that the many weaknesses that hang upon you and the decays of Nature that dayly do attend you seem to point out an approaching dissolution I shall at this time give you this one word of Counsel viz. That every day you would look upon Death in a Scripture-glass in a Scripture-dress or under a Scripture-notion That is First Look upon death as that which is best for a believer Phil. 1. 23. For I am in a strait betwixt two having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—c Christus nec caelum patitur hyperbolen saith one here it is hâ—rd to hyperbolice a desire to depart and to be with Christ which is far better The Greek is very significant far far the better or far much better or much more better 't is a most transcendent expression Eccles 7. 1. Better is the day of death than the day of ones birth A Saint's dying day is the day-break of Eternal Righteousness In respect of pleasure peace safety company glory a Believer's dying day is his best day I have read of one Trophonius that when he had built and dedicated that stately Temple at Delphos he asked of Apollo for his recompence that thing which was best for man The Oracle wished him to go home and within three days he should have it and within that time he died It was an excellent saying of one of the Ancients That is not a death but life which joyns the dying man to Christ and that is not a life but death which separates a living man from Christ But Secondly Look upon Death as a remedy as a cure Death will perfectly cure you of all corporal and spiritual Vltimus morborum medicus mors diseases at once the crazy body and the defiled soul the aking head and the unbelieving heart Death will cure you of all your ails aches diseases and distempers At Stratford-bow in Queen Mary's days there was burnt Act. and Mon. Fol. 1733. a lame man and a blind man at one stake the lame man after he was chained casting away his crutch bad the blind man be of good comfort for death saith he will cure us both thee of thy blindness and me of my lameness And as Death will cure all your bodily diseases so it will cure all your soul distempers also Death is not Mors hominis but Mors peccati not the death of the man but the death of his sin Death will work such a cure as all your Duties Graces Experiences Ordinances Assurances could never do for it will at once free you fully perfectly and perpetually from all sin yea from all possibility of ever sinning more Sin was the Midwife that Peccâ—tum erat obstetrix mortis c. mors sepuâ—chrum pec aâ—i Ambrose de bono mortis c. 4 brought death into the World and death shall be the grave to bury sin and why then should a Christian be afraid to die or unwilling to die seeing Death gives him a Writ of ease from infirmities and weaknesses from all aches and pains griefs and gripings distempers and diseases both of body and soul When Sampson died the Philistines also died together with him so when a Saint dies his sins die with him Death came in by sin and sin goeth out by death as the worm kills the worm that bred it so death kills sin that bred it But Thirdly Look upon death as a rest a full rest a believer's dying day is his resting day It is a resting day Rev. 14. 13. Job 3. 13 to 17. 2 Thes 1. 7. Micah 2. 10. Jer. 50. 6. from sin sorrow afflictions temptations desertions dissentions vexations oppositions and persecutions This world was never made to be the Saints rest Arise for this is not your resting place they are like Noah's Dove they can rest no where but in the Ark and in the Grave In the grave saith Job the weary are at rest Upon this very ground some of the most refined Heathens have accounted Mortality to be a mercy for they brought their friends into the World with mournful Obsequies but carried them out of the world with all joyful sports and pastimes because then they conceived they were at rest and out of Gun-shot Death brings the Saints to a full-rest to a pleasant rest to a matchless rest to an eternal rest But Fourthly Look upon your dying day as a reaping day Now you shall reap the fruit of all the prayers 2 Cor. 9. 2. Gal. 6. 7 8 9. Isa 38. 3. Mat. 25. 31 to 41. that ever you have made and of all the tears that ever you have shed and of all the sighs and groans that ever you have fetched and of all the good words that ever you have spoke and of all the good works that ever you have done and of all the great things that ever you have suffered When Mortality shall put on Immortality Eccles 11. 1. 6. you shall then reap a plentiful Crop a glorious Crop as the fruit of that good seed that for a time hath seemed to be buried and lost As Christ hath a tender heart and a soft hand so he hath an Iron memory he punctually Mat. 10. 24 25. remembers all the sorrows and all the services and all the sufferings of his people to reward them and crown them Rev. 22. 12. But Fifthly Look upon your dying day as a gainful day there is no gain to that which comes in by death Phil 1. Eccles 7. 1. Phil. 1. 23. 21. For me to live is Christ and to die is gain A Christian gets more by death than he doth by life to be in Christ is very good but to be with Christ is best of all 'T was a mighty blessing for Christ to be with Paul on earth but 't was the top of Blessings for Paul to be with Christ in heaven Seriously consider of a few things First That by death you shall gain incomparable Crowns 1. A Crown of Life Rev. 2. 10. Jam. 1. 12. 2. A Crown of Righteousness 2 Tim. 4. 8. 3. An Incorruptible Crown 1 Cor. 9. 24 25. 4. A Crown of Glory 1 Pet. 5. 4. Now there are no Crowns to these Crowns as I have fully discovered in my discourse on The Divine Presence to which I refer you But Secondly You shall gain a Glorious Kingdom Luk. 12. 32. It is your father's pleasure to give you a Kingdom But death is the young Prophet that anointeth them to it and giveth them actual possession of it They must put off their rags of Mortality that they may put on their robes of Glory Israel must first die in Egypt before he can be carried into Canaan There is no entring into Paradise but under the flaming sword of this Angel Death that standeth at the Gate Death is the dirty Lane through which the Saint passeth to a Kingdom to a great Kingdom to a glorious Kingdom Heb. 12. 28. Dan. 2 44. cap. â— 3. Rev. 19 7. to a quiet Kingdom to an
Shadrach Meshach and Abednego shall be cut in pieces and their houses shall be made a Dunghill c. Here God's Glory wonderfully shines out of their Sufferings Here this poor blind Idolatrous Heathen Prince is forced to confess that there is no God like Israel's God Basil and Tertullian do well observe of the Primitive Martyrs that divers of the Heathen seeing their zeal courage and constancy glorified God and turned Christians Religion is that Phoenix which hath always revived and flourished in the ashes of holy men and Truth hath never been so honoured and gloriously dispersed as when it hath been sealed by the blood of the Saints This made Julian to forbear to persecute non ex clementia sed invidia not out of piety but envy because the Church grew so fast and multiplied as Nazianzen well observes We read that some times the Sufferings of one Saint have begot many to the love of the Truth We read that Cicilia a poor Captive Virgin by her gracious behaviour in her Martyrdom was the means of converting four hundred to Christ Justine Martyr was also converted by observing the chearful and gracious Carriage of the Saints in their Sufferings And so Adrianus seeing the Martyrs suffer readily and joyfully such grievous torments asked why they would endure such misery when they might by retracting free themselves Upon which one of them cited that Text Eye hath not 1. Cor. 2. 9. seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Upon the naming of this Scripture and seeing of them suffer so willingly chearfully and resolutely such a Divine Power took hold of his heart that he was converted and afterwards became a Martyr Now God and Christ and Truth and Religion are never more honoured than when poor souls are soundly converted Surely the Crown of Martyrdom is a Glorious Crown and every soul won over to God by a dying Martyr will be as an Orient Pearl and Precious Diamond in his Crown of far more value than that Adamant found about Charles Duke of Burgundy slain by the Switzers at the Battel of Nantz sold for twenty thousand Duckets and placed as it is said in the Pope's Tripple Crown O A 7. 55 56 57. what foreâ—asts of Glory what ravishments of Soul have many of the Blessed Martyrs had in their sufferings for Christ Holy Lord stay thy hand I can bear no more said one of the Martyrs like weak eyes that cannot bear too great a light Is it not a high honour to a King to have such Captains and Champions as will not yield to their Sovereign's enemies but stand it out to the uttermost till they get the Victory though it cost them their lives to get it yet no mortal King can as Christ doth put spirit courage and strength into a Subject only we may well conceive and conclude that such Valourous Soldiers as are ready to hazard their lives for their Sovereign serve a good Master Thus do suffering Christians and Martyrs give Persecutors to understand that they serve a good Master and that they highly prize him who hath done more and suffered more for them than their dearest Blood is worth and who enables them with courage constancy and comfort to endure whatsoever for his names sake can be Rom. 8. 37. inflicted on them and therein to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More than Conquerors or above Conquerors How can that be can a man get more than the Victory The meaning is we do over overcome super superanus that is triumph or overcome before we fight we are famous and renowned Conquerors we easily conquer we 2 Cor. 2. 14. conquer by those things which are used to conquer us we beat our enemies with their own Swords as Julian sometime said being confuted by Heathen Learning Martyr and Piscator expound it thus we do more than overcome that is we obtain a Noble a famous Victory And is not this a great honour to Christ the Heb. 2. 10. Captain of our Salvation The invincible courage of suffering Christians puts life and spirit into others In an Army valorous Leaders much animate the rest of the Soldiers and embolden them to follow their Leaders Now you know the Church is an Army with Banners and suffering Ministers and suffering Saints Cant. 6. 4. are as Leaders they couragiously and victoriously make the onset and other Christians by their pious examples are pricked on to follow them so far as they are followers of the Lamb. But Twelfthly Consider That all the Sufferings and Persecutions that you meet with on earth shall advance your Glory in Heaven Quisquis volens detrahit famae meae nolens addit mercedi meae saith Augustine The more we suffer with and for Christ the more Glory we shall have with and from Christ Rom. 2. 6. the more Saints are persecuted on earth the greater shall be their reward in heaven Look as Persecutions do encrease a Christian's Grace so they do advance a Christian's Glory in Heaven the Martyrs shall have the highest Degree of Glory for though God doth not reward men simply for their Works namely for the merit of them yet he rewards according to their Works and proportions the degree or measure thereof according to the kind of work which on earth is done and according to the measure of Grace whereby he enables men to do it Now Martyrdom is the most difficult the most honourable and the most acceptable Work that on earth can be done and therefore in heaven Martyrdom shall be crowned with the highest degree of Glory on this ground they who set down the different degrees of Celestial Glory by the different Fruits which the good Ground brought forth some thirty some sixty and some a hundred Mat. 13. 8. fold apply the hundred fold which is the highest and Mat. 19. 27 28 29 Keep your eye upon the recompence of reward as Moses did Heb. 11. 26. and as Christ did cap. 12 2. as Paul did Rom. 8. 18. This will work you 1. To walk more holily humbly thankfully 2. To live more chearfully and comfortably 3. To suffer more patiently freely resolutely 4. To fight against the world the flesh and the devil more stoutly and valiantly 5. To withstand Temptations more stedfastly strongly 6. To be contented with a little 7. To leave the world Relations and friends more willingly 8. And to embrace death more joyfully greatest Degree of Glory to Martyrdom Doubtless God's suffering Servants and amongst them especially his Martyrs shall sit down in the chiefest Mansions and in the highest Rooms in the Kingdom of Glory According to the Degrees of our sufferings for Christ will be the degrees of our Glory What shall we have says Peter that have suffered so many great and grievoâ—◠〈…〉 ngs for thy name that have forsaken all and followed thee Veriâ—y says our Saviour every one that hath forsaken
