Enemy saith one whom it was lawful Latimer to wish evil unto I would chiefly wish him great store of riches for then he should never enjoy quiet The Historian observes that the riches of Cyprus invited Tacitus the Romans to hazard many dangerous fights for the conquering of it Earthly riches saith one are an evil Master a treacherous Augustine Servant Fathers of flattery Sons of grief a cause of fear to those that have them and a cause of sorrow to those that want them I have read a famous story of Zelimus Emperour of The Turkish History The Poets feigned Pluto to be the God of Riches and Hell as if they were inseparable Homer Constantinople that after he had taken Egypt he found a great deal of treasure there and the Souldiers coming to him and asking of him what they should do with the Citizens of Egypt for that they had found great Treasure among them and had taken their riches O saith the Emperour hang them all up for they are too rich to be made slaves and this was all the thanks they had for the riches they were spoiled off What more contemptible than a rich Fool a golden Beast as Caligula called his Father in law Syllanius Not but that some are great and gracious rich and righteous As Abraham Lot Job David Hezekiah c. It is said of Shusa in Persia that it was so rich that the Saith Cassiederus stones were joyned together with gold and that in it Alexander found seventy thousand Talents of gold If you can take this City saith Aristagorus to his Souldiers you may vie with Jove himself for riches the riches of Shufa did but make the Souldiers the more desperate in their attempt to take it By these short hints you may see the folly and vanity of those men who take up in their riches But Sixthly Many there are that take up in their own Isa 64. 6. righteousness which at best is but as filthy rags this Rom. 10. 2 3. Matth. 5. 20. was the damning sin of the Jews and of the Scribes and Pharisees and is the undoing sin of many of the Professors of this Age. Seventhly Many there are that take up in their external Church priviledges crying out the Temple of Jer. 7. 4 8 9 10 11. the Lord the Temple of the Lord when they have no union nor communion with the Lord of the Temple These forget that there will come a day when the Children Matth. 8. 12. of the Kingdom shall be cast out It would be very good for such Persons to make these five Scriptures their daily companions Matth. 22. 10 12 13 14. Luke 13. 25 26 27 28. Rom. 2. 28 29. Gal. 6. 15. Jer. 9. 25 26. That they may never dare to take up in their outward Church priviledges which can neither secure them from hell nor secure them of heaven But Eightly Many there be that take up in common convictions Judas had mighty convictions of his sin but Matth. 27. 4 5. Numb 23. and Numb 24. they issued in desperation Balaam was mightily enlightned and convinced in so much that he desired to dye the death of the righteous but under all his convictions he dyed Christless and graceless Nebuchadnezzar had great convictions yet we do not read that Dan. 4. 3 1 32 ever he was converted before he was driven from the society of men to be a companion with the beasts of the field he had strong convictions 1. by Daniels interpreting Dan. 4. 31 32. of his dream Dan. 2. 47. 2. He told Daniel That his God was the God of Gods and a Lord of Kings and a reveiler of secrets and yet presently he fell into gross Idolatry Dan. 3. and strictly commanded to worship the golden Image that he had set up and as if he had lost all his former convictions he was so swelled up with pride and impudence as to say to the three Children when they Divinely scorned to worship the Image he had set up What God is there that can deliver you out of my hand Verse 15. Saul had great convictions I have 1 Sam. 26. 21 25. sinned return my son David I will no more do thee harm c. And Saul lift up his voice and wept and he said unto David Thou art more righteous than I for thou hast 1 Sam. 24. 16 17 18 19. rewarded me good whereas I have rewarded thee evil But these convictions issued in no saving change for after these he lived and died in the heigth of his sins Pharaoh had great convictions And Pharaoh sent and called Exod. 9. 27. Cap. 10. 16. for Moses and Aaron and said unto them I have sinned this time the Lord is righteous and I and my people are wicked And again Then Pharaoh called for Moses and Aaron in haste and he said I have sinned against the Lord your God and against you But these convictions issued in no reformation in no sound conversion and therefore drowning and damning followed Cain was under convictions but went and built a City and lost Genes 4. his convictions in a crowd of worldly business Herod and Felix were under convictions but they went of Mark 6. 20. Acts 24. 25. and never issued in any saving work upon their souls O how many men and women have fallen under such deep convictions that they have day and night cryed out of their sins and of their lost and undone Estates and that they should certainly go to hell and be damned for ever so that many good People have hoped that these were the pangs of the new birth and yet either merry company or carnal pleasures and delights or much worldly business or else length of time have wrought off all their convictions and they have grown more prophane and wicked then ever they were before As water heated if taken off the fire will soon return to Aristâ—tle its natural coldness yea becomes colder after heating than before this hath been the case of many under convictions I shall forbear giving of particular instances But Ninthly Many take up in an outward change and reformation they have left some old courses and sinful practices which formerly they walked in c. and therefore they conclude and hope that their condition is good and that all is well and shall be for ever well with them they were wont to swear whore be drunk prophane Sabbaths reproach Saints c. but now they have left all these practices and therefore the main work is done and they are made for ever I confess sin is that abominable Jer. 41. 4. Matth. 1â— 2â— thing which God hates and therefore it is a very great mercy to turn from it to leave one sin is a greater mercy than to win the whole world and it is certain that he that doth not outwardly reform shall never go to heaven he that doth not leave his sins he Job 22.
