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.
is a foolish thing for any to think of keeping both Christ and their lusts too it is a vain thing for any to think of saving the life of his sins and the life of his soul too If sin escape your soul cannot escape if thou art not the death of thy sins they will be the death and ruin of thy soul Marriage is a knot or tye wherein persons are mutually limitted and bound each to other in a way of conjugal separation from all others and this in Scripture is Prov. 2. 17. called a Covenant So when any one marries Christ he doth therein discharge himself in affection and subjection from all that is contrary unto Christ and solemnly Covenants and binds himself to Christ alone he will have no Saviour and no Lord but Christ and to him will he cleave for ever Psal 63. 8. Acts 11. 23. But Secondly This marriage-union with Christ doth include John 1. 12. Acts 5. 31. Coloss 2. 6. Weigh well these Scriptures Psalm 1â—2 3. Psalm 5. 5. Hosea 2. 7. and take in a hearty willingness to take to receive the Lord Jesus Christ for your Saviour and Soveraign Are you willing to consent to the match 't is not enough that Christ is willing to enter into a marriage-union with us but we must be willing also to enter Many can chuse Christ as a Refuge to hide them from danger and as a Friend to help them in their need who yet refuse him as a Husband into a marriage-union with him God will never force a Christ nor force salvation upon us whether we will or no Many approve of Christ and cry up Christ who yet are not willing to give their consent that he and he alone shall be their Prince and Saviour though knowledge of persons be necessary and fit yet it is not sufficient to marriage without consent for marriage ought to be a voluntary transaction of persons in marriage we do in a sort give away our selves and elect and make choice for our selves and therefore consent is a necessary concurrence to marriage Now this consent is nothing else but a free and plain act of the will accepting of Jesus Christ before all others to be its Head and Lord and in the souls choice of him to be its Saviour and Soveraign Then a man is married to Christ when he doth freely and absolutely and presently receive the Lord Jesus not I would have Christ if it did not prejudice my worldly estate ease friends relations c. or hereafter I will accept of him when I come to dye and be in distress but now when salvation is offered now while Christ tenders himself I now yield up my heart and life unto him But Thirdly This marriage union with Christ includes and takes in an universal and perpetual consent for all time and in all states and conditions There is you know a great difference between a wife and a strumpet a wife takes her husband upon all terms to have and to hold for better and for worse for richer and for poorer in sickness and in health whereas a strumpet is only for hire and lust when the purse is emptied or the body wasted and strength consumed the harlots love is at an end so here That acceptance and consent which tyes the marriage knot between Christ and the soul must be an unlimited and indefinite acceptance and consentâ— when we take the Lord Jesus Christ wholly and entirely without any secret reservations or exceptions That soul that will have Christ must have all Christ or no Christ For Christ is not divided That soul must entertain 1 Cor. 1. 13. Rev. 14. 4. Psal 66. 12. him to all purposes and intents he must follow the Lamb wheresoever he goeth though it should be through fire and water over mountans and hills he must take him with his cup of affliction as well as his cup of consolation with his shameful cross as well as his glorious Heb. 2. 3. crown with his great sufferings as well as his great salvation with his grace as well as his mercy with his spirit to lead and govern them as well as his blood to redeem and justifie them to suffer for him as well as to 2 Tim. 2. 12. Acts 21. 13. Rom. 14. 7 8. reign with him to dye for him as well as to live to him Christianity like the wind Caecias doth ever draw clouds afflictions after it All that will live godly in Christ Jesus 2 Tim. 3. 12. shall suffer persecution A man may have many faint wishes and cold desires after godliness yet escape persecution yea he may make some assays attempts as if he would be godly and yet escape persecution but when a man is The common cry of Persecutors hath been Christianes ad I câ—nâ—s within the first 300. years after Christ upon the matter all that made a profession of the Apostles Doctrine were cruelly murdered thorowly resolved to be Godly and sets himself in good earnest upon pursuing after holyness and living a life of Godlyness then he must expect to meet with afflictions and persecutions who ever escapes the Godly man shall not escape persecution in one kind or another in one degree or another He that is peremptorily resolved to live up to holy rules and to live out holy principles must prepare for sufferings All the Roses of holyness are surrounded with pricking Briars The History of the Ten Persecutions and that little Book of Martyrs the 11. of the Hebrews and Mr. Fox his Acts and Monuments with many other Treatises that are extant do abundantly evidence that from age to age and from one generation to another they that have been born after the flesh have persecuted them that hath been born after the Gal. 4. 29. spirit and that the seed of the Serpent have been still a multiplying of troubles upon the seed of the Woman But a Believers future glory and pleasure will abundantly recompense him for his present pain and ignominy But such as will have Christ for their Saviour and Soveraign but still with some proviso or other viz. That they may keep such a beloved lust or enjoy such carnal pleasures and delights or raise such an estate for them and theirs or comply with the times and such and such great mens humours or that they may follow the Lamb only in Sun-shine weather c. these are still Satans bondslaves and such as Christ can take no pleasure nor delight to espouse himself unto But The third word of Advice and Counsel is this viz. Put off the old man and put on the new Consult the Scriptures Col. 3. 9 10. Eph. 4. 22 23 24. Gal. 6. 15. 1 Pet. 2. 2. in the margin You must be new Creatures or else it had been better you had been any Creatures than what you are 2 Cor. 5. 17. If any man be in Christ he is a nâ—w Creature old things are past away behold all
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 〈◊〉
suffice to have spoken concerning the first Covenant of works that was between God and Adam in innocency But Sixthly Premise this with me viz. That there is a new Covenant a second Covenant or a Covenant of grace betwixt God and his people express Scriptures Hâ—â— 8. 6 7 8 9 10 11 12 13. prove this Deut. 7. 9. Know therefore that the Lord thy God he is God the faithful God which keepeth Covenant and mercy with them that love him and keep his commandments to a thousand generations 2 Sam. 23. 5. Although See this 2 Sâ—m 23. 5. opened in my box of precious Ointments paâ— 369 370 371 372 373 374. my house be not so with God yet he hath made with me an everlasting covenant ordered in all things and sure for this is all my salvation and all my desire although he make it not to grow Nehem. 1. 5. I beseech thee O Lord God of heaven the great and â—errible God that keepeth covenant and mercy for them that love him and keep his commandments Isa 54. 10. For 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 Jer. 32. 40. And I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Ezek. 20. 37. And I will cause you to pass under the rod and I will bring you into Dâ—ut 4. 23. Isâ— 55. 1 2 3. Jer. 24. 7. cap. 30. 22. cap. 31. 31 33. cap. 32. 38. Heb. 8. 8 9 10. the bond of the Covenant Deut. 29. 12. That thou shouldest enter into Covenant with the Lord thy God and into his oath which the Lord thy God maketh with thee to day Consult the Scriptures in the margent also for they cannot be applyed to Christ but to us But for the further evidencing of that Covenant that is between the Lord and his people Now that there is a Covenant betwixt God and his people may be further evinced by unanswerable arguments let me point at some among many First Christ is said to be the mediator of this Covenant Heb. 9. 