houses c. shall receive a hundred fold and shall inherit everlasting life But ye shall sit upon twelve thrones judging the twelve Tribes of Israel A Christian will never repent of all the hard things that he has suffered for Christ or his Truth when as every one of his sufferings shall be a sparkling Jewel to give a lustre to his Crown of Glory Suffering for Christ and Religion is the most gainful kind of Merchandize Christ is so well pleased with the sufferings of his Saints that he has engaged himself to make up whatever they lose upon his account yea to repay all with Interest upon Interest to a hundred times over Oh who would not then turn Spiritual Purchaser Christ is a noble a liberal Pay-master and no small things can fall from so great a hand as his is Mat. 5. 10 11 12. Blessed are they which are persecuted for righteousness sake for theirs is the Kingdom of heaven Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you Luk. 6. 22 23. Blessed are ye when men shall hate you and when they shall separate you from their company and shall reproach you and cast out your name as evil for the Son of man's sake Rejoyce ye in that day and leap for joy for behold your Reward is in heaven for in the like manner did their fathers unto the Prophets They that are now Excommunicated and Anathematized as notorious shameful and abominable offenders they that are now opposed and persecuted by men shall at last be owned and crowned by God yea and the more Afflictions and Persecutions are multiplied upon them in this world the greater shall be their recompence in another world The Original words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matthew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Luke signifie exceeding great joy such as men usually express by skipping and dancing Let your hearts leap and let your bodies leap for joy for great is your reward in heaven Act. and Mon. Fol. 613. A Dutch Martyr feeling the flame to come to his beard said he what a small pain is this to be compared to the Glory to come Hellin Stirk a Scotch woman when her Husband was Ibid. 1154. at the place of Execution she said to him Husband rejoyce for we have lived together many joyful days but this day in which we must die ought to be most joyful to us both because we must bave joy for ever therefore I will not bid you good night for we shall suddenly meet within the Kingdom of Heaven The subscription of Mrs. Anne Askew to her Confession was this Ibid. 1130. written by me Anne Askew that neither wisheth for death nor feareth his Might and as merry as one that is bound toward â—â—â—ven Oh how my heart leapeth for joy said Mr. Philpot that I Ibid. 1670. am so near the apprehension of eternal life God forgive me mine unthankfulness and unworthiness of so great Glory I have so much joy of the reward prepared for me most wretched sinner that though I be in a place of darkness and mourning yet I cannot lament but both night and day am so joyful as though under no Cross at all yea in all the days of my life I was never so merry the name of the Lord be praised therefore for ever and ever The same Author in a Letter to the Congregation saith Ibid. 1663. Though I tell you that I am in Hell in the judgment of this world yet assuredly I feel in the same the Consolation of Heaven and this loathsome and horrible Prison is as pleasant to me as the Walks in the Garden in the King 's Bench. Thus you see that 1 Pet. 1. 8. suffering Saints have had a Heaven before hand they have had an exuberancy of joy such as no good could match nor no evil over-match Bernard speaking of Persecutors saith that they are Bernard but his Father's Gold-smiths who are working to add Pearls to the Saints Crown It is to my loss saith Gordius the Martyr if Gordius you abate me any thing of my present Sufferings Sufferings for Christ are the Saints greatest Glory crudelitas vestra gloria nostra your cruelty is our glory say they in Tertullian and the harder we are put to it the greater shall be our reward in heaven Chrysostom hit the nail when he said if one man should suffer all Chrysostom the sorrows of all the Saints in the world yet are they not worth one hours glory in heaven By the consent of the School-men The School-men all the Martyrs shall appear in the Church-triumphant bearing the signs of their Christian wounds about them as so many speaking testimonies of their holy courage that what here they endured in the behalf of their Saviour may be there an addition to their glory O Christians all your Sufferings will certainly encrease your future Glory every affliction every Persecution will be a grain put into the scale of your heavenly Glory to make it more weighty in that day wherein he will richly reward you for 2 Cor. 4. 16 17 18 every tear for every sigh for every groan for every hazard and for every hardship that you have met in the way of your duty For light Afflictions you shall have a weight of Glory and for a few Afflictions you shall have as many joys pleasures de lights and contents as there be Stars in Heaven or Sands on the Sea shore and for Momentary Afflictions you shall have an eternal Crown of Glory If you have suffering for suffering with Christ on earth you shall have Glory for Glory with Christ in heaven Ah Christians your present sufferings are but the seeds of your future Glory and the more plentiful you sow in tears Psal 126. 5 6. the more abundant will be your Harvest of Glory Christ our General the Captain of our Salvation promises a Crown Rev 2. 10 and a Throne cap. 3. 21. to all his afflicted and persecuted ones which are the greatest rewards that a God can give or that man can crave It troubled one of the Martyrs when he was at the sâ—ake that he was going to a place where he should be for ever a receiving of Wages for a little work But Thirteenthly and Lastly Afflictions Sufferings Persecutions will discover what mettal men are made of All is not Gold that Mat. 13. 2 Tim. 1. 15 16. 1 Tim. 1. 19 20. 2 Tim. 4. 10 14 15 16. Mat. 13. 20 21. glisters Many there be that glister and look like Golden Christians but when they come to the fire they prove but dross he is a Christian more worth than the Gold of Ophyr who remains Gold when under fiery Tryals The stony ground did glister and shine very gloriously for
Paradice opened OR THE SECREETS MYSTERIES AND RARITIES Of Divine Love of Infinite Wisdom and of Wonderful Counsel laid open to Publick View ALSO The Covenant of Grace and the high and glorious Transactions of the Father and the Son in the Covenant of Redemption opened and improved at large with the Resolution of divers important Questions and Cases concerning both Covenants YOU HAVE FURTHER Several singular Pleas that all sincere Christians may safely and groundedly make to those Ten Scriptures in the Old and New Testament that speak of the general Judgment and of that particular Judgment that must certainly pass upon them all after Death With some other Points of high Importance that tend to the Peace Comfort Settlement and Satisfaction of all serious sincere Christians To which is added a sober and serious Discourse about the Favourable Signal and Eminent Presence of the Lord with his People in their greatest Troubles deepest Distresses and most deadly Dangers Being the Second and Last Part of the Golden Key By Thomas Brooks late Preacher of the Gospel at Margarets New-Fishstreet LONDON Printed for Dorman Newman at the King's Arms in the Poultry and at the Ship and Anchor at the Bridg-foot on Southwark-side 1675. To his honoured Friends Sir John More Knight and Alderman of the City of London and to his good Lady Mary More his most affectionate Consort The Father of all mercies and the God of all blessings bless you both with Grace and Peace here and Glory hereafter Honoured Friends CHristian Friendship makes such a knot that great It s the saying of Euripides that a faithful Friend is better than a calm Sea to a weather beaten Mariner Alexander cannot cut It was well observed by Sir Francis Bacon That old wood is best to burn and old Books best to read and old Friends best to trust It was a witty saying of the Duke of Buckingham to Bishop Monton in Richard the III. his time Faithful Friends saith he are in this age for the most part gone all in pilgrimage their return is uncertain They seem to take away the Sun out of the World said the Heathen Oratour who take away friendship from the life of men and we do not more need fire and water then true Friendship In this Epistle I shall endeavour so to acquit my self as becomes a real Friend a cordial Friend a faithful Friend and a Soul-friend as to your great and everlasting concernments that it may go well with you for ever and ever Sir the points that are handled in this following Treatise and in the first part are of as high choice necessary noble useful and comfortable a nature as any that can be treated on by mortal man The four things which God minds most and loves most are 1. His honour 2. His worship 3. His People 4. His truth Surely their souls must needs be of a very sad complexion who can read the great truths that are here opened and applyed and not 1. Dearly love them 2. Highly prize them 3. Cordially bless God for them 4. Seriously ponder and meditate upon them 5. And not frequently and diligently study them and make a gracious and dayly improvement of them The Covenant of Grace and the Covenant of Redemption are a rich Armory out of which you may furnish your selves with all sorts of spiritual weapons wherewith you may encounter Satans temptations wiles devices methods depths stratagems Nothing of Satans Eph. 6. 11. 2 Cor. 2. 11. Revel 2. 24. can stand before the Covenant of Grace and the Covenant of Redemption well understood and well applyed In the Covenant of Grace and the Covenant of Redemption 2 Sam. 23. 5. Isa 54. 9 10. Jer. 32. 38 39 40 41. Zach. 9. 11. Heb. 13. 20. that is past betwixt God the Father and our Lord Jesus Christ you will find many rich and rare cordials which have a strong tendency to preserve all gracious souls from desponding and fainting 1. In times of afflictions 2. In times of temptations 3. In times of desertion 4. In times of sufferings for Christs sake and the Gospels sake 5. In times of opposition 6. And at the time of death and dissolution There are no comforts nor cordials that can reach the souls of Christians in their deep distresses but such as flow from these two Covenants the more it concerns all such Christians to study these two Covenants and to be well acquainted with them that so they may the more readily have recourse to such cordials as their present estate and condition calls for In these two Covenants you will find much matter which has a strong tendency 1. To inflame your love to God and Christ and all in the Covenant of Grace Psal 116. 1. 9. 16. Psalm 3. 2 Sam. 23. 5. Psal 103. 17 8. Psal 111. 5 9 17. Gen. 1. 2. 2 Cor. 2. 14. Galat. 6. 14. 2. To strengthen your faith 3. To raise your hopes 4. To cheer your souls 5. To quiet and satisfy your consciences 6. To engage you to a close and holy walking with God 7. To provoke you to triumph in free grace and in the Lord Jesus Christ 8. To sit loose from this world The riches and Treasures that are wrapt up in both these Covenants are so great so sure so durable and so sutable to all believers as may well deaden their Revt 12. 1. hearts to all the riches and glories of this lower world In these two Covenants every sincere Christian will find 1. A special salve for every spiritual sore 2. A special remedy against every spiritual malady 3. A special plaster against every spiritual wound 4. A spiritual magazene to supply all their spiritual wants and 5. A spiritual shelter under every spiritual storm In these two Covenants you will find food to nourish you a staff to support you a guid to lead you a fire to warm you and springs of life to cheer and refresh you In this Covenant of Grace and the Covenant of Redemption 'T was the saying of an eminent Saint on his Death-bed that he had much peace and quietness not so much from a greater measure of grace than other Christians had or from any immediat witness of the spirit but because he had a more clear understanding of the Covenant of Grace than many others having studied it and preacht it so many years as he had done you may clearly see the wisdom counsel love and transactions between the Father and the Son sparkling and shining there being nothing under Heaven that contributes more to the peace comfort assurance settlement and satisfaction of sincere Christians than such a sight the main reason why so many gracious souls are so full of fears doubts darkness and disputes about their internal and eternal estates is because they have no more clear and full understanding of these two Covenants and if such Christians would but more seriously buckle to the study of those two covenants as they are opened
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.
