Paradise opened, OR THE SECREETS, MYSTERIES, AND RARITIES Of Divine Love, of Infinite Wisdom, and of Wonderful Counsel, laid open to Public View.  
ALSO The Covenant of Grace, and the high and glorious Transactions of the Father and the Son in the Covenant of Redemption opened, and improved at large, with the Resolution of divers important Questions and Cases concerning both Covenants.  
YOU HAVE FURTHER, Several singular Pleas, that all sincere Christians may safely and groundedly make to those Ten Scriptures in the Old and New Testament, that speak of the general Judgement, and of that particular Judgement, that must certainly pass upon them all after Death.  
With some other Points of high Importance, that tend to the Peace, Comfort, Settlement and Satisfaction of all serious sincere Christians.  
To which is added a sober and serious Discourse, about the Favourable, Signal and Eminent Presence of the Lord with his People in their greatest Troubles, deepest Distresses, and most deadly Dangers.  
Being the Second and Last Part of the Golden Key.  
By Thomas Brooks, late Preacher of the Gospel, at Margaret's New-Fishstreet.  
LONDON, Printed for Dorman Newman, at the King's Arms in the Poultry and at the Ship and Anchor at the Bridg-foot on Southwark-side, 1675.   

To his honoured Friends, Sir John More, Knight and Alderman of the City of London, and to his good Lady, Mary More, his most affectionate Consort.  
The Father of all mercies, and the God of all blessings, bless you both with Grace and Peace here, and Glory hereafter.  
Honoured Friends:  
CHristian Friendship makes such a knot, that great 
It's the saying of Euripides, that a faithful Friend is better than a calm Sea to a weather beaten Mariner.  Alexander cannot cut. It was well observed by Sir Francis Bacon, That old wood is best to burn, and old Books best to read, and old Friends best to trust. It was a witty saying of the Duke of Buckingham to Bishop Monton, in Richard the III. his time, Faithful Friends (saith he) are in this age for the most part gone all in pilgrimage, & their return is uncertain. They seem to take away the Sun out of the World (said the Heathen Orator) who take away friendship from the life of men, and we do not more need fire and water then true Friendship. In this Epistle I shall endeavour so to acquit myself, as becomes a real Friend, a cordial Friend, a faithful▪ Friend, and a Soul-friend, as to your great and everlasting concernments, that it may go well with you for ever and ever.  
Sir, the points that are handled in this following Treatise (and in the first part) are of as high, choice, necessary, noble, useful and comfortable a nature, as any that can be treated on by mortal man. The four things which God minds most and loves most, are, 1. His honour. 2. His worship. 3. His People. 4. His truth. Surely their souls must needs be of a very sad complexion, who can read the great truths that are here opened and applied, and not, 1. Dear love them. 2. Highly prise them. 3. Cordially bless God for them. 4. Seriously ponder and meditate upon them. 5. And not frequently and diligently study them, and make a gracious and daily improvement of them.  
The Covenant of Grace and the Covenant of Redemption are a rich Armoury, out of which you may furnish yourselves with all sorts of spiritual weapons, wherewith you may encounter Satan's temptations, wiles, devices, methods, depths, stratagems. Nothing of Satan's 
Eph. 6. 11. 2 Cor. 2. 11. Revel. 2. 24.  can stand before the Covenant of Grace and the Covenant of Redemption, well understood and well applied.  
In the Covenant of Grace and the Covenant of Redemption, 
2 Sam. 23. 5. Isa. 54. 9, 10. Jer. 32. 38, 39, 40, 41. Zach. 9 11. Heb. 13. 20.  that is passed betwixt God the Father and our Lord Jesus Christ, you will find many rich and rare cordials, which have a strong tendency to preserve all gracious souls from desponding and fainting, 1. In times of afflictions. 2. In times of temptations. 3. In times of desertion 4. In times of sufferings for Christ's sake and the Gospel's sake. 5. In times of opposition. 6. And at the time of death and dissolution; There are no comforts nor cordials that can reach the souls of Christians in their deep distresses, but such as flow from these two Covenants, the more it concerns all such Christians to study these two Covenants, and to be well acquainted with them, that so they may the more readily have recourse to such cordials, as their present estate and condition calls for.  
In these two Covenants you will find much matter, which has a strong tendency, 1. To inflame your▪ love to God and Christ, and all in the Covenant of Grace. 
Psal. 116. 1. 9 16. Psalm 3. 2 Sam. 23. 5. Psal. 103. 17, 8. Psal. 111. 5, 9, 17. Gen. 1. 2. 2 Cor. 2. 14. Galat. 6. 14.  2. To strengthen your faith. 3. To raise your hopes. 4. To cheer your souls. 5. To quiet and satisfy your consciences. 6. To engage you to a close and holy walking with God. 7. To provoke you to triumph in free grace, and in the Lord Jesus Christ. 8. To sit lose from this world. The riches and Treasures that are wrapped up in both these Covenants, are so great, so sure, so durable, and so suitable to all believers, as may well deaden their 
Reut 12. 1.  hearts, to all the riches and glories of this lower world.  
In these two Covenants every sincere Christian will find, 1. A special salve for every spiritual sore. 2. A special remedy against every spiritual malady. 3. A special plaster against every spiritual wound. 4. A spiritual magazene to supply all their spiritual wants, and 5. A spiritual shelter under every spiritual storm. In these two Covenants you will find food to nourish you, a staff to support you, a guide to lead you, a fire to warm you, and springs of life to cheer and refresh you.  
In this Covenant of Grace and the Covenant of Redemption, 
'Twas the saying of an eminent Saint on his Deathbed, that he had much peace, and quietness not so much, from a greater measure of grace than other Christians had, or from any immediate witness of the spirit, but because, he had a more clear understanding of the Covenant of Grace than many others, having studied it, and preached it so many years as he had done.  you may clearly see the wisdom, counsel, love and transactions between the Father and the Son sparkling and shining, there being nothing under Heaven that contributes more to the peace, comfort, assurance, settlement and satisfaction of sincere Christians than such a sight, the main reason why so many gracious souls are so full of fears, doubts, darkness and disputes about their internal and eternal estates, is because they have no more clear and full understanding of these two Covenants; and if such Christians would but more seriously buckle to the study of those two covenants, as they are opened and applied in the following Treatise, their fears and doubts, etc. would quickly vanish, and they would have their triumphant songs, their mourning would soon be turned into rejoicing, & their complaints into Hallelujahs. Neither do I know any thing in all this world that would contribute more to seriousness, spiritualness, heavenlyness, humbleness, holiness and fruitfulness, than a right understanding of these two Covenants, and a Divine improvement of them. There are many choice Christians, who have always either tears in their eyes, complaints in their mouths, or sighs in their breasts; and O, that these above all others would make these two Covenants their daily Companions! Let these few kinds suffice concerning the following Treatise.  
Now, Sir John, I shall crave leave to put you and your Lady a little, in mind of your deceased and glorified Father. He is a true Friend (saith the Smyrnean Poet of 
Ponder upon that Deut. 13. 6. Thy friend which is as thine own soul.  old) who continueth the memory of his deceased Friend. When a Friend of Austin's died, he professed he was put into a great straight, whether he himself should be willing to live or willing to die: he was unwilling to live, because one half of himself was dead, yet he was not willing to die, because his Friend did partly live in him, though he was dead. Let you and I make the application as we see cause; your glorified Father's Name and Memory remains to this day as fresh and fragrant as the Rose of Sharon, among all those that fear the Lord, and 
Cant. 2. ●.  had the happiness of inward acquaintance with him. The memory of the just is blessed, but the name of the wicked shall not; In the Original it is, The memory of the just 
Prov. 10. 7. M●moria just 〈◊〉, So Bat●. 〈◊〉 benam 〈◊〉 servasso, 〈◊〉, Plant. If I may but keep a good Name, I have wealth e 〈…〉, saith the Heathen.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in benedictionem, shall be for a blessing; the very remembering of them shall bring a blessing to such as do remember them. The Moralists say of Fame, or of a man's good Name: 
Omnia si perdas famam servare memento,  
Quâ semel amissâ postea nullus eris.  i e. Whatsoever commodity you lose, be sure yet to preserve that 
Heb. 11. 1●, 39 A good renown is better than a golden Girdle, saith the French Proverb.  jewel of a good Name. This jewel among others, your honoured Father carried with him to the Grave, yea to Heaven. There is nothing raises a man's Name & Fame in the World like holiness: The seven Deacons that the Church chose, were holy men, Act. 6. 5. and they were men of good report, V 3. They were men well witnessed unto, well testified off, as the Greek word imports. 
The Persians seldom write their Kings Name but in characters of gold, throughout the Old and New Testament: God has written the Names of just men in golden characters, as I may speak.  Cornelius was a holy man, Act. 10. 1, 2, 3, 4. and he was a man of good report among all the Nation of the Jews, V 22. Ananias was a holy man, Act. 9 10, 20. and he was a man of a good report: Act. 22. 12. Gajus and Demetrius were both holy men, and of a good report, witness that third Epistle of John. The Patriarches and Prophets were holy men, and they were men of a good report, Heb. 11. 1, 2. For by it the Elders obtained a good report, their holiness did eternalise their Names. The Apostles were holy men, 1 Thes. 2. 10. and they were men of good report, 2 Cor. 6. 8. Now certainly it is none of the least of mercies to be well reputed and reported of: next to a good God, and a good conscience, a good report, a good name is the noblest blessing. It is no great matter, if a man be great and rich in the world, to obtain a great report, but without holiness you can never obtain a good report. Holiness, uprightness, righteousness, will embalm your names, it will make them immortal. Psalm 112. 6 The righteous shall be in everlasting remembrance. Wicked men many times out live their names, but the names of the righteous out live them. Holy Abel hath been dead above this five thousand years, & yet his name is as fresh & fragrant as it 
1 John 3. 12.  was the first day he was made a Martyr▪ When a sincere Christian dyes, he leaves his name as a sweet and as a lasting scent behind him, his Fame shall live when he is dead: This is verified in your precious Father, who is now a sleep in Jesus, 1 Thess. 4. 14.  
Now you both very well know, that there was no Christian Friend, that had so great a room in his heart, in his affections, as I had, and you can easily guests at the reasons of it; neither can you forget, how frequently, both in his health, sickness and before his death, he would be pressing of me to be a Soul-friend to you, and to improve all the interest I had in Heaven for your internal 
Mat. 25. 33.  and eternal good, that he might meet you both in that upper world, and that you might both be found with him, at the right hand of Christ in the great day of the Lord. I know that your glorified Father, whilst he was on earth, did lay up many a prayer for you in Heaven. My desire and prayer is, that those prayers of his may return in mighty power upon both your hearts, and having a fair opportunity now before me, I shall endeavour to improve it for the everlasting advantage of both your souls; and therefore let my following counsel be not only accepted, but carefully, faithfully and diligently followed by you, that so you may be happy here, and blessed hereafter.  
The first word of counsel is this: Let it be the principal care of both of you, to look after the welfare of your precious and immortal souls. If your souls are safe, all is safe; if they are well, all is well; but if they are lost, all 
Mat. 16. 26. The Soul is a greater mir●cle in man, than all the miracles wrought amongst men, saith Augustine.  is lost, and you lost and undone in both worlds. Christ that only went to the price of souls, hath told us, That one Soul is more worth than all the world. Chrysostom well observeth, That whereas God hath given us many other things double, viz. two eyes to see with, two ears to hear with, two hands to work with, and two feet to walk with, to the intent that the failing of the one might be supplied with the other; he hath given us but one soul, if that be lost, hast thou (saith he) another soul to give in recompense for it? Ah Friends, Christ left his Father's bosom and all the glory of Heaven for the good of souls, he assumed the nature of men for the happiness of the soul of man, he trod the wine-press of 
Isa. 63. 3. John 17. Luke 23. 34. Math. ●6. 28.  his Father's wrath for souls, he prayed for souls, he paid for souls, and he bled out his heartblood for souls; The soul is the breath of God, the beauty of man, the wonder of Angels, and the envy of Devils; 'Tis of an Angelical 
1 Pet. 5. 8.  nature, 'tis a heavenly spark, a celestial plant, and of a Divine offspring. Again weigh well the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the incomparable price, which Christ paid for the redemption of the soul; what are the riches of the East or West- Indieses, the spoil of the richest Nations, rocks of 
1 Pet. 1▪ 18, 19  Diamonds, mountains of gold, or the price of Cleopatra's draught, to the price that Christ laid down for souls? 
1 Pet. 1. 18. 19 1 John 1. 4, 12. Heb. 22. 23.  The soul is a spiritual substance, capable of the knowledge of God, of union with God, of communion with God, and of an eternal fruition of God. There is nothing can suit the soul below God, nor nothing that can satisfy the soul without God, nor nothing that can save the soul but God. The soul is so choice, so high and so noble a piece, that it Divinely scorns all the world in point of acceptation, justification, satisfaction, dilectation and salvation; Christ made himself an offering for 
Heb. 9 11, 12, 13 14. Cap. 10 10, 14 Ga. 4 4, 5, 6. Heb. 2. 8.  sin, that souls might not be undone by sin; The Lord died, that slaves might live; The Son died, that servants might live, The natural Son died, that adopted sons might live; The only begotten Son died, that bastards might live; Yea the Judge died, that malefactors might live. Ah Friends, as there was never sorrow like 
Isa. 53 3. Gal. 2. 20.  Christ's sorrow, so there was never love like Christ's love, and of all his love none to that of soul-love, to say much in a little room. The spiritual enemies, which daily war 
Eph 6. 11, 12. 1 Pet. 2. 11. Heb. ult. Rom. 1●. 17. 1 Cor. 11. 23. 27.  against the soul; the glorious Angels, which hourly guard the soul, and the precious ordinances, which God hath appointed as means both to convert, and nourish the soul. The soul is capable of a Crown of life; Rev. 2. 10. Of a Crown of glory, 1 Pet. 5 4. Of a Crown of righteousness, 2 Tim. 4. 8. Of an incorruptible Crown, 1 Cor. 9 25. The Crowns of earthly Princes stand as 
Queen Elisabeth is said to swim to her Crown through a Sea of sorrow.  a Sophister's cap, on one side of the head. Many may say of their Crowns as that King said of ●is, O Crown more noble than happy! In the time of Galienus the Emperor, Anno Christi 260. there were thirty Competitors on foot for the Roman Crown and Throne, who confounded and destroyed one another. A Princely Crown is oftentimes the mark for envy and ambition to shoot at: Henry the VI was honoured with the Crowns of two Kingdoms, France & England, the first was lost through the faction of his Nobles, the other was twice plucked from his head. Earthly Crowns have so many cares, fears, vexations and dangers, that daily attend them that oftentimes they make the heads and hearts of Monarches 
Prov. 27. 4. Doth the Crown endure to all generations. Heb. To generation and generation.  ache, which made Cyrus say, You look upon my Crown and my purple robes, but did you but know how they were lined with thorns, you would not stoop to take them up. But the Crowns that immortal souls are capable of, are Crowns without crosses, they are not attended with care of keeping, or fear of losing; there are no evil persons, nor evil spirits, that haunt those Crowns. Darius' that great Monarch, fleeing from his enemies, he threw away the Crown of gold from his head, that he might run the faster: but a sincere Christian 
1 Pet. 1. 5.  is in no danger of losing his Crown, 2 Tim. 4. 8. His Crown is laid up in a safe hand, in an omnipotent hand. Now what do all these things speak out, but the preciousness and excellency of the soul? Once more, the excellency of the case or cabinet, viz. the body, intimates a more than ordinary excellency of this Jewel; the body is of all materials the most excellent; how does David admire the rare texture and workmanship of his body! I am wonderfully made, I was curiously wrought in 
Psal. 139. 13, 15.  the lowest parts of the earth. When curious workmen have some choice piece in hand, they perfect it in private, and then bring it forth to the light, for men to gaze at, so here: The greatest miracle in the World is Man, in whose very body (how much more in his soul) are miracles enough (betwixt head and feet) to fill a volume. One complains, that men much wonder at the high 
Austin. The Stoic thought, it was better to be a fool in the form of a man, than wise in the shape of a beast.  mountains of the Earth, the huge waves of the Sea, the deep falls of Rivers, the vastness of the Ocean, and at the motions of the Stars, etc. but wonder not at all at their wonderful selves. Galen, a profane Physician and a great Atheist, writing of the excellent parts of man's body, he could not choose but sing an Hymn to that God, whosoever he were, that was the Author of so excellent and admirable a piece of work; he could not but cry out, Now I adore the God of Nature. Now if the Cabinet be so curiously wrought, what is the Jewel that is contained in it? O how richly and gloriously is the soul embroidered! How Divinely inlaid and enamelled is that! Prince's impress their images or effigies upon the choicest metals, viz. gold and silver: God hath engraven his own Image with his own hand upon 
Gen. 1. 26. Dama●cen.  Angels and Men. The soul is the glory of the Creation, a beam of God, a spark of celestial brightness, a vessel of honour, a bird of Paradise, a habitation for God. The soul is spiritual in its essence, God breathed it in, God hath invested it with many noble endowments, he hath made it a mirror of beauty, and printed upon it a 
Gen. 2. 7. Heb. 12 9 Eccles. 12. 7. Zach. 12. 1.  surpassing excellency. The soul is spiritual in its object, it contemplaces God and Heaven; God is the orb and centre where the soul doth fix, God is the Terminus ad quem, the soul moves to him as to his rest: Return to thy rest, O my soul; this Dove can find no rest but in this heavenly Ark, nothing can fill the soul but God, nothing can quiet the soul but God, nothing can satisfy the soul but God, nothing can secure the soul but God, nothing can save the soul but God: The soul being spiritual God only can be the adequate object of it; The soul is spiritual in its operations, it being immaterial doth not depend upon the body in its working; the rich and rare endowments, and the noble operations of the soul speak out the excellency of the soul. The soul (saith one) hath 
Aristotle.  a nature distinct from the body, it moves and operates of itself, though the body be dead, and hath no dependence upon, or coexistence with the body; The soul hath an intrinsecal principle of life and motion, though it be separate from the body. And doth not the immortality of the soul speak out the excellency of the soul, against that dangerous notion of the souls mortality? Consult the Scriptures in the margin; and seriously and 
Luke 23. 43. 1 Thess. 4. ult. Phil. 1. 23. Acts 7. 59  frequently think of this one argument (among a multitude of arguments that might be produced, to prove the immortality of the soul) That which is not capable of killing, is not capable of dying; but the soul is not capable of killing, ergo. Our Lord Jesus proves the minor proposition, that it is not capable of killing, Fear not 
Luke 12. 4.  them them that kill the body, and after that have no more that they can do. Therefore the soul not being capable of killing, is not in a possibility of dying; the essence of the soul is Metaphysical, it hath a beginning but no end, it is Eternal à parte post, it runs parallel with Eternity; the soul doth not wax old, it lives for ever, which we cannot affirm of any sublunary created glory. To conclude this first word of counsel, what Job saith of wisdom, I may fitly apply to the soul; Man knows not the price thereof, 
Job 28. 13, 16, 17.  it cannot be valued with the Gold of Ophir, with the precious Onyx, or the Saphir, the Gold and Crystal cannot equal it, and the exchange of it shall not be for Jewels of sine Gold. O my Friends! it is the greatest wisdom, policy, equity, and Justice, to provide for your precious souls, to secure your precious souls, for they are Jewels of more worth than ten thousand worlds, all the honours, riches, greatness, and glory of this world are but chips, toys, and pebbles to these glorious pearls. But  
The second word of counsel is this, as you would be safe here, and saved in the great day of the Lord; as 
Act● 2. 20. ●● 22. 21. ● 〈…〉 poth. 1. 15. Jo● 13. 15. 2 Cor. 2. 11.  you would be happy here, and blessed hereafter, take up in nothing below a gracious acquaintance with Christ, a choice acceptation of Christ, a holy reliance upon Christ, a full resignation of yourselves to Christ, and a real and glorious union with Christ; If you do you are lost and undone in both worlds.  
First, Some take up in a name to live, when they are dead, dead in trespasses and sins, dead God-wards, and 
Revel. 3 1. Ephes. 2. 1.  dead Christ-wards, and dead Heaven-wards, and dead holyness-wards. The Sadducees derive their name from Zeduchim or Zadducaeus, a just man: But the worst Men, saith the Historian, got the best names. The Alcoran of the Turks hath its name from brightness (All in the Arabic, being as much as Kazan in the Hebrew, to shine or cast forth in brightness) when it is full of darkness and fraught with falsehoods. It will be but a poor comfort to any, for the world to commend them as gracious, if  
God condemn them as graceless; for the world to commend them as pious, if God condemn them as impious; for the world to commend them as sincere, if God condemn them as hypocrites. But  
Secondly, Some take up in a form Godliness, when 
2 Timoth. 3. 5.  they are strangers to the power, when they deny, yea when they oppose and persecute the power; such Monsters this Age has abounded with, but their seeming 
Acts 13. 45, 50  goodness is but a Religious cheat.  
Thirdly, There are some that take up in their Religious 
Matth. 9 22. Luke 18. 12. Cap. 13. 26. Matth. 6. cap. 23. Luke 36. 15. Ezeck. 33. 31, 32.  duties and services, in their praying, fasting, prophesying, hearing, receiving; they make a God, a Christ, a Saviour of their own duties & services; this was the undoing and damning sin of the Scribes and Pharisees, and is the undoing and damning sin of many thousands in our days.  
Fourthly, There are many that take up in their common gifts and parts, in a gift of knowledge, and in a gift 
Math. ●. 22. Rom. 2. 17. 21. 1 Cor. 12. ●eb. 6. 4●5.  of teaching, and in a gift of knowledge, and in a gift of teaching, and in a gift of utterance, and in a gift of memory, and in a gift of prayer, and this proves ruinous and destructive to them.  
Fifthly, There are many that take up in their riches, 
Prov. 10. 15. Psalm 73. 19 Matth. 20.— 26. Divi●●bus i 〈…〉 〈◊〉 〈◊〉 qui● 〈◊〉 〈◊〉, Rich men's wealth proves an hindrance to their happiness. Eccles. 5. 13. James 5. 1, 2.  prosperity and worldly grandeur and glory. Prov. 18. 11. The rich man's wealth is his strong City; it is hard to have wealth and not trust to it. Mat. 19 24. Wealth was never true to those that trusted it. There is an utter uncertainty in riches, 1 Timoth. 6. 17. A non entity, Prov. 23. 5, 6. An impotency to help in an evil day, Zephan. 1. 18. An impossibility to stretch to Eternity, unless it be to destroy the owner for ever: There is nothing more clear in Scripture and History, than that riches, prosperity, and worldy glory hath been commonly their portion, who never have had a God for their portion. 
Luke 16. 25. Richeses are called thi●k clay, Hal. 2. 6. which will sooner break the back than lighten the heart.  It was an excellent saying of Lewis of Bavaria, Emperor of Germany: Hujusmodi comparandae sunt opes, quae cum naufragio simul enatent, Such goods are worth getting, and owning, as will not sink or wash away, if a shipwreck happen. Solus sapiens dives, Only the Wise man is the rich man, saith the Philosopher. Another saith, Divitiae 
Austin.  corporales paupertatis plenae sunt, That earthly riches are full of poverty, they cannot enrich the soul; for oftentimes under silken Apparel there is a threadbare soul.  
He that is rich in conscience sleeps more sound, than he that is richly clothed in purple.  
No man is rich which cannot carry hence, that which 
Ambros. lib. 8. Ep. 10.  he hath; that which we must leave behind us, is not ours but some others.  
The shortest cut to riches is by their contempt; it is 
Seneca.  great riches not to desire riches, and he hath most that covets least. If there were any happiness in riches, the Gods would not want them, saith the same Author.  
When one was a commending the riches and wealth of Merchants: I do not love that wealth, said a poor Heathen, which hangs upon ropes; for if they break, the ship miscarrieth, and then where is the Merchant's riches?  
If I had an Enemy (saith one) whom it was lawful 
Latimer.  to wish evil unto, I would chief wish him great store of riches, for than 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, Emperor 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 Soldiers coming to him, and ask 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 Emperor, 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, etc.  
It is said of Shusa in Persia, that it was so rich that the 
Saith Cassiederus.  stones were joined together with gold; and that in it Alexander found seventy thousand Talents of gold. If you can take this City (saith Aristagorus to his Soldiers) you may vie with Jove himself for riches; the riches of Shufa did but make the Soldiers 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 privileges, 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 privileges, 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 enlightened and convinced, in so much that he desired to die the death of the righteous; but under all his convictions he died Christless and graceless. Nabuchadnezzar 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 daniel's 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, etc. 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 height 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 cried 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 profane and wicked then ever they were before. As water heated, if taken off the fire, will soon return to 
Arist●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 etc. 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, profane Sabbaths, reproach Saints, etc. 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. 1●. 2●.  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. 23, 26.  can never be happy here, nor blessed hereafter, and yet it is possible for a man with Herod to reform many things 
Mark ●● 2●. Mat. 26. 20, 21. 22 1 The●s. 5. 23.  and yet be a lost and undone man for ever as he was. Judas was a very reformed man, but he was never inwardly changed, nor throughout sanctified. The Scribes and Pharisees were outwardly reform, but they were not inwardly renewed. A man may be another man than what once he was, and yet not be a new man, a new creature. When a sinner is sermon-sick, O! then he will 
2 Cor. 5. 17. 2 P●t. 2. 20, 22. D●st. 5. 5, 6, 7, 8.  leave his sins, but when that sickness is off, he returns with the dog to his vomit, and with the sow to her wallowing in the mire. Sometimes conscience is like the hand-writing upon the wall, it makes the sinner's countenance to change, and his thoughts to be troubled, and the joints of his loins to be loosed, and his knees to smite one against another; and now the sinner is all for reforming, and turning over a new leaf, but when these agonies of conscience are over, the sinner returns to his old courses again, and often times is twofold more a Child of Hell than before. There was a 
Matth. 23. 15.  man in this City, who was given up to the highest wickednesses, on his sick bed conscience made an Arrest of him, and he was filled with such wonderful, horror and terror, that he cried out day and night, that he was damned, he was damned, he was damned; and when he had some small intervals, O what large promises did he make! what a new man, a reformed man he would be! but when in time his terrors and sickness wrought off, he was sevenfold worse than before. Sometimes the awakened Sinner parts with some sins, to make room for others; and sometimes the Sinner seems to give a Bill of divorce to this sin and that, but it is only because his bodily strength fails him, or because he wants an opportunity, or because there is a more strict eye and watch upon him, or because the sword of the Magistrate is more sharpened against him, or because 
James 4. 3.  he wants fuel, he wants a purse to bear it out, or because some Company, or some Relations, or some Friends lie between him and his sins, so that he must either tread over them, or else keep from his sins; or because he has deeply smarted for this sin, and that his name has been blotted, his credit and reputation stained, 
Prov. 6. 32, 33, 34, 35.  his Trade decayed, his health impaired, his body wasted, etc. By these short hints it is evident, that men may attain to some outward reformation, whose states and hearts were never changed, and who were never taken into marriage union with Christ. But  
Tenthly and lastly, many take up in a party, as of old some cried up Paul as the only deep Preacher, and others cried up Apollo's as the only eloquent Preacher, and 
1 Cor. 1. 10, 11, 12, 13.  many cried up Cephas as the most zealous Preacher; We are for the Church of England, say some, we are for the baptised People, say others, we are for the Presbyterian government, cry some, we are for the congregational way, cry others. I have so much ingenuity and charity, as to judge, that some of all these several parties and persuasions are really holy and will be eternally happy, are gracious and will be glorious, are sanctified and will be saved, are now governed by Christ and will be hereafter glorified with Christ. Judas was one of Christ's party, 
Mat. 26. 20. to the 26.  (if I may so speak) and yet he had no part nor portion in Christ. Demas was one of Paul's party, and yet he 
2 Tim. 4. 10.  played the Apostate, and turned an idolatrous Priest at 
2 Tim. 1. 15.  Thessalonica, as Dorotheus saith; And Phygellus and Hermogenes were of Paul's party, but were only famous for 
1 Tim. 1. 19, 20.  their recidivation and Apostasy. Hymeneus and Alexander were of Paul's party, but they made shipwreck of faith and a good conscience. The five foolish Virgins 
Mat. 25. 1, 2, 12.  were in society with the wise, and were accounted as members of their association, and yet the door of Heaven was shut against them. Many light, slight and vain persons went with the Children of Israel out of the Land 
Exod. 1●. 38. Num. 11. 4.  of Egypt, even a mixed multitude that embarked in the same bottom with them, and yet never arrived at the Land of promise. O my Friends, it is not a man's being of this party or that, this Church or that, this way or that, this society or that, that will bring him to Heaven without 
1 Pet. 1. 4. He●. 1. 2. 1 John 5. 12.  a spiritual conjunction with Christ; he that would enjoy the Heavenly inheritance must be espoused to Christ, the heir of all things: For he that hath the Son, hath life, and he that hath not the Son hath not life. This marriage union between Christ and the soul, is set forth to the life throughout that Book of Solomon's Song●, though the marriage-union between Christ and the soul, 
Cant. ●. 16. 1 Cor. 6. 17. Eccl. 11. 6.  be imperceptible to the eye of reason, yet it is real; things in nature work often insensibly, yet really, we do not see the hand move on the dial, yet it moves; the Sun exhales and draws up the vapours of the Earth insensibly, yet really. Now this marriage-union between Christ and the soul includes, and takes in these following particulars.  
First, This marriage-union between Christ and the soul does include and take in the souls giving a present bill of Divorce to all other lovers, Sin, the world and 
Consult these Scriptures: Hosea 14. 8. Isa. 2. 20. Cap. 30. 22. Psalm 45. 10. Exod. 12. 33. Isa. 59 ●o. C. 3. 3.  Satan: Are you seriously and sincerely willing for ever to renounce these, and be divorced from these? there is no compounding betwixt Christ and them; sin and your souls must part, or Christ and your souls can never meet; sin and your souls must be two, or Christ and your souls can never be one; you must in good earnest fall out with sins, or else you can never in good earnest fall in with a Saviour; the heart must be separated from all other lovers, before Christ will take the soul into his bed of loves; Christ takes none into marriage-union with himself, but such as are cordially willing, that all old former leagues with sin and the world shall be for ever broken and dissolved; your cordial willingness to part with sin, is your parting with sin in Divine account; you may as soon bring East and West together, light and darkness together, Heaven and Hell together, as bring Christ to espouse himself to such a soul, as has no mind, no will, no heart to be divorced from his former lovers; 'Tis 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 tie, wherein persons are mutually limited 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 1●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 Sovereign. Are you willing to consent to the match; 'tis not enough that Christ is willing to enter into a marriage-union with us, but we must be willing also to enter 
Many can choose Christ as a Refuge to hid 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 ourselves, and elect and make choice for ourselves, 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 Sovereign; 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, etc. or hereafter, I will accept of him when I come to die, 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 harlot's love is at an end, so here: That acceptance and consent which ties the marriage knot between Christ and the soul, must be an unlimited and indefinite acceptance and consent, 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 justify them, to suffer for him as well as to 
2 Tim. 2. 12. Acts 21. 13. Rom. 14. 7, 8.  reign with him, to die 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' add I c●n●s, within the first 300. years after Christ, upon the matter all that made a profession of the Apostles Doctrine, were cruelly murdered.  thoroughly resolved to be Godly, and sets himself in good earnest upon pursuing after holiness, and living a life of Godliness, than 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 holiness 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 Sovereign, 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 men's humours, or that they may follow the Lamb only in Sunshine weather, etc. these are still Satan's 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 n●w Creature, old things are passed away, behold all things are become new. The new Creature includes a new light, a new sight, a new understanding; Now the soul sees 
Psal. 38. 4. Cant. 5. 10.  sin to be the greatest evil, and Christ and holiness to be the chiefest good: When a man is a new Creature he has 
Col. 3. 11.  a new judgement and opinion, he looks upon God as his only happiness, and Christ as his all in all, and upon 
Prov. 3. 17.  the ways of God as ways of pleasantness. The new man has new cares, new requests, new desires. O that my 
Acts 2. 37. Cap. 16. 30.  soul may be saved; O that my interest in Christ may be cleared, O that my heart may be adorned with grace, O that my whole man may be secured from wrath to 
1 Thes. 2. ult.  come. The new man is a man of new principles, if you make a serious inspection into his soul, you shall find a principle of faith, of repentance, of holiness, of love, 
Phil. 1. 20. Acts 11. 18. 1 Thes. 4, 9 Phil. 4. ●1. 1 Cor. 4. 12.  of contentment, of patience, etc. There is not any one spiritual and heavenly principle respecting salvation, but may be found in the new Creature; The new man experiences a new combat, and conflict in his soul: The 
Gal. 5. 17. Rom. 7. 2●.  flesh lusteth against the spirit, and the spirit lu●teth against the flesh. I see another law in my members warring against the law of my mind. The new man experiences a combat in every faculty; Here is the judgement against the judgement, and the will against the will, and the affections against the affections: And the reason is this; because there is flesh and spirit, sin and grace coexistent and cohabiting in every faculty of the soul, renewing grace is in every faculty, and remaining corruption is also in every faculty, like Jacob and Esau struggling in the same womb, or like heat and cold in the same water, and in every part of it: The new man also combats with all sorts of known sins, whether they be great or small, inward or outward, whether they be the sins of the heart, or the sins of the life; and besides, the conflict in the new man is a daily conflict, a constant conflict; The new Creature can never, the new Creature will never be at peace with sin, sin and the new Creature will fight it out to the death, the new. Creature will never be brought into a l●ague of friendship with sin; The new man is a man of a new life and conversation, always a new life attends a new heart, you see it in Paul, Mary Magdalen, Zacheus, the Jailor, and all the others that 
See 1 John 3. 14. 2 Cor. 6. 14. Psalm 120. 5. Psalm 139. ●1. Psalm 42. 4.  are upon Scripture record. The new man has new society, new company, Psalm 119. 63. I am a Companion of all them that fear thee, and of them that keep thy precepts. Psalm 16. 3. My goodness extends not to thee, but to the Saints that are in the Earth, and to the Excellent in whom is all my delight. Holy society is the only society for persons of holy hearts, and in that society can no 
〈…〉 had rather ha●e no Companion than a had one.  man delight until God renew his heart by grace. Many men be as the Planet Mercury, good in conjunction with those that are good, and bad with those that are bad, these are they that do Virtutis stragulam pudefacere, Put honesty to an open shame.  and Company do oftentimes tell tales in a mute, but significant language. Tell me with whom thou goest, and I will tell thee what thou art, saith the Spanish proverb. Algerius, an Italian Martyr, had rather be in prison with Cato, than with Caesar in the Senate-house. But to conclude this word of Counsel, the new man walks by a new rule; As soon as ever God has made a man, a new creature, he presently sets up a new rule of life to walk▪ by, and that is no other but that which God himself sets up for his People to walk by, and that is his written Word, Isa. 8. 20. To the Law and to the testimony. Psalm 119. 105. Thy word is a lamp unto my feet, and a light unto my path. Verse 133. Order my steps in thy word. Galat. 6. 16. And as many as walk according to this rule, peace be on them and mercy, and upon the Israel of God. This rule he sets up for all matters of Faith, and for all matters of fact. The word is like the stone Garamantides, that hath drops of Gold within itself, enriching of every soul that makes it his Rule to walk by. Alexander kept Homer's Iliads in a Cabinet, embroidered with Gold and Pearls; and shall not we keep the Word in the Cabinet of our hearts, that it may be always ready at hand as a Rule for us to walk by? Well Friends, what ever you do forget, be sure that for ever you remember this, viz. that none can o● shall be glorious Creatures, but such as by grace are made new Creatures. But  
The fourth word of advice & counsel is this, Labour to be more inwardly sincere than outwardly glorious. [The 
Psalm ●5. 13. Re●. 3. 1. 15, 16, 17.  Kings daughter is all glorious within.] O labour rather to be good than to be thought to be good, to live than to have a name to live; what ever you let go, be sure you hold fast your integrity: A man were better to let Friends go, Relations go, Estate go, Liberty go, ●ife go, and all go, than let his integrity go. [God forbid that I should 
Job 27. 5, 6.  justify you, till I die I will not remove my integrity from me, my righteousness I will hold fast, and I will not let it go: my heart shall not reproach me so long as I live.] Job is highly and fully resolved to keep his integrity close against all assaults of Enemies, or suspicions of Friends. Jobs integrity was the best Jewel he had in all the world, & this Jewel he was resolved to keep to his dying day. It was neither good men, nor bad men, nor devils that should baffle Job out of his integrity; and though they all pulled and pulled hard at his integrity, yet he would not l●t it go, he would hold fast this pearl of price what ever it cost him. The sincere Christian, like John Baptist, will hold his integrity 
Mar● 6.  though he lose his head for it. The very Heathens loved a candid and sincere spirit, as he that wished that there was a glass in his breast, that all the world might see what was in his heart. Integrity will be a sword to defend you, a staff to support you, a star to guide you, and a cordial to cheer you; and therefore above all get get sincerity, and above all keep keep sincerity as your crown, your comfort, your life. But  
The fifth word of comfort and counsel is this, Be true to the light of your consciences, and maintain and keep up a constant tenderness in your consciences; a tender conscience is a mercy more worth than a world: Conscience is Gods spy in our bosoms, keep this clear and 
Acts 21. 16. 2 Cor. 1. 12.  tender, and than all is well: Act nothing against the dictates of conscience, rebel not against the light of conscience: You were better that all the world should upbraid you and reproach you, than that your consciences should upbraid you and reproach you: Beware of stifling 
Job 27. 5, 6.  conscience, and of suppressing the warnings of conscience, lest a warning conscience prove a gnawing conscience, a tormenting conscience. The blind Man 
Mark 8.  in the Gospel, newly recovering his sight, imagined Trees to be Men: And the Burgundians, as Comines reports, expecting a Battle, supposed long Thistles to be Lances; thus men under guilt, are apt to conceit every Thistle a Tree, and every Tree a Man, and every Man a Devil. Take heed of tongue-tied consciences, for when God shall untie these strings, and unmuzle your consciences, conscience will then be heard, and ten consorts of Music shall not drown her clamourous cries. Harken to the voice of conscience, obey the voice of conscience, and when conscience shall whisper you in the ear, and tell you, there is this and that amiss in the house, in the habit, in the heart, in the life, in the closet; don't say to conscience, conscience be quiet, be 
Acts ●●. 24, 25.  still, make no noise now, I will hear thee in a more convenient season. The Heathen Orator could say: A recia conscientia ne latum quidem unguem discedendum, 
〈…〉. in Offi●.  A man may not departed a hairs breadth all his life long from the dictates of a good conscience. Will not this Heathen one day rise in judgement, against those who daily crucify the light of their own consciences. But  
The sixth word of advice and counsel is this, Mak● it the great business of your lives, to make sure such 
See my Treatise on Assurance, & there you will find how you may secure something that will go with you beyond the grave.  things as will go with you beyond the grave. Riche● and honours, and offices, and all worldly grandeur won't go with us beyond the grave. Saladin a Turkish Emperor, he was the first of that Nation that conquered Jerusalem, lying at the point of death after many glorious victories, commanded that a white sheet should be born before him to his grave, upon the point of a Spear, with this proclamation: These are the rich spoils which Saladin carrieth away with him, of all his triumphs and victories, of all his Riches and Realms that he had, now nothing at all is left for him, to carry with him but this sheet. It is with us in this world, as it was in the Jewish fields and vineyards, pluck and ea● they might what they would while they were there▪ but they might not pocket nor put up aught, to carry with them: Death as a Porter stands at the gate, and 
Deut. 23. 24. 25.  strips men of all their worldly wealth and glory. Athenaeus speaks of one, that at the hour of death devoured many pieces of gold, and sewed the rest in his coat, commanding that they should be buried with him. Hermocrates being loath that any man should enjoy his goods after him, made himself by Will Heir of his own goods: These muck-worms would fain live still on this side Jordan, having made their gold their God, they cannot think of parting with it, they would if possible carry the world out of the world: But what saith the Apostle? [We brought nothing with us into this world, 
1 Timoth. 6. 7.  and it is certain (see how he assevereth and assureth it, as if some rich wretches made question of it) we can carry nothing out] nothing but a winding sheet. O how should this alarm us! to make sure our calling and election, 
2 Pet. 1. 1●. 2 Cor. 5. 17. 2 Sa●. 23. 5. 1 Thess. 5 ●3. 2 Cor. 1. 12.  to make sure our interest in Christ, to make sure our Covenant-relation, to make sure a work of grace in power upon our souls, to make sure the testimony of a good conscience, to make sure our Sonship, 
Gal. 4. 5, 6, 7. Rom. 8. 15, 16.  our Saint-ship, our Heir-ship, etc. for these are the only things that will go with us into another world. In the Marian persecution there was a Woman, who being convened before Bonner (than Bishop of London) upon 
〈◊〉 Acts and Monuments.  the trial of Religion, he threatened her that he would take away her Husband from her: Saith she, Christ is my Husband. I will take away thy Child: Christ, saith she, is better to me than ten sons. I will strip thee, saith he, of all thy outward comfort: Yea, but Christ is mine, saith she, and you cannot strip me of him. Assurance that Christ was hers, and that he would go with her beyond the grave, bore her heart up above the threats 
Heb. 10. 34.  of being spoiled of all. When a great Lord had showed a sober, serious, knowing Christian his Riches, his stately Habitation, his pleasant Gardens, his delightful Walks, his rich Grounds, and his various sorts of pleasure; the serious Christian turning himself to this great Lord, said: My Lord, you had need to make sure Christ and Heaven, you had need make sure something, that will go with you beyond the grave, for else when you die you will be a very great loser. O my Friends, I must tell you, it highly concerns you to make sure something that will go with you beyond the grave, or else you will be very great losers, when you come to die. God having given you an abundance of the good things, and of the great things of this world, beyond what he has given to many thousands of others. But  
The seventh word of advice and counsel is this, Look upon all the things of this world, and value all the things of this world now, as you will certainly look upon 
1 Cor. 7. 29, 30, 31.  them and value them when you come to lie upon a sick bed, a dying bed; when a man is sick in good earnest, and when death knocks at the door in good carnest, O with what a disdainful eye, with what a weaned eye, with what a scornful eye does a man than look upon the honours, riches, dignities, and glories of this world! If men could but thus look upon them now, it would keep them from being fond of them, from trusting in them, from doting upon them, from being proud of them, and from venturing a damning, either in getting or in keeping of them. But  
The eight word of advice and counsel is this, In all places and companies carry your soul-preservatives still about you, viz. A holy care, a holy fear, a holy jealousy, 
Prov. 4. 23. Cap. 28. 14. Genes. 6. 9 Cap. 39 9, 10. Psalm 17. 4. Psalm 18. 23. Psalm 39 1, etc.  a holy watchfulness over your own thoughts, hearts, words, and ways. You know that in infectious times men and women carry their several preservatives about them, that they may be kept from the infection of the times. Never were there more infectious times than now, O the snares, the baits, the infections that attend us, at all times, in all places, in all companies, in all employments, and in all enjoyments, so that if we do not carry our soul-preservatives about us, we shall be in eminent danger of being infected with the pride, ill customs, and vanities of the times wherein we l●ve. But  
The ninth word of advice and counsel is this, Live not at uncertainties as to your spiritual and eternal estates; 
See my Box of precious Ointment, in that Glass you may read the state of your souls.  there are none so miserable as those that are strangers to the state of their own souls. It is good for a man to know the state of his Flock, the state of his Family, the state of the Nation, the state of his Body; but above all to know the state and condition of his own Soul. How many thousands are there that can give a better account of their Lands, their Lordships, their Riches, their Crops, their Shops, their Trades, their Merchandise, yea of their Hawks, their Hounds, their Misses, than they can of the estate of their own Souls? O my Friends, your souls are more worth than ten thousand 
Matth. 16. 26.  worlds, and therefore it must be the greatest prudence, and the choicest policy in the world, to secure their everlasting welfare, and to know how things stands between God and your souls, what you are worth for Eternity, and how it is like to go with you in that other world, whilst a Christian lives at uncertainties as to his spiritual and everlasting estate, as whether he has grace or no grace, or whether his grace be true or counterfeit, whether he has an interest in Christ or not, a work in power upon his soul or not, or whether God loves him or loathes him, whether he will bring him to Heaven or throw him to H●ll: How can any Christian who lives at so great an uncertainty, delight in God, rejoice 
Job 27. 10. Phil. 4. 4. 2 Cor 2. 14. Phil. 1. 23.  ever more, triumph in Christ Jesus, be ready to suffer and desirous to die? All men love to be at a certainty in all their outward concernments, and yet how many thousands are there that are at a marvellous uncertainty, as to the present and future state of their precious and immortal souls. But  
The tenth word of advice and counsel is this, Set the highest Scripture examples and patterns before you of grace and holiness for your Imitation; In the point of 
1 Cor. 4. 16. Gen. 12. Cap. 21. Numb. 12. 3. Joshua 1. Psalm 18. 23.  Faith and Obedience set an Abraham before you; in the point of meekness set a Moses before you; in the point of courage set a Joshua before you; in the point of uprightness set a David before you; in the point of zeal set a Phinehas before you; and in the point of patience set a Job before you; make Christ your main pattern, [Be ye followers of me as I am of Christ.] And next to him 
James 5. 11, 12. 1 Cor. 11. 1.  set the patterns of the choicest Saints before you for your Imitation; the nearer you come to those blessed copies 
Precepta decent, exempla mov●nt, Precepts may instruct, but examples do persuade  that they haveset before you, the more will be your joy and comfort, and the more God will be honoured, Christ exalted, the Spirit pleased, Religion adorned, the mouths of Sinners stopped, and the hearts of Saints rejoiced: He that shooteth at the Sun, though he shoot far short; yet will shoot higher than he that aimeth at a shrub; it is safest, it is best to eye the highest and worthiest examples. Examples are 1. More awakening than precepts. 2. More convincing than precepts. 