15. And for this cause he is the mediator of the new testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance Certainly that Covenant of which Christ is the Testator must needs be a Covenant made with us for else if the Covenant were made only with Christ as some would have it then it will roundly follow that Jesus Christ is both Testator and the party to whom the Testaments and Legacies are bequeathed which sounds harsh yea which to assert is very absurd Since the creation of the world was it ever known that ever any man did bequeath a Testament and Legacies to himself Surely no Christ is the Testator of the New Covenant and therefore we may safely conclude that the New Covenant is made with us The office of Mediator you know is to stand betwixt two at variance The two at variance were God and man Man had offended and incensed God against him God's wrath was an insupportable burrhen and a consuming fire no creature was able to stand under it or before it Therefore Christ to rescue and redeem man becomes a Mediator Christ undertaking to be a Mediator both procured a Covenant to pass betwixt God and man and also engaged himself for the performance thereof on both parts and to assure man of partaking of the benefit of God's Covenant Christ turns the Covenant into a Testament that the conditions of the Covenant on God's part might be as so many Legacies which being confirmed by the death of the Testator none might disannul Heb. 8. 6. He is the mediator of a better covenant which was established upon better promises The promises of the new Covenant are said to be better in these six respects 1. All the promises of the Law were conditional Do this and thou shalt live the promises of the new Covenant are absolute of grace as well as to grace 2. In this better Covenant God promiseth higher things here God promiseth himself his son his spirit a higher righteousness and a higher sonship 3. Because of their stability those of the old Covenant were swallowed up in the curse Rom. 4. 13 16. Gal. 3. 16. 17. 2 Cor. 1. 20. Cant. 5 16. Col. 1. 19. cap. 2. 3. Isa 44. 3. Joâ— 2. 28. Act. 2. 16 17. Gal. 3. 2. these are the sure mercies of David 4. They are all bottomed upon faith they all depend upon faith 5. They are all promised upon our interest in Christ this makes the promises sweet because they lead us to Christ the fountain of them whose mouth is most sweet and in whose person all the sweets of all created beings do center 6. Because God hath promised to pour out a greater measure of his spirit under the New Covenant than he did under the old Covenant Heb. 12. 24. And to Jesus the mediator of the new covenant Thus you see that Christ is called the mediator ef the covenant three several times Now he could not be the Mediator of that Covenant that is betwixt God and himself of which more shortly but of that Covenant that is betwixt God and his people But Secondly The people of God have pleaded the Covenant that is betwixt God and them Remember thy Covenant Jer. 14. 21. Luk. 1. 72. Psal 25. 6. Now how could they plead the Covenant betwixt God and them if there were no such Covenant see the Scriptures in the margent But Thirdly God is often said to remember his Covenant Pondeâ— upon these Scriptures Psal 105. 8. Psal 106. 45. Psal 111. â— Gen. 9. 15. I 'l remember my covenant which is between you and me Exod. 6. 5. I have remembred my covenant Lev. 26. 42. I remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham will I remember Ezek. 16. 60. I will remember my covenant with thee and I will establish unto thee an everlasting covenant Now how can God be said to remember his Covenant with his people if there were no Covenant betwixt God and them But Fourthly the temporal and spiritual deliverances that you have by the Covenant do clearly evidence that there Gen. 9. 11. Isa 54. 9. Psal 111. 9. Isa 59. 21. is a Covenant betwixt God and you Zach. 9. 11. As for thee also by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein there was no water These words include both temporal and spiritual deliverances So that now if there be not a Covenant betwixt God and you what deliverances can you expect seeing they all flow in upon the
creature by vertue of the Covenant and according to the Covenant By the blood of the Covenant Luk 16. 24 25. believers are delivered from the infernal pit where there is not so much water as might cool Dives his tongue and by the blood of the Covenant they are delivered from those deaths and dangers that do surround 2 Cor. 1. 8 9 10. them When sincere Christians fall into desperate distresses and most deadly dangers yet they are prisoners of hope and may look for deliverance by the blood of the Covenant this does sufficiently evince a Covenant betwixt God and his people But Fifthly God has threatned severely to avenge and punish the quarrel of his Covenant Levit. 26. 25. And I Deut. 29. 20 21 24 25. cap. 31. 20 21. Jâ—sâ— 7. 11 12 15. cap. 23. 15 16. Juâ—â— â— 20. 2 King 18 9 10 11 12. will bring a sword upon you that shall avenge the quarrel of my covenant or which shall avenge the vengeance of the Covenant c. consult the Scriptures in the mâ—â—geâ—t Breach of Covenant betwixt God and man breaks the peace and breeds a quarrel betwixt them in which he will take vengeance of man's revolt except there be repentance on man's side and pardoning grace on his For breach of Covenant Jerusalem is long since laid waste and the seven golden candlesticks broken in pieces and many others this day lie a bleeding in the Nations who have made no more of breaking Covenant with the great God than if therein they had to do with poor mortals with dust and ashes like themselves Now how can there be such a sin as breach of Covenant for which God will be avenged if there were no Covenant betwixt God and his people But Sixthly The seals of the Covenant are given to God's people Now to those to whom the seals of the Covenant Iâ— reason the Coveâ—ant and the Sâ—â—ls must go together Were it noâ— a fond and foolish thing in any man to make a Covenant with â—â—e and to giâ—e the seals to ano 〈…〉 In Equity and Justice the Coâ—enant and Seals must go to the same persons are given with them is the Covenant madâ— for the seals of the Covenant and the Covenant go to the same persons But the seals of the Covenant are given to believers Abraham receives the sign of circumcision a seal of the righteousness of faith Rom. 4. 11. Ergo the Covenant is made with believers Circumcision is a sign in regard of the thing signified and a seal in regard of the Covenant made betwixt God and man Seal is a borrowed word taken from Kings and Princes who add their broad seal or privy seal to ratifie and confirm the Leagues Edicts Grants Covenants Charters that are made with their Subjects or Confederates God had made a Covenant with Abraham and by circumcision signs and seals up that Covenant But Seventhly The people of God are said sometimes to keep Covenant with God Psal 25. 10. All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies Mercies flowing in upon us through the Covenant are of all mercies the most soul-satisfying soul-refreshing soul cheering mercies yea they are the very cream of mercy Oh how well is it with that Saint that can look upon every mercy as a present sent him from heaven by vertue of the Covenant Oh this sweetens every drop and sip and crust and crum of mercy that a Christian enjoys that all flows in upon him through the Covenant The promise last cited is a very sweet choice precious promise a promise more worth than all the riches of the Indies Mark All the paths of the Lord to his people they are not only mercy but they are mercy and truth that is they are sure mercies that stream in upon them through the Covenant Solomon's dinner Prov. 15. 17. Dâ—â— 1. 12. John 6. 9. of green herbs Daniel's pulse Barley loaves and a sew fishes swimming in upon a Christian through the New Covenant are far better greater and sweeter mercies than all those great things are that flow in upon the great men of the world through that general providence that feeds the birds of the air and the beasts of the field Psal 44. 17. Yet have we not forgotten thee neither have we dealt falsely in thy covenant that is We have kept Covenant with thee by endeavouring to the uttermost of our power to keep off from the breach of thy Covenant and to live up to the duties of thy Covenant suitable to that of the Prophet Micah We will walk in the name of the Lord our Miâ—ha 4. 