lay them down for his sake and the Gospel's sake He that shall attempt to save his life by crossing his light by shifting off the truth or by forsaking of Christ shall lose it 'T is a gainful loss to suffer for the truth 't is a lossful gain by time-serving and base complying with the times the lusts the wills the humours of the men of this Age in whom the spirit of Cain and Fsau works so furiously to provide for our present safety security plenty peace and ease c. either by denying the truth or by betraying the truth or by exchanging the truth or by forsaking the truth Mat. 10. 39. He that findeth his life shall lose it This is a strange expression a riddle to the world a seeming contradiction such as natural reason can never reconcile He that 1 Tim. 1. 19 20 findeth his life that is redeemeth it with the forfeiture of his Faith with the shipwrack of his Conscience makes a loser's bargain he makeâ— more haste than good speed whilst in running from death as far as he can he runs to it as fast as he can See it in some great instances when Henry the fourth of France French History had conquered his enemies he turned Papist and gave this reason of it That he might settle himself in peace and safety Ravillak who slew him as he was riding abroad in his Coach to refresh himself confessed that the reason why he stabbed him was because he was of two Religions as thus by his sinful endeavours to save his life he lost it There was one Philbert Hamliâ— in Non pâ—test qui pati timet ejus esse qui pâ—ssusest Tertul. France having converted a Priest to the profession of the truth was together with the Priest apprehended and cast into prison at Burdeaux but after a while the Priest being terrified with the prison and fear of death renounced Christ and was set at liberty Whereupon Philbert said unto him O unhappy and more than miserable man is it possible that to save your life for a few days you should so deny the truth Know therefore though A Prediction you have avoided the Corporal fire yet your life shall not be prolonged for you shall die before me and you shall not have the honour to die for the cause of Christ but you shall be an example to Apostates And accordingly as he went out of the prison two Gentlemen that had a former quarrel with him met him and slew him And thus also he loâ—t his life by endeavouring sinfully to save it The Angrognian that yielded to the Papists Acts and Monuments Fol. 885. and complyed with them that they might sleep quietly in a whole skin were more sadly and cruelly lâ—ndled by the Papists than those that continued sâ—out couragious and resolute for the truth Under the fourth Persecution there were some Christians who for fear of torments and death denied their faith and sacrificed to Idols yet did not their bloody Persecutors spare them and iâ— was observed that being full of guilt they went to their deaths with dejected and ill-favoured countenances so that the very Gentiles took notice of it and reproached them as base Apostates and as such who were worthy to suffer as evil-doers 〈◊〉 that was Chaplain to Bishop Pâ—dlâ—y refusing to die in Christ's cause with his Master said Mass against his Conscience and soon after pined away with sorrow and grief A Smith in King â—dward's the Sixth's days called Richard Denton was a forward Acts and Monuments third Volume pag. 960. Professor of Religion and by his Christian instruction the happy instrument of the conversion of a young man to the Faith afterwards in the Reign of Queen Mary this young man was cast in prison for his Religion who remembring his old friend and spiritual father the Smith to whom he always carried a reverend respect for the good he had received by him sent to know whether he was imprisoned also and finding that he was not desired to speak with him and when he came he asked his advice whether he thought it best for him to remain in prison and whether he would encourage him to burn at a stake for his Religion To whom the Smith answered that his cause was good and that he might with comfort suffer for it but for my part said the Smith I cannot burn But shortly after he that could not burn for Religion by God's just Judgment was burned for his Apostacy for his shop and house being set on fire and he overbusie to save his Goods was burnt in the flames They that will not burn for Christ when he calls them to it shall burn whether they will or no. He that will not suffer for Christ shall be sure to suffer worse things from Christ than ever he could have suffered for Christ And therefore Doctor Taylor the Martyr hit the nail Ibid. 1382. when he said If I shrink from God's truth said he I am sure of another manner of death than Judge Hales had who being drawn for fear of death to do things against his light and Conscience did afterwards drown himself Cyprian in his Sermon De Lapsis makes mention of divers who forsaking the Profession of their Faith were given over by God to be possessed by evil spirits and so died fearfully and miserably making good that word that is more worth than a world Joh. 12. 25. He that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used of excessive and preposterous love He that so loveth his life that out of a desire to save it he denieth me and my Gospel so this Greek word is used Mat. 10. 37. loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal A man that is sparing of his life when Christ calls for it doth take the ready way to lose it and he that doth hazard it for him at his call is sure to live eternally Christ approves of no followers who are not resolved on the loss of what is dearest to them yea even of life for his sake therefore doth he mention our life to be hated which is not to be understood absolutely as if it were a sin to love life as it is the gift of God or that they should be weary of it but comparatively that they should not love it more than Christ his Word his Worship his Ways He that resolves to save his temporal life upon any terms he takes the shortest cut to lose both temporal and eternal life also He that loveth his life shall lose it He that prefers the honour and service of Christ above his own life he takes the surest way to preserve both body and soul unto eternal life for he that hates his life in this world shall keep it unto life eternal Though life be sweet and every creature makes much of it from the highest Angel to the lowest Worm yet wo wo to him that
is set upon saving of it when Christ calls upon him to lay it down for his sake or the Gospels sake No fool to him that thinks to avoid a less danger by running himself into a greater danger who thinks to save his body by losing his soul and to save his temporal life by losing eternal life There is no loser to him who by sinful attempts to save his life shall lose a better life than ever he can save But Fifthly Consider That of old there hath been a very great willingness readiness forwardness and resoluteness in the people of God chearfully to suffer for Christ his Truth his Gospel his Worship his Ways his Ordinances his interest his honour Consult the Scriptures in the margin and many others of the like import which all knowing Christians can turn to at Dan. 2. 16 17. Rom. 8. 36. Psal 44. Phil. 2. 17. Act. 20. â—2 23 24 cap. 21. 13 c. Dan. 6. 1 Pet. â— 16. Act. 5 41. Act. 7. 55 56. 2 Cor 1. 3 4. 5. Acts and Mâ—n Fol. 857. Medestus Lieâ—tenant to Julian the Emperour told him that when the Christians suffered they did but deride them and the torments said he with which Christians are tormented are more terrible to the tormentors than they are to the tormented pleasure To these I shall add a few examples amongst a multitude of those blessed souls who willingly readily chearfully resolutely hazarded all for Christ while they were on earth and are now a receiving their reward with him in heaven Oh how my heart leapeth for joy said Mr. Philpâ—t the Martyr that I am so near the apprehension of eternal life I with my fellows were carried to the Cole-house where we do rouse together in the straw as chearfully we thank God as others do in their beds of Downe Mr. Glover the Martyr wept for joy of his imprisonment And Mr. Bradford put off his cap and thanked the Lord when his Keeper's Wife brought him word that he was to be burnt the next day and Mr. Taylor fetched a pleasant delightful frisk when he was come near to the place where he was to suffer Mr. Rogers the first that was burnt in Queen Mary's days did sing in the flames Vincentius laughing at â—his tormentors said that death and tortures were to Christians socularia ludiera matters of sport and pastime and he joyed and gloried when he went upon hot burning Coals as if he had trod upon Roses Fire Sword Death Prison Famine are all pleasures they are all delightful to me saith Bazil and in his Oration for Barlaam that famous Martyr saith that he delighted in the close prison as in a pleasant green Meadow and he took pleasure in the several inventions of tortures as in several sweet flowers William Tim. Martyr in a letter to a friend of his a little before his death writeth thus Now I take my leave of you till we meet in heaven and hic you after I have tarried a great while for you and seeing you are so long in making ready I will tarry no longer for you you shall find me merrily singing Holy holy holy Lord God of Sabbath at my journey's end c. And when they kindled the fire at the feet of James Bainham me thinks said he you strew Roses before me when the Preâ—â—ct urged Basil to comply with the Emperour Socrat. Eccles Hist l. 4. c. 26. Gr. and threatned him with death if he denied he gave him thâ—s resolute and sâ—out answer Thou threatnest me with death saith he and I would that it would fall out so well on my side that I might lay down this carcase of mine in the Quarrel of Christ and in deâ—ence of the truth who is my Head and Captain And when the Preâ—â—ct presâ—ed him to remember himself and obey the Emperour he rejecting all told him what I am to day the same thou shalt find me to morrow When Chrysostom was greatly threatned by the cruel Empress and others he made this answer If they keep me poor I know Christ had not a house to put his head in If they silence me and put me out of the Synagogue so was that poor man that confessed Joh. 9. 22 24. Act. 5. 40. cap. 12. Eph. 6. 20. Rev. 1. Christ and the Apostles enjoyned not to speak in the name of Jesus If they cast me into prison so was Jeremy St. Peter and St Paul and many more If I am forced to flee my Countrey I have that beloved Jâ—hn and that Atlas-like Athanasius for Precedents of the like nature Or whatsoever else should be done unto me I have the holy Martyrs for my fellow-sufferers and I will never count my life dear unto me so I may finish my course with joy but I will by God's help be ever ready with all my heart to suffer any thing for the name of Jesus Christ and for the least jot of his truth Neither were they only a few choice persons who willingly readily cheerfully and resolutely endured Martyrdom in Christ's Cause but such multitudes year after year month after month Hier. id Helic â— week after week and day after day as that one of the Ancients testifieth That there was never a day in the year except the first of January whereunto the number of five hundred Martyrs at least might not be ascribed So many one after another in one Euseb Eccl. Hist l. 8. c. 9. day suffered as the Executioner blunted his sword and with the pains he took fainted That which many of them endured though to flesh and blood it seemed intolerable yet with much patience excellent chearfulness and divine courage they endured it They were not like bears halled to the stake but while Persecutors were sitting on their Judgment-seats and condemning some Christians others leaped in and professed themselves Christians and suffered the uttermost that could be inflicted with Euseb l. c. citat joyfulness and a kind of pleasantness singing Psalms as long as their breath lasted Bucer in an Epistle to Calvin tells him that there were some that would willingly redeem to the Commonwealth the ancient liberty of worshipping Christ with their very lives True Grace makes a Christian of a very heroick nature Holy Zeal will make a Christian very ready to endure any thing or to suffer any thing for Christ his Worship his Ways his Truth It is a high vanity for any man to think of getting to heaven without suffering in all the Ages of the world the Saints have found the way to happiness paved with troubles and we must not think of finding it strewed with Rose-buds When Paul and Silas were in prison their hearts were so full Act. 16. 25. Paul 〈◊〉 his chain whâ—â—h he did bear for the Gospel sake and was as proud of it as a woman of her Ornaments saith Chrysostom of joy that they could not hold but at midnight when others were sleeping they must fall a singing out the Praises of