Heb. 11. 8.  3. More encouraging than precepts; and that because in them we see that the exercise of Godliness, though difficult, yet is possible when we see men subject to like passions with our self to be so and so mortified, selfdenying, humble, holy, etc. what should hinder but that it may be so with us also? Such as begin to work with the needle, look much on their sampler and pattern; it is so in learning to write, and indeed in learning to live also. Observe the gracious conversations and carriages of the choicest Saints, keep a fixed eye upon their wise, prudent, humble, holy, and heavenly deportment; writ after the fairest copy you can find, labour to imitate those Christians that are most eminent in grace. I shall conclude this head with that of the Heathen: Optimum est majorum sequi vestigia si rectè praecesse 
Senses.  ri●t, It is best to tread in the steps of those who are gone in a safe and good way before us. But  
The eleventh word of advice and counsel is this, Be much in the most Spiritual exercises of Religion: There are external exercises, such as hearing, praying, singing, 
Isa. 1. 11, 12, 13, 14. 1 Timoth. 4. 8. Matth. 6.  receiving, holy conference, etc. Now custom, conviction, education, and a hundred other external considerations may lead persons to these external exercises: But then there are the more spiritual exercises of Religion, such as loving of God, delighting in God, prising of Christ, compliance with the motions, counsels, and dictates of the Spirit, living in an exercise of grace, triumphing in Christ Jesus, setting our affections upon things above, meditation, self-examination, self-judging, etc. Now the more you live in the exercise of these more spiritual duties of Religion, the more you glorify God, the more you evidence the power of grace, and the indwellings of the Spirit; and the more you difference and distinguish yourselves from Hypocrites, and all unsound Professors, and the better foundation you lay for a bright, strong and growing assurance. But  
The twelfth and last word of advice and counsel I shall give you, is to make a wise, a seasonable, a sincere, a daily, and a through improvement of all the Talents that God has entrusted you with. There is a Talon of time, of power, of riches, of honour, of greatness that some are more entrusted with than others are, the improvement of these is your great wisdom, and should be your daily works: You know you are but Stewards, 
1 Cor. 4. 1, 2. ●  and that you must shortly give an account of your Steward-ship: And O that you may make such a 
Luke 16. 1, 2, 3, 4.  faithful, and full improvement of all the great Talents that God has entrusted you with, that you may give up your account at last with joy and not with grief. Some Princes have wished upon their beds that they had never reigned, because they have not improved their 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 Christ's Alms-men, and the Rich are but his Stewards, into whose hands God hath put his moneys, to distribute to them as their necessities require. It is credibly reported of Mr. Thomas Sutton (the foal 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 overheard 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 Christ's 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, ●. 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.  
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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, Country 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 public 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 Subject, can ●arely b● 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 fir●t is this, viz.  
That there is no engagement from God upon any of his people, to run themselves into sufferings wilfully▪ causelessly, groundlessly; Christians 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 C●r. ●. 2●. cap. 7. 23.  therefore to him they must be accountable for their lives, liberties, etc. 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 
D●●. 2. 2●, 21. 28. W●at 〈◊〉 〈…〉 ering ●o many blind Papist▪ run themselves into, out of a superstitious opi 〈…〉 of Merit or Satisfaction; but under all their Penances they cannot say we ●ear in our bodies the marks of our Lord Jesus▪ C●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 Dungeon, 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 ourselves 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, causelessly run myself into prison, it will be a righteous thing with God, to leave me to shift for myself in prison. If God should meet a man in prison, and say to him as he did ●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 Jez●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 myself into a prison (but 'tis thyself, 'tis thy truth, 'tis thy interest, 'tis thy honour, 'tis my conscience, 'tis duty that has brought me hither) what confusion would attend him. Thilus●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. 'Twas an error 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. ●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 sh●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. 1●. 22. cap. 16. 24. Luk. 21. 1●. Joh. 15. 20. Heb. 11. The common cry of Persecutors hath been Christian● a● L 〈…〉.  Ages of the world; witness the sufferings of the Patriarches, Prophets, Apostles, the Primitive Christians, and the Martyrs of a later date: Abel was persecuted by C●in, 1 Joh. 3. 12. and Isaac by Ishmael, Gal. 4. 29. and Jacob by ●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 wishes' and could desires after Godliness, and yet escape Persecution; yea, he may make some essays and attempts as if he would be Godly, and yet escape Persecution: But when a man is thoroughly 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, than 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. 1●.  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▪ 2●.  Heaven is not strewed with roses, but f●ll of thorns and bria●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. Es●h. 3. 8. Ez●a 4. 15.  Jews, that they were disobedient to the ●ing's Laws; and the adversaries of the Jews told Artaxerxes the King, that Jerusalem was a rebellious 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 s●le down: So Luther 
Act. 17. 6.  was called the Trumpet of Rebellion: and Tertul●us calls Paul A pestilent fellow, and a mover of sedition; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Pestilence, A Batch; foolish Tertul●us mistake the Antidote for the Poison, 
cap. 24. 5.  the remedy for the disease. Now if so precious a man as Paul (than whom, saith Chrysostom, the earth never bore 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 Turbulence, etc. 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 Lion's skins, etc. 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 wittily, told Ac●sius the Novation, that if he would not take up with 
Secrat. H●st. Eccl. lib. 1. cap. 10.  Persecution, and such like dealing, he must provide him a ladder, and climb alone to heaven; we must go to heaven some other way than the Saints have done of old, except we resolve of going thither through much tribulation, Act. 14. 22.  
Thirdly, That no person or persons on earth may sinfully shift off sufferings, or avoid sufferings; there being infinitely more evil in the least sin, than there can be in the greatest sufferings that can befall us in this world; 'tis best, 'tis safest to choose suffering rather than sinning, as Moses did; so Daniel chose rather to be 
Dan. 6.  cast among Lions, than that his Conscience should be a Lion within him; and the three Children (or Champions rather) who were 
cap. 3.  holily wilful, chose rather to burn in the fiery furnace, than to bow to the Image that the King had set up. He that values peace 
Ju●as and Spira will rather sin than suffer, but whoever suffered more on this ●ide hell, than they suffered.  with God, and peace with Conscience, and the honour of God, and the credit of Religion, the silencing of sinners, and the rejoicing of the Saints, must choose to suffer rather than to sin, when storms arise, and troubles and dangers approach, many begin to consult, not how they may glorify God by suffering, but how they may provide for their own safety by sinning: Plato knew much of God, but (as Josephus shows) durst not set it down for fear of the people: And Lactantius charges the same upon Tully; Thou darest not (saith he) undertake the Patrenage of the truth, for fear of the prison of Socrates: And Augustine 
De Ci 〈…〉. lib. 6. cap. 10.  doth as much for Seneca; he spends a whole Chapter in showing how he held the truth in unrighteousness; telling us how he reverenced that which he reproved, did that which he condemned, and worshipped that which he found fault with. Though these wise men saw the vanity of the Heathenish Deities, and the worship that was given to them, and looked upon them as utterly unworthy of respect from wise and sober men, nay, secretly scorned and derided them; yet would they not openly declare against them, and that for fear of the people who so much doted upon them: But Daniel's three young Worthies were men of that heavenly gallant●y, that they peremptorily resolved upon this, that though they should not be delivered by their God, yet they would not sin against their God, nor so much as demur, deliberate, or take time to consider whether they should suffer or sin; 'twas past dispute with them, brave and noble souls that they were. It is observable that when Paul speaks of his afflictions, 
2 Cor. 4. 17.  his sufferings; he calls them light; but when he speaks of his sin, he speaks of it, as a burden that pressed him down, and made him cry out, O wretched man that I am; and to cry out again, we groan, being burdened. Moses his choice is famous, and celebrated 
Rom. 7. 23. 2 Cor. 5. 2, 4.  all the world over; for 'twas not made when he was a child, but when he came to forty years of age; then he preferred 
Heb. 11. 25, 26, 27  suffering, not only before sinning, but before all the Honours, Riches and Pleasures of Egypt; accounting the worst of Christ (viz. Reproaches) better than the best of the world. When Eleazar was promised to be saved from torments and death if he would but make show of yielding, he courageously answered, It 
2 Mac. 6. 24.  becometh not our age in any wise to dissemble; whereby many young persons might think that Eleazar, being four score and ten years old, were now gone to a strange Religion. Thus also, one of the seven Brethren, in the name of the rest; We are ready to 
cap. 7. 2.  die, rather than transgress the laws of our fathers; meaning such Laws as God, of old, had given to their Fathers, to be observed by them, and by their Posterity, Age after Age. Polycarpus, 
Eccl. l. 4. c. 15.  when the Governor promised to let him go free if he would deny Christ, answered, I have served him four score and six years, and he never hurt me in any thing; how shall I curse him who hath saved me? And the Governor adding one while promises, another while threaten Polycarpus thus cuts o●l all, why dost thou make delays? inflict what thou lists. So Galea 〈…〉, Gentleman of great Estate, who suffered Martyrdom at S 〈…〉 t-ang 〈…〉 a Italy; being much pressed by his friends to recant, and save his life, he replied, that death was much more tweet to him with the Testimony of Verity, than life with the least deny● of truth. Hooper desired rather to be discharged of his Bishopric, than yield to certain Ceremonies. A man were better disp●●ase all his Friends, all his Relations, yea, all the world than to displease his God, and displease his own Conscience So Cyprian, when 
Augustine relates the story.  the Emperor, as he was going to execu 〈…〉. told him, that he would give him space to consider whether 〈…〉 re not Letter cast in a grain into the fire, than be so miserably 〈…〉 in: to which he replied. In re tam sancta deliberation 〈…〉 There needs no deliberation in this case. The like 〈…〉 e History of France, in the year 1572. presently after 〈…〉 and  slaughter and massacre of so man 〈…〉 of Protestants by treacherous bloody Papists, Charles th' 〈…〉 of France, called the Prince of Conde, and prop 〈…〉 his c 〈…〉 ce, either to go to Mass, or to die presently, or to 〈…〉 r per 〈…〉 all imprisonment: To which he returned this not●e answer that by God's help he would never choose the first: and for either of the two latter, he left it to the King's pleasure and God's Providence. Thus you see that the people of God have, when put to it, chose rather to suffer than to sin. But  
Fourthly, That they shall be sure to suffer with a witness, that refuse to suffer, or are afraid to suffer, when Christ calls them to a suffering state. No men can suffer so much for Christ, as they shall be sure to suffer from Christ, if through weakness or wickedness they either disdain or refuse to suffer for Christ; Mark 8. 35. For whosoever will save his life, shall lose it; but whosoever 
There is no loss but gain, in losing for Christ.  shall lose his life for my sake and the Gospels, the same shall save it. 'Tis a very dangerous thing for men to prefer the safety of their natural lives before the Glory of Christ, the cause of Christ, the Gospel of Christ, and the Profession of his name. 'Tis certain that the Glory of Christ ought to be more dear and precious to us than our very lives: Christ, for our Redemption and Salvation, freely and readily lays down his life, I lay down my life for 
Joh. 10. 15.  my sheep; and shall we stand with him for ours, when our call is clear, to lay them down for his sake and the Gospel's sake. He that shall attempt to save his life by crossing his light, by shifting off the truth, or by forsaking of Christ, shall lose it. 'Tis a gainful loss to suffer for the truth; 'tis a lossful gain, by time-serving and base complying with the times, the lusts, the wills, the humours of the men of this Age (in whom the spirit of Cain and Fsau works so furiously) to provide for our present safety, security, plenty, peace and ease, etc. either by denying the truth or by betraying the truth, or by exchanging the truth, or by forsaking the truth Mat. 10. 39 He that findeth his life shall lose it. This is a strange expression, a riddle to the world, a seeming contradiction, such as natural reason can never reconcile. He that 
1 Tim. 1. 19, 20  findeth his life, that is, redeemeth it with the forfeiture of his Faith, with the shipwreck of his Conscience, makes a loser's bargain; he make● more haste than good speed, whilst in running from death as far as he can, he runs to it as fast as he can: See it in some great instances, when Henry the fourth of France 
French History.  had conquered his enemies, he turned Papist, and gave this reason of it, That he might settle himself in peace and safety; Ravillak, who slew him as he was riding abroad in his Coach to refresh himself, confessed that the reason why he stabbed him was because he was of two Religions; as thus, by his sinful endeavours to save his life he lost it. There was one Philbert Hamli● in 
Non p●test qui pati timet, ejus esse qui p●ssusest. Tertul.  France, having converted a Priest to the profession of the truth, was, together with the Priest, apprehended, and cast into prison at Bordeaux; but after a while, the Priest being terrified with the prison, and fear of death, renounced Christ, and was set at liberty: Whereupon Philbert said unto him, O unhappy and more than miserable man. is it possible, that to save your life for a few days, you should so deny the truth? Know therefore, though 
A Prediction.  you have avoided the Corporal fire, yet your life shall not be prolonged, for you shall die before me; and you shall not have the honour to die for the cause of Christ, but you shall be an example to Apostates: And accordingly, as he went out of the prison, two Gentlemen, that had a former quarrel with him, met him, and slew him: And thus also, he lo●t his life by endeavouring sinfully to save it. The Angrognian; that yielded to the Papists, 
Acts and Monuments, Fol. 885.  and complied with them, that they might sleep quietly in a whole skin, were more sadly and cruelly l●ndled by the Papists, than those that continued s●out courageous and resolute for the truth. Under the fourth Persecution there were some Christians, who for fear of torments and death, denied their faith and sacrificed to Idols, yet did not their bloody Persecutors spare them; and i● was observed, that being full of guilt, they went to their deaths with dejected and ill-favoured countenances; so that the very Gentiles took notice of it, and reproached them as base Apostates, and as such who were worthy to suffer as evil-doers. 〈◊〉 that was Chaplain to Bishop P●dl●y, refusing to die in Christ's cause with his Master, said Mass against his Conscience, and soon after pined away with sorrow and grief. A Smith in King edward's the Sixth's days, called Richard Denton, was a forward 
Acts and Monuments, third Volume, pag. 960.  Professor of Religion; and by his Christian instruction, the happy instrument of the conversion of a young man to the Faith: afterwards, in the Reign of Queen Mary, this young man was cast in prison for his Religion; who remembering his old friend, and spiritual father, the Smith (to whom he always carried a reverend respect for the good he had received by him) sent to know whether he was imprisoned also; and finding that he was not, desired to speak with him; and when he came, he asked his advice, whether he thought it best for him to remain in prison, and whether he would encourage him to burn at a stake for his Religion: To whom the Smith answered, that his cause was good, and that he might with comfort suffer for it, but for my part (said the Smith) I cannot burn: But shortly after, he that could not burn for Religion, by God's just Judgement, was burned for his Apostasy; for his shop and house being set on fire, and he overbusy to save his Goods, was burnt in the flames. They that will not burn for Christ when he calls them to it, shall burn whether they will or no. He that will not suffer for Christ, shall be sure to suffer worse things from Christ, than ever he could have suffered for Christ: And therefore Doctor Taylor the Martyr, hit the nail 
Ibid. 1382.  when he said, If I shrink from God's truth (said he) I am sure of another manner of death than Judge Hales had; who being drawn for fear of death, to do things against his light and Conscience, did afterwards drown himself. Cyprian, in his Sermon De Lapsis, makes mention of divers, who forsaking the Profession of their Faith, were given over by God, to be possessed by evil spirits, and so died fearfully and miserably; making good that word that is more worth than a world, Joh. 12. 25. He that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used of excessive and preposterous love: He that so loveth his life, that out of a desire to save it, he denieth me and my Gospel, so this Greek word is used, Mat. 10. 37.  loveth his life, shall lose it; and he that hateth his life in this world, shall keep it unto life eternal. A man that is sparing of his life when Christ calls for it, doth take the ready way to lose it; and he that doth hazard it for him at his call, is sure to live eternally. Christ approves of no followers, who are not resolved on the loss of what is dearest to them; yea, even of life for his sake; therefore doth he mention our life to be hated; which is not to be understood absolutely, as if it were a sin to love life, as it is the gift of God, or that they should be weary of it; but comparatively, that they should not love it more than Christ, his Word, his Worship, his Ways. He that resolves to save his temporal life upon any terms, he takes the shortest cut to lose both temporal and eternal life also: (He that loveth his life, shall lose it:) He that prefers the honour and service of Christ above his own life, he takes the surest way to preserve both body and soul unto eternal life; for he that hates his life in this world, shall keep it unto life eternal. Though life be sweet, and every creature makes much of it, from the highest Angel to the lowest Worm; yet woe, woe to him that is set upon saving of it when Christ calls upon him to lay it down for his sake, or the Gospel's sake. No fool to him that thinks to avoid a less danger, by running himself into a greater danger; who thinks to save his body, by losing his soul; and to save his temporal life, by losing eternal life. There is no loser to him who by sinful attempts to save his life, shall lose a better life than ever he can save. But  
Fifthly, Consider, That of old there hath been a very great willingness, readiness, forwardness and resoluteness in the people of God, cheerfully to suffer for Christ, his Truth, his Gospel, his Worship, his Ways, his Ordinances, his interest, his honour: Consult the Scriptures in the margin, and many others of the like import, which all knowing Christians can turn to at 
Dan. 2. 16, 17. Rom. 8. 36. Psal. 44. Phil. 2. 17. Act. 20. ●2, 23, 24 cap. 21. 13, etc. Dan. 6. 1 Pet. ●. 16. Act. 5 41. Act. 7. 55, 56. 2 Cor 1. 3, 4. 5. Acts and M●n. Fol. 857. Medestus Lieutenant to Julian the Emperor, told him, that when the Christians suffered they did but deride them; and the torments (said he) with which Christians are tormented are more terrible to the tormentors than they are to the tormented.  pleasure. To these I shall add a few examples amongst a multitude of those blessed souls, who willingly, readily, cheerfully, resolutely, hazarded all for Christ while they were on earth, and are now a receiving their reward with him in heaven: Oh, how my heart leapeth for joy (said Mr. Philp●t the Martyr) that I am so near the apprehension of eternal life; I with my fellows were carried to the Coal-house, where we do rouse together in the straw as cheerfully (we thank God) as others do in their beds of Down. Mr. Glover the Martyr wept for joy of his imprisonment: And Mr. Bradford put off his cap, and thanked the Lord, when his Keeper's Wife brought him word that he was to be burnt the next day: and Mr. Taylor fetched a pleasant delightful frisk when he was come near to the place where he was to suffer: Mr. Rogers. the first that was burnt in Queen Mary's days, did sing in the flames: Vincentius laughing at ●his tormentors, said, that death and tortures were to Christians (socularia & ludiera) matters of sport and pastime; and he joyed and gloried when he went upon hot burning Coals, as if he had trod upon Roses. Fire, Sword, Death, Prison, Famine, are all pleasures, they are all delightful to me, saith Bazil; and in his Oration for Barlaam that famous Martyr, saith, that he delighted in the close prison as in a pleasant green Meadow; and he took pleasure in the several inventions of tortures, as in several sweet flowers: William Tim. Martyr, in a letter to a friend of his a little before his death, writeth thus; Now I take my leave of you till we meet in heaven, and hic you after, I have tarried a great while for you; and seeing you are so long in making ready, I will tarry no longer for you, you shall find me merrily singing Holy, holy, holy, Lord God of Sabbath▪ at my journey's end, etc. And when they kindled the fire at the feet of James Bainham, me thinks, said he, you strew Roses before me▪ when the Pre●●ct urged Basil to comply with the Emperor, 
Socrat. Eccles. Hist. l. 4. c. 26. Gr.  and threatened him with death if he denied; he gave him th●s resolute and s●out answer; Thou threatnest me with death (saith he) and I would that it would fall out so well on my side, that I might lay down this carcase of mine in the Quarrel of Christ, and in de●ence of the truth, who is my Head and Captain: And when the Pre●●ct pressed him to remember himself, and obey the Emperor; he rejecting all, told him, what I am to day, the same thou shalt find me to morrow.  
When Chrysostom was greatly threatened by the cruel Empress and others▪ he made this answer: If they keep me poor, I know Christ had not a house to put his head in: If they silence me, and put me out of the Synagogue; so was that poor man that confessed 
Joh. 9 22, 24. Act. 5. 40. cap. 12. Eph. 6. 20. Rev. 1.  Christ, and the Apostles enjoined not to speak in the name of Jesus: If they cast me into prison, so was Jeremy, St. Peter and St Paul, and many more: If I am forced to flee my Country, I have that beloved J●hn, and that Atlas-like Athanasius, for Precedents of the like nature: Or whatsoever else should be done unto me, I have the holy Martyrs for my fellow-sufferers; and I will never count my life dear unto me, so I may finish my course with joy; but I will, by God's help▪ be ever ready with all my heart, to suffer any thing for the name of Jesus Christ, and for the least jot of his truth.  
Neither were they only a few choice persons, who willingly, readily, cheerfully and resolutely endured Martyrdom in Christ's Cause; but such multitudes, year after year, month after month, 
Hier. id Helic. ●.  week after week, and day after day, as that one of the Ancients testifieth; That there was never a day in the year, except the first of January, whereunto the number of five hundred Martyrs at least might not be ascribed: So many, one after another, in one 
Euseb. Eccl. Hist. l. 8. c. 9  day suffered, as the Executioner blunted his sword; and with the pains he took, fainted. That which many of them endured, though to flesh and blood it seemed intolerable; yet with much patience, excellent cheerfulness, and divine courage, they endured it. They were not like bears, halled to the stake; but while Persecutors were sitting on their Judgment-seats, and condemning some Christians, others leapt in, and professed themselves Christians, and suffered the uttermost that could be inflicted with 
Euseb. l. c. citat.  joyfulness and a kind of pleasantness, singing Psalms as long as their breath lasted.  
Bucer, in an Epistle to Calvin, tells him, that there were some that would willingly redeem to the Commonwealth the ancient liberty of worshipping Christ with their very lives. True Grace makes a Christian of a very heroic nature; Holy Zeal will make a Christian very ready to endure any thing, or to suffer any thing for Christ, his Worship, his Ways, his Truth.  
It is a high vanity for any man to think of getting to heaven without suffering; in all the Ages of the world, the Saints have found the way to happiness paved with troubles; and we must not think of finding it strewed with Rosebuds.  
When Paul and Silas were in prison, their hearts were so full 
Act. 16. 25. Paul 〈◊〉 his chain wh●●h he did bear for the Gospel sake, and was as proud of it, as a woman of her Ornaments, saith Chrysostom.  of joy, that they could not hold; but at midnight, when others were sleeping, they must fall a singing out the Praises of the Most High, they found more pleasure than pain, more joy than sorrow, more comfort than torment in their Bonds; the consolations of the spirit risen so high in their souls, that their prison was turned into a Palace, yea, into a Paradise. Paul was a man that took a great deal of pleasure in his sufferings for Christ, 2 Cor. 12. 10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: He did not only bear his sufferings patiently, but cheerfully also; he often sings it sweetly out, I Paul, a prisoner of Jesus Christ, Co●●s. 4. 3, 10. Rom. 16. 7. Eph. 6. 20. 2 Tim. 1. 16. etc. not I Paul an Apostle, nor I Paul wrapped up into the third heaven, nor I Paul that have more Gifts, Parts and Learning than others; but I Paul a prisoner, to show how much he rejoiced in his bonds and sufferings for Christ Chrysostom did not hold Paul so happy for his rappture into Paradise, as he did for his imprisonment for Christ.  
Oh the sweet looks, the sweet words, the sweet hints, the sweet incomes, the sweet joggings, the sweet embraces, the sweet influences, the sweet discoveries, the sweet love-letters, the sweet love-tokens, and the sweet comforts that Christians experience in their sufferings for Christ; in all their troubles and persecutions they may truly say, we have sweet meats to eat,▪ and waters of life to drink, and heavenly honey-combs to suck that the world knows not of: And indeed, when should the torch be lighted, but in a dark night; and when should the fire be made, but when the weather is cold; and when should the Cordial be given, but when the Patient is weak; and when should the God 
2 Cor. 1. 3, 4, 5.  of comfort, the God of all kinds of comfort, and the God of all degrees of comfort, comfort his people, but under their trouble● and persecutions; for then comfort is most proper, necessary, seasonable and suitable; and than God will be sure to pour in the oil of joy into their hearts. But 
It is not Paena, but Causa, that commends the sufferer.   
Sixthly, consider that there is a great truth in that old Maxim, Non poena, sed causa facit Martyrem:▪ 'Tis not the punishment, but the cause, that makes a Martyr. Let every man look that his cause be good, it's not the blood, but the cause, that makes a Martyr. It's no ways meet that I should engage to suffer in every cause; every cause will no more bear a man out in suffering, than every shoulder will bear every burden, or than every little River will bear every Ship that is of the greatest burden; one man suffers as a Murderer, another suffers as a Thief, another suffers as an Evildoer, and another suffers as a busy body in other men's matters; but all such Sufferers are rather Malefactors▪ than Christ's Martyrs: Let none of you suffer 
1 Pet. 4. 15.  as a murderer, or as a thief, or as an evil doer, or as a busi● body in other men's matters: It is but one word in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Bishops in another's Diocese, as pryers into other men's matters, as pragmatical persons that meddle with other men's concernments, without cause or call. It is not suffering for evil doing, but suffering 
2 Tim. 2. 12.  for well doing that carries the Crown: It is not just, but unjust suffering that hath the recompense of reward annexed to it: It is not 
1 Pet. 3. 14. cap. 4. 14.  sufferers for the evil of sin, nor sufferers of the evil of sin; but sufferers of the evil of punishment, for the avoiding of the evil of sin, whose 
Mr. Bradford to all that profess the Gospel in Lancashire.  cause is good. When I consider the cause of my condemnation (said Mr. Bradford) I cannot but lament, that I do no more rejoice than I do; for it is for God's verity and truth. So that the Condemnation is not a Condemnation of Bradford simply, but rather a condemnation of Christ, & of his Truth: Bradford is nothing but an instrument, in which Christ and his Doctrine is condemned Christ & the Thiefs were in the same Condemnation: Samson and the Philistines in the same destruction, by the downfall of the house: Similis p●na, dissimilis causa, saith Augustine▪ Martyrdom is a Crown, as old Age, if it be found in a way of righteousness: Though life be a poor little thing to lay down for that Christ that has done such great things for us, and 
Isa. 53. Joh. 14.  that has suffered such grievous things, & that has prepared such glorious things for us; yet, it is too precious to lay down in any cause, but what is honourable, just & good Luther professed to Spalatine, that he rejoiced with all his heart, that God called him to suffer for so 
Ep. ad Spalat. Folly 287.  good a cause, acknowledging himself unworthy of such a favour. It is the goodness of a man's cause that makes him divinely merry with the Martyrs, & to sing in a prison with Paul & Silas: When a man's cause is good, he may call his sufferings the sufferings of Christ, and 
Colos. 2. 24. Gal. 6. 17.  his scars and marks; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brands and marks of the Lord Jesus. The Jews have been hated & persecuted for many Ages; first by the Romans, and since by all other nations, but not for any just or righteous cause, but for their impiety, obstinacy and contempt of Christ & his 
Mat 22. 2, to 8. cap. 23. 30, 34, 37, 38.  Gospel, & for killing the Prophets, & stoning them that were sent amongst them. But gracious persons are endued, not only with reason, but also with spiritual understanding, & divine wisdom, which makes them well weigh what they do, & what they suffer: Sincere Christians advisedly endure what they endure for the faith's sake (so fight I 
1 Cor. 9 ●6.  not as one that beateth the air) that is, not as a mad man that fighteth with a shadow, not weighing what he doth; but as a man of understanding, that doth very well know that I have good cause to do what I do. Persecutors commonly judge suffering Saints to be no better than Sots, Idiots, frantics, mad, etc. not knowing the goodness of the cause for which they suffer, nor the noble ends which they aim at in suffering, nor the blessed fruits that attend their sufferings.  
But when may a man safely and groundedly conclude that his cause is good, or that he suffers for well doing, or for a good cause, & as a Christian? Now, to this question I shall give these following answers.  
First, When a man suffers for doing that which Christ commands, than he suffers for well doing, than he suffers as a Christian, & then 
1 Pet. 4. 15, 16.  his cause is good. You know there is nothing in all the Scripture that God stands more upon than purity of religion, than purity of worship, 
James 1. 27. Phil. 3. 3. Joh. 4. 23, 24.  than purity of ordinances, in opposition to all mixtures and corruptions whatsoever. O sirs, the great God stands upon nothing more in all the world, than upon purity in his worship. There is nothing that does 
Mat. 21. 12, 13. Joh. 2. 15, 16, 17.  so provoke and exasperate God against a people, as mixtures in his worship and service; and no wonder, for mixtures in his worship are expresly-cross to his commands, and pollutions in worship do sadly reflect upon the name of God, the honour of God, the truth of God; and therefore his heart rises against them; defilements in worship do sorely reflect upon the wisdom of Christ & the faithfulness of Christ, as if he were not faithful enough nor wise enough, nor prudent nor 
Heb. 3. 4, 5, 6.  understanding enough, to order, direct and guide his people in the matters of his worship; but must be beholding to the wisdom, prudence and care of man, of vain man, of sinful man, of vile and unworthy man, to complete, perfect and make up something that was wanting in his worship and service, etc. Now if a man suffers for owning pure worship and ordinances, for standing for pure worship and ordinances, and for being found in the practice of pure worship and ordinances, his cause is good, and he suffers as a Christian. But Secondly, When a man suffers for refusing, or for not doing that which Christ condemns in his word, than his cause is good, and he suffers as a Christian, for well doing. Now, in matters of Divine Worship, God condemns all mixtures, all inventions and devices of men. The very spirit, life and soul of the Second Commandment lies in these words; Thou shalt not make to thyself any Graven Image. God abhors that men should mix their Water with his Wine, 
Levit. 10. 1, 2. Ezek. 5. 11, 12. cap. 23. 38, 39 Jer 7. 29, 30. Ezek. 8. 17, 18. Rev. 2. 22, 23. Deut. 4. 2. cap. 12 32. etc.  their Dross with his Gold, their Chaff with his Wheat, etc. When men will venture to be so hardy and bold with God, as to defile his Worship with their mixtures, than God is fully resolved to be a swift and terrible witness against them, as you may clearly see by comparing those notable places of Scripture together in the Margin; there is no sin that does so greatly incense and provoke God to Jealousy and Wrath against a People, as mixtures in his Worship. God can bear with defilements any where, rather than in Worship and Service. God did bear much, and bear long with the Jew's b● when they had defiled and corrupted his worship, than God gave them a Bill of Divorce, and scattered them as Dung among the Nations. Now, when a man suffers for refusing to worship God with a mixed worship, or with an invented or devised worship, which Christ in his word doth every where condemn; then his cause is good, and he suffers as a Christian. But  
Thirdly, they that stoutly and resolutely assert that the blessed 
Luk. 10. 25, 26.  Scriptures are a sufficient rule to order, guide and direct them in all matters of worship, they have a good cause; and they that suffer upon this account, suffer as Christians, for well doing: Such vain men greatly detract from the sufficiency of the Scripture, who mingle their own or other men's inventions, with 
Ezek 43 8.  Divine Institutions; and who set their Posts by God's Posts, and their Thresholds by God's Thresholds. The Precepts and Traditions 
It is very remarkable that of old they were to be cut off, that made any thing like the Institutions and Appointments of God. Exod. 30. 32, 33, 37, 38. And if some were so served would not the world be in more love, peace, and quietness than now it is.  of men, with their Inventions and Additions to the worship of God, are styled Posts and Thresholds, because the Authors of them do lean and stand so much upon them, and set them in the way to hinder others from the enjoyment of Temple-privileges unless they will own and comply with them in their way and mode of worship; but upon all such posts and thresholds that are of men's setting up in the worship of God, you may run and read folly, weakness, rottenness and madness; 'tis only God's Posts, God's Thresholds, God's Institutions, God's Appointments, that have Wisdom and Holiness, Beauty and Glory, written upon them: For men to set up their Posts by God's Posts, and to give their Posts equal Honour and Authority with God's Posts; this is a defiling of the Worship of God, and a profaning of the name of God, which he will certainly avenge, for he will admit no rival or Proprietary in the things of his Worship. O sirs, the blessed 
Adero plenitudin●● S●rip●u●arum, Tertul. La 〈…〉 〈◊〉 fullness of the Scriptures.  Scriptures are sufficient to direct us fully in every thing that belongs to the Worship and Service of God, so as that we need not depend upon the wisdom, prudence, care and authority of any men under heaven to direct us in matters of Worship, 2 Tim. 3. 16, 17. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works. The Scriptures are sufficient to inform the ignorant, to confute the erroneous, to reform the vicious, and to guide and direct, support and comfort, those that are gracious: Here a Lamb may wade, and an Elephant may swim; here is milk for babes, and meat for strong men; here is comfort for the afflicted, and secure for the tempted, and ease for the troubled, and light for the clouded, and enlargement for the straitened, etc. Oh, how full of light, how full of life, how full of love, how full of sweetness, how full of goodness, how full of righteousness and holiness, etc. is every Chapter, and every Verse in every Chapter; yea, and every Line in every Verse. The Rabbins say, that a mountain of matter hangs upon every word of Scripture, yea, upon every tittle of Scripture. When the people of God have been in any outward or inward distresses or troubles, God never sends them to the sh●p of men's Traditions and 
No Histories are comparable to the Histories o● the Scripture, 1. For Antiquity, 2. Rarity, 3. Variety, 4. Brevity, 5. Perspicuity▪ 6. Harmony, 7. Verity; all which should greatly encourage Christians to a serious perusal of them.  inventions, but he still sends them to the blessed Scriptures, Isa. 8. 20. To the Law, and to the Testimony; if they speak not according to this word, it is because there is no light (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no morning) in them: cap. 34. 1●. Seek ye out of the book of the Lord, and read; ●● one of th●se shall 〈◊〉, none shall want her ma●e; for my mouth, it hath commanded, and my spirit, it hath gathered them: And in the New Testament, Christ sends his hearers to the Scriptures; Joh. 5. 39 Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me: The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is here rendered search, signifies a strict, narrow, curious, diligent search; we must search the Scripture, as we would search for Gold, or for some Precious Stones, which we would f●in find; we must search the Scriptures, as Hunters seek and search out their Game. The Scripture is so perfect a Rule, that the most specious observances, the most glorious performances, the most exact worship, is no way acceptable unto God, if not directed in his word. They may have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Colos. 2. 23.  A show of Wisdom in Will-worship, to the pleasing of men, not to the honour of God. God gave Moses a pattern for 
Exod. 25. 9  the making of the Tabernacle, and David for the Temple and all 
Heb. 8 5.  things were to be ordered and regulated according to this pattern God hath set us a perfect Rule of Worship in his Word; and no Service pleaseth him, but what is according to this Rule: As our 
Joh. 4. 20, 21. 22.  Saviour told the woman of Samaria, concerning the Samaritan Worship at Mount Gerazim, and the Jewish Worship at Jerusalem; That the Samaritans worshipped they know not what; the Jews knew what they worshipped, for Salvation was of the Jews: Why so? because the Jews had God's special direction, and appointment of God's Word for their Worship and Service, which the Samaritans had not. All our Worship must be regulated by God's Will, not our own: Non ex arbitrio Deo servi●ndum, sed ex imperio: Not according to our own fancy, but God's Command and Prescription. I say, of all humane invented Will-worship of God, as Tertullian of the Heathen Worship; Ex religione super s●itio compingitur, & eo irreligiosior, quanto Ethnicus paratior: Men in this are no better than laboriously superstitious, taking pains to be irreligious. And so the Apostle sends his hearers to the Scriptures, 
2 Pet. 1. 19, 20, ●●  as to a surer word than that of the Revelation, all which speaks out the sufficiency of the Scripture, to direct us in all matters of Divine Worship, and in what ever else may help on the internal and eternal welfare of our precious and immortal souls.  