5. God for ever and ever Persons in Covenant with God will not only take a turn or two in his ways as Temporaries and Hypocrites do who are hot at hand but soon tire and give in but they will hold on in a course of holiness Rev 14. 4. and not fail to follow the Lamb withersoever he Cap. 17. 14. goes Psal 103. 17. The mercy of the Lord is from everlasting to everlasting vers 18. To such as keep his Covenant c. All sincere Christians they keep Covenant with God 1. In respect of their cordial desires to keep Covenant â—â—em 1. ult 〈…〉 119. 133. Psal 39. 1 2. with God 2. In respect of their habitual purposes and resolutions to keep Covenant with God 3. In respect of their habitual and constant endeavours to keep Covenant with God This is an Evangelical and incompleat keeping Covenant with God which in Christ God owns and accepts and is as well pleased with it as he was with Adam's keeping of Covenant with him before his fall From what has been said we may thus argue Those that keep Covenant with God those are in Covenant with God those have made a Covenant with God But all sincerâ— Christians they do keep Covenant with God Ergo But Eighthly aâ—d lastly The Lord hath by many choice precious and pathetical promises engaged himself to make 2 Pet. 1. 4. good that blessed Covenant that he has made with his people yea with his choice and chosen ones take a few instances If ye hearken to these judgments saith God to Deut. 7. 12. Israel and keep and do them The Lord thy God shall keep unto thee the covenant and the mercy which he sware unto Under the name Juâ—gments thâ— Commandments and Statutes of God are contained thy fathers This blessed Covenant is grounded upon God's free grace and therefore in recompencing their obedience God hath a respect to his own mercy and not to their merits So Judg. 2. 1. I made you to go up out of Egypt and have brought you into the land which I sware unto your fathers and I said I will never break my covenant with you God is a God of mercy and his Covenant with his people is a Covenant of mercy and therefore he will be sure to keep touch with
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
we consider all men as Rom. 5. 12. involved in the first transgression of the Covenant they must all needs perish without a Saviour this is the miserable condition that all mortals are in that are under a Covenant of works But Secondly Such as are under a Covenant of works their best and choicest duties are rejected and abhorred for the least miscarriages or blemishes that do attend them or cleave to them Observe the dreadful language of that Covenant of works Cursed is he that continueth not in all Gal. 3. 10. things that are written in the law of God to do them Hence it is that the best duties of all unregenerate persons are loathed and abhorred by God as you may clearly see by Isa 1. 11 12 13 14 15. Jer. 6. 20. Isa 66. 3. Amâ—s 5. â—1 Mic. 6. 6. Mal. 1. 10. comparing the Scriptures in the margent together the most glorious duties and the most splendid performances of those that are under a Covenant of works are loathsome to God for the least mistake that doth accompany them The Covenant of works deals with men according to the exactest terms of strict justice it doth not make nor allow any favourable or gracious interpretation as the Covenant of grace doth the very least failour exposes the soul to wrath to great wrath to everlasting wrath This Covenant is not a Covenant of mercy but of pure justice But Thirdly This Covenant admits of no Mediator There was no days-man betwixt God and man none to stand Hence this Covenant is called by some Paâ—tum ami◠〈◊〉 a Covenant of friendship between them neither was there any need of a Mediator for God and man were at no distance at no variance man was then righteous perfectly righteous now the proper work of a Mediator is to make peace and reconciliation between God and us At the first in the state of innocency there was peace and friendship between God and man there was no enmity in God's heart towards man nor no enmity in man's heart towards God But upon the fall a breach and separation was made between God and man so that man flies from God and hides from Gen. 3. 8 9 10. God and trembles at the voice of God Fallen man is now turned Rebel and is become a desperate enemy to God yea his heart is full of enmity against God The Rom. 8. 7. wisdom of the flesh is enmity against God not an enemy as the Vulgar Latine readeth it but enmity in the abstract The word signifies the act of a carnal mind comprehending thoughts desire discourse c. 〈◊〉 〈◊〉 on the words noting an excess of enmity As when we see a proud man we say there goes pride so here is enmity nothing can be said more for an enemy may be reconciled but enmity can never a vicious man may become vertuous but vice cannot There are natural Antipathies between some creatures as between the Lyon and the Cock the Elephant and the Boar the Camel and the Horse the Eagle and the Dragon c. But what are all these Antipathies to that antipathy and enmity that is in the hearts of all carnal men against God Now whilst men stand under a Covenant of works there is none to interpose by way of mediation but fallen man lies open to the wrath of God and to all the curses that are written in his book When breaches are made between God and man under the Covenant of grace there is a Mediator to interpose and to make up all such breaches but under the Covenant of works there is no Mediator to interpose between God and fallen man These three things I have hinted a little at on purpose to work my reader if under a Covenant of works to be restless till he be got from under that Covenant into the Covenant of grace where alone lies man's safety felicity happiness and comfort Now this consideration leads me by the hand to tell you Secondly That there is a Covenant of grace that all believers all sincere Christians all real Saints are under for under these two Covenants all mankind fall The Apostle calls this Covenant of grace The law of faith Rom. â— â—â— Now First this Covenant of grace is sometimes stiled an everlasting Covenant Isa 55. 3. And I will make an everlasting Covenant with you even the sure mercies of David You need not question my security in respect of the great things that I have propounded and promised in my word for the encouragement of your faith and hope for I will give you my bond for all I have spoken which 2 Sam. 23. 5. shall be as surely made good to you as the mercies that I have performed to my servant David The word everlasting hath two acceptations it doth denote 1. Sometimes a long duration in which respect the old Covenant cloathed with figures and ceremonies is called everlasting because it was to endure and did endure a Psal 105. 9 10. Heb. 13. 2 c. long time 2. Sometimes it denotes a perpetual duration a duration which shall last for ever In this respect the Covenant of grace is everlasting it shall never cease never be broken nor never be altered Now the Covenant of grace is an everlasting Covenant in a twofold respect First â—x parte faedeâ—antis in respect of God who will never break Covenant with his people but is their God â—it 1. 2. Psal 90. 2. and will be their God for ever and ever Psal 48. 14. For this God is our God for ever and ever he will be our God even unto death I and after death too for this is not to be taken exclusively oh no! for he will never never Five times in scripture iâ— this preâ—ious o◠〈◊〉 renewed Joh. 1. 5. Deut. 31. 8. 1 King â— 57. Gen. 28. 15. That we may be 〈◊〉 a preâ—â—ing of it tiâ—l we haâ—e 〈◊〉 all the 〈◊〉 out of â—â— Isa 66. 11. leave them nor forsake them Heb. 13. 5. There are five Negatives in the Greek to assure God's people that he will never forsake them According to the Greek it may be rendred thus I will not not leave thee neither will I not not forsake thee Leave us God may to our thinking leave us but forsake us he will not So Psal 89. 34. My Covenant will I not break Heb. I will not prophane my Covenant nor alter the thing that is gone out of my mouth Heb. The issue of my lips I will not alter Though God's people should prophane his Statutes vers 31. yet God will not prophane his Covenant though his people often break with him yet he will never break with them though they may be inconstant yet God will be constant to his Covenant Isa 54. â—0 For 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
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.