prisons they cast to dogs setting Watch-men night and day lest any of them should be buried And such remainders as were left both of Beasts and Fire in part torn and in part burnt together with the heads and bodies of others they cast out in like manner unburied and committed them some days to the custody of Soldiers Thus the Barbarous Cruelty of Sceâ—my Beauty of Holiness pag. 413 414 415. Persecutors extended it self as far as it could beyond the temporal lives of the Martyrs Ecclesiastical Histories tell us that all the Apostles died violent deaths Peter was crucified with his heels upwards Christ was crucified with his head upwards but Peter thought this was too great an honour for him to be crucified as his Lord and therefore he chose to be crucified with his heels upward And Andrew was crucified by Egeus King of Edessa And James the Son of Zebedec was slain by Herod with the Act 12. 2. Sword And Philip was crucified at Hierapolis in Asta And while Bartholomew was preaching the glad Tydings of Salvation multitudes sell upon him and beat him down with staves and then crucified him and after all this his skin was fleaed off and he beheaded Thomas was slain with a dart at Calununa in India And Matthew was slain with a Spear say some others say he was run through with a Sword And James the Son of Alpheus who was called the Just was thrown down from off a pinacle of the Temple and yet having some life left in him he was brained with a Fuller's club Lebbeus was slain by Agbarus King of â—dessa And Paul was beheaded at Rome by Nero. And Simon the Canaanite was crucified in Egypt say some others say that he and Jude were slain in a tumult of the people And Mattkias Rev. â— 9. was stoned to death And John was banished into Patmos and afterwards as some Histories tell us he was by that cruel Tyrant Domitian cast into a tub of scalding oyl and yet delivered by a Miracle Thus all these Worthies of whom this world was not Heb. 11. 38. worthy except John died violent deaths and so through sufferings entred into Glory To conclude Lactantius saith not Lact. l. 5. c. 13. only the men among the Christians and those of stronger years and hearts but even our Women and little Children saith he have endured all torments and been too hard for their tormentors No rack no fire could fetch so much as a groan from them which the stoutest Thieves and Malefactors among their Persecutors could not undergo but they would roar and cry out through impatience and disability to endure them I suppose that more cruel torments cannot be invented than of old have been inflicted on Christians Persecutors have acknowledged that they were Eâ—sâ—b Eccl. Hist l. 5. cap. 1. overcome and had no more to inflict Such Toâ—tures and Torments so couragiously and manfully have sundry Christians in all Ages suffered as to them who only heard thereof they seemed incredible and to many who were eye-witnesses thereof they seemed so strange and beyond admiration as they thought the Martyrs to be mad witless and senseless But the Martyrs had peace and rest and quiet within and the favourable Presence of God so shining upon their souls that they were encouraged and enabled with a holy and heavenly bravery of Spirit to bid defyance to their most cruel Persecutors Now Christians if you compare your most cruel Sufferings with the Sufferings of the Saints of old how easie and light will they be found to be What are mole-hills to mountains scratches upon the hand to slabs at the heart no more are your greatest Sufferings to those that the Saints have met with in former Ages And therefore though men frown upon you and threaten you with censures Imprisonment Banishment Confiscation and all the evil Humane might and cruelty can do unto you yet be not moved but account your selves happy that you have any 1 Pet. 4. 14 15. opportunity to do or suffer any thing whereby you may testifie that Christ and his Concerns doe lie near your hearts and whereby you may further his opposed Interest and bear witness to his despised truth But Ninthly Consider that the Saints and Martyrs of old have made little reckoning or account of their Lives Liberties Relations or Estates when they stood in competition with Christ or his Truth Worship Ways Ordinances Interest or with their Profession of the Christian Faith witness that glorious Testimony Heb. 11. 35. vide Ejtius that the Apostle gives of them They would not accept deliverance he means deliverance from death or preservation of life this though offered they would not accept namely on Persecutors terms or conditions wich was to deny the Truth of God or renounce their Faith in him They scorned deliverance upon base terms and would rather die than deny Christ or his Truth This phrase not accepting deliverance presupposeth that deliverance was offered to them otherwise they could not have rejected it for their not accepting was a rejecting Their Persecutors offered them deliverance upon their compliance with their Wills Lusts Ways Worship c. This is evident by that which Nebuchadnezzar said to Daniel's three Champions when they were accused for not worshipping his Idol which was this If ye be ready to fall down and worship the Image he thereby implies Dan. 3. 15. that they should be spared for he addeth if you worship not you shall be cast into a fiery sin nace And this is further evident in those to whom the Apostle hath reference viz. the Maccabees 2 Mac. 6. 18 to 31 And this was the common practice of the persecuting Emperours in the Ten Persecutions and after them with the Antichristian Persecutors and more particularly with the high Persecutors in Qucen Mary's days But the Christians in those several Ages had such a mighty presence of God with them that they chose rather to suffer the worst of deaths than to preserve their lives by complying with the Wills Lusts Ways and Worship of their Persecutors For ever remember this that thâ— envy and malice of Persecutors is more against the glorious Truth the Saints profess than it is against their persons for let but Christians relinquish the Truth deny the Truth reproach the Truth or oppose the Truth and presently they shall be white Boys great Favourites good Sons of the Church and what not That the envy and malice of Persecutors is more against the Truth than the Professors of it is most evident in that they persecute strangers whom they never knew before It is said of Paul that if he found any such he brought them bound All was Acts 9. 2. fish that was caught in his net If Father or Mother Brother or Sister Child or Cousin profess the Truth plead for the Truth stand up for the Truth men of persecuting Spirits will prosecute and persecute them to the death The Brother shall deliver
us our sins our burdens and such constant ailments as takes away all the pleasure and comfort of life Here both our outward and inward conditions are very various sometimes heaven is open and Lamen 3 8 44 54 55 56 57. Psal 30. 7. 1 Thes 4 17 18. Isa 35. 10. sometimes heaven is shut sometimes we see the face of God and rejoyce and at other times he hides his face and we are troubled O but now death will bring us to an invariable Eternity It is always day in heaven and joy in heaven Sixthly and lastly You shall gain a clear distinct and full knowledge of all great and deep Mysteries the Mystery 1 Cor. 13. 10 12. of the Trinity the Mystery of Christ's Incarnation the Mystery of Man's Redemption the Mysteries of Providences the Mysteries of Prophecies and all those Mysteries that relate to the Nature Substances Offices Orders and Excellencies of the Angels If you please to consult my String of Pearls or the best thing reserved till last with my Sermon on Eccles 7. 1. Better is the day of death than the day of ones birth which is at the end of my Treatise on Assurance both which Treatises you have by you There you will find many more great and glorious things laid open that we gain by death And to them I refer you But Sixthly Look upon death as a sleep the Holy Ghost hath phrased it so above twenty times in Scripture to 1 Cor. 11. 30. cap. 15. 51. Joh. 11. â—â— Mark 5. 39. The Greeks call their Church-yards Dormitories sleeping places and the Hebrews 〈◊〉 â—â—â—â—im the house of the living shew that this is the true proper and genuine notion of death When the Saints die they do but sleep Mat. 9. 24. The maid is not dead but sleepeth The same phrase he also used to his Disciples concerning Lazarus our friend Lazarus sleepeth Joh. 11. 11. The death of the Godly is as a sleep Stephen fell asleep Act. 7. 60. And David fell asleep Act. 13. 36. And Christ is the first fruits of them that sleep 1 Cor. 15. 20. Them which sleep in Jesus will God bring with him 1 Thes 4. 14. The Saints of God do but sleep when they lay down in the Grave that which we call death in such is not death indeed it is but the image of death the Shadow and Metaphor of death death 's younger Brother a mere sleep and no more I may not follow the Analogy that is between death and sleep in the latitude of it the Printer calling upon me to conclude Sleep is the Nurse of Nature the sweet Parenthesis of all a man's griefs and cares But Seventhly Look upon death as a departure 2 Tim. 4. 6. For I am now ready to be offered and the time of my departure is at hand He makes nothing of death It was Deut. 32. 49 50. no more betwixt God and Moses but go up and die and so betwixt Christ and Paul but launch out and land immediately at the fair Haven of heaven Phil. 1. 23. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better Paul longed for that hour wherein he should loose Anchor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solvâ—râ— Anch ram Or it may be rendered to return home or to change rooâ—s â—t is a similitude â—aken from those that depart out of an Iâ—n to take their journey towards their own Countrey and sail to Christ as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports It is a Metaphor from a Ship at Anchor importing a sailing from this present life to another Port. Paul had a desire to loose from the shore of Life and to launch out into the Main of Immortality The Apostle in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a reference both to his bonds and to his death and his meaning is I desire to be discharged and released as out of a common Goal so also out of the prison of my body that I may presently be with Christ my Saviour in heaven in rest and bliss After Paul had been in the third heaven his constant song was I desire to be with Christ Nature teacheth that death is the end of misery but grace will teach us that death is the beginning of our felicity But Eighthly and lastly Look upon death as a going to Bed The Grave is a Bed wherein the body is laid to rest with its curtains close drawn about it that it may not be disturbed in its repose So the Holy Ghost is pleased to phrase it He shall enter into peace they shall rest in their beds every one walking in their uprightness Isa 57. 