dispose things by ones last Will and Testament Now to compose and set things in order is to uphold the Creation to walk by orders and Laws made and appointed is to walk by rule and to live to deal plainly and faithfully without deceipt To pacifie and make satisfaction includes sacrifices and sin-offerings To dispose by will and Testament implies choice of persons and gifts for men do commonly by will give their best and most choice things to their most dear and most choice friends Thus the Greek which the Apostles use in the New Testament to signifie a Covenant to express the Hebrew word Berith which is used in the Law and the Prophets doth confirm our derivation of it from all the words before-named And this Derivation of the Hebrew and Greek names of a Covenant being thus laid down and confirmed by the reasons formerly cited is of great use The various acceptation and use of these two names in the Old and New Testament is very considerable for the opening of the Covenant First to shew unto us the full signification of the word Covenant and what the nature of a Covenant is in general 2. To justifie the divers acceptations of the word and to shew the nature of every word in particular and so to make way for the knowledg of the agreement and difference between the Old and New Covenant here as in a Christal glass you may see that this word Berith and this word Diatheke signifie all Covenants in general whether they are religious or civil for there is nothing in any true Covenant which is not comprized in the signification of these words being expounded according to the former derivations Here also we may see what is the nature of a Covenant in general and what things are thereunto required As first every true covenant presupposeth a division or separation Secondly it comprehends in it a mutual promising and binding between two distinct parties Thirdly there must be faithful dealing without fraud or dissembling on both sides Fourthly this must be between choice persons Fifthly it must be about choice matters and upon choice conditions agreed upon by both Sixthly and lastly it must tend to the well ordering and composing of things between them Now all these are manifest by the several significations of the words from which Berith and Diatheke are derived And thus much for the word Covenant according to the Originals of the Old and New Testament Fifthly premise this with me That there was a Covenant of works or reciprocal Covenant betwixt God and Adam together with all his posterity Before Adam fell from his primitive holiness beauty glory and excellency God made a Covenant with Adam as a publick person which represented all Mankind The Covenant of works was made with all men in Adam who was made and stood as a publick person head and root in a common and comprehensive capacity I say it was made with him as such and we all in him he and all stood and fell together 1. Witness the imputation of Adam's sin to all mankind Rom. 5. 12. In whom or for as much as all have sinned they sinned nor all in themselves therefore in Adam see vers 14 In him all died 2. Witness 1 Cor. 15. 47. Deut. 29. 21. Rom. 8. 20 â—1 Gal. 3. 10 13. the curse of the Covenant that all mankind are directly under consult the Scriptures in the margent Those on whom the curse of the Covenant comes those are under the bond and precept of the Covenant But all mankind are under the curse of the Covenant and therefore all mankind are under the bond and precept of the Covenant Adam did understand the terms of the Covenant and did consent to the terms of the Covenant for God dealt with him in a rational way and expected from him a reasonable service The end of this Covenant was the upholding of the Creation and of all the creatures in their pure natural estate for the comfort of man continually and for the special manifestation of God's free grace And that he might put the greater obligation upon Adam to obey his Creator and to sweeten his authority to man and that he might draw out Adam to an exercise of his faith love and hope in his Creator and that he might leave Adam the more inexcusable in case he should sin and that so a clear way might be made for God's justification and man's conviction Upon these grounds God dealt with Adam not only in a way of sovereignty but in a way of Covenant But how may it be evidenced that God entred into a Quest Covenant of works with the first Adam before his fall there being no mention of such a Covenant in the Scripture that we read of Though the name be not in the Scripture yet the thing Answ is in the Scripture as will evidently appear by compareing Socinians call for the word satisfaction others call for the word sacrament others call for the word Trinity and others call for the word Sabbath for Lords day c. and thence conclude against Satisfaction Sacraments Trinity Sabbath for want of express words when the things themselves are plainly and liâ—ely set down in other words in the blessed Scriptures so it is in this case of God's Covenant with Adam The vanity and folly of such ways of reasoning is sufficiently demonstrated by all writers upon those Subjects that are â—ound in the faith c. Scripture with Scripture though it be not positively and plainly said in the blessed Scripture that God made a Covenant of works with Adam before his fall Yet upon sundry Scripture grounds and considerations it may be sufficiently evinced that God did make such a Covenant with Adam before his fall and therefore it is a nice cavil and a foolish vanity for any to make such a noise about the word Covenant and for want of the word Covenant boldly to conclude that there was no such Covenant made with Adam when the thing is lively set down in other words though the word Covenant be not expressed and this I shall make evident by an induction of particulars thus First God to declare his sovereignty and man's subjection gave Adam though innocent a Law God's express prescription of a positive Law unto Adam in his innocent state is clearly and fully laid down in that Gen. 2. 16 17. And the Lord God commanded the man saying of every tree of the garden thou maist freely eat But of the tree of the knowledg of good and evil thou shalt not eat of it for in the day that thou eatest thereof thou shalt surely die Hebrew Dying thou shalt die Mark how God bounds man's obedience with a double fence First he fenced him with a free indulgence to eat of every tree in the Garden but one the less cause he had to be liquorish after forbidden fruit but stolen waters are sweet Secondly by an exploratory prohibition upon pain of death by the first the Lord
the foundation of the Covenant of Grace with poor sinners Now let us seriously mind how this Covenant of Grace or this new Covenant runs both in the Old and in the New Testament Jer. 31. 31. Behold Though the Covenant of Redemption made to the fathers this which was given after seem divers yet they are all one and grounded on Jesus Christ save that this is called new because of the manifestations of Christ and the abundant graces of the Holy Ghost given to his Church under the Gospel 2 Cor. 3. 1 2 3. the days come saith the Lord that I will make a new covenant with the house of Israel and with the house of Judah vers 32. Not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt which my covenant they brake although I was an husband unto them saith the Lord. vers 33. But this shall be the Covenant that I will make with the house of Israel after those days saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people vers 34. And they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord For I will forgive their iniquities and I will remember their sin no more Now let us see how Paul doth exegetically explain this New Covenant in that Heb. 8. 