Salt they were bound as by a Covenant to use in all sacrifices or it meaneth a sure and pure Covenant Some by the salt of the Covenant do mystically understand the Grace of the New Testament 2. 13. Neither shalt thou suffer the salt of the Covenant of thy God to be lacking from the meat-offering c. The salt of the Covenant signifies that Covenant that God hath made with us in Christ who seasoneth us and makes all our services savoury The meaning of the words say some is this The Salt shall put thee in mind of my Covenant whereby thou standest engaged to endeavour always for an untainted and uncorrupted life and conversation By this salting say others was signified the Covenant of grace in Christ which we by faith apprehend unto incorruption wherefore our unregenerate estate is likened to a child new born and not salted Ezek 16. 4. Others say it signifies the eternal and perpetual holiness of the Covenant between God and man And some there be that say that this salt of the Covenant signifies the grace of God whereby they are guided and sanctified that belong unto the Covenant of grace So Numb 18. 19. It is a covenant of salt for ever before the Lord unto thee and to thy seed with thee a Covenant of Salt is used for an inviolable incorruptible and perpetual Covenant Of old amity and friendship was symbolized by salt for its consolidating and conserving property saith Pierias This Covenant which the Lord made with the Priests is called a Covenant of Salt because as Salt keepeth from Corruption so that Covenant was perpetual authentical and inviolable as anciently the most solemn ceremony that was used in Covenants was to take and eat of the same salt and it was esteemed more sacred and firm than to eat at the same table and drink of the same cup. This Covenant in regard of its perpetuity is here called a Covenant of Salt that is a sure and stable a firm and incorruptible Covenant So 2 Chron. 13. 5. Ought you not to know that the Lord God of Israel gave the kingdom over Israel to David for ever even to him Zanchy's Exposition of the place is strange and far fetched and to his sons by a covenant of salt i. e. perpetual and inviolable solemn and sure by this Metaphor of salt a perpetuity is set forth for salt makes things last The Covenant therefore here intended is by this Metaphor declared to be a perpetual Covenant that was not to be abrogated or nulled In this respect these two phrases a Covenant of Salt and for ever are joyned together Some take this Metaphor of Salt to be used in relation to their manner of making their Covenant with a sacrifice on Numb 18. 19. but now opened Lev. 2. 13. which Salt was always sprinkled and thereby is implyed that it was a most solemn Covenant not to be violated But Seventhly The Covenant of Grace under which the Saints stand is sometimes stiled a sure Covenant a firm Covenant a Covenant that God will punctually and accurately perform In this regard the Covenant of grace is in the Old Testament stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shemurah that is kept observed performed the word imports care diligence and solicitude lest any thing be let go let slip c. 2 Sam. 23. 5. Deut. 7. 9. 2 Chrâ—n 6. 14. Psal 19. 7. Psal 89. 28. Titus 1. 2. Psal 13â— 11. Isa 54. 10. See my Box of precious Ointment pag. 367 368 371 372 373. God is ever mindful of his Covenant and will have that singular care and that constant and due regard to it that not the least branch of it shall ever fail as you may clearly see by consulting the special Scriptures in the margin Hence it is called the mercy and the truth Mic. 7. 20. Thou wilt perform the truth to Jacob Heb. thou wilt give for all is of free gift and the mercy to Abraham The Covenant is called mercy because mercy only drew this Covenant it was free mercy it was mere mercy it was only mercy which moved God to enter into Covenant with us And it is called truth because the great God who has made this Covenant will assuredly make good all that mercy and all that grace and all that favour that is wrapped up in it God having made himself a voluntary debtor to his people he will come off fairly with them and not be worse than his word Hence Christ is said to Rev. 10. 1. Isa 54. 9 10. Jâ—r 33. 20 25. The stability of God's Covenant is compared to the unvariable course of the day and the night and to the firmness unmoveableness of the mighty mountains Isa 54 9 10. have a Rain-bow upon his head to shew that he is faithful and constant in his Covenant God hath hitherto kept promise with nights and days that one shall succeed the other therefore much more will he keep promise with his people Hence also the Covenant is called the Oath Luk. 1. 73. The oath which he sware unto our father Abraham You never read of God's Oath in a Covenant of works In that first Covenant you read not of Mediator nor of an Oath but in the Covenant of Grace you read both of a Mediator and of an Oath the more effectually to confirm us as touching the immutability of his will and purpose for the accomplishment of all the good and the great things that are mentioned in the Covenant of Grace The Covenant of Grace is incomparably more firm sure immutable and irrevocable than all other Covenants in the world Therefore it is said God willing Heb. 6. 17 18. Who shall doubt when God doth swear who cannot possibly deny himself or forswear himself more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lye we might have strong consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a valiant strong prevailing consolation such as swalloweth up all worldly griefs as Moses his serpent did the sorcerers serpents or as the fire doth the fuel God's word his promise his Covenant is sufficient to assure us of all the good that he has engaged to bestow upon us yet God considering of our infirmity hath bound his word with an oath His word cannot be made more true but yet it may be made more credible Now two things make a thing more credible 1. The quality of the person-speaking 2. The manner of the speech If God doth not simply speak but solemnly swear we have the highest cause imaginable to rest assured and abundantly satisfied in the word and oath of God An oath amongst men is the strongest surest most sacred and inviolable bond For men verily swear by the greater Heb. 6. 16. and an oath for confirmation is to them an end of all strife The end of an Oath among men is to