2. As the souls of the Saints pass to a place of rest and bliss so their bodies are laid down to rest in the Grave as in a Bed or Bed-chamber there to sleep quietly until the morning of the Resurrection Death is nothing else but a Writ of ease to the weary Saints 't is a total cessation from all their labour of nature sin and affliction Blessed are the dead that die in the Lord that they may rest Rev. 14. 13. from their labours c. Whilst the souls of the Saints do rest in Abraham's bosom their bodies do sweetly sleep in their beds of dust as in a safe and consecrated Dormitory Every sincere Christian may like the weary child call and cry to be laid to bed knowing that death will send him to his everlasting rest Now you should always look upon death under Scripture Notions and this will take off the terrour of death yea it will make the King of Terrours to be the King of desires it will make you not only willing to die but even long to die and to cry out O that I had the wings of a dove to fly away and be at rest At death you shall have an eternal Jubilee and be freed from all incumbrances Now sin shall be no more nor trouble shall be no more nor pain nor ailments shall be no more Now you shall have your Quietus est now the wicked shall cease from Job 3. 17. troubling and now the weary shall be at rest now all Rev. 7. 17. tears shall be wiped from your eyes now death shall be the way to bliss the Gate of Life and the Portal to Paradise It was well said of one so far as we tremble at death so far we want love it 's sad when the contract is made between Christ and a Christian to see a Christian afraid of the making up the Marriage Lord saith Austin one I will die that I may enjoy thee I will not live but I will die I desire to die that I may see Christ and refuse to live that I may live with Christ The broken Rings Contracts and Espousals contents not the true Lover but he longs for the Marriage day It is no credit to your Heavenly Father for you to be loth to
compleat satisfaction that Jesus Christ has given to God's enraged Justice I have in part discovered already and shall say more to it before I close up the Covenant of Redemption But The third Proposition is this The business transacted The Third Propoâ—tion between those two great and glorious persons God the father whose greatness is unsearchable and Jesus Christ â—sal 145. 3. Rev. 1. 5. who is the prince of the kings of the earth was the redemption and salvation of the Elect our everlasting blessedness was now fresh in their eyes and warm upon their Luk. 15. 30. hearts how lost man might be found and how fallen man might be restored and how miserable man might be made happy how slaves might be made sons and how Eph. 2. 12. 17. enemies might be made friends and how those that were afar off might be made nigh without the least prejudice to the honour holiness justice wisdom and truth of God was the grand business the thing of things that lay before them Upon the account of the Covenant compact and agreement that was between the father and the son it is that Christ is called the second Adam for 1 Cor. 1â— â—5 as with the first Adam God plighted a Covenant concerning him and his posterity so also he did indent with Jesus Christ concerning that eternal Redemption that he was Heb. 9. 12. to obtain and secure for his seed For the clearing of this let us a little consider of the excellent properties of that Redemption that we have by Jesus Christ First 'T is a great Redemption the work of Redemption was a great work the greatness of the person employed in this work speaks out the work to be a great work This was a work too high too hard too great for all the Angels in heaven and all the men on earth to undertake none but that Jesus who is mighty to save was ever able to bring about the Redemption of man Hence Christ is called the deliverer And their redeemer is mighty Prov 23. 11. Isa 24. 6. And his redeemer the Lord of hosts Isa 47. 4. As for our redeemer the Lord of hosts is his name Isa 49. 26. And thy redeemer the mighty one of Jacob Jer. 50. 34. Their redeemer is strong the Lord of hosts is his name Again the great and invaluable price that was paid down for our Redemption speaks it out to be a great Redemption the price that we are bought with 〈◊〉 6. 19 20. cap. 7. 23. is a price beyond all compute 2 Pet. 1. 18 19. For as much as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation But with the precious blood of Christ as of a lamb without blemish and without spot Christ was a Lamb 1. for harmlesness 2. for patience and silence in afflictions 3. for meekness Isa 32. 7. 〈◊〉 11. 19. and humility 4. for sacrifice this Lamb was without blemish that is free from actual sin and without spot 〈◊〉 that is free from original sin That the most absolute and perfect purity of Christ prefigured in the Lambs of the Old Testament that were to be sacrificed might be better expressed the Apostle calls him a lamb without Eph. 5. 27. Neither God nor Christ could lay down a â—reatâ—â— price All things in heaven anâ— earth are 〈◊〉 be compared 1 this blood to this priâ—e blemish and without spot The price that this Lamb without a spot has laid down is sufficient to pay all our debts 't is a price beyond all compute All the Silver Gold Pearl Jewels in the world are of no value in respect of this price a price in it self infinite and of infinite value Among the Romans the goods and estates which men had gotten in the Wars with hazard of their lives were called peculium castrense or a Field-purchase O! how well then may the Elect be called Christ's peculium castrense his purchase gotten not only by the jeopardy of his life but with the loss of his life and blood Again Jâ—â— 10 11 15. 17 18. 〈…〉 20. 28. if you compare the work of Redemption with other great works you must necessarily conclude that the work of Redemption is a great work The making of the world Geâ— 1. 3 6 9 11 14 20 24. was a great work of God but yet that did but cost him a word of his mouth a let it be he spake the word and it was done he said let there be light and there was light c. but the work of Redemption cost Christ's dearest blood Much matter of admiration doth the work of Redemption afford us The work of Creation is many ways admirable yet not to be compared with the work of Redemption wherein the power wisdom justice mercy and other divine attributes of God do much more shine forth and wherein the redeemed reap much more good than Adam did by his creation which will evidently appear by observing these particular differences First In the Creation God brought something out of nothig but in the work of Redemption out of one contrary he brought another out of death he brought life This was a work of far greater power wisdom mercy death must first be destroyed and then life brought forth Secondly In Creation there was but a word and thereupon the work followed in Redemption there was doing and dying The work of Redemption could be brought about by none but God God must come down from heaven God must be made man God must be made sin God must be made a cuâ—se 2 Cor. 5. 21. Gal. 3. 13. Thirdly In the Creation God arrayed himself with Majesty power and other like properties fit for a great work in the work of Redemption he put on weakness he assumed a nature subject to infirmities and the infirmities of that nature he did as David did when he fought against Goliah he put off all armour and took his staff in his hand and drew near to the Philistine 1 Sam. 17. 39 40. Fourthly In the work of Creation there was nothing to withstand God to make opposition against God but in the work of Redemption there was justice against mercy wrath against pity death and he that had the power of death was vanquished Heb. 2 14 15. Colos 2. 14. 15. Fifthly By Creation man was made after God's image like him Gen. 1. 26 27. by Redemption man was made a member of the same mystical body whereof Christ is the head Eph. 1. 22 23. Sixthly By Creation man received a natural being by Redemption a spiritual Seventhly By Creation man received a possibility to stand by Redemption a certainty of standing and impossibility of falling Joh. 10. 28 29 30 31. 1 Pet. 1. 5. Jer. 33. 40 41. Eightly By Creation man was placed in an earthly Paradise but by Redemption he is advanced to an heavenly Paradise Thus you see how the work of Redemption transcends the
he was the true Messiah and of the father's installing him into that office of a Redeemer So Joh. 6. 38. I came down from heaven not to do mine See Joh. 10. 17. câ—p 16. 27. own will but the will of him that sent me In this verse Christ declares in the general that his errand into the world is to do his father's will who sent him and not his own which is not to be understood that as God he hath a different and contrary will to the fathers though as man he hath a distinct and subordinate will to his but the meaning is he came not to do his own will only as the Jews alledged against him but the father 's also and that in this work he was the father's Commissioner sent to do what he had entrusted him with and not as the Jews gave out that he was one who did that for which he had no warrant Christ in entertaining them that come to him as in vers 37. is not only led thereunto by his own mercy and bounty and love towards them as the reward of all his sufferings but doth also stand obliged thereunto by vertue of a Commission and trust laid upon him by the father and accepted and undertaken by him therefore he doth mention the will of him that sent him as a reason of his fidelity in this matter By what has been said it is most evident that God the father had thâ— first and chief hand in the great work of our Redemption It is good to look upon God the father as the first projector of our happiness and blessedness that we may honour the father as we honour the son and love the father as we love the son and value the father as we value the son admire the father as we admire the son and exalt the father as we exalt the son and cleave to the father as we cleave to the son c. I have a little the longer insisted on this propositon because commonly we are more apprehensive of the love of the son than we are of the love of the father that I may the more heighten your apprehensions of the father's love in the great work of Redemption Ah! what amazing love is this that the thoughts of the father that the eye of the father that the heart of the father should be first fixed upon us that he should begin the treaty with his son that he should make the first motion of love that he should first propose the Covenant of Redemption and thereby lay such a sure foundation for man's recovery out of his slavery and misery To speak after the manner of men the business from Eternity lay thus here is man saith God the father to his son fallen from his primitive purity glory and excellency into a most woful gulf of sin and misery he that was once a son is now become a slave he that was once a friend is Eâ—h 2. 12 13. now become an enemy he that was once near us is now afar off he that was once in favour is now cast off he Gen. 1. 