father and the son and all your days to admire at the love of the father and the son who have from eternity by compact and agreement secured your souls and your everlasting concernments But The Sixth Proposition is this That God the father had the first and chief hand in this great work of saving sinners by vertue of this Covenant of Redemption wherein Heb. 2. 10. he and his son had agreed to bring many sons to glory Weak Christians many times have their thoughts and apprehensions more busied and taken up with the love of the son than with the love of the father but they must remember that in the great and glorious work of Redemption God the father had a great hand an eminent hand yea the first and chief hand God the father first laid the foundation stone of all our happiness and blessedness his head and heart was first taken up about that heaven-born project the salvation of sinners Isa 28. 16. Therefore thus saith the Lord God behold I lay in Zion for a foundation a stone a tried stone a precious corner stone a sure foundation Heb. I am he that foundeth a stone in Zion It is God the father that hath long since laid Christ as a sure foundation for all his people to build their hopes of happiness upon it is he that first laid Christ the true corner-stone Rom. 9. 33. 1 Pet. 2. 6. Isa 53. 10. whereby Zion is for ever secured against death hell and wrath Hence 't is said the pleasure of the Lord shall prosper in his hand that is God's Eternal Decree about the work of our Redemption and salvation shall be powerfully faithfully and compleatly executed by Jesus Christ who by his word and spirit shall communicate unto all his Elect the fruit of his death to life and salvation Jeb 23. 24. This is a full place against all Sociniâ—ans who boldly allert that God removes the curse of the Law by a free and absolute pardon without satisfaction Grotius's Exposition on the place is but flat and dull When God saith I have 〈◊〉 a ransom we are to understand it of a real Ransom of full pay or satisfaction and not of a Ransom by favour and acceptation Again Deliver me from going down into the pit for I have found a ransom The Hebrew word signifies a price paid to redeem a man's life or liberty I have found a ransom or an atonement a cover for man's sin Angels and men could never have found a ransom but by my deep infinite and unsearchable wisdom saith God the father I have found a Ransom I have found out a way a means for the redeeming of mankind from going down to the infernal pit viz. the death and passion of my dearest son But where O blessed God didst thou find a Ransom not in Angels not in men not in Legal Sacrifices not in Gold or Silver not in tears humblings and meltings of my people but in my own bosom That Jesus that son of my love who has layen in my bosom from all Eternity Joh. 1. 18. he is that Ransom that by my own matchless wisdom and singular goodness I have found I have not called a Council to enquire where to find a Ransom that fallen man might be preserved from falling into the fatal pit of destruction but I have found a ransom in my own heart my own breasts my own bosom without advising or consulting with others I have found out a way how to save sinners with a salvo to my honour justice holiness and truth Had all the Angels in heaven from the first day of their creation to this very day sat in serious Council to invent contrive or find out a way a means whereby lost man might be secured against the curse of the Law hell condemnation and wrath to come and whereby he might have been made happy and blessed for ever and all this without the least wrong or prejudice to the justice and righteousness of God they could never have found out any way or means to have effected those great things Our Redemption by a Ransom is God's own invention and God's only invention The blessed Ransom which the Lord has found out for poor sinners is the blood of his own dearest son a ransom which never entred into the thoughts or hearts of Angels and men till God had reveiled it which is called the blood of the Covenant because thereby the Covenant is confirmed and all Covenant-mercies assured to us Joh. 3. 16. Again God so loved the world that he gave his only begotten son Here is a sic without a sicut that sic so signifies the firstness of the father's love the freeness of the father's love 1 Joh. 3. 19. Hos 14. 