but two famous Covenants that we must abide by in one of them all men and women in the world must of necessity be found either in the Covenant of grace or in the Covenant of works The Covenant of works is a witness of God's holiness and perfection the Covenant of grace is a witness of God's goodness and commisâ—ration the Covenant of works is a standing evidence of man's guiltiness the Covenant of grace is the standing evidence of God's righteousness the Covenant of works is the lasting monument of man's impotency and changeableness the Covenant of grace is the everlasting monument of God's omnipotency and immutability Now no man can be under both these Covenants at once if he be under a Covenant of works he is not under a Covenant of grace and if he be under a Covenant of grace he cannot be under a Covenant of works Such as are under a Covenant of works they have the breach of that Covenant to count for they being the Sâ—rpentine brood of a transgressing stock but such as are under a Covenant of grace shall never be tryed by the Law of works because Christ their surety hath fulfilled it for them Acts 13. 38 39. Rom. 8. 2 3 4. Gal. 4. 4 5 6. But let me open my self more fully thus That all unbelievers all Christless graceless persons are under a Covenant of works which they are never able safely to live under should they live and die under a Covenant of works they were surely lost and destroyed for ever for the Covenant of works condemns and curses the sinner Cursed is every one that continueth not in all Gal. 3. 10. things which are written in the book of the law to do them neither hath the sinner any way to escape that curse of the Law nor the wrath of God reveiled against all unrighteousness and ungodlyness but in the Covenant of grace Rom. 1. 18. this Covenant of works the Apostle calls The law of Rom. 3. 27. Gen. 2. 16 17. works This is the Covenant which God made with man in the state of innocency before the fall In this Covenant God promised to Adam for himself and his posterity life and happiness upon the condition of perfect personal and perpetual obedience and it is summed up by the Apostle Do this and live God having created man upright Gal. 3. 12. Eâ—clâ—â— 7. 29. Gen. 1. 26. 27. after his own image and so having furnished him with all abilities sufficient for obedience thereupon he made a Covenant with him for life upon the condition of obedience I say he made such a Covenant with Adam as a publick person as the head of the Covenant and as he promised life to him and his posterity in case of obedience so he threatned death and a curse unto him and his posterity in case of disobedience In the day thou eatest Gen. 2. 1â— Gal. 3. 10. Not only the Covenant of Grace but the Covenant of works also is an et 〈…〉 Coâ—â—nant and therefore the curse of the Covenant remains upon meâ— unto Eternity There is an eternal obligation upon the creature he being bound to God by an eternal Law and the transgression of that â—aw carries with it an eternal guilt which eternal guilt brings sinners under an eternal curse thereof thou shalt surely die or dying thou shalt die God in this Covenant of works did deal with Adam and his posterity in a way of supremacy and righteousness and therefore there is mention made only of the threatnings In the day thou eatest thereof thou shalt die the death And it is further observable that in this Covenant that God made with Adam and his posterity he did promise unto them eternal life and happiness in heaven and not eternal life in this world only as some would have it for Hell was threatned in these words In the day thou eatest thereof thou shalt die the death and therefore heaven and happiness salvation and glory was promised on the contrary we must necessarily conclude that the promise was as ample large and full as the threatning was yet this must be remembred that when God did at first enter into Covenant with us and did promise us heaven and salvation it was upon condition of our personal perfect and perpetual obedience and therefore called a Covenant of works Do this and live was not only a Command but a Covenant with a promise of eternal happiness upon perfect and perpetual obedience All that are under a Covenant of works are under the curse of the Covevenant and they are all bound over unto eternal wrath But the Lord Christ has put an end to this Covenant and abolished it unto all that are in him being himself made under it and satisfying the precept and the curse of it and so he did cancel it As a hand-writing against us nailing Col. 2. 14. it unto his cross So that all they that are in Christ are freed from the Law as a Covenant but unto all other men it remains a Covenant still and they remain under the curse of it for ever and the wrath of God abides upon John 3. 