26 27. that was once made in our image has now the image of Satan stamp'd upon him he who had once sweet communion with us has now fellowship with the Devil and his Angels Now out of this forlorn estate he can never deliver himself neither can all the Angels in heaven deliver him now this being his present case and state I make this offer to thee O my son If in the fulness of Phil. 2. 7 8. Isa 63. 3. Gal. 3. 13. time thou wilt assume the nature of man tread the wine-press of my wrath alone bear the curse shed thy blood die suffer satisfie my justice fulfil my Royal Law then I can upon the most honourable terms imaginable save fallen man and put him into a safer and happier condition than ever that was from whence Adam fell and give thee a noble reward for all thy sufferings Upon this Jesus Christ replies O my father I am very ready and willing to do to suffer to die to satisfie thy justice to comply with thee in all thy noble motions and in all thy gracious and favourable inclinations that poor sinners may be sanctified and saved made gracious and glorious 1 Thes 1. ult Heb. 10. 10. 14. Psal 40. 6 7. holy and happy that poor sinners may never perish that poor sinners may be secured from wrath to come and be brought into a state of light life and love I am willing to make my self an offering and Loe I am come to do thy will O God Thus you see how firstly and greatly and graciously the thoughts of God have been set at work that poor sinners may be for ever secured and saved But The Seventh Proposition is this It was agreed between Gen. 3. 15. 1 Joh. 3. 8. Aâ—t 2. 30. cap. 3. 22. Isa 7. 14. cap. 9. 6. Dâ—ut 18. 15 18. Gal. 4. 4. â—em 8. 3. the father the son that Jesus Christ should be incarnate that he should take on him the nature of those whom he was to save and for whom he was to satisfie and to bring to glory Christs incarnation was very necessary in respect of that work of Redemption that he by agreement with the father had undertaken he had engaged himself to his father that the would redeem lost sinners and as their surety make full satisfaction By the fall of Adam God and man was fallen out they were at variance at enmity at open Râ—m 8. 7. hostility so that by this means all intercourse between heaven and earth was stopped and all trading between God and us ceased Now to redress all this and to make an atonement a Mediatour was necessary now this office belonged unto Jesus Christ both by his father's Heb. 10 5 6 7. ordination and his own voluntary susception and for discharge of it a humane nature was very requisite there was an absolute necessity that Christ should suffer partly because he was pleased to substitute himself in the sinner's stead and partly because his sufferings only could be satisfactory But now unless Christ be incarnate how can he suffer the whole lies thus without satisfaction no Redemption without suffering no satisfaction without flesh no suffering Ergo Christ must be incarnate The Joh. 1. 14. word must be made flesh And so Heb. 2. 14 16. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil For verily he took not on him the nature of Angels but he took on him the seed of Abraham 1 Tim. 3. 16. Without controversie great is the mystery of godliness God was manifested in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory This is only
everlasting life for it is explained that not to lose them vers 39. is that they may have everlasting life for the further assurance of believers of their eternal happiness it is also covenanted that they shall have this life in present possession in the earnest and first fruits thereof for they have everlasting life even here and before their raising up They have everlasting life 1. in prâ—misso 2. in pretio 3. in primltiis he stands already on the battlements of heaven he hath one foot in the porch of Paradise Again Christ having given an earnest-penny of salvation will not suffer it to be lost by any difficulty or impediment in the way but will carry believers through all difficulties till he destroy death and the grave and raise up their very dust that in body and soul they may partake of that bliss and that he may make it manifest that death and rotting in the grave doth not make void his interest nor cause his affection to cease Therefore it is added And I will raise him up at the last day Thus you see that God the father did lay his commands upon his son to engage in this great work of redeeming and saving poor sinners souls c. In the third place I shall shew you that the manner or quality of the transaction between God the father and Jesus Christ was by mutual engagements and stipulations each person undertaking to perform his part in order to our recovery and eternal felicity we find each person undertaking for himself by solemn promise The father promiseth that he will hold Christ's hand and keep him Isa 42. 6. God the father engages himself to direct and assist Christ and to keep him from miscarrying and that he will give him all necessary strength and ability for the execution of his mediatory office and work wonders by him and with him according to that word My father hitherto worketh and I work and the son engages Joh. 5. 17. himself that he will obey the fathers call and not be rebellious Isa 50. 5. I was not rebellious neither turned away Exod. 3. 11 13. cap. 4. 1 10 13. back that is I did not hang back as Moses once and again did nor refuse to go when God sent me as once Jon. 1. 3. Jon. â—s did but I offered my self freely and readily to my father's call there was no affliction no opposition no persecution no evil usage that I met with in carrying on the work of Redemption that did ever startle me or discourage me or make me flinch or shrink back from that great and blessed work that I had undertaken I was dutiful and obedient to the calls commands of my father in all things that he required of me or set me about Now the father the son being thus mutually engaged by promise one to another in honour and faithfulness it highly concerned them to keep one another close to the terms of the Covenant that was made between them and accordingly they did for God the father peremptorily stands upon that compleat and full satisfaction that Christ had promised to give to his justice and therefore when the day of payment came he would not abate Jesus Christ one penny one farthing of the many ten thousand Talents that he Mat. 18. 24. was to pay down upon the nail for us Rom. 8. 32. God spared not his own son that is he abated nothing of that full price that by agreement with his father he was to lay down for us other fathers give their all to spare and redeem their children but the heart of God the father is so fully and strongly set upon satisfaction that he will not spare his son his own son his only son but give him up to death yea to an accursed death that we might be Mauritius who died most miserably spared and saved for ever I have read of a Roman Emperour who chose rather to spare his money than to redeem his souldiers being taken prisoners But to redeem us God would not spare no not his own son because no money nor treasure would serve the turn but only the blood yea the heart-blood of his dear son 1 Pet. 1. 18 19. And as God the father keeps Christ close to the terms of the Covenant so Jesus Christ keeps his father close to the terms of the Covenant also Joh. 17. 4 5. I have glorified thee on the earth saith Christ to his father I have finished the work which thou gavest me to do And now O father glorifie thou me with thine own self with the glory which I had with thee before the world was O my father I have finished the work of Redemption but where 's the wages where 's the glory where 's the reward that thou hast promised me There was nothing committed to Christ by the father to be done on earth for the purchasing of our Redemption but he did finish it so that the debt is paid justice satisfied and sin Satan and death spoiled so that nothing remains but that Christ be glorified according to the promise of the father to him The summ of Christ's petition is this that since he had finished the work of Redemption that therefore the father according to his engagement would advance him to the possession of that glory that he enjoyed from all eternity Now for the clearing of this we must consider that as Christ was from Eternity the glorious God so we are not to conceive of any real change in this glory of his 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 true 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 Phil. 2. 5 6 7 8. form of a servant and our sinless infirmities doth now expect according to the tenour of the same paction after he had done his work to be exalted and glorified and openly declared to be the son of God the veil of his estate Rom. 1. 4. of humiliation though not of our nature being taken away It is further to be considered that however this eternal glory be proper to him as God yet he prays to be glorified in his whole person Glorifie me because not only his humane nature was to be exalted to what glory finite nature was capable of but the glory of his Godhead was to shine in the person of Christ God-man and in the man Christ though without confusion of his natures and properties Christ did so faithfully discharge his trust and perfect the work of Redemption as that the father was engaged by paction to glorifie him and accordingly Christ God incarnate is exalted with the father in glory and majesty so that believers may be as sure that all things necessary for their Redemption are done as
all the creatures for their good for their service and benefit Sixthly and lastly In this Book they might run and read what a most excellent what a most admirable what a most transcendent workman God was What are the Heavens the Earth the Sea but a sheet of Royal Paper written all over with the Wisdom and Power of God Now in the great day of account this Book shall be produced to witness against the Heathen World because they did not live up to the light that was held forth to them in this Book but crucified that light and knowledge by false ways of worship and by their wicked manners whereof the Apostle gives you a Bead-roll or Catalogue from vers 21. to the end of that 1. of the Romans But Secondly there is the Book of Providence wherein â— all particulars are registred even such as Atheists may count trivial and inconsiderable Mat. 10. 30. But the very hairs of your head are all numbred And where is their number summed up even in the Book of Providence The three Worthies were taken out of the fiery furnace Dan. 3. 27 with their hairs in full number not one of them singed Paul encouraging the Passengers to eat who were in fear and danger of death tells them that there should not an Act. 27. 34. hair fall from the head of any of them And when Saul 1 Sam. 14. 45. would have put Jonathan to death the people told him That there should not a hair of his head fall to the ground Christ doth not say that the hairs of your eye lids are numbred but the hairs of your head where there is the greatest plenty and the least use Though hair is but an excrement and the most contemptible part of man yet every hair of an Elect person is observed and registred down in God's Books and not one of them shall be lost Nor the Holy Ghost doth not say the hairs of your heads shall be numbred but the hairs of your head are all numbred God has already booked them all down and all to shew us that special that singular care that God takes of the smallest and least concernments of his chosen ones This Book of Providence God will produce in the great day to confute and condemn the Atheists of the World who have denied a Divine Providence and whose hearts have swelled against his Government of the world according to the counsels of his own heart But Thirdly There is the Book of men's afflictions this some account an entire Book of it self Psal 56. 