4. and the vehemency of the father's love and the admirableness of the father's love and the matchlesness of the father's love O! what manner of love is this for God to give his son not his servant his begotten son not his adopted son his only son and not one son of many his only son by eternal generation and communication of the same Essence to be a Ransom and Mediator for sinners God the father loving lost man sent his son to suffer and to do the office of a Mediator that through his mediation he might communicate the effects of his love in a way agreeable to his justice for God loved the world and that antecedently to his giving Christ and as a cause of it The design the project of saving sinners was first contrived and laid by God the father therefore Christ says The son can do nothing of himself but what he sees the father do God the father sent his son and God the father sealed his son a commission to give life to lost sinners Him hath God the father sealed that is made his Commission authentical as men do their Deeds by their seals It is a Metaphor taken from them who ratifie their authority whom they send that is approve of them as it were by setting to their seal Christ is to be acknowledged to be he whom the father hath authorized and furnished to be the Saviour and Redeemer of lost sinners and the store-house from whence they are to expect all spiritual supplies Look as Kings give sealed Warrants and Commissions to their ministers of State who are sent 1 King 21 8. Estâ— 3. 12. cap. 8. 8. out or employed in great affairs So Christ is the father's great Ambassadour authorized and sent out by him to bring about the Redemption and Salvation of lost man And look as a seal represents in wax that which is engraven on it so the father hath communicated to him his divine essence and properties and stamped upon him all divine perfection for carrying on the work of Redemption And look as a seal annexed to a Commission is a publick evidence of the person's authority so Christ's endowments are visible marks whereby to know him and clear evidences that
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
utter any thing to the prejudice of them that put him to death but prayed for them that crucified Luk. 23. 34. Mat. 26. â—3 cap. 27. 12 14. him He was led as a lamb to the slaughter properly as an ewe-lamb or she lamb the ewe is mentioned as the quieter of that kind because the rams are sometimes more unruly and as a sheep that is dumb before the face of her shearers A lamb doth not bite nor push him that is going about to kill it but goeth as quietly to the shambles or the slaughter-house as if it were going to the fold wherein it is usually lodged or the field where it is wont to feed But Sixthly Observe with me That the original cause of this compact or Covenant between the father and the son by vertue of which God the father demands a price and Jesus Christ pays the price according to God's demands is only from the free grace and favour of God vers 10. It pleased the Lord to bruise him he hath put him to grief God the father looks upon Jesus Christ as sustaining our person and cause he looks upon all our sins as laid upon him and to be punished in him Sin could not be abolished the justice of God could not be satisfied the wrath of God could not be appeased the terrible curse could not be removed but by the death of Christ and therefore God the father took a pleasure to bruise him and to put him to grief according to the agreement between him and his son It must be readily granted that God did not incite or instigate the wicked Jews to those vile and cruel courses and carriages of their to Jesus Christ but yet that his sufferings were by God predetermined for the salvation of mankind is most evident by the Scriptures in the margin and accordingly it pleased Act. 2. 23. cap. 4. 28. the Lord to bruise him and to put him to grief The singular pleasure that God the father takes in the work of our Redemption is a wonderful demonstration of his love and affection to us Seventhly Observe with me That it is agreed between the father and the son that our sins shall be imputed unto him and that his righteousness should be imputed unto us and that all the redeemed shall believe in him and so be justified vrrs 11. He shall see of the travel of his soul and shall be satisfied by his knowledg or faith in him shall my righteous servant justifie many for he shall hear their iniquities Or as some render it He shall see the fruit of the travel of his soul and shall be satisfied That is Jesus Christ shall receive and enjoy that as the effect and issue of all the great pains that he hath taken and of all the grievous things that he hath suffered as shall give him full content and satisfaction when Christ hath accomplished the work of Redemption he shall receive a full reward for all his sufferings Christ takes a singular pleasure in the work of our Redemption and doth herein as it were refresh himself as with the fruits of his own labours God the father engages to Jesus Christ that he should not travel in vain but that he should survive to see with great joy a numerous issue of faithful souls begotten unto God you know when women after sore sharp hard labour are delivered they are so greatly refreshed delighted gladded and satisfied that they forget their former pains and sorrow for joy that a manchild is born into the world God the father undertakes Joh. 16. 