in the Trinity should become the Mediator between God and man that he that was the express Image of the Father's Person should restore the Image of God defaced in man by his sins Ah Christians how well does it become you to lose your selves in the admiration of the wisdom of God in the contrivance of the work of our Redemption For the Son of God to take on him the nature of man with all the essential properties thereof and all the sinless infirmities and frailties thereof is a wonder that may well take up our thoughts to all Eternity And Christ took the infirmities of our nature as well as the nature it self To shew the truth of his Humanity he had a nature that could hunger and thirst even as ours do and to sanctifie them to us and that so he might sympathize with us as a merciful and faithful High Priest and that we might Heb. 2. 16 17 18. cap. 4. 15 16. confide the more in him and have acceâ—s to him with boldness By reason of the personal union of the two natures in Christ he is a fit Mediator betwixt God and man Act. 20. 28. his sufferings are of infinite value being the sufferings of one who is God and who is mighty to carry on the work Isa 63 1. Heâ— 7. 25. of Redemption and to apply his own purchase and repair all our losses Oh what an honour has Jesus Christ put upon fallen man by taking the nature of man on him What is so near and dear to us as our own nature and lo our nature is highly preferred by Jesus Christ to a Union in the Godhead Christ now sits in heaven with Act. 1. 9 10 11. our nature and the same flesh that we have upon us only glorified It is that which all the world cannot give a sufficient reason why the same word in the Hebrew Bashar should signifie both Flesh and Good Tidings Divinity will give you a reason though Grammar cannot Christ's taking of flesh upon him was good tidings to all the whole world therefore no wonder if one word signifie both Abundance of comfort may be taken from hence to poor souls when they think God hath forgotten them to consider is it likely that Christ who is Man should forget man now he is at the right hand of the Father cloathed in that nature that we have when we are troubled to think it is impossible God and man should ever be reconciled let us consider that God and man did meet in Christ therefore it is possible we may meet what hath been may be again the two natures met in Christ therefore God may be reconciled to man yea they therefore met that God might be reconciled to man he was made Immanuel God with us that he might bring God and us together when a man is troubled to think of the corruptious of his nature that is so full of â—efilements that it cannot be sanctified perfectly let him withal think that his nature is capable of Sanctification to the full Christ received Humane nature which was not polluted his nature is the same therefore that nature is capable of sanctification to the uttermost Oh sirs if Christ the second Person in the Trinity did put on man how careful should men be to put on Christ Put you on the Lord Jesus saith Reâ— 13. 14. the Apostle If Christ assumed our Humane nature how should we wrestle with God to be made partakers of the Divine Nature 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises that by these we may be made partakers of the Divine Nature If Christ became thus one flesh with us how zealous should we be to become one spirit with Christ 1 Cor. 6. 17. Even as man and wife is one flesh so he that is joyned to the Lord is one spirit Was the word made flesh did Christ take our nature yea did he take our nature at the worst after the fall what high cause have we to bless his name for ever for this condescention of his Should all the Princes of the world have come from their Thrones and have gone a begging from door to door it would not amount to so much as for Christ to become Man for our sakes â—hrist took our nature not in the the integrity of it as in Adam before his fall but in the infirmities of it which came to it by the fall What a mazing love was this For Christ to have taken our nature as it was in Adam while he stood clothed in his integrity and stood right in the sight of God had not been so much as when Adam was fallen and proclaimed Traytor As Bernard saith Quo pro me vilior eò mihi charior Domine Lord thou shalt be so much the more dear to me by how much the more thou hast been vile for me Here is condescention indeed that Christ should stoop so low to take Flesh and Flesh with Infirmities But Secondly Jesus Christ promiseth to God the Father that he will freely readily and chearfully accept undertake and faithfully discharge his Mediatory office to which he was designed by him in order to the Redemption and Salvation of all his chosen ones Consult the Scriptures Compare Psal 40. 6. to the 11. with Heb. 10. 5. to the 11. and Isa â—1 1 2 3. Luâ— 4. 18 19. 20. Aâ—â— 13. 23. cap. 7. 22. Heb. 10. 1â— 14. in the Margin they having been formerly opened and in them you will find that Christ did not take the office of Mediatorship upon himself but first the Father calls him to it and then the Son accepts it Christ glorified not himself to be made an High Priest but he that said unto him thou art my Son this day have I begotten thee He called him and then the Son answered him Lo I come God the Father promiseth that upon the payment of such a price by his Son such and such souls should be ransomed and set free from the curse from wrath from hell c. Jesus Christ readily consents to the price and pays it down upon the nail at once and so makes good his Mediatory office It pleased the glorious Son of God in obedience to the Father to humble himself and obscure the glory of his Godhead that he might be like his brethren and a fit Mediator for sympathy and suffering and that he might engage his life and glory for the redeeming of the Elect and lay by his Robes of Majesty and not be re-assumed till he gave a good account of that work till he was able to say I have finished the work that thou gavest me to do Christ very freely and chearfully undertakes to do and suffer whatever was the will of his Father that he should do or suffer for the bringing about the Redemption of Mankind Christ willingly undertakes to be his Father's Servant in this great work and accordingly he looks upon his Father as his Lord Thou
immaterial doth not depend upon the body in its working the rich and rare endowments and the noble operations of the soul speak out the excellency of the soul The soul saith one hath Aristotle a nature distinct from the body it moves and operates of it self though the body be dead and hath no dependence upon or coexistence with the body The soul hath an intrinsecal principle of life and motion though it be separate from the body And doth not the immortality of the soul speak out the excellency of the soul against that dangerous notion of the souls mortality Consult the Scriptures in the margin and seriously and Luke 23. 43. 1 Thess 4. ult Phil. 1. 23. Acts 7. 59. frequently think of this one argument among a multitude of arguments that might be produced to prove the immortality of the soul That which is not capable of killing is not capable of dying but the soul is not capable of killing ergo Our Lord Jesus proves the minor proposition that it is not capable of killing Fear not Luke 12. 4. them them that kill the body and after that have no more that they can do Therefore the soul not being capable of killing is not in a possibility of dying the essence of the soul is Metaphysical it hath a beginning but no end it is Eternal à parte post it runs parallel with Eternity the soul doth not wax old it lives for ever which we cannot affirm of any sublunary created glory To conclude this first word of counsel what Job saith of wisdom I may fitly apply to the soul Man knows not the price thereof Job 28. 13 16 17. it cannot be valued with the Gold of Ophir with the precious Onyx or the Saphir the Gold and Chrystal cannot equal it and the exchange of it shall not be for Jewels of sine Gold O my Friends it is the greatest wisdom policy equity and Justice to provide for your precious souls to secure your precious souls for they are Jewels of more worth than ten thousand worlds all the honours riches greatness and glory of this world are but chips toyes and pibbles to these glorious pearls But The second word of counsel is this as you would be safe here and saved in the great day of the Lord as Actâ— 2. 20. â—â— 22. 21. ◠〈…〉 poth 1. 15. Joâ— 13. 15. 2 Cor. 2. 11. you would be happy here and blessed hereafter take up in nothing below a gracious acquaintance with Christ a choice acceptation of Christ a holy relyance upon Christ a full resignation of your selves to Christ and a real and glorious union with Christ If you do you are lost and undone in both worlds First Some take up in a name to live when they are dead dead in trespasses and sins dead God-wards and Revel 3 1. Ephes 2. 1. dead Christ-wards and dead Heaven-wards and dead holyness-wards The Sadducees derive their name from Zeduchim or Zadducaeus a just man But the worst Men saith the Historian got the best names The Alcoran of the Turks hath its name from brightness Al in the Arabick being as much as Kazan in the Hebrew to shine or cast forth in brightness when it is full of darkness and fraught with falshoods It will be but a poor comfort to any for the world to commend them as gracious if God condemn them as graceless for the world to commend them as pious if God condemn them as impious for the world to commend them as sincere if God condemn them as hypocrites But Secondly Some take up in a form Godliness when 2 Timoth. 