That which bred the Popish Religion, Superstition, Idolatry, and Pompous Worship, was men's departing from the word, and not cleaving to the word, as a sufficient rule to direct them in all matters of worship; and what woeful mischiefs and miseries have been brought upon the people of the Lord in this Land, and else where, by men that make not the word the rule of their worship, but cry up an outward pompous worship, I have no mind to enumerate at this time: But how will these vain men that accuse the holy Scriptures of insufficiency, blush, be ashamed, and confounded, when in the great day, the Lord shall plead the excellency, and vindicate the Sufficiency and Authority of his blessed Book, in opposition to all the mixtures of men's Traditions with Divine Institutions? Now, they that suffer for asserting the holy Scriptures to be a sufficient rule to order, guide and direct them in all matters of worship, they have a good Cause, and they suffer as Christians, for well doing. But  
They that are Assertors of the true God, in opposition to the Idols of the Nations, have a good Cause; and they that suffer upon this account, suffer as Christians, for well doing. Upon this foot, the Christians under the Heathen Emperors in the primitive times, suffered great things; and are there none that suffer this day upon this account by the Romish Powers. But  
Fifthly, They who assert that God will not bear with mixtures in his worship and service, but revenge himself upon the corrupters of his worship, they have a good cause; and they that suffer upon that account, suffer as Christians for well doing. All mixtures 
Isa. 29. 13, 14. Mat. 15. 3, 6, 8, 9  debase the worship and service of God, and makes the worship a vain worship, as the mixing of water with wine is the debasing of the wine; and the mixing of Tin with Silver, or Brass with Gold, is debasing of the Silver and Gold; so for men to mix and mingle their Traditions and Inventions with God's Institutions, is to debase the worship and service of God, and to detract from the excellency and glory of it. You know that the Kings and Princes of the world have most severely punished such, who by their base mixtures, have embased their Coyn. And assuredly there is a day a coming, when the King of Kings will most severely punish all such who have embased his worship and service, by mixing Humane Inventions and Romish Traditions with his holy Institutions, Rev. 22. 18. For I testify unto every man that heareth the words of the Prophecy of this book; if any man shall add unto these things, God shall add unto him the Plagues that are written in 
There will come a day, when Jews, Turks & Papists shall pay dear for adding to the Scriptures.  this book. And no wonder; for what horrible pride, presumption, stoutness and baseness is it in foolish man, to be so bold with the great God, as to dare to mix any thing of his own with his worship and service, which, according to Divine Institution, is so perfect and complete. God will never bear it, to see men lay their Dirt upon his Gold, and to put their Rags upon his Royal Robes. Ah Christians, 'tis best to stand up for holy Ordinances and pure worship, in opposition to all mixtures whatsoever. Oh, do not touch a polluted worship, do not plead and contend for a polluted worship, but let Baal plead for Baal; and though all 
1 King. 18. 21. Rev. 13. 3, 4. 6, 17. cap. 14 9, 11.  the world should wander after the Beast, yet do not you wander after the Beast; and though every forehead should have the mark of the Beast upon it, yet do you abhor his mark, and whatever else it be that does but smell and savour of the Beast. 'Tis a very dangerous thing for any Mortals to be adding to God's worship and word; there is a horrible curse that hangs over the heads of all such that add or detract from the blessed Scriptures. If falsifiers of Coin are liable unto the Civil Curse of the Law, how much more shall the Anathema of Eternal Damnation be inflicted upon the corrupters of God's word and worship. To them that add thereto, God will add all the Plagues of this book, (to wit, the seven last Plagues) and cast them into the lake of sire and brimsion●, 
Rev. 19  with the Dragon, the Beast, and the false Prophet. Now they that suffer for asserting that God will not bear with mixtures in his Worship and Service, but revenge himself upon the corrupters of his Worship and Service; they have a good cause, and they suffer as Christians, for well doing. But  
Sixthly, They who are hated, scorned, despised, reproached, opposed, persecuted, imprisoned, ruined, for their noncompliance 
1 Pet. 4. 4, 5. J●de 15. Rev. 3. 4. 1 Cor. 7 23. Gal. 1. 10.  with the times, and with the wills and lasts of men, and with the worship of the world, and the ways of the world; they have a good cause, and they suffer as Christians, for well doing: And is not this the very case of the people of God this day; for would they (or durst they) comply with the times, and with the wills and lusts of men, and with the worship of the world, and the ways of the world, they should be white boys; and in lead of prisons, might stand in Prince's Palaces as well as others; and might eat the fat, and drink the sweet, and live at ease, and grow rich as well as others. But some do not love▪ that we should either harp hard or long upon this string; and therefore,  
Seventhly, They that are assertors of Christ, of the true Messia, and his glorious Gospel, and Gospel-ordinances, in opposition to all such as either deny him or his Gospel, or that make head against him or Gospel-ordinances, Gospel-administrations, they have a good cause; and if they suffer upon that account, they suffer as Christians, for well doing. The sufferings of the people of God for the first three hundred years, were clearly stated for Christ and the Gospel in common. 'Twas the administration of the Gospel in the whole, and in every part of it, and Gentilism advanced instead thereof, that brought on a warm Persecution. Seeing serious Christians are for pure Ordinances, and pure Administrations; and what they have suffered, and do daily suffer upon that account, all that do not wilfully shut their eyes, may easily discern. 'Tis sad when such men's mouths must be stopped, who are qualified, gifted, graced and called, both by God and 
2 Cor. 4 4. Rev. 14. 6.  men, to preach the glorious, the everlasting Gospel: But when the Devil and his Factors have done their worst, the Gospel will get ground by all the opposition that is made against it. Among many other Visions that John had, He saw an Angel fly in the 
Rev. 14. 7, 8, etc.  midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth; and to every Nation, and Rindred, and Tongue, and People; saying with a loud voice, fear God, and give glory to him, etc. Now mark what next follows; Another Angel, saying, Babylan is fallen, is fallen; Babylon the Great is fallen. Now, behold the efficacy and power of Gospel-preaching; let but the Gospel be sincerely preached, and Babylon must down. The Devil and Dagon must fall before the Ark of God's Presence; 
The more wicked men rage, the more the Gospel spreads, as you may see, Act. 5. 40, 41, 42. cap. 8. 1, 3, 4, 5, 6, 12. Act. 11. 19, 20, 21, 26. cap. 12. 1, 2, 3, 4, 23, 24. Heb. 11. 34, 35, 36 Rev. 2. 10. Act. 16. 23, 24, 25  whatsoever the purposes, projects, pretences, policies, conspiracies, combinations, and confederacies, of lewd, superstitious, Atheistical, wicked wretches be, yet they shall never be able to stop the stream of God's Word, damn up the Wells of Salvation, or hinder the free passage of the Gospel, no more than they are able to bind up the Wind in their sists, or stop the Sun from running its race, or hinder the Clouds from watering the earth. It is true that the faithful Ministers of the Gospel may, by the instruments of Satan, be stocked, stoned, sawn asunder, burned with fire▪ slain with the sword, clapped up in prison, fettered in chains, plundered, &c yet the Gospel may be, nay is, in lively operation; a light that cannot be put out, a heat that cannot be smothered, a power that cannot be broken; for even then, the courageous and constant sufferings of God's faithful Ministers, and their cheerful and patiented bearing of the Cross, doth, as by a lively 
P●il. 1. 7, 12, 13, 14, 17.  voice, publish and proclaim the truth of the Gospel for which they suffer; and serves to win many to the Faith of Christ. Paul's bonds fell out to the furtherance of the Gospel. Paul's Iron chain was more famous and glorious all the world over, than all the Golden chains in N●ro's Palace. Whatsoever persecuting Popes, and persecuting Emperors, have attempted against the Gospel. 
Sculiet. Annal.  Christ has turned it all to the furtherance of the Gospel. The Pope's Bulls, and the Emperor's Thunderbolts did not amaze and discourage men, but did exceedingly animate and encourage them to own the Gospel, to embrace the Gospel, and to stand up in the defence of the Gospel. Caesar sending the Protestants Confession 
Scul●e●. Annal. 274.  abroad, to other Christian Princes, as desiring their advice about it, dispersed and spread it more in all parts than all the Lutheran Preachers could have done; for which cause L●●ther laughs not a little, at the foolish wisdom of the Papists, in a certain Epistle of his to the Elector of Saxony. Julian observing, that the more Ministers and Christians were persecuted, the more they increased, he gave over Persecution, and spared those whom he could have wished out of the world: And would it not be the wisdom and the interest of the Persecutors in our days, to write after Julian's Copy? and if they will not, then let them remember, that it is the most effectual way under heaven, to propagate those truths, opinions, ways, principles, and practices, which their hearts rise and swell against, by laying them in bonds which stand up most eminently in the defence of those truths, opinions, ways, principles and practices. The nature of Man is very curious and inquisitive. Men, as men, are led by common compassion to desire to understand the grounds of men's sufferings. By this means the sufferings, especially the imprisonment, of the Apostles, carried the Doctrine of the Gospel to many places where the Apostles themselves never came, nor perhaps could come; no doubt but the fame of their suffering went faster and farther too, than they could go. But  
Eighthly, They that are Assertors of any one fundamental 
Act. 24. 14. 1 Cor. 11. 9 2 Pet. 2. 1. Gal. 5. 20.  truth, in opposition to error and heresy truly so called, have a good cause; and if they suffer upon that account, they suffer as Christians for well doing. Such were those Christians that suffered under the Arian Emperors, Constantius, Valens and others; who suffered for maintaining that Christ was coessential, coequal and coeternal with the Father: And such were Wickliff, John Hus, and Jerome of Prague, etc. Are there none this day among us that suffer in their names, in their estates, in their persons, in their liberties, for asserting and maintaining the great truths of the Gospel, in opposition to Socinianism, Arianism, Popery, Will-worship; etc. Are there no Socinian Atheists among us, who deny with open face the Godhead of Christ, and of the Holy Ghost; as if Christ were a constituted God, and not of the same substance with the Father from all. Eternity; not a God by Nature, but by Donation in time? And though God hath raised up several Champions in this his Israel, to disarm them of all their Subtleties, and to beat them out of all their Trenches; though they were dug as low as hell, yet, how have they put on 
Prov. 27. 22.  a brow of brass, and do all they can to bring on a warm Persecution upon their opposers? But  
Ninthly, They that plead for the reduction of all Ordinances, Worship, Church Government, and Discipline, to the primitive pattern and institution, in opposition to all Humane and Antichristian Inventions, Traditions and Innovations in the Worship of God, they have a good Cause; and they that suffer upon that account, suffer as Christians, for well doing: Surely this is a truth we must live and die by; viz. That no Ordinance, Worship, Government or Discipline is to be held up or maintained in the Church, but what has the stamp of a Divine Institution upon it. The worshipping of God in Spirit and in Truth, is that Worship 
Joh. 4. 23, 24. Rom, 1. 9 Phil. 3. 3.  which God commands, commends, accepts and rewards: And therefore let us make it our business, our work, our heaven, to keep close to this kind of Worship; Christ will shortly come in 
2 Thes. 1. 7, 8, 9, 10.  flames of fire, and vindicate this kind of Worship against all opposers. Hold out Faith and Patience a little, and Christ will call all the troublers of his Church and People into the Valley of Decision; 
Joel. 3. 14. Isa. 40. 10. Jer. 21. 5. Ezek. 32. 2.  and there, with a strong hand, and with an outstretched arm, he will plead with them, and with all such as have muddied the Waters of his Sanctuary, and polluted those Silver Streams; and than it will appear whether the outward ceremonious worshipping of God, or the worshipping him in Spirit and in Truth, be the true Worship. Judicious Hooker determines, that in God's Service to do that which we are not to do, is a greater fault, than not to do that which we are commanded. Amongst other reasons, he gives this to our purpose; because in the one we seem to charge the Law of God with hardness only, and in the other, with foolishness and insufficiency; which God gave us as a perfect Rule of his Worship and Service. But  
Tenthly and lastly, They that are Assertors of those precious 
10.  Privileges, that are the purchase of the blood of Christ, they have 
Eph. 1. 22, 23. Colos. 1. 18. Phil. 2. 6, 7, 8, 9, 10.  a good cause; and if they suffer upon that account, they suffer as Christians, for well doing. As for instance,  
First, Christ as Mediator, hath purchased for himself a Headship and Supremacy over his Church. Now such as stand up for the Headship of the Lamb, against all those that would rob him of his Headship, either at Rome or elsewhere, they have a righteous Cause; and if they suffer upon that account, they suffer as Christians, for well doing.  
Secondly, He has purchased for his People a● Liberty to serve and worship him without fear, in holiness and righteousness all 
Luk. 1. 69, 70, 74, 75. Gal. 5. 1.  the days of their life. He has purchased for his People a Liberty from the Ceremonies of Moses' Law, which were originally the Commands of God himself; how much more than from all Paganish and Antichristian Ceremonies. The imposition of traditional Observances and Ceremonies, is to reduce us under the Jewish Yoke, which neither we nor our Fathers were able to bear; 
Act. 15. 10.  or to impose them as equally obligatory to Conscience, as Divine Commands; or to impose them as the immediate Worship of God, or as Duties essentially necessary in order to Salvation, Christians justly abhor, as the Tyranny of Rome, as the infringement of Christian Liberty, and as a Violation and making void 
●  the Commandment of God; as our Saviour told the Pharisees of 
Mat. 15. 6.  old, That they made the Commandment of God of none effect. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to deprive of all Rule and Authority. They had such a superstitious esteem of their Traditions Ceremonies, etc. that they sought to shoulder God out of his Throne, to divest and spoil him of his Rule and Authority, to ungod him, as it were, by making his Commandment void and invalid. Christ reprehends three things in the Jewish Traditions; 
Ch●mn●t.  1. That they obtruded outward Cleanness on God, instead of the Purity of the heart: 2. That by their Humane Traditions, they made void the Worship of God: 3. That they preferred Humane Traditions▪ before the Divine Precepts; and were so taken with their Traditions, that they neglected the Divine Precepts; yea, made them altogether vain, as the Papists, and others that are Popishly affected, do this day. They that are the most zealous 
Dr. Fuller S●m.  for the introducing of useless Ceremonies in the Church, are usually the most negligent to preach the Cautions in using them; and simple people, like Children in eating of Fish, swallow bones and all to the danger of choking: Besides, what is observed of horsehairs, that lying nine days in water, they turn to Snakes; So some Ceremonies, though dead at first, in continuance of time quicken, get stings, and may do much mischief; especially in such an Age, wherein the meddling of some, have justly awakened the Jealousy of all. Now, whoever shall suffer for asserting of any of the precious Privileges, that are the Purchase of Christ's Blood; they suffer in a Righteous Cause, they suffer as Christians, for well doing. And thus you see how a man may know when his Cause is good, just and righteous; and when he suffers as a Christian, for well doing. But  
Seventhly, Consider, That it is not enough for a man to have a good cause, but he must have a clear call; else he may be a sufferer, but no Martyr. Some may have a good Cause, and yet want a clear Call: Some may suffer for the cause of God, and yet sin in suffering, for want of a Call. Christ calls not all to suffer; 
Phil. 1. 29. A Priest might enter into a Leper's house without danger, because he had a calling from God so to do: And we may follow God dryshod through the Red Sea when God gives a Call.  to some it is given, to others it is not given. When a man's Call is clear, his Peace will be sweet, his courage will be high, and his comforts will be strong, though his sufferings be never so great, nor never so long. Though it be a high honour to suffer for the Gospel, yet no man ought to take this honour upon himself but he that is called of God. Christians must take as much heed how they espouse a suffering state, as how they eat a suffering state: I am not to go to prison upon choice, but upon a Call, but upon a Warrant under God's own hand; though it be an argument of a gracious Spirit, to be always of a ready and forward mind to suffer for Christ: And when he demands who will go 
〈◊〉.  with me? who will bear my Cross? cheerfully to answer, I will go Lord, let me bear it: yet should we take heed, that as we hang not back when he says go; so that we run not before he sends us, before he calls us.  
Quest. But how shall I know when I am called to suffer, when I am called to lay down Life, Liberty and All, for the Profession of Christ and the Gospel? To this I answer;  
First, When the Truth will sufer, and the Name of God suffer, and the Gospel will suffer should we decline suffering, than we are called to su●●er; 'tis our duty to suffer any thing, to suffer the worst of things that the worst of men can inflict, rather than that the Truth should suffer, or the name of God suffer, or the Gospel suffer.  
Secondly, When the case stands so with us, that we cannot keep Life, Estate, Liberty, etc. without denying of Christ or the Gospel, or without concealing this precious Truth or that, or without turning our backs upon this Ordinance or that, etc. then we are called to suffer when we cannot preserve our Lives, our Liberties, our Estates, without denying of Christ, or the Concerns of Christ, in one degree or another, in one kind or another; then we are called to lay down our Lives, our Liberties, our Estates, etc. at the feet of Christ, as the Saints and Martyrs of old have done before us.  
Thirdly, when our way is so hedged up with thorns, that we must either sin or suffer, when sin and sufferings surround us, so 
Hos. 2. 6.  that we cannot get out or come off, but we must either sin or suffer; 
Dan. 3. 17.  then I must, with the three Champions, choose rather to burn than to bow; and with Daniel to the Lion's Den, than to omit my duty; and with Moses, choose to suffer afflictions with 
Heb. 11. 24, 25, 26  the people of God, than to enjoy the pleasures of sin, which are but for a season. I may safely and groundedly conclude, that Christ calls me to suffer, when I must either sin or suffer: When the case stands thus, than I may be confident of the singular Presence of God with me, the special blessing of God upon me, and a gracious or a glorious deliverance out of all my sufferings. But  
Fourthly and lastly, When a Christian, to the best of his understanding, has seriously weighed all things and circumstances, and is well satisfied in his mind and conscience, that his sufferings will be the exaltation of Christ, the furtherance of the Gospel, the stopping of the mouths of the wicked, the confirmation of those that are strong, and the strengthening and encouraging of those that are weak; then he may safely conclude that Christ calls him to suffer But  
Eightly, Consider that the Sufferings of the Saints in these days are light and easy to the sufferings that were inflicted upon the 
Maccab. 6. 9, 10. cap. 7. 1, 2, 3▪ 4. Euse●. 〈◊〉. Hist. 〈◊〉. 6.  Jews in the days of Antiochus; and on Christians, in the times of the ten notorious Persecutions under the Roman Emperors; and to those that have been inflicted upon the Martyrs since: So cruel was the sight of those Tortures which Persecutors inflicted, as exceeds all expression: Constant Christians had their flesh ●orn from their backs with Rods, Scourges, Whips and Cords, to as their bones lay bare; and the raw parts of their bodies were washed with Vinegar and Salt: They were stretched on Racks, their legs were broken, and so left miserably to perish: They were gored with sharp pricks unde● the lowest parts of their 
Hym. 10. de Rom. Anno. Mart. Laddelacerda computeth forty four several kinds of Torments wherewith the Primitive Christians were tried. Adu. Sa●r. cap. 128.  nails: their bodies were scraped with thels to death, their backs were flayed; their skins were pulled over their heads, from the brow to the chin: Their noses, lips, ears, hands and feet were cut off; and they, as Sacrifices, cut in gobbets: Their tongues were cut out by the roots, and pulled out of their jaws: Their eyes were boared, and digged out: Their bodies were rend and pulled in pieces by strong boughs forced together by instruments, and let lose when the limbs of the bodies of Martyrs were tied fast unto them: Their limbs were also pulled to pieces with wild horses: Their brains were knocked out with Fuller's clubs: Their legs were broken in pieces: They were burnt with fire: They were a long while together parched with hot burning coals: Being hanged by the heels, and their heads downward, over a soft fire, they were choked with smoke: They were roasted at the fire, as flesh to be eaten used to be roasted: They were leisurely broiled on Grid-irons set over the fire: They were fried in read hot iron chairs, as in a frying-pan, which annoyed the standers by with a stench: Hot boiling lead was poured down their throats: They clapped fiery plates of Brass upon the most tender parts of their bodies. A persecuting Tyrant considering the nature of the 
Basil in 40. Mar. Co●c. 〈…〉 Greg. Nyssen de iijd. m, Ora●. ●.  Country, that it was terrible cold; and the time of the year, that it was Winter, and a night wherein the cold extremely increased; and that the North Wind than blew there; commanded forty Christians to be set slark naked under the open Air in the midst of the City, to freeze to death: Then when they heard that charge; with joy, casting away, even their innermost Vestment, they went on to their death by Cold. They end●●ed the 
Eccls 〈…〉. Hi●i. ●. 5. cap. ●.  violence of Leopard's, Bears, Wild Boars, and Bulls. Attalus and Alexander were twice baited with Wild Beasts, to be torn in pieces by them (as Eusebius reports) Attalus escaping the Beast's, was reserved to other torments; to be burnt to death in an Iron Chair, heated red-fire hot. Macedonius, Theodulus and 
Socra. Hist. l. 3. cap. 13.  Tatianus were laid upon a Grid iron, and broiled to death. There were many Christians together stopped up in Lakes or Caves, 
Mag. Cent. 4. cap. 3. Ex Theod●re●●.  artificially made close; which Lakes or Ditches, were filled with a company of Dormice, kept hungry, to g●aw and feed upon the poor Christians, they being all the while bound hand and ●oot, that they could not keep of those hungerstarved creatures which were kept without meat also, purposely that they might fasten with the more eagerness upon the bodies of those precious Christians. They were destroyed with hunger, thirst and cold. Such 
Euseb. 〈◊〉. Hist. l. 5. c. 1. l. 8. c. 6, 7, 〈◊〉. Ni●eph. l. 7. ●. 11, 12.  as were stistled in prisons, they cast to dogs; setting Watchmen night and day, lest any of them should be buried: And such remainders as were left both of Beasts and Fire, in part torn, and in part burnt, together with the heads and bodies of others, they cast out in like manner, unburied; and committed them some days to the custody of Soldiers. Thus the Barbarous Cruelty of 
Sce●my Beauty of Holiness. pag. 413 414, 415.  Persecutors, extended itself as far as it could, beyond the temporal lives of the Martyrs. Ecclesiastical Histories tell us that all the Apostles died violent deaths: Peter was crucified with his heels upwards, Christ was crucified with his head upwards; but Peter thought this was too great an honour, for him to be crucified as his Lord; and therefore he chose to be crucified with his heels upward: And Andrew was crucified by Egeus, King of Edessa: And James, the Son of Zebedec, was slain by Herod with the 
Act 12. 2.  Sword. And Philip was crucified at Hierapolis in Asta: And while Bartholomew was preaching the glad Tidings of Salvation, multitudes sell upon him, and beat him down with staves, and then crucified him; and after all this, his skin was flayed off, and he beheaded: Thomas was slain with a dart at Calununa in India: And Matthew was slain with a Spear, say some; others say he was run through with a Sword: And James the Son of Alpheus, (who was called the Just) was thrown down from off a pinnacle of the Temple; and yet having some life left in him, he was brained with a Fuller's club. Lebbeus was slain by Agbarus, King of ●dessa. And Paul was beheaded at Rome by Nero. And Simon the Canaanite was crucified in Egypt, say some; others say that he and Judas were slain in a tumult of the people. And Mattkias 
Rev. ●. 9  was stoned to death. And John was banished into Patmos; and afterwards, as some Histories tell us, he was by that cruel Tyrant Domitian, cast into a tub of scalding oil, and yet delivered by a Miracle. Thus all these Worthies, of whom this world was not 
Heb. 11. 38.  worthy, (except John) died violent deaths; and so through sufferings, entered into Glory. To conclude; Lactantius saith, not 
Lact. l. 5. c. 13.  only the men among the Christians, and those of stronger years and hearts▪ but even our Women, and little Children (saith he) have endured all torments, and been too hard for their tormentors: No rack, no fire could fetch so much as a groan from them; which the stoutest Thiefs and Malefactors among their Persecutors could not undergo; but they would roar and cry out through impatience, and disability to endure them. I suppose that more cruel torments cannot be invented, than of old have been inflicted on Christians: Persecutors have acknowledged, that they were 
E●s●b. Eccl. Hist. l. 5. cap. 1.  overcome, and had no more to inflict. Such Tortures and Torments, so courageously and manfully, have sundry Christians in all Ages suffered; as to them who only heard thereof, they seemed incredible; and to many who were eye-witnesses thereof, they seemed so strange, and beyond admiration, as they thought the Martyrs to be mad, witless and senseless: But the Martyrs had peace, and rest, and quiet within; and the favourable Presence of God so shining upon their souls, that they were encouraged and enabled with a holy and heavenly bravery of Spirit, to bid defiance to their most cruel Persecutors.  
Now Christians, if you compare your most cruel Sufferings with the Sufferings of the Saints of old, how easy and light will they be found to be? What are molehills to mountains, scratches upon the hand to slabs at the heart? no more are your greatest Sufferings, to those that the Saints have met with in former Ages And therefore, though men frown upon you, and threaten you with censures, Imprisonment, Banishment, Confiscation, and all the evil Humane might and cruelty can do unto you, yet be not moved; but account yourselves happy, that you have any 
1 Pet. 4. 14, 15.  opportunity to do or suffer any thing, whereby you may testify that Christ and his Concerns do lie near your hearts; and whereby you may further his opposed Interest, and bear witness to his despised truth. But  
Ninthly, Consider that the Saints and Martyrs of old have made little reckoning or account of their Lives, Liberties, Relations or Estates, when they stood in competition with Christ, or his Truth, Worship. Ways, Ordinances, Interest; or with their Profession of the Christian Faith, witness that glorious Testimony 
Heb. 11. 35. vide Ejtius.  that the Apostle gives of them. They would not accept deliverance; he means deliverance from death, or preservation of life; this, though offered, they would not accept, namely, on Persecutors terms or conditions; which was to deny the Truth of God, or renounce their Faith in him. They scorned deliverance upon base terms; and would rather die, than deny Christ or his Truth. This phrase, not accepting deliverance, presupposeth that deliverance was offered to them; otherwise, they could not have rejected it; for their not accepting, was a rejecting. Their Persecutors offered them deliverance upon their compliance with their Wills, Lusts. Ways, Worship, etc. This is evident by that which Nabuchadnezzar said to Daniel's three Champions, when they were accused for not worshipping his Idol; which was this, If ye be ready to fall down and worship the Image; he thereby implies 
Dan. 3. 15.  that they should be spared; for he addeth, if you worship not, you shall be cast into a fiery sin nace: And this is further evident in those to whom the Apostle hath reference, viz. the Maccabees. 
2 Mac. 6. 18, to 31  And this was the common practice of the persecuting Emperors in the Ten Persecutions; and after them, with the Antichristian Persecutors; and more particularly, with the high Persecutors in Qucen Mary's days: But the Christians in those several Ages, had such a mighty presence of God with them, that they chose rather to suffer the worst of deaths, than to preserve their lives by complying with the Wills, Lusts, Ways and Worship of their Persecutors. For ever remember this, that th● envy and malice of Persecutors is more against the glorious Truth the Saints profess, than it is against their persons; for let but Christians relinquish the Truth, deny the Truth, reproach the Truth, or oppose the Truth, and presently they shall be white Boys, great Favourites, good Sons of the Church, and what not. That the envy and malice of Persecutors is more against the Truth, than the Professors of it, is most evident, in that they persecute strangers whom they never knew before. It is said of Paul, that if he found any such, he brought them bound: All was 
Acts 9 2.  fish that was caught in his net. If Father or Mother, Brother or Sister, Child or Cousin, profess the Truth, plead for the Truth, stand up for the Truth; men of persecuting Spirits will prosecute and persecute them to the death: (The Brother shall deliver up 
Mat. 10. 21. Luk. 21. 16.  the brother to death, and the father the child; and the children sha'. rise up against their parents, and cause them to be put to death.) Alphonsus Diarius delivered up his own Brother John at Neoberg, 
Sleiden lib. 1. 17. Act. and Men. F●l. 1112. Ibid. 1801.  in Germany into his enemy's hands. So Doctor London made Filmer the Martyr's own Brother witness against him by supplying of him with meat and money, and by telling of him he should never want. So one Woodman was delivered by his own Brother, into his enemy's hands. And in the Civil Wars of France (not to mention 
Hist. of C●une. of Trent, F●l. 647.  that of England) The Sons fought against their Fathers, and Brothers against Brothers; and even Women took up Arms on both sides, for defence of their Religion. And Philip, King of Spain, could frequently say, that he had rather have no Subjects, than Heretics, as he called the Protestants: And out of a blind bloody zeal, he suffered his eldest Son Charles, to be murdered 
Hieron.  by the cruel Inquisition, because he seemed to favour the Protestant side. Truth is a Glorious shining Light, that discovers the ignorance and darkness, the wickedness and baseness, the unsoundness and hypocrisy, the superstition and vain conversation of Persecutors; and therefore they cannot endure this light, they hate this light, and will do all they can to suppress this light, and 
Joh. 3. 19  those that hold out this light to the world. The 〈◊〉 and Martyrs of old were as willing to die as to dine. Pliny writing to Trajan 
〈◊〉. 10. Ep. 97. p. 316.  the Emperor, declares to him that such was their Zeal and courage in behalf of their God, that nothing could stir them from it; neither the Imperious checks of the potent Emperors, nor the soft language of the eloquent Orators, could draw them from the Faith; but they steadfastly owned it, and constantly persevered in the defence of it, and were ready and willing to lay down their lives for it. When Ignatius was to suffer, 'tis better for me (saith 
Ignatius.  he) to be a Martyr, than to be a Monarch. 'Twas a notable saying of a French Martyr, when the rope was about his fellow; Give me (said he) that Golden Chain, and dub me Knight of that Noble Order. Let (saith Ignatius) Fire and Cross, Invasion 
Eus●b H●st. E●cl. l. 3 c. 36.  of Beasts, breaking of bones, pulling asunder of members, grinding of my whole body, and what else the Devil can inflict, come, 
Ibid. l. b. 4. c. 15.  so I may hold Jesus Christ. Lueius thanked him that brought him forth to su●●er, and said, that he should be free from those evil Masters, and go to God, a good Father and King. Germanicus, when he was brought forth to be torn in pieces, and devo●●ed by wild Beasts; (The Governor persuading him to be mindful of his Youth, that he might be spared) of his own accord, incited the Beasts against himself. Sanctus being under Tortures for professing 
Euseb. Hist. Eccl. l. 5. c. 2.  himself to be a Christian, unto every question propounded to him, he answered, I am a Christian; whereby he occasioned his Torments to be continued to death. Can we think that Saint Laurence would have accepted of deliverance; who, lying on a red hot Grid-iron, over burning Coals, with an invincible spirit, thus said to the Tyrants; Turn the side broiled enough, and see what thy burning fire hath done: And being turned, and throughly broiled on the other side, saith thus again; Eat that which is broiled, and try whether raw or broiled be the sweeter. Hippolytus, when he was tied to wild Horses to be pulled asunder, thus prayed; Let them rend my limbs, do thou, O Christ, wrap up my soul. To omit other particulars of the Ancient Martyrs in the Primitive Times; with whose courageous speeches manifesting a contempt of death, of which Volumes might be filled; it is indefinitely recorded of many, who were famous for their 
Eus●b. Hist. Eccl. ●. 8. cap. 9  Wealth, Nobility, Glory, Eloquence and Learning; that nevertheless, they preferred true Piety and Faith in our Lord Jesus Christ, before all these: And though they were entreated by many of their Kindred and Friends otherwise; yea, and by others in great place, and by the Judge himself, that they would take pity of themselves, their Wives, and Children: Yet would they not be induced and entreated by so many, and great ones, so to be a●●ected with the love of this life, as to forbear the Confession of our Saviour, and to set light by the denial of him. Thus you see what little reckoning or account the Christians of old have made of their Lives, Liberties and Estates, or whatever else was near or dear unto them, when these things stood in competition with Christ, his Truth, his Worship, his Ways, his Interest; or with their Profession of the Christian Faith.  
Take a few Instances of a later date. John Huss being at the 
John Huss.  stake, a Pardon was offered him if he would recant; to which he answered, I am here ready to suffer death So Hi●rom of Prague; 
Hierom of Prague  if I had feared the fire (said he) I had not come hither. Francis Camba, a Martyr, in the Diocese of Milan, being much assailed 
Francis Camba.  by his Friends and terrified by his Foes, by no means could be overcome; but gave thanks to God, that he was accounted worthy to suffer a cruel death for the Testimony of his Son: And such were his expressions of joy in his sufferings, that his Persecutors caused his tongue to be boared through, that he might speak no more to the people. Another being offered the King's Pardon, 
Mrs. Anne Askew  if she would recant, gave this resolute answer; I came not here to deny my Lord and Master: By that which she with admirable courage and constancy endured, she verified that which of old, Julitta spoke concerning their Sex, viz. We women ought to be as constant as men in Christ's Cause. Another who suffered Martyrdom 
Walier Mille.  in Scotland, being solicited to recant, made this reply; Ye shall know that I will not recant the Truth; for I am Corn, I am no Chaff; I will not be blown away with the wind, nor burst with the flail; but I will abide both. Another being the first 
Mr. John Rogers.  Martyr in Queen Mary's days, being solicited to recant, that so he might save his life; boldly replied, that which I have preached I will seal with my blood. Another, when a Pardon was set 
He●per Bishop of Gloucester.  before him in Box; cried out, If you love my soul, away with it; if you love my soul, away with it. Another, on the like occasion, 
Mr. Tho. Hawks, a Gentleman in Essix.  gave this resolute answer; If I had a hundred bodies, I would suffer them all to be torn in pieces, rather than abjure or recant. So another spoke to the like purpose; So long (said he) 
Bishop Ridley.  as the breath is in my body, I will never deny my Lord Christ, and his known Truth. Another used such a speech to one that advised 
Father Latimer.  him to spare himself, as Christ did to Peter on the like occasion; Get thee behind me Satan. There are a world of other Instances of the like nature, but enough is as good as a Feast. By all these Instances, you may see that Blessed Word verified; (They loved not their lives unto the death.) They were willing to 
Rev. 12. 11.  lay down their lives for the Glory of Christ, and for the Truth of Christ: So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They loved not, is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they neglected or contemned, their life; as Brightman hath well observed: They slighted, yea, despised their lives; and rather exposed them to hazard and loss, than to deny Christ, or their holy Profession. It is a Paraphrase of the constancy of their Faith, even unto Martyrdom for the name of Christ. But  
Tenthly, Consider, That God puts a great deal of honour 
Phil. 1. 29.  upon suffering Saints, To suffer for Christ is honourable; God will not put this honour upon every one, he puts this honour only upon those that are Vessels of Honour; by Grace God makes men 
2 Tim. 2. 20, 21.  Vessels of Silver and Vessels of Gold, and then casts them into the fire, to melt and suffer for his name; and a higher Glory he cannot put upon them on this side Glory: The Crown of Martyrdom is a Crown, that the Blessed Angels, those Princes of Glory, are not capable of winning or wearing: And O, who art thou? and what art thou, O man, that God should set this Crown upon thy head? Mark at what a rate Peter speaks; (If ye ●e reproached 
1 Pet. 4. 1 〈…〉  for the name of Christ, happy are ye; for the spirit of ●lory, and of God, resteth upon you; on their part he is evil spoken of but on your part he i● glorified:) The very suffering condition of the people of God, is at the present a glorious condition, For the spirit of Glory rests upon them; and therefore they must needs be glorious, yea, very glorious, upon whom the spirit of Glory falls, 
Rom. 8. 9, 11. Dan. 3.  and in whom the Spirit of Glory dwells. What a Glorious Mould and Metal were the three Children made up of, that were cast into the fiery Furnace; and what a deal of honour and glory did God put upon them in the eyes of all the world. The Apostles all along accounted their own sufferings, and the sufferings of the Saints for Christ; to be the highest honour and glory that God could put upon them in this world, as will be evident by our comparing 
Heb. 11. 36, 37, 38 2 Cor. 11. 23, to 28 Heb. 10. 32, to 26.  the Scriptures in the Margin together. To suffer for Christ is the greatest honour and promotion that God gives in this world, said old Father Latimer; and therefore, when sentence was pronounced against him, he cried out, I thank God most hearty for this great honour. So Saunders; I am the unmeetest man for 
Act. and M●n. 1361. Ibid. 1744.  this high Office, that ever was appointed to it. So Careless the Martyr, this is such an honour (said he) as the greatest Angel in Heaven, is not permitted to have; God forgive me mine unthankfulness, etc. John N●y●s took up a Faggot at the fire, and kissed 
John N●y●s.  it; Saying, Blessed be the time that ever I was born, to come to this preferment. So when they had fastened Alice Driver with a 
Alice Driver.  chain to the stake to be burnt; Never (said she) did Neck-kerchief become me so well as this Chain. So Balilus the Martyr, when 
Balilus.  he was to die, requested this favour of his Persecutors, 〈◊〉. That he might have his chains b 〈…〉ed with him, as the Ensigns of his honour. What are we, poor worms, full of vanities and lies 
Calvin.  (said Calvin) that we should be called to be maintainers of the Truth; for Sufferings for Christ are the Ensigns of Heavenly Nobility. To die for Christ is the greatest promotion that God 
Philpot.  can bring any in this Vale of Misery unto, said Mr. Philpot the Martyr. A French Soldier, for his zealous Profession of the reformed 
Thuan. Hist. l. 11. Anno 1553.  Religion, was condemned to the fire with others, only he should have the favour of going to the St●ke without a With; but he desired that he might wear such a Chain as his fellows did, esteeming this rebuke of Christ more glorious than the Ensigns of St Michael's Order. 'Twas an excellent saying of Prudentius; 
Prudentius.  Their names (saith he) that are written in red letters of Blood in the Church's Calendar, are written in Golden Letters in Christ's Register, the Book of Life. The Passion-days of the Martyrs were anciently called the Natalitia salutis, the Birth-days of Salvation, the  of Eternal Brightness. We count it a great honour 
Isa 9 6, 7. Dan. 3. 24, 25. Isa. 43. 2. cap. 63. 9  to have Princes to be our Companions: Christ, the Prince of Peace; and the Angels, those Princes of Glory, are our Companions in all our Sufferings: Such is the honour that God puts upon his Suffering Saints, that nothing shall hinder him from being their Companion in all their Sufferings, in all their afflictions, in all their Temptations; and this, believe it, is no small honour. I have read, how that in the Primitive times, when some 
Euseb. Eccles. Hist l. 5.  good people came to comfort some of the Martyrs that were in Prison, and ready to suffer, they called them blessed Martyrs: O, no, said they, we are not worthy of the name of Martyrs: These holy humble hearts thought Martyrdom too high an honour for them. And Luther writing to those which were condemned to death, saith, the Lord will not do me that honour, after all that bustle I have made in the world. In the Primitive times they were wont to call Martyrdom by the name of Corona Martyrii, the Crown of Martyrdom. We read of a Woman-martyr, who having her Child in her hand, gave it to another, and offered herself to Martyrdom: Crowns (said she) are to be dealt out this day, and I mean to have one. You see what high and honourable thoughts the Saints had of their Sufferings in those days; and O, that all suffering Saints would labour to write after that noble Copy that they have left upon Record. But  
Eleventhly, Consider that suffering Saints do put a great deal of Honour and Glory upon God, Christ, Religion, and upon God's Truth. Worship and Ways. What a spreading Fame and Glory of God did the Sufferings of the three Worthies scatter all the world over. God is acknowledged and adored by Nabuchadnezzar, a Decree is made, That Every People, Nation and Language 
Dan. 3. 28, 29.  which speak amiss against the God of Shadrach, Meshach and Abednego, shall be cut in pieces, and their houses shall be made a Dunghill, etc. Here God's Glory wonderfully shines out of their Sufferings: Here this poor, blind, Idolatrous Heathen Prince is forced to confess, that there is no God like Israel's God. Basil and Tertullian do well observe of the Primitive Martyrs; that divers of the Heathen seeing their zeal, courage and constancy, glorified God, and turned Christians. Religion is that Phoenix which hath always revived and flourished in the ashes of holy men; and Truth hath never been so honoured: and gloriously dispersed, as when it hath been sealed by the blood of the Saints: This made Julian to forbear to persecute; non ex clementia, sed invidia, not out of piety, but envy; because the Church grew so fast, and multiplied as Nazianzen well observes. We read that some times the Sufferings of one Saint have begot many to the love of the Truth: We read that Cicilia, a poor Captive Virgin, by her gracious behaviour in her Martyrdom, was the means of converting four hundred to Christ. Justine Martyr was also converted by observing the cheerful and gracious Carriage of the Saints in their Sufferings. And so Adrianus seeing the Martyrs suffer readily and joyfully such grievous torments, asked, why they would endure such misery when they might (by retracting) free themselves: Upon which, one of them cited that Text; Eye hath not 
1. Cor. 2. 9  seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. Upon the naming of this Scripture, and seeing of them suffer so willingly, cheerfully and resolutely, such a Divine Power took hold of his heart, that he was converted, and afterwards became a Martyr. Now God, and Christ, and Truth, and Religion are never more honoured, than when poor souls are sound converted. Surely the Crown of Martyrdom, is a Glorious Crown; and every soul won over to God by a dying Martyr, will be as an Orient Pearl, and Precious Diamond in his Crown, of far more value than that Adamant found about Charles Duke of Burgundy, slain by the Swissers, at the Battle of Nantz, sold for twenty thousand Ducats; and placed, as it is said, in the Pope's Triple Crown. O, 
A &. 7. 55, 56, 57  what fore●asts of Glory, what ravishments of Soul, have many of the Blessed Martyrs had in their sufferings for Christ. Holy Lord, stay thy hand, I can bear no more, said one of the Martyrs; like weak eyes, that cannot bear too great a light. Is it not a high honour to a King to have such Captains and Champions, as will not yield to their Sovereign's enemies, but stand it out to the uttermost, till they get the Victory, though it cost them their lives to get it: yet no mortal King can (as Christ doth) put spirit, courage and strength into a Subject; only we may well conceive and conclude, that such Valorous Soldiers, as are ready to hazard their lives for their Sovereign, serve a good Master. Thus do suffering Christians and Martyrs give Persecutors to understand, that they serve a good Master, and that they highly prise him; who hath done more, and suffered more for them, than their dearest Blood is worth; and who enables them with courage, constancy and comfort, to endure whatsoever, for his name's sake, can be 
Rom. 8. 37.  inflicted on them; and therein to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, More than Conquerors, or above Conquerors. How can that be, can a man get more than the Victory? The meaning is, we do over overcome, super superanus; that is, triumph or overcome before we fight; we are famous and renowned Conquerors, we easily conquer, we 
2 Cor. 2. 14.  conquer by those things which are used to conquer us, we beat our enemies with their own Swords, as Julian sometime said, being confuted by Heathen Learning. Martyr and Piscator expound it thus, we do more than overcome; that is, we obtain a Noble, a famous Victory: And is not this a great honour to Christ, the 
Heb. 2. 10.  Captain of our Salvation The invincible courage of suffering Christians puts life and spirit into others. In an Army valorous Leaders much animate the rest of the Soldiers, and embolden them to follow their Leaders. Now, you know the Church is an Army with Banners; and suffering Ministers, and suffering Saints 
Cant. 6. 4.  are as Leaders; they courageously and victoriously make the onset; and other Christians, by their pious examples are pricked on to follow them so far as they are followers of the Lamb. But  
Twelfthly, Consider. That all the Sufferings and Persecutions that you meet with on earth, shall advance your Glory in Heaven; 
Quisquis volens detrahit famae meae nolens addit mercedi meae, saith Augustine: The more we suffer with and for Christ, the more Glory we shall have with and from Christ. Rom. 2. 6.  the more Saints are persecuted on earth, the greater shall be their reward in heaven. Look, as Persecutions do increase a Christian's Grace, so they do advance a Christian's Glory; in Heaven, the Martyrs shall have the highest Degree of Glory; for though God doth not reward men simply for their Works, namely for the merit of them, yet he rewards according to their Works; and proportions the degree or measure thereof, according to the kind of work which on earth is done▪ and according to the measure of Grace whereby he enables men to do it. Now, Martyrdom is the most difficult, the most honourable, and the most acceptable Work that on earth can be done; and therefore in heaven Martyrdom shall be crowned with the highest degree of Glory; on this ground, they who set down the different degrees of Celestial Glory, by the different Fruits which the good Ground brought forth, some thirty, some sixty, and some a hundred 
Mat. 13. 8.  fold; apply the hundred fold, which is the highest and 
Mat. 19 27, 28, 29 Keep your eye upon the recompense of reward, as Moses did, Heb. 11. 26. and as Christ did, cap. 12 2. as Paul did, Rom. 8. 18. This will work you, 1. To walk more holily, humbly thankfully. 2. To live more cheerfully and comfortably. 3. To suffer more patiently, freely, resolutely. 4. To fight against the world, the flesh and the devil more stoutly and valiantly. 5. To withstand Temptations more steadfastly & strongly. 6. To be contented with a little. 7. To leave the world, Relations and friends more willingly. 8. And to embrace death more joyfully.  greatest Degree of Glory, to Martyrdom: Doubtless, God's suffering Servants; and amongst them, especially his Martyrs, shall sit down in the chiefest Mansions, and in the highest Rooms in the Kingdom of Glory: According to the Degrees of our sufferings for Christ, will be the degrees of our Glory: What shall we have, says Peter, (that have suffered so many great and grievous 〈…〉 ng for thy name) that have forsaken all, and followed thee? Veri●y, says our Saviour, every one that hath forsaken houses, etc. shall receive a hundred fold, and shall inherit everlasting life: But ye shall sit upon twelve thrones, judging the twelve Tribes of Israel. A Christian will never repent of all the hard things that he has suffered for Christ or his Truth, when as every one of his sufferings shall be a sparkling Jewel to give a lustre to his Crown of Glory. Suffering for Christ and Religion is the most gainful kind of Merchandise. Christ is so well pleased with the sufferings of his Saints, that he has engaged himself to make up whatever they lose upon his account; yea, to repay all with Interest upon Interest, to a hundred times over. Oh, who would not then turn Spiritual Purchaser. Christ is a noble, a liberal Paymaster; and no small things can fall from so great a hand as his is: Mat. 5. 10, 11, 12. Blessed are they which are persecuted for righteousness sake, for theirs is the Kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake; Rejoice, and be exceeding glad, for great is your reward in heaven; for so persecuted they the Prophets, which were before you. Luk. 6. 22, 23. Blessed are ye when men shall hate you, and when they shall separate you from their company; and shall reproach you, and cast out your name as evil, for the Son of man's sake: Rejoice ye in that day, and leap for joy; for behold your Reward is in heaven; for in the like manner did their fathers unto the Prophets. They that are now Excommunicated and Anathematised, as notorious, shameful, and abominable offenders; they that are now opposed and persecuted by men, shall at last be owned and crowned by God; yea, and the more Afflictions and Persecutions are multiplied upon them in this world, the greater shall be their recompense in another world. The Original words (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in Matthew, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in Luke, signify exceeding great joy, such as men usually express by skipping and dancing: Let your hearts leap, and let your bodies leap for joy, for great is your reward in heaven. 