8. Thou tellest my wandrings put thou my tears into thy bottle are The Septuagint for my wandrings or flitâ—ings have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Lâ—fe to teach us saith one that our life is but a flitting they not in thy book God told all those weary steps that David took in passing over those two great Forrests when he fled from Saul or thou cypherest up my flittings as the words may be read whilst David was hunted up and down like a Partridge and hushed out of every bush and had no certain dwelling place but driven from post to pillar from one Countrey to another God was all this while a noting down and a numbering of his flittings and a bottleing up his tears and a booking down his sighs Put thou my tears into thy bottle Heb. my tear that is every tear of mine let not one of them be lost but kept safe with thee as so much sweet water God is said in Scripture to have a Bag and a Bottle a Bag for our sins and a Bottle for our tears and Oh that we would all labour to fill his bottle with our tears as we have filled his bag with our sins and certainly if the white tears of his servants be bottled up the red tears of their blood shall not be cast away if God keep the tears of the Saints in store much more will he remember their blood to avenge it and though Tyrants burn the bones of the Saints yet they cannot blot out their tears and blood out of God's Register Are they not in thy book are they not in thy Register or Book of Accounts where they cannot be blotted out by any time or Tyrants i. e. yes certainly they are thou dost assuredly book them down and wilt never forget one of them according to the usual Interrogatory that was used among the Hebrews when they affirmed a thing past all doubt Let the great Nimrods and oppressors of the Saints look to themselves for God books down all the afflictions sufferings and persecutions of his servants and in the great day he will bring in this Book this Register to witness against them Ah sinners sinners look to your selves in the great day of account the Lord will reckon with you for every rod that he hath spent upon you he will reckon with you not only for all your mercies but also for all your crosses not only for all your sweets but also for all your bitters not only for all your cordials but also for all your corrasives In this Book of Afflictions there is not only Item for this mercy and that but Item also for this affliction and that this sickness and that this cross and that this loss and that And will not the opening of this Book of the Saints afflictions and sufferings and of sinners afflictions and sufferings be as the hand-writing upon Dan. 5. 5 6. the wall to all the wicked of the earth in the great day of account surely yes for as they cannot answer for one mercy of ten thousand that they have enjoyed so they cannot answer for one affliction of ten thousand that they have been exercised with But Fourthly There is the Book of Conscience Conscience saith Philo is the little Consistory of the soul Conscience Râ—m 2. 14 15. is Mille Testes A thousand Witnesses for or against a man Conscience is God's Preacher in the bosom Conscience hath a good memory saith one The chief Gen. 41. 9. Butler forgot the promise that he had made to Joseph but Conscience told him of it Fama propter homines conscientia propter Deum saith Augustine A good name will carry it amongst men but it is a good conscience only that can acquit us before God In this great day the Book of every man's Conscience shall be opened for their conviction The Conscience is a Domestick and true Tribunal saith Nazianzenâ—â— wherein they shall read their guilt in legible Characters for that is a Book of Record wherein men's actions are entred and although now it be shut up close and sinners will by no means be brought to look into it â—and though many things that are written in this Book seem to be so greatly obliterated and blotted that they can hardly be read Yet in that great day of Accounts God will refresh and recover the lustre of those Ancient Writings and sinners in that day shall find that
Conscience hath an Iron Memory In the last day God will bring the Book of Conscience out of the Rubbish as they did the Book of the Law in Josiah's time and the very laying open of this Book before sinners will even put them besides their wâ—ts and fill them with unspeakable horrour and terrour and be a hell on this side hell unto them In this Book they shall find an exact account of every vain thought they have had and of every idle word they have spoke and of every evil action they have done and Oh what amazement and astonishment will this fill them with By the Books in this Rev. 20. 12. Origen does Comm. ad Rom. 14. understand the Books of Conscience which now are hid not from God but from most men for the hidden things of the heart are not now known but then they shall be opened and manifested to the Consciences of every sinner so as there shall be no place no room left for any Ambr. in Psâ—l 1. excuse or Plea Ambrose saith that the Books that are here said to be opened are the Books of men's Consciences and God's Omniscience Oh what dreadful challenges and accusations will every sinner be forced to read out of this Book of Conscience in the great day Oh how in that great day will all wicked men wish that they had followed the counsel of the Heathen Orator when he said A recta conscientia ne latum quidem unguem discedendum Ciâ— â—â— Ossic A man may not depart an hairs breadth all his life long from the dictates of a good Conscience The Book of God's Omniscience takes in all things past present and to come as if he had kept a Diary of every man's thoughts words and actions But Fifthly There is the Book of Scripture and of all Books this Book is the most precious Book The Book of the Creature is but as the Inventory of the Goods the Book of the Scripture is the evidence and conveyance and assurance of all good to us The Book of Scripture is the Book of the Statutes and Ordinances of the King of Heaven which must be opened and consulted and by which all must be judged in the great day Jam. 2. 12. So speak ye and so do as they that shall be judged Jam. 23 25. by the law of liberty i. e. by the Gospel of Jesus Christ by the whole Word of God registred in the blessed Scriptures Now the whole Word of God is called the Law of Liberty because thereby we are born again to a new spiritual life and so freed from the Bondage and Slavery of sin and Satan Our Lord Jesus Christ in his proceedings Let the Word be President in all Assemblies and Judgments saith Beza In the Nicene Council Censtâ—nâ—â—e caused the Bible to be set upon a Desk aâ— Judge of all controversies the Word shall be the Judge of all men's Estates at last every man shall stand or fall according as he holds weight in the Ballance of the Sanctuary in the great day of Account will judge us by the Scriptures and pass everlasting sentence upon us according to the tenour of the Scriptures At the great and general Assizes Christ will try all causes by the Word of God and pass Judgment upon all sorts of persons according to the Word Joh. 12. 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day The persons that are to be judged in the great day are not believers in Christ they are not receivers of Christ but such as reject his person and receive not his Doctrine He that rejecteth me and receiveth not my words hath one that judgeth him c. However the rejecters of Christ may escape Judgment for a time yet they shall never be able to escape the Judgment of the last day they shall assuredly they shall unavoidably be judged in the last day Though the rejecters of Christ had none to witness against them yet the Word of the Lord shall be more than a thousand witnesses against them in the great day The word that I have spoken the same shall judge him in the last day The Word of the Lord is so sure and infallible a word that Christ's Sentence in the great day when heaven 2 Pet. 3. 7 10 11 12. and earth shall pass away shall proceed according to the Verdict and Testimony thereof For the word that I have spoken shall judge him in the last day Christ will pronounce then according to what it saith now and that as well in favour of Believers as against unbelievers Ad. 17. 31. Look as Christ himself is ordained to be the Judge of quick and dead so the Word the Doctrines which he hath delivered will be the rule of all his Judicial proceedings both in acquitting the righteous and condemning the wicked By the Books in this Rev. 20. 12. Augustine Lib. 20. De C. Dei c. 14. and Beda saith the same with Austin understands the Books of the Old and New Testament which shall then be opened because according to them the Judge will pronounce sentence Rom. 2. 16. When God shall judge the secrets of men by Jesus Christ according to my Gospel which promiseth heaven and happiness to all believers The Sentence of the last day shall be but a more manifest declaration of that Judgment that the Lord in this life most an end hath passed upon men Heathens shall be judged by the Law of Nature profligate Professors by the written Law and the Word Mar. 16. 16. preached Believers by the Gospel which saith He that believeth shall be saved He that believes shall not Joh. 3. 15 16. 36. cap. 5. 24. Paâ—eus 2 Cor. 8. 12. perish but have eternal life He that believeth on the Son hath everlasting life He that believeth shall not come into condemnation but is passed from death to life Christ shall in the great day give Sentence according to the Doctrine of the Gospel which saith If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not The Jesuits report of a Student at Paris who coming to Confession and not being able for tears and sobbings to speak was willed by his Confessor to write down his sins which he did and when the Confessor received it the writing vanished and there remained nothing but the white and clean paper this say they was by a miracle because of his great contrition Let the credit of this story be upon the reporter but upon the credit of the Word of God if we believe really savingly and repent unfeignedly all our sins shall be blotted out and a Book of clean paper in respect of sin shall be presented to the God neither needeth nor useth Books to judge by but this is spoken after the manner of men