3. 5. they are strangers to the power when they deny yea when they oppose and persecute the power such Monsters this Age has abounded with but their seeming Acts 13. 45 50 goodness is but a Religious cheat Thirdly There are some that take up in their Religious Matth. 9. 22. Luke 18. 12. Cap. 13. 26. Matth. 6. cap. 23. Luke 36. 15. Ezeck 33. 31 32. duties and services in their praying fasting prophesying hearing receiving they make a God a Christ a Saviour of their own duties services this was the undoing and damning sin of the Scribes and Pharisees and is the undoing and damning sin of many thousands in our dayes Fourthly There are many that take up in their common gifts and parts in a gift of knowledge and in a gift Math. â— 22. Rom. 2. 17. 21. 1 Cor. 12. â—eb 6. 4â—5 of teaching and in a gift of knowledge and in a gift of teaching and in a gift of utterance and in a gift of memory and in a gift of prayer and this proves ruinous and destructive to them Fifthly There are many that take up in their riches Prov. 10. 15. Psalm 73. 19. Matth. 20. 26. Diviâ—â—bus i 〈…〉 〈◊〉 〈◊〉 qui◠〈◊〉 〈◊〉 Rich mens wealth proves an hinderance to their happiness Eccles 5. 13. James 5. 1 2. prosperity and worldly grandure and glory Prov. 18. 11. The rich mans wealth is his strong City it is hard to have wealth and not trust to it Mat. 19. 24. Wealth was never true to those that trusted it There is an utter uncertainty in riches 1 Timoth. 6. 17. A non entity Prov. 23. 5 6. An impotency to help in an evil day Zephan 1. 18. An impossibility to stretch to Eternity unless it be to destroy the owner for ever There is nothing more clear in Scripture and History than that riches prosperity and worldy glory hath been commonly their portion who never have had a God for their portion Luke 16. 25. Ricâ—es are called thiâ—k clay Hal. 2. 6. which will sooner break the back than lighten the heart It was an excellent saying of Lewis of Bavaria Emperour of Germany Hujusmodi comparandae sunt opes quae cum naufragio simul enatent Such goods are worth getting and owning as will not sink or wash away if a ship-wrack happen Solus sapiens dives Only the Wise man is the rich man saith the Philosopher Another saith Divitiae Austin corporales paupertatis plenae sunt That earthly riches are full of poverty they cannot enrich the soul for oftentimes under silken Apparel there is a thred-bare soul He that is rich in conscience sleeps more soundly than he that is richly clothed in purple No man is rich which cannot carry hence that which Ambros lib. 8. Ep. 10. he hath that which we must leave behind us is not ours but some others The shortest cut to riches is by their contempt it is Seneca great riches not to desire riches and he hath most that covets least If there were any happiness in riches the Gods would not want them saith the same Author When one was a commending the riches and wealth of Merchants I do not love that wealth said a poor Heathen which hangs upon ropes for if they break the ship miscarrieth and then where is the Merchants riches If I had an
James 1. 27. Phil. 3. 3. Joh. 4. 23 24. than purity of ordinances in opposition to all mixtures and corruptions whatsoever O sirs the great God stands upon nothing more in all the world than upon purity in his worship There is nothing that does Mat. 21. 12 13. Joh. 2. 15 16 17. so provoke and exasperate God against a people as mixtures in his worship and service and no wonder for mixtures in his worship are expresly-cross to his commands and pollutions in worship do sadly reflect upon the name of God the honour of God the truth of God and therefore his heart rises against them defilements in worship do sorely reflect upon the wisdom of Christ the faithfulness of Christ as if he were not faithful enough nor wise enough nor prudent nor Heb. 3. 4 5 6. understanding enough to order direct and guide his people in the matters of his worship but must be beholding to the wisdom prudence and care of man of vain man of sinful man of vile and unworthy man to compleat perfect and make up something that was wanting in his worship and service c. Now if a man suffers for owning pure worship and ordinances for standing for pure worship and ordinances and for being found in the practice of pure worship and ordinances his cause is good and he suffers as a Christian But Secondly When a man suffers for refusing or for not doing that which Christ condemns in his word then his cause is good and he suffers as a Christian for well doing Now in matters of Divine Worship God condemns all mixtures all inventions and devices of men The very spirit life and soul of the Second Commandment lies in these words Thou shalt not make to thy self any Graven Image God abhors that men should mix their Water with his Wine Levit. 10. 1 2. Ezek. 5. 11 12. cap. 23. 38 39. Jer 7. 29 30. Ezek. 8. 17 18. Rev. 2. 22 23. Deut. 4. 2. cap. 12 32. c. their Dross with his Gold their Chaff with his Wheat c. When men will venture to be so hardy and bold with God as to defile his Worship with their mixtures then God is fully resolved to be a swift and terrible witness against them as you may clearly see by comparing those notable places of Scripture together in the Margin there is no sin that does so greatly incense and provoke God to Jealousie and Wrath against a People as mixtures in his Worship God can bear with defilements any where rather than in Worship and Service God did bear much and bear long with the Jews bâ— when they had defiled and corrupted his worship then God gave them a Bill of Divorce and scattered them as Dung among the Nations Now when a man suffers for refusing to worship God with a mixt worship or with an invented or devised worship which Christ in his word doth every where condemn then his cause is good and he suffers as a Christian But Thirdly they that stoutly and resolutely assert that the blessed Luk. 10. 25 26. Scriptures are a sufficient rule to order guide and direct them in all matters of worship they have a good cause and they that suffer upon this account suffer as Christians for well doing Such vain men greatly detract from the sufficiency of the Scripture who mingle their own or other men's inventions with Ezek 43 8. Divine Institutions and who set their Posts by God's Posts and their Thresholds by God's Thresholds The Precepts and Traditions It is very remarkable that of old they were to be cut off that made any thing like the Institutions and Appointments of God Exod. 30. 32 33 37 38. And if some were so served would not the world be in more love peace and quietness than now it is of men with their Inventions and Additions to the worship of God are stiled Posts and Thresholds because the Authors of them do lean and stand so much upon them and set them in the way to hinder others from the enjoyment of Temple-privileges unless they will own and comply with them in their way and mode of worship but upon all such posts and thresholds that are of men's setting up in the worship of God you may run and read folly weakness rottenness and madness 't is only God's Posts God's Thresholds God's Institutions God's Appointments that have Wisdom and Holiness Beauty and Glory written upon them For men to set up their Posts by God's Posts and to give their Posts equal Honour and Authority with God's Posts this is a defiling of the Worship of God and a prophaning of the name of God which he will certainly avenge for he will admit no rival or Proprietary in the things of his Worship O sirs the blessed Adero plenitudinâ—â— Sâ—ripâ—uâ—arum Tertul. La 〈…〉 〈◊〉 fulness of the Scriptures Scriptures are sufficient to direct us fully in every thing that belongs to the Worship and Service of God so as that we need not depend upon the wisdom prudence care and authority of any men under heaven to direct us in matters of Worship 2 Tim. 3. 16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness That the man of God may be perfect throughly furnished unto all good works The Scriptures are sufficient to inform the ignorant to confute the erronious to reform the vitious and to guide and direct support and comfort those that are gracious Here a Lamb may wade and an Elephant may swim here is milk for babes and meat for strong men here is comfort for the afflicted and succour for the tempted and ease for the troubled and light for the clouded and enlargement for the straitned c. Oh how full of light how full of life how full of love how full of sweetness how full of goodness how full of righteousness and holiness c. is every Chapter and every Verse in every Chapter yea and every Line in every Verse The Rabbins say that a mountain of matter hangs upon every word of Scripture yea upon every tittle of Scripture When the people of God have been in any outward or inward distresses or troubles God never sends them to the shâ—p of men's Traditions and No Histories are compâ—rable to the Histories oâ— the Scripture 1. For Antiquity 2. Rarity 3. Variety 4. Brevity 5. Perspicuity 6. Harmony 7. Verity all which should greatly encourage Christians to a serious perusal of them inventions but he still sends them to the blessed Scriptures Isa 8. 20. To the Law and to the Testimony if they speak not according to this word it is because there is no light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no morning in them cap. 34. 1â— Seek ye out of the book of the Lord and read â—â— one of thâ—se shall 〈◊〉 none shall want her maâ—e for my mouth it hath commanded and my spirit it hath