6. But now hath he obtained a more excellent Ministry by how much also he is the Mediator of a better Covenant which was established upon better promises vers 7. For if that first Covenant had been faultless then should no place have been sought for the second but finding fault with them he saith vers 8. Behold the days come saith the Lord when I will make a new covenant with the house of Israel and the house of Judah vers 9. Not according to the Covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. Vers 10 But this is the Covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people vers 11. And they shall not teach every man his neighbour and every man his brother saying know the Lord for all shall know me from the least to the greatest vers 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more vers 13. In that he saith a new covenant he hath made the first old Now Where then is the fire of purgatory and that Popish distinction of the fault and the punishment as for the fiction of Purgatory it deserves rather to be hissed at than by arguments refuted And to punish sin in Purgatory as Popish Doctors teach what is this but to call sin tomind and memory to view and sight to reckoning and account which is contrary to the Doctrine of the New Covenant that which decayeth and waxeth old is ready to vanish away This is the substance of the New Covenant and thus the Lord did fore-promise it by Jeremiah and afterwards expounded it by Paul some small difference there is in their words but the sence is one and the same Now this Covenant is stiled the New Covenant because it is to continue new and never to wax old or wear away so long as this world shall continue Neither doth the holy Scriptures any where reveal another Covenant which shall succeed this Covenant If any Covenant should succeed this it must be either a Covenant of works or a Covenant of Grace not a Covenant of works for that would bring us all under a curse and make our condition utterly desperate not a Covenant of Grace because more grace cannot be shewn in any other Covenant than in this here is all grace and all mercy here is Jesus Christ with all his righteousness mediatorship merits purchase This Covenant is so full so ample so large so perfect so compleat and is every way so accommodated to the condition of lost sinners that nothing can be altered nor added nor mended and therefore it must needs be the last Covenant that ever God will make with man So Heb. 10. vers 16. This is the Covenant that I will make with them after those days saith the Lord I will put my laws into their hearts and in their minds will I write them vers 17. And their sins and iniquities will I remember no more Rom. 11. 26. There shall come out of Zion the deliverer and shall turn away ungodliness from Jacob. The person delivering is Christ described here by his office and by his original his office The deliverer the original word Ruomenos which Paul useth signifies delivering by a strong hand to rescue by force as David delivered the Lamb out of the Lyon's paw vers 27. For this is my covenant unto them when I shall take away their sin This Covenant concerning the pardon of believer's sins and their deliverance by Christ God will certainly make good to his people Now from the Covenant of Grace or the new Covenant Eccles 11. 9. cap. 12. 14. Maâ— 12. 14. cap 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. cap. 13. 17. 1 Pet. 4. 5. that God has made with sincere Christians a believer may form up this Eighth Plea to the Ten Scriptures cited in the margin that refer to the great day of account or to a man's particular account viz. Oh blessed God thou hast in the Covenant of Grace by which I must be tryed freely and fully engaged thy self That thou wilt pardon mine iniquities and remember my sins no more so runs the New Covenant Jer. 31. 34. I will forgive their iniquity and I will remember their sin no more So again Heb. 8. 12. I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more So Heb 10. 17. Their sins and iniquities will I remember no more Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Ezek. 18. 22. All his transgressions that be hath committed they shall not be mentioned unto him Jer. 50. 20. In thâ—se days saith the Lord the iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will pardon them The New Covenaâ—t can neâ—er be broken 2 Câ—â—â—n 13. 5. Psal 89. 34. Is 1. 50.
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.
power for God and his People but against God and his People and some Rich men have wished that they had never been rich because they have not improved their riches for the glory of God nor for the succour and relief of his suffering Saints A Beggar upon the way asked something of a honourable Lady she gave him six pence saying This is more than ever God gave me O says the Beggar Madam you have abundance and God hath given you all that you have say not so good Madam Well says she I speak the truth for God hath not given but lent unto me what I have that I may bestow it upon such as thou art And it is very true indeed that poor Christians are Christs Alms-men and the Rich are but his Stewards into whose hands God hath put his monies to distribute to them as their necessities require It is credibly reported of Mr. Thomas Sutton the fole Founder 〈◊〉 Church History of 〈…〉 tain of that eminent Hospital commonly known by his name that he used often to repair into a private Garden where he poured forth his prayers unto God and amongst other passages was frequently over-heard to use this expression Lord thou hast given me a liberal and large estate give me also a heart to make good use of it which was granted to him accordingly Riches are a great blessing but a heart to use them aright is a far greater blessing Every Rich man is not so much a Treasurer as a Steward whose praise is more how to lay out well than to have received much I know I have transgressed the bounds of an Epistle but love to your souls and theirs into whose hands this Treatise may fall must be my Apology Sir If you and your Lady were both my own Children and my only Children I could not give you better nor more faithful counsel than what I have given you in this Epistle and all out of a sincere serious and cordial desire and design that both of you may be happy here and found at Christs right hand in the great day of Account Matth. 25. 33 34. Now the God of all grace fill both your hearts with 1 Pet. 5. 1 Gal. 5. 22 â— 23. Eph. 1. 3. all the fruits of righteousness and holiness and greatly bless you both with all spiritual blessings in Heavenly places and make you meet helps to each other Heaven-ward and at last crown you both with ineffable glory in the life to come So I take leave and rest Your assured Friend and Souls Servant Tho. Brooks ERRATA PAge 3. l. 20. r. eminent p. 10. l. 2r r. 2. p. 36. margin r. propter p. 38. l. 6. Hebrew r. Hebrews p. 48. l. 23. the r. this p. 64. l. 6. for Christian r. Christians p. 73. l. 9. for works r. work l. 21 22. put in the margin Isa 6. 13. Cap. 8. 18. p. 120. l. 9. for the r. he p. 147. l. 37. r. be p. 155. l. 3. blot out is p. 166. l 19. blot out to l. 31. blot out he 2. Part. p. 17. l. 11. add as 2. Part. p. 35. l. 29. r. of fâ—r or 2. Part. p. 37. l. 36. r. he for here 2. Part. p. 55. l. 34. r. her for their 2 Part. p. 59. l. 15. all for a. 2. Part. p. 62. l. 1. blot out he 2. Part. p. 67. l. 27. add the. l. 36. blot out the. 2. Part. p. 70. l. 27. exaltations r. exultations 2. Part. p. 75. l. 18. add up r. this for the. 2. Part. p. 82. l. 29. blot out the. 2. Part. p. 87. l. 20. for at r. as 2. Part. p. 109. l. 36. r. on the growth 2. Part. p. 146. l. 22. blot out the. 2. Part. p. 122 l. 34. r. her for their 2. Part. p. 127. l. 36. prenned r. pened 2. Part. p. 130. l. 8. for flesh r. flesh 2. Part. p. 192. l. 28. for giving r. laying 2. Part. p. 176. for Reboim r. Zeboim 2. Part. p. 208. l. 6. r. of Christ 2. Part. p. 217. l. 24 blâ—t out of l. 27. add then 2. Part. p. 219. l. 22. r. Jer. 14. 8. 