21. that Jesus Christ should have such a holy seed such a blessed issue as the main fruit and effect of his passion as should joy him please him and as he should rest satisfied in Certainly there could be no such joy and satisfaction to Christ as for him to see poor souls reconciled justified and saved by his sufferings and satisfaction as 't is the highest joy of a faithful minister to see souls 1 Thes 2. 19 20. Gal. 4. 19. won over to Christ to see souls built up in Christ Christ did bear the guilt of his peoples sins and thereby he made full satisfaction and therefore he is said here to justifie many not all promiscuously but those only whose sins he undertook to discharge and for whom he laid down his life Christ's justifying of many is his discharging of many from the guilt of sin by making satisfaction to God for the same But Eighthly Observe with me That it is agreed between the Father and the Son that for those persons for whom Besides the Eleâ—t be iâ—terceeds for none Joh. 17. 9 10. Jesus Christ should lay down his life he should stand intercessour for them also that so they may be brought to the possession of all those noble favours and blessings that he has purchased with his dearest blood vers 12. He bare the sins of many and made intercession for the transgressors saying father forgive them for they know not what they Luk. 23. 24. do For those very transgressors by whom he suffered he does intercede for the article here is emphatical and seems to point unto that special act and those particular persons Not but that these words have relation also to Christ's intercession for all those sinners that belong to him and that have an interest in him which intercession continues still and shall do to the end of the world Heb. 7. 25. But The Sixth Scripture is that Isa 59. 20 21. And the The Sixth Proof redeemer shall come to Zion and unto them that turn from transgression in Jacob saith the Lord. As for me this is my covenant with them saith the Lord my spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth noâ— out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from hence forth and for ever Out of this blessed Scripture you may observe these following things First the parties covenanting and agreeing and they are God the father and Jesus Christ God the father in those words saith the Lord and Jesus Christ in those words The redeemer shall come to Zion Secondly You have God the father first covenanting with Jesus Christ and then with his seed as is evident in the 21. vers Thirdly You have the persons described that shall be sharers in Redemption mercies and they are the Sionites the people of God the citizens of Zion but lest any should think that all Zion should be saved it is added by way of explication that only such of Zion 〈…〉 urn from transgression in Jacob shall have benefit by the Redeemer The true Citizens of Rom. 11. 26. Zion the right Jacobs the sincere Israelites in whom there is no guile are they and only they that turn from their sins None have interest in Christ none have redemption by Christ but converts but such as
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 Joâ— 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 Jâ—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 sâ—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. â—â—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 Jâ—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. â— 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 Mahoâ—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
glory which thou hast given me â—hus I have glanced at Christ's solemn demand on earth for the full accomplishment of that blessed Compact Covenant Agreement and Promises that were made to him when he undertook the office of a Mediator and now is in heaven he appears in the presence of God for us as a 〈…〉 9. â—4 Lawyer appears in open Court for his Client opens the case pleads the cause and carries the day The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated to appear signifieth conspicuously to manifest It is sometimes taken in a good sense viz. to appear for one as a Favourite before a Prince or as an Advocate or an Attourney before a Judge or as the High Priests appeared once a year in the Holy of Holiest to Exod. 30. 10. make atonement for the people Christ is the great Favourite in the Court of glory and is always at God's Rom. 8. 34. right hand ready on all occasions to present our petitions to his Father to pacifie his anger and to obtain all 1 Joâ— 2. 1. noble and needful favours for us And Christ is our great Advocate to plead our cause effectually for us Look as in Humane Courts there is the Guilty the Accuser the Court the Judge and the Advocate so it is here Heaven is the Court Man is the guilty Person Satan is the Accuser God is the Judge and Christ is the Advovocate Now look as the Advocate appeareth in the Court before the Judge to plead for the guilty against the accuser so doth Christ appear before God in heaven to answer all Satan's objections and accusations that he may make in the Court of heaven against us He ever lives to make intercession for us Heb. 7. 25. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated intercession is a compound and signiâ—ies to call upon one it is a judicial word and importeth a calling upon a Judge to be heard in this or that against Aâ—â— 25. â—â— Râ—m 11. 2. câ—p 8. 34. another or for another so here Christ maketh intercession for them The Metaphor is taken from Attorneys or Advocates who appear for men in Courts of Justice from Counsellers who plead their Clients cause answer the Adversary supplicate the Judge and procure sentence to pass on their Clients side This Act of making Intercession may also be taken from Kings Favourites who are much in the King's presence and ever ready to make request for their friends But remember though this be thus attributed to Christ yet we may not think that in heaven Christ prostrateth himself before him or maketh actual prayers that was a part of his humiliation which he did in the days of his flesh but it implyeth â—eb 5 7. a presenting of himself a Sacrifice a Surety and one that hath made satisfaction for all our sins together with manifesting of his will and desires that such and such should partake of the vertue and benefit of his Sacrifice so as Christ's intercession consisteth rather in the perpetual vigour of his Sacrifice and continual application thereof than in any actual supplication The intendment of this Phrase applyed to Christ to make intercession is to shew that Christ being God's Favourite and our Advocate continually appeareth before God to make application of that Sacrifice which once he offered up for our sins Christ appears in the presence of God for us 1. To present unto his Father himself who is the price of our Redemption 2 To make application of his Sacrifice to his Church time after time according to the need of the several members thereof 3. To make our persons prayers services and all good things acceptable to God But Seventhly and lastly The whole Compact and Agreement between God the Father and our Lord Jesus Christ about the Redemption of poor sinner's souls was really and solemnly transacted in open Court or as I may say in the High Court of Justice above in the presence of the great publick Notary of heaven viz. the Holy Ghost who being a third Person of the glorious Trinity of the same Divine Essence and of equal power and glory makes up a third Legal Witness with the Father and the Son They being aâ—ter the manner of Kings their own Witnesses So the King write◠〈◊〉 meâ—â—â— This 1 Joh. 5. 7. is a very cleaâ— Proof and Testimony of the Trinity of Persons in the Unity of the Divine â—ssence they are â—ll one in â—ssence and Will As if three lamps were lighted in oâ—â— chamber albeit the lamps be diâ—ers yet the lights â—annot be s◠〈◊〉 so in the 〈◊〉 〈◊〉 〈◊〉 there is a distruction of Persoâ—s 〈◊〉 ◠〈…〉 pheiâ—y of nature also 1 Joh. 5. 7. For there be three that â—ear record in heaven the Father the Word and the Holy Ghost and these three are one Three 1. In the true and real distinction of their Persons 2. In their inward Properties as to beget to be begotten and to proceed 3. In their several offices one to another as to send and to be sent And these three are one one in Nature and Essence one in Power and Will one in the act of producing all such actions as without themselves any of them is said to act and one in their Testimony concerning the Covenant of Redemption that was agreed on between the Father and the Son Consent of all parties the Allowance of the Judge and publick Record is as much as can be desiâ—ed to make all publick Contracts authentick in Courts of Justice and what can we desire more to settle satisfie and assure our own souls that all the Article of the Covenant of Redemption shall on all hands be 〈…〉 inly made good than this that these three heaveâ—ly Witnesseâ— God the Father God the Son and God the Holy Gâ—â—st do all agree to the Articles of the Covenant and 〈◊〉 Witnesses to the same Covenant Thus you see that there was a Covenant of Redemption made with Christ upon the terms whereof he is constituted to be a 〈◊〉 to say to the prisoners go forth to bring deliveraâ—â—e to the captives and to proclaim the year of release or Jubile the acceptable year of the Lord as it is Isa 61. 1 2. I have been the longer in opening the â—ovenant of Redemption partly because of its grand importance to all our souls and partly because others have spoken so little to it to the best of my observation and partly because I have never before handled this Subject either in the Pulpit or the Press c. Now from the serious consideration of this Compact Covenant and Agreement that was solemnly made between God and Christ touching the whole business of man's Salvation or Redemption I may form up this tenth Plea as to the ten Scriptures that are in the Margin that Eccles 11. 9. cap. 12. 14. Mat. 12. 14. cap. 18. 23. Luk. 16. 2. Rom. â—4 10. 2 Cor. 5. 10. Heb. 9. 27. cap. 13. 17. 1 Pet. 4. 5. Isa 53. 6.