36. them Though the Covenant of works as it is a Covenant for life ceaseth unto believers yet it stands in force against all unbelievers Now oh how sad is it for a man to be under a Covenant of works For First The Covenant of works in the nature of it requires perfect personal and perpetual obedience under pain of the curse and death according to that of the Apostle As many as are of the works of the Law are under the Gal. 3. 10. curse presupposing man's fall and consequently his inablility to keep it For it is written cursed is every one that Deut. 27. 26. continueth not in all things that are written in the book of the law to do them The Covenant of works therefore affords no mercy to the transgressors of it but inflicts death and curse for the least delinquency For whosoever James 2. 10. shall keep the whole Law and yet offend in one point he is guilty of all The whole Law is but one copulative He that breaketh one commandment habitually breaketh all A dispensatory conscience keeps not any commandment when the disposition of the heart is qualified to break every command then a man breaks every command in the account of God every one sin contains vertually all sin in it He that dares contemn the Law-giver in any one command he dares contemn the Law-giver in every command He that allows himself in any one known sin in any course way or trade of sin he sâ—â—s himselâ— under that curse which is threatned against the transgressors of the Law They that are under this Covenant of works must of necessity perish The case stands thus Adam did break this Covenant and so brought the curse of it both upon himself and all his seed to the end of the world in his sin all men sinned Now if
this Throne all the Great ones of the world must stand Popes Emperours Kings Princes Nobles Judges Prelates without their Mitres Crowns Sceptres Royal Robes Gold chains c. And before this Throne all other sorts and ranks of men must stand And he that sits upon this Throne is a great King and a great Rev. 1. 5. cap. 17. 14. Rev. 19. 16. All the thrones of the Kings of the earth with Solomon's Golden Throne are but petty Thrones to this Throne yea they are but footstools to this Throne and therefore upon this single ground it may well be called a great Throne God above all Gods he is Prince of the Kings of the earth who is King of Kings and Lord of Lords Upon all which accounts this Throne may well be called a great Throne And 't is called A White Throne because of its Celestial Splendor and Majesty and to shew the uprightness and Glory of the Judge The white colour in Scripture is used to represent purity and glory here it signifies that Christ the Judge shall give most just and righteous Judgment free from all spot of partiality From whose Face the heaven and the earth fled away The Splendor and Majesty of the Judge is such as neither heaven or earth is able to behold or abide the same how then shall the wicked be able to stand before him Augustine understands it for the future renovation of heaven and earth and here he acknowledgeth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the heaven and the earth fled not before but after the Judgment to wit saith he The Judgment being finished then shall this heaven and earth cease to be when the Hysterosis is when a thing is before put down which should come after or contrariwise Aug. lib. 20. de C. D. c. 14. 1 â—â—t 3. 12. new heaven and earth shall begin for this world shall pass away by a change of things not by an utter destruction The heaven and the earth shall flee away that is this shape of heaven and earth shall pass away because they shall be changed from vanity through fire that so they may be transformed into a much better and more beautiful estate according to that which the Apostle Peter writeth The heaven shall pass away with a great noise and the elements melt with heat but we expect new heavens and a new earth wherein dwelleth righteousness How this passing away â—r perishing of heaven and earth shall come to pass there are divers opinions of learned men Some think that the substance or essence it self of the world shall wholly perish and be annihilated Others are of opinion that only the corruptible qualities thereof shall perish and be changed and the substance or essence remain There shall be a renovation of all things say most and that only the fashion of the world that is the outward form and corruptible qualities shall be destroyed and so the earth shall be found no more as it was but shall be made most beautiful and glorious being to be delivered into the glorious liberty as far as 't is capable of the sons Rom. 8. 