2. Part. p. 220. l. 30. blot out but. In the Catalogue p. 5. l. 37. for matter r. nature p. 6. l. 37. for declining r. dealing A GENERAL EPISTLE TO ALL SUFFERING SAINTS To all afflicted and distressed Christians all the world over especially to those that are in bonds for the testimony of Christ in Bristol and to those that are sufferers there or in any other City Town Countrey or Kingdom whatsoever and to all that have been deep sufferers in their Names Persons Estates or Liberties upon the account of their faithfulness to God to their Light to their Consciences to their Principles to their Profession and to Christ the King and Head of his Church and to all that have been long prisoners to their beds or chambers by reason of age and the common infirmities that do attend it or that are under any other afflictive dispensation And more particularly to my ancient dear and honoured friend Mrs. Elizabeth Drinkwater who has been many years the Lords prisoner and upon the matter kept wholly from publick Ordinances by reason of her bodily weaknesses and infirmities though Ezek. 11. 16. in the want of a greater Sanctuary God has been a little Sanctuary to her soul Grace Mercy and Peace be multiplied Dear and Honoured Friends THe ensuing Treatise about the Signal Presence of God with his people in their greatest troubles deepest distresses and most deadly dangers I present to the service of all your souls There has not been any Treatise on this Subject that hath ever fallen under mine eye which hath been one great reason to encourage me in this present undertaking I know several holy and learned men have written singularly well upon the Gracious Presence of God with his People in Ordinances and in the Worship of his House but I know none that have made it their business their work to handle this Subject that I have been discoursing on though a more excellent noble spiritual seasonable and necessary Sâ—bject can â—arely bâ— treated on There are ten things that I am very well satisfied in and to me they are things of great Importance in this present day And the firâ—t is this viz. That there is no engagement from God upon any of his people to run themselves into sufferings wilfully cauâ—â—esly groundleâ—ly Chriâ—â—ians must not be prodigal of their blood for their blood is Christ's their estates their names their liberties their all is his they are not their own they are bought with a price and 1 Câ—r â— 2â— cap. 7. 23. therefore to him they must be accountable for their lives liberties c. and therefore they had need be very wary how they part with them We must not step out of our way to take up a Cross The three Worthies were passive they did not rush into the fiery Dâ—â— 2. 2â— 21. 28. Wâ—at 〈◊〉
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
two chosen parties or more whereby with mutual free and full consent they bind and oblige themselves one to another A Covenant is Amicus status interfâ—derates so Martin a friendly state between Allies times Though then some few Saints had much of the spirit and much of grace and holiness both in their hearts and lives but now the generality of the Saints have more of the spirit and more grace and holiness than the generality of the Saints had in those times But Fourthly premise this with me that a right notion of the Covenant according to the Originals of the Old and New Testament will conduce much to a right understanding of God's Covenant The derivation of the Hebrew word and of the Greek may give us great light and is of special use to shew the nature of the Covenant which they principally signifie and what special things are therein required The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith a Covenant is by learned men derived from several roots First some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barar to purifie make clear and to purge out dross chaff and all uncleanness and to select and chuse out and separate the pure from the impure the gold and silver from the dross and the pure wheat from the chaff The reasons of this derivation are these two 1. Because by Covenants open and clear amity is confirmed and faithfulness is plainly and clearly declared and ratified without deceipt or sophistication betwixt covenanters And things are made plain and clear betwixt them in every point and article 2. Because God in the Covenant of works did chuse out man especially with whom he made the Covenant and because in the Covenant of grace he chuseth out of the multitude his Elect even his Church and faithful people whom he did separate by predestination and election from all Eternity to be an holy people to himself in Christ Eph. 1. 4. 2. Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And verily the Lord when he makes a Covenant with any he doth separate them from others he looks on them and takes them and owns them for his peculiar people 1 Pet. 2. 9. for his peculiar treasure Exod. 19. 5. and agrees with them as the chosen and choicest of all others The first staff in Zach. 11. 10. is called Beauty and this was the Covenant and certainly it must be a high honour for a people to be in Covenant with God for by this means God becomes ours and we are made nigh unto him Jer. 31. 38 40 41. He is ours and we are his in a very peculiar way of relation and by this means God opens his love and all his treasures of grace unto us In his Covenant he tells us of his special care love kindness and great intentions of good to us and by this means his faithfulness comes to be obliged to make good all his Covenant relations and engagements to us Deut. 7. 9. Now in all this God puts a great favour and honour upon his people Hence when the Lord told Abraham that he would make Gen. 1â— 2 3. a Covenant with him Abraham fell upon his face he was amazed at so great a love and honour Secondly some derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah comedit to eat because usually they had a feast at the making of Covenants in the Eastern Countreys they commonly established their Covenants by cating and dringing together Herodotus tells us that the Persians were wont to contract Leagues and friendship inter vinum epulas in a ful feast where whereat their wives children and friends were present The like Tacitus reports of the Germans amongst the Greeks and other nations the Covenanters ate bread and salt together The Emperour of Russiah at this day when he would shew extraordinary grace and favour unto any sends him bread and salt from his table And when he invited Baron Sigismond the Emperour Ferdinand's Ambassador he did it in this form Sigismunde comedes sal panem nostrum nobiscum Sigismond you shall eat our bread and salt with us Hence that Symbol of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 break no bread is interpreted Vâ—de â—urcium â—itum â—puâ— Busbeqâ—ium Epist 1. 11 by Erasmus and others to mean break no friendship Moreover the Egyptians Thracians and Libyans in special are said to have used to make leagues and contract friendship by presenting a cup of wine one to another which custom we find still in use amongst our western Nations It has been the universal custom of Mankind and still remains in use to contract Covenants and make Leagues and friendship by eating and drinking together When Isaac made a Covenant with Abimelech the King of Gerar the Text saith He made him and Gen. 26. 30 31. those that were with him a feast and they did eat and drink and rose up betimes in the morning and sware one to another When Jacob made a Covenant with Laban after they had sworn together he made him a feast and Gen. 31. 54. called his brethren to eat bread saith the Text When David made a League with Abner upon his promise of bringing all Israel unto him David made Abner and the 2 â—am 3 20. men that were with him a feast saith the Text. Hence in the Hebrew tongue a Covenant is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah To eat as iâ— they should say an eating which derivation is so natural that it deserves say some to be preferred before that from the other signification of the same verb which is to chuse of which before Now they that derive Berith from Barah which signifies to eat and refresh ones self with meat They give this reason for that derivation viz. Because the old Covenant of God made with man in the Creation was a Covenant wherein the condition or Law was about eating That Gen. 2. 