Râ—m 5. 6 8. Gal. 2. 20. refer to the great day of account or to a man's particular day of account Oh blessed God! I have read over the Articles of the Covenant of Redemption that were agreed on between thy self and thy dearest Son and I find by those Articles that dear Jesus has died and satisfied thy Justice and pacified thy Wrath and bore the Curse and purchased my pardon and procured thy everlasting favour And I find by the same Articles that whatever Jesus Christ acted or suffered he did act or suffer as my Surety and in my stead and room Oh Lord when I look upon my manifold weaknesses and imperfections though under a Covenant of Grace yet I am many times not only grieved but also stumbled and staggered but when I look up to the Covenant of Redemption I am cheared raised and quieted for I am abundantly satisfied that both thy self and thy dear Son are infinitely ready able willing and faithful to perform whatever in that Covenant is comprized by these things men live Isa 38. 16 17. and in these is the life of my spirit men may fail and Friends may fail and Relations may fail and Trade may fail and natural strength may fail and my heart may fail but the Covenant of Redemption can never fail nor the Psal 73. 24 25. Federates who are mutually engaged in that Covenant can never fail and therefore I am safe and happy for ever what though my sins have been great and hâ—ynous yet they are not greater than Christ's satisfaction he did bear the Curse for great sins as well as small for sins against the Gospel as well as for sins against the Law for omissions as well as for commissions assuredly the Covenant of Redemption is a mighty thing and there are no mighty sins that can stand before that Covenant If we look upon Manasseh in those black and ugly colours that the 1 King 21. 1 to 16 Holy Ghost paints him out in we must needs conclude that he was a mighty sinner a monstrous sinner and yet his mighty sins his monstrous sins could not stand before the Covenant of Redemption the greatest sins are finite but the merit of Christ's Redemption is infinite All the Egyptians were drowned in the Red Sea there remained not so much as one of them there was not one of them Exod. 14. 28. Psal 106. 11. left alive to carry the news the high and the low the great and the small the rich and the poor the honourable and the base were all drowned The Red Sea of Christ's blood drowns all our sins whether they are great or small high or low c. though my sins be as scarlet Isa 1. 18. my Redeemer will make them as white as snow though they be as read as crimson they shall be as wool There is not one of my sins for which Jesus Christ hath not suffered Eph. 1. 7. Colos 1. 14. and satisfied nor there is not one of my sins for which Jesus Christ hath not purchased a pardon and for which he hath not made my peace though my sins are innumerable though they are more than the hairs of my head Psal 4â— 12. or the sands on the sea-shore yet they are not to be named in the day wherein the merits of Christ the satisfaction of Christ and the Covenant of Redemption is mentioned and pleaded Be my sins never so many yea though they might fill a Roll that might reach from East to West from North to South from earth â—â— heaven yet they could but bring me under the Curse now Christ my Surety that he might redeem me from the Curse hath Gal. 3. 13. taken upon him the whole Curse I know there is no summing up of my debts but Christ has paid them all woe had been to me for ever â—ad Christ left but onâ—â—â—nny upon the score for me to pay As I have multiplied my sins so he has multiplied his pardons Christ has cancelled Isa 55. 7. all bonds and therefore it is but justice in God to Colâ—s 2. 13 14 15 Joâ— 3â— 24. give me a full Acquittance and to throw down all bonds as cancelled saying Deliver him I have found a ransom Oh God though my sins are very many and very great yet if thou dost not pardon them the innocent blood of thy dearest Son will lie upon thee and cry out against thee for he therefore died that my sins might be pardoned so that now in honour and justice thou art obliged to pardon all my transgressions and remember mine iniquities no Isa 43. 25 Dan. 9. 24. more Now this is my Plea Oh holy God which I make to all those Scriptures that respect my last account and by this Plea I shall stand well saith God the Father I accept of this Plea I am pleased with this Plea thy Eâ—â—k 18. 22. sins shall not be mentioned Enter thou into the joy of thy Lord. I shall now make a little improvement of what has been said as to the Covenant of Redemption and so draw to a conclusion First This Covenant of Redemption as we have opened it looks sadly and sowrly upon those that make so great a noise about the Doctrine of Universal Redemption The Covenant of Redemption extends it self not to every Mat. 24. 16. Luk 12. 32. Rom. 9. 11 12. cap â—â— 5. 6. 7 â— Rom. 8. 39 40. man in the world but only to those that are given by God the Father to Jesus Christ 2. It looks sadly and sowrly upon those that make so great a noise about Gods chusing or electing of men upon the account of God's foreseeing their faith good works obedience holiness when our election is merely of grace and savour and flows only Dâ—â— 7. 6 7. 8. â—ap 33. 1â— Rom. 9 11. 〈◊〉 1. 9. Eph. 1. 4. Rom. 8. 29 30. ◠〈◊〉 â— 1â— 1 Pâ—â— 1. 2. from the good will of hâ—â— that dwelt in the bush and faith good works holiness sanctification are the fruits and effects of Election as the Scripture every where tells us and as has been made evident in my opening the gracious terms of the Covenant of Redemption but because I have in another place treated of thâ—se things more largely a touch here may suffice But Secondly How should this Covenant of Redemption spirit animate and encourage all the Redeemed of God to do any thing for Christ to suffer any thing for Christ to venture any thing for Christ to part with any thing Mark 8. 34. 35 38 Heb. 10. 34. cap. 11. for Christ to give up any thing to Christ who according to the Covenant of Redemption hath done and sufferred such great and grievous things that he might bring us to glory that are above all apprehensions and beyond Heb. 2. 1â— 1â— all expressions who can tell me what is fully wrapped up in that one expression viz. That he poured out his soul unto death Let
us not shrink nor saint nor grow weary under our greatest sufferings for Christ when sufferings multiply when they are sharp when they are more bitter than Gall or Wormwood yea more bitter than death it self then Remember the Covenant of Redemption and how punctually Christ made good all the Articles of it on his side and then saint and give out if you can Well may I be afraid but I do not therefore despair for I think Austin upon and remember the wounds of the Lord saith one Nolo vivere sine vulnere cum te video vulneratum Ob my God as long as I see thy wounds I will never live without wound saith another Crux Christi clavis Paradisi The Damasâ—â—n Cross of Christ is the Golden Key that opens Paradise to us saith one I had rather with the Martyrs and Consessors have my Saviour's Cross than with their Persecutors the worlds Crown the harder we are put to it the greater shall be our reward in heaven saith another Gardius the Martyr hit the nail when he said it is to my loss if you Chrysostâ—m abâ—â—e me any thing in my sufferings If you suffer not for Religion you will suffer for a worse thing saith one Vâ—nâ—â—miâ—s Never did any man serve me better than you serve me said another to his Persecutors Adversus gentes gratias agimus quod à molestis dominis liberemur We thank you for delivering us from hard Task-masters that we may enjoy more sweetly the bosom of our Lord Jesus said the Martyrs 'T was a notable saying of â—â—â—her Ecclesia totum mundum convertit sanguine oratione the Church converteth the whole world by blood and prayers They may kill me said Socrates of his enemies but they cannot hurt me so may the redeemed of the Lord say they may take away my head but they cannot take away my Crown of life of righteousness of glory of immortality The Lacedemonians Rev. 2. 10. 2 lim 4. 8. 1 Peâ— 5. 4. 5. were wont to say it is a shame for any man to fly in time of danger but for a Lacedemonian it is a shame for him to deliberate Oh what a shame is it for Christians when they look upon the Covenant of Redemption so much as to deliberate whether they were best suffer for Christ or no. Petrus Blesensis has long since observed that the Courtiers of his time suffered as great trouble and as many vexations for vanity as good Christians did for the truth the Courtiers suffered weariness and painfulness hunger and thirst with all the Catalogue of Paul's afflictions and what can the best Saints suffer more Now shall men that are strangers to the Covenant of Redemption suffer such hard and great things for their lusts for very vanity and will not you who are acquainted with the Covenant of Redemption and who are interested in the Covenant of Redemption be ready and willing to suffer any thing for that Jesus who according to the Covenant of Redemption has suffered such dreadful things for you and merited such glorious things for you But Thirdly From this Covenant of Redemption as we have opened it you may see what infinite cause we have to be swallowed up in the admiration of the Father's love in entring into this Covenant and in making good all the Articles of this Covenant on his side When man was fallen from his primitive purity and glory from his holiness God so loved his Son that he gave him all the world for his possession Psal 2. 8. But he so loved the world that he gave Son and all for its Redemption Bernard and happiness from his freedom and liberty into a most woful gulf of sin and misery when Angels and men were all at a loss and knew no way or means whereby fallen man might be raised restored and saved that then God should firstly and freely propose this Covenant and enter into this Covenant that miserable man might be saved from wrath to come and raised and settled in a more safe high and happy estate than that was from which he was fallen in Adam Oh what wonderful what amazing love is this Abraham manifested a great deal of love to God in offering up of his only Isaac but God Gen. 22. 12. has shewed far greater love to poor sinners in making his only Son an offering for their sins for 1. God loved Christ with a more transcendent love than Abraham could Joh. 10. 18. Heb. 10. 10 12. love Isaac 2. God was not bound by the commandment of a superiour to do it as Abraham was 3. God freely and voluntarily did it which Abraham would never have done without a commandment 4. Isaac was to be offered after the manner of holy Sacrifices but Christ suffered an ignominious death after the manner of Thieves 5. Isaac was all along in the hands of a tender Father but Christ was all along in the hands of barbarous enemies 6. Isaac was offered but in shew but Christ was offered indeed and in very good earnest Is not this an excess yea a miracle of love 'T is good to be always a musing upon this love and delighting our selves in this love But Fourthly From this Covenant of Redemption as we have opened it you may see what signal cause we have to be deeply affected with the love of Jesus Christ who roundly and readily falls in with this Covenant and who has faithfully performed all the Articles of this Covenant had not Jesus Christ kept touch with his Father as to every Article of the Covenant of Redemption he could never have saved us nor have satisfied Divine Justice nor have been admitted into heaven That Jesus Christ might make full satisfaction for all our sins He was made a curse Gal. 3 13. for us whereby he hath redeemed us from the curse of the Law All his sufferings were for us All that can be desired of God by man is mercy and truth mercy in regard of our misery truth in reference to God's promises That which moved Christ to engage himself as a Surety for us was his respect to God and man To God for the honour of his Name neither the mercy nor the truth nor the justice of God had been so conspicuously manifested if Jesus Christ had not been our Surety To man and that to help us in our succourless and desperate estate No creature either would or could discharge that debt wherein man stood obliged to the justice of God This is a mighty evidence of the endless love of Christ this is an evidence of the endless and matchless love of Christ We count it a great evidence of love for a friend to be surety for us when we intend no damage to him thereupon but if a man be surety for that which he knoweth the principal debtor is not able to pay and thereupon purposeth to pay it himself this we look upon as an extraordinary evidence of love