19 20 21 22. of God being to be freed from corruption and bondage And with these I close The summ of the 21. verse is That the Creature shall not be always subject to vanity but shall have a manumission from bondage of the which deliverance three things are declared First who the Creature that is The World Secondly From what from Corruption which is a bondage Thirdly Into what estate into the glorious liberty of the sons of God Some here note the time of the deliverance of the Creature namely when the children of God shall be wholly set free for though they have here a freedom unto righteousneess from the bondage of sin yet they have not a freedom of glory which is from the bondage of misery But others take it for the state it self which shall be glorious not the same with the children of God but proportioned according to its kind with them for it is most suitable to the liberty of the faithful that as they are renewed so also should their habitation And as when a Noble man mourneth his servants are all clad in black so it is for the greater glory of man that the Creatures his servants should in their kind partake of his glory And whereas some say that it is deliverance enough for the creature if it cease to serve man and have an end of vanity by annihilation I affirm it is not enough because this 21. verse notes not only such deliverance but also a further estate which it shall have after such deliverance namely to communicate in some degree with the children of God in glory Certainly the Creatures in their kind and manner shall be made partakers of a far better estate than they had while the world endured because that God shall fully and wholly restore the world being fallen into corruption through the transgression and sin of Man-kind And this doth more plainly appear by the Apostle's opposing subsequent liberty against former bondage which that he might more enlarge he calleth it not simply freedom or liberty but liberty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any shall enquire what shall be the particular properties works and uses of all every creature after the last Judgment I answer 1. That as to these things the word is silent and 't is not safe to be wise above what is written 2. Here is place for that which Tertuâ—ian calls a learned Ignorance Glory as it is in the Greek Text meaning thereby according to the phrase and propriety of the Hebrew tongue glorious liberty or liberty that bringeth glory with it under which term of glory he compriseth the excellent estate that they shall be in after their delivery from their former baseness and servitude As for those words of the sons of God to which we must refer the glorious liberty before mentioned they must be understood by a certain proportion or similitude thus that as in that great day and not before God's children shall be graciously freed from all dangers and distresses of this life whatsoever either in body or soul and on the other side made perfect partakers of Eternal Blessedness so the Creatures then and not before shall be delivered from the vanity of man and their own corruption and restored to a far better estate than at present they enjoy which also may further appear by the words the Apostle useth setting glorious liberty deliverance and freedome against servile bondage and slavery Chrysostome reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the glorious liberty of the sons of God as if the end or final cause of their deliverance were pointed at namely that as God made the world for man and for man's sin subdued it to vanity So he would deliver it and restore it for men even to illustrate and enlarge the glory of God's children I could by variety of Arguments prove that
〈…〉 erings â—o many blind Papist run themselves into out of a supeâ—stitious opi 〈…〉 of Merit or Satisfaction but under all their Penances they cannot say we â—ear in our bodies the marks of our Lord Jesu Câ—rist Gal. 6. 17. furnace but yielded themselves to be cast into the fiery furnace they did not stubbornly oppose nor struggle against their enemies but patiently and quietly yielded their bodies to the flames neither did the Prophets or Apostles step over God's hedge to make way to their own Sufferings or Martyrdom No men may with the Donatists destroy themselves rather than they would conform to this or that Religion No man may have a hand in his own destruction no man may cut his throat with his own hands to avoid a Prison a Dâ—ngeon a Den a fiery Furnace Cyprian tells the Christians in his time that were ambitious of Martyrdom Non est in tua potestate sed in Dei dignatione Martyrium We may not run our selves into prison without a Mittimus from heaven If righteousness lead me into prison a righteous God will stand by me in prison and in the issue give me a gracious or a glorious deliverance out of prison But if I wilfully causlesly run my self into prison it will be a righteous thing with God to leave me to shift for my self in prison If God should meet a man in prison and say to him as he did â—nce to Elijah What dost thou here Elijah 1 King 19. 