16 17. man should eat of all the trees and fruits except of the tree of knowledg of good and evil And in the solemn making and sealing of the Covenant of grace in Christ the blessed seed the publick Ceremony was slaying and sacrificing of beasts and eating some part of them after the fat and the choice parts were offered up and burn'd on the Altar For God by vertue of that Covenant gave man leave to eat the flesh of beasts which he might not Dâ—uâ— 12. â—7 Gen. 1 29. Gen. 31. 46. do in the state of innocency being limited to fruits of trees and herbs bearing seed for his meat so also in solemn Covenants between men the parties were wont to eat together Thirdly others derive the word Berith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah to smite strike cut or divide as both these words signifie the word also signifies to elect or chuse and the reasons they give for this derivation are these two First because Covenants are not made but
cast away their transgressions as Ephraim did his Idols saying Hos 14. 8. what have I any more to do with you Fourthly You have the way and manner of the Elect's delivery and that is not only by paying down upon the nail the price agreed on but also by a strong and powerful hand as the original Rom. 11. 26. Isa 59. 20. Ruâ—mends 〈◊〉 imports in the Scriptures cited in the margin The Greek word that is used by Paul and the Hebrew word that is used by Isaiah do both signifie delivering by strong hand to rescue by force as David delivered the Lamb out of the Lyon's paw Fifthly you have the special blessings that are to be conferred upon the Elect viz. Redemption conversion saith repentance reconciliation turning from their iniquity all comprehended under that term the Redeemed Sixthly You have the Lord Jesus Christ considered as the head of the Church from whom all spiritual gifts viz. sanctification salvation and perseverance do flow and run as a precious balsom upon the members of his body My spirit that is in me saith God the Father to Christ the Redeemer and my word which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed c. In these words God the father engages that his spirit and word should continue with his Church to direct and instruct it and the children of it in all necessaries throughout all ages successively even unto the world's end But The Seventh Scripture is that Zach. 6. 12 13. And The 7. Proof speak unto him saying thus speaketh the Lord of hosts saying behold the man whose name is the Branch and he shall grow up out of his place and he shall build the temple of the Lord. Even he shall build the temple of the Lord and he shall bear the glory and shall sit and rule upon his throne and he shall be a priest upon his throne and the counsel of peace shall be between them bot 〈…〉 â—ow that the business of man's Redemption was transacted betwixt the father and the son is very clear from this text And the counsel of peace shall be between them both that is the two persons spoken of viz. the Lord Jehovah who speaks and the man whose name is the Branch Jesus Christ This counsel was primarily about the reconcilation of the riches of God's grace and the glory of his justice What ever Socinians say 't is most certain that Reconâ—iliation is not only on the sinner's part but on God's also the design and counsel both of the father and the son was our peace The counsel of reconciliation how man that is now an enemy to God may be reconciled to God and God to him this counsel or consultation shall be betwixt them bâ—th that is Jehovah and the Branch There were blessed transactions between the father and the son in order to the making of peace between an angry God and sinful men I know several learned men interpret it of Christ's offices viz. of his Kingly and Priestly office for both conspire to make peace betwixt God and man Now if you will thus understand the text yet it will roundly follow that there was a consultation at the counsel-board in heaven concerning the reconciliation of fallen man to God which reconciliation Christ as King and Priest was to bring about Look as there was a counsel taken touching the creation of mankind between the persons in the blessed Trinity Let us make man after our Image so there was a consultation held concerning Gal. 1. 26. Col. 3. 10. Eph. 4. 24. the restauration of mankind out of their lapsed condition The counsel of peace shall be between them both Certainly there was a Covenant of Redemption made with Christ upon the terms whereof he is constituted to be a Reconciler and a Redeemer To say to the prisoners Go forth to bring deliverance to the captives and to proclaim the year of release or Jubile the acceptable year of the Lord as it is Isa 61. 1 2. But The Eighth Scripture is that Psal 40. 6 7 8. Sacrifice The eighth proof and offering thou didst not desire mine ears hast thou opened burnt offering and sin offering hast thou not required Then said I lo I come in the volume of the book it is written of me I delight to do thy will O my God yea thy Law is within my heart Heb. in the midst of my bowels compared with that Heb. 10. 5 6 7. Wherefore when he cometh into the world he saith sacrifice and offering thou wouldst not but a body hast thou prepared for me In burnt offerings and sacrifices for sin thou hast had no pleasure Then said I lo I come in the volume of the book it is written of me to do thy will O God In these two Scriptures two things are concluded 1. The impotency of Legal Sacrifices vers 5 6. 2. The all sufficiency of Christ's sacrifice vers 7. There is some difference in words and phrases betwixt the Apostle and the Prophet but both agree in sence as we shall endeavour to demonstrate Pen men of the New Testament were not Translators of the Old but only quoted them for proof of the point in hand so as they were not tied to syllables and letters but to the sence That which the Prophet speaketh of himself the Apostle applieth to Christ say some this may be readily granted For David being a special type of Christ that may in history and type be spoken of David which in mystery and truth is understood of Christ But that which David uttered in the aforesaid text is questionless uttered by the way of Prophecy concerning Christ as is evident by these reasons First In David's time God required sacrifices and burnt offerings and â—ook delight therein for God answered 1 Chron. 21. 26. 1 Sam. 26. 19. David from heaven by fire upon the Altar of burnt-offering and David himself advised Saul to offer a burnt offering that God might accept of it Secondly David was not able so tâ— do the will of God as by doing it to make all sacrifices void therefore this must be taken as a Prophecy of Christ Thirdly In the verse before namely Psal 40. 5. such an admiration of God's goodness is premised as cannot fitly be applied to any other evidence than of his goodness in giving Christ in reference to whom it may be truly said That eye hath not seen nor ear heard neither have entered into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. Fourthly These words used by the Apostle when he cometh into the world he saith are meant of Christ which argue that that which followeth was an express prophecy of Christ These things being premised out of the Texts last cited we may observe these following particulars that make to our purpose First That the holy spirit opens and expounds the Covenant of