Act. and Mon. Fol. 613.  A Dutch Martyr feeling the flame to come to his beard; said he, what a small pain is this, to be compared to the Glory to come. Hellin Stirk, a Scotch woman, when her Husband was 
Ibid. 1154.  at the place of Execution, she said to him, Husband rejoice, for we have lived together many joyful days; but this day, in which we must die, aught to be most joyful to us both, because we must have joy for ever; therefore I will not bid you good night, for we shall suddenly meet within the Kingdom of Heaven. The subscription of Mrs. Anne Askew to her Confession, was this; 
Ibid. 1130.  written by me Anne Askew, that neither wisheth for death, nor feareth his Might; and as merry as one that is bound toward ●●●ven. Oh how my heart leapeth for joy (said Mr. Philpot) that I 
Ibid. 1670.  am so near the apprehension of eternal life! God forgive me mine unthankfulness and unworthiness of so great Glory; I have so much joy of the reward prepared for me most wretched sinner, that though I be in a place of darkness and mourning, yet I cannot lament; but, both night and day, am so joyful, as though under no Cross at all; yea, in all the days of my life, I was never so merry, the name of the Lord be praised therefore for ever and ever. The same Author, in a Letter to the Congregation, saith, 
Ibid. 1663.  Though I tell you that I am in Hell in the judgement of this world, yet assuredly, I feel in the same the Consolation of Heaven; and this loathsome and horrible Prison, is as pleasant to me, as the Walks in the Garden in the King's Bench. Thus you see, that 
1 Pet. 1. 8.  suffering Saints have had a Heaven before hand; they have had an exuberancy of joy, such as no good could match, nor no evil over-match. Bernard speaking of Persecutors, saith, that they are 
Bernard.  but his Father's Goldsmiths, who are working to add Pearls to the Saints Crown. It is to my loss, saith Gordius the Martyr, if 
Gordius.  you abate me any thing of my present Sufferings. Sufferings for Christ are the Saints greatest Glory (crudelitas vestra, gloria nostra) your cruelty is our glory, say they in Tertullian, and the harder we are put to it, the greater shall be our reward in heaven. Chrysostom hit the nail when he said, if one man should suffer all 
Chrysostom.  the sorrows of all the Saints in the world, yet are they not worth one hours' glory in heaven. By the consent of the Schoolmen, 
The Schoolmen.  all the Martyrs shall appear in the Church-triumphant, bearing the signs of their Christian wounds about them, as so many speaking testimonies of their holy courage, that what here they endured in the behalf of their Saviour, may be there an addition to their glory. O Christians, all your Sufferings will certainly increase your future Glory; every affliction, every Persecution, will be a grain put into the scale of your heavenly Glory, to make it more weighty in that day, wherein he will richly reward you for 
2 Cor. 4. 16, 17, 18  every tear, for every sigh, for every groan, for every hazard, and for every hardship that you have met in the way of your duty. For light Afflictions, you shall have a weight of Glory; and for a few Afflictions, you shall have as many joys, pleasures, de lights and contents, as there be Stars in Heaven, or Sands on the Sea shore; and for Momentary Afflictions, you shall have an eternal Crown of Glory. If you have suffering for suffering with Christ on earth, you shall have Glory for Glory with Christ in heaven. Ah Christians, your present sufferings are but the seeds of your future Glory; and the more plentiful you sow in tears; 
Psal. 126. 5, 6.  the more abundant will be your Harvest of Glory. Christ our General, the Captain of our Salvation, promises a Crown, (Rev 2. 10) and a Throne, (cap. 3. 21.) to all his afflicted and persecuted one's; which are the greatest rewards that a God can give, or that man can crave. It troubled one of the Martyrs when he was at the s●ake, that he was going to a place, where he should be for ever a receiving of Wages for a little work. But  
Thirteenthly and Lastly, Afflictions, Sufferings, Persecutions, will discover what metal men are made of. All is not Gold that 
Mat. 13. 2 Tim. 1. 15, 16. 1 Tim. 1. 19, 20. 2 Tim. 4. 10, 14, 15, 16. Mat. 13. 20, 21.  glisters: Many there be that glister, and look like Golden Christians; but when they come to the fire, they prove but dross: he is a Christian more worth than the Gold of Ophir, who remains Gold when under fiery Trials. The stony ground did glister and shine very gloriously, for it received the Word with joy for a season; but when the Sun of Persecution arose upon it, it fell away. Men that in times of Liberty and Prosperity embrace the Word, will in times of Persecution distrust the Word, reject the Word, and turn their backs upon the Word, if it be not rooted in their Understandings, Judgements, Wills, Affections and Consciences: Men may court the Word, and compliment the Word, and applaud the Word, and seemingly rejoice in the Word; but they will never suffer Persecution for the Word, if it be only received into their heads, and not fast rooted in their hearts: The house built upon the Sands was as lovely, as comely, as goodly and 
Mat. 7. 26, 27.  as glorious a house to look upon, as that which was built upon the Rock; but when the Rain of Affliction descended, and the Floods of Tribulation came, and the Winds of Persecution blue, and beat upon the house, it fell, and great was the fall of it. No Professors will be able to stand it out in all Winds and Weathers, but such as are built upon a Rock; all others will sink, shatter and fall when the Wind of Persecution blows upon them: As sure as the Rain will fall, the Floods flow, and the Winds blow, so sure will an unsound heart give out when trials come; no heart but a sound heart, will hold out bravely when Sufferings come; no heart but a sincere heart, will bear the brunt of Persecution. 
Dan. 3. 17, 18.  The three Worthies, Shadrach, Mesh●●h and Abednego, would rather burn than bow, they would rather suffer than sin, which was a● evident proof of their sincerity and ingenuity; they would be Non-conformists, though Court, City and Country cried up Conformity, which was a sure argument of their integrity. Hypocrites have heart enough for themselves, but none for God. If they see their Names, Estates or Carnal Interest any way touched, they are all on fire, and ready to be burnt up with the flames of their own zeal; but they can see the Name, Truth and Interest of God assaulted and torn in pieces, and never stir: in their own Concerns, they are as if they were all heart; but in the cause of 
Hos. 7. 11.  God, they are as if (with Ephraim) they had no heart at all. O, it's sad that men should have a heart for themselves, and none for God; that they should have courage in their own cause, and none in his. As the soul is the glory of the body, so integrity is the glory of the soul. A sincere Christian, with Job, will rather let 
Job 27. 5.  all go, than let his integrity go; he will sooner let the blood b● pressed out of his veins, and his soul out of his body, than his integrity out of his soul. O, how bravely did the Primitive Christians 
Epist. 97. p. 316.  carry themselves as to this Matter. Pliny writing to Trajan, declares to him that such was their zeal and courage in the behalf of their God, that nothing could stir them from it; neither the Imperious checks of the Potent Emperors, nor the soft language of the eloquent Orators, could draw them from the Faith; but they steadfastly owned it, and constantly persevered in the defence of it: But now base unsound hearts will exceedingly shuffle and shif● to shake off Persecution; witness those false Teachers, Gal. 6. 12. As many as desire to make a fair show (or, as the Greek has it, to set a good face on it) in the flesh, they constrain you to be circumcised; only lest they should suffer Persecution for the Cross of Christ. Mark, at this time the Jews, out of zeal to their Law, did sorely persecute those that did either preach or practise any thing contrary to their Law. Now these false teachers set a good face on't, and make a fair show, as if they were all for carnal Rites and Ceremonies; and they pressed Circumcision upon the Galatians, but not out of any true affection or zeal that they did bear to the Law; but only to procure favour on the one hand, and to avoid and escape the malice and Persecution of the Jews on the other hand. They that were no Jews, to avoid Persecution, would comply with them that were; they would seem to be very earnest for Judaisme, but not for Christianism, that so they might escape the fury of the Jews. Unsound hearts will say any thing, and do any thing, and be any thing, to avoid Persecution, and to ingratiate themselves with Persecutors. The Samaritans, so long as 
Joseph. Hist. lib. 13  the Jewish Religion flourished, and was in honour, caused a Temple to be built on Mount Garazin, that therein they might not be inferior to the Jews; and they boasted themselves to be of the Progeny of Joseph, and Worshippers of God with them: But when they perceived that the Jews were cruelly afflicted and persecuted by Antiochus Epiphanes, for worshipping of the true God; and fearing lest they should be handled in the like manner, they changed both their Coat and their Note; affirming that they were not Israelites, but Sidonians; and that they had built their Temple not unto God, but unto Jupiter. Thus you see that times of Affliction and Persecution will distinguish the Precious from the 
Jer. 15. 19  Vile; 'twill difference the counterfeit Professor, from the true. Persecution is a Christian's Touchstone; 'tis a Lapis Lydius, that will try what metal men are made of, whether they be silver or Tin, Gold or Dross, Wheat or Chaff, shadow or substance, carnal or spiritual, sincere or hypocritical. Nothing speaks out more soundness and uprightness than keeping close to Christ, his Worship, Truth and Ways, in a day of warm Persecution. To stand close and fast to God and his Interest in fiery trials, argues much integrity within. These thirteen Particulars are so great Truths written with the beams of the Sun, that no man nor Devil can deny; and therefore I shall make no Apology to the Persecutors of the day, to execuse my writing of this General Epistle; but shall beg hard of God, that it may be so owned, and crowned, and blessed from on high, that it may really and fully answer to all those holy and gracious aims and ends that the Author had in his eye, and upon his heart, when he writ it. And thus much for this General Epistle.   

Dear Lady, and Sister in the Lord;  
I Shall now address myself to you in a few lines, and so conclude. I know you have for many years been the Lord's Prisoner. Great have been your Trials, and many have been your Trials, and long have been your Trials; but to all these I have spoken at large in my Treatise called The mute Christian under the smarting Rod, which you have in your hand, which you have read, and which God has greatly blessed, to the support, comfort, quiet and refreshment of your soul under all your Trials; and therefore I shall say no more as to those Particulars: But knowing that the many weaknesses that hang upon you, and the decays of Nature that daily do attend you, seem to point out an approaching dissolution; I shall at this time give you this one word of Counsel, viz. That every day you would look upon Death in a Scripture-glass, in a Scripture-dress, or under a Scripture-notion: That is,  
First, Look upon death as that which is best for a believer; Phil. 1. 23. For I am in a straight betwixt two, having 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. N●c Christus, nec caelum patitur hyperbolen saith one, here it is h●rd to hyperbolice.  a desire to departed, and to be with Christ, which is far better: The Greek is very significant; far, far the better, or far much better, or much more better; 'tis a most transcendent expression: Eccles. 7. 1. Better is the day of death, than the day of ones birth. A Saints dying day is the daybreak of Eternal Righteousness. In respect of pleasure, peace, safety, company, glory, a Believer's dying day is his best day. I have read of one Trophonius, that when he had built and dedicated that stately Temple at Delphos, he asked of Apollo (for his recompense) that thing which was best for man: The Oracle wished him to go home, and within three days he should have it; and within that time he died. It was an excellent saying of one of the Ancients; That is not a death, but life, which joins the dying man to Christ; and that is not a life, but death, which separates a living man from Christ. But  
Secondly, Look upon Death as a remedy, as a cure; Death will perfectly cure you of all corporal and spiritual 
Vltimus morborum medicus mors  diseases at once; the crazy body and the defiled soul, the aching head and the unbelieving heart: Death will cure you of all your ails, aches, diseases and distempers. At Stratford-bow in Queen Mary's days, there was burnt 
Act. and Mon. Fol. 1733.  a lame man and a blind man at one stake; the lame man, after he was chained, casting away his crutch, bade the blind man be of good comfort; for death (saith he) will cure us both, thee of thy blindness, and me of my lameness. And as Death will cure all your bodily diseases, so it will cure all your soul distempers also: Death is not Mors hominis, but Mors peccati; not the death of the man, but the death of his sin. Death will work such a cure, as all your Duties, Graces, Experiences, Ordinances, Assurances, could never do; for it will at once free you fully, perfectly and perpetually from all sin; yea, from all possibility of ever sinning more: Sin was the Midwife that 
Pecc●tum erat obstetrix mortis, etc. mors sepu●chrum pec a●i. Ambrose de bono mortis, c. 4  brought death into the World, and death shall be the grave to bury sin; and why then should a Christian be afraid to die, or unwilling to die, seeing Death gives him a Writ of ease from infirmities and weaknesses, from all aches and pains, griefs and gripe, distempers and diseases, both of body and soul: When Samson died, the Philistines also died together with him; so when a Saint dies, his sins die with him: Death came in by sin, and sin goeth out by death; as the worm kills the worm that bred it, so death kills sin that bred it. But  
Thirdly, Look upon death as a rest, a full rest; a believer's dying day is his resting day: It is a resting day 
Rev. 14. 13. Job 3. 13, to 17. 2 Thes. 1. 7. Micah 2. 10. Jer. 50. 6.  from sin, sorrow, afflictions, temptations, desertions, dissensions, vexations, oppositions and persecutions. This world was never made to be the Saint's rest: Arise, for this is not your resting place; they are like Noah's Dove, they can rest no where but in the Ark, and in the Grave. In the grave (saith Job) the weary are at rest: Upon this very ground, some of the most refined Heathens have accounted Mortality to be a mercy, for they brought their friends into the World with mournful Obsequies, but carried them out of the world with all joyful sports and pastimes, because than they conceived they were at rest, and out of Gun-shot. Death brings the Saints to a full-rest, to a pleasant rest, to a matchless rest, to an eternal rest. But  
Fourthly, Look upon your dying day as a reaping day. Now you shall reap the fruit of all the prayers 
2 Cor. 9 2. Gal. 6. 7, 8, 9 Isa. 38. 3. Mat. 25. 31, to 41.  that ever you have made, and of all the tears that ever you have shed, and of all the sighs and groans that ever you have fetched, and of all the good words that ever you have spoke, and of all the good works that ever you have done, and of all the great things that ever you have suffered: When Mortality shall put on Immortality, 
Eccles. 11. 1. 6.  you shall then reap a plentiful Crop, a glorious Crop (as the fruit) of that good seed that for a time hath seemed to be buried and lost. As Christ hath a tender heart, and a soft hand, so he hath an Iron memory; he punctually 
Mat. 10. 24, 25.  remembers all the sorrows, and all the services, and all the sufferings of his people, to reward them and crown them; Rev. 22. 12. But  
Fifthly, Look upon your dying day as a gainful day, there is no gain to that which comes in by death; Phillip 1. 
Eccles. 7. 1. Phil. 1. 23.  21. For me to live is Christ, and to die is gain: A Christian gets more by death, than he doth by life; to be in Christ is very good, but to be with Christ is best of all. 'Twas a mighty blessing for Christ to be with Paul on earth, but 'twas the top of Blessings for Paul to be with Christ in heaven. Seriously consider of a few things.  
First, That by death you shall gain incomparable Crowns. 1. A Crown of Life, Rev. 2. 10. Jam. 1. 12. 2. A Crown of Righteousness, 2 Tim. 4. 8. 3. An Incorruptible Crown, 1 Cor. 9 24, 25. 4. A Crown of Glory, 1 Pet. 5. 4. Now there are no Crowns to these Crowns, as I have fully discovered in my discourse on The Divine Presence; to which I refer you. But  
Secondly, You shall gain a Glorious Kingdom, Luk. 12. 32. It is your father's pleasure to give you a Kingdom. But death is the young Prophet that anointeth them to it, and giveth them actual possession of it. They must put off their rags of Mortality, that they may put on their robes of Glory. Israel must first die in Egypt, before he can be carried into Canaan. There is no entering into Paradise, but under the flaming sword of this Angel Death, that standeth at the Gate. Death is the dirty Lane through which the Saint passeth to a Kingdom, to a great Kingdom, to a glorious Kingdom, 
Heb. 12. 28. Dan. 2 44. cap. ●. 3. Rev. 19 7.  to a quiet Kingdom, to an unshaken Kingdom, to a durable Kingdom, to a lasting Kingdom, yea, to an everlasting Kingdom. Death is a dark short way, through which the Saints pass to the Marriage-supper of the Lamb. But  
Thirdly, You shall gain a safe and honourable Convoy into that other world, Luk. 16. 22. Oh, in what pomp and triumph did Lazarus ride to heaven on the wings of Angels! The Angels conduct the Saints at death through the Air, the Devil's Region; every gracious soul is carried into Christ's Presence by these heavenly Courtiers. Oh, what a sudden change does death make! behold, he that even now was scorned by men, is all on a sudden, carried by Angels into Abraham's bosom. But  
Fourthly, You shall gain a glorious welcome, a joyful 
Rev. 4. 8, to 11. Luk. 15. 7, 10. Heb. 12. 23.  welcome, a wonderful welcome into heaven. By general consent of all Antiquity, the holy Angels and blessed Trinity rejoice at the sinner's Conversion; but oh, what inexpressible, what transcendent joy is there, when a Saint is landed upon the Shore of Eternity? God and Christ, Angels and Archangels, all stand ready to welcome the Believer as soon as his feet are upon the threshold of Glory. God the Father welcomes the Saints as his elect and chosen ones, Jesus Christ welcomes them as his redeemed and purchased ones, and the Holy Spirit welcomes them as his sanctified and renewed ones, and the Blessed Angels welcome them as those they have 
Heb. 1. ult.  guarded and attended on. When the Saints enter upon the Suburbs of Glory, the glorious Angels welcome them with harps in their hands, and ditties in their mouths. But  
Fifthly, You shall gain full freedom and liberty from all your enemies within and without, viz. Sin, Satan 
Luk. 1. 70, 71, 74, 75.  and the World. 1. Death will free you from the indwelling power of sin: In heaven there is no complaints; 
Rom. 7. 23.  as in hell there is nothing but wickedness, so in heaven there is nothing but holiness. 2. Death will free 
Gal. 5. 17.  you from the power and prevalency of sin: Here sin plays the Tyrant, but in heaven there is no Tyranny, but perfect felicity. 3. Death will free you from all provocations, temptations and suggestions to sin. Now you shall be above all Satan's batteries. Now God will make 
Rom. 16. 20.  good the promise of treading Satan under your feet: Some say Serpents will not live in Ireland. The old Serpent 
Rev. 12. 8, 9 cap. 21. ult.  is cast out, and shall be for ever kept out of the new Jerusalem above. 4. Death will free you from all the effects and consequents of sin, viz. losses, crosses, sicknesses, diseases, disgraces, sufferings, etc. when the cause is taken away, the effect ceases; when the fountain of sin is dried up, the streams of afflictions, of sufferings must be dried up; the fuel being taken away, the fire will go out of itself. Sin and sorrow were born together, do live together, and shall die together. To open this fourth Particular a little more fully to you, consider these four things.  
First, That death will free you from all reproach and ignominy on your names. Now Elijah is accounted the 
1 King. 18. 17. N●hem. 6. 6. Psal. 69. 12. Jer. 15. 10.  Troubler of Israel, Nehemiah a Rebel against his King, and David the song of the Drunkards, and Jeremiah a man of contention, and Paul a pestilent fellow. Heaven 
Act. 24. 10.  wipes away all blots, as well as all tears; as no sins, so no blots are to be found in that upper world. The names of all the Saints in a state of Glory are written (as I may say) in Characters of Gold. But  
Secondly, Death will free you from all bodily infirmities and diseases; we carry about in our bodies the matter of a thousand deaths, and may die a thousand several 
Above all things let us every day think 〈◊〉 our last day, 〈◊〉 〈…〉 naus.  ways each several hour: As many senses, as many members, nay, as many pores as there are in the body, so many windows there are for death to enter in at; death needs not spend all its arrows upon us; a worm, a gnat, a fly, a hair, the stone of a raisin, the kernel of a grape, the fall of a horse, the stumbling of a foot, the prick of a pin, the pairing of a nail, the cutting of a corn; all these have been to others, and any one of them may be to us, the means of our death, within the space of a few days, nay, of a few hours. Here Job had his Botches, and 
Job 2. 6, 7. Is● 37 21. 〈◊〉 ●8. 5. 〈◊〉 20. Ma●. 9 20.  Hezekiah had his Boil, and David his Wounds, and Lazarus his Sores, and the poor Widow her Issue of Blood. Now the Fever burns up some, and the Dropsy drowns others, and the Vapours stifle others; one dies of an Apoplexy in the head, another of a Struma in the neck, a third of a Squinancy in the throat, and a fourth of a Cough and Consumption of the lungs; others of Obstructions, Inflammations, Pleurisies, Gouts, etc. We are commonly full of complaints; one complains of this distemper, and another of that; one of this disease, and another of that; but death will cure us of▪ all diseases and distempers at once. But  
Thirdly, Death will free you from all your sorrows, whether inward or outward, whether for your own sins 
Psal. 38. 18. 2 Cor. 7. 11. Psal. 119 136. Nehem. 1. 3, 4.  or the sins of others, whether for your own sufferings or the sufferings of others. Now, it may be, one shall seldom find you, but with tears in your eyes, or sorrow in your heart; O, but now death will be the funeral of all your sorrows, death will wipe all tears from your eyes, and sorrow and mourning shall flee away; Isa. 51. 11. But  
Fourthly, Death will free you from all those troubles, calamities, miseries, mischiefs and desolations, that are 
Isa. 57 1. M●●h 7. 1 to 7.  a coming upon the earth, or upon this place or that. A year after Methuselah's death, the Flood came, and carried away the old world: Augustine died a little before the sacking of Hippo: Luther observes that all the Apostles died before the destruction of Jerusalem: And Luther himself died a little before the Wars broke forth in Germany. Dear Lady, death shall do that for you, which all your Physicians could never do for you, which all your Relations could never do for you, which all Ordinances could never do for you, nor which all your faithful Ministers could never do for you; it shall both instantly and perfectly cure you of all sorts of Maladies and weaknesses both inward and outward, or that respects either your body or your soul, or both. Oh, my dear friend, is it not better to die, and be rid of all sin; to die, and be rid of all temptations and desertions; to die, and be rid of all sorts of miseries; than to live, and still carry about with us our sins, our burdens, and such constant ailments, as takes away all the pleasure and comfort of life? Here both our outward and inward conditions are very various; sometimes heaven is open, and 
Lamen. 3 8, 44, 54 55, 56, 57 Psal. 30. 7. 1 Thes 4 17, 18. Isa. 35. 10.  sometimes heaven is shut; sometimes we see the face of God, and rejoice, and at other times he hides his face, and we are troubled: O, but now death will bring us to an invariable Eternity. It is always day in heaven, and joy in heaven.  
Sixthly and lastly, You shall gain a clear, distinct and full knowledge of all great and deep Mysteries; the Mystery 
1 Cor. 13. 10, 12.  of the Trinity, the Mystery of Christ's Incarnation, the Mystery of Man's Redemption, the Mysteries of Providences, the Mysteries of Prophecies, and all those Mysteries that relate to the Nature, Substances, Offices, Orders and Excellencies of the Angels. If you please to consult my String of Pearls, or the best thing reserved till last; with my Sermon on Eccles. 7. 1. Better is the day of death than the day of ones birth; which is at the end of my Treatise on Assurance; both which Treatises you have by you. There you will find many more great and glorious things laid open that we gain by death: And to them I refer you. But  
Sixthly, Look upon death as a sleep; the Holy Ghost hath phrased it so above twenty times in Scripture, to 
1 Cor. 11. 30. cap. 15. 51. Joh. 11. ●●. Mark 5. 39 The Greeks call their Churchyards Dormitories, sleeping places; and the Hebrews 〈◊〉- ●●●●im, the house of the living.  show that this is the true, proper and genuine notion of death. When the Saints die, they do but sleep; Mat. 9 24. The maid is not dead but sleepeth: The same phrase he also used to his Disciples concerning Lazarus, our friend Lazarus sleepeth, Joh. 11. 11. The death of the Godly is as a sleep; Stephen fell asleep, Act. 7. 60. And David fell asleep, Act. 13. 36. And Christ is the first fruits of them that sleep, 1 Cor. 15. 20. Them which sleep in Jesus, will God bring with him, 1 Thes. 4. 14. The Saints of God do but sleep when they lay down in the Grave; that which we call death (in such) is not death indeed, it is but the image of death, the Shadow and Metaphor of death, death's younger Brother, a mere sleep, and no more. I may not follow the Analogy that is between death and sleep in the latitude of it, the Printer calling upon me to conclude. Sleep is the Nurse of Nature, the sweet Parenthesis of all a man's griefs and cares. But  
Seventhly, Look upon death as a departure, 2 Tim. 4. 6. For I am now ready to be offered, and the time of my departure is at hand. He makes nothing of death: It was 
Deut. 32. 49, 50.  no more betwixt God and Moses, but go up and die; and so betwixt Christ and Paul, but launch out, and land immediately at the fair Haven of heaven; Phil. 1. 23. For I am in a straight betwixt two having a desire to departed, and to be with Christ, which is far better. Paul longed for that hour wherein he should lose Anchor, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solv●r● Anch ram: Or it may be rendered to return home, or to change roo●s. ●t is a similitude ●aken from those that depart out of an I●n, to take their journey towards their own Country.  and sail to Christ, as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imports. It is a Metaphor from a Ship at Anchor, importing a sailing from this present life to another Port. Paul had a desire to lose from the shore of Life, and to launch out into the Main of Immortality. The Apostle in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath a reference both to his bonds and to his death; and his meaning is, I desire to be discharged and released, as out of a common Goal, so also out of the prison of my body, that I may presently be with Christ my Saviour in heaven, in rest and bliss. After Paul had been in the third heaven, his constant song was I desire to be with Christ. Nature teacheth that death is the end of misery; but grace will teach us that death is the beginning of our felicity. But  
Eighthly and lastly, Look upon death as a going to Bed. The Grave is a Bed wherein the body is laid to rest, with its curtains close drawn about it, that it may not be disturbed in its repose: So the Holy Ghost is pleased to phrase it; He shall enter into peace, they shall rest in their beds, every one walking in their uprightness. 
Isa. 57 2.  As the souls of the Saints pass to a place of rest and bliss, so their bodies are laid down to▪ rest in the Grave, as in a Bed or Bedchamber; there to sleep quietly, until the morning of the Resurrection. Death is nothing else, but a Writ of ease to the weary Saints; 'tis a total cessation from all their labour of nature, sin and affliction: Blessed are the dead that die in the Lord, that they may rest 
Rev. 14. 13.  from their labours, etc. Whilst the souls of the Saints do rest in Abraham's bosom, their bodies do sweetly sleep in their beds of dust, as in a safe and consecrated Dormitory. Every sincere Christian may, like the weary child, call and cry to be laid to bed; knowing that death will send him to his everlasting rest. Now you should always look upon death under Scripture Notions, and this will take off the terror of death; yea, it will make the King of Terrors▪ to be the King of desires; it will make you not only willing to die, but even long to die, and to cry out, O that I had the wings of a dove, to fly away, and be at rest. At death you shall have an eternal Jubilee, and be freed from all encumbrances. Now sin shall be no more, nor trouble shall be no more, nor pain nor ailments shall be no more. Now you shall have your Quietus est, now the wicked shall cease from 
Job. 3. 17.  troubling, and now the weary shall be at rest, now all 
Rev. 7. 17.  tears shall be wiped from your eyes, now death shall be the way to bliss, the Gate of Life, and the Portal to Paradise. It was well said of one, so far as we tremble at death, so far we want love; it's sad when the contract is made between Christ and a Christian, to see a Christian afraid of the making up the Marriage. Lord (saith 
Austin.  one, I will die that I may enjoy thee; I will not live, but I will die, I desire to die, that I may see Christ; and refuse to live, that I may live with Christ. The broken Rings, Contracts and Espousals, contents not the true Lover, but he longs for the Marriage day. It is no credit to your Heavenly Father, for you to be loath to go home. The Turks tell us that surely Christians do not believe heaven to be such a glorious place as they talk of; for if they did, they would not be so unwilling to go thither. The world may well think that the Child hath but cold welcome at his Father's house, that he lingers so much by the way, and that he does not look and long to be at home: Such Children bring an ill report upon their Father's House, upon the Holy Land; but I know you have not so learned Christ, I know you long with Paul; to be dissolved, and to be with Christ; and 
Phil. 1. 23.  with old Simeon, to cry out, Lord let thy servant departed 
Luk. 2. 29.  in peace. That God whom you have long sought and served, will make your passage into that other world safe, sweet and easy. Now, to the everlasting arms of Divine Protection, and to the constant guidance and leadings of the Spirit, and to the rich influences of Christ's Sovereign Grace, and to the lively hopes of the Inheritance of the Saints in light, he commends you, who is  
Dear Sister, yours in the strongest Bonds. Tho. Brooks.   

Beloved in our Lord,  
IN the first part of my golden Key, I have showed you seven several pleas, that all sincere Christians may form up, as to those several Scriptures in the Old and New Testament, that refer either to the great day of account, or to their particular days of account. In this second part, I shall go on where I left, and show you several other choice Pleas, that all believers may make in the present case.  
The eighth Plea that a believer may form up as to the 
E●cles. 11. 9 cap. 12. 14. Mat. 12. 14. cap. 18. 23. Luk 16 2. R●m. 14 10. 2 Cor. 5. 10. H●b. 9 27. cap. 13. 17. 1 Pet. 4. 5.  ten Scriptures 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 the covenant of grace, or the new covenant that all believers are under. It is of high concernment to understand the tenure of the covenant of grace, or the new Covenant, which is the Law you must judge of your estates by, for if you mistake in that, you will err in the conclusion: That person is very unfit to make a Judge, who is ignorant of the Law, by which himself and others must be tried▪ For the clearing of my way, let me premise these six things;  
First, premise this with me, that God hath commonly dealt with man in the way of a Covenant; that being a way that is most suitable to man, and most honourable for man, and the most amicable and friendly way of dealing with man: No sooner was man made, but God entered into Covenant with him, In the day thou eatest thereof, thou shalt die the 
Ge●. 2. 17. Gen. 9 11. 12, 13, 14, 15. ●en. 6. 18. C●r. 17. 1, 2.  death: & after this, he made a Covenant with the world, by Noah: & after this, he made a Covenant with Abraham: & after this, he made a Covenant with the Jews at Mount 
Exod. 19  Sinai: Thus you see, that God has commonly dealt with man in the way of a Covenant. But,  
Secondly, premise this with me, All men are under some Covenant or other; they are either under a Covenant of works, or they are under a Covenant of grace: all persons that live and die without an interest in Christ▪ they live and die under a Covenant of works; such as live and die with an interest in Christ, they live and die under a Covenant of grace. There is but a twofold standing taken notice of in the blessed Scriptures; the one 
Rom. 6. 14. I am not of Camero's mind, that there were three Covenants; but of the Apostles mind, who expressly tells us, that there are two Testaments, and no more, in that Gal. 4. 24.  is under the Law, the other is under Grace. Now, he that is not under grace, is under the Law. It is true, in the Scripture you do not read, in totidem syllabis, of the Covenant of works, and the Covenant of grace: but that of the Apostle, comes near it, Rom. 3. 27. where is boasting then? it is excluded; by what Law? of works? nay, but by the Law of faith: Here you have the Law of works, opposed to the Law of faith; which holds out as much as the Covenant of works, and the Covenant of grace. The Apostle sets forth this twofold condition of men, by a very pertinent resemblance, namely, by that of marriage, Rom. 7. 1, 2, 3. All Adam's seed are married to one of these two husbands; either to the Law, or to Christ. He that is not spiritually married to Christ, and so brought under his Covenant, is still under the Law, as a Covenant of works; even as a wife is under the Law of her husband, while he is yet alive. Certainly, there were never any, but two Covenants made with man, the one Legal, the other Evangelical; the one of works, the other of grace; the first in innocency, the other after the fall: ponder upon Rom. 4. 13. But,  
Thirdly, Let me premise this, That the Covenant of grace was so legally dispensed to the Jews, that it seems to be nothing else, but the repetition of the Covenant of works; in respect of which legal dispensations of it, the same Covenant, under the Law, is called a Covenant of works; under the Gospel, in regard of the clearer manifestation of it, it is called a Covenant of grace: But these were not two distinct Covenants, but one and the same Covenant diversely dispensed. The Covenant of grace is the same for substance now to us, since Christ was exhibited, as it was to the Jews, before he was exhibited; but the manner of administration of it is different, because it is: 1. Now clearer, things were declared then in types and shadows; Heaven was then typed out by the Land of Canaan, but now we have things more plainly 
2 Cor. 3. 12. Heb. 7. 12.  manifested. In this respect it is called a better Testament or Covenant; not in substance, but in the manner of reveiling it; and the promises are said to be better promises 
Heb. 8. 6. Act. 10. 35.  upon the same account. 2. The Covenant of grace, is now more largely extended; then it extended only to the Jews, but now, to all that know the Lord, and that 
Col●s. 3. 11. Ne●●m. 7. 2. J●b 1. 1, 8. Acts 13. 22. Rom. 4 18, 19, 20.  choose him, fear him, love him, and serve him in all nations. 3. There is more abundance of the spirit, of grace, of light, of knowledge, of holiness, poured out generally upon the people of God now, than there was in those 
The word Covenant, in our English tongue, signify, as we all know, a mutual promise, bargain and obligation, between two persons; and so likewise doth the Hebrew Berith, and the Greek Diatheke. A Covenant is a solemn compact or agreement, between two chosen parties, or more; whereby, with mutual, free and full consent; they bind and oblige themselves, one to another. A Covenant is Amicus status interf●derates: so Martin, a friendly state between Allies.  times: Though then some few Saints, had much of the spirit, and much of grace and holiness, both in their hearts and lives; but now the generality of the Saints, have more of the spirit, and more grace and holiness, than the generality of the Saints had in those times. But,  
Fourthly, premise this with me, that a right notion of the Covenant, according to the Originals of the Old and New Testament, will conduce much to a right understanding of God's Covenant. The derivation of the Hebrew word, and of the Greek, may give us great light and is of special use, to show the nature of the Covenant which they principally signify, and what special things are therein required: The Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith, a Covenant, is by learned men, derived from several roots: First, some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Barar, to purify, make clear, and to purge out dross, chaff, and all uncleanness; and to select, and choose out, and separate the pure from the impure, the gold and silver from the dross, and the pure wheat from the chaff. The reasons of this derivation are these two: 1. Because, by Covenants open and clear amity is confirmed, and faithfulness is plainly and clearly declared and ratified without deceit or sophistication betwixt covenanters: And things are made plain and clear betwixt them, in every point and article: 2. Because God, in the Covenant of works, did choose out man especially, with whom he made the Covenant; and because, in the Covenant of grace, he chooseth out of the multitude his Elect, even his Church and faithful people, whom he did separate by predestination and election from all Eternity, to be an holy people to himself in Christ, Eph. 1. 4. 2. Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And verily, the Lord, when he makes a Covenant with any, he doth separate them from others, he looks on them, and takes them, and owns them for his peculiar people, 1 Pet. 2. 9 for his peculiar treasure, Exod. 19 5. and agrees with them, as the chosen and choicest of all others,: The first staff in Zach. 11. 10. is called Beauty, and this was the Covenant; and certainly it must be a high honour for a people to be in Covenant with God; for by this means, God becomes ours, and we are made nigh unto him, Jer. 31. 38, 40, 41. He is ours, and we are his, in a very peculiar way of relation: and by this means, God opens his love, and all his treasures of grace unto us: In his Covenant he tells us of his special care, love, kindness, and great intentions of good to us; and by this means his faithfulness comes to be obliged to make good all his Covenant relations and engagements to us, Deut. 7. 9 Now in all this, God puts a great favour and honour upon his people. Hence, when the Lord told Abraham, that he would make 
Gen. 1●. 2, 3.  a Covenant with him, Abraham fell upon his face, he was amazed at so great a love and honour. Secondly, some derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Barah, comedit, to eat, because usually they had a feast at the making of Covenants; in the Eastern Countries they commonly established their Covenants, by eating and dringing together. Herodotus tells us, that the Persians were wont to contract Leagues and friendship, inter vinum & epulas, in a full feast, where whereat their wives, children and friends were present. The like Tacitus reports of the Germans amongst the Greeks and other nations, the Covenanters eaten bread and salt together. The Emperor of Russiah, at this day, when he would show extraordinary grace and favour unto any, sends him bread and salt from his table: And when he invited Baron Sigismond, the Emperor Ferdinand's Ambassador, he did it in this form; Sigismunde, comedes sal & panem nostrum nobiscum: Sigismond, you shall eat our bread and salt with us. Hence, that Symbol of Pythagoras, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, break no bread, is interpreted 
V●de ●urcium ●itum ●pu● Busbeq●ium Epist. 1. 11  by Erasmus and others, to mean, break no friendship▪ Moreover the Egyptians, Thracians and Libyans in special, are said to have used, to make leagues, and contract friendship, by presenting a cup of wine one to another; which custom, we find still in use amongst our western Nations. It has been the universal custom of Mankind, and still remains in use, to contract Covenants, and make Leagues and friendship by eating and drinking together. When Isaac made a Covenant with Abimelech the King of Gerar, the Text saith, He made him, and 
Gen. 26. 30, 31.  those that were with him, a feast; and they did eat and drink and rose up betimes in the morning, and swore one to another. When Jacob made a Covenant with Laban, after they had sworn together, he made him a feast; and 
Gen. 31. 54.  called his brethren to eat bread, saith the Text▪ When David made a League with Abner, upon his promise of bringing all Israel unto him; David made Abner, and the 
2 ●am. 3 20.  men that were with him, a feast, saith the Text. Hence, in the Hebrew tongue, a Covenant is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Berith, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Barah, To eat, as i● they should say, an eating; which derivation is so natural, that it deserves (say some) to be preferred before that, from the other signification of the same verb, which is to choose; of which before. Now they that derive Berith from Barah, which signifies, to eat and refresh one's self with meat: They give this reason, for that derivation, viz. Because the old Covenant of God, made with man in the Creation, was a Covenant, wherein the condition or Law, was about eating: That 
Gen. 2. 16, 17.  man should eat of all the trees and fruits, except of the tree of knowledge of good and evil: And in the solemn making and sealing of the Covenant of grace, in Christ, the blessed seed; the public Ceremony was slaying and sacrificing of beasts; and eating some part of them, after the fat, and the choice parts were offered up, and burned on the Altar: For God, by virtue of that Covenant, gave man leave to eat the flesh of beasts, which he might not 
D●u●. 12. ●7. Gen. 1 29. Gen. 31. 46.  do in the state of innocency; being limited to fruits of trees, and herbs bearing seed, for his meat: so also in solemn Covenants between men, the parties were wont to eat together. Thirdly, others derive the word Berith, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bara, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Barah, to smite, strike, cut, or divide (as both these words signify) the word also signifies to elect or choose; and the reasons they give for this derivation, are these two: First, because Covenants are not made, but 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 
●e●. 15. 9 10, 17. Je●. 34. 18, 19, 20. Lev●. 26. 25. weigh well these two Scriptures; 〈◊〉 breakers may well look ●pon them, as flaming swords is terrible thunderbolts.  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 joined wit'st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Karath, which signifies striking of Covenant. An example of this beyond all exception 
And Riven in Gen. 31. Exerci●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 risen 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 Covenants were made with blood, to be taken con●●an y in the covenant, e●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 
Rup●rtus Ambr●se Cajetan etc.  trouble my reader with that mystical and too curious a sense, 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 broke 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 smoking firebrand 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, showing 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 ruin, 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, ●6, 37. ●s●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 altar 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 observable, 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, etc. Mat. 26. 28. Luk. 22. 20, etc.  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 pacify and make satisfaction, and to dispose things by one's last Will and Testament. Now, to compose and set things in order, is to uphold the Creation, to walk by orders and Laws made and appointed, is to walk by rule, and to live, to deal plainly and faithfully without deceit. To pacify and make satisfaction, includes sacrifices and sin-offerings: To dispose by will and Testament, implies choice of persons and gifts; for men do commonly by will, give their best and most choice things, to their most dear, and most choice friends. Thus the Greek which the Apostles use in the New Testament, to signify a Covenant, to express the Hebrew word Berith, which is used in the Law and the Prophets, doth confirm our derivation of it, from all the words beforenamed. And this Derivation of the Hebrew and Greek names of a Covenant being thus laid down, and confirmed by the reasons formerly cited, is of great use. The various acceptation and use of these two names in the Old and New Testament, is very considerable for the opening of the Covenant. First, to show unto us, the full signification of the word Covenant, and what the nature of a Covenant is in general: 2. To justify the divers acceptations of the word, and to show the nature of every word in particular; and so to make way for the knowledge of the agreement and difference between the Old and New Covenant: here, as in a Crystal glass, you may see that this word Berith, and this word Diatheke, signify all Covenants in general, whether they are religious or civil; for there is nothing in any true Covenant, which is not comprised in the signification of these words, being expounded according to the former derivations. Here also, we may see what is the nature of a Covenant in general, and what things are thereunto required: As first, every true covenant presupposeth a division or separation: Secondly, it comprehends in it a mutual promising and binding between two distinct parties: Thirdly, there must be faithful dealing, without fraud, or dissembling on both sides: Fourthly, this must be between choice persons: Fifthly, it must be about choice matters, and upon choice conditions, agreed upon by both: Sixthly and lastly, it must tend to the well ordering and composing of things between them. Now, all these are manifest by the several significations of the words, from which Berith and Diatheke, are derived. And thus much for the word Covenant, according to the Originals of the Old and New Testament.  