gathered them And in the New Testament Christ sends his hearers to the Scriptures Joh. 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here rendred search signifies a strict narrow curious diligent search we must search the Scripture as we would search for Gold or for some Precious Stones which we would fâ—in find we must search the Scriptures as Hunters seek and search out their Game The Scripture is so perfect a Rule that the most specious observances the most glorious performances the most exact worship is no way acceptable unto God if not directed in his word They may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colos 2. 23. A shew of Wisdom in Will-worship to the pleasing of men not to the honour of God God gave Moses a pattern for Exod. 25. 9. the making of the Tabernacle and David for the Temple and all Heb. 8 5. things were to be ordered and regulated according to this pattern God hath set us a perfect Rule of Worship in his Word and no Service pleaseth him but what is according to this Rule As our Joh. 4. 20 21. 22. Saviour told the woman of Samaria concerning the Samaritan Worship at Mount Gerazim and the Jewish Worship at Jerusalem That the Samaritans worshipped they know not what the Jews knew what they worshipped for Salvation was of the Jews Why so because the Jews had God's special direction and appointment of God's Word for their Worship and Service which the Samaritans had not All our Worship must be regulated by God's Will not our own Non ex arbitrio Deo serviâ—ndum sed ex imperio Not according to our own fancy but God's Command and Prescription I say of all humane invented Will-worship of God as Tertullian of the Heathen Worship Ex religione super sâ—itio compingitur eo irreligiosior quanto Ethnicus paratior Men in this are no better than laboriously superstitious taking pains to be irreligious And so the Apostle sends his hearers to the Scriptures 2 Pet. 1. 19 20 â—â— as to a surer word than that of the Revelation all which speaks out the sufficiency of the Scripture to direct us in all matters of Divine Worship and in what ever else may help on the internal and eternal welfare of our precious and immortal souls That which bred the Popish Religion Superstition Idolatry and Pompous Worship was men's departing from the word and not cleaving to the word as a sufficient rule to direct them in all matters of worship and what woful mischiefs and miseries have been brought upon the people of the Lord in this Land and else where by men that make not the word the rule of their worship but cry up an outward pompous worship I have no mind to enumerate at this time But how will these vain men that accuse the holy Scriptures of insufficiency blush be ashamed and confounded when in the great day the Lord shall plead the excellency and vindicate the Sufficiency and Authority of his blessed Book in opposition to all the mixtures of men's Traditions with Divine Institutions Now they that suffer for asserting the holy Scriptures to be a sufficient rule to order guide and direct them in all matters of worship they have a good Cause and they suffer as Christians for well doing But They that are Assertors of the true God in opposition to the Idols of the Nations have a good Cause and they that suffer upon this account suffer as Christians for well doing Upon this foot the Christians under the Heathen Emperours in the primitive times suffered great things and are there none that suffer this day upon this account by the Romish Powers But Fifthly They who assert that God will not bear with mixtures in his worship and service but revenge himself upon the corrupters of his worship they have a good cause and they that suffer upon that account suffer as Christians for well doing All mixtures Isa 29. 13 14. Mat. 15. 3 6 8 9. debase the worship and service of God and makes the worship a vain worship as the mixing of water with wine is the debasing of the wine and the mixing of Tin with Silver or Brass with Gold is debasing of the Silver and Gold so for men to mix and mingle their Traditions and Inventions with God's Institutions is to debase the worship and service of God and to detract from the excellency and glory of it You know that the Kings and Princes of the world have most severely punished such who by their base mixtures have imbased their Coyn. And assuredly there is a day a coming when the King of Kings will most severely punish all such who have imbased his worship and service by mixing Humane Inventions and Romish Traditions with his holy Institutions Rev. 22. 18. For I testifie unto every man that heareth the words of the Prophecie of this book if any man shall add unto these things God shall add unto him the Plagues that are written in There will come a day when Jews Turks Papists shall pay dear for adding to the Scriptures this book And no wonder for what horrible pride presumption stoutness and baseness is it in foolish man to be so bold with the great God as to dare to mix any thing of his own with his worship and service which according to Divine Institution is so perfect and compleat God will never bear it to see men lay their Dirt upon his Gold and to put their Rags upon his Royal Robes Ah Christians 't is best to stand up for holy Ordinances and pure worship in opposition to all mixtures whatsoever Oh do not touch a polluted worship do not plead and contend for a polluted worship but let Baal plead for Baal and though all 1 King 18. 21. Rev. 13. 3 4. 6 17. cap. 14 9 11. the world should wander after the Beast yet do not you wander after the Beast and though every forehead should have the mark of the Beast upon it yet do you abhor his mark and whatever else it be that does but smell and savour of the Beast 'T is a very dangerous thing for any Mortals to be adding to God's worship and word there is a horrible curse that hangs over the heads of all such that add or detract from the blessed Scriptures If falsifiers of Coin are liable unto the Civil Curse of the Law how much more shall the Anathema of Eternal Damnation be inflicted upon the corrupters of God's word and worship To them that add thereto God will add all the Plagues of this book to wit the seven last Plagues and cast them into the lake of sire and brimsionâ— Rev. 19. with the Dragon the Beast and the false Prophet Now they that suffer for asserting that God will not bear with mixtures in his Worship and Service but revenge himself upon
by choice persons chosen out one by another and about choice matters and upon choice conditions chosen out and agreed upon by both parties Secondly because in making of Covenants commonly sacrifices were stricken and slain for confirmation and solemnity Of old God sealed his Covenant by sacrifices of beasts slain divided and cut asunder and the choice fat and other parts offered upon the Altar And in making of great and solemn Covenants men in old time were wont to kill and cut asunder sacrificed beasts and to pass â—eâ— 15. 9 10 17. Jeâ— 34. 18 19 20. Levâ— 26. 25. weigh well these two Scriptures 〈◊〉 breakers may well look â—pon them as flaming swords is terrible thunder-bolts between the parts divided for a solemn testimony or for the confirmation of the Covenants that they had made And as learned men have long since observed that the very Heathen in their covenanting used sacrifices and divided them passing between the parts and this they did as some conjecture in imitation of God's people This third is the common opinion about the Original of this name and therefore preferred before all other So this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith Covenant seems to sound as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerith a smiting or striking because of sacrifices slain in covenanting Hence the word Covenant is often joyned witst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karath which signifies striking of Covenant An example of this beyond all exception And Riven in Gen. 31. Exerciâ—at 135. saith my Author is in that sacrifice wherein God by Moses made a Covenant with all the people of Israel and bound them to obey his Law the description of it is in Exod. 24. 4 5 6 7 8. And Moses wrote all the wards of the Lord and rose up early in the morning and builded an Altar under the hill and twelve pillars according to the twelve tribes of Israel And he sent young men of the children Anciently Coâ—enants were made with blood to be taken conâ—â—an y in the covenant eâ—en to the the◠〈…〉 of blood loss of life of Israel which offered burnt offerings and sacrificed peace-offerings of oxen unto the Lord. And Moses took half of the blood and put it in basons and half of the blood he sprinkled on the Altar And he took the book of the Covenant and read in the audience of the people and they said all that the Lord hath said will we do and be obedient And Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words I shall not Rupâ—rtus Ambrâ—se Cajetan c. trouble my reader with that mystical and too curious a sence that some of the Ancients put upon these words the historical sense is here more fit For in this Ceremony of dividing the blood in two parts and so besprinkling the Altar with the one half which represented God and the people with the other between whom the Covenant was confirmed the old use in striking of Covenants is observed For the ancient custom was that they which made a League or Covenant divided some beast and put the parts asunder walking in the midst signifying that as the beast was divided so they should be which brake the Covenant So when Saul went against the Ammonites coming out of the field he hewed two Oxen and sent them into all the coasts of Israel expressing the 1 Sam. 11. 