almighty power and unsearchable wisdom and other divine excellencies of his be duly weighed we cannot but acknowledg that as his sacrifice is perfect in it self so it is sufficient to make us perfect also Christ's body was given up as a price and ransom and offered up as a sacrifice for our sins and that we might be sanctified and made holy Christ by the offering of his body once for all has purchased of his father grace and holiness for all his redeemed ones Christ agrees with his father that he will lay down an incomparable price for his chosen ones and then he further agrees with his father that all those shall be sanctified for whom he has laid down an invaluable price The will of God the father was that Jesus Christ should have a body and that that body of his should be offered up that his Elect might be sanctified and saved Now to this Christ readily answers Loe I come to do thy will From what hath been said from Psal 40. compared with Heb. 10. we may very safely and roundly conclude that it is most clear and evident that there was a Covenant compact or agreement between God the father and Jesus Christ concerning the Redemption of fallen man This I shall more abundantly clear up before I have said all I have to say about the Covenant of Redemption that is under our present consideration But The Ninth Scripture is that Psal 89. 28. My mercy The 9. Proof will I keep for him for evermore and my covenant shall stand fast with him with whom why with our dear Lord Jesus of whom David was a singular type There are many passages in this Psalm which do clearly evidence that it s to be interpreted of Christ yea there are many things in this Psalm that can never be clearly pertinently and appositely applied to any but Jesus Christ for a taste see vers 19. I have laid help upon one that is mighty mighty to pardon to reconcile to justifie to save to bring to glory suitable to that of the Apostle Heb. 7. 2 5. He is able to save unto the uttermost that is to all ends and purposes perfectly compleatly fully continually perpetually Christ is a thorow Saviour a mighty Saviour Isa 63. 1. Mighty to save there needs none to come after him to finish the work which he hath begun vers 19. I have exalted one chosen out of the people which is the very Ad plenum E 〈…〉 mus ad pâ—se â—um Stâ—pulensis title given to our Lord Jesus Isa 42 1. Behold my servant whom I uphold mine elect or chosen one in whom my soul delighteth vers 20. I have found David my servant Christ is very frequently called by that name as being most dearly beloved of God and most highly esteemed and valued by God and as being typified by him both as King and Prophet of his Church vers 10. With my holy Seâ— Jer. 3â— 9. Hos â— 5. Exâ—â— 34. 23. oyl have I anointed him suitable to that of Christ Luk. 4. 18. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor and therefore we need not doubt of the excellency authority certainty and sufficiency of the Gospel vers 27. I will make him my first born higher than the kings of the earth Christ is the first born of every creature and in all things hath the preheminence vers 29. His seed also will I make to endure for ever and his throne as the days of heaven This is Câ—los 1. 18. It cannot be understood of David's seed for Solomon's Throne was overthrown chiefly spoken of Christ and his Kingdom The aspectible heaven is corruptible but the Kingdom of heaven is eternal and such shall be Christ's seed throne and kingdom vers 36. his seed shall endure for ever and his throne as the sun before me Christ shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hands And his throne as the sun before me that is Isa 53. 10. perpetual and glorious as the Chaldee explaineth it shall shine as the sun Other Kingdoms and Thrones have their times and their turns their rise and their ruines but so hath not the Kingdom and Throne of Jesus Christ Christ's dominion is an everlasting dominion which shall Dan. 7. 13 14. not pass away and his Kingdom that which shall not be destroyed I might give further instances out of this Psalm but enough is as good as a feast Now saith God I have made a Covenant with him so then there is a Covenant that God the Father hath made with Christ the Mediatour which Covenant the father engages to the son shall stand fast there shall be no cancelling or disanulling of it God the father hath not only made a Covenant of Grace with the Saints in Christ of which before but he has also made a Covenant of Redemption as we call it for distinction sake with Jesus Christ himself My Covenant shall stand fast with him that is with Christ as we have fully and clearly demonstrated But The Tenth Scripture is that Zach. 9. 11. As for thee And thou also died with the blood of thy Covenant when I â—ave sent out thy prisoners out of the Cistern in which there are no waters Trem. also by the blood of thy Covenant or whose Covenant is by blood I have sent forth thy prisoners out of the pit wherein is no water Here God the father speaks to Christ with relation to some Covenant between them both and what Covenant can that be but the Covenant of Redemption All the temporal spiritual and eternal deliverances which we enjoy they swim to us through the blood of that Covenant that is passed between the father and the son by vertue of the same blood of the Covenant wherewith we are reconciled justified and saved were the Jews delivered from their Babilonish captivity The Babilonish Captivity thraldom and dispersion was that waterless pit that dirty dungeon that uncomfortable and forlorn condition out of which they were delivered by vertue of the blood of the Covenant that is by vertue of the blood of Christ figured by the blood Exod. 24. 8. â—saâ— 7â— 20. Heb. 13. 20. that was sprinkled upon the people and by vertue of the Covenant confirmed thereby Look as all the choice mercies the high favours the noble blessings that the Saints enjoy are purchased by the blood of Christ so they are made sure to the Saints by the same blood by the blood of thy Covenant I have sent forth thy prisoners Whatever desperate distresses and deadly dangers the people of God may fall into yet they are prisoners of hope and may look for deliverance by the blood of the Covenant By these ten Scriptures it is most cleare and evident that there was a Covenant a compact and agreement between God the father and our Lord Jesus Christ concerning
it is sure that Christ is glorified But In the fourth place let us seriously consider of the Articles agreed on between the father and the son let us weigh well the promises that God the father makes to Jesus Christ and the promises that Jesus Christ makes to the father for the bringing about our reconciliation and Redemption that so we may the more clearly see how greatly both the heart of the father and the heart of the son is engaged in the salvation of poor sinners souls Now there are Seven things which God the father promiseth to do for Jesus Christ upon his undertaking the work of our Redemption First That he will give him the spirit in an abundant measure The spirit of the Lord shall rest upon him the spirit sa 11. 12. of wisdom and understanding the spirit of counsel and might the spirit of knowledg and of the fear of the Lord God the father fits Jesus Christ for the work of Redemption by a large effusion of the Graces and gifts of the spirit upon him The spirit of the Lord shall not only come upon Christ but rest and abide with him the holy spirit shall take up in a more special yea singular manner its perpetual and never interrupted or eclipsed residence with him and in him God the father promises that Christ shall in his humane nature be filled with all the gifts and graces of the Holy Ghost that he may be as an everlasting treasure and as an overflowing fountain to all his people So Isa 42. 1. Behold my servant whom I uphold mâ—â—â—â— elect in whom my soul delighteth I have put my spirit upon him he shall bring forth judgment to the Gentiles So Isa 61. 1. The spirit of the Lord is upon me So Joh. 3. 34. God giveth not the spirit by measure unto him Christ as Mediator is endued with the spirit for the discharge of that office and though Christ as man hath not an infinite measure of the spirit though indeed in that person the fulness of the Godhead dwells as being God also for that were to be no more man but God Yet the gifts and graces of the spirit are poured out upon the man Christ in a measure far above all creatures for though Celos 2. 