9. Here he is secretly taxed for leaving his station out of too much fear of Jezâ—bel What dost thou here O man is this a fit place for Truth 's Champion If a man cannot readily answer Lord I have not run my self into a prison but 't is thy self 't is thy truth 't is thy interest 't is thy honour 't is my conscience 't is duty that has brought me hither what confusion would attend him Thilusâ—rius and Theodoret speak of some that would compel men to kill them out of an affectation of Martyrdom but this was a mad ambition but no true zeal 'T was an errour in Tertullian to say that afflictions that sufferings were to be sought No man is to make his own Cross nor Scourges to whip himself nor to cast himself into a suffering state so long as God hath left him a plain open Act. 9. 23 24 25. Joh. â—0 19 20. way to escape suffering without sinning not but that most men are more apt and prone to sin themselves out of smart sufferings than unwarrantably to run themselves into sufferings but it is good for every Christian to be upon his Guard and not run till God sends him As a Christian must not shâ—n sufferings so he must not seek them Secondly that Afflictions Sufferings Persecutions hath been the common lot and portion of the people of God in all the Mat. 1â— 22. cap. 16. 24. Luk. 21. 1â— Joh. 15. 20. Heb. 11. The common cry of Persecutors hath been Christianâ— aâ— L 〈…〉 Ages of the world witness the suâ—ferings of the Patriarchs Prophets Apostles the Primitive Christians and the Martyrs of a later date Abel was persecuted by Câ—in 1 Joh. 3. 12. and Isaac by Ishmael Gal. 4. 29. and Jacob by â—sau That seems to be a standing Law All that will live godly in Christ Jesus must suffer persecution 2 Tim. 3. 12. A man may have many faint wiâ—hes and cold desires after Godliness and yet escape Persecution yea he may make some esâ—ays and attempts as if he would be Godly and yet escape Persecution But when a man is thâ—roughly resolved to be Godly and sets himself in good earnest upon pursuing after holiness upon living a life of holiness upon growing up in holiness then he must expect to meet with afflictions and persecutions 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 Histories that are extant do abundantly evidence that from Age to Age and from one Generation to another they that have been born after the Gal. 4. 29. Flesh have persecuted them that have been born after the Spirit and that the Seed of the Serpent hath been still a multiplying of Gen. 3. 1â— troubles upon the Seed of the Woman As there was no way to Paradise but by a flaming sword nor no way to Canaan but through a howling wilderness so there is no way to Heaven but by the Gates of Hell there is no way to a glorious Exaltation but through a Sea of Tribulation of Persecution The way to Act. 14. 21 2â— Heaven is not strewed with roses but fâ—ll of thorns and briaâ—s as those of whom this world is not worthy have always experienced Heb. 11. The Serpentine Brood takes a very great pleasure to be still a representing the people of God as foolish hypocritical precise proud schismatical seditious factious and as persons against Order and Government against good Laws and Customs as distarbers and troublers of the peace Thus Ahab accounts Elijah The troubler of Israel and Haman laid it to the charge of the 1 King 18. 17. Esâ—h 3. 8. Ezâ—a 4. 15. Jews that they were disoâ—â—dient to the â—ing's Laws and the adversaries of the Jews told Artaxerxes the King that Jerusalem was a rebelâ—ious City hurtful unto Kings and Princes And the unbelieving Jews at Thessalonica did as much for the Apostles they said they were the men that turned the world up sâ—le down So Luther Act. 17. 6. was called the Trumpet of Rebellion and Tertulâ—us calls Paul A pestilent fellow and a mover of sedition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pestiâ—ence A Batch foolish Tertulâ—us mis-took the Antidote for the Poyson cap. 24. 5. the remedy for the disease Now if so precious a man as Paul than whom saith Chrysostom the earth never bare a better since it bore Christ were accounted and called a Pest a Botch let not us think much if the choicest Saints in our days are accounted and esteemed as so many Pests and Botches This is the reward the ingrateful world gives the servants of Christ for their zeal and faithfulness in the cause of Christ instead of encouraging them they load them with ignominious and hateful terms of Rebellion and Turbulency c. labouring thereby to make them odious and to enrage the people against them as the Persecutors of old used to wrap the Christians up in Bears skins and Lyons skins c. and then to bait them with Dogs It is a very great vanity to think of passing to heaven without suffering the Saints in all Ages have found the way thither paved with troubles and it would be a foolish childish thing for any of us to think of finding it otherwise now Constantine the Great as piously as wiâ—tily told Acâ—sius the Novation that if he would not take up with Secrat Hâ—st Eccl. lib. 1. cap. 10. Persecution and such like dealing
by choice persons chosen out one by another and about choice matters and upon choice conditions chosen out and agreed upon by both parties Secondly because in making of Covenants commonly sacrifices were stricken and slain for confirmation and solemnity Of old God sealed his Covenant by sacrifices of beasts slain divided and cut asunder and the choice fat and other parts offered upon the Altar And in making of great and solemn Covenants men in old time were wont to kill and cut asunder sacrificed beasts and to pass â—eâ— 15. 9 10 17. Jeâ— 34. 18 19 20. Levâ— 26. 25. weigh well these two Scriptures 〈◊〉 breakers may well look â—pon them as flaming swords is terrible thunder-bolts between the parts divided for a solemn testimony or for the confirmation of the Covenants that they had made And as learned men have long since observed that the very Heathen in their covenanting used sacrifices and divided them passing between the parts and this they did as some conjecture in imitation of God's people This third is the common opinion about the Original of this name and therefore preferred before all other So this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith Covenant seems to sound as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerith a smiting or striking because of sacrifices slain in covenanting Hence the word Covenant is often joyned witst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karath which signifies striking of Covenant An example of this beyond all exception And Riven in Gen. 31. Exerciâ—at 135. saith my Author is in that sacrifice wherein God by Moses made a Covenant with all the people of Israel and bound them to obey his Law the description of it is in Exod. 24. 4 5 6 7 8. And Moses wrote all the wards of the Lord and rose up early in the morning and builded an Altar under the hill and twelve pillars according to the twelve tribes of Israel And he sent young men of the children Anciently Coâ—enants were made with blood to be taken conâ—â—an y in the covenant eâ—en to the the◠〈…〉 of blood loss of life of Israel which offered burnt offerings and sacrificed peace-offerings of oxen unto the Lord. And Moses took half of the blood and put it in basons and half of the blood he sprinkled on the Altar And he took the book of the Covenant and read in the audience of the people and they said all that the Lord hath said will we do and be obedient And Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words I shall not Rupâ—rtus Ambrâ—se Cajetan c. trouble my reader with that mystical and too curious a sence that some of the Ancients put upon these words the historical sense is here more fit For in this Ceremony of dividing the blood in two parts and so besprinkling the Altar with the one half which represented God and the people with the other between whom the Covenant was confirmed the old use in striking of Covenants is observed For the ancient custom was that they which made a League or Covenant divided some beast and put the parts asunder walking in the midst signifying that as the beast was divided so they should be which brake the Covenant So when Saul went against the Ammonites coming out of the field he hewed two Oxen and sent them into all the coasts of Israel expressing the 1 Sam. 11. 7. like signification that so should his Oxen be served that came not forth after Saul and Samuel After the same manner when God made a Covenant with Abraham and he had divided certain beasts as God had commanded Gen. 15. 12. to the 19. him and laid one part against another a smoaking â—irâ—brand went between representing God signifying that so he should be divided which violated the Covenant So in this place not much unlike the blood is parted in twain shewing that so should his blood be shed which kept not the Covenant Fourthly some derive the word Berith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara to create and the reason they give for this derivation is this because the first state of creation was confirmed by the Covenant which God made with man and all creatures were to be upheld by means of observing of the Law and condition of the Covenant and that Covenant being broken by man the world made subject to ruine is upheld yea and as it were created anew by the Covenant of grace in Christ Fifthly some derive the word Berith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berath which signifies firmness sureness because Covenants are firm and sure and all things agreed on are confirmed and made sure by them God's Covenant is a sure Covenant Deut. 7. 9. The Lord thy God he is the faithful God or the God 〈…〉 31. 31 23 35 â—6 37. â—sâ—l 19. 7. Rev. 3. 14. Isa 54. 10. of Amen which keepeth covenant with them that love him Psal 89. 34. My covenant will I not break Hebrew I will not profane nor alter the thing that is gone out of my lips All God's precepts all God's predictions all God's menaces and all God's promises are the issue of a most just faithful and righteous will There are three things that God cannot do 1. He cannot die 2. He cannot lie Tiius 1. 2. In hope of eternal life which God that cannot lie promised before the world began 3. He cannot deny himself Now the derivation of Berith from the several roots specified and not from one only doth give much light to the point under consideration and doth reconcile in one all the several opinions of the learned and justifies their several derivations without rejecting or offering any wrong or disgrace to any Secondly The Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke A Covenant or a Testament By this Greek word the Septuagint in their Greek Translation do commonly express the Hebrew word Berith and it is observeable that this is the only word by which the Hebrew word Berith is rendered in the New Testament This Greek word Diatheke is translated Covenant in the New Testament about Heb. 8. 6 7 8 9 10 cap. 1. 4. Luk. 1. 72. Rom. 9. 4 c. Mat. 26. 28. Luk. 22. 20 c. twenty times and the same word is translated Testament in the New Testament about twelve times Wherever you find the word Covenant in the New Testament there you shall find Diatheke and wherever you find the word Testament in the New Testament there you shall find Diatheke so that it is of importance for us to understand this word aright Now this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatithemai which hath divers of the significations of the Hebrew words of which Berith is derived for it signifies to set things in order and frame to appoint orders and make Laws to pacifie and make satisfaction and to
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
cast away their transgressions as Ephraim did his Idols saying Hos 14. 8. what have I any more to do with you Fourthly You have the way and manner of the Elect's delivery and that is not only by paying down upon the nail the price agreed on but also by a strong and powerful hand as the original Rom. 11. 26. Isa 59. 20. Ruâ—mends 〈◊〉 imports in the Scriptures cited in the margin The Greek word that is used by Paul and the Hebrew word that is used by Isaiah do both signifie delivering by strong hand to rescue by force as David delivered the Lamb out of the Lyon's paw Fifthly you have the special blessings that are to be conferred upon the Elect viz. Redemption conversion saith repentance reconciliation turning from their iniquity all comprehended under that term the Redeemed Sixthly You have the Lord Jesus Christ considered as the head of the Church from whom all spiritual gifts viz. sanctification salvation and perseverance do flow and run as a precious balsom upon the members of his body My spirit that is in me saith God the Father to Christ the Redeemer and my word which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed c. In these words God the father engages that his spirit and word should continue with his Church to direct and instruct it and the children of it in all necessaries throughout all ages successively even unto the world's end But The Seventh Scripture is that Zach. 6. 12 13. And The 7. Proof speak unto him saying thus speaketh the Lord of hosts saying behold the man whose name is the Branch and he shall grow up out of his place and he shall build the temple of the Lord. Even he shall build the temple of the Lord and he shall bear the glory and shall sit and rule upon his throne and he shall be a priest upon his throne and the counsel of peace shall be between them bot 〈…〉 â—ow that the business of man's Redemption was transacted betwixt the father and the son is very clear from this text And the counsel of peace shall be between them both that is the two persons spoken of viz. the Lord Jehovah who speaks and the man whose name is the Branch Jesus Christ This counsel was primarily about the reconcilation of the riches of God's grace and the glory of his justice What ever Socinians say 't is most certain that Reconâ—iliation is not only on the sinner's part but on God's also the design and counsel both of the father and the son was our peace The counsel of reconciliation how man that is now an enemy to God may be reconciled to God and God to him this counsel or consultation shall be betwixt them bâ—th that is Jehovah and the Branch There were blessed transactions between the father and the son in order to the making of peace between an angry God and sinful men I know several learned men interpret it of Christ's offices viz. of his Kingly and Priestly office for both conspire to make peace betwixt God and man Now if you will thus understand the text yet it will roundly follow that there was a consultation at the counsel-board in heaven concerning the reconciliation of fallen man to God which reconciliation Christ as King and Priest was to bring about Look as there was a counsel taken touching the creation of mankind between the persons in the blessed Trinity Let us make man after our Image so there was a consultation held concerning Gal. 1. 26. Col. 3. 10. Eph. 4. 24. the restauration of mankind out of their lapsed condition The counsel of peace shall be between them both Certainly there was a Covenant of Redemption made with Christ upon the terms whereof he is constituted to be a Reconciler and a Redeemer To say to the prisoners Go forth to bring deliverance to the captives and to proclaim the year of release or Jubile the acceptable year of the Lord as it is Isa 61. 1 2. But The Eighth Scripture is that Psal 40. 6 7 8. Sacrifice The eighth proof and offering thou didst not desire mine ears hast thou opened burnt offering and sin offering hast thou not required Then said I lo I come in the volume of the book it is written of me I delight to do thy will O my God yea thy Law is within my heart Heb. in the midst of my bowels compared with that Heb. 10. 5 6 7. Wherefore when he cometh into the world he saith sacrifice and offering thou wouldst not but a body hast thou prepared for me In burnt offerings and sacrifices for sin thou hast had no pleasure Then said I lo I come in the volume of the book it is written of me to do thy will O God In these two Scriptures two things are concluded 1. The impotency of Legal Sacrifices vers 5 6. 2. The all sufficiency of Christ's sacrifice vers 7. There is some difference in words and phrases betwixt the Apostle and the Prophet but both agree in sence as we shall endeavour to demonstrate Pen men of the New Testament were not Translators of the Old but only quoted them for proof of the point in hand so as they were not tied to syllables and letters but to the sence That which the Prophet speaketh of himself the Apostle applieth to Christ say some this may be readily granted For David being a special type of Christ that may in history and type be spoken of David which in mystery and truth is understood of Christ But that which David uttered in the aforesaid text is questionless uttered by the way of Prophecy concerning Christ as is evident by these reasons First In David's time God required sacrifices and burnt offerings and â—ook delight therein for God answered 1 Chron. 21. 26. 1 Sam. 26. 19. David from heaven by fire upon the Altar of burnt-offering and David himself advised Saul to offer a burnt offering that God might accept of it Secondly David was not able so tâ— do the will of God as by doing it to make all sacrifices void therefore this must be taken as a Prophecy of Christ Thirdly In the verse before namely Psal 40. 5. such an admiration of God's goodness is premised as cannot fitly be applied to any other evidence than of his goodness in giving Christ in reference to whom it may be truly said That eye hath not seen nor ear heard neither have entered into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. Fourthly These words used by the Apostle when he cometh into the world he saith are meant of Christ which argue that that which followeth was an express prophecy of Christ These things being premised out of the Texts last cited we may observe these following particulars that make to our purpose First That the holy spirit opens and expounds the Covenant of
us to do the like through him Therefore saith he arise and let us go hence I am very free and ready by my death and sufferings to compleat the work of man's Redemption according to the Covenant and agreement that long since was made between the father and my self If Christ should fail in complying with his father's commands about suffering and dying for us then not only the breach of Articles but high disobedience too might be justly charged upon him but from all such charges Christ has bravely quitted himself There was a special Law laid upon Christ as he was our Mediator which Law he was willing and ready to obey in order to our Redemption That Christ should die was no part of the moral Law but it was a positive special Law laid upon Christ well this Law he obeys he complies with I lay down my life for my sheep this commandment Jâ—â— 10 11 15 17 18. have I received of my father Christ as Mediatour had a command from his father to die and he observes it hence God calls him his servant Behold my servant whom Isâ— 42. 1. I uphold And in pursuance of God's Royal Law will and pleasure he takes upon him the form of a servant and frequently proclaims before all the world that he came to do the will of him that sent him Again God the father Phil. 2. 6 7. lays a special command upon Jesus Christ to preserve and bring to glory all those that come unto him Jesus Christ has not only leave to save the Elect but a charge to save the Elect All that the father giveth me shall come Joh. 6. 37 38 39 40. Here you have Christ's Commission to save the Elect c. to me and him that cometh to me I will in no wise cast out where the doubled negatives in the Original serve to make the assertion strong and to carry their faith over all their doubts and fears For I came down from heaven not to do mine own will but the will of him that sent me And this is the fathers will which hath sent me that of all which he hath giveâ— me I should lose nothing but should raise it up again at the last day And this is the will of him that sent me that every one which seeth the son and believeth on him may have everlaâ—ing life and I will raise him up at the last day Christ is to be answerable for all those that are given to him at the last day and therefore we need noâ— doubt but that he will certainly employ all the power of his Godhead to secure and save all those that he must be accountable for In this blessed Scripture there are several special things that we may take notice of that are pat to our present purpose As first that it is the great dignity and happiness of the Electâ— that they are from Eternity given to Christ in the Covenant of Redemption as the reward of his sufferings to come to him in due time and that they are given to him in trust and that he must be accountable for them as being given by the father to him Isal 24. 1. They were the father's first not only by the right of Creation but by particular Election also and being thus the father's they are given to Christ from eternity to be redeemed by him and as the reward of his sufferings Again such as are elected and given to Christ will certainly in due time come to him Their being given from eternity produceth their being given and coming in time for God is faithful who will not frustrate Christ of what he hath purchased and the power that draweth them is invincible and irresistible therefore saith he All that the father giveth me shall come to me Again Christ in entertaining them that come to him is not only led thereunto by his own mercy and bounty and love towards them as the reward of his sufferings but doth also stand obliged thereunto by vertue of a commission and trust laid upon him by the father and accepted and undertaken by him therefore doth he mention the will of him that sent me as a reason of his fidelity in this matter Further from vers 39. We may observe that the Gospel contains an extract of the deâ—p counsels of God and of the eternal transactions betwixt the father and the son concerning lost man so far as is for our good for he brings out and reads in the Gospel his very Commission and some Articles of the Covenant past betwixt the father and him Again the first fountain and rise of the salvation of any of lost mankind is in the absolute and sovereign will and pleasure of God for here he mentions the will of him that sent him as the first original of all from whence their giving to Christ their coming and safety do flow Again these whose salvation the father willeth are given over to Christ in his eternal purpose to be brought to him in due time for so it is here held out Again such as are given to Christ by the father and do in time come to him are put in his keeping and he hath a care of them not to lose the least of them For this is the will of him that sent me that of Joh. 10. 28 29. all he hath given me I should lose nothing wherein the father doth so commit the trust to him as that he still keeps them in his own hand also Again Christ's charge and care of these that are given to him extends even to the very day of their Resurrection that there he may make a good account of them when all perils and hazards are now over and that he may not so much as lose their dust but gather it together again and raise it up in glory to be a proof of his fidelity for saith he I should lose nothing but raise it up again at the last day and so death and dissolution proves no loss Again from vers 40. we may observe That such as are given to Christ to be under his charge and to participate of his benefits are drawn to believe on him And it is the father's will and a part of the transaction betwixt him and his son that faith be the way to partake of these benefits and not the fulfilling of the impossible condition of the works of the Law for they who are given to Christ are expounded to be they who believe on him and it is the father's will that such partake of these benefits here mentioned as of the rest of his purchase Albeit mortification holiness c. do prepare for the possession of these benefits and do evidence a right thereunto and the begun possession thereof yet it is only faith in Christ that giveth the right Eph. 2. 6 7 8. and title that so it may be of Grace Again it is covenanted betwixt the father and the son that believers shall be made partakers of
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