Fifthly, premise this with me, That there was a Covenant of works, or reciprocal Covenant, betwixt God and Adam, together with all his posterity: Before Adam fell from his primitive holiness, beauty, glory and excellency; God made a Covenant with Adam, as a public person, which represented all Mankind. The Covenant of works was made with all men in Adam, who was made, and stood as a public person, head and root, in a common and comprehensive capacity: I say, it was made with him as such, and we all in him; he and all stood and fell together: 1. Witness the imputation of Adam's sin to all mankind, Rom. 5. 12. In whom (or for as much as) all have sinned; they sinned nor all in themselves, therefore in Adam, see vers. 14, In him all died. 2. Witness 
1 Cor. 15. 47. Deut. 29. 21. Rom. 8. 20, ●1. Gal. 3. 10, 13.  the curse of the Covenant, that all mankind are directly under; consult the Scriptures in the margin. Those, on whom the curse of the Covenant comes, those are under the bond and precept of the Covenant; But all mankind are under the curse of the Covenant; and therefore, all mankind are under the bond and precept of the Covenant. Adam did understand the terms of the Covenant, and did consent to the terms of the Covenant; for God dealt with him in a rational way, and expected from him a reasonable service. The end of this Covenant, was the upholding of the Creation, and of all the creatures, in their pure natural estate, for the comfort of man continually, and for the special manifestation of God's free grace: And that he might put the greater obligation upon Adam, to obey his Creator, and to sweeten his authority to man; and that he might draw out Adam to an exercise of his faith, love and hope in his Creator; and that he might leave Adam the more inexcusable in case he should sin; and that so, a clear way might be made for God's justification, and man's conviction: Upon these grounds God dealt with Adam, not only in a way of sovereignty, but in a way of Covenant.  
But how may it be evidenced, that God entered into a Quest. Covenant of works with the first Adam, before his fall, there being no mention of such a Covenant in the Scripture, that we read of?  
Though the name be not in the Scripture, yet the thing Answ. is in the Scripture, as will evidently appear, by compareing 
Socinians call for the word satisfaction, others call for the word sacrament, others call for the word Trinity, and others call for the word Sabbath, for Lord's day, etc. and thence conclude against Satisfaction, Sacraments, Trinity, Sabbath, for want of express words▪ when the things themselves are plainly and li●ely set down in other words, in the blessed Scriptures: so it is in this case of God's Covenant with Adam. The vanity and folly of such ways of reasoning, is sufficiently demonstrated by all writers upon those Subjects, that are ●ound in the faith, etc.  Scripture with Scripture; though it be not positively and plainly said in the blessed Scripture, that God made a Covenant of works with Adam, before his fall: Yet, upon sundry Scripture grounds and considerations, it may be sufficiently evinced, that God did make such a Covenant with Adam, before his fall; and therefore, it is a nice cavil, and a foolish vanity, for any to make such a noise about the word Covenant; and for want of the word Covenant, boldly to conclude that there was no such Covenant made with Adam, when the thing is lively set down in other words, though the word Covenant be not expressed; and this I shall make evident by an induction of particulars, thus;  
First, God, to declare his sovereignty and man's subjection, gave Adam, though innocent, a Law. God's express prescription of a positive Law, unto Adam, in his innocent state, is clearly and fully laid down, in that Gen. 2. 16, 17. And the Lord God commanded the man, saying, of every tree of the garden thou mayst freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof, thou shalt surely die: Hebrew, Dying, thou shalt die. Mark how God bounds man's obedience with a double fence: First, he fenced him with a free indulgence, to eat of every tree in the Garden, but one; the less cause he had to be liquorish after forbidden fruit; but, stolen waters are sweet. Secondly, by an exploratory prohibition upon pain of death: by the first, the Lord woos him by love; by the second, he frights him by the terror of his justice; and bids him touch and taste, if he durst. The Faederati were God and Adam; God the Creator, and man the creature, made after God's image and likeness; and so not contrary to God, nor at enmity with him, but like unto God, though far different and inferior to God in nature and substance. Here are also terms agreed on, and matters covenanted reciprocally, by these parties: Adam, on his part, was to be obedient to God, in forbearing to eat of the tree of knowledge only. God's charge to our first parents was only negative, not to eat of the tree of knowledge; the other, to eat of the trees, was left unto their choice. Eve confesseth that God spoke unto them both, and said, ye shall not eat of it: And God speaks unto both of them 
Gen. 3. 2.  together in these words; Behold I have given unto you every 
Gen. 1. 19  herb, and every tree, etc. At which time, also, it is very like, that he gave them the other prohibition of not eating of that one tree; for if God had made that exception before, he would not have given a general permission after; or if this general grant had gone before, the exception coming, should seem to abrogate the former grant. The Septuagint seem to be of this mind, that this precept was given both to Adam and Eve, reading thus 
So doth Gregory read as the Septuagint does, Gr ●. l. b. 35. moral. ●. 10  in the plural number; In what day ye shall eat thereof, ye shall die. And though, in the Original, the precept be given in the name of Adam only; that is only, 1. Because Adam was the more principal, and he had the charge of the woman: And 2. Because that the greatest danger was in his transgression, which was the cause of the ruin of his posterity: 3. Because, as Mercerus well observes, Adam was the common name, both of the man and woman; Gen. 5. 2. and so is taken, verse, 15. And God, on his part, for the present, permits Adam to eat of all other trees of the Garden. And for the future (in his explicit threatening of death in case of disobedience) implicity promiseth life, in case of obedience herein.  
Secondly, the promises of this Covenant on God's part, were very glorious; First, that heaven, and earth, and all creatures, should continue in their natural course and order, wherein God had had created and placed them, serving always for man's use, and that man should have the benefit and Lordship of them all. Secondly, As for natural life, in respect of the body, Adam should have had perfection without defect, beauty without deformity, labour without weariness. Thirdly, as for spiritual life, Adam should never have known what it was to be under 
〈◊〉. 18. 1. ●.  terrors and horrors of conscience, nor what a wounded spirit means, he should never have found the arrows of 
〈◊〉 6. 4.  the Almighty sticking fa●l in him, nor the poison thereof drinking up his spirits, nor the terrors of God, to set themselves in array against him; nor he should never have tasted of death: Death is a fall that came in by a fall; had Adam never sinned, Adam had never died; had Adam stood fast in innocency, he should have been translated to glory without dissolution. Death came in by sin, and sin goeth out by death: As the worm kills the worm that bred it, so death 〈◊〉 sin that bred it. Now, where there are parties covenanting, promising, and agreeing upon terms, and terms mutually agreed upon by those parties, as here. There's the substance of an express Covenant, though it be not formally, and in express words called a Covenant. This was the first Covenant which God made with man, and this is called by the name Berith, Jer. 33. 20. where God saith, If you can break my Covenant of the day and night, and that there shall not be day and night in their season, vers. 21. Then may also my Covenant with David, be broken. In these words he speaks plainly of the promise in the Creation: That day and night should keep 
Gen. 1. 14, 15, 16.  their course, and the sun, moon, and stars, and all creatures, should serve for man's use. Now, though man did break the Covenant on his part, yet God being immutable, could not break Covenant on his part, neither did he suffer his promise to fail; but by virtue of Christ promised to man in the new Covenant, he will keep touch with man so long as mankind hath a being on the earth, In this first Covenant, God promised unto man life and happiness, Lordship over all the creatures, liberty to use them, and all other blessings which his heart could desire, to keep him in that happy estate, wherein he was created. And man was bound to God, to walk in perfect righteousness, to observe and keep God's Commandments, and to obey his will in all things, which were within the reach of his nature, and so far as was reveiled to him: In the first Covenant, God reveiled himself to man, as one God, Creator and Governor of all things, infinite in power, wisdom, goodness, nature and substance. God was man's good Lord, and man was God's good servant; God dearly loved man, and man greatly loved God with all his heart; there was not the least shadow, or occasion of hatred or enmity between them; there was nothing but mutual love, mutual delight, mutual content, and mutual satisfaction, between God and man: Man, in his primitive glory, needed no Mediator, to come between God and him; man was perfect, pure, upright and good, created after God's own image; and the nearer he came to God, the greater was his joy and comfort: God's presence now, was man's great delight; and it was man's heaven on earth, to walk with God. But,  
Thirdly, Consider the intention and use of the two eminent Trees in the Garden, that are mentioned in a more peculiar manner, viz. The tree of life, and The tree of knowledge. The intended use of these two Trees in Paradise, was Sacramental: Hence they are called Symbolical Trees, and Sacramental Trees, by learned writers, both ancient and modern. By these the Lord did signify and seal to our first parents, that they should always enjoy that happy state of life, in which they were made, upon condition of obedience to his Commandments, i. e. in 
The Tree of life was the 〈◊〉 and ●eal which God gave to man, for confirmation of this first Covenant; and it was to man, a Sacrament and pledge of eternal life on earth, and of all blessings needful to keep man in life.  eating of the tree of life, and not eating of the tree of knowledge. The Tree of life is so called, not because of any native property, and peculiar virtue it had in itself, to convey life; but symbolically, morally and sacramentally: It was a sign and obsignation to them of life, natural and spiritual, to be continued to them, as long as they continued in obedience to God. The seal of the first Covenant was the Tree of life; which, if Adam had received, by taking and eating of it, whilst he stood in the state of Innocency, before his fall, he had certainly been established in that estate for ever; and the Covenant being sealed and confirmed between God and him on both parts, he could not have been seduced and supplanted by Satan, as some learned men do think, and as God's own words seem to imply, Gen. 3. 22. And now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever. The tree of knowledge of good and evil, was spoken from the sad event and experience they had of it, as Samson had of God's departing from him, when he lost his Nazaritish hair by Dalilah. The tree of life, was a Sacrament of life; The tree of knowledge, a Sacrament of death: The tree of life, was for confirmation of man's obedience; and The tree of knowledge, was for caution against disobedience. Now if these two Trees were two Sacraments; the one assuring of light in case of obedience, the other assuring of death in case of disobedience; then hence we may collect, That God not only entered into a Covenant of works with the first Adam, but also gave him this Covenant under Sacramental signs and scals. But,  
Fourthly, Seriously consider that a Covenant of works lay clear, in that Commandment, Gen. 2. 16, 17. which may thus be made evident; 1. Because that was the condition of man's standing and life, as it was expressly declared: 2. Because, in the breach of that Commandment given him, he lost all, and we in him. God made the Covenant of works primarily with Adam, and with us in him, as our head, inclusively; so that when he did fall, we did fall; when he lost all, we lost all. There are five things we lost in our fall; 1. Our holy Image, and so became vile: 2. Our sonship, and so became slaves: 3. Our friendship, and so became enemies: 4. Our communion with God, and so became strangers: 5. Our glory, and so became miserable. Sin and death came into the world by Adam's fall: In Adam's sinning, we all sinned; 
1 C●r. 15. 22. Rom. 5. 12. to the end, etc.  and in Adam's dying, we all died; as you may see, by comparing the Scriptures in the margin together. In Adam's first sin, we all became sinners by imputation: Adam being an universal person, and all mankind one in him, by God's Covenant of works with him: Omnes ille unus homo fuerunt, August. All were that one man, viz. by federal consociation: God covenanted with Adam, and in him with all his posterity; and therefore Adam's breach of Covenant, fell not only upon him, but upon all his posterity. But,  
Fifthly and lastly, we read of a Second Covenant, Heb. 10. 9 Rom. 9 4. Gal. 4. 24. Eph. 2. 12. And we read of a New Covenant, Jer. 31. 31. Behold the days come, saith 
Heb. 8. 6, 7.  the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: So Heb. 8. 8. I will make a new covenant, etc. vers. 13. In that he saith a new covenant, he hath made the first old, etc. Heb. 12. 24. And to Jesus the mediator of the new covenant, etc. Now if there be a Second Covenant, than we may safely conclude there was a First; and if there be a New Covenant, than we may boldly conclude that there was an Old Covenant: A Covenant of Grace always supposeth a Covenant of Works: I know there is a repetition of the Covenant of Works with Adam, in the Law of Moses; as in that of 
Heb. 8. 7, 8, 9  the Apostle to the Galatians, The Law is not of faith, but the man that doth these things, shall live in them. The Law requires works, and promiseth no life to those that will be justified by faith. In the first Covenant, three 
Gal. 3. 10, 11, 12.  things are observable; 1. The precept, That continueth not in all things; the precept requires perfect, personal and perpetual obedience: 2. The promise, Live, the man that doth them shall live; live happily, blessedly, cheerfully, everlastingly: 3. The curse in case of transgression, Cursed is every one, that continueth not in all things which are written in the book of the Law, to do them: One sin, and that but in thought, broke the Angel's Covenant, 
Judas 6.  and hath brought them into everlasting chains: So the same Apostle, to the Romans, further tells us, that Moses describeth the righteousness which is of the law, that the man that doth those things, shall live by them. Thus it was 
Rom. 10. 5.  with Adam, principally and properly, therefore he was under a Covenant of works, when God gave him that command, Gen. 2. 16, 17. This first Covenant, is called a Covenant of works, because this Covenant required working on our part, as the condition of it, for justification and happiness, The man that doth these things, shall live. Under this Covenant, God left man to stand upon his own bottom, and to live upon his own stock, and by his own industry; God made him perfect and upright, and gave him power and ability to stand, and laid no necessity at all upon him to fall. In this first Covenant of works, man had no need of a Mediator, God did then stipulate with Adam immediately; for seeing he had not made God his enemy by sin, he needed no days-man, to 
Job 9 33.  Make friendly intercession for him.  
Adam was invested and endowed with righteousness and holiness in his first glorious estate; with righteousness, that he might carry it fairly, justly, evenly and righteously towards man; and with holiness, that he 
Eph. 4. 22, 23, 24. In this Scripture, the Apostle speaks plainly of the Renovation of that Knowledge, Holiness and Righteousness that Adam sometimes had, but lost it by his fall.  might carry it wisely, lovingly, reverentially and holily towards God, and that he might take up in God as his chiefest good, as in his great ALL. I shall not now stand upon the discovery of Adam's Beauty, Authority, Dominion, Dignity, Honour and Glory, with which he was adorned, invested and crowned in innocency: Let this satisfy, that Adam's first estate, was a state of perfect 
Psal. 8. 4, 5, 6. Gen. 2. 20.  knowledge, wisdom and understanding; it was a perfect state of holiness, righteousness and happiness; there was nothing within him, but what was desirable and delectable; there was nothing without him, but what was amiable and commendable; nor nothing about him, but what was serviceable and comfortable. Adam, in his innocent estate, was the wonder of all understanding, the mirror of wisdom and knowledge, the image of God, the delight of heaven, the glory of the Creation, the world's great Lord, and the Lord's great darling: Upon all these accounts, he had no need of a Mediator. And let thus much 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 
H●● 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 S●m. 23. 5. opened in my box of precious Ointments. pa●. 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 terrible God; that keepeth covenant and mercy for them that love him, and keep his commandments: Isa. 54. 10. For the mountains shall departed, and the hills be removed; but my kindness shall not departed 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 departed from me: Ezek. 20. 37. And I will cause you to pass under the rod, and I will bring you into 
D●ut. 4. 23. Is●. 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 margin also, for they cannot be applied 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) than 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. Jo● 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 centre: 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 of 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 margin. But,  
Thirdly, God is often said to remember his Covenant, 
Ponde● upon these Scriptures, Psal. 105. 8. Psal. 106. 45. Psal. 111. ●.  Gen. 9 15. I'll remember my covenant, which is between you and me: Exod. 6. 5. I have remembered my covenant: Leu. 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 virtue 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 threatened, 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. J●s●. 7. 11, 12, 15. cap. 23. 15, 16. Ju●●. ●. 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) etc. consult the Scriptures in the m●●ge●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 
I● reason, the Covenant and the S●●ls must go together▪ Were it no● a fond and foolish thing in any man, to make a Covenant with ●●e, and to gi●e the seals to ano 〈…〉? In Equity and Justice, the Co●enant and Seals must go to the same persons.  are given, with them is the Covenant mad●, (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 ratify 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 virtue of the Covenant! Oh, this sweetens every drop, and sip, and crust, and crumb 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. D●●. 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 
Mi●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 tyre, and give in) but they will hold on in a course of holiness, 
Rev 14. 4.  and not fail to follow the Lamb, whithersoever 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, etc. All sincere Christians, they keep Covenant with God: 1. In respect of their cordial desires, to keep Covenant 
●●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 incomplete 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 sincere Christians, they do keep Covenant with God. Ergo: But,  
Eighthly a●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 harken to these judgements (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 swore unto 
Under the name Judgements, th● Commandments, and Statutes of God, are contained.  thy fathers. This blessed Covenant is grounded upon God's free grace; and therefore, in recompensing 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 swore 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: verse. If they break my statutes, etc. Though they had profaned God's Statutes, yet God would not profane his Covenant, as the Hebrew runs, My covenant will I not break; that is, I will stand steadfastly, 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, etc. 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 departed, and the hills be removed; but my kindness shall not departed 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 people's 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 , 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. ●sal. 111. 5. 1 ●●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▪ ●ur state is happy; If we die under a Cov●nant of works, we shall be certainly damned▪ If we die under ● Covenant ●f grace, we shall be certainly sav●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, deal 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 J●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, than 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 rejoice 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 cheerfully 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 choose 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? etc. 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. H●s. 6. 4. cap. 4. 10. Psal. 36. 3.  and uprightness, as becomes us? etc. 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 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 commiseration; 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 Serpentine brood of a transgressing stock; but such as are under a Covenant of grace, shall never be tried 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 myself 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. E●cl●●. 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 public person, as the head of the Covenant, and as he promised life to him and his posterity, in case of obedience; so he threatened death and a curse unto him and his posterity, in case of disobedience; In the day thou eatest 
Gen. 2. 1●. Gal. 3. 10. Not only the Covenant of Grace, but the Covenant of works also, is an et 〈…〉 Co●●nant; and therefore, the curse of the Covenant remains upon me● unto Eternity. There is an eternal obligation upon the creature he being bound to God, by an eternal Law; and the transgression of that ●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 threaten; 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 threatened 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 threatening was; yet this must be remembered, 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, than a man breaks every command in the account of▪ God; every one sin, contains virtually, all sin in it: He that dares contemn the Lawgiver in any one command, he dares contemn the Lawgiver in every command: He that allows himself in any one known sin, in any course, way or trade of sin; he s●●s himself under that curse, which is threatened 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 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. Am●s 5. ●1. Mic. 6. 6. Mal. 1. 10.  comparing the Scriptures in the margin 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 lest 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, Pa●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 Latin readeth it, but enmity in the abstract; 
The word signifies the act of a carnal mind, comprehending thoughts, desire, discourse, etc. 〈◊〉 〈◊〉, 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 virtuous, but vice cannot. There are natural Antipathies between some creatures; as between the Lion and the Cock, the Elephant and the Boar, the Camel and the Horse, the Eagle and the Dragon, etc. 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. ●. ●●.  Now, First, this Covenant of grace is sometimes styled 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, clothed with figures and ceremonies, is called everlasting, because it was to endure, and did endure a 
Psal. 105. 9, 10. Heb. 13. 2, etc.  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, ●x parte faede●antis, in respect of God, who will never break Covenant with his people; but is their God, 
●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, i● this pre●ious o● 〈◊〉 renewed, Joh. 1. 5. Deut. 31. 8. 1 King ●. 57 Gen. 28. 15. That we may be 〈◊〉 a pre●●ing of it, ti●l we ha●e 〈◊〉 all the 〈◊〉 out of ●●. 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 rendered 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 profane my Covenant; nor altar the thing that is gone out of my mouth, Heb. The issue of my lips I will not alter: Though God's people should profane his Statutes, vers. 31. yet God will not profane 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. ●0. For the mountains shall departed, and the hills be removed, but my kindness shall not departed from thee; neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee: Though huge mountains should remove (which is not probable) or though heaven and earth should meet (which is not likely) yet his Covenant shall stand ; and his mercy and kindness to his people, shall be immutable. This new Covenant of grace, is like the new heavens and new earth, which will never wax old, or vanish away; Isa. 66. 22. But,  
Secondly, The Covenant of grace is called an everlasting Covenant: ●x parte confaederatorum; in respect of the people of God, who are brought into Covenant, and shall continue in Covenant for ever and ever: You have both these expressed in that excellent Scripture; Jer. 32. 40. 
M●●. 3. 6. H●● 2 19 Gen. 17. 7.  I will make an everlasting Covenant with them (Heb. I will cut out with them a Covenant of perpetuity) that I will not turn away from them, to do them good; but (Heb. and) I will put my fear into their hearts, that they shall not departed from me: Seriously dwell upon the place; it shows that 
God will never surcease to pur 〈…〉 and follow his Covenant-people with 〈◊〉 and blessings i●cess●●●.  the Covenant is everlasting on God's part, and also on our part: On God's part, I will never turn away from them, to do them good; and on our part, They shall never departed from me: How so? I will put my fear into their hearts, that they shall not departed from me. That they may continue constant with me; and not constrain me, by their Apostasy, to break again with them; I will so deeply rivet a reverend dread of myself in their souls, as shall cause them to cling, and cleave, and keep close to me forever. In the Covenant of grace, God undertakes for both parts: For his own, that he will be their God; i. e. that all he is, and all he has, shall be employed for their external, internal and eternal good: And for ours, that 
Jer. 32. 38.  we shall be his people; i. e. That we shall believe, love, 
E●●k. 36. 26, 27.  fear, repent, obey, serve him and walk with him, as he requires; and thus the Covenant of grace▪ becomes an everlasting Covenant; yea, such a 〈◊〉 as hath the sure, o● 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉. The Covenant of grace, 〈◊〉 〈◊〉 〈◊〉 〈…〉 ment, which God hath made with sinful man, out of his mere mercy and grace; wherein he undertakes, both for himself, and for fallen man; and wherein he engages himself to make fallen man everlastingly happy. In the Covenant of Grace, there are two things considerable: First, the Covenant that God makes for himself, to us; which consists mainly of these branches; 1. That he will be our 
ult. 〈◊〉 9 1●, 17, 18.  God; that is, as if he said, you shall have as true an interest in all my attributes, for your good, as they are mine for my own glory: My grace (saith God) shall be yours, to pardon you, and my power shall be yours, to protect you, and my wisdom shall be yours, to direct you, and my goodness shall be yours, to relieve you, and my mercy shall be yours, to supply you, and my glory shall be yours, to crown you. This is a comprehensive promise, for God to be our God▪ it includes all, Deus meus & omnia, said Luther. 2. That he will give us his spirit; 
〈◊〉. 44. ●. 〈◊〉. 31. 33. 〈◊〉 2. 28. 〈◊〉 14. 16, 20. 〈◊〉. ●. 23. 〈◊〉 2●. 4●. 〈◊〉 15. ●6. cap. 16. 7.  hence the spirit is called, the holy spirit of promise: The giving of the Holy Ghost, is the great promise, which Christ, from the father, hath made unto us: It is the spirit that reveils the promises, that applies the promises, and that helps the soul to live upon the promises, and to draw marrow and fatness out of the promises. The great promise of the Old Testament, was the promise of Christ; Gen. 3. 16. and the great promise of the New Testament, is the promise of the spirit; as you may see by the Scriptures in the margin: That in this last Age of the world, there may be a more clear and full discovery of Christ, of the great things of the Gospel, of Antichrist, and of the glorious conquests, that are in the last days, to be made upon him; the giving of the spirit, is promised as the most excellent gift. 3. That he will take away the heart 
〈◊〉. 36. 26. J●r. ●2. 40. 〈◊〉. 36. 25. Jer. 33. 9, 10. Jer. 32. 41.  of stone, and give a heart of flesh; i. e. a soft and tender heart. 4. That he will not ●u●n away his ●a●e from us, 〈◊〉 doing of us good; and that he will put his fear into our hearts. 5. That he will cleanse us from all our filthiness, and f●om all our Idols. 6. That he will rejoice over us, to do us good. The second thing considerable in the Covenant of Grace, is the Covenant which God doth make for us, to himself; which consists mainly in these things: 1. That we shall 
Jer. 32. 38, 40. Ezek. 36. 27. Job 17. 9 Prov. 4. 18. Psal. 1. 3. ●●●s●a 14. 5, 6, 7. Za●h. 12. 18. Mal. 4. ●. Jer. 24. 5. R●m. 8. 28. Luk. 12. 3●. Rev. 2. 10. Psal. 84. 11. John 10. 28. See the truth of this fully evidenced in 12 particular●, in my box of precious ●vnt●n●nt. 〈◊〉. 364, 365, 366, 367  be his people: 2. That we shall fear him for ever: 3. That we shall walk in his Statutes, keep his Judgements, and do them: 4. That we shall never departed from him: 5. That w● shall persevere, and hold out to the end: 6. That we shall grow, and flourish i● gr●●e: 7. A true right to the creatures: 8. That all providences, changes and conditions shall work for our good: 9 Union and communion with Christ: 10. That ●● s●all 〈◊〉 Kingdom, a Crown, and glory at last; and wh● would w● have more: By these short hints 'tis most evident, that the Covenant of Grace, is an entire Covenant, an everlasting Covenant, made by God, both for himself, and for us. Oh sirs! this is the glory 〈…〉 the Covenant of Grace; That whatsoever God r●qui●●s of us, that he stands engaged to give unto us; whatever in the Covenant of Grace, God requires on 〈◊〉 's put, that he undertakes to perform for man. That this Covenant of Grace is an everliving Covenant, may be mad● further clear from God's denomination, who hath 〈◊〉 styled it an everlasting Covenant. In the Old Testament▪ he frequently calls it, in Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Berith ●●olam, A Covenant of eternity: In the New Testament, he calls it in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diatheke Aioni●s, The eternal Covenant, or the everlasting Covenant. And those whom God has taken into Covenant with himself, they have frequently acknowledged it to be an everlasting Covenant, as is evident up and down the Scripture. The Covenant of works was not everlasting, it was soon overthrown by Adam's sin; but the Covenant of grace is 
Is●. ●5. 10. D●●. 9 24.  everlasting: The joy that is wrapped up in the Covenant, is an everlasting joy; and the righteousness that is wrapped up in the Covenant, is an everlasting righteousness; and the life that is ●r●pped up in the Covenant, is an everlasting 
cap.  life; John, 3. 16. and all the 〈◊〉 〈◊〉 glory, and salvation that is wrapped up in the 〈◊〉 〈◊〉 ●verl●sting; the Covenant relation that is 〈◊〉 God and his people, is everlasting; and the 〈◊〉 〈◊〉 〈◊〉 Covenant, is everlasting, viz. Jesus Christ yesterday, and 
Heb. 13. 8.  to day, and the same for ever. Though the Covenant, in respect of our own personal entering into it, is made with us now in time, and hath a beginning; yet, for continuance, it is everlasting, and without end; it shall remain for ever and ever. But,  
Secondly, This Covenant of Grace, under which the Saints stand, is sometimes styled a Covenant of life; Mal. 2. 5. My Covenant was with him, of life, and peace; life is restored, and life is promised, and life is settled by the Covenant: There is no safe life, no comfortable life, no easy 
Omnis vita ●st pr●p●●d ●e●ation●m Philosophers say that a fly is more excellent than the heaven's, because the fly has life, which the heavens have not.  life, no happy life, no honourable life, no glorious life, for any sinner, that is not under the bond of this Covenant. All mankind had been eternally lost, and God had lost all the glory of his mercy for ever, had he not, of his own free grace and mercy, made a Covenant of life with poor sinners. A man, in the Covenant of Grace, hath three degrees of life: The first, in this life, when Christ lives in him: The second, when his body returns to the earth, and his soul to God that gave it: The third, at the end of the world, when body and soul reunited, shall enjoy heaven.  
Thirdly, This Covenant of Grace, under which, the Saints, or faithful people of Christ stand, is sometimes 〈◊〉 a holy Covenant: Daniel, describing the wickedness of Antiochus Epiphanes, saith, His heart shall be against the 
Da●. 11. 2●, 30.  holy Covenant; He shall have indignation against the holy Covenant▪ And have intelligence with them that forsake the holy Covenant: So the Psalmist, For he remembered his 
●sal. ●●5. 42, 43. Heb. 〈◊〉 of his ●●liness, that is, 〈◊〉 sacred and 〈◊〉 Covenant, that ●e had ●ade with Abraham and ●is posterity.  holy promise, and Abraham his servant; Pro●ise her● being put for Covenant, by a Synecdoche, Luk. 1. 72. To perform the mercy promised to our fathers, and to remember his holy covenant. The parties interested in this Covenant, are holy; here you have a holy God, and a holy people, in Covenant together: Holiness is one of the principal things that is promised in the Covenant; the Covenant commands holiness, and encourages ●● holiness, and works souls up to a higher degree of holiness, and senses and arms gracious souls, against all external and internal unholiness: 
See my Treatise of holiness. Psal. ●0. 5. Heb. 3. 1. 1 Thes. 5. 27. 2 P●t. 1. 21. 1 Pet. 3. 5. 1 C●r. 3. 17. ● Pet. 2. 9, etc.  The Author of this Covenant is holy, the Mediator of this Covenant, is holy; the great blessings contained in this Covenant, are holy blessings; and the people taken into this Covenant, are sometimes styled, holy brethren, holy men, holy women; An holy Temple, an holy Priesthood, an holy Nation, an holy People; as you may see, by comparing the Scriptures in the margin together: When ever God brings a poor soul under the bond of the Covenant, he makes him holy, and he makes him love holiness, and prise holiness, and delight in holiness, and 
J●b 8. Psal. 20.  press and follow hard after holiness. A holy God will not take an unholy person by the hand, as Joh speaks; neither will he allow of such, to take his Covenant into their mouths, as the Psalmist speaks.  
Fourthly, This Covenant of Grace, under which the Saints stand, is sometimes styled a Covenant of peace; Numb. 25. 12. Behold, I give unto him, my covenant of peace: Peace is the comprehension of all blessings and prosperity. 
Mat. 2. 5.  All sorts of peace, viz. peace with God, and peace with conscience, and peace with the creatures flows from the Covenant of Grace. There is 1. An external peace, and that is with men: 2. There is a supernatural peace, and that is with God: 3. There is an internal peace, and that is with conscience: 4. There is an eternal peace, and that is in heaven: Now, all these sorts of peace flow in upon us, through the Covenant of Grace. The Hebrew word for peace, comes from a root, which denotes perfection; the end of the upright man, is perfection of 
 happiness: Hence the Rabbins say, that the holy blessed God finds not any vessel that will contain enough of blessings f●● Israel, but the vessel of peace: Peace is a very comprehensive word; it carries in the womb of it, all outward blessings; it was the common greeting of the Jews, 〈◊〉 be unto you: And thus David, by his proxy, salutes Nab●l▪ Peace be to thee▪ and thy house. The Ancients were wo●● to paint Peace in the form of a woman, with a ho●n of plenty in her hand; The Covenant of Grace is that hand, by which God gives out all sorts of peace unto us; Isa. 54. 10. Neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee: The Covenant is here called the Covenant of peace, because the Lord therein offers us all those things, that may make us completely happy; for under this word peace, the Hebrew comprehend all happiness and felicity, Ezek. 34. 25. And I will make with them a covenant of peace; the Hebrew is, I will cut with them a covenant of peace: This expre●ion of cutting a Covenant, is taken from the custom of the Jews, in their making of Covenants: The manner of this ceremony or solemnity, Jeremy declares, saying, I will give 
Je●. 34. 18.  the men that have transgressed my Covenant, which have not performed the words of the Covenant, which they had struck before me, when they cut the calf in twain, and passed between the parts thereof: Their manner was to kill Sacrifices, to cut 
This Ceremony, or Solemnity of covenanting. The Romans, and other Nations used, some Ju●ge: T●e Heathens borrowed this custom 〈◊〉 the Jews. But of this before.  these Sacrifices in twain, to lay the two parts thus divided in the midst, piece against piece, exactly one over against another, to answer each other: Then the parties Covenanting, passed betwixt the parts of the Sacrifices so slit in twain, and laid answerably to one another: The meaning of which ceremonies and solemnities, is conceived to be this, viz. as part answered to part, so there was an harmonious correspondency, and answerableness of their minds and hearts, that struck Covenant: And as part was severed from part, so the Covenanters employed (if not 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 
Is●. 42 6.  for a Covenant of the people; that is, to be the mediator 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, etc. 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 styled 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 Mediator of the new covenant, etc. Now the Covenant of grace is styled 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 show 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, i● an excellent heart; a new spirit, is an excellent spirit; and a new s●ng, is an excellent song. 3. In re●●rd of the succession of it, in ●he room of the former. 4. 〈◊〉 of the 〈…〉ation and enlargement of it, i● being in the days of old, confi●ed to the Jewish Nation and S●●te▪ and some ●ew Proselytes that adjoined themselves thereunto; whereas, now it i● propounded and extended, without respect of persons or places, unto all indifferently, of all people and nations that shall embrace the saith ●● Christ. 5. Sometimes that is styled 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 judgement, a new will, new a 〈…〉tions, new t 〈…〉 ght●, new 〈…〉 pany, new choice▪ new L●●d, ●ew law, new way, new work, 〈◊〉 A new creature is a cha●●ed 〈◊〉 〈◊〉 ●●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, beholding, as in a glass, the glory of the Lord; are changed into the s●me image, from glory to glory (that is, from grace to grace.) In this respect also, is the Covenant styled new, not only because it is divers from the Covenant of works, but also because it is divers from itself, in respect of the administration of it; after that Christ was manifested in the flesh, and died, and risen 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, etc. 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 styled 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 ●●iled new, which are strange, rare, wonderful, marvellous, and unusual, the like not heard of before: So Jer. 31. 22. The Lord hath created a new thing in the ●arth, a woman shall compass a man: As the n●t encloseth the 〈◊〉, not receiving ought from without, but conceiving and breeding of her s●lf, by the power of the Almighty, from within. That a virgin should conceive and bring forth a manchild, 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 briers, is a strange and marvellous work indeed: In this respect also, the Covenant of grace is styled 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 styled a Covenant of Salt, Leu. 
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, etc. 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 symbolised 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 joined 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, Leu. 2. 13.  which Salt was always sprinkled; and thereby is employed, that it was a most solemn Covenant, not to be violated. But,  
Seventhly, The Covenant of Grace, under which the Saints stand, is sometimes styled 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, styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Shemurah, that is, kept, observed, performed; the word imports care, diligence, and solicitude, lest any thing be let go, let slip, etc. 
2 Sam. 23. 5. Deut. 7. 9 2 Chr●n. 6. 14. Psal. 19 7. Psal. 89. 28. Titus 1. 2. Psal. 13●. 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. J●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 Rainbow upon his head, to show 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 swore 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 show 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 lie, 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 help the truth in necessity, and to clear men's innocency: O sirs, God doth 
Exod. 22. 11.  not only make his Covenant, but swears his Covenant; My covenant (saith the Psalmist) will I not break, nor alter 
Psal. 89. 34, 35.  the thing that is gone out of my lips; once have I sworn by my holiness, that I will not lie unto David. This is as great and deep an Oath, as God could take; for his holiness is himself, who is most holy and the foundation of all holiness; 
See my Treatise of Holiness, pag. 585. to pag. 595.  God is essentially holy, unmixedly holy, universally holy, transcendently holy, originally holy, independently holy, constantly holy, and exemplarily holy: Now, for so holy a God, to swear once for all by his holiness, that he will keep covenant, that he will keep touch with his people; how abundantly should it settle and satisfy them! Ah my friends, hath God said it, and will he not do it? Yea, hath he sworn it, and will he not bring it to pass? Dare we trust an honest man, upon his bare word, much more upon his Oath; and shall we not much more trust a holy, wise and faithful God, upon his word, upon his Covenant, when confirmed by an oath. The Covenant of Grace is sure in itself, it is a firm Covenant, an unalterable Covenant, an everlasting Covenant, a ratified Covenant; so that heaven and earth may sooner pass away, than the least branch or word of his 
Mat. 5. 18.  Covenant should pass away unfulfilled. Let us but cast our eyes upon the several springs, from whence the Covenant of Grace flows; and then we cannot but strongly conclude, that the Covenant of Grace is a sure Covenant. Now, if you cast your eye aright, you shall see, that the Covenant of Grace flows from these three springs.  
First, From the free grace and favour of God: There was nothing in fallen man, to invite God to enter into Covenant with him; yea, there was every thing in fallen man, that might justly provoke God to abandon man, to abhor man, to revenge himself upon man. It was mere grace that made the Covenant, and it is mere grace that makes good the Covenant: Now that which springs from mere grace, must needs be inexceptionably sure: The Love of God is unchangeable; whom he loves, he 
Jo●. 13. 3. Mal. 3. 6. James 1. 17.  loves to the end; whom God loves once, he loves for ever; he is not as man, soon on and soon off again, soon in, and as soon out, as Joab's dagger was! Oh no! his love is like himself, lasting, yea everlasting; I have loved thee with an everlasting love▪ Jer. 31. 3. Though we 
2 Tim. 2. 13.  break off with him, yet he abides faithful. Now, what can be more sure, than that which springs from free love, 
Rom. 4. 16.  from everlasting love? Hence the Covenant must be sure. The former Covenant was not sure, because it was of Works; but this Covenant is sure, because it is of Grace, and rests not on any sufficiency in us, but only on Grace.  
Secondly, The Covenant of Grace springs from the immutable counsel of God; Heb. 6. 17. God willing, more abundantly to show unto the heirs of promise, the immutability of his counsel (confirmed it by an oath:) Times are mutable, and all sorts of men are mutable, and the love and 
Isa. 40. 6. Psal. 146. 3, 4. Jer. 33. 14.  favour of the creature is mutable; but the counsel of God, from which the Covenant of Grace flows, is immutable, and therefore it must needs be sure. The manifestation of the immutability of God's counsel, is here brought in, as one end of God's Oath; God swears, that it might evidently appear, that what he had purposed, counselled, determined and promised to Abraham and his seed, should assuredly be accomplished, there should be, there could be no alteration thereof: His counsel was more firm, than 
Dan. 6. 13.  the Laws of the Medes and Persians, which altereth not; certainly God's counsel is inviolable; My counsel shall stand, Isa. 46. 10. Psal. 33. 11. The counsel of the Lord standeth for ever, the thoughts of his heart to all generations; Prov. 19 21. Nevertheless, the counsel of the Lord, that shall stand. The immutability of God's counsel, springs from the unchangeableness of his essence, the perfection of his wisdom, the infiniteness of his goodness, the absoluteness of his sovereignty, the omnipotency of his power; God in his essence, being unchangeable, his counsel also must needs be so; can darkness flow out of light, or fullness out of emptiness, or heaven out of hell? No; no more can changeable counsels flow from an immutable nature. Now, the Covenant of Grace, flows from the immutable counsel of God, which is most firm and inviolable, and therefore it must needs be a sure Covenant. But.  
Thirdly, The Covenant of Grace springs from the purpose of God, resolving and intending everlasting good unto us: Now this purpose of God is sure, so the Apostle, 2 Tim. 2. 19 The foundation of God standeth sure: 
Our graces are imperfect, our comforts ebb and flow; but God's foundation stands sure.  That foundation of God, is his election, which is compared to a foundation; because it is that, upon which, all our good and happiness is built, and because, as a foundation, it abides firm and sure. The gracious purpose of God, is the fountainhead of all our spiritual blessings: It is the impulsive cause of our vocation, justification, glorification, it is the highest link in the Golden chain of salvation; what is the reason that God has entered into a Covenant with fallen man? it is from his eternal purpose: What is the reason, that one man is brought under the bond of the Covenant, and not another? it is from the 
E●ek. 20. 37.  eternal purpose of God. In all the great concerns of the Covenant of Grace, the purpose of God gives the casting voice: The purpose of God, is the sovereign cause of all that good that is in man, and of all that external, internal and eternal good that comes to man: Not works past, for men are chosen from everlasting; not works present, for Jacob was loved and chosen before he was born; nor works fore seen, for men were all corrupt in Adam. All a believer's present happiness, and all his future happiness springs from the eternal purpose of God; as you may see, by comparing the Scriptures in the margin together. This 
Rom. 8. 28. cap. 9 11. Eph. 1. 11. cap. 3. 11. 2 Tim. 1. 9  purpose of God speaks our stability, and certainty of salvation by Christ; God's eternal purpose never changes, never altars; Surely, as I have thought, so shall it come to pass; and as I have purposed (saith God) so shall it stand: God's purposes are immutable, so is his Covenant; God's purposes are sure, very sure, so is his Covenant: The Covenant of Grace that flows from the eternal purpose of God, is as sure as God is sure; for God can neither deceive, nor 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 Christ's 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, whilst 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 disannul it while he liveth, as he seethe 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 showeth 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 
Ma●. 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 
●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 itself, 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, than 
1 Cor. 1●. 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 itself; 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, etc. 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, etc. 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, etc. 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 King's 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 styled 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, 3●. 1 C●●. 2. 7. Eph. 1. 8. c●p. 3. 10. Psal. 1 ●7. 5. Isa. 4●. 28. Rev. 7. 12.  of the blessed God, that sparkles and shines in the well ordering of the Covenant of Grace! Oh, how comely and beautiful, with what symmetry and proportion, are all things in this Covenant, ordered and prepared! Oh, what head can conceive, or what tongue can express, that infinite understanding that God has manifested, in ordering the Covenant of Grace so, as it may most and best suit to all the wants, and straits, and necessities, and miseries▪ and desires, and long of poor sinner's souls: Here are ●it and full supplies for all our spiritual wants; so excellently and orderly hath God composed and constituted the Covenant of Grace. In the Covenant of Grace, every poor sinner may find a suitable help, a suitable remedy, a suitable succour, a suitable support, a suitable supply. The Covenant of Grace is so well ordered by the unsearchable wisdom of God, that you may find in it remedies, to cure all your spiritual diseases; 
Jer. 33. 8. E●●●. 36. 25. ●sal. 94. 19  and cordials, to comfort you under all your soul-fainting; and a spiritual Armoury, to arm you against all sorts of sins, and all sorts of snares, and all sorts of temptations, and all sorts of oppositions, and all sorts of enemies, 
Eph. 6. 10. to the 18.  whether inward or outward, open or secret, subtle or silly: Dost thou, oh distressed sinner, want a loving God, a compassionate God, a reconciled God, a sin-par doning God, a tender hearted God; here thou mayst find 
Exod. 34. 5, 6, 7.  him in the Covenant of Grace. Dost thou, oh sinner! want a Christ, to counsel thee by his wisdom, and to 
Rev. 3. 17, 18.   thee with his righteousness, and to enrich thee with his grace, and to enlighten thee with his eyesalve, and to justify thee from thy sins, and to reconcile thee 
A●●. 13. 39 1 Thes. 1. ult. John 10. 28, 29, 30, 31.  to God, and to secure thee from wrath to come; and after all, to bring thee to heaven? here thou mayst find him in a Covenant of Grace: Dost thou, oh sinner! want the holy spirit, to awaken thee, and to convince thee of sin, of righteousness, and of judgement▪ or to enlighten thee, and teach thee, and lead thee, and guide 
Ez●k. 36. 25, 26, 27. Luk. 11. 13. Eph. 1. 13.  thee in the way everlasting; or to cleanse thee, or comfort thee, or to seal thee up to the day of Redemption? here thou mayst find him in the Covenant of Grace. Dost thou, oh sinner! want grace, all grace, great grace, abundance of grace, multiplied grace? here thou mayst find it in the Covenant of Grace: Dost thou, oh sinner! want peace, or ●ase, or rest, or quiet in thy Conscience? here thou mayst find it in the Covenant of Grace. Dost thou want, oh sinner! joy, or comfort, or content, or satisfaction? here thou mayst have it in a Covenant of Grace. Oh sinner, sinner! what ever thy bodily wants are, or whatever thy soul wants are, they may all be supplied out of the Covenant of Grace: God, in his infinite wisdom and love, has laid into the Covenant of Grace, as into a common store, all those good things, and all those great things, and all those suitable things, that either sinners or saints can either beg or need. Now, the adequate suitableness of the Covenant of Grace, to all a sinners wants, straits, necessities, miseries and desires, does sufficiently demonstrate the Covenant of Grace to be a well ordered Covenant. Look, as that is a well ordered Commonwealth, where there are no wholesome Laws wanting to govern a ●p●ople, and where there are no wholesome remedies wanting to relieve a people, and where there are no defences wanting to● secure a people; so that must needs be a well ordered Covenant, where there is nothing wanting to govern poor souls, or to secure poor souls, or to save poor souls; and such a Covenant is the Covenant of Grace. I might easily lay down other arguments, to evince the Covenant of Grace to be a well ordered Covenant: As for the right placing of all persons and things in the Covenant of Grace, and from the outward dispensation of it: God reveiled it but gradually: First, he discovered it more darkly, remotely and imperfectly, as we see things a great way off; but afterwards the Lord did more clearly, fully, immediately, frequently, and completely discover it, as we discern things at hand: God did not, at once, open all the riches and rarities of the Covenant to his people; but in the opening of those treasures that were there laid up, God had a respect to the nonage and full age of his people: And from God's dispensing and giving out all the good and all the great things of the Covenant in their fittest time, in a right and proper season, when his people most need them, and when they can live no longer without them; but I must hasten to a closing up of this particular. Thus you see in these Eight particulars, how gloriously the Covenant of Grace, under which the saints stand, is set out in the blessed Scriptures.  