10. every believer be compleat in him yet for what is inherent â— Cer. 12. 4. Eph. 4. 7. in him they have but some gifts of the spirit but Jesus Christ had all sorts of gifts They had gifts for some particular uses but he had gifts for all uses they have a measure of gifts which are capable of encrease he above measure so much as the humane nature is capable of which though it be finite in it self yet it cannot be measured nor comprehended by us So much is imported in that God giveth not the spirit by measure to him being understood of his manhood Though as we said if we Celes 1. 19. cap. 2. 3 9. speak of his person he hath the spirit infinitely and without measure This fulness became Christ as man that he might be a fit temple for the Godhead and as a Mediatour that he might be the universal head of his Church and store-house of his people that from him as from a common person spiritual root or principle the Holy Ghost with his gifts and graces might be communicated Psal 68. 18. to us He received gifts for men yea for the rebellious also that the Lord God might dwell among them of his fulness Joh. 1. 16. 1 Cor. 15. 45. we receive grace for grace The first Adam was a living soul but the second Adam is a quickening spirit In the man Christ Jesus there is a Treasury and fulness of grace and glory for us he is the Lord-keeper of all our lives of all our souls of all our comforts and of all 2 Tim. 1. 12. our graces and he is the Lord-Treasurer of all our spiritual durable and eternal riches we lost our first stock Prov. 8. 18. by the fall of Adam God put a stock into our own hands and we soon proved Bankrupts and run out of stock and block Now since that fatal fall God will trust us no more but he hath out of his great love and noble bounty put a new stock of grace and glory for us into the Isa 9. 6. Heb. 7. 25. Colos 2. 3. hands of Jesus Christ who is mighty who is able to save to the uttermost and in whom are hid all the treasures of wisdom and knowledg Christ was more capable by infinite degrees of the fulness of the holy Ghost than mere men were or could be and his employment being also infinitely beyond the employment of men the measure of the Holy Ghost's fulness in him must needs be accordingly beyond all measure Hence by way of Emphasis Joh. 1â— 15. Luk. 32 33. Act. 3. 22 23. Christ is called the anointed one of God The Kings Priests and Prophets among the Jews who were anointed were in their unction but types of Christ who is the great King Priest and Prophet of his Church and anointed above them all yea and above all the Apostles Prophets Evangelists Pastors Teachers and Believers under the New Testament ministration In Christ there is all kind of grace and it is in him in the highest and utmost degree that he might be able to manage all his offices and finish that work which God gave him to do and Joh. 17. 4. God hath filled him with his spirit that he might succesfully bring about the Redemption and salvation of sinners But Secondly God the father promiseth to invest Jesus Christ with a three-fold office and to anoint him and Isa 61. 1 2 3. cap. 33. 22. furnish him with what ever was requisite for the discharge of those three offices viz. his prophetical priestly and kingly offices Christ never forced himself into any of these offices he never intruded himself into any one office he never run before he was sent he never assumed any office till his father had signed and sealed his Commission Jâ—h 6. 27. Whatever Jesus Christ had acted without a Commission under his father's hand had been invalid and lost and God would one day have said to him who hath required this at thy hand In order to our spiritual sa 1. 12. A 〈◊〉 was a King 〈◊〉 a 〈◊〉 a Prieâ—t a was 2 King 〈◊〉 〈◊〉 but never â—et all tiâ—â— in any but in Christ alone and eternal recovery out of sin and misery it was absolutely necessary that whatever Christ did act as a Priest Prophet or King he should act by the authority of his father by a Commission under the Broad Seal of heaven Heb. 5. 5. so also Christ glorified not himself to be made an high priest but he that said unto him thou art my son These two conjunctions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also being joyned together are notes of a reddition or later part of a
was faithful to him that appointed him Christ had a divine call to the execution of all those offices which he sustained as our Mediator he did not run before he was sent he did not act without a Commission and Warrant he was lawfully constituted by him who had power to undertake that great charge he hath over the Church this we shall find asserted of all his three offices As for his Priestly office he was made a Priest by an immediate call and ordination from God Heb. 5. 4 5 6. The scope of the Apostle is to set out the excellency of Christ's Priesthood by comparing it with the Levitical His Priesthood had a concurrence of all things necessary to the Levitical and it had many excellencies above that Now among other things required in the Priesthood of Aaron this was one there must be a divine regular call this was in the Priesthood of Christ He was called of God an high priest after the order Psal 110. 4. The Hebrew is Thou a Priest c. i. e. Thou shalt be a priest for ever it being the manner of the Hebrew Tongue sometimes for brevity sake to leave out a word which is to be understood and supplied of Melchisedek that Psal 110. 4. is God's sure and irrevocable promise to Christ touching that excellent and eternal Priesthood whereby the recovery of his seed was to be meritoriously obtained This Priestly office of Christ is sure because it is confirmed by God's oath of which before as well as his promise The promise makes it sure the oath doubly sure irrevocable And certainly the Lord neither can nor will ever repent himself of this promise and oath The Priesthood of Christ is the most noble part of all his mediation in the Priesthood of Christ and in that especially lies the latitude and longitude the profundity and sublimity of God's love towards us and in respect of this especially is the whole mystery of our Redemption by Christ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the magnificent works of God Christ as man and as Mediator between God and man was by his father deputed unto his Priestly office Concerning the dignity and excellency of Christ's Priestly office above the Levitical Priesthood I have spoke elsewhere But Secondly God the father promises to Jesus Christ to make him a Prophet a great Prophet yea the Prince of Prophets Christ is a Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of eminency and excellency above all other Prophets he was the chief the head of them all Christ was made a Prophet by an immediate call and ordination from God Christ in respect of his Prophetical office can plead the authority of his father he can shew a Commission for this office under his father 's own hand Deut. 18. 18. Vide Act. 3. 22. and â—â—p 7. 37. Deut. 18. 15. Isa 61. 1. I will raise them a prophet from among their brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command them Christ does not raise himself up to the Prophetical office but God the father raises him up to this great office He was anointed of God to preach glad tidings weigh that Isa 42. 6 I will give thee for a light to the gentiles to open the blind eyes to bring out the prisoners from their prison and them that sit in darkness out of the prison-house The spirit of the Lord God is upon me because the Lord hath anointed Luk. 4. 21. me to preach good tidings unto the meek he hath sent me to bind up the broken hearted c. Thus you see that this Prophetical dignity of Christ that he is the grand Doctor of the Church is built upon the Authority of his â—ather who hath authorized and commissionated him to Christ displaces all Rabbies by assuming this title to himself one is your Doctor and Master even Christ Mat. 23. that great office Isa 50. 