be deceived That Covenant that is built upon this rock of God's eternal purpose must needs be sure and therefore all that are in covenant with God need never fear falling away there is no man no power no devil no violent temptation that shall ever be able to overturn those that God has brought under the bond of the Covenant Joh. 10. 28 29 30 31. 1 Pet. 1. 5. But Secondly Consider that the Covenant of Grace is confirmed and made sure by the blood of Jesus Christ Heb. 13. 20. Heb. 9. 16 17. The main point which the Apostle intended by setting down the inviolableness of men's last Wills after their death is to prove that Christs death was very requisite for ratifying of the New Testament consult these scriptures Mat. 16. 21. Luk. 24. 26. Heb. 2. 10. cap. 2. 17. which is called the blood of the everlasting Covenant Christ by his irrevocable death hath made sure the Covenant to us The Covenant of Grace is to be considered under the notion of a Testament and Christ as the Testator of this will and testament Now look as a man's will and testament is irrevocably confirmed by the Testator's death For where a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all whilest the Testator liveth These two verses are added as a proof of the necessity of Christ's manner of confirming the new Testament as he did namely by his death The Argument is taken from the common use and equity of confirming Testaments which is by the death of the Testator A Testament is only and wholly at his pleasure that maketh it so that he may alter it or disanul it while he liveth as he seeth good but when he is dead he not remaining to alter it none else can do it In the seventeenth verse the Apostle declareth the inviolableness of a man's last will being ratified as before by the testator's death This he sheweth two ways 1. Affirmatively in these words A Testament is of force after men are dead 2. Negatively in these words otherwise it is of no strength Now from the affirmative and the negative it plainly appears that a Testament is made inviolable by the Testator's death so Jesus Christ hath unalterably confirmed this Will and Testament viz. The New Covenant by his blood and Heb. 9. 15. death That by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance Christ died to purchase an eternal inheritance and on this ground eternal life is called an eternal inheritance for we come to it as heirs through the good will grace and favour of the purchaser thereof manifested by the last Will and Testament Hence you read This is my blood Maâ— 26. 28. of the new testament which is shed for many for the remission of sins Again This cup is the new testament in my â—uk 22. 20. 1 Cor. 11. 25. blood which is shed for you The Covenant is called both a Covenant and a Testament because his Covenant and Testament is founded established ratified and immutably sealed up in and by his blood Christ is the faithful and true witness yea truth it self his word shall not Rev. 3. 14. Joh. 14. 6. Mark 13. 31. pass away If the word of Christ be sure if his promise be sure if his Covenant be sure then surely his last Will and Testament which is ratified and confirmed by his death must needs be very sure Christ's blood is too precious a thing to be spilt in vain but in vain is it spilt if his Testament his Covenant ratified thereby be altered If the Covenant of Grace be not a sure Covenant then 1 Cor. 1â— 14. Christ died in vain and our preaching is in vain and your hearing and receiving and believing is all in vain Christ's death is a declaration and evidence of the eternal counsel of his father which is most stable and immutable in it self but how much more is it so when it is ratified by the death of his dearest son In whom all the promises are yea 2 Cor. 1. 20. and Amen that is in Christ they are made performed and ratified By all this we may safely conclude that the Covenant of Grace is a most sure Covenant there can be no addition to it detraction from it or alteration of it unless the death of Jesus Christ whereby it 's confirmed be frustrated and overthrown Certainly the Covenant is as sure as Christ's death is sure The sureness and certainty of the Covenant is the ground and bottom of bottoms for our faith hope joy patience peace c. take this corner this foundation stone away and all will tumble were the Covenant uncertain a Christian could never have a good day all his days his whole life would be filled up with fears doubts disputes distractions c. and he would be still a crying out Oh! I can never be sure that God will be mine or that Christ will be mine or that mercy will be mine or that pardon of sin will be mine or that heaven will be mine Oh! I can never be sure that I shall escape the great damnation the worm 2 Thes 1. 9. that never dies the fire that never goes out or an eternal separation from the presence of the Lord and from the glory of his power The great glory of the Covenant is the certainty of the Covenant and this is the top of God's glory and of a Christian's comfort that all the mercies that are in the Covenant of Grace are the sure mercies of David and that all the Grace that is in the Covenant is sure Grace and that all the glory that is in the Covenant is sure glory and that all the external internal and eternal blessings of the Covenant are sure blessings I might further argue the sureness of the Covenant of Grace from all the attributes of God which are deeply engaged to make it good as his wisdom love power justice holiness faithfulness righteousness c. And I might further argue the certainty of the Covenant of Grace from the seals which God hath annexed to it You know what was sealed by the Kings Ring could not be altered God hath set his seals to this Covenant his Est 8. 8. broad seal in the Sacraments and his privy seal in the witness of his spirit and therefore the Covenant of Grace is sure and can never be reversed But upon several accounts I may not now insist on these things And therefore Eighthly and lastly the Covenant of Grace is stiled a well ordered Covenant 2 Sam. 23. 5. He hath made with me an everlasting Covenant ordered in all things and sure Oh the admirable counsel wisdom love care and tenderness Rom. 11. 33 34 35 3â— 1 Câ—â— 2. 7. Eph. 1. 8.