Concerning the Covenant of Grace, or the new Covenant, that all sincere Christians are under; and by which, at last, they shall be judged: let me further say, (besides what I have already said) All mankind had been eternally lost, and God had lost all the glory of his mercy 
Asa. ●1. 1, 2. E●●. 1. 5, 6, 7. cap. 2. 5. 7. 8. 2 Sam. 7. 21. Rom. 9 18, 23. Jer. 3●, 38. 39, 40, 41. Ez●k. 36. 25, 26, 27. Ezek. 16. 1.— 10. Surely, if a woman commit Adultery, it is a mere act of favour if her husband accept of her again; Jer. 3. 7. The Application is easy.  for ever, had he not, of his own free grace and mercy, made a new Covenant with sinful man. The fountain from whence this new Covenant flows, is the grace of God, Gen. 17. 22. I will make (Hebrew, I will) my covenant: This Covenant is called a Covenant of Grace, because it flows from the mere grace and mercy of God: There was nothing out of God, nor nothing in God, but his mere mercy and grace, that moved him to enter into Covenant with poor sinners, who were miserable, who were loathsome, and polluted in their blood, and who had broken the Covenant of their God, and were actually in arms against him: This must needs be of mere favour and love for God to enter into Covenant with man, when he lay wallowing in his blood, and no eye pitied him, no, not his own. As there was nothing in fallen man, to draw God's favour or affection towards him, so there was every thing in fallen man, that might justly provoke God's wrath and indignation against him; and therefore it must be a very high act of favour and grace, for the great, the glorious, the holy, the wise, and the all-sufficient God, to enter into Covenant with such a forlorn creature as fallen man was: Nothing but free Grace was the foundation of the Covenant of Grace with poor sinners. Now, let us seriously mind how this Covenant of Grace, or this new Covenant, runs both in the Old, and in the New Testament; Jer. 31. 31. Behold, 
Though the Covenant of Redemption made to the fathers, & this which was given after, seem divers, yet they are all one, and grounded on Jesus Christ, save that this is called new; because of the manifestations of Christ, and the abundant graces of the Holy Ghost, given to his Church under the Gospel: 2 Cor. 3. 1, 2, 3.  the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: vers. 32. Not according to the Covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt; (which, my covenant, they broke, although I was an husband unto them, saith the Lord. vers. 33. But this shall be the Covenant, that I will make with the house of Israel; after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people: vers. 34. And they shall teach no more, every man his neighbour, and every man his brother, saying, know the Lord; for they shall all know me, from the least of them, unto the greatest of them, saith the Lord: For I will forgive their iniquities, and I will remember their sin no more. Now, let us see how Paul doth exegetically explain this New Covenant, in that, Heb. 8. 6. But now hath he obtained a more excellent Ministry; by how much also, he is the Mediator of a better Covenant, which was established upon better promises: vers. 7. For if that first Covenant had been faultless, then should no place have been sought for the second; but finding fault with them, he saith, vers. 8. Behold, the days come (saith the Lord) when I will make a new covenant with the house of Israel, and the house of Judah▪ vers. 9 Not according to the Covenant that I made with their fathers, in the day when I took them by the hand, to lead them out of the land of Egypt, because they continued not in my covenant, and I regarded them not, saith the Lord. Vers. 10, But this is the Covenant that I will make with the house of Israel; after those days, saith the Lord, I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people. vers. 11. And they shall not teach every man his neighbour, and every man his brother, saying, know the Lord; for all shall know me, from the least to the greatest. vers. 12. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. vers. 13. In that he saith a new covenant, he hath made the first old: Now 
Where then is the fire of purgatory, and that Popish distinction of the fault and the punishment; as for the fiction of Purgatory, it deserves rather to be hissed at, than by arguments refuted: And to punish sin in Purgatory, as Popish Doctors teach; what is this, but to call sin tomind and memory, to view and sight, to reckoning and account; which is contrary to the Doctrine of the New Covenant.  that which decayeth and waxeth old, is ready to vanish away. This is the substance of the New Covenant; and thus the Lord did fore-promise it by Jeremiah, and afterwards expounded it by Paul; some small difference there is in their words, but the sense is one and the same. Now, this Covenant is styled the New Covenant, because it is to continue new, and never to wax old, or wear away, so long as this world shall continue: Neither doth the holy Scriptures any where reveal another Covenant, which shall succeed this Covenant. If any Covenant should succeed this, it must be either a Covenant of works, or a Covenant of Grace; not a Covenant of works, for that would bring us all under a curse, and make our condition utterly desperate; not a Covenant of Grace, because more grace cannot be shown in any other Covenant, than in this; here is all grace, and all mercy, here is Jesus Christ, with all his righteousness, mediatorship, merits, purchase: This Covenant is so full, so ample, so large, so perfect, so complete, and is every way so accommodated to the condition of lost sinners, that nothing can be altered, nor added, nor mended; and therefore it must needs be the last Covenant, that ever God will make with man. So, Heb. 10. vers. 16. This is the Covenant that I will make with them, after those days, saith the Lord; I will put my laws into their hearts, and in their minds will I write them: vers. 17. And their sins and iniquities will I remember no more. Rom. 11. 26. There shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob. The person delivering, is Christ, described here by his office, and by his original; his office, The deliverer, the original word, Ruomenos, which Paul useth, signifies delivering by a strong hand, to rescue by force, as David delivered the Lamb out of the Lion's paw, vers. 27. For this is my covenant unto them, when I shall take away their sin. This Covenant concerning the pardon of believer's sins, and their deliverance by Christ, God will certainly make good to his people.  
Now, from the Covenant of Grace, or the new Covenant, 
Eccles. 11. 9 cap. 12. 14. Ma●. 12. 14. cap, 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9 27. cap. 13. 17. 1 Pet. 4. 5.  that God has made with sincere Christians, a believer may form up this Eighth Plea, to the Ten Scriptures cited in the margin, that refer to the great day of account, or to a man's particular account; viz. Oh blessed God, thou hast, in the Covenant of Grace (by which I must be tried) freely and fully engaged thyself; That thou wilt pardon mine iniquities, and remember my sins no more; so runs the New Covenant: Jer. 31. 34. I will forgive their iniquity, and I will remember their sin no more; So again, Heb. 8. 12. I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more: So Heb 10. 17. Their sins and iniquities will I remember no more: Isa. 43. 25. I even I am he that blotteth out thy transgressions for mine own sake; and will not remember thy sins: Ezek. 18. 22. All his transgressions that be hath committed, they shall not be mentioned unto him: Jer. 50. 20. In th●se days, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found; for I will pardon them 
The New Covenant can ne●er be broken. 2 C●●●n. 13. 5. Psal. 89. 34. Is 1. 50. 7. 2 Sam. 22. 5. Heb. 7. 25. 1 Joh. 2. 1, 2. Isa. 54. 10.  whom I reserve. Now, Oh holy God, I cannot but observe that in the New Covenant, thou hast made such necessary, choice, absolute, and blessed provision for thy poor people, that no sin can disannul the Covenant, or make a final separation between thee and thy Covenant-people. Breaches made in the first Covenant, were irreparable, but breaches made in the New Covenant are not so, because this New Covenant is established in Christ; Christ lies at the bottom of the Covenant, the New Covenant is an everlasting Covenant; and all the breaches that we make upon that Covenant, are repaired and made up by the blood and intercession of dear Jesus: Every jar doth not break the marriage Covenant between husband and wife, no more doth every sin break the new Covenant that is between God and our souls: Every breach of peace with God, is not a breach of Covenant with God. That free, that rich, that infinite, that sovereign, and that glorious grace of God, that shines in that Covenant of Grace, tells us that our eternal estates shall never be judged by a Covenant of works; and that the want of an absolute perfection, shall never damn a believing soul; and that the obedience that God requires at our hands, is not a legal, but an Evangelical obedience: So long as a Christian doth not renounce his Covenant with God, so long as he doth not wilfully, wickedly and habitually break the bond of the Covenant, the main, the substance of the Covenant is not yet broken, though some articles of the Covenant may be violated: As among men, there be some trespasses against some particular clauses in Covenants, which, though they be violated, yet the whole Covenant is not forfeited; 'tis so here, between God and his people.  
And oh blessed God, I cannot but observe that in the 
Heb. 8. 12. Jer. 31. 34. He is a forgiving. God: Nehem. 9 31. None like him for that: Mic. 7. 18. He forgives naturally, Ex●d. 2 2. abundantly, Isa 55. 7. 3. constantly, Psal. 130. 4. Mal. 3. 6.  New Covenant, thou hast engaged thyself to pardon all my sins; I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. Here are two things worthy of our notice; 1. The reconciliation of God with his people, I will be merciful to their unrighteousness; he will be merciful or propitious, appeased and pacified towards them, which hath respect to the ransom and satisfaction of Christ. 2. That God will pardon the sins of his people fully, completely, perfectly; here are three words, unrighteousness, sins and iniquities; to show that he will forgive all sorts, kinds and degrees of sins. The three Original words here expressed, are all in the plural number; 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unrighteousnesses: This word is by some appropriated to the wrongs and injuries that are done against men: 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sins; is a general word, and according to the notation of the Greek, may imply a not following of that which is set before us; for he sinneth, that followeth not the rule that is set before him by God: The third word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Iniquities, according to the notation of the Greek, signifieth in general transgressions of the Law. This word is by some, appropriated to sins against God: The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is frequently translated iniquity, is a general word which signifieth a transgression of the Law, and so it is translated, 1 Joh. 3. 4. The word iniquity is of as large an extent, as the word unrighteousness; and implieth an unequal dealing, which is contrary to the rule or law of God: And all this heap of words is to intimate to us, that 'tis neither the several sorts of sins, nor degrees of sin, nor aggravations of sin, nor yet the multitude of sins that shall ever prejudice those souls that are in Covenant with God: God hath mercy enough, and pardons enough for all his Covenant-people's sins, whether original or actual, whether against the Law, or against the Gospel, whether against the light of nature or the rule of grace, whether against mercies or judgements; whether against great means of grace, or small means of grace. The Covenant Remedy against all sorts and degrees of sin, doth infinitely transcend and surpass all our infirmities and enormities, our weaknesses and wickednesses, our follies and unworthinesses, etc. What is our unrighteousness to Christ's righteousness, our debts to Christ's pardons, our unholiness to Christ's holiness, our 
● C●r. 1. 30. Phil. 1. 3, 9, 10. Mal. 4, 2.  emptiness to Christ's fullness, our weakness to Christ's strength, our poverty to Christ's riches, our wounds to that healing, that is under the wings of the Sun of Righteousness: Parallel to this, Heb. 8. 12. is that noble description 
Exod. 34. 6, 7.  that Moses gives of God in that book of Ex●dus, The Lord, the Lord merciful and gracious; forgiving iniquity, transgression and sin: Some, by these three words, do understand such sins as are committed against our neighbour, against God, or against ourselves: A merciful God, a gracious God will pardon all sorts of sinners, and all sorts and degrees of sin, by what names or titles soever they be styled or distinguished: Some by iniquity, do understand sins of infirmity; and by transgression, they understand sins of malice; and by sin they understand sins of ignorance: God is said to keep mercy, and to forgive all sorts of sins; as if his mercy were kept on purpose for pardoning all sorts of sinners, and all sorts of sins! The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gnavon, that is here translated iniquity, signifies that which is unright, unequal, crooked or perverse; it notes the vitiosity or crookedness of nature, it notes crooked offences, such as flow from malice, hatred and are committed on purpose. Secondly, the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pashang, that is here translated transgression, signifies to deal unfaithfully, it notes such sins as are treacherously committed against God, such sins as flow from pride and contempt of God. Thirdly, the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chataah, generally signifieth sin, but is more especially here taken for sins of ignorance and infirmity: Oh! what singular mercy, what rich grace is here; that God will not only pardon our light, our small offences, but our great and mighty sins: etc.  
And I cannot, oh dear father, but further observe, that in the New Covenant, thou hast frequently and deeply engaged thyself, that thou wilt remember the sins of thy people no more: Oh my God, thou hast told me six several times in thy word, that thou wilt remember my sins no more: In the New Covenant thou hast engaged thyself, not only to forgive, but also to forget, and that thou wilt cross thy debt book, and never question or call me to an account for my sins; that thou wilt pass an 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: 
H●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 people's sins with God for ever. The New Covenant runs thus, And their sinful error, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lo escar guhod) I will 
Jer. 31. 34.  not remember any more; but the Greek runs thus, And their sinful errors 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 knowledge, 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 hearty, 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, etc.  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 remembered any more against them: God's not remembering or forgetting a thing, is not simply to be taken of his essential knowledge; but respectively, of his judicial knowledge, to bring the same into Judgement, 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 joined 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 implieth a  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 implieth, 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. ●sa. 55. 7. Jer. 31. 12. Ezk. 18. 22. ●sal. 32. 2. Rom. 4 8. Now, if God will not remember nor mention his people's sins, than 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 roll 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 sovereign 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 ●●. death. 〈◊〉 and Men. 1374.  thou art heaven; I am soil and a sink of sin, but thou art a gracious God, etc. 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 shoes on his feet: And bring hither the 
Among the Romans, the ring was an ensign of virtue, 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 shoes; 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 shoes, 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 cheer withal, and his righteousness is the goodly raiment 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 lief 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. ●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 complete cover for a believer's imperfect righteousness. Hence the believer flies from the Covenant of works, to the Covenant of Grace; from 
Luk. 1. 5, 6. Ma●. 28. 20. Act. 24. ●6. 1 Pet. 1. 14. 15. Heb. 13. 18. Lex data est ut gratia qu●reretur gratia data est ●t lex implere●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 such a soul, as if he had perfectly fulfilled the Law: Where the heart is sincerely resolved to obey, there it does obey; an heart to obey, is our obeying; a heart to do, is our doing; a heart to believe, is our believing; a heart to repent, is our repenting; a heart to wait, is our waiting; a heart to suffer, is our suffering; a heart to pray, is our praying; a heart to hear, is our hearing; a heart to give, feed, cloth, visit, is our giving, feeding, clothing, visiting; a heart to walk circumspectly, is our walking circumspectly; a heart to work righteousness, is our working righteousness; a heart to show mercy, is our showing mercy; a heart to sympathize with others, is our sympathising with others: He that sincerely desire and resolves to keep the commandments of God, he does keep the commandments of God; and he that truly desires and resolves to walk in the statutes of God, he does walk in the statutes of God. In God's account, and God's acceptation, every believer, every sincere Christian is as wise, holy, humble, heavenly, spiritual, watchful, faithful, fruitful, useful, thankful, joyful, etc. as he desires to be, as he resolves to be, and as he endeavours to be; and this is the glory of the New Covenant, and the happiness that we gain by dear Jesus. And, my friends, it is remarkable, that our inchoate, partial and very imperfect obedience is frequently set forth in the blessed Scriptures, by our fulfilling 
Luk. 10. 25, 26, 27.  of the Law: Take a few places for a taste, Rom. 2. 27. And shall not uncircumcision, which is by nature, if it fulfil the Law, judge thee? etc. Rom. 13. 8. He that loveth another, hath fulfilled the law: (Vers. 10.) Love is the fulfilling of the Law. Not to love, is to do ill, and to break the Law, but love is the fulfilling of it; Non potest peccari per illam, quae legis est perfectio; we cannot do ill by that 
Am●. in 〈◊〉.  which is the perfection and the fulfilling of the Law. Love is the sum of the law, love is the perfection of the law; and were love perfect in us, it would make us perfect keepers of the Law: Love works the Saints to keep the law in desires and endeavours, with care and study to observe it in perfection of parts, though not in perfection of degrees; Gal. 5. 14. All the law is fulfilled in one word, even in this, thou shalt love thy neighbours as thyself: Gal. 6. 2. Bear ye one another's burdens, and so fulfil the law of Christ. Now in this sense that is under consideration, the Saints in themselves, even in this life, do keep the Royal Law. Now, from what has been said, a believer may form up this Plea.  
Oh blessed God, in Christ my head, I have perfectly and completely kept thy Royal Law; and in my own person, I have Evangelically kept thy Royal Law, in respect of my sincere dosires, purposes, resolutions and endeavours to keep it: And this Evangelical keeping, in Christ, and in the New Covenant, thou art pleased to accept of, and art well satisfied with it. I know that breaches made in the first Covenant, were irreparable, but breaches made in the Covenant of Grace are not so; because this Covenant is established in Christ; who is still a making up all breaches. Now, this is my Plea, O holy God, and by this Plea I shall stand. Well, saith God, I cannot in honour or justice, but accept of this Plea, and therefore enter thou into the joy of thy Lord.  
The Tenth plea that a believer may form up, as to the Ten Scriptures that are in the margin, that refer to the great day of account, or to a man's particular 
E●cle●. 11 9 cap. 12 14. Mat. 12. 14. cap, 18. 23. Luk 16. 2. 〈◊〉 14 1●. 2 Cor 5. 10. Heb. 9 27. cap. 13. 17. 1 ●et. 4 5.  account, may be drawn up from the consideration of that compact, covenant and agreement, that was solemnly made between God and Christ, touching the whole business of man's salvation or redemption. We may present it to our understanding in this form; God the Father saith to Christ the Mediator, I look upon Adam and his posterity, as a degenerate seed; a Generation of Vipers, of Apostates, and Backsliders, yea Traitors and Rebels, liable to all temporal, spiritual and eternal judgements; yet I cannot find in my heart to damn them all; Mine heart is turned within me, my repentings are kindled together, I 
Hos. ●1. 9, 10.  will not execute the fierceness of mine anger; for I am God, and not man: And therefore I have determined to show 
Rev. 7. 9, 10.  mercy upon many millions of them, and save them from wrath to come, and to bring them to glory; but this I must do with a salvo to my Law, Justice and Honour. If therefore, thou wilt undertake for them, and become a 
Gal 3. 10, 13. Joh. 17. 2, 6, 11.  curse for their sakes, and so make satisfaction to my justice for their sins; I will give them unto thee, to take care of them, and to bring them up to my kingdom, for the manifestation of the glory of my Grace: Well, saith Christ, I am content, I will do all thou requirest with all my heart, and so the agreement is made between thee and me; this may be gathered from the Scriptures in the margin. 
Psal. 2 7, 8. 9 ●sal. 40. 6, 7, 8.  Christ the son speaks in both places: In the first he publisheth the decree or ordinance of heaven, touching himself; and bringeth in the Father, installing him into the Priesthood, or office of Mediator; for so the Apostle applieth that Text, Heb. 5. 5. Thou art my son, etc. and also avoucheth this Covenant and agreement in the two main parts of it.  
First, The condition which he will have performed on Christ's part, as Mediator; or what Christ must do, as 
Consider Christ in the capacity of a Mediator, for so only he covenanted with the father, for the salvation of mankind.  Mediator, He must ask of God; that is, not only verbally, by prayers and supplications, beg mercy, pardon, righteousness and salvation for poor lost sinners; but also really by fulfilling the righteousness of the Law, both in doing and suffering; and so by satisfaction and merit, purchasing acceptation for them at his hands: The Father engaged so and so to Christ, and Christ reciprocally engaged so and so to the Father; (a considerable part of the terms and matter of which Covenant is set down, Isa. 53. 10. When thou shalt make his soul an offering for sin, he shall see his seed, etc.) The Father Covenants to do thus and thus for fallen man; but first (in order thereunto) the Son must covenant to take man's nature, therein to satisfy offended justice, to repair and vindicate his father's honour, etc. Well, he submits, assents to these demands, indents and covenants to make all good; and this was the substance of the Covenant of Redemption. But,  
Secondly, Let us consider the promise which the father engageth to perform on his part; the son must ask, and the father will give; He will give him the heathen for his 
Psal. 2. 8.  inheritance, and the uttermost parts of the earth for his possession. (An allusion to great Princes, when they would show great affection to their Favourites, they bid them ask what they will, as Ahasuerus did, and as Herod did) that 
Es●● 5. 3. Ma● 6. 23. Isa. 49 6. M●t. 28. 18. ●al. 2. 10, 11. Psal. 40. 6. 7, 8.  is, he shall both be the Lord's salvation to the ends of the earth, and have all power given him in heaven and earth; so that all knees shall bow to him, and every tongue shall confess him to be Lord. In the other Text before mentioned, Psal. 40. Christ declares his compliance to the agreement, and his subscribing the Covenant on his part, when he came into the world; as the Apostle explains it, Heb. 10. 5. etc. Mine ears (saith he) hast thou digged or pierced: Lo, I come to do thy will; as if he had said, oh father, thou dost engage me to be thy servant in this great work of saving sinners: Lo, I come to do the work, I here covenant and agree, to yield up myself to thy disposing, and to serve thee for ever; it seems to be an allusion to the master's boring through the servants ear. Exod. 21. 6. Among the Jews only one ear was bored, but in this Psal. 40. 6. Here are ears in the plural number, a token of that perfect and desirable subjection, which Christ, as Mediator, was in to his father. But for a more clear, distinct and full opening of the Covenant of Redemption; or that blessed compact between God the father and Jesus Christ, which is a matter of grand importance to all our souls; and considering that it is a point that I have never yet treated of in pulpit or press; I shall therefore, take the liberty at this time, to open myself, as clearly and as fully as I can. And therefore thus,  
If you ask me, what this Covenant of Redemption Qu. is?  
I answer in the general, That a Covenant is a mutual Ans. agreement between parties, upon articles or propositions on both sides, so that each party is tied and bound to perform his own conditions. This description holds the general nature of a Covenant, and is common to all Covenants, public and private, divine or humane. But,  
Secondly, and more particularly, I answer, The Covenant of Redemption is that federal transaction, or mutual 
The Covenant of Redemption defined.  stipulation that was betwixt God and Christ from everlasting, for the accomplishment of the work of our Redemption, by the mediation of Jesus Christ, to the eternal honour, and unspeakable praise of the glorious grace of God. Or if you please, take it in another form of words, thus,  
It is a compact, bargain and agreement between God the father, and God the son, designed Mediator; concerning the conversion, sanctification and salvation of the Elect, through the death, satisfaction and obedience of Jesus Christ; which in due time, was to be given to the father. But for the making good the definition I have laid down, I must take lief to tell you, That there are many choice Scriptures, which give clear intimation of such a federal transaction between God the father and Jesus Christ, in order to the recovery, and everlasting happiness and salvation of his Elect. I shall instance in the most considerable of them.  
The first is this, Gen. 3. 15. And I will put enmity between 
The first Proof.  thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise its heel. Here gins the book of the Lord's Wars, God's battles: 
The Scriptures are called the book of the Battles of the lord Numb. 21. 〈◊〉.  This is spoken of that holy enmity, that is between Christ and the Devil; and of Christ's destroying the Kingdom and power of Satan: For as much then, as the children are partakers of flesh and blood, he also himself likewise, took part of the same; that through death, he might destroy him that had the power of death, that is, the devil. Heb. 2 14. God, by way of threatening, told Satan, that the seed of the deceived woman, should overmatch him at last, and should break in pieces his power and crafty plots; he gives Satan lief to do his worst, and proclaims an open and an utter enmity between Christ and him. From this Scripture, some conclude that Christ covenanted from Eternity; to take upon him the seed of the woman, and the sinless infirmities of our true humane nature; and under those infirmities, to enter the lists with Satan, and to continue obedient, through all his afflictions, temptations and trials to the death, even to the death of the cross. And 
Phil. 2. 8, 9  that God the father had covenanted with Christ, that in case Christ did continue obedient through all his sufferings, temptations and trials, that then his obedience to the death should be accounted as full satisfaction to divine justice, for all those wrongs and injuries that were done to God, by the sins of man; Christ must die, or else he could not have been the Mediator of the new Covenant through death, Heb. 9 15, 16. But  
The Second Sripture is that, Isa: 42. 6. The Lord hath 
The second Proo●  called thee in righteousness; and with hold thine hand, and will keep thee, and give thee for a Covenant of the people, f●r a light of the gentiles. Thus God speaks of Christ. In this Chapter, we have a glorious Prophecy of Christ our Redeemer; here are four things proph●cied of him, 1. The Divine call, whereby he was appointed to the work of our Redemption; vers. 1. Behold my servant whom I uphold, mine elect in whom my soul delighteth; I have put my spirit upon him, he shall bring forth judgement to the gentiles. Jesus Christ would not, yea, he could not, he durst not thrust himself upon this great work, or engage in this great work, till he had a clear call from heaven. 2. Here you have the gracious carriage and deportment of Christ, in the work to which he was called; this is fully set down, vers. 2, 3, 4. He shall not cry, nor lift up, nor cause his voice to be heard in the street. He shall come clothed with majesty and glory, and yet full of meekness: A bruised reed shall he not break, and the smoking flax shall he not quench; he shall bring forth judgement unto truth. In the words there is a Meiosis, he will not break, that is, he will bind up the bruised reed, he will comfort the bruised reed, he will strengthen the bruised reed: Christ will acknowledge and encourage the least degrees of grace, he will turn a spark of grace into a flame, a drop into a sea, etc. He shall not fail, nor be discouraged. These words show his Kingly courage and magnanimity. Though he should meet with opposition from all hands, yet nothing should daunt him, nothing should dismay him, no afflictions, no temptations, no sufferings should in the least abate his courage and valour. 3. The Divine Assistance, he should have from him that called him: This is set down in two expressions, vers. 6. I will hold thy hand, I will keep thee. Divine Assistance doth usually concur with a divine call; when God sets his servants on work, he uses to defend and uphold them in the work. 4. The work itself, to which Christ was called: This is expressed under divers phrases, vers. 6, 7. To be a light to the gentiles, to open the blind eyes, to bring out the prisoners from the prison, and to be a covenant to the people. In these last words, you have two things observ●able: The first is one special part of Christ's office; He was given for a covenant. 2. The persons, in reference to whom this office was designed: A Covenant of the people. One end, why God the father gave Christ out of his bosom was, that he might be a Covenant to his people: Christ is given for a Covenant, both to the believing Jews and Gentiles. As he is the glory of the people of Israel, so he is a light to lighten the Gentiles. In this Scripture last cited, you have the father's designation and sealing of Christ, to the Mediatorial employment; promising him much upon his undertaking it, and his acceptation of this office, and voluntary 
Heb. 5. 4, 5. 〈◊〉. 40. 7, 8. Joh. 10. 17, 18.  submission to the will of the father in it; Lo, I come to do thy will. And these together amount to the making up of a Covenant between God the father, and his son, for what more can be necessary to the making up of a Covenant, than is here expressed▪ But, 
The Third proof. This Prophe●y is applied to Christ, 〈◊〉. 2. 2●. A●. 13. 47. Gal. 3. 16. Heb. 3 4 5. And many of the Jews do confess that this pla●● i● to be understood of Christ only. 〈◊〉. 1. ●1, 22. 〈◊〉. 2. 10, 11. Heb. 1. ●.   
The third Scripture is that, Isa. 49. 1. Listen, Oh Isles, unto me, and hearken ye people from far; the Lord God hath called me from the womb, from the bowels of my mother hath he made mention of my name. These words are spoken in the person of Christ, he tells us how he is called by his father, to be a Mediator and Saviour of his people. Jesus Christ would not take one step in the work of our Redemption, till he was called and commissionated by his father to that work. God the father, who from Eternity, had fore-assigned Christ to this office of a Mediator, a Redeemer; did both while he was in the womb, and as soon as he was come out of it, manifest and make known this his purpose concerning Christ, both to men and Angels. Christ did not thrust himself, he did not intrude himself at random, into the office of a Redeemer. No man takes 
Heb. 5. 4, 5.  this honour to himself, but he that is called of God, as was Aaron. So Christ took not upon himself the office of a Mediator, a Saviour, but upon a call and a commission from God: The sum is, that Christ took up the office of a Redeemer's by the ordinance of his father, that he might fulfil the work of our Redemption, unto which he was destmated; vers. 2. And he made my mouth like a sharp sword, in the shadow of his hand hath he hid me; and made me a polished shaft, in his quiver hath he hid me. Christ having avouched his father's calling of him to the work of man's Redemption, he gives you a relation in this verse, of God's fitting and furnishing of him with abilities sufficient for so important a work; together with his sustaining and supporting of him, in the performance of the same. Here are two similitudes or comparisons: 1. That of a sharp sword: That of a bright and sharp arrow; to 
See Eph. 6. 17. Heb. 4. 12. Rev. 1. 16. cap 6. 2.  show the efficacy of Christ's Doctrine. The word of Christ is a sword of great power and efficacy, for the subduing of the souls of men to the obedience of it, and for the cutting off of whomsoever, or whatsoever shall oppose or withstand it: Christ was not sent of the father, to conquer by force of arms, as earthly Princes do; but he conquers all sorts of sinners, even the proudest and 
A●. 2. 37, 41. Act. 4. 1, 2, 3, 4. Act, 16. 29,— 35. 2 Cor. 10. 4, 6.  stoutest of them, by the sword of the spirit, which is the word of God; (as you may see by comparing the Scriptures in the margin together,) Having spoken of the efficacy of Christ's Doctrine, he tells us that he will take 
Joh. 7. 30, 44. Luk. 22. 53. 〈◊〉. 27. 62, to 6●. and cap. 27. 2,— 6. A●t. 2 23, 24. or as some render the words, thou art my servant to Israel, or for Israel; that is, for Israel's good, for my people's behoof. Few (saith Sasb●nt) to this day do consider Christ's labour in preaching, prayer fasting and suffering a cruel death for us: for if they did, they would he more affected with love towards him that loved them so dearly. Isa. 6. 13. cap. 8 18, etc.  care of the security of his person; In the shadow of his hand hath he hid me, and in his quiver hath he hid me. God the father undertakes to protect the Lord Jesus Christ, against all sorts of adversaries, that should band themselves against him; and to maintain his doctrine against all enemies, that should conspire to suppress it. God so protected his dear son, against all the might and malice of his most capital enemies; that they neither could lay hold on him, or do aught, before the time by God fore-designed, was come: Christ was sheltered under the wing of God's protection, till that voluntarily he went to his passion; neither could they keep him under, when that time was once over, though they endeavoured with all their might to do it. Now, in the the third verse, God the father tells Jesus Christ, what a glorious reward he should have for undertaking the great work of Redemption: And said unto me, thou art my servant, O Israel, in whom I will be glorified, God having called Christ, set him apart, sanctified him, and sent him into the world, for the execution of the office of a Redeemer: He doth, in this third verse, encourage him to set upon it, and to go on cheerfully, resolutely and constantly in it, with assurance of good and comfortable success; notwithstanding all the plots; designs and oppositions, that Satan and his Imps might make against him; vers. 4. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain; yet surely my judgement is with the Lord, and my works with my God. In these words, Jesus Christ complains to his father of the incredulity, wickedness and obstinate Rebellion of the greatest part of the Jews, against that blessed word which he had clearly and faithfully made known to them: When Christ looked upon the paucity and small number of those that his Ministry had any saving and powerful work upon, he pours out his complaints before the father; not that Christ's pains in his ministry among the Jews, were wholly in vain, either in regard of God that sent him, or in regard of the persons, unto whom he was sent; as if not any at all were converted: Oh no! for some were called, converted and sanctified, as you may see by the Scriptures in the margin: Or in regard of himself, as if any loss or prejudice should thereby redound unto him: Oh no! but in regard of the small, the slender effect, that his great labours had hitherto found; yet surely my judgement is with the Lord. Christ, for the better support and re-encouraging of himself, to persist in his employment, opposeth unto the want of the chief desired success of his labours with men, the gracious acceptance of them with God. It is as if Christ had said, although my labour hath not produced such fruits and effects as I indeed desired, yet I do comfort and bear up my heart with this, that my heavenly father knows, that in the office and place wherein he hath set me, I have faithfully done all that could be done for the salvation of poor sinners souls, and for the securing of them from wrath to come: And my work (or reward) with my God, that is, the reward of my work, or my wages for my work, which God will render unto me, not according to the issue or success of my labours, but according to my pains therein taken, and the faithful discharge of my office and duty therein: What saith Christ, though the Jews believe not, repent not, return not to the most high, yet my labour is not lost; for my God will really, he will signally reward me: Upon this, God the father comes off more freely and roundly, and opens his heart more abundantly to Jesus Christ, and tells him in the fifth and sixth verses following, that he will give him full, complete and honourable satisfaction, for all his pains and labours in preaching, in doing, in suffering, and dying, that he might bring many sons to glory, vers. 5. And now, saith the Lord, that form me from the womb, to be his servant, to bring Jacob again to him: though Israel is not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. In this verse, you have a farther encouragement to our Lord Jesus Christ; God the father engaging himself, not only to support him and protect him in the work of his Ministry, but of making him glorious in it, and by it also; and that though his work should not prove so successful among his own people as he desired, yet his Ministry should become very glorious and efficacious upon the Gentiles far and near, throughout the whole world. Jesus Christ is very confident of his being high in the esteem of his father, for the faithful discharge of his duty: And that, notwithstanding all the hard measure that he met with from the body of the Jews, that yet his father would 
Joh. 5. 20, 23. cap. 10. 15, 17. Joh. 17. 1, 5. Thil. 2. 9  crown him with honour and glory; and that he would enable him to go through the work that is incumbent upon him, and that he would protect him and defend him in his work, against all might and malice, all power and policy, that should make head against him; vers. 6. And he said, it is a light thing, that thou shouldest be my servant, to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee, for a light to the Gentiles, that thou mayest be my salvation to the ends of the earth. Thus you see, that God the father still goes on to show, that the labours of Christ should be very glorious, not only in the eyes of God, but in the eyes of all the world: You know, elsewhere Christ is called the way, 
Jo●. 14. 6.  the truth, and the life; and here he is called the light and salvation of the Gentiles. God the father, speaking to Jesus Christ, tells him, that it was but a small matter, a mean thing (Heb. it is too light) for him to have such happy and ample success, as to reduce and win the Jews in comparison of that further work that he intended to effect by him, even the salvation of the Gentiles, unto the ends of earth. God the father seems to say thus to Jesus Christ, the dignity and worthiness of thy person, thou being the eternal, and only son of God; as also the high office, whereunto I have called thee, requireth more excellent things, than that thou shouldest only raise up and restore the people of Israel to their right: I have also appointed and ordained thee for a Saviour to the Gentiles, even to the ends of the earth; therefore, though the greatest par●●mong the Jews will not receive thee, nor submit unto thee; yet the Gentiles, they shall own thee and honour thee, they shall embrace thee, and give themselves up unto thee. I shall be briefer in the remaining proofs: And therefore,  
The Fourth Scripture is that, Isa. 52. 13, 14. Behold, 
The fourth proof The Chaldee Paraphrast, & some Jewish Doctors expound this place of the Messiah. Isa. 42. 1. cap 53. 11, etc.  my servant shall deal prudently. he shall be exalted and extolled, and be very high. The three last verses of this chapter, with the next chapter, do jointly make up an entire Prophecy, concerning Christ, his person, parentage, condition, manner of life, sufferings, humiliation, exaltation, etc. with the noble benefits that redound to us, and the great honour that redounds to himself. In these two verses you have, 1. The two parties contracting, viz. God▪ the father, and Jesus Christ; Behold my servant, saith God the father; this title is several times given by the father, to Jesus Christ, because he did the father great service in the work of man's Redemption, freeing fallen man from the thraldom of sin and Satan. 2. Both parties are very sure and confident of the event of the paction, and of the accomplishment of the whole work of Redemption; Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. Here are divers terms heaped up, to express in part, the transcendent and unexpressible advancement of Jesus Christ; when men are raised from a mean and low estate, to some honourable condition; when men are furnished with such parts and endowments of prudence, wisdom and understanding, as makes them admirable in the eyes of others; and when they are enabled to do and suffer great things; whereby they become famous and renowned far and near, than we say they are highly exalted: Now in all the serespects, our Lord Jesus Christ was most eminently exalted above all creatures in heaven and earth, as is most evident throughout the Scriptures. Thirdly, He tells you of the price, which Jesus Christ should pay for the Redemption of his people, agreed upon by paction, viz. the humbling of himself to the death of the Cross, as you may see in vers. 14. As many were astonished at thee, his visa●● was so marred, more than any man's; and his form more than the sons of men. This is the speech of the father, to Jesus Christ; his visage was so marred, that the Jews were ashamed to own him for their King, and Messiah. The astonishment here spoken of, is such an astonishment, as ariseth from the contemplation of some strange, uncouth and rueful spectacle of desolation, deformity and misery: And no wonder if many were astonished at the sight of our Saviour's condition, in regard of those base, disgraceful and despightful usages, that were offered and done to him, in the time of his humiliation here on earth; when his own followers were so amazed at the relation of them, 
Mar. 10. 32, 33, 34  when they were foretold of them. Oh sirs! the words last cited, are not so to be understood, as if our blessed Saviour had, in regard of his bodily person or presence, been some strange, deformed or misshapen creature; but 
Isa. 51. 3.  in regard of his outward estate, coming of mean and obscure parents, living in a low despicable condition, exposed to scorn and contempt, and to much affliction, through the whole course of his life; and more especially yet, in regard of what he was also in his personal appearance, through the base and scornful usages, that he sustained at the hands of his malicious and mischievous adversaries, when they had gotten him into their power; besides his watch, draggings to and fro, from place to place, buffet, scourge, carrying his cross, and other base usages, could not, but much altar the state of his body, and impair, yea deface all the sightliness of it: And yet all this he suffered to make good the compact and agreement, that he had made with his father, about the Redemption of his Elect. But,  
The fifth Scripture is that 53. of Isaiah. This Scripture, 
The fifth proof.  among many others, gives us very clear intimations of a Federal transaction between God the father, and Jesus Christ, in order to the recovery, and everlasting happiness of poor sinners. The glorious Gospel seems to be epitomised in this chapter; the subject matter of it, is the grievous sufferings, and dolorous death of Christ, and the happy and glorious issue thereof: Of all the Prophets, this Prophet Isaiah was the most Evangelical Prophet, and 
Hierom calls him Isaiah the Evangelist.  of all the Prophecies of this Prophet, that which you have in this chapter, is the most Evangelical Prophecy. In this chapter, you have a most plain, lively and full description, 
In this chapter you have the compact and agreement between God the father and Jesus Christ, plainly asserted and proved.  and representation of the humiliation, death and passion of Jesus Christ; which indeed is so exact, and so consonant to what hath fallen our since, that Isaiah seems here, rather to pen an history than a Prophecy: The matter contained in this chapter, is so convictive, from that clear light that goes along with it ● that several of the Jews, in reading of this chapter, have been converted, as not being able to stand any longer out, against the shining light and evidence of it: Out of this chapter, which is more worth, than all the Gold of Ophir, yea, than ten thousand worlds, Observe with me these eight things.  