4. The Lord hath given me the tongâ—e of the learned that I should know how to speak a word in seasoâ— to him that is weary He wakeneth morning by morning â—â— wakeneth mine ear to hear as the learned Thus you see thâ—â— God the father promiseth to invest Christ with a Prop 〈…〉 tick office for the opening the eyes of the blind c. This great Prophet is richly furnished with all kind of knowledg In him are hid all the treasures of wisdom and knowledg they are hid in him as gold and silver are in suo loco as the Philosopher speaks hid in the veins of the earth Treasures of knowledg that is precious knowledg saving knowledg Treasures of knowledg that is plentiful knowledg abundance of knowledg Treasures that is hidden and stored knowledg was laid up in him All the Angels in heaven and all the men on earth do not know all that is in the heart of God but now Jesus Christ who lies in the bosom of the father he knows Joh. 1. 1â— all that is in his father's heart all those secret mysteries that were laid up in the bosom of eternity are fully known to this great Prophet of the Church Joh. 5. 20. The father loveth the son and sheweth him all things that himself doth by a divine and unspeakable communication God the father shews to Jesus Christ all things that he doth God's love is communicative and will manifest it self in effects according to the capacity of the party beloved so much appeareth in that unspeakable love of the father to the son The father loveth the son and sheweth him all things c. Or communicateth his nature wisdom and power for operation with him which is expressed in terms taken from among men because of our weakness and ought to be spiritually and not carnally conceived of And therefore these terms of the father's shewing and the son's seeing are made use of to prevent all carnal and gross conceptions of this inexpressible communication from the Father and participation by the Son In the blessed Scripture Jesus Christ is sometimes called the Prophet and that Prophet because he is one that came from the bosom of the father and lives and lies iâ— the bosom of the father and understands the whole miâ—d will heart counsels designs ways and workings of the father Jesus Christ is anointed by God the father â—o be the great Prophet and teacher of his Elect and acâ—â—rdingly Jesus Christ has taken that office upon himself 〈◊〉 the father has laid a charge upon Jesus Christ to teaâ—h and instruct all those that he has given him in his whole mind and will so far as is necessary to their salvation edification consolation c. Moses was faithful as a servant but Heb. 3. 2 5 6. Christ as a son Christ cannot be unfaithful in his Prophetical office those that God the father hath charged him to teach and instruct he will teach and instruct in the great things of their peace and no
and satisfaction made to the Justice of God for man's sin and thereupon sin taken a-away Now sin being taken away Christ sits down on the right hand of his Father Look as the humiliation of Christ was manifested in offering a Sacrifice so his exaltation in sitting at God's right hand was manifested after that he had offered that sacrifice This phrase Set down is a note of dignity and authority and this dignity and Authority is amplified by the place where he is said to sit down viz. on the right hand of God and this honour and dignity is much illustrated by the continuance thereof which is without date For ever sat down on the right hand of God It is an Eclipse of the lustre of any glory to have a date and a period The very thought that such a glory shall one day cease will cast a damp upon the Spirit of him that enjoys that Glory Christ's constant sitting at the right hand of his Father is a clear evidence that he has finished and compleated the work of our Redemption Christ could never have gone to his Father nor never have set down at the right hand of his Father if he had not first fulfilled all Righteousness and fully acquitted us of all our iniquities Joh. 16. 10. Of righteousness because I go to my Father The strength of the Argument lies in this Christ took upon him to be our Surety and he must acquit us of all our sins and satisfie his Father's Justice before he can go to his Father and be accepted of his Father and sit down on the right hand of his Father If God had not been fully satisfied or if any part of Righteousness had been to be fulfilled Christ should have been still in the grave and not gone to heaven his very going to his Father argues all is done all is finished and compleated But Sixthly Christ having performed all the conditions of the Covenant on his part he now peremptorily insists upon it that his Father should make good to him and his the conditions of the Covenant on his part Christ having finished his work looks for his reward Father Joh. 17. 4 5. says he I have glorified thee on earth I have finished the work which thow 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 There was a most This transaction between the father and the son is worthy of our most dâ—ep serious and frequent meditation blessed transaction between God the Father and God the Son before the world began for the everlasting good of the Elect and upon that Transaction depends all the good and all the happiness and all the salvation of God's chosen and upon this ground pleads with his Father that all his members may behold his glory Joh. 17. 24. Father I wilâ— that they also which thou hast given me be with me where I am that they may behold my glory Father I will not only I pray I beseech but I will I ask this as my right by vertue of the Covenant betwixt us I have done thus and thus and I have suffered thus and thus and therefore I cannot but peremptorily insist upon it that those that I have undertaken for be where I am that they may behold my glory For though Glory be a gift to us yet it is a debt that is due to Christ It is a part of Christ's joy that we should be where he is Christ will not be happy alone as a tender father he can enjoy nothing if his children may not have part with him The greatest part of our happiness that we shall have in heaven lies in this that then we shall be with Christ and have immediate communion with him Oh sirs the great end of our being in heaven is to behold and enjoy the glory of Christ Christ is very desirous and much taken up with his peoples fellowship and company so that before he removes his bodily presence from them his heart is upon meeting and fellowship again as here we see in his prayer before his departure and this he makes evident from day to day in that until that time of meeting come two or three are not gathered in his name but he is in the midst of them to eye their behaviour to Mat. 18. 20. hear their suits to guide their way to to protect their persons to chear their spirits and to delight in their presence He delights to walk in the midst of the seven golden Rev. 2. 1. Mat. 5. 14 16. Psal 68 16. candlesticks the Golden Candlesticks are the Churches which are the light of the world and excel all other societies as much as Gold doth other Metals And he desires to dwell in the low and little hill of Zion Zion is his resting place his chosen place his dwelling place Psal 132. 13. For the Lord hath chosen Zion he hath desired it for his habitation Vers 14. This is my rest for ever Here will I dwell for I have desired it Christ chose Zion for his love and loves it for his choice and accordingly he he delights to dwell there The Lamb stands on Mount Rev. 14. 1. Zion Christ is ready prest for action and in the midst of all Antichrist's Persecutions he hath always a watchful eye over Mount Zion and will be a sure life-guard to Mount Isa 4. 5 6. Zion he stands readily prepared to assist Mount Zion to fight for Mount Zion to communicate to Mount Zion Isa 8. 