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
compleat satisfaction that Jesus Christ has given to God's enraged Justice I have in part discovered already and shall say more to it before I close up the Covenant of Redemption But The third Proposition is this The business transacted The Third Propoâ—tion between those two great and glorious persons God the father whose greatness is unsearchable and Jesus Christ â—sal 145. 3. Rev. 1. 5. who is the prince of the kings of the earth was the redemption and salvation of the Elect our everlasting blessedness was now fresh in their eyes and warm upon their Luk. 15. 30. hearts how lost man might be found and how fallen man might be restored and how miserable man might be made happy how slaves might be made sons and how Eph. 2. 12. 17. enemies might be made friends and how those that were afar off might be made nigh without the least prejudice to the honour holiness justice wisdom and truth of God was the grand business the thing of things that lay before them Upon the account of the Covenant compact and agreement that was between the father and the son it is that Christ is called the second Adam for 1 Cor. 1â— â—5 as with the first Adam God plighted a Covenant concerning him and his posterity so also he did indent with Jesus Christ concerning that eternal Redemption that he was Heb. 9. 12. to obtain and secure for his seed For the clearing of this let us a little consider of the excellent properties of that Redemption that we have by Jesus Christ First 'T is a great Redemption the work of Redemption was a great work the greatness of the person employed in this work speaks out the work to be a great work This was a work too high too hard too great for all the Angels in heaven and all the men on earth to undertake none but that Jesus who is mighty to save was ever able to bring about the Redemption of man Hence Christ is called the deliverer And their redeemer is mighty Prov 23. 11. Isa 24. 6. And his redeemer the Lord of hosts Isa 47. 4. As for our redeemer the Lord of hosts is his name Isa 49. 26. And thy redeemer the mighty one of Jacob Jer. 50. 34. Their redeemer is strong the Lord of hosts is his name Again the great and invaluable price that was paid down for our Redemption speaks it out to be a great Redemption the price that we are bought with 〈◊〉 6. 19 20. cap. 7. 23. is a price beyond all compute 2 Pet. 1. 18 19. For as much as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation But with the precious blood of Christ as of a lamb without blemish and without spot Christ was a Lamb 1. for harmlesness 2. for patience and silence in afflictions 3. for meekness Isa 32. 7. 〈◊〉 11. 19. and humility 4. for sacrifice this Lamb was without blemish that is free from actual sin and without spot 〈◊〉 that is free from original sin That the most absolute and perfect purity of Christ prefigured in the Lambs of the Old Testament that were to be sacrificed might be better expressed the Apostle calls him a lamb without Eph. 5. 27. Neither God nor Christ could lay down a â—reatâ—â— price All things in heaven anâ— earth are 〈◊〉 be compared 1 this blood to this priâ—e blemish and without spot The price that this Lamb without a spot has laid down is sufficient to pay all our debts 't is a price beyond all compute All the Silver Gold Pearl Jewels in the world are of no value in respect of this price a price in it self infinite and of infinite value Among the Romans the goods and estates which men had gotten in the Wars with hazard of their lives were called peculium castrense or a Field-purchase O! how well then may the Elect be called Christ's peculium castrense his purchase gotten not only by the jeopardy of his life but with the loss of his life and blood Again Jâ—â— 10 11 15. 17 18. 〈…〉 20. 28. if you compare the work of Redemption with other great works you must necessarily conclude that the work of Redemption is a great work The making of the world Geâ— 1. 3 6 9 11 14 20 24. was a great work of God but yet that did but cost him a word of his mouth a let it be he spake the word and it was done he said let there be light and there was light c. but the work of Redemption cost Christ's dearest blood Much matter of admiration doth the work of Redemption afford us The work of Creation is many ways admirable yet not to be compared with the work of Redemption wherein the power wisdom justice mercy and other divine attributes of God do much more shine forth and wherein the redeemed reap much more good than Adam did by his creation which will evidently appear by observing these particular differences First In the Creation God brought something out of nothig but in the work of Redemption out of one contrary he brought another out of death he brought life This was a work of far greater power wisdom mercy death must first be destroyed and then life brought forth Secondly In Creation there was but a word and thereupon the work followed in Redemption there was doing and dying The work of Redemption could be brought about by none but God God must come down from heaven God must be made man God must be made sin God must be made a cuâ—se 2 Cor. 5. 21. Gal. 3. 13. Thirdly In the Creation God arrayed himself with Majesty power and other like properties fit for a great work in the work of Redemption he put on weakness he assumed a nature subject to infirmities and the infirmities of that nature he did as David did when he fought against Goliah he put off all armour and took his staff in his hand and drew near to the Philistine 1 Sam. 17. 39 40. Fourthly In the work of Creation there was nothing to withstand God to make opposition against God but in the work of Redemption there was justice against mercy wrath against pity death and he that had the power of death was vanquished Heb. 2 14 15. Colos 2. 14. 15. Fifthly By Creation man was made after God's image like him Gen. 1. 26 27. by Redemption man was made a member of the same mystical body whereof Christ is the head Eph. 1. 22 23. Sixthly By Creation man received a natural being by Redemption a spiritual Seventhly By Creation man received a possibility to stand by Redemption a certainty of standing and impossibility of falling Joh. 10. 28 29 30 31. 1 Pet. 1. 5. Jer. 33. 40 41. Eightly By Creation man was placed in an earthly Paradise but by Redemption he is advanced to an heavenly Paradise Thus you see how the work of Redemption transcends the
comparison which is the application thereof this application may have reference either to the general proposition thus As no man taketh this honour unto himself so also nor Christ Or to the particular instance of Aaron thus As Aaron took not to himself that honour so nor Christ both tend to the same end The High Priesthood was an honour for Christ to have taken that to himself without a Commission from his father had been to glorifie himself by conferring glory and honour upon himself This negative that Christ glorified not himself is a clear evidence that Christ arrogated no honour to himself Christ would not arrogate honour to himself but rather wait upon his father that he might confer upon him what honour he saw meet Christ glorified not himself to be made an High Priest but his father glorified him in ordaining or commissionating him to be the High Priest In short to be made an High Priest is to be deputed or appointed and set a part to that function And thus was our Lord Jesus Christ made an High Priest he had never undertaken that office had he not been ordained to it by his father But that you may see Christ's threefold commission to his three-fold office Consider First That God the father promiseth to Jesus Christ 1. Heb. 2. 17 18. Psal 110. 4. an excellent royal and eternal Priesthood Heb. 7. 21. For those priests were made without an oath but this with an oath by him that said unto him the Lord sware and will not repent thou art a priest for ever after the order of Melchisedek Among the Jews in the times of the Old Testament they had an High Priest that was in all things to stand between God and them and in case any sinned to make an atonement for them Now look as the Jews had their High Priest so the Lord Jesus-Christ he was to be and he is the Apostle and the High Priest of our Christian profession as Aaron was of the Jews profession The Priestly office of Jesus Christ is erected and set up on Heb. 3. 