7. like signification that so should his Oxen be served that came not forth after Saul and Samuel After the same manner when God made a Covenant with Abraham and he had divided certain beasts as God had commanded Gen. 15. 12. to the 19. him and laid one part against another a smoaking â—irâ—brand went between representing God signifying that so he should be divided which violated the Covenant So in this place not much unlike the blood is parted in twain shewing that so should his blood be shed which kept not the Covenant Fourthly some derive the word Berith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara to create and the reason they give for this derivation is this because the first state of creation was confirmed by the Covenant which God made with man and all creatures were to be upheld by means of observing of the Law and condition of the Covenant and that Covenant being broken by man the world made subject to ruine is upheld yea and as it were created anew by the Covenant of grace in Christ Fifthly some derive the word Berith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berath which signifies firmness sureness because Covenants are firm and sure and all things agreed on are confirmed and made sure by them God's Covenant is a sure Covenant Deut. 7. 9. The Lord thy God he is the faithful God or the God 〈…〉 31. 31 23 35 â—6 37. â—sâ—l 19. 7. Rev. 3. 14. Isa 54. 10. of Amen which keepeth covenant with them that love him Psal 89. 34. My covenant will I not break Hebrew I will not profane nor alter the thing that is gone out of my lips All God's precepts all God's predictions all God's menaces and all God's promises are the issue of a most just faithful and righteous will There are three things that God cannot do 1. He cannot die 2. He cannot lie Tiius 1. 2. In hope of eternal life which God that cannot lie promised before the world began 3. He cannot deny himself Now the derivation of Berith from the several roots specified and not from one only doth give much light to the point under consideration and doth reconcile in one all the several opinions of the learned and justifies their several derivations without rejecting or offering any wrong or disgrace to any Secondly The Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke A Covenant or a Testament By this Greek word the Septuagint in their Greek Translation do commonly express the Hebrew word Berith and it is observeable that this is the only word by which the Hebrew word Berith is rendered in the New Testament This Greek word Diatheke is translated Covenant in the New Testament about Heb. 8. 6 7 8 9 10 cap. 1. 4. Luk. 1. 72. Rom. 9. 4 c. Mat. 26. 28. Luk. 22. 20 c. twenty times and the same word is translated Testament in the New Testament about twelve times Wherever you find the word Covenant in the New Testament there you shall find Diatheke and wherever you find the word Testament in the New Testament there you shall find Diatheke so that it is of importance for us to understand this word aright Now this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatithemai which hath divers of the significations of the Hebrew words of which Berith is derived for it signifies to set things in order and frame to appoint orders and make Laws to pacifie and make satisfaction and to
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
them So Psal 89. 34. My covenant will I not break nor alter the thing that is gone out of my mouth As if he should have said Though they break my Statutes yet will I not break my Covenant for this seems to have reference to the 31 vers If they break my statutes c. Though they had prophaned God's Statutes yet God would not prophane his Covenant as the Hebrew runs My covenant will I not break that is I will stand stedfastly to the performance of it and to every part and branch of it I will never be inconstant I will never be off and on with my people I will never change my purpose nor eat my words nor unsay what I have said So Jer. 33. 20. Thus saith the That is the order that I have set upon the courses and the Revolutions of day and night Lord if you can break my covenant of the day and my covenant of the night and that there shall not be day and night in their season vers 21. Then may also my covenant be broken with my servant David c. It is impossible for any created power to break off the intercourse of night and day so it is impossible for me to break the Covenant that I have made with David my servant the day and night shall as soon fail as my Covenant shall fail So Isa 54. 10. The mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee Though great and huge mountains should remove yea though heaven and earth Psal 46. 2. should meet yet the Covenant of God with his people shall stand unmoveable The Covenant of God the mercy of God and the loving kindness of God to his people shall last for ever and remain constant and immutable though all things in the world should be turned upside down So Psal 111. 4. The Lord is gracious and full of compassion vers 5. He will ever be mindful of his covenant God looks not at his peoples sins but at his own promise he will pass by their infirmities and supply all their necessities God will never break his Covenant he will never alter his Covenant he will still keep it he will for ever be mindful of it The Covenant of God with his people shall be as inviolable as the course and revolution of day and night and more immoveable than the very hills and mountains From what has been said we may thus argue If God hath by many choice precious and pathetical promises engaged himself to make good that blessed Covenant that he has made with his people then certainly there is a Covenant between God and his people But God hath by many choice precious and pathetical promises engaged himself to make good his Covenant to his people Ergo. I might have laid down several other unanswerable arguments to have evinced this blessed truth That there is a Covenant betwixt God and his people but let these eight suffice for the present Seventhly and lastly premise this with me viz. That it is a matter of high importance and of great concernment 2 Sam. 23. 3 4. for all mortals to have a clear and a right understanding of that Covenant under which they are God deals with all men according to the Covenant under Psal 105. 8. â—sal 111. 5. 1 â—â—r 11. 28. Gal. 4. 23 24 25. which they stand we shall never come to understand our spiritual estate and condition till we come to know under what Covenant we are If we are under a Covenant of works our state is miserable If we are under a Covenant of grace â—ur state is happy If we die under a Covâ—nant of works we shall be certâ—inly damned If we die under â— Coveâ—ant â—f grace we shall be certainly savâ—d 'Till we come to understand under what Covenant we are we shall never be able to put a right construction a right interpretation upon any of God's actions dealings or dispensations towards us When we come to understand that we are under the Covenant of grace then we shall be able to put a sweet a loving and a favourable Rev. 3. 19. Jâ—b 1. 21. Jer. 24. 4 5. Rom. 8. 28. Heb. 12. 10 11. 2 Cor. 4. 15 16 17 18. construction upon the most sharp smart severe and terrible dispensations of God knowing that all flows from love and shall work for our external internal and eternal good and for the advancement of God's honour and glory in the world When we come to understand that we are under a Covenant of works then we shall know that there is wrath and curses and woes wrapped up in the most favourable dispensations and in the greatest Prev 1. 32. Mal. 2. 2. Deut. 28. 15 16 17 18 19 20. Levit. 26. 14 to the 24. 2 Cor. 2. 14. Heb. 12. 1. outward mercies and blessings that Christ confers upon us If a man be under a Covenant of grace and doth not know it how can he rejoyce in the Lord how can he sing out the high praises of God how can he delight himself in the Almighty how can he triumph in Christ Jesus how can he chearfully run the race that is before him how can he bear up bravely and resolutely in his sufferings for the cause of Christ how can he besiege the throne of grace with boldness how can he be temptation proof how can he be dead to this world how can he long to be with Christ in that other world And if a man be under a Covenant of works and doth not know it how can he lament and bewail his sad condition how can he be earnest with God to bring him under the bond of the New Covenant how can he make out after Christ how can he chuse the things that please God how can he cease from doing evil and learn to do well how can he lay hold on eternal life how can he be saved from wrath to come c. If we are under a Covenant of grace and do not know it how can we manage our duties and services with that life love seriousness holiness spiritualness Psal 16. 4. Ames 8. 5. Mal 1. 13. Hâ—s 6. 4. cap. 4. 10. Psal 36. 3. and uprightness as becomes us c. If we are under a Covenant of works and do not know it how rare shall we be in religious duties how weary shall we be of religious duties and how ready shall we be to cast off religious duties By these few things I have been hinting at you may easily discern how greatly it concerns all sorts of persons to know what Covenant they are under whether they are under the first or second Covenant whether they are under a Covenant of works or a Covenant of grace Now having premised these seven things my way is clear to that I would be at which is this viz. That there are