18. and to be a refuge to Mount Zion and no wonder for he dwells in mount Zion Now if Christ take so much delight to have spiritual communion with his people in this 2 Cor. 6. 16. I will dwell in them The words are very significant â—n the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ill in-dwell in them so the words are there are two in s in the Original as if God could never haâ—e enoughe â—â—munion with them 2 Trâ—â— 1. 10. world no wonder that he can never rest satisfied till their gracious communion with him here issue in their perfect and glorious communion with him in heaven And certainly the glory and happiness of heaven to the Elect will consist much in being in Christ's company in whom they delight so much on earth to follow the Lamb whither soever he goes to enjoy him fully and to be always in his presence is the heaven of heaven the glory of glory 't is the sparkling Diamond in the Ring of Glory The day is coming wherein Believers shall be compleatly happy in a sight of Christ's glory when he shall be conspicuously glorified and admired in all his Saints and glorified by them and when all veils being laid aside and they fitted for a more full fruition shall visibly and immediately behold and enjoy him therefore is their condition in heaven described as consisting in this that they may behold my
glory which thou hast given me â—hus I have glanced at Christ's solemn demand on earth for the full accomplishment of that blessed Compact Covenant Agreement and Promises that were made to him when he undertook the office of a Mediator and now is in heaven he appears in the presence of God for us as a 〈…〉 9. â—4 Lawyer appears in open Court for his Client opens the case pleads the cause and carries the day The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated to appear signifieth conspicuously to manifest It is sometimes taken in a good sense viz. to appear for one as a Favourite before a Prince or as an Advocate or an Attourney before a Judge or as the High Priests appeared once a year in the Holy of Holiest to Exod. 30. 10. make atonement for the people Christ is the great Favourite in the Court of glory and is always at God's Rom. 8. 34. right hand ready on all occasions to present our petitions to his Father to pacifie his anger and to obtain all 1 Joâ— 2. 1. noble and needful favours for us And Christ is our great Advocate to plead our cause effectually for us Look as in Humane Courts there is the Guilty the Accuser the Court the Judge and the Advocate so it is here Heaven is the Court Man is the guilty Person Satan is the Accuser God is the Judge and Christ is the Advovocate Now look as the Advocate appeareth in the Court before the Judge to plead for the guilty against the accuser so doth Christ appear before God in heaven to answer all Satan's objections and accusations that he may make in the Court of heaven against us He ever lives to make intercession for us Heb. 7. 25. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated intercession is a compound and signiâ—ies to call upon one it is a judicial word and importeth a calling upon a Judge to be heard in this or that against Aâ—â— 25. â—â— Râ—m 11. 2. câ—p 8. 34. another or for another so here Christ maketh intercession for them The Metaphor is taken from Attorneys or Advocates who appear for men in Courts of Justice from Counsellers who plead their Clients cause answer the Adversary supplicate the Judge and procure sentence to pass on their Clients side This Act of making Intercession may also be taken from Kings Favourites who are much in the King's presence and ever ready to make request for their friends But remember though this be thus attributed to Christ yet we may not think that in heaven Christ prostrateth himself before him or maketh actual prayers that was a part of his humiliation which he did in the days of his flesh but it implyeth â—eb 5 7. a presenting of himself a Sacrifice a Surety and one that hath made satisfaction for all our sins together with manifesting of his will and desires that such and such should partake of the vertue and benefit of his Sacrifice so as Christ's intercession consisteth rather in the perpetual vigour of his Sacrifice and continual application thereof than in any actual supplication The intendment of this Phrase applyed to Christ to make intercession is to shew that Christ being God's Favourite and our Advocate continually appeareth before God to make application of that Sacrifice which once he offered up for our sins Christ appears in the presence of God for us 1. To present unto his Father himself who is the price of our Redemption 2 To make application of his Sacrifice to his Church time after time according to the need of the several members thereof 3. To make our persons prayers services and all good things acceptable to God But Seventhly and lastly The whole Compact and Agreement between God the Father and our Lord Jesus Christ about the Redemption of poor sinner's souls was really and solemnly transacted in open Court or as I may say in the High Court of Justice above in the presence of the great publick Notary of heaven viz. the Holy Ghost who being a third Person of the glorious Trinity of the same Divine Essence and of equal power and glory makes up a third Legal Witness with the Father and the Son They being aâ—ter the manner of Kings their own Witnesses So the King write◠〈◊〉 meâ—â—â— This 1 Joh. 5. 7. is a very cleaâ— Proof and Testimony of the Trinity of Persons in the Unity of the Divine â—ssence they are â—ll one in â—ssence and Will As if three lamps were lighted in oâ—â— chamber albeit the lamps be diâ—ers yet the lights â—annot be s◠〈◊〉 so in the 〈◊〉 〈◊〉 〈◊〉 there is a distruction of Persoâ—s 〈◊〉 ◠〈…〉 pheiâ—y of nature also 1 Joh. 5. 7. For there be three that â—ear record in heaven the Father the Word and the Holy Ghost and these three are one Three 1. In the true and real distinction of their Persons 2. In their inward Properties as to beget to be begotten and to proceed 3. In their several offices one to another as to send and to be sent And these three are one one in Nature and Essence one in Power and Will one in the act of producing all such actions as without themselves any of them is said to act and one in their Testimony concerning the Covenant of Redemption that was agreed on between the Father and the Son Consent of all parties the Allowance of the Judge and publick Record is as much as can be desiâ—ed to make all publick Contracts authentick in Courts of Justice and what can we desire more to settle satisfie and assure our own souls that all the Article of the Covenant of Redemption shall on all hands be 〈…〉 inly made good than this that these three heaveâ—ly Witnesseâ— God the Father God the Son and God the Holy Gâ—â—st do all agree to the Articles of the Covenant and 〈◊〉 Witnesses to the same Covenant Thus you see that there was a Covenant of Redemption made with Christ upon the terms whereof he is constituted to be a 〈◊〉 to say to the prisoners go forth to bring deliveraâ—â—e to the captives and to proclaim the year of release or Jubile the acceptable year of the Lord as it is Isa 61. 1 2. I have been the longer in opening the â—ovenant of Redemption partly because of its grand importance to all our souls and partly because others have spoken so little to it to the best of my observation and partly because I have never before handled this Subject either in the Pulpit or the Press c. Now from the serious consideration of this Compact Covenant and Agreement that was solemnly made between God and Christ touching the whole business of man's Salvation or Redemption I may form up this tenth Plea as to the ten Scriptures that are in the Margin that Eccles 11. 9. cap. 12. 14. Mat. 12. 14. cap. 18. 23. Luk. 16. 2. Rom. â—4 10. 2 Cor. 5. 10. Heb. 9. 27. cap. 13. 17. 1 Pet. 4. 5. Isa 53. 6.
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