1. By theâ— way you may take notice that the whole body of Anti-christianism is but an invasion upon the Priestly office of Christ What is the Popish Mass that unbloody sacrifice but a derogation from the sacrifice of Jesus Christ once upon the Cross and so a derogation from his Priestly Office What are all those Popish Penances and satisfactions injoyned but a derogation unto the satisfaction of Christ and so unto the Priestly office of Christ What is all their praying to Saints and Angels but a derogation unto the intercession of Christ and so unto the Priestly office God deputes Christ to his Priestly office as God and man yet Papists say that Christ is a Priest only in his humane nature God saith to his son Thou art a priest yet they make many Priests God makes his Son a Priest for ever yet they substitute others in his room God gave Christ to offer up but one sacrifice and that but once but they every day offer up many sacrifices in the Mass God gave Christ to offer up himself but they offer up bread and wine upon pretence that its the body and blood of Christ Christ's sacrifico was a bloody sacrifice but they stile theirs an unbloody sacrifice purpose for the relief of poor distressed sinners The work of the High Priest is to make reconciliation for the sins of the people In the times of the Old Testament the High Priest made an atonement for the people in case any man had sinned he brought a sacrifice his sins were laid upon the head of the sacrifice Once every year the High Priest did enter into the holy of holies and with the blood of the sacrifice did sprinkle the Mercy-Seat and laid the sins of the people upon the head of the Scape-Goat so made an Atonement for the people as is clear in that Levit. 16. 14. He shall take of the blood of the Bullock and sprinkle it with his finger upon the Mercy-seat eastward and before the Mercy-seat shall he sprinkle of the blood with his finger seven times And at vers 21. Aaron shall lye both his hands upon the head of the live Goat and confess over him all the iniquities of the children of Israel and all their transgressions and all their sins putting them upon the head of the Goat and shall send him away by the hand of a fit man into the wilderness and so he shall make an Atonement This was the work of the High Priest in case any had sinned to make an Atonement and satisfaction by the way of Type for the sins of the people The main scope of the Apostle in that Heb. 7. is to advance Christ his Priesthood above the Levitical Priesthood in order to which he premiseth this That those priests were made without an oath vers 20 The Apostle's third Argument to prove the excellency of Christ's Priestood above the Levitical is taken from the different manner of instituting the one and the other Christ's institution was more solemn than the Levites their institution was without an oath Christ's institution was with an oath The Argument may be thus framed That Priesthood which is established by an oath is more excellent than that which is without an oath but Christ's Priesthood is with an oath and theirs without Ergo It is here taken for granted that Christ was most solemnly instituted a Priest even by an oath yea by the oath of God himself which is the greatest and most solemn manner of institution that can be God's oath imports two things 1. An infallible certainty of that which he sweareth 2. A solemn authority and dignity conferred upon that which he instituted by oath Great and weighty matters of much concernment use to be established by oath hereby it appeareth that Christ's Priesthood is a matter of great moment and of much concernment This will appear the more evident if we consider the person who was made Priest viz. our Lord Jesus Christ who was the greatest person that could be Heb. 7. 28. therefore he is fitly called a great high priest Heb. 4. 14. Or if we consider the ends of Christ's Priesthood which were very weighty and that in reference both to God and man To God for the manifestation of his perfect justice infinite mercy almighty power unsearchable wisdom and other divine attributes which never were nor ever can be so manifested as in and by Christ's Priesthood To man that God's wrath might be averted his favour procured man's sin purged and he freed from all evil and brought to eternal happiness Or if we consider the benefits of Christ's Priesthood which are answerable to the foresaid ends Jesus Christ was appointed and made by the father The Apostle and High Priest of the Churches profession Heb. 3. 1 2. Wherefore holy brethren partakers of the heavenly calling consider the Apostle and High Priest of our profession Christ Jesus who
all the creatures for their good for their service and benefit Sixthly and lastly In this Book they might run and read what a most excellent what a most admirable what a most transcendent workman God was What are the Heavens the Earth the Sea but a sheet of Royal Paper written all over with the Wisdom and Power of God Now in the great day of account this Book shall be produced to witness against the Heathen World because they did not live up to the light that was held forth to them in this Book but crucified that light and knowledge by false ways of worship and by their wicked manners whereof the Apostle gives you a Bead-roll or Catalogue from vers 21. to the end of that 1. of the Romans But Secondly there is the Book of Providence wherein â— all particulars are registred even such as Atheists may count trivial and inconsiderable Mat. 10. 30. But the very hairs of your head are all numbred And where is their number summed up even in the Book of Providence The three Worthies were taken out of the fiery furnace Dan. 3. 27 with their hairs in full number not one of them singed Paul encouraging the Passengers to eat who were in fear and danger of death tells them that there should not an Act. 27. 34. hair fall from the head of any of them And when Saul 1 Sam. 14. 45. would have put Jonathan to death the people told him That there should not a hair of his head fall to the ground Christ doth not say that the hairs of your eye lids are numbred but the hairs of your head where there is the greatest plenty and the least use Though hair is but an excrement and the most contemptible part of man yet every hair of an Elect person is observed and registred down in God's Books and not one of them shall be lost Nor the Holy Ghost doth not say the hairs of your heads shall be numbred but the hairs of your head are all numbred God has already booked them all down and all to shew us that special that singular care that God takes of the smallest and least concernments of his chosen ones This Book of Providence God will produce in the great day to confute and condemn the Atheists of the World who have denied a Divine Providence and whose hearts have swelled against his Government of the world according to the counsels of his own heart But Thirdly There is the Book of men's afflictions this some account an entire Book of it self Psal 56. 8. Thou tellest my wandrings put thou my tears into thy bottle are The Septuagint for my wandrings or flitâ—ings have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Lâ—fe to teach us saith one that our life is but a flitting they not in thy book God told all those weary steps that David took in passing over those two great Forrests when he fled from Saul or thou cypherest up my flittings as the words may be read whilst David was hunted up and down like a Partridge and hushed out of every bush and had no certain dwelling place but driven from post to pillar from one Countrey to another God was all this while a noting down and a numbering of his flittings and a bottleing up his tears and a booking down his sighs Put thou my tears into thy bottle Heb. my tear that is every tear of mine let not one of them be lost but kept safe with thee as so much sweet water God is said in Scripture to have a Bag and a Bottle a Bag for our sins and a Bottle for our tears and Oh that we would all labour to fill his bottle with our tears as we have filled his bag with our sins and certainly if the white tears of his servants be bottled up the red tears of their blood shall not be cast away if God keep the tears of the Saints in store much more will he remember their blood to avenge it and though Tyrants burn the bones of the Saints yet they cannot blot out their tears and blood out of God's Register Are they not in thy book are they not in thy Register or Book of Accounts where they cannot be blotted out by any time or Tyrants i. e. yes certainly they are thou dost assuredly book them down and wilt never forget one of them according to the usual Interrogatory that was used among the Hebrews when they affirmed a thing past all doubt Let the great Nimrods and oppressors of the Saints look to themselves for God books down all the afflictions sufferings and persecutions of his servants and in the great day he will bring in this Book this Register to witness against them Ah sinners sinners look to your selves in the great day of account the Lord will reckon with you for every rod that he hath spent upon you he will reckon with you not only for all your mercies but also for all your crosses not only for all your sweets but also for all your bitters not only for all your cordials but also for all your corrasives In this Book of Afflictions there is not only Item for this mercy and that but Item also for this affliction and that this sickness and that this cross and that this loss and that And will not the opening of this Book of the Saints afflictions and sufferings and of sinners afflictions and sufferings be as the hand-writing upon Dan. 5. 