First, Observe that God and Christ are sweetly agreed, and infinitely pleased, in the conversion of the Elect, vers. 10. He shall see his seed, that is, he shall see them called, converted, changed and sanctified; he shall see his seed, that is, an innumerable company shall be converted to him by his word and spirit, in all countries 
Psal. 110. 3. 1 Pet. 1. 23.  and nations, through the mighty workings of the spirit, and the incorruptible seed of the word; infinite numbers of poor souls should be brought in to Jesus Christ; which 
Rev. 7. 9 Heb. 2. 10, 13.  he should see to his full content and infinite satisfaction: He shall see his seed, that is, he shall see them increase and multiply, he shall see believers brought in to him, from all corners and quarters; and he shall see them greatly increase and grow, by the preaching of the everlasting Gospel, especially after his ascension into heaven, and a more glorious pouring forth of the Holy Ghost upon his Apostles and others, Act. 2. 37, 41. Act. 4. 1, 2, 3, 4. Act. 8. No accountants on earth, can count or reckon up Christ's spiritual seed and issue. But,  
Secondly, observe with me, that in the persons redeemed by Jesus Christ, there was neither weight nor 
Ex●k. 16. 1,— 10.  worth, neither portion nor proportion, neither inward or outward excellencies or beauties, for which the punishment due to them, should be transferred upon dear Jesus; for if you look upon them in their sins, in their guilt, you shall find them despisers and rejecters of Christ, v●rs. 4. Surely, he hath born our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. Christ took upon him, not our nature alone, but the infirmities also of it, and became liable to such sorrows, and afflictions, and pains, and griefs, as man's sinful nature is exposed, and subject unto: They 
R●m. 8. 3. Heb. 4. 15.  are called ours, because they were procured to him by our sins, and sustained by him for the discharge of our sins; unto the guilt whereof, out of love to us, undertaken by him, they were deservedly due. Christ, for our sakes, hath taken all our spiritual maladies (that is, all our sins) upon him, to make satisfaction for them; and as our surety, to pay the debt that we had run into. Christ, in the quality of a pledge for his Elect, hath given full satisfaction for all their sins; bearing all the punishments due for them, in torments and extreme griefs, both of body and soul. The reason why they so much disesteemed of Christ was, because they made no other account, but 
You know they traduced hi● as a notorious deceiver, a drunkard, a friend of publicans and sinners, and one that wrought by the De●il.  that all those afflictions that befell him, were by God, inflicted upon him, for his own evil deserts: They accounted him to be one out of grace and favour with God, yea to be one pursued by him, with all those evils for his sins; when the Jews saw what grievous things Christ suffered, they wickedly and impiously judged, that he was thus handled by God, in way of vengeance for his sins: By all which, you may see, that in the persons redeemed by Christ, there was nothing of worth or honour to be found, for which the punishment due to them, should be transferred upon our Lord Jesus Christ. But,  
Thirdly, Observe with me, That no sin, nor meritorious cause of punishment is found in Jesus Christ, our blessed Redeemer; for which he should be stricken, smitten and afflicted by God, vers. 5. 9 He was wounded for our transgressions, he was bruised for our iniquities: The chastisement of our peace was upon him, and with his stripes we are healed. He had done no violence, neither was any deceit in his mouth. Sin had cast God and us at infinite 
1 Pet. 1 18, 19 Rom. 3. 25. cap. 5. 1, 10. 2 Ce●. 5. 19, 21. Co 〈…〉. 1. 19, 22.  distance: Now Christ is punished, that our sins may be pardoned; he is chastised, that God and we may be reconciled: Gild stuck close upon us, but Christ, by the price of his blood, hath discharged that guilt, pacified divine wrath, and made God and us friends. God the father laid upon dear Jesus, all the punishments that were due to the Elect, for whom he was a pledge; and by this means they come to be acquitted, and to obtain peace with God. Christ was holy harmless and undefiled; no man 
Heb. 7. 26. J●●. 8. 46. cap. 14. 30. 1. J●●. 3. 5.  could convince him of sin; yea, the Devil himself could find nothing amiss in him, either as to word or deed: Christ was without original blemish, or actual blot. All Christ's words and works were upright, just▪ and sincere; Christ's innocency is sufficiently vindicated; vers. 9 'Tis true, Christ suffered great and grievous things, but not for his own sins; For he had done no violence, neither was any deceit found in his mouth: But for ours, Christ had now put himself in the sinner's stead, and was become his surety, and so obnoxious to whatever the sinner had deserved in his own person; and upon this account, and no other, was he wounded, bruised and chastised. The Lord. Jesus had no sin in him by inhesion, but he had a great deal of sin upon him by imputation; He was made 
2 Cor. 5. 21.  sin, that knew no sin, that we might be made the righteousness of God in him. It pleased our Lord Jesus Christ, to put himself under our guilt; and therefore, it pleased the father to wound him, bruise him, and chastise him. But,  
Fourthly, Observe with me, That peace and reconciliation with God, and the healing of all our sinful maladies, 
1 Th●s. ● 〈…〉. 1 ●et. 1. 18, 19 R●m. 3. 25. cap. 5. 1, 16. 2 Cor. 5. 19, 21.  & our deliverance from wrath to come, are all such noble favours, as are purchased for us, by the blood of Christ; vers. 5. The chastisement of our peace was upon him, and with his stripes we are healed: Christ was chastised, to procure our peace, by removal of our sins, that set God and us asunder; the guilt thereof being discharged with the price of his blood, and we reconciled to God by the same price; Christ was punished, that we, by him, might obtain perfect peace with God, who was at enmity with us, by reason of our sins; by Christ's stripes we are freed, both from sin and punishment. Now, because some produce this Scripture, to justify that corrupt doctrine of universal Redemption, give me leave to argue thus from it; That chastisement for sin, that was laid upon the person of Jesus Christ, procured peace for them, for whom he was so chastised; but there was no peace procured for the reprobates, 
Isa 57 21. Eph. 2. 14.  or those who should never believe, ergo. Further, by his stripes we are healed: Whence I reason thus: the stripes inflicted upon Christ, are intended, and do become healing medicines for them, for whom they are inflicted; but they never become healing medicines for reprobates, or unbelievers; Nahum 3. 9 There is no healing of their bruise; Ergo. But,  
Fifthly, Observe with me, that the great and the grievous sufferings, that were inflicted upon Jesus Christ, he did endure freely, willingly, meekly, patiently, according to the Covenant and agreement that was made between the father and himself; vers. 7. He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter and as a sheep before her shearers is dumb, so he opened not his mouth. This is a very pregnant place, to prove the satisfaction made by Christ's sufferings for our sins. If we look upon the words, as they run in the original, for thus they run; It was exacted, and he answered; that is, the penalty due to God's justice for our sins, was exacted of Christ, and he sustained the same for us. The Prophet doth not speak of one and the same party, or parties, both sinning and suffering, or sustaining penalties for their own defaults; but as one suffering for the sins of another, and sustaining grievous penalties, for faults made, and faults committed by other persons. The words rightly read and understood, do sufficiently confirm the doctrine of satisfaction, made to God's justice, by Christ's sufferings for our sins; the penalty due to us was, in rigour of justice, exacted of him, and he became a sponsor or surety for us, by undertaking in our behalf the discharge of it; Christ did voluntarily undertake, and ●ngage himself unto God his father in our behalf, as a surety, for the payment of all our debts; they were exacted of him, and he answered for them all▪ that is, he not only undertook them, but he also discharged us of them; so we use the word commonly in our English Tongue, to answer a debt, for to discharge it: And this is most true of our dear Lord Jesus, for he answered our debt, and caused our bond to be canceled, 
Joh. 19 30. Rom. 4. 25. C●l. ●. 2. 14.  that it might never come to be put in suit against us, either in this, or that other world: Yet he opened not his mouth: this has respect to his patience; for the oppressions and afflictions that he sustained for others, and that in regard of those, by whom he suffered them unjustly, yet was he silent, he neither murmured or repined at God's disposal of things in that manner, nor used any railing or reviling speeches, against those that dealt so despitefully with him, but carried himself calmly and quietly under them; Christ having an eye to his voluntary obedience and submission 
Mat. 26. 39, 42. Mark. 14. 36. Joh. 18. 23. 1 Pet. 2. 23.  to the will of his father, and agreement thereunto; he undertook willingly what his father required of him; and as willingly, when the time came, underwent it, neither hanging back, or opposing aught, in way of contradiction thereunto; when it was by his father propounded to him at first, nor afterward seeking to shift it off, when he was to perform what he had engaged himself unto, by pleading aught for himself, and the releasement of him, from their most unjust proceed, in whose hands he then was: He opened not his mouth, to confute the slanders, and false accusations of his enemies; neither did he utter any thing to the prejudice of them that put him to death, but prayed for them that crucified 
Luk. 23. 34. Mat. 26. ●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 by't 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 virtue 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; urrs. 11. He shall see of the travel of his soul, and shall be satisfied, by his knowledge (or faith in him) shall my righteous servant justify 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 'tis 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 people's sins, and thereby he made full satisfaction; and therefore he is said here, to justify 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 Ele●t, be i●terceeds for none. Joh. 17. 9, 10.  Jesus Christ should lay down his life, he should stand intercessor 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 bore 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 departed out of thy mouth, no● 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 jacob's, 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. Ru●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 signify delivering by strong hand, to rescue by force, as David delivered the Lamb out of the Lion'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 departed out of thy mouth; nor out of the mouth of thy seed, etc. 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 〈…〉 ●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 reconciliation of the riches of God's grace, and the glory of his justice; 
What ever Socinians say, 'tis most certain, that Reconciliation 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 b●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 Jubilee, 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,  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  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 sense; 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 sense. 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  offerings, and ●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  offering, that God might accept of it.  
Secondly, David was not able, so t● 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 Redemption, bringing in the father and the son, as conferring and agreeing together, about the terms of it; and the first thing agreed on between them, is the price; and the price that God the father stands upon, is blood; and that not the blood of Bulls and Goats, but the blood of his son; which was the best, the purest, and the 
H●b. 10. 4. cap. 9 22. J●h. 10. 11, 15, 17. 18. J●●. 1. 29. 1 Pet. 1. 18, 19  noblest blood, that ever run in veins: Now Christ, to bring about the redemption of fallen man, is willing to come up to the demands of his father, and to lay down his blood: The Scripture calls the blood of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, precious blood; Oh! the virtue in it, the value of it; through this Red Sea, we must pass to heaven; Sanguis Christi clavis coeli, Christ's blood is heaven's key: 
Isal. 116. 15.  Precious in the sight of the Lord is the blood of the Saints, and truly, precious in the sight of the Saints, is the blood of Christ: una guttula plus valet quam coelum & terra, 
Luther.  One little drop is more worth than heaven and earth. Christ's blood is precious blood, in regard of the dignity of his person; it is the blood of God himself; it is the blood 
Act. 20. 28.  of that person, who is very God as well as very man: Christ's blood was noble blood, and therefore precious; he came of the race of Kings, as touching his manhood; but being withal, the soh of God. This renders his nobility 
Isa. 19 11.  matchless and peerless. It was Pharaoh's brag, that he was the son of ancient Kings; who can lay claim to this, more than Christ? who can challenge this honour, before him? he is the son of the ancientest King in the 
Dan. 7. 9, 13, 2●.  world, he was begot a King from all Eternity; and the blood of good Kings is precious; Thou art worth ten thousand 
2 Sam. 18. 3.  of us, said David's subjects to him; and therefore, they would not suffer him to hazard himself in the battle: The nobleness of his person, did set a high rate upon his blood: and whom doth this argument more commend unto us, than Christ. And the blood of Christ is precious blood, in regard of the virtues of it; by this blood, God and man are reconciled, by this blood the choose of God are redeemed. It was an excellent saying of Leo, The effusion of Christ's blood is so rich and available, that 
Leo de p●s. s●rm. 12. c. 4.  if the whole multitude of captive sinners would believe in their Redeemer, not one of them should be detained in the Tyrant's chains. This precious blood justifies our 
Act. 13. 38, 39 R●m. 3. 24, 25. 1 J●h. 1. 7. 1 I●●s. 1. 10.  persons in the sight of God, it frees us from the guilt of sin, and it frees us from the reign and dominion of sin, and it frees us from the punishments that are due to sin, it saves us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from that wrath that is to come. Now, were not Christ's blood of infinite value and virtue, it could never have produced such glorious effects; the blood of Christ is precious, beyond all account; and yet, our Lord Jesus did not think it too dear a price to pay down for his Saints: God the father would be satisfied with no other price; and therefore, God the son comes up to his father's price, that our Redemption might be sure. But,  
Secondly, Observe that God rejects all ways of satisfaction by men: Can men make as many prayers as there be stars in heaven, and drops in the Sea; and could they 
1 Cor. 13. 3.  weep as much blood, as there is water in the Ocean; and should they give all their goods to the poor, and their bodies to be burnt, as some have done; yet, all this would not satisfy for the least sin, not for an idle word, not for a vain thought; Heb. 10. 5. Sacrifice and offering thou wouldst not; that is, thou wilt not accept of them, for an expiation and satisfaction for sin, as the Jews imagined. The Apostle shows the impotency and insufficiency of legal sacrifices, by God's rejecting of them; the things here set down, not to be regarded by God (as sacrifices, offerings,  offerings, and sacrifices for sin, together with other legal ordinances, comprised under them) do evidently demonstrate, that God regards none of those things in a way of satisfaction, they are no current price, they are no such pay that will be accepted of in the Court of heaven. Remission of sin could never be obtained by sacrifices and offerings, nor by prayers, tears, humblings, melt, watch, fastings, penances, pilgrimages, etc. Remission of sins cost Christ dear, though it cost us nothing: Remission of sins drops down from God to us, through Christ's wounds, and swims to us in Christ's blood. It was well said by one of the Ancients; I have not whence 
Ambros. de Jacob, 〈◊〉 〈◊〉. lib. 1. cap. 6. pag. 290, 291.  I may glory in my own works, I have not whence I may boast myself; and therefore I will glory in Christ; I will not glory that I am righteous, but I will glory that I am redeemed; I will glory, not because I am without sin, but because my sins are forgiven; I will not glory because I have profited, or because any hath profited me, but because Christ is an Advocate with the father for me, but because the blood of Christ is shed for me. Certainly, the Popish Doctrine of man's own satisfaction, in part for his sins, is most derogatory, to the blood, and to the plenary and complete satisfaction of Jesus Christ. But,  
Thirdly, Observe, that nothing below the obedience and sufferings of Christ our Mediator, could satisfy divine Justice, Heb. 10. 5. But a body hast thou prepared me; the Hebrew text, Psal. 40. 7. saith, Thou hast boared through mine ears; but the Apostle follows the Greek Translation, seeing the same sense is contained in both. Christ having declared what his father delighted not in; he further showeth affirmatively what it was, wherein he rested well pleased; in these words, but a body hast thou prepared me. In this phrase, A body hast thou prepared me; Christ is brought in, speaking to his father. By body is meant the humane nature of Christ: Body is Synecdochically put for the whole humane nature, consisting of body and soul; the body was the visible part of Christ's humane nature: A body is fit for a sacrifice, fit to be slain, fit to have blood shed out of it, fit to be offered up, fit to be made a price, and a ransom for our sins, and fit to answer the types under the Law: Pertinently therefore, to this purpose, is it said of Christ, He himself bore our sins 
1 P●t. 2. 24. H●b. 2. 9, 14, 17.  in his own body; and those infirmities, wherein he was made like unto us, were most conspicuously evidenced in his body; and hereby Christ was manifested to be a true man, he had a body like ours, a body subject to manifold infirmities, yea to death itself. That body which Christ had, is said to be prepared by God; the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is translated prepared, is a Metaphor from Mechanics, who do artificially fit one part of their work to another, and so finish the whole. God fitted his son's body to be joined with the Deity, and to be an expiatory sacrifice for sin. The word prepared implies, that God the father ordained, form and made fit and able, Christ's humane nature, to undergo, suffer and fulfil that, for which he was sent into the world. God the father is here said, to have prepared Christ a body; because Christ having received of his father, the humane nature, out of the flesh and blood of the Virgin Mary, by the power of the 
Mat. 1. 20. Luk, 1. 31. 35.  Holy Ghost; here gives up the same unto the service of his father, to do, to suffer, to die, that he might be a sacrifice of expiation for our sins. As for the words of the Psalmist, Psal. 40. 6. Mine ear hast thou opened, Heb. digged open. It is a proverbial manner of speech, whereby there is employed, the qualifying or fitting a man unto obedience in service; the ear, or the opening of the ear, 
Isa. 50 5. Job, 3. 16.  being an emblem, or symbol, or a Metaphorical sign of obedience. Now, St. Paul, following the translation of the Septuagint, and being directed by the spirit of God, expounds this, of God's sanctifying and fitting a body unto Christ; wherein his was obedient, even unto the shameful death of the Cross: These words, thou hast bored through mine ears, do import, that Christ, now becoming man; gives up himself to be a willing servant of his father, to obey him unto the death of the cross. And it is a similitude taken from the servants of the Hebrews; who, after that they had served their masters six years, would not departed out of their master's service the seventh year, but abide in it continually until death; for a testimony whereof, their ear was bored thorough on the posts of the door; as may be seen, Exod. 21. 6. It is therefore, as much as if he should say, thou hast given me a body that is willing and ready in thy service, even unto death. But to conclude this head, the Apostle speaking of disannulling the sacrifice of the Law, he uses this word body, to set out a sacrifice, which should come in stead of the legal sacrifices, to effect that which the legal sacrifices could not effect. But,  
Fourthly, Observe that Christ our Mediator freely and readily offers himself to be our pledge and surety; Then said I, lo, I come, to wit, as surety, to pay the ransom, and to do thy will, O God: Every word carrieth a special emphasis; as, 1. The time, Then; even, so soon as he perceived that his father had prepared his body for such an end; then without delay, this speed implieth forwardness and readiness, he would lose no opportunity: 2. His profession in this word, said I; he did not closely, secretly, timorously, as being ashamed thereof, but he maketh profession beforehand: 3. This note of observation, Lo; this is a kind of calling Angels and men to witness, and a desire that all might know his inward intention, and the disposition of his heart; wherein was as great a willingness, as any could have to any thing: 4. An offering of himself, without any enforcement or compulsion, this he manifesteth in this word, I come: 5. That very instant set out in the present tense, I come; he puts it not off to a future and uncertain time, but even in that moment, he saith, I come: 6. The first person twice expressed, thus, I said, I come; he sendeth not another person, nor substituteth any in his room; but he, even he himself in his own person, cometh. All which do abundantly evidence Christ's singular readiness and willingness, as our surety, to do his father's will, though it were by suffering, and by being made a sacrifice for our sins. God's will was the rule of Christ's active and passive obedience: Jesus Christ, our only Mediator and surety, by free and ready obedience and death, did make a proper, real and full satisfaction to God's justice, for the sins of all the Elect. Christ hath, by his death and blood, as an invaluable price of our redemption, made sure the favour of God, the pardon of our sins, and the salvation of our souls: Christ hath freed his chosen from all temporal, spiritual, and eternal punishments, properly so called; so that now, the mercy of God may embrace the sinner, without the least of wrong to his truth or justice. But,  
Fifthly, Observe that Jesus Christ our surety does not only agree with his father, about the price that he was to lay down for our redemption, but also agrees with his father, about the persons that were to be redeemed, and their sanctification; Heb. 10. 10. By the which will (that is, by the execution of which will, by the obedience of Christ to his heavenly father) we are sanctified, through the offering of the body of Jesus Christ, once for all: Jesus Christ agrees with the father, that all those shall be sanctified, for whom he has suffered and satisfied. The virtue, efficacy and benefit of that which ariseth from the aforesaid will of the father and of the son, is expressed under this word, sanctified: To pass by the notation, and divers acceptations of this word, sanctified, let it suffice to tell you; It is not here to be taken, as distinguished from justification or glorification, as it is else where taken; but 
1 Cor. 1. 30. cap. 6. 11.  so as comprising under it, all the benefits of Christ's sacrifice, In this general and large extent, it is sometimes 
Heb. 10. 14. cap. 2. 11. A●. 26. 18.  taken; only this word, sanctified, here gives us to understand, that perfection consisteth especially in holiness; for he expresseth the perfection of Christ's sacrifice under the word, sanctified, which implieth a making holy; this 
Eccles. 7. 31.  was that special part of perfection, wherein man was made at first; and whereunto the Apostle alludeth, where 
Eph. 4. 2●.  he exhorteth, To put on that new man, which after God, is created in righteousness and true holiness; for this end, Christ gave himself even unto death, for his Church, that he might sanctify it. The principal thing under this 
Eph. 5. 25.  word, sanctified, in this place is, that Christ's sacrifice maketh perfect; in this respect, Christ's sacrifice is here opposed to the legal sacrifices, which could not make perfect: So that Christ's sacrifice was offered up, to do that which they could not do; for this end, was Christ's sacrifice surrogated in the room of the legal sacrifices; now this surrogation had been in vain, if Christ's sacrifice had not made us perfect, if the dignity of his person that was offered up, and his almighty power, and unsearchable wisdom, and other divine excellencies of his be duly weighed, we cannot but acknowledge, that as his sacrifice is perfect in itself, so it is sufficient to make us perfect also. Christ's body was given up as a price and ransom, and offered up as a sacrifice for our sins; and that we might be sanctified and made holy, Christ, by the offering of his body once for all, has purchased of his father, grace and holiness for all his redeemed one's: Christ agrees with his father, that he will lay down an incomparable price for his chosen one's; and then he further agrees with his father, that all those shall be sanctified, for whom he has laid down an invaluable price. The will of God the father was, that Jesus Christ should have a body, and that that body of his should be offered up, that his Elect might be sanctified and saved: Now, to this Christ readily answers, Lo, I come to do thy will. From what hath been said from Psal. 40. compared with Heb. 10. we may very safely and roundly conclude, that it is most clear and evident, that there was a Covenant, compact or agreement between God the father and Jesus Christ, concerning the Redemption of fallen man. This I shall more abundantly clear up, before I have said all I have to say about the Covenant of Redemption, that is under our present consideration. But,  
The Ninth Scripture is that, Psal. 89. 28. My mercy 
The 9 Proof  will I keep for him for evermore, and my covenant shall stand fast with him; with whom? why with our dear Lord Jesus, of whom David was a singular type. There are many passages in this Psalm, which do clearly evidence, that it's to be interpreted of Christ; yea, there are many things in this Psalm, that can never be clearly, pertinently and appositely applied to any but Jesus Christ; for a taste, see vers. 19 I have laid help upon one that is mighty, mighty to pardon, to reconcile, to justify, to save, to bring to glory, suitable to that of the Apostle, Heb. 7. 2▪ 5. He is able to save unto the uttermost, that is, to all ends and purposes, perfectly, completely, fully, continually, perpetually: Christ is a thorough Saviour, a mighty Saviour, Isa. 63. 1. Mighty to save; there needs none to come after him, to finish the work which he hath begun, vers. 19 I have exalted one, chosen out of the people; which is the very 
Ad plenum, E 〈…〉 mus, ad p●se ●um St●pulensis.  title given to our Lord Jesus, Isa. 42, 1. Behold my servant whom I uphold, mine elect (or chosen one) in whom my soul delighteth: vers. 20. I have found David my servant. Christ is very frequently called by that name, as being most dearly beloved of God, and most highly esteemed and valued by God, and as being typified by him both as King and Prophet of his Church, vers. 10. With my holy 
Se● Jer. 3●. 9 Hos. ●. 5. Ex●●. 34. 23.  oil have I anointed him; suitable to that of Christ, Luk. 4. 18. The spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; and therefore we need not doubt of the excellency, authority, certainty and sufficiency of the Gospel, vers. 27. I will make him my first born, higher than the kings of the earth; Christ is the first born of every creature, and in all things hath the pre-eminence: vers. 29. His seed also, will I make to endure for ever, and his throne as the days of heaven; This is 
C●los. 1. 18. It cannot be understood of David's seed, for Solomon's Throne was overthrown.  chief spoken of Christ and his Kingdom: The aspectible heaven is corruptible, but the Kingdom of heaven is eternal; and such shall be Christ's seed, throne and kingdom, vers. 36. his seed shall endure for ever, and his throne as the sun before me: Christ shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hands. And his throne as the sun before me; that is, 
Isa. 53. 10.  perpetual and glorious, (as the Chaldee explaineth it, shall shine as the sun:) Other Kingdoms and Thrones have their times and their turns, their rise and their ruins, but so hath not the Kingdom and Throne of Jesus Christ; Christ's dominion is an everlasting dominion, which shall 
Dan. 7. 13, 14.  not pass away; and his Kingdom, that which shall not be destroyed. I might give further instances out of this Psalm, but enough is as good as a feast. Now, saith God, I have made a Covenant with him; so then there is a Covenant that God the Father hath made with Christ the Mediator; which Covenant, the father engages to the son, shall stand fast, there shall be no cancelling or disannulling of it: God the father hath not only made a Covenant of Grace with the Saints in Christ (of which before,) but he has also made a Covenant of Redemption (as we call it for distinction sake) with Jesus Christ himself, My Covenant shall stand fast with him; that is, with Christ, as we have fully and clearly demonstrated▪ But  
The Tenth Scripture is that, Zach. 9 11. As for thee, 
And thou also, died with the blood of thy Covenant, when I ●ave sent out thy prisoners out of the Cistern in which there are no waters. Trem.  also, by the blood of thy Covenant (or whose Covenant is by blood) I have sent forth thy prisoners out of the pit, wherein is no water. Here God the father speaks to Christ, with relation to some Covenant between them both; and what Covenant can that be, but the Covenant of Redemption. All the temporal, spiritual and eternal deliverances which we enjoy, they swim to us through the blood of that Covenant, that is passed between the father and the son: by virtue of the same blood of the Covenant, wherewith we are reconciled, justified and saved, were the Jews delivered from their Babilonish captivity: The Babilonish Captivity, thraldom and dispersion, was that waterless pit, that dirty dungeon, that uncomfortable and forlorn condition, out of which they were delivered, by virtue of the blood of the Covenant, that is, by virtue of the blood of Christ, figured by the blood 
Exod. 24. 8. ●sa●. 7●. 20. Heb. 13. 20.  that was sprinkled upon the people, and by virtue of the Covenant confirmed thereby. Look, as all the choice mercies, the high favours, the noble blessings that the Saints enjoy, are purchased by the blood of Christ; so they are made sure to the Saints by the same blood; by the blood of thy Covenant, I have sent forth thy prisoners: Whatever desperate distresses, and deadly dangers, the people of God may fall into, yet they are prisoners of hope, and may look for deliverance by the blood of the Covenant.  
By these ten Scriptures, it is most clear and evident, that there was a Covenant, a compact and agreement between God the father, and our Lord Jesus Christ, concerning the work of our Redemption. Christ's being called the surety of the better Covenant, shows that there was 
Heb. 7. 22.  a Covenant between God the father and him, as there is between a creditor and a sutety; Christ gave bonds (as it were) to God the father, and paid down the debt upon the nail, that breaches might be made up between God and us, and we restored to divine favour for ever. But for the further clearing up of the Covenant of Redemption, I shall, in the second place, lay down these propositions: And  
The first is this, That the Covenant of Redemption 
The First Proposition.  differs from the Covenant of Grace. 'Tis true, the Covenant of Redemption is a Covenant of Grace, but 'tis not properly that Covenant of Grace, which the Scripture holds out in opposition to the Covenant of works; which I shall thus evidence: 1. The Covenant of Redemption differs from the Covenant of Grace, in regard of the Federates; in the Covenant of Redemption, 'tis God the father and Jesus Christ, that mutually covenant; but in the Covenant of Grace, the confederates are God and believers. 2. In the Covenant of Redemption, God the father requires of Jesus Christ, that he should suffer, sh●d his blood, die, and make himself an offering for our sins: In the Covenant of Grace, God requires of us, that we should believe and embrace the Lord Jesus. 3. In the Covenant of Redemption, God the father has made many great, precious and glorious promises to Jesus Christ As, sit on my right hand, till I make thine enemies thy footstool: 
He●. 1. 13. Isa. 53. 10.  And he shall see his seed, he shall prolong his days, the pleasure of the Lord shall prosper in his hands: And Ask of me, and I will give thee the heathen for thine inheritance, 
Psal. 2. 8.  and the uttermost parts of the earth for thy possession: 
Heb. 1. 5. Psal. 84. 11. Ezek. 36. 26, 27.  And, I will be to him a father and he shall be to me a son: But in the Covenant of Grace, God promises to us Grace and glory, holiness and happiness, both the upper and the lower springs. 4. The Covenant of Redemption betwixt God and Christ, secures the Covenant of Grace betwixt God and believers; for what God promises to us, he did 
Tit. 1. 2.  before the foundation of the world, promise to Jesus Christ; and therefore, if God the father should not make good his promises to his Saints, he would not make good his promises to his dearest son, which for any to imagine, would be high Blasphemy. God will be sure to keep touch with Jesus Christ; and therefore, we may rest fully assured, that he will not fail to keep touch with us. 5. The Covenant of Redemption is the very basis or bottom of the Covenant of Grace: God made a Covenant with Christ the spiritual David, that he might make a Covenant 
Psal. 89. 3 4. R●●. 11. 26, 27.  with all his Elect in him; he made this agreement with Christ, as the head, and on this is reared up the whole frame of precious promises, comprised in the Covenant of Grace, as a goodly building upon a sure foundation. But,  
The second Proposition is this, God the father, in order 
The Second Proposition.  to man's Redemption and Salvation, stands stiffly and peremptorily upon complete satisfaction; without full satisfaction, no remission, no salvation: Satisfaction God will have to the utmost, though it cost Christ his life and blood: Man is fallen from his primitive purity, glory 
Rom. 8. 32.  and excellency, and by his fall, he hath provoked divine justice, transgressed God's righteous Law, and cast a deep dishonour upon his name; the case standing thus, God is resolved to have ample satisfaction, in the reparation of this honour, in the manifestation of his truth, and in the vindication of his holiness and justice. All the attributes of God, are alike dear to him, and he stands as much upon the advance of his justice, as he does upon the glory of his Grace; and therefore he will not remit one sin, yea, not the least sin, without entire satisfaction: In this God the father is fixed, that he will have an offering for 
Isa. 53. 10. 1 ●●m. 2. 6.  sin, in an expiatory and propitiatory way; a price and a ransom he will have paid down upon the nail, or else the captive sinner shallnever be released, pardoned, saved: Now, lost man being wholly uncapable of giving such a satisfaction to Divine Justice, Christ must give it, or fallen man must perish for ever. Sin and sorrow, iniquity and misery, always go hand in hand; The wages of sin is 
Rom. 6. 23. Rom. 1. 32.  death; Every sinner is worthy of death; They which commit such things, are worthy of death: If God be a just and righteous God, than sin cannot absolutely escape unpunished; for it is but a just and righteous thing with God, to punish the sinner, who is worthy of punishment: It is a righteous thing with God (saith the Apostle) to recompense 
2 Thes. 1. 6.  tribulation to them that trouble you. And as God cannot but be just, so he cannot but be true; and if he cannot but be true, than he cannot but make good his threaten against sin and sinners: The word is gone out of his mouth. In the day that thou eatest thereof, thou shalt surely 
Gen. 2. 17.  die; And the soul which sins, shall die. Look, as there 
E●●k. 18. 4.  is not a promise of God, but shall take place in time, so there is not a threatening of God, but shall take place in time: The faithfulness of God, and the honour of God is as much concerned in making good of terrible threaten, 
2 Pet. 1. 4.  as they are concerned in making good of precious promises. God has given it under his own hand, That he will by no means clear the guilty; And that the soul that 
Exod. 34. 7. Ezek. 18. 20. Rom. 2. 6.  sinneth, shall surely die; And that the wickedness of the wicked shall be upon him; And that he will render to every man according to his deeds: And will God abrogate his own laws, or will he dare men to sport and play with his threaten? Will not every wise and prudent Prince, look to the execution of their own Laws; and shall not 
Isa. 40. 28. Isal. 147. 5.  that God who is wonderful in wisdom, and whose understanding is infinite, see all his Laws put in execution against offenders? surely yes. Thus you see, that God stands upon full satisfaction, and will admit of no treaty of peace with fallen man without it: Now, sorry man is never able, either by doing or suffering, to compensate, and make God amends for the wrong and injury, that he has done to God by his sin; and therefore, one that is able, by doing and suffering, to give complete satisfaction, must undertake it, or else we are lost, cast and undone, in both worlds. Concerning that full and complete 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 Proportion.  between those two great and glorious persons, God the father, whose greatness is unsearchable, and Jesus Christ, 
●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. 1●. ●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, 'Tis 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 ●reat●● price: All things in heaven an● earth, are 〈◊〉 be compared 1 this blood, to this pri●e.  blemish, and without spot. The price that this Lamb without a spot has laid down, is sufficient to pay all our debts; 'tis 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 itself 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, 
J●●. 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 
Ge●. 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 spoke the word, and it was done; he said, let there be light, and there was light, etc. 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 nothing; 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 cu●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 Goliath, 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 work of Creation. Again, the works of Providence are great, very great, in the eye of God, of Angels, of men; but what are the work● of Providence, to the works of Redemption? for, in order to the accomplishment of that great work, Christ must put off his Royal Rob●s, take a journey from heaven to earth, assume our nature, do and die, etc. Again, the work of Redemption by Christ, will be sound a great work, if you will but compare it with those Redemptions that were but Types of this: Israel's Redemption from their Egyptian Bondage, and from their Babilonish Bondage, were very great Redemptions, that were brought about by a strong hand, a mighty hand, and an outstretched arm, as the Scripture speaks: But alas, what were those Redemptions, to our being redeemed from the love of sin, the guilt of sin, the dominion of sin, the damnatory power of sin; and to our being redeemed from the power of Satan, the curse 
1 T●●s. 1. 〈…〉.  of the Law, Hell and wrath to come. Lastly, the great things that are wrapped up in the womb, in the belly of Redemption, speak out our Redemption by Christ, to be a very great Redemption; in the womb of this Redemption, you shall find reconciliation, justification, adoption. eternal salvation, etc. and are not these great, very great things? surely yes. But,  
A Second excellent Property of that Redemption that we have by Christ is this, that its a free and gracious Redemption. All the rounds in this Ladder of Redemption are made up of free, rich and sovereign grace; though our Redemption cost Christ dear, as has been before hinted, yet, as to us it is most free; Eph. 1. 7. In whom we have redemption through his blood, the forgiveness of sins, according 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this word properly signifies a deliverance, which is brought to pass by ●●●ing of a ran●●● and price 〈◊〉 Mat. 20. 28. 1 ●●r 6. 20. 1 〈◊〉. 1. 18.  to the riches of his grace; that is, according to his exceeding great and abundant grace, Being justified freely by his grace, through the redemption that is in Christ Jesus; our Redemption is from the free love and favour of God. It was free grace that put God the father upon finding out a way for the redemption of lost sinners; It was free Grace that put God upon providing of such a surety, as should undertake the work of Redemption, as should carry on the work of Redemption, and as should accomplish and complete the work of Redemption: And it was free grace that moved God the father to accept of what Christ did and suffered, in order to the bringing about of our Redemption; and it is free Grace, that moves God to make an application of this Redemption, to the souls of his people. Ah poor souls, the Lord looks not neither 
Isa. 52. 3.  for money nor moneys worth from you, towards the purchase of your Redemption; and therefore, always look upon your Redemption, as the mere fruit of rich Grace. But,  
The Third excellent Property of that Redemption, that we have by Jesus Christ, is this, it is a full and plenteous Redemption, Psal. 130. 7. Let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption. Christ redeems us from all sin, and from all 
Tit. 2. 14. Hos. 13. 14.  the consequences of sin; he redeems from death, and from the power of the grave; he redeems us from the 
Rom. 7. 6. Gal. 4. 5. Gal. 3. 13.  Law, and from the malediction of the Law: Christ took that off, he was made a curse for all that believe on him; he did not only stand in the room of eminent believers, but he stood in the room of all believers, and endured the wrath of God to the uttermost, for every one that believeth on him: Every believer is freed from a cursed estate, by the least faith; every degree of true faith makes the condition to be a state of life, and passeth us from death and condemnation; There is no condemnation to them that are in Christ Jesus: And Christ redeems us from this present 
Rom. 8. 1. Gal. 1. 4. Rev. 14. 3, 4. 1 Thes. 1. 10. Luk. 1. 71, 74.  evil world, and from the earth, and from among men, and from wrath to come, and from the hands of all our enemies. Jesus Christ hath gone thoroughstitch with the work of our Redemption; Christ does not his work by halves, all his works are perfect, there is no defect or flaw in them at all: Christ does not redeem us from some of our sins, and leave us to grapple with the rest; he doth not work out some part of our Redemption, and leave us to work out the rest; he doth not bear the heat and burden of divine wrath in part, and leave us to wrestle with other parts of divine wrath: O! no, Christ makes most complete work of it; he redeems us from all our iniquities, he delivers us out of the hands of all our enemies; he pays 
Heb. 7. 25.  all debts, he cuts all scores, he delivers from all wrath, he takes off the whole curse, he saves to the uttermost, and will settle us in a state of full and perfect freedom, when grace shall be turned into glory; in heaven our Redemption shall be entire and and perfect.  