expressed an imprecation or curse wishing the like dissection and destruction to the parties covenanting as most deserved if they should break the Covenant or deal falsely therein To this custom God alludes when he saith I will cut with them a covenant of peace And this he did by making Christ a sacrifice by shedding his blood and dividing his soul and body who is said to be given Isâ— 42 6. for a Covenant of the people that is to be the medâ—â—tor of the Covenant between God and his people So Ezek. 37. 26. Moreover I will make a Covenant of peace with them it shall be an everlasting Covenant with them c. The word for peace is Shalom by which the Heb◠〈◊〉 derstand not only outward quietness but all kind of outward happiness Others by the Covenant of peace here do understand the Gospel wherein we see Christ hath pacified all things by the blood of his cross And Lavater Col. 1. 20. saith it 's called a Covenant of peace Quia Christi merito pax inter Deum nos constituta est Not only outward but inward peace between God and us is merited by our Lord Jesus Christ But Fifthly This Covenant of Grace under which the Saints stand is sometimes stiled a New Covenant Jer. Heb. 8. 8 13. Heb. 9. 15. 31. 31. Behold the days come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Judah Heb. 12. 24. And to Jesus the Mediatour of the new covenant c. Now the Covenant of grace is stiled a New Covenant in several respects First in opposition to the former Covenant that was old and being old vanished away Heb. 8. 13. It is called a New Covenant in opposition to the Covenant that was made with Adam in the state of innocency and in opposition to the Covenant that was made with the Jews in the time of the Old Testament 2. To shew the excellency of the Covenant of Grace new things are rare and excellent things In the blessed Scriptures excellent things are frequently called new As a New Testament a New Jerusalem New Heavens and New Earth A new name that is an excellent name A new Commandment that is an excellent commandment a new way that is an excellent way a new heart iâ— an excellent heart a new spirit is an excellent spirit and a new sâ—ng is an excellent song 3. In reâ—â—rd of the succession of it in â—he room of the former 4. 〈◊〉 of the 〈…〉 ation and enlargement of it iâ— being in the days of old confiâ—ed to the Jewish Nation and Sâ—â—te and some â—ew Prosâ—lytes that adjoyned themselves thereunto whereas now it iâ— propounded and extended without respect of persons or places unto all indifferently of all people and nations that shall embrace the saith â—â— Christ 5. Sometimes that is stiled new which is 〈◊〉 from what it was before 2 Cor. 5. 17. If any man be in Christ he is a new creature A new creature has a new light a new judgment a new will new a 〈…〉 tions new t 〈…〉 ghtâ— new 〈…〉 pany new choice new Lâ—â—d â—ew law new way new work 〈◊〉 A new creature is a chaâ—â—ed 〈◊〉 〈◊〉 â—â—t 1 〈◊〉 5. 23. that is he is not such a man as he was before a man must be either a new man or no man in Christ The substance of the soul is not changed but the qualities and operations of it are altered in regeneration our natures are changed not destroyed This word New in Scripture signifieth as much as another not that it is essentially new but new only in regard of qualities a new creature is a changed creature 2 Cor. 3. 17. But we all with open face behâ—lding as in a glass the glory of the Lord are changed into the sâ—me image from glory to glory that is from grace to grace In this respect also is the Covenant stiled new not only because it is divers from the Covenant of works but also because it is divers from it self in respect of the administration of it after that Christ was manifested in the flesh and died and rose again from the different administration it is called old and new This New Covenant hath not those seals of Circumcision and the Passover nor those manifold sacrifices ceremonies types and shadows c. to the observation whereof the Jews were strictly obliged but now all these things are taken away upon the coming of Christ and a service of God much more spiritual substituted in the room of them Upon which accounts the Covenant of Grace is called a New Covenant 6. It is stiled new because it is fresh and green and flourishing it is like unto Aaron's Rod which continued new fresh and flourishing All the choice blessings all the great blessings all the internal and all the eternal blessings of the New Covenant are as new fresh and flourishing as they were when God brought your souls first under the bond of the New Covenant But Seventhly Such things are sometimes â—â—iled new which are strange rare wonderful marvellâ—us and unusual the like not heard of before So Jer. 31. 22. The Lord hath created a new thing in the â—arth a woman shall compass a man As the nâ—t encloseth the 〈◊〉 not receiving ought from without but conceiving and breeding of her sâ—lf by the power of the Almighty from within That a virgin should conceive and bring forth a man-child this was indeed a new thing a strange thing a wonderful thing a thing that was never thought of never heard of never read of from the creation of the world to that very day So Isa 43. 19. Behold I will do The word new doth intimate some more excellent mercies than God had formerly conferred upon his people a new thing I will make a way in the wilderness and rivers in the desert This was a new work that is a wonderful and unusual work for God to make a plain or free way in the wilderness where the ways are wont to be uneven with hills and dales and obstructed with thickets and overgrown with brambles and briars is a strange and marvelous work indeed In this respect also the Covenant of grace is stiled new that is it is a wonderful Covenant O sirs what a wonder is this that the great God who was so transcendently dishonoured despised provoked incensed and injured by poor base sinners should yet so freely so readily so graciously condescend to vile forlorn sinners as to treat with them as to own them as to love them and as to enter into a Covenant of grace and mercy with them this may well be the wonder of Angels and the astonishment of men Eighthly and lastly it is called a New Covenant because it is never to be antiquated as the Apostle explains himself Heb. 8. 13. But Sixthly This Covenant of Grace under which the Saints stand is sometimes stiled a Covenant of Salt Lev.
so sealed up to him mercy and peace love and reconciliation with the kisses of his lips And the son said unto him Father I have sinned against heaven and in thy sight Sincerely confess and the mends is made acknowledge but the debt and he will cross the book And am no more worthy to be called thy son Infernus sum domine said that blessed Martyr Lord I am hell but Mr. 〈◊〉 at â—â— death 〈◊〉 and Men. 1374. thou art heaven I am soil and a sink of sin but thou art a gracious God c. But the father said to his servants bring forth the best robe and put it on him and put a ring on his hands and shooes on his feet And bring hither the Among the Romans the ring was an ensign of vertue honour especially nobility whereby they were distinguished from the common people fatted calf and kill it and let us eat and be merry Here you have 1. The best Robe 2. The precious ring 3. The comely shooes and 4. The fatted calf The returning Prodigal hath Garments and Ornaments and necessaries and comfortables Some understand by the Robe the Royalty which Adam lost and by the ring they understand the seal of God's holy spirit and by the shooes the preparation of the Gospel of peace and by the fatted Calf they understand Christ who was slain from the beginning Christ is that fatted Calf saith Mr. Tindal the Act. and Mon. Fol. 986. Martyr slain to make penitent sinners good chear withal and his righteousness is the goodly rayment to cover the naked deformities of their sins The great things intended in this Parable is to set forth the riches of grace and God's infinite goodness and the returning sinner's happiness When once the sinner returns in good earnest to God God will supply all his wants and bestow upon him more than ever he lost and set him in a safer and happier estate than that from which he did fall in Adam and will never hit him in the teeth with his former enormities nor never cast in his dish his old wickednesses You see plainly in this Parable that the father of the Prodigal does not so much as mention or object the former pleasures lusts or vanities wherein his Prodigal son had formerly lived all old scores are quit and the returning Prodigal embraced and welcomed as if he had never offended And now O Lord I must humbly take lieve to tell thee further that thou hast confirmed the New Covenant by thy word and by thy oath and by the seals that thou hast annexed to it and by the death of thy Son and therefore thou canst not but make good every tittle word branch and article of it Now this New Covenant is my Plea O holy God and by this Plea I shall stand hereupon God declares this Plea I accept as holy just and good I have nothing to say against thee enter thou into the joy of thy Lord. The Ninth Plea that a Believer may form up as to the Eccles 11. 9. cap. 12. 14. Mat. 12. 14. cap 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. â—ap 13. 17. 1 Pet. 4. 5. ten Scriptures that are in the margin that refer to the great day of account or to a man's particular account may be drawn up from the consideration of that Evangelical obedience that God requires and that the believer yields to God There is a legal and there is an evangelical account now the Saints in the great day shall not be put to give up a legal account the account they shall be put to give up is an Evangelical account In the Covenant of works God required perfect obedience in our own persons but in the Covenant of Grace God will be content if there be but uprightness in us if there be but sincere desires to obey if there be faithful endeavours to obey if there be a hearty willingness to obey well saith God though I stood upon perfect obedience in the Covenant 2 Cor. 8. 12. of works yet now I will be satisfied with the will for the deed if there be but uprightness of heart though that be attended with many weaknesses and infirmities yet I will be satisfied and contented with that God under the Covenant of Grace will for Christ's sake accept of less than he requires in the Covenant of works He requires perfection of degrees but he will accept of perfection of parts he requires us to live without sin but he will accept of our sincere endeavours to do it though a believer in his own person cannot perform all that God commands yet Jesus Christ as his surety and in his stead hath fulfilled the Law for him So that Christ's perfect righteousness is a compleat cover for a believer's imperfect righteousness Hence the believer flys from the Covenant of works to the Covenant of Grace from Luk. 1. 5 6. Maâ— 28. 20. Act. 24. â—6 1 Pet. 1. 14. 15. Heb. 13. 18. Lex data est ut gratia quâ—reretur gratia data est â—t lex implereâ—ur August his own unrighteousness to the righteousness of Christ If we consider the Law in a high and rigid notion so no believer can fulfil it but if we consider the Law in a soft and mild notion so every believer does fulfil it Act. 13. 22. I have found David the son of Jesse a man aften mine own heart which shall fulfil all my will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All my wills to note the universality and sincerity of his obedience David had many slips and falls he often transgressed the Royal Law but being sincere in the main bent and frame of his heart and in the course of his life God looked upon his sincere obedience as perfect obedience A sincere Christian obedience is an entire obedience to all the commands of God though not in respect Psal 119. 6. Heb. When my eye is to ill thy commandments of practice which is impossible but in disposition and affection A sincere obedience is an universal obedience It is universal in respect of the subject the whole man it is universal in respect of the object the whole law and it is universal in respect of durance the whole life he who obeys sincerely obeys universally There is no man that serves God truly that doth not endeavour Numb 14. 24. to serve God fully sincerity turns upon the hinges of universality he who obeys sincerely endeavours to obey throughly A sincere Christian does not only love the Law and like the law and approve of the Law and delight in the Law and consent to the Law that it is holy just and good but he obeys it in part which though Rom. 7. 12 16 22. it be but in part yet he being sincere therein pressing towards the mark and desiring and endeavouring to arrive Phil. 3. 13 14. at what is perfect God accepts of such a soul and is as well pleased with
be transferred upon our Lord Jesus Christ But Thirdly Observe with me That no sin nor meritorious cause of punishment is found in Jesus Christ our blessed Redeemer for which he should be stricken smitten and afflicted by God vers 5. 9. He was wounded for our transgressions he was bruised for our iniquities The chastisement of our peace was upon him and with his stripes we are healed He had done no violence neither was any deceipt in his mouth Sin had cast God and us at infinite 1 Pet. 1 18 19. Rom. 3. 25. cap. 5. 1 10. 2 Ceâ— 5. 19 21. Co 〈…〉 1. 19 22. distance Now Christ is punished that our sins may be pardoned he is chastised that God and we may be reconciled Guilt stuck close upon us but Christ by the price of his blood hath discharged that guilt pacified divine wrath and made God and us friends God the father laid upon dear Jesus all the punishments that were due to the Elect for whom he was a pledg and by this means they come to be acquitted and to obtain peace with God Christ was holy harmless and undefiled no man Heb. 7. 26. Jâ—â— 8. 46. cap. 14. 30. 1. Jâ—â— 3. 5. could convince him of sin yea the Devil himself could find nothing amiss in him either as to word or deed Christ was without original blemish or actuall blot All Christ's words and works were upright just and sincere Christ's innocency is sufficiently vindicated vers 9. 'T is true Christ suffered great and grievous things but not for his own sins For he had done no violence neither was any deceit found in his mouth But for ours Christ had now put himself in the sinner's stead and was become his surety and so obnoxious to whatever the sinner had deserved in his own person and upon this account and no other was he wounded bruised and chastised The Lord. Jesus had no sin in him by inhesion but he had a great deal of sin upon him by imputation He was made 2 Cor. 5. 21. sin that knew no sin that we might be made the righteousness of God in him It pleased our Lord Jesus Christ to put himself under our guilt and therefore it pleased the father to wound him bruise him and chastise him But Fourthly Observe with me That peace and reconciliation with God and the healing of all our sinful maladies 1 Thâ—s ◠〈…〉 1 â—et 1. 18 19. Râ—m 3. 25. cap. 5. 1 16. 2 Cor. 5. 19 21. our deliverance from wrath to come are all such noble favours as are purchased for us by the blood of Christ vers 5. The chastisement of our peace was upon him and with his stripes we are healed Christ was chastised to procure our peace by removal of our sins that set God and us asunder the guilt thereof being discharged with the price of his blood and we reconciled to God by the same price Christ was punished that we by him might obtain perfect peace with God who was at enmity with us by reason of our sins by Christ's stripes we are freed both from sin and punishment Now because some produce this Scripture to justifie that corrupt doctrine of universal Redemption give me leave to argue thus from it That chastisement for sin that was laid upon the person of Jesus Christ procured peace for them for whom he was so chastised but there was no peace procured for the reprobates Isa 57. 21. Eph. 2. 14. or those who should never believe ergo Further by his stripes we are healed Whence I reason thus the stripes inflicted upon Christ are intended and do become healing medicines for them for whom they are inflicted but they never become healing medicines for reprobates or unbelievers Nahum 3. 9. There is no healing of their bruise Ergo. But Fifthly Observe with me that the great and the grievous sufferings that were inflicted upon Jesus Christ he did endure freely willingly meekly patiently according to the Covenant and agreement that was made between the father and himself vers 7. He was oppressed and he was afflicted yet he opened not his mouth he is brought as a lamb to the slaughter and as a sheep before her shearers is dumb so he opened not his mouth This is a very pregnant place to prove the satisfaction made by Christ's sufferings for our sins If we look upon the words as they run in the original for thus they run It was exacted and he answered that is the penalty due to God's justice for our sins was exacted of Christ and he sustained the same for us The Prophet doth not speak of one and the same party or parties both sinning and suffering or sustaining penalties for their own defaults but as one suffering for the sins of another and sustaining grievous penalties for faults made and faults committed by other persons The words rightly read and understood do sufficiently confirm the doctrine of satisfaction made to God's justice by Christ's sufferings for our sins the penalty due to us was in rigour of justice exacted of him and he became a sponsor or surety for us by undertaking in our behalf the discharge of it Christ did voluntarily undertake and â—ngage himself unto God his father in our behalf as a surety for the payment of all our debts they were exacted of him and he answered for them all that is he not only undertook them but he also discharged us of them so we use the word commonly in our English Tongue to answer a debt for to discharge it And this is most true of our dear Lord Jesus for he answered our debt and caused our bond to be cancelled Joh. 19 30. Rom. 4. 25. Câ—l â— 2. 14. that it might never come to be put in suit against us either in this or that other world Yet he opened not his mouth this has respect to his patience for the oppressions and afflictions that he sustained for others and that in regard of those by whom he suffered them unjustly yet was he silent he neither murmured or repined at God's disposal of things in that manner nor used any railing or reviling speeches against those that dealt so despightfully with him but carried himself calmly and quietly under them Christ having an eye to his voluntary obedience and submission Mat. 26. 39 42. Mark 14. 36. Joh. 18. 23. 1 Pet. 2. 23. to the will of his father and agreement thereunto he undertook willingly what his father required of him and as willingly when the time came underwent it neither hanging back or opposing ought in way of contradiction thereunto when it was by his father propounded to him at first nor afterward seeking to shift it off when he was to perform what he had engaged himself unto by pleading ought for himself and the releasment of him from their most unjust proceedings in whose hands he then was He opened not his mouth to confute the slanders and false accusations of his enemies neither did he
utter any thing to the prejudice of them that put him to death but prayed for them that crucified Luk. 23. 34. Mat. 26. â—3 cap. 27. 12 14. him He was led as a lamb to the slaughter properly as an ewe-lamb or she lamb the ewe is mentioned as the quieter of that kind because the rams are sometimes more unruly and as a sheep that is dumb before the face of her shearers A lamb doth not bite nor push him that is going about to kill it but goeth as quietly to the shambles or the slaughter-house as if it were going to the fold wherein it is usually lodged or the field where it is wont to feed But Sixthly Observe with me That the original cause of this compact or Covenant between the father and the son by vertue of which God the father demands a price and Jesus Christ pays the price according to God's demands is only from the free grace and favour of God vers 10. It pleased the Lord to bruise him he hath put him to grief God the father looks upon Jesus Christ as sustaining our person and cause he looks upon all our sins as laid upon him and to be punished in him Sin could not be abolished the justice of God could not be satisfied the wrath of God could not be appeased the terrible curse could not be removed but by the death of Christ and therefore God the father took a pleasure to bruise him and to put him to grief according to the agreement between him and his son It must be readily granted that God did not incite or instigate the wicked Jews to those vile and cruel courses and carriages of their to Jesus Christ but yet that his sufferings were by God predetermined for the salvation of mankind is most evident by the Scriptures in the margin and accordingly it pleased Act. 2. 23. cap. 4. 28. the Lord to bruise him and to put him to grief The singular pleasure that God the father takes in the work of our Redemption is a wonderful demonstration of his love and affection to us Seventhly Observe with me That it is agreed between the father and the son that our sins shall be imputed unto him and that his righteousness should be imputed unto us and that all the redeemed shall believe in him and so be justified vrrs 11. He shall see of the travel of his soul and shall be satisfied by his knowledg or faith in him shall my righteous servant justifie many for he shall hear their iniquities Or as some render it He shall see the fruit of the travel of his soul and shall be satisfied That is Jesus Christ shall receive and enjoy that as the effect and issue of all the great pains that he hath taken and of all the grievous things that he hath suffered as shall give him full content and satisfaction when Christ hath accomplished the work of Redemption he shall receive a full reward for all his sufferings Christ takes a singular pleasure in the work of our Redemption and doth herein as it were refresh himself as with the fruits of his own labours God the father engages to Jesus Christ that he should not travel in vain but that he should survive to see with great joy a numerous issue of faithful souls begotten unto God you know when women after sore sharp hard labour are delivered they are so greatly refreshed delighted gladded and satisfied that they forget their former pains and sorrow for joy that a manchild is born into the world God the father undertakes Joh. 16. 21. that Jesus Christ should have such a holy seed such a blessed issue as the main fruit and effect of his passion as should joy him please him and as he should rest satisfied in Certainly there could be no such joy and satisfaction to Christ as for him to see poor souls reconciled justified and saved by his sufferings and satisfaction as 't is the highest joy of a faithful minister to see souls 1 Thes 2. 19 20. Gal. 4. 19. won over to Christ to see souls built up in Christ Christ did bear the guilt of his peoples sins and thereby he made full satisfaction and therefore he is said here to justifie many not all promiscuously but those only whose sins he undertook to discharge and for whom he laid down his life Christ's justifying of many is his discharging of many from the guilt of sin by making satisfaction to God for the same But Eighthly Observe with me That it is agreed between the Father and the Son that for those persons for whom Besides the Eleâ—t be iâ—terceeds for none Joh. 17. 9 10. Jesus Christ should lay down his life he should stand intercessour for them also that so they may be brought to the possession of all those noble favours and blessings that he has purchased with his dearest blood vers 12. He bare the sins of many and made intercession for the transgressors saying father forgive them for they know not what they Luk. 23. 24. do For those very transgressors by whom he suffered he does intercede for the article here is emphatical and seems to point unto that special act and those particular persons Not but that these words have relation also to Christ's intercession for all those sinners that belong to him and that have an interest in him which intercession continues still and shall do to the end of the world Heb. 7. 25. But The Sixth Scripture is that Isa 59. 20 21. And the The Sixth Proof redeemer shall come to Zion and unto them that turn from transgression in Jacob saith the Lord. As for me this is my covenant with them saith the Lord my spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth noâ— out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from hence forth and for ever Out of this blessed Scripture you may observe these following things First the parties covenanting and agreeing and they are God the father and Jesus Christ God the father in those words saith the Lord and Jesus Christ in those words The redeemer shall come to Zion Secondly You have God the father first covenanting with Jesus Christ and then with his seed as is evident in the 21. vers Thirdly You have the persons described that shall be sharers in Redemption mercies and they are the Sionites the people of God the citizens of Zion but lest any should think that all Zion should be saved it is added by way of explication that only such of Zion 〈…〉 urn from transgression in Jacob shall have benefit by the Redeemer The true Citizens of Rom. 11. 26. Zion the right Jacobs the sincere Israelites in whom there is no guile are they and only they that turn from their sins None have interest in Christ none have redemption by Christ but converts but such as
wonder for the knowledg that is communicated to Jesus Christ the great Prophet of his Church is not by Dreams or Visions or Revelations of Angels as to the Prophets of old but by a clear full intimate view and beholding of the Godhead the fountain of all sacred knowledg Rev. 5. 6. And I beheld and loe in the midst of the throne and of the The Lamb stands because 1. Prepared to perfect the work of Redemption 2. To help 3. To judg 4. To intercede four beasts and in the midst of the elders stood a lamb as it had been slain having seven horns and seven eyes which are the seven spirits of God sent forth into all the earth The Lamb slain opens the Prophecies and foretells what shall befall the Church to the end of the world The discovery of the secrets of God in his word are the fruit of Christ slain ascended and anointed as the great Prophet of the Church The Lamb wanted neither power nor wisdom to open the seven seals and therefore he is said to have seven horns and seven eyes Seven is a number Dan. 7. 24. Isa 35. 5. Mat. 28. 18. Colos 2. 3 9. of perfection Horns signifie power eyes signifie knowledg or wisdom both joyned together argue a fulness and perfection of power and wisdom in Christ so that we have here a lively representation of the three fold office of Christ His Sacerdotal or Priestly office in the Lamb as slain his Royal or Princely office in the horns and his Prophetical office in the eyes But Thirdly God the father promises to make him a King yea a mighty King also The Kingly office speaks might and power Christ is a King above all other Kings he is a King higher than the Kings of the earth he is the Psal 89. 27. Rev. 1. 5. Rev. 17. 14. prince of the kings of the earth he is Lord of Lords and kiâ—â— of kings I remember Theodotius the Emperour and anâ—â—â—er Emperour did use to call themselves the vassals of of Christ and 't is most certain that all the Emperours Kings and Princes of the world are but the vassals of â—is great King Christ is not only King of Saints but Rev. 15. 3 4. Rev. 12. 5. Dan. 7. 17. he is also King of Nations There was given him dominion and glory and a kingdom that all people nations and languages should serve him God by promise hath given Psal 2. 8. him the heathen for his inheritance and the utmost parts of the earth for his possession The Monarchs of the world have stretched their Empires far Nebuchadnezzar's kingdom in Strabo reached as far as Spain The Persians reached farther Alexander farther than they and the Romans farther than them all but none of all these has subdued Rom. 10. 18. Rev. 11. 15. Mat. 28. 18. Joh. 3. 35. 1 Cor. 15. 27. the whole habitable world as Christ has and will All power is given unto him both in heaven and in earth The father loveth the son and hath given all things into his hand and the father also hath put all things under his feet The Government of all the world is given to Jesus Christ as God-man All the Nations of the earth are under the Government of Christ he is to govern them and rule them and judg them and make what use he pleases of them as may make most for his own glory and the good of his chosen Now God the father promiseth to invest My King in a peculiar way Decreâ—um Scriâ—â—um Promulgatum Jesus Christ with this Kingly office Psal 2. 6. Yet have I set my king upon my holy hill of Zion These words are spoken by God the father of his son Jesus Christ In a promissory way God the father anoints Jesus Christ as Zion's King and therefore it cannot but be the highest madness folly and vanity for any sort or number of men under heaven to seek or attempt to pull that King of Saints down whom God the father hath set up Christ rules for his father and from his father and will so rule in despight of all the rage and wrath malice and madness of men and devils yet have I set my king Heb. I have anointed Where the sign of Christ's inauguration or entrance into his Kingdom is put for the possession and enjoying thereof Christ was anointed and appointed by his father to the office and work of a Mediator and is therefore here called his King There is an Emphasis in the word I Yet have I set my King upon my holy hill of Zion Isa 40. 15 17. I before whom all the nations of the earth are bâ—â— as â— drop of a bucket and as the small dâ—st of the 〈…〉 I before whom all nations are as nothing yea less than nothing I by whom Princes rule and Nobles even Prâ—v 8. 16. all the Judges of the earth I that rule the Kingdoms of men and give them to whomsoever I will and Dan. 4. 17. who set over them the basest of men I that change times and seasons and that remove Kings and set Dan. 2. 21. up Kings I that can kill and make alive save and danâ—â— Dâ—ut 32. 39. bring to heaven and throw down to hell I am he that hath set up Christ as King and therefore let me see the Nation the Council the Princes the Nobles the Judges the Family the person that dare oppose or run counter-cross to what I have done Again the Lord in a promissory way approves and establisheth this King by a firm decree Psal 2. 7. I will declare the decree not the secret decree but the decree manifested in the word I the son of God will by my everlasting Gospel proclaim my father's counsel concerning the establishment of my Kingdom I will declare that irrevocable decree of the father for the setting up of his son's Sceptre contra gentes point blank opposite to that decree of theirs vers 3. The Decree of God concerning the Kingly office and authority of Christ is immutable and in effect as irrevocable so much may be collected out of the propriety of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those things are that are most irrevocable in the course of nature Again the Lord in a promissory way extends the dominion of Christ to the Gentiles and to the uttermost parts of the earth vers 8. So far should the enemies of Christ be from ruining his Kingdom that God the father promiseth that all the inhabitants of the earth should be his and brought into subjection to him not only the Jews but all the inhabitants of the earth shall be subjected to Christ's Kingdom the elect he shall save and the refractory he shall destroy He shall have dominion from sea to sea and from the river even to â—he ends of the earth Again the Lord in a promissory way declares the power prevalency and victory of Christ over all his enemies vers 9. Thou shalt break
this deliverance of the Creature that our Apostle speaks of shall not be by a reduction into nothing but by an alteration into a better estate But I must hasten to a close Vers 12. And I saw the dead small and great stand before God The Judge before whom all do appear is our dear Lord Jesus who hath the keys of hell and death in Rev. 1. 18. Act. 17. 30 31. his hands and who is designed and appointed by God the Father to be the Judge of quick and dead he hath Authority and a Commission under his Father's hand to sit and act as Judge Here you see that John calleth the Judge absolutely God but Christ is the Judge therefore Christ is God absolutely and he will appear to be God in our nature in that great day The Parties judged who stand before the Throne are 1. Generally the dead all who had died from Adam to the last day he calls them the dead after the common Law of Nature but then raised from death to life by the Eph 2. 5. Colos 2. 13. power of God he speaks not of men dead in sins and trespasses but of such as died corporally and now were raised up to judgment But shall not the living then be judged Oh yes For we must all appear before the Judgment-seat 2 Cor. 5. 10. Rom. 149 10. of Christ That he may be Judge of the quick and the dead and be Lord both of the dead and the living Under this phrase the dead are comprehended all those that then shall be found alive By the dead we are to understand the living also by an Argument from the lesser If the dead shall appear before the Judgment-seat how much more the living But the dead alone are named either because the number of the dead from Adam to the last day shall be far greater than those that shall be found alive on earth in that day or because those that remain alive shall be accounted as dead because they shall be 1 Cor. 15. 52. changed in the twinkling of an eye Secondly he describes them from their age and condition for the words may be understood of both Great and small which takes in all sorts of men Tyrants Emperours Kings Princes Dukes Lords c. as well as Subjects Vassals Slaves Beggars rich and poor strong and weak bond and free old and young all and every one without exception are to be judged for the Judgment shall be universal no man shall be so great as to escape the same nor none so small as to be excluded but every one shall have justice done him without respect of persons as that great Apostle Paul tells us We must all appear before the Judgment-seat 2 Cor. 5. 10. of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad I am no admirer of the School-men's notion who suppose that all shall be raised about the age of Lum lib dist 44 33. which was Christ's Age but do judge that that perfection which consisteth in the conforming them to Christ's glorious body is of another kind than to respect either age stature or the like Stand before God that is brought to Judgment the Joh. 3. 18. guilty standing ready to be condemned and the Saints standing ready in Christ's presence to be absolved and pronounced blessed And the books were opened Christ the Judge being set on his Throne and having all the world before him the books are opened 1. In the general the books are said to be open 2. Here is a special book for the Elect The book of life was opened 3. Here you have sentence passed and pronounced according to what was written in these books and according to their works And the dead were judged out of those things which were written in the books according to their works Here the Judicial Process is noted by imitation of Humane Courts in which the whole Process is wont to be drawn up and laid before the Judge from whence the Judge determineth for or against the person according to the Acts and Proofs that lie open before him The Equity Justice and Righteousness of Christ the Judge that sits on his white Throne is set forth by a Metaphor taken from Humane Courts where the Judge pronounceth sentence according to the written Law and the Acts and Proofs agreeing thereunto All things are Heb. 4. 13. Rev. 1. 14. naked and bare before him whose eyes are as a flame of fire But to shew that the Judgment shall be as accurate and particular in the trial and just and righteous in the close as if all were registred and put on Record nothing shall escape or be mistaken in its circumstances but all things shall be so cleared and issued beyond all doubts and disputes as if an exact Registre of them had been kept and published in all which there is a plain allusion unto the words of Daniel speaking thus of this Judgment The Dan. 7. 10. Judgment was set and the books were opened We find six several books mentioned in the Scripture First The Book of Nature that is mentioned by David Psal 139. 16. Thine eyes did see my substance yet being unperfect and in thy book all my members were written which in continuance were fashioned when as yet there was none of them 'T is a Metaphor from curious work men that do all by the The world saith Clemens Alexandrious is Deâ— Scriptura the first Bible that God made for the instruction of Man Book or by a Model set before them that nothing may be deficient or done amiss Had God left out an eye in his common place Book saith one thou hadst wanted it The heavens declare the glory of God and the firmament sheweth his handy work The Psalmist looks upon that great Volume of heaven and earth and there reads in Capital letters the Prints and Characters of God's glory This Book saith one was imprinted at the New Jerusalem by the finger of Jehovah and is not to be sold but to be seen at the sign of Glory of every one that lifts up his eyes to heaven In this Book of nature which is made up of three great leaves Heaven Earth and Sea God hath made himself visible yea legible even his eternal power and Godhead So that all men are left without Rom. 1. 20. excuse Out of this Book the poor blind Gentiles might have learned many choice lessons as First that they had a maker Secondly That this Maker being before the things made is eternal without beginning or ending Thirdly That he must needs be Almighty which made all things out of nothing and sustained such a Mass of creatures Fourthly The order variety and distinction of creatures declare his marvellous Wisdom Fifthly In this Book they might run and read the great goodness and the admirable kindness of God to the sons of men in making
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