5 6. the wall to all the wicked of the earth in the great day of account surely yes for as they cannot answer for one mercy of ten thousand that they have enjoyed so they cannot answer for one affliction of ten thousand that they have been exercised with But Fourthly There is the Book of Conscience Conscience saith Philo is the little Consistory of the soul Conscience Râ—m 2. 14 15. is Mille Testes A thousand Witnesses for or against a man Conscience is God's Preacher in the bosom Conscience hath a good memory saith one The chief Gen. 41. 9. Butler forgot the promise that he had made to Joseph but Conscience told him of it Fama propter homines conscientia propter Deum saith Augustine A good name will carry it amongst men but it is a good conscience only that can acquit us before God In this great day the Book of every man's Conscience shall be opened for their conviction The Conscience is a Domestick and true Tribunal saith Nazianzenâ—â— wherein they shall read their guilt in legible Characters for that is a Book of Record wherein men's actions are entred and although now it be shut up close and sinners will by no means be brought to look into it â—and though many things that are written in this Book seem to be so greatly obliterated and blotted that they can hardly be read Yet in that great day of Accounts God will refresh and recover the lustre of those Ancient Writings and sinners in that day shall find that
eternal act of oblivion upon them and utterly bury them in the grave of oblivion as if they had never been The sins that are forgiven by God are forgotten by God the sins that God remits he removes from his remembrance Hâ—b 10. 13 to 19. cap. 10. 1 to 15. Christ hath so fully satisfied the justice of God for the sins of all his seed by the price of his own blood and death that there needs no more expiatory sacrifices to be offered for their sins for ever Christ hath by the sacrifice of himself blotted out the remembrance of his peoples sins with God for ever The New Covenant runs thus And their sinful errour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo escar guhod I will Jer. 31. 34. not remember any more but the Greek runs thus And their sinful errours and their unrighteousnesses I will not remember Heb. 8. 12. again or any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here are two negatives which do more vehemently deny according to the propriety of the Greek Language that is I will never remember them again I will in no case remember them any more I will so forgive as to forget Not that in propriety of phrase God either remembers or forgets for all things are present to him he knows all things he beholds he sees he observes all things by one eternal and simple act of his knowledg which is no way capable of change as now knowing and anon forgetting but it s an allusion to the manner of men who when they forgive injuries fully and heartily do also forget them blot them out of mind or rather as some think its an allusion to the manner of the old Covenants administration in the Sacrifices where there was a remembrance again Heb. 10. 1 2 3 c. of sins every year there was a fresh indictment and arraignment of the people for sin continually But under this New Covenant our Lord Jesus Christ hath by one offering perfected for ever them that are sanctified Christ See from vers 5. to vers 20. hath for ever taken away the sins of the Elect there needs no more expiatory sacrifice for them they that are sprinkled with the blood of this sacrifice shall never have their sins remembred any more against them God 's not remembring or forgetting a thing is not simply to be taken of his essential knowledge but respectively of his judicial knowledg to bring the same into Judgment not to remember a thing that was once known and was in mind and memory is to forget it but this properly is not incident to God it is an infirmity To him all things past and future are as present what he once knoweth he always knoweth his memory is his very essence neither can any thing that hath once been in it slip out of it For God to remit sin is not to remember it and not to remember it is to remit it These are two reciprocal propositions therefore they are thus joyned together I will forgive their iniquity and I will remember their sin no Jer. 31. 34. Isa 43. 25. more I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins To remember implyeth a four-fold act 1. To lay up in the mind what is conceived thereby 2. To hold it fast 3. To call it to mind again 4. Oft to think of it Now in that God saith I will remember their iniquities no more he implyeth that he will neither lay them up in his mind nor there hold them nor call them again to mind nor think on them but that they shall be to him as if they had never been committed God's discharge of their sins shall be a full discharge such sinners shall never be called to account for them both the guilt and the punishment of them shall be fully and everlastingly removed Let the sins of a believer be what they will for nature Mat. 12. 31. â—sa 55. 7. Jer. 31. 12. Ezk. 18. 22. â—sal 32. 2. Rom. 4 8. Now if God will not remember nor mention his peoples sins then we may safely and roundly infer that either there is no Purgatory or else that God severely punishes those sins in Purgatory which he remembers not and never so many for number they shall all be blotted out they shall never be mentioned more 1. God will never remember he will never mention their sins so as to impute them or charge them upon his people 2. God will never remember he will never mention their sins any more so as to upbraid his people with their follies or miscarriages He will never hit them in the teeth with their sins he will never cast their weaknesses into their dish when persons are justified their sins shall be as if they had not been God will bid them welcome into his presence and embrace them in his arms and will never object to them their former unkindness unfruitfulness unthankfulness vileness stubbornness wickedness as you may plainly see in the return of the Prodigal and his father's deportment towards him Luk. 15. 20 21 22 23. When he was a great way off The Prodigal was but conceiving a purpose to return and God met him The very intention and secret motions and close purposes of our hearts are known to God The old Father sees a great way off dim eyes can see a great way when the Son is the object his father saw him and had compassion His bowels rowl within him the Father not only sees but commiscrates and compassionates the returning Prodigal as he did Ephraim of old My bowels Jer. 31. 20. are troubled for him I will surely have mercy on him or as the Hebrew runs I will having mercy have mercy have mercy on him or I will abundantly have mercy on him Look saith God here is a poor prodigal returning to me the poor child is come back he hath smarted enough he hath suffered enough I will bid him welcome I will forgive him all his high offences and will never hit him in the teeth with his former vanities And ran The feet of mercy are swift to meet a returning sinner It had been sufficient for him to have stood being old and a Father but the Father runs to the Son And fell on his neck He cannot stay and embrace him or take him by the hand but he falls upon him and incorporates himself into him How open are the arms of mercy to embrace the returning sinner and lie him in the bosom of love and kissed him Free rich and soveraign mercy hath not only feet to meet us and arms to clasp us but also lips to kiss us one would have thought that he should rather have kicked him or killed him than have kissed him But God is pater miserationum he is all bowels All this while the father speaks not one word his joy was too great to be uttered he ran he fell on his neck and kissed him and
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