of his office of Mediator and the dignity accompanying it as great honour conferred upon him by the father J●l 8. 54. And it is observable that Christ having finished our Redemption on earth he petitions his father to advance him to the possession of that glory that he enjoyed from all eternity And now O father glorifie thou me Joh. 17. ● with thine own self with the glory which I had with thee before the world was Now for the clearing up of this Text we are to consider that as Christ was from all Eternity the glorious God the God of glory so we are not to conceive of any real change in this glory of his Jesus Christ is true God and was infinitely glorious from all eternity for he had glory with his father before the world was and therefore he was no upstart God and of a later standing as the Arians and Maho●etans make of him Godhead as if by his estate of humiliation he had suffered any diminution or by his state of exaltation any real accession were made to his glory as God But the meaning is this That Christ having according to the paction past betwixt the father and him obscured the glory of his Godhead for a time under the veil of the form of a servant and our sinless infirmities doth now expect according to the tenour of the same paction that after he hath done his work as Mediator he be highly exalted and glorified in his whole person that his humane nature be exalted to what glory finite nature is capable of and that the glory of his Godhead might shine in the person of Christ God-man and in the man Christ Jesus Thus you see the promises the encouragements and rewards that God the father sets before Jesus Christ And let thus much suffice concerning the Articles of the Covenant on God's part In the last place let us seriously consider of the Articles of the Covenant on Christ's part and let us weigh well the promises that Jesus Christ has made to the father for the bringing about the great work of our Redemption that so we may see what infinite cause we have to love the son as we love the father and to honour the son as we honour the father and to trust in the son as we trust in the father and to glorifie the son as we glorifie the father c. Now there are six observable things on Christ's part on Christ's side that we are to take special notice of c. First Christ having consented and agreed with the father about our Redemption accordingly he applies himself to the discharge of that great and glorious work by taking a body by assuming our nature Heb. 2. 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same He who was equal with God did so far abase himself as to take on him the nature of man and subjected himself to all manner of humane frailties so far as they are freed from sin even such as accompany flesh and blood and this is one of the wonders of mercy and love that Christ our head should stoop so low who was himself full of glory as to take part of flesh and blood that he might suffer for flesh