The Fourth excellent Property of that Redemption, that we have by Jesus Christ, is this; It is an eternal, a permanent, a lasting, yea, an everlasting Redemption: Heb. 9 12. Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. Redemption is in general, 
Exod. 6. 6.  a freeing one out of thraldom: Now this is done three ways: 1. By interceding and pacifying wrath, Thus the Prophet Oded procured Redemption for the Captives 
2 Chron. 28. 9, etc.  of Judah, by his intercession. 2. By force and might: Thus Abraham redeemed his brother Lot, and the people that 
Gen. 14. 16.  were captives with him, by overcoming their enemies. 3. By ransom, or paying a price; Thus an Hebrew that 
Levit. 25. 48, 49.  was sold a slave to a stranger, might be redeemed by one of his brethren; the last of these is most agreeable to the notation of the several words, which in the three learned languages, do signify to redeem; though the last be especially intended: In that, mention is made of a price, namely Christ's blood; yet the other two are not altogether exempted, for Christ hath all those three ways redeemed his people: This will more clearly appear, if we duly weigh the distinct kinds of bondage in which we 
Ma●. 6. 12. Eph. 2 3. Heb. 2. 143 5.  were, by reason of sin; 1. We were debtors to Divine Justice, 2. We were children of wrath, 3. We were slaves to Satan: 1. As debtors, Christ hath paid a ransom for us: 2. As children of wrath, Christ makes intercession for us: 3. But though Divine Justice be satisfied, and divine wrath pacified, yet the Devil will not let his captives go, therefore Christ, by a strong hand, wrists us out of Satan's power, and destroys him that had the power of death, 
Heb. 2. 24, 25.  that is, the devil. The Ransom which Christ paid, was the ground of man's full and eternal Redemption; for by satisfaction of justice, way was made to pacify wrath, both which being accomplished, the Devil lost his right and power over such as he held in bondage. This Redemption is a full freedom from all misery, and compriseth under it reconciliation, justification, sanctification and salvation: By this Redemption, divine justice is satisfied, wrath pacified, grace procured, and all spiritual enemies vanquished. The perfection of this Redemption, is hinted 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in this word eternal; the eternity here meant, hath a special respect to the continual duration thereof, without end; yet also it respecteth the time past, so as it looks backward and forward. It implieth a virtue and efficacy, from the beginning of the world, for Christ was a lamb slain from the foundation of the world: Christ himself 
Rev. 13. 8. Rev. 1. 8.  is Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come. Now, that which is spoken of the person of Christ, may very well be applied to our Redemption by Christ. This Epithet Eternal, is here added to Redemption, in opposition to the legal purifications, which were momentary and temporary: They had a day, and endured no longer than the time of reformation. On this ground, by just and necessary consequence, it followeth; that the Redemption wrought by Christ, is absolutely perfect, and that there is no need of any other. This being eternal, all that have been, all that shall be redeemed, have been, and shall be redeemed by it; and they who are redeemed by it, need no other means. The liberty whereinto Christ Jesus brings the Elect, is permanent and lasting, it abides irremoveable and unchangeable to all Eternity. The Jews which had sold themselves to be servants, were to be set free at the Jubilee, yet the Jubilee lasted but for one year; 
Levit. 25.  therefore the same persons might afterwards become bondmen again. But this acceptable year of the Lord's 
Isa. 61. 2. cap. 63. 4.  redeemed, is an everlasting year, it shall never end; therefore they shall never be subject to bondage any more. It is observable, that when the Lord would comfort the Jews, with hopes of a return from Babylon, he usually annexed Evangelical promises, respecting the deliverance of poor sinners from the slavery of Satan, whereof that captivity was a Type; some of which promises do plainly express the perpetuity of that spiritual freedom, which they shall enjoy: Take a taste, Isa. 35. 10. And the ransomed of the Lord shall return, and come to Zion, with songs 
See also, Jer. 32. 39 Ezek. 37. 25 26, 27, 28. cap. 39 29.  and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away: Isa. 51. 6. Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein, shall die in like manner; but my salvation shall be for ever, and my righteousness shall not be abolished: Isa. 60. 19, 20. The sun shall be no more thy light by day, neither for brightness, shall the moon give light unto thee; but the Lord shall be unto thee an everlasting light, and thy God thy glory. Thy sun shall no more go down, neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended: Jer. 31. 11, 12. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and their soul shall be as a watered garden, and they shall not sorrow any more at all. But,  
The Fifth excellent Property of that Redemption that we have by Jesus Christ, is this, viz. It is an enriching Redemption, it is a Redemption that makes men rich in spiritual blessings in heavenly places: There are many choice 
Eph. 1. 3.  and rare spiritual benefits, that wait and attend on Redemption, that go hand in hand with Redemption. As 
Rom. 5. 1. cap. 3. 24, 25.  reconciliation, remission of our sins, justification of our persons, adoption, sanctification, full glorification; we have some foretastes of it in this life; here we have the first fruits of the spirit, but in the morning of the Resurrection, 
Rom. 8. 23, 30.  we shall reap the whole harvest of glory. It's called, by way of eminency, the salvation of our souls: 
1 Pet. 1. 9  Redemption and the noble benefits attending on it, are Salvation begun; but in heaven, this shall be salvation consummate. Redemption is a rich Mine, containing a Mass of Treasure, that cannot be valued; could we dig into it, could we pry into it, we might find variety of the choicest Jewels and Pearls; in comparison whereof, all the riches of the Indies, all the Gold of Ophir, and all the precious Jewels, and most orient Pearls that are in the world, are no better than dross. I have read of Tiberius the Emperor that passing by a place where he saw a cross lying in the ground upon a Marble stone, and causing the stone to be digged up, he found a great treasure under the Cross: But what was this treasure, but a great nothing, to that treasure that is wrapped up in our Redemption by Christ. What the Lord said once, to his anointed Cyrus, a temporal deliverer of his people; the same he hath spoken, and much more to his Anointed Jesus, the greater Saviour and Redeemer of his Church; I will give thee, the treasures of darkness, the hidden riches of secret 
Isa. 43. 3. See my Treatise called, The Unsearchable Ru●es of Christ.  places. There are unsearchable riches in Jesus Christ; in him are riches of Grace, of all Grace; in him are riches of justification, and riches of sanctification, and riches of consolation, and riches of glorification: Would you share in the best of riches, would you share in the most durable riches, would you share in soul riches, would you share in heavenly riches? O! then secure your interest in the Redemption that is by Jesus Christ. But,  
The sixth (and last) excellent Property of that Redemption, that we have by Jesus Christ, is this, viz. It is a Redemption, sweetening Redemption; it is such a Redemption, as sweetens all other Redemptions; 'tis Redemption by Christ, that sweetens our Redemption out of this trouble and that, out of this affliction and that, out of this danger and that, out of this sickness and that, out of this bondage and that. Redemption by Christ, is like that tree which Moses cast into the bitter 
Exed. 15. 25.  waters of Marah, that made them sweet: This water became sweet for the use and service of the Israelites, for a time only, and remained not always sweet after, as appears by Pliny's Natural History; who makes mention 
Plin. Natural History, ●●. 6. cap. 29  of those bitter waters, in his time: But the Redemption that we have by Jesus Christ, does for ever sweeten all the bitter trials and afflictions that we meet with in this world. The Jewish Doctors say, that this tree was bitter, and they give us this note upon it; That it is the manner of the blessed God, to sweeten that which is bitter, by that which is bitter. I shall not dispute about the truth of their notion; but this I may safely say, that it is the manner of the blessed God, to sweeten our greatest troubles, and our sharpest trials, by that Redemption that we have by Jesus Christ. And thus you see the excellent properties of that Redemption that Jesus Christ, by Covenant or compact with his father, was engaged to work for us. But  
The Fourth Proposition is this, viz. That the blessed and glorious titles that are given to Jesus Christ, in the holy Scriptures, do clearly and strongly evidence, that there was a Covenant of Redemption passed between God the father and Jesus Christ. He is called a Mediator of the Covenant of reconciliation, interceding for, and procuring of it; and that not by a simple entreaty, but by giving himself over to the father; (calling for satisfaction to justice, that reconciliation might go on) for paying a compensatory price, sufficient to satisfy divine justice for the Elect▪ There is one God, and one Mediator between 
1 Tim. 2. 5, 6.  God and man (to wit, God incarnate) the man Christ Jesus who gave himself a ransom for all (to wit, his Elect children) to be testified in due time. Let me glance a little upon the words, One Mediator between God and men; in the Greek, it is one Mediator of God and men; which may refer, either to the two parties betwixt which he deals, pleading for God to men, and for men to God, or to the two natures, Mediator of God having the divine nature, and of men, having the humane nature upon him; one Mediator, not of Redemption only (as the Papists grant) but of intercession too: we need no other master of requests in heaven, but the man Christ Jesus; who being so near us, in the matter of his incarnation, will never be strange to us, in the business of intercession. A ransom, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a counter price, such as we could never have paid, but must have remained, and even rotten in prison, but for our all-sufficient surety and Saviour: The ransom that Christ paid, was a real testimony of his Mediatorship betwixt God and man, whereby he reconciled both. The man Christ Jesus; Paul speaks not this to exclude his divinity, from this office of Mediatorship, for he is God manifested in the flesh, and God hath 
1 Tim 3. 16. Act. 20 28.  purchased his Church by his own blood: But to show, that in his humane nature, he paid the ransom for us, and that as man, he is like unto us; and therefore, all sorts and 
Heb. 2. 10.  ranks of men have a free access by faith unto him, and to his sacrifice. He is also called a Redeemer, I know that 
Job. 19 25.  my redeemer liveth. The word Redeemer in the Hebrew is very emphatical, Goel, for it signifieth a kinsman, near allied unto him; one that was bone of his bone, and flesh 
Some read the words thus, I know, that my kinsman, or he that is near to me liveth. Ruth 3. 9, 12, 13. cap. 4. 4, 5.  of his flesh: Christ is of our kindred by incarnation, and redeems us by his passion. The words are an allusion to the Ceremonial Law, where the nearest kinsman was to take the wife, and buy the land; we were Satan's by na-nature, but Christ our brother, our kinsman, hath redeemed 
Joh. 20. 17.  us by the price of his own blood, and will deliver us from hell, and bring us to the inheritance of the saints 
1 Pet. 1. 3, 4. ●●los. 1. 12.  in light; and therefore deserves the name of a Redeemer. Jesus Christ is near, very near, yea nearest of kin to us; 
Eph. 5. 30.  he is flesh of our flesh, and bone of our bone, and blood of our blood: For as much as the children are partakers of 
Heb. 2. 14  flesh and blood, he also himself took part of the same. Now 'tis evident by the old Law of Redemption, that the nearest kinsman was under a special obligation to redeem; as you may see by comparing Ruth 3. 12, 13. with cap. 4. 4, 5. Boaz was a kinsman, and had right to redeem; yet, because there was a nearer kinsman, he would not engage himself, but upon his refusal: If thou wilt redeem it, redeem it; but if thou wilt not redeem it, then tell me, that I may know; for there is none to redeem it besides thee, and I am after thee. Now Jesus Christ is nearest of kin to us, and therefore, upon the strictest terms and Laws of Redemption, he is (Goel) our Redeemer. If we consider Jesus Christ as a kinsman, a brother, we must say, that he had not only a right to redeem us; but that he was also, under the highest obligation to redeem us. There is a double way of redeeming persons: 1. By force and power, thus when Lot was taken prisoner by those four Kings that 
Gen. 14. 14, 16.  came against Sodom; Abraham armed his servants, and by force and power redeemed them ●● we were all Satan's prisoners, Satan's captives, but Christ our nearest kinsman, 
2 Tim. 2. 25.  our brother, by spoiling principalities and powers, rescues us out of that Tyrant's hand. 2. There is a Redemption 
Col●s. 2. 15  by price or ransom, to redeem is to buy again, 1 Cor. 6. 20. Ye are bought with a price, cap. 7. 23. Ye are bought with a price; the word price is added, not by a Pleonasmus, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to intimate the excellency and dignity of the price wherewith they were bought, which was not silver or gold; but the precious blood of Christ, as 
1 Pet. 1. 18, 19  of a Lamb without blemish, and without spot: Ye are bought with a price, that is, ye are dearly bought, by a price of inestimable value, but of this before. Again, sometimes Christ is called the surety of a better covenant. By so much 
Heb. 7. 22.  was Jesus made a surety of a better Testament, so called from the manner of the confirmation of it, viz. by the death of Christ. Look, as Christ was our surety to God, for the discharge of our debt (the surety and debtor, in law, are reputed as one person) so he is God's surety to us, for the performance of his promises: The office of a surety being applied to Christ showeth, that he hath so far engaged himself for us, as that he neither can nor will start from his engagement: You shall as soon remove the earth, stop the Sun in his course, empty the Sea with a cockleshell, make a world, and unmake yourselves, as any power on earth, or in hell, shall ever be able to hinder Christ, from the performance of the office of a surety. A perfect fulfilling of all righteousness, according to the tenor of the Law, is required of man: Now Christ our surety, by a voluntary subjection of himself to the Law, 
●al. 4. 4. Mat. 3. 15.  and by being made under the Law, he hath fulfilled all righteousness; and that he did this for us, is evident by that phrase of the Apostle, Rom. 5. 19 By the obedience of one, shall many be made righteous: The contents of the Law must be accomplished by our surety, or else we can 
Gal. 3. 10. 13.  never escape the curse of the Law; there must be a translation of the Law from us in our persons, unto the person of our surety, or we are undone, and that for ever. Christ is the end of the Law for righteousness, and hath 
Rom. 10. 4.  made us just by his obedience, we are made the righteousness 
2 Cor. 5. 21.  of God in him: Our surety became subject to the Law, that he might redeem us that were obnoxious to the Law. Again, full satisfaction for every transgression is required of man: Now Christ our surety, hath made satisfaction for all our sins, He was made a curse for us; and by that 
Gal. 3. 13.  means he hath redeemed us from the curse of the Law: To exact a debt which is fully satisfied, is a point of injustice; now Christ our surety, having made full satisfaction for all our sins, we need not fear to stand before the face of God's justice. A debtor that hath a surety that is able and willing to pay his debt, yea, who hath fully paid it, need fear no colours. This Title, a surety of a better Covenant, does necessarily import a blessed Covenant between Jesus Christ and his dear father, to whom he freely and readily becomes surety for us; for what is suretyship, but a voluntary transferring of another's debt upon the surety, he obliging to pay the debt for which he engageth as surety. Thus you see by the blessed and glorious Titles that are given to Jesus Christ in the Scriptures, that there was a Covenant of Redemption passed between God the father and Jesus Christ. But,  
The Fifth Proposition is this, That the work of our Redemption and Salvation, was transacted between God the father and Jesus Christ, before the foundation of the world: This federal transaction between the father and the son, was from eternity; upon this account, the Lord 
Rev. 13 8. God loved his people, and provided for them, and contrived all their happiness before they were, yea, before the world was.  Jesus is said, to be the Lamb slain from the foundation of the world, because that it was agreed and covenanted between God the father and Jesus Christ, that he should, in the fullness of time, be made flesh, and die for sinners; and therefore it was said to be done from the foundation of the world. Though Christ was not actually slain, but when he suffered for us upon the Cross, yet he was slain from the beginning; in God's purpose, in God's decrees, in God's promises, in the sacrifices, in the faith of the elect, and in the martyrs; for Abel, the first that ever died, died a Martyr, he died for Religion. This compact betwixt the father and the son, bears date from Eternity; this the Apostle asserts, 2 Tim. 1. 9 who hath saved us and called 
The Grace here spoken of, cannot be understood of in 〈…〉 Grace, unless we will say, that it could be inf 〈…〉 into us be●●re, either the world was, or we were in it.  us with an holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began. Here is grace given us in Christ Jesus, before the world began: But what grace was that which was given us in Christ Jesus, before the world began? doubtless it was the Grace of Redemption, which God in his purpose and decree, had given us in Christ Jesus, before the world began. The Scripture last cited does clearly show, that God the father and Jesus Christ dealt together about the Redemption of souls, before the world began; and that all our everlasting concernments were agreed on, and made sure between them; so that Titus 1. 2. gives the same sound, In hope of eternal life; which God that cannot lie, promised before the world began. How was this life promised before the world began, but in this Covenant of Redemption, wherein God 
The whole business of our salvation was first transacted between the father and Christ, before it was reveiled to us; Joh. 6. 27. The Apostle Peter, speaking of our Redemption by the precious blood of Christ, saith, That Christ was fore-ordained (thereunto) before the foundation of the world. 1 Pet. 1. 20.  the father promised and engaged to Jesus Christ, that he would give eternal life to all his seed? So the Apostle tells us, He hath chosen us in him (that is, in Christ) before the foundation of the world. There was an eternal contrivance, compact, covenant or agreement between God the father and Jesus Christ, concerning the sanctification, holiness and salvation of the Elect. God agrees with Christ, about the everlasting happiness of his chosen, before the world began. So Joh. 10. 16. And other sheep I have, which are not of this fold; them also, I must bring. Why must he bring them home? how was he bound, how was he engaged to bring home his other sheep, that he puts a must upon it? them also I must bring: Doubtless, it was from this Covenant and agreement which he had made with God the father, wherein he had engaged himself, to bring home all his Elect. Christ takes a great deal of pains to bring home his sheep; being bound in the Covenant of Redemption, to present all that are given him by charter, blameless before the father; therefore, saith 
Colos. 1. 22.  he, I bring them, and I must bring them; the matter not being lest arbitrary, even in respect of his obligation to 
Psal. 2. 7. Act. 15. 18. Act. 2. 23. Eph. 1. 9 Prov. 8. 22,— 32.  God the father. Certainly the Decree, Covenant and agreement between God the father and Jesus Christ, about the whole way of Redemption, about all things belonging to the salvation of the Elect, to be brought about in due time; was fixed and settled before the world began. Ponder seriously on this, it may well be a loadstone to draw out your hearts more than ever, to love the father and the son, and to delight in the father and the son, and to act faith upon the father and the son, and to long to be with the father and the son, and all your days to admire at the love of the father and the son; who have from eternity, by compact and agreement, secured your souls and your everlasting concernments. But,  
The Sixth Proposition is this, That God the father had the first and chief hand in this great work of saving sinners, by virtue of this Covenant of Redemption, wherein 
Heb. 2. 10.  he and his son had agreed to bring many sons to glory: Weak Christians many times have their thoughts and apprehensions more busied and taken up with the love of the son, than with the love of the father; but they must remember, that in the great and glorious work of Redemption, God the father had a great hand, an eminent hand, yea, the first and chief hand: God the father first laid the foundation stone of all our happiness and blessedness; his head and heart was first taken up about that heavenborn project, the salvation of sinners, Isa. 28. 16. Therefore, thus saith the Lord God, behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation; (Heb. I am he that foundeth a stone in Zion.) It is God the father that hath long since, laid Christ as a sure foundation, for all his people to build their hopes of happiness upon; it is he that first laid Christ the true cornerstone, 
Rom. 9 33. 1 Pet. 2. 6. Isa. 53. 10.  whereby Zion is for ever secured against death, hell and wrath: Hence 'tis said, the pleasure of the Lord shall prosper in his hand; that is, God's Eternal Decree about the work of our Redemption and salvation, shall be powerfully, faithfully and completely executed by Jesus Christ; who, by his word and spirit, shall communicate unto all his Elect, the fruit of his death, to life and salvation. 
Jeb 23. 24. This is a full place against all Socini●ans, who boldly allert that God removes the curse of the Law, by a free and absolute pardon, without satisfaction. Grotius' Exposition on the place, is but flat and dull. When God saith, I have 〈◊〉 a ransom, we are to understand it of a real Ransom, of full pay or satisfaction, and not of a Ransom by favour and acceptation.  Again, Deliver me from going down into the pit for I have found a ransom: The Hebrew word signifies a price paid to redeem a man's life or liberty, I have found a ransom, or an atonement, a cover for man's sin: Angels and men could never have found a ransom, but by my deep, infinite and unsearchable wisdom, saith God the father, I have found a Ransom, I have found out a way, a means for the redeeming of mankind, from going down to the infernal pit, viz. the death and passion of my dearest son: But where, O blessed God, didst thou find a Ransom? not in Angels, not in men, not in Legal Sacrifices, not in Gold or Silver, not in tears, humblings and melt of my people; but in my own bosom: That Jesus, that son of my love, who has lain in my bosom from all Eternity, Joh. 1. 18. he is that Ransom, that by my own matchless wisdom, and singular goodness, I have found. I have not called a Council, to inquire where to find a Ransom, that fallen man might be preserved from falling into the fatal pit of destruction; but I have found a ransom in my own heart, my own breasts, my own bosom, without advising or consulting with others, I have found out a way how to save sinners with a salvo to my honour, justice, holiness and truth. Had all the Angels in heaven, from the first day of their creation, to this very day, sat in serious Council, to invent, contrive or find out a way, a means, whereby lost man might be secured against the curse of the Law, hell, condemnation and wrath to come, and whereby he might have been made happy, and blessed for ever; and all this without the least wrong or prejudice to the justice and righteousness of God; they could never have found out any way or means to have effected those great things. Our Redemption by a Ransom, is God's own invention, and God's only invention. The blessed Ransom which the Lord has found out for poor sinners, is the blood of his own dearest son (a ransom which never entered into the thoughts or hearts of Angels and men, till God had reveiled it) which is called the blood of the Covenant, because thereby the Covenant is confirmed, and all Covenant-mercies assured to us, 
Joh. 3. 16.  Again, God so loved the world, that he gave his only begotten son: Here is a sic, without a sicut; that sic so, signifies the firstness of the father's love, & the freeness of the father's love, 
1 Joh. 3. 19 Hos. 14. 4.  and the vehemency of the father's love, and the admirableness of the father's love, and the matchlesness of the father's love. O! what manner of love is this, for God to give his son, not his servant; his begotten son, not his adopted son; his only son, and not one son of many; his only son by eternal generation, and communication of the same Essence; to be a Ransom and Mediator for sinners! God the father loving lost man, sent his son to suffer, and to do the office of a Mediator; that through his mediation, he might communicate the effects of his love, in a way agreeable to his justice; for God loved the world, and that antecedently, to his giving Christ, and as a cause of it. The design, the project of saving sinners, was first contrived and laid by God the father; therefore Christ says, The son can do nothing of himself, but what he sees the father do: God the father sent his son, and God the father sealed his son a commission, to give life to lost sinners, Him hath God the father sealed; that is, made his Commission authentical, as men do their Deeds by their seals. It is a Metaphor taken from them who ratify their authority; whom they send, that is, approve of them, as it were, by setting to their seal. Christ is to be acknowledged to be he, whom the father hath authorized and furnished, to be the Saviour and Redeemer of lost sinners; and the store-house, from whence they are to expect all spiritual supplies. Look, as Kings give sealed Warrants and Commissions to their ministers of State, who are sent 
1 King. 21 8. Est●. 3. 12. cap. 8. 8.  out, or employed in great affairs: So Christ is the father's great Ambassador, authorized and sent out by him; to bring about the Redemption and Salvation of lost man. And look, as a seal represents in wax, that which is engraven on it; so the father hath communicated to him, his divine essence and properties, and stamped upon him all divine perfection, for carrying on the work of Redemption: And look, as a seal annexed to a Commission, is a public evidence of the person's authority; so Christ's endowments are visible marks, whereby to know him, and clear evidences, that he was the true Messiah; and of the father's installing him into that office of a Redeemer: So Joh. 6. 38. I came down from heaven, not to do mine 
See Joh. 10. 17. c●p. 16. 27.  own will, but the will of him that sent me: In this verse, Christ declares in the general; that his errand into the world, is to do his father's will who sent him, and not his own; which is not to be understood that, as God, he hath a different and contrary will to the fathers (though, as man, he hath a distinct and subordinate will to his) but the meaning is, he came not to do his own will only (as the Jews alleged against him) but the father's also; and that in this work, he was the father's Commissioner, sent to do what he had entrusted him with; and not as the Jews gave out, that he was one, who did that for which he had no warrant. Christ, in entertaining them that come to him (as in vers. 37.) is not only led thereunto by his own mercy, and bounty, and love towards them, as the reward of all his sufferings; but doth also stand obliged thereunto, by virtue of a Commission and trust laid upon him by the father, and accepted and undertaken by him; therefore he doth mention the will of him that sent him, as a reason of his fidelity in this matter. By what has been said, it is most evident that God the father had th● first and chief hand in the great work of our Redemption. It is good to look upon God the father, as the first projector of our happiness and blessedness, that we may honour the father as we honour the son, and love the father as we love the son, and value the father as we value the son, & admire the father as we admire the son, and exalt the father as we exalt the son, and cleave to the father as we cleave to the son, etc. I have a little the longer insisted on this propositon, because, commonly we are more apprehensive of the love of the son, than we are of the love of the father; & that I may the more heighten your apprehensions of the father's love, in the great work of Redemption. Ah! what amazing love is this, that the thoughts of the father, that the eye of the father, that the heart of the father should be first fixed upon us, that he should begin the treaty with his son, that he should make the first motion of love, that he should first propose the Covenant of Redemption; and thereby lay such a sure foundation for man's recovery out of his slavery and misery. To speak after the manner of men, the business from Eternity lay thus, here is man (saith God the father to his son) fallen from his primitive purity, glory and excellency, into a most woeful gulf of sin and misery; he that was once a son, is now become a slave; he that was once a friend, is 
E●h. 2. 12, 13.  now become an enemy; he that was once near us, is now afar off; he that was once in favour, is now cast off, he 
Gen. 1. 26, 27.  that was once made in our image, has now the image of Satan stamped upon him; he who had once sweet communion with us, has now fellowship with the Devil and his Angels: Now, out of this forlorn estate, he can never deliver himself, neither can all the Angels in heaven deliver him; now this being his present case and state, I make this offer to thee, O my son: If, in the fullness of 
Phil. 2. 7, 8. Isa. 63. 3. Gal. 3. 13.  time, thou wilt assume the nature of man, tread the wine-press of my wrath alone, bear the curse, shed thy blood, die, suffer, satisfy my justice, fulfil my Royal Law; then I can, upon the most honourable terms imaginable, save fallen man; and put him into a safer and happier condition, than ever that was from whence Adam fell; and give thee a noble reward for all thy sufferings: Upon this Jesus Christ replies, O my father, I am very ready▪ and willing to do, to suffer, to die, to satisfy thy justice, to comply with thee in all thy noble motions, and in all thy gracious and favourable inclinations; that poor sinners may be sanctified and saved, made gracious and glorious, 
1 Thes. 1. ult. Heb. 10. 10. 14. Psal. 40. 6, 7.  holy and happy; that poor sinners may never perish, that poor sinners may be secured from wrath to come, and be brought into a state of light, life and love; I am willing to make myself an offering, and Lo, I am come to do thy will, O God. Thus you see how firstly, and greatly, and graciously, the thoughts of God have been set at work, that poor sinners may be for ever secured and saved. But,  
The Seventh Proposition is this, It was agreed between 
Gen. 3. 15. 1 Joh. 3. 8. A●t. 2. 30. cap. 3. 22. Isa. 7. 14. cap. 9 6. D●ut. 18. 15, 18. Gal. 4. 4. ●em. 8. 3.  the father. & the son, that Jesus Christ should be incarnate, that he should take on him the nature of those whom he was to save, and for whom he was to satisfy, and to bring to glory; Christ's incarnation was very necessary in respect of that work of Redemption, that he, by agreement with the father, had undertaken; he had engaged himself to his father, that the would redeem lost sinners, and as their surety, make full satisfaction. By the fall of Adam, God and man was fallen out, they were at variance, at enmity, at open 
R●m. 8. 7.  hostility; so that by this means, all intercourse between heaven and earth was stopped, and all trading between God and us ceased. Now, to redress all this, and to make an atonement, a Mediator was necessary; now, this office belonged unto Jesus Christ, both by his father's 
Heb. 10 5, 6, 7.  ordination, and his own voluntary susception; and for discharge of it, a humane nature was very requisite; there was an absolute necessity that Christ should suffer, partly because he was pleased to substitute himself in the sinner's stead, and partly because his sufferings only could be satisfactory: But now, unless Christ be incarnate, how can he suffer? the whole lies thus; without satisfaction no Redemption, without suffering no satisfaction, without flesh no suffering; Ergo, Christ must be incarnate. The 
Joh. 1. 14.  word must be made flesh: And so Heb. 2. 14, 16. For as much then, as the children are partakers of flesh and blood, he also himself likewise, took part of the same; that through death, he might destroy him that had the power of death; that is, the devil: For verily he took not on him the nature of Angels, but he took on him the seed of Abraham: 1 Tim. 3. 16. Without controversy, great is the mystery of godliness; God was manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory. This is only applicable to the person of Christ: He that by his office, is to be Emmanuel, God with us; he must, in regard of his person, be Emanuel also, that is, God-man in one person: He that by office, is to make peace between God and man, he must be God-man; he that by office, is to stand and minister between God and men, he must be God and 
Heb. 2. 17, 18. cap. 4. 15▪ 16.  man; that so he might not be only zealously faithful towards God's justice, but also tenderly merciful towards men's errors. Look, as he must be more than man, that he may be able so to suffer, that his sufferings may be meritorious, that he may go throughstitch with the work of Redemption, and triumph over death, Devils, difficulties, discouragements, curse, hell, wrath, etc. (All which, Christ could never have done, had he been but a mere man) So it was requisite that he should be man, that he might be in a capacity to suffer, die and obey, for these are not works for one who is only God: A God only cannot suffer, a man only cannot merit; God cannot obey, man is bound to obey; wherefore Christ, that he might obey and suffer, he was man; and that he might merit by his obedience and suffering, he was God-man; now such a person, and only such a person, did the work of Redemption call for. That is a mighty Scripture, Phil. 2. 6, 7. Who being in the form of God, thought it no robbery to be equal with God (here's Christ's pre-existing in the nature of the Godhead, and then after comes his manhood) But made himself of no reputation; (Greek, he emptied 
Isa. 53. 6. 9  himself, as it were, of his divine dignity and majesty; he did disrobe himself of his glory, and became a sinner, both by imputation and reputation, for our sakes, for our salvation) and took upon him the form▪ of a servant, and was made in the likeness of men. All this Christ did upon his father's prescription, and in pursuit of the great work of Redemption. The blessed spirit fitted the man Christ Jesus, to be a meet Mediator and Redeemer for poor sinners. The spirit form the nature of man▪ 
Luk. 1. 35. Gal. 4. 4.  of the substance of the Virgin, after an extraordinary manner, for the service of the Lord Christ; he sanctined the humane nature which Christ assumed, after such a perfect manner, that it was free from all sin; in the very 
Luk. 1. 35.  moment of conception, he united this pure humane nature with the divine in the same person, the person of the 
Heb. 10. 5.  son of God, that he might be a fit head, Mediator and Redeemer for us. But,  
The Eighth Proposition is this, viz. That there were commandments from the father to the son, which he must obey and submit to. God the father did put forth his paternal authority, and lay his commands upon his son, to engage in this great work of redeeming and saving poor sinners souls, he had a command from the father what to teach his people, as the Prophet of the Church: For I have not spoken of myself (saith Christ) but the father which sent me, he gave me a commandment, what I should say, and 
Joh. 12. 49.  what I should speak. Christ declares, that he had received a Commission from the father, who sent him, concerning his Doctrine, and what to say and speak; and that he was persuaded that this Doctrine delivered to him by the father, points out the true way to eternal life; and that he had exactly followed this Commission in preaching, both for matter and manor. The two words of saying 
Between saying and speaking, there is this difference (saith à Lapide) that to say, is to teach and publish a thing gravely; to speak, is familiararly to utter a thing.  and speaking, may be taken comprehensively, pointing out all the ways of delivering his commission, by set and solemn preaching, or occasional conferences, and the whole subject matter of his preaching, in precepts, promises and threaten, and so it will 〈…〉 port that his commission from the father was full, both for matter and manner, and his discharge thereof answerable: Christ is a true Prophet, who speaks neither more or less in the Doctrine of the Gospel, than what was the father's will, should be delivered to us; For whatsoever I speak, even as the father said unto me, so I speak: Christ keeps close to his Commission, without adding or diminishing; and herein Christ's practice should be every faithful minister's patterns▪ Again, Christ had a command to lay down his life for those that were giu 〈…〉; No man taketh it from 
Jo●. 1●. 18.  me, but I lay it down of myself▪ I have power to lay it down, and I have power to take it again; this commundment have I received of my father: The father is so well pleased with the reconciliation of lost sinners, that he loveth Christ for the undertaking thereof, and is fully satisfied with his suffering for attaining that end; in both these respects it holds good, Therefore doth my father love me, because I lay down my life; vers. 17. The father is pleased with him, that he undertook this service, and is content with his death, as a sufficient ransom: Christ having laid down his life for the Redemption of lost man, did take it again, as a testimony that the father was satisfied with his sufferings. Now, the way of the accomplishment of our Redemption was agreed on betwixt the father and the son, before the accomplishment thereof: Therefore, saith he, this commandment have I received of my father; which 
Psal. 40. 6, 7. with Heb. 10. 6, 7, 8.  makes it clear that he came into the world fully instructed about carrying on the work of Redemption: It pleased Christ to suffer death, not only voluntarily, but in a way of subjection to his father's command, that so the merit thereof might every way be full and acceptable to the father; for this commandment have I received: he was content to be a servant by paction, that so his sufferings might be accepted for his people, And so when Christ was going to die, he saith, That the world may know that I love the 
Joh. 14. 31.  father; and as the father gave me commandment, even so I do: arise, let us go hence. As if he had said, power is permitted to Satan and his accomplices, to persecute me to death; that dying for man's Redemption, the world may see the obedience and love I bear to the father, who hath thus determined. All that Christ suffered for the Redemption of sinners, was by the order, and at the command of the father, who did covenant with him, concerning this work: For, as the father gave me a commandment, even so do I: In this Scripture, as in a crystal-glass, you may see that Christ did enter the lists in his sufferings, with much willingness and alacrity, with much courage and resolution; that so he might commend his love to us, and encourage 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 complete the work of man's Redemption, according to the Covenant and agreement, that long since was made between the father and myself. 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 
J●●. 10, 11, 15, 17, 18.  have I received of my father: Christ, as Mediator, had a command from his father to die, and he observes it; hence God calls him his servant, Behold my servant whom 
Is●. 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, etc.  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 father's will which hath sent me; that of all which he hath give● 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 seethe the son, and believeth on him, may have everla●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 no● 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 Elect●, 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 virtue 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 de●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, passed 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, etc. 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 everlasting life; for it is explained, that not to lose them, vers. 39 is that they may have everlasting life, for the further assurance of believers, of their eternal happiness; it is also covenanted, that they shall have this life in present possession, in the earnest, and first fruits thereof; for they have everlasting life even here, and before their raising up: They have everlasting life; 1. in pr●misso, 2. in pretio, 3. in primltiis; he stands already on the battlements of heaven, he hath one foot in the porch of Paradise. Again, Christ having given an earnest-penny of salvation, will not suffer it to be lost, by any difficulty or impediment in the way, but will carry believers through all difficulties, till he destroy death and the grave, and raise up their very dust, that in body and soul, they may partake of that bliss; and that he may make it manifest, that death and rotting in the grave doth not make void his interest, nor cause his affection to cease. Therefore it is added, And I will raise him up at the last day. Thus you see, that God the father did lay his commands upon his son, to engage in this great work of redeeming and saving poor sinners souls, etc.  
In the third place I shall show you, that the manner or quality of the transaction between God the father and Jesus Christ, was by mutual engagements and stipulations; each person undertaking to perform his part, in order to our recovery and eternal felicity; we find each person undertaking for himself by solemn promise: The father promiseth that he will hold Christ's hand, and keep him, Isa. 42. 6. God the father engages himself to direct and assist Christ, and to keep him from miscarrying; and that he will give him all necessary strength and ability, for the execution of his mediatory office, and work wonders by him and with him, according to that word, My father hitherto worketh, and I work: and the son engages 
Joh. 5. 17.  himself, that he will obey the fathers call, and not be rebellious, Isa. 50. 5. I was not rebellious, neither turned away 
Exod. 3. 11, 13. cap. 4. 1, 10, 13.  back; that is, I did not hang back, as Moses once and again did; nor refuse to go when God sent me, as once 
Jon. 1. 3.  Jon. ●s did, but I offered myself freely and readily to my father's call; there was no affliction, no opposition, no persecution, no evil usage that I met with in carrying on the work of Redemption, that did ever startle me, or discourage me, or make me flinch or shrink back from that great and blessed work that I had undertaken: I was dutiful and obedient to the calls & commands of my father, in all things that he required of me, or set me about. Now the father & the son being thus mutually engaged by promise one to another in honour and faithfulness, it highly concerned them to keep one another close to the terms of the Covenant that was made between them, and accordingly they did; for God the father peremptorily stands upon that complete and full satisfaction, that Christ had promised to give to his justice; and therefore, when the day of payment came, he would not abate Jesus Christ one penny, one farthing of the many ten thousand Talents, that he 
Mat. 18. 24.  was to pay down upon the nail for us; Rom. 8. 32. God spared not his own son; that is, he abated nothing of that full price that, by agreement with his father, he was to lay down for us; other fathers give their all, to spare and redeem their children; but the heart of God the father is so fully and strongly set upon satisfaction, that he will not spare his son, his own son, his only son, but give him up to death, yea, to an accursed death, that we might be 
Mauritius, who died most miserably.  spared and saved for ever. I have read of a Roman Emperor, who chose rather to spare his money, than to redeem his soldiers, being taken prisoners: But to redeem us God would not spare, no not his own son; because no money nor treasure would serve the turn, but only the blood, yea, the heartblood of his dear son; 1 Pet. 1. 18, 19  
And as God the father keeps Christ close to the terms of the Covenant, so Jesus Christ keeps his father close to the terms of the Covenant also, Joh. 17. 4, 5. I have glorified thee on the earth (saith Christ to his father;) I have finished the work which thou gavest me to do. And now, O father, glorify thou me with thine own self, with the glory which I had with thee before the world was: O my father, I have finished the work of Redemption; but where's the wages, where's the glory, where's the reward that thou hast promised me. There was nothing committed to Christ by the father, to be done on earth for the purchasing of our Redemption, but he did finish it; so that the debt is paid, justice satisfied, and sin, Satan and death spoiled; so that nothing remains, but that Christ be glorified according to the promise of the father to him. The sum of Christ's petition is this, that since he had finished the work of Redemption, that therefore the father, according to his engagement, would advance him to the possession of that glory that he enjoyed from all eternity. Now, for the clearing of this, we must consider, that as Christ was from Eternity the glorious God, so we are not to conceive of any real change in this glory of his Godhead; as if, by his estate of humiliation, he had suffered any diminution; or by his state of exaltation, any real accession were made to his glory, as God: But the true meaning is this, That Christ having (according to the paction passed betwixt the father and him) obscured the glory of his Godhead for a time, under the veil of the 
Phil. 2. 5, 6, 7, 8.  form of a servant, and our sinless infirmities, doth now expect (according to the tenor of the same paction) after he had done his work, to be exalted and glorified, and openly declared to be the son of God; the veil of his estate 
Rom. 1. 4.  of humiliation, though not of our nature, being taken away. It is further to be considered, that however this eternal glory be proper to him as God, yet he prays to be glorified in his whole person, Glorify me; because, not only his humane nature was to be exalted to what glory finite nature was capable of, but the glory of his Godhead was to shine in the person of Christ, God-man, and in the man Christ, though without confusion of his natures and properties. Christ did so faithfully discharge his trust, and perfect the work of Redemption, as that the father was engaged by paction to glorify him; and accordingly Christ, God incarnate, is exalted▪ with the father in glory and majesty; so that believers may be as sure that all things necessary for their Redemption are done▪ as it is sure that Christ is glorified. But,  
In the fourth place let us seriously consider of the Articles, agreed on between the father and the son; let us weigh well the promises that God the father makes to Jesus Christ, and the promises that Jesus Christ makes to the father, for the bringing about our reconciliation and Redemption, that so we may the more clearly see, how greatly both the heart of the father, and the heart of the son is engaged in the salvation of poor sinners souls. Now there are Seven things, which God the father promiseth to do for Jesus Christ, upon his undertaking the work of our Redemption.  
First, That he will give him the spirit in an abundant measure; The spirit of the Lord shall rest upon him, the spirit 
sa. 11. 12.  of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord: God the father fits Jesus Christ for the work of Redemption, by a large effusion of the Graces and gifts of the spirit upon him: The spirit of the Lord shall not only come upon Christ, but rest and abide with him; the holy spirit shall take up in a more special, yea, singular manner, its perpetual, and never interrupted or eclipsed residence with him, and in him. God the father promises, that Christ shall, in his humane nature, be filled with all the gifts and graces of the Holy Ghost, that he may be as an everlasting treasure, and as an overflowing fountain to all his people. So, Isa. 42. 1. Behold my servant whom I uphold, m●●●● elect in whom my soul delighteth: I have put my spirit upon him, he shall bring forth judgement to the Gentiles: So Isa. 61. 1. The spirit of the Lord is upon me: So Joh. 3. 34. God giveth not the spirit by measure unto him. Christ, as Mediator, is endued with the spirit, for the discharge of that office; and though Christ as man, hath not an infinite measure of the spirit (though indeed in that person, the fullness of the Godhead dwells, as being God also) for that were to be no more man, but God: Yet the gifts and graces of the spirit, are poured out upon the man Christ, in a measure far above all creatures; for though 
Celos. 2. 10.  every believer be complete in him, yet, for what is inherent 
● Cer. 12. 4. Eph. 4. 7.  in him, they have but some gifts of the spirit; but Jesus Christ had all sorts of gifts: They had gifts for some particular uses, but he had gifts for all uses; they have a measure of gifts which are capable of increase, he above measure, so much as the humane nature is capable of; which, though it be finite in itself, yet it cannot be measured nor comprehended by us: So much is imported in that, God giveth not the spirit by measure to him, being understood of his manhood. Though (as we said) if we 
Celes. 1. 19 cap. 2. 3, 9  speak of his person, he hath the spirit infinitely, and without measure. This fullness became Christ as man, that he might be a fit temple for the Godhead; and as a Mediator, that he might be the universal head of his Church, and store-house of his people; that from him, as from a common person, spiritual root or principle, the Holy Ghost, with his gifts and graces, might be communicated 
Psal. 68 18.  to us: He received gifts for men, yea, for the rebellious also, that the Lord God might dwell among them; of his fullness 
Joh. 1. 16. 1 Cor. 15. 45.  we receive grace for grace. The first Adam was a living soul, but the second Adam is a quickening spirit. In the man Christ Jesus there is a Treasury, and fullness of grace and glory for us; he is the Lord-keeper of all our lives, of all our souls, of all our comforts, and of all 
2 Tim. 1. 12.  our graces; and he is the Lord-Treasurer of all our spiritual, durable and eternal riches; we lost our first stock 
Prov. 8. 18.  by the fall of Adam; God put a stock into our own hands, and we soon proved Bankrupts, and run out of stock and block: Now, since that fatal fall, God will trust us no more; but he hath, out of his great love, and noble bounty, put a new stock of grace and glory for us, into the 
Isa. 9 6. Heb. 7. 25. Colos. 2. 3.  hands of Jesus Christ, who is mighty, who is able to save to the uttermost, and in whom are hid all the treasures of wisdom and knowledge. Christ was more capable by infinite degrees, of the fullness of the holy Ghost, than mere men were or could be; and his employment being, also, infinitely beyond the employment of men; the measure of the Holy Ghost's fullness in him must needs be, accordingly, beyond all measure. Hence, by way of Emphasis, 
Joh. 1●. 15. Luk. 32, 33. Act. 3. 22, 23.  Christ is called the anointed one of God: The Kings, Priests and Prophets among the Jews (who were anointed) were in their unction, but types of Christ, who is the great King, Priest and Prophet of his Church; and anointed above them all; yea, and above all the Apostles, Prophets, Evangelists, Pastors, Teachers and Believers, under the New Testament ministration. In Christ there is all kind of grace, and it is in him in the highest and utmost degree, that he might be able to manage all his offices, and finish that work which God gave him to do; and 
Joh. 17. 4.  God hath filled him with his spirit, that he might successfully bring about the Redemption and salvation of sinners. But,  
Secondly, God the father promiseth to invest Jesus Christ with a threefold office, and to anoint him and 
Isa. 61. 1, 2, 3. cap. 33. 22.  furnish him with what ever was requisite for the discharge of those three offices, viz. his prophetical, priestly and kingly offices; Christ never forced himself into any of these offices, he never intruded himself into any one office, he never run before he was sent, he never assumed any office, till his father had signed and sealed his Commission: 
J●h. 6. 27.  Whatever Jesus Christ had acted, without a Commission under his father's hand, had been invalid and lost, and God would, one day, have said to him, who hath required this at thy hand. In order to our spiritual 
sa. 1. 12. A 〈◊〉 was a King 〈◊〉 a 〈◊〉 a Priest a was 2 King 〈◊〉 〈◊〉 but never ●et all ti●● in any but in Christ alone.  and eternal recovery out of sin and misery, it was absolutely necessary, that whatever Christ did act as a Priest, Prophet or King, he should act by the authority of his father, by a Commission under the Broad Seal of heaven; Heb. 5. 5. so also, Christ glorified not himself, to be made an high priest, but he that said unto him, thou art my son. These two conjunctions (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) so also, being joined together, are notes of a reddition, or later part of a 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 glorify 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 threefold 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 swore 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 the● 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 enjoined, 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 style 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 lie 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 Priesthood 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 Church's 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 was faithful to him that appointed him. Christ had a divine call to the execution of all those offices, which he sustained as our Mediator; he did not run before he was sent, he did not act without a Commission and Warrant, he was lawfully constituted by him who had power, to undertake that great charge he hath over the Church; this we shall find asserted of all his three offices. As for his Priestly office, he was made a Priest by an immediate call and ordination from God: Heb. 5. 4, 5, 6. The scope of the Apostle, is to set out the excellency of Christ's Priesthood, by comparing it with the Levitical; His Priesthood had a concurrence of all things necessary to the Levitical; and it had many excellencies above that. Now, among other things required in the Priesthood of Aaron, this was one, there must be a divine regular call; this was in the Priesthood of Christ; He was called of God, an high priest, after the order 
Psal. 110. 4. The Hebrew is, Thou a Priest, etc. i. e. Thou shalt be a priest for ever; it being the manner of the Hebrew Tongue, sometimes for brevity sake, to leave out a word, which is to be understood and supplied.  of Melchisedek: that Psal. 110. 4. is God's sure and irrevocable promise to Christ, touching that excellent and eternal Priesthood, whereby the recovery of his seed, was to be meritoriously obtained. This Priestly office of Christ is sure, because it is confirmed by God's oath (of which before) as well as his promise. The promise makes it sure, the oath doubly sure, irrevocable: And certainly, the Lord neither can nor will ever repent himself of this promise and oath. The Priesthood of Christ is the most noble part of all his mediation; in the Priesthood of Christ, and in that especially, lies the latitude and longitude, the profundity and sublimity of God's love towards us; and in respect of this especially, is the whole mystery of our Redemption by Christ called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the magnificent works of God. Christ as man, and as Mediator between God and man, was, by his father, deputed unto his Priestly office: Concerning the dignity and excellency of Christ's Priestly office, above the Levitical Priesthood, I have spoke elsewhere. But,  
Secondly, God the father promises to Jesus Christ, to make him a Prophet, a great Prophet, yea, the Prince of Prophets. Christ is a Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in way of eminency and excellency, above all other Prophets; he was the chief, the head of them all: Christ was made a Prophet by an immediate call and ordination from God. Christ, in respect of his Prophetical office, can plead the authority of his father; he can show a Commission for this office, under his father's own hand; Deut. 18. 18. 
Vide Act. 3. 22. and ●●p. 7. 37. Deut. 18. 15. Isa. 61. 1.  I will raise them a prophet, from among their brethren, like unto thee; and will put my words in his mouth, and he shall speak unto them all that I shall command them. Christ does not raise himself up to the Prophetical office, but God the father raises him up to this great office: He was anointed of God to preach glad tidings; weigh that, Isa. 42. 6, I will give thee for a light to the gentiles, to open the blind eyes, to bring out the prisoners from their prison, and them that sit in darkness, out of the prisonhouse. The spirit of the Lord God is upon me, because the Lord hath anointed 
Luk. 4. 21.  me, to preach good tidings unto the meek; he hath sent me to bind up the broken hearted, etc. Thus you see, that this Prophetical dignity of Christ, that he is the grand Doctor of the Church, is built upon the Authority of his ●ather, who hath authorized and commissionated him to 
Christ displaces all Rabbis, by assuming this title to himself, one is your Doctor and Master, even Christ, Mat. 23.  that great office, Isa. 50. 4. The Lord hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: He wakeneth morning by morning, ●● wakeneth mine ear to hear as the learned. Thus you see th●● God the father promiseth to invest Christ with a Prop 〈…〉 tick office; for the opening the eyes of the blind, etc. This great Prophet is richly furnished with all kind of knowledge; In him are hid all the treasures of wisdom and knowledge; they are hid in him as gold and silver are in suo loco, as the Philosopher speaks, hid in the veins of the earth: Treasures of knowledge, that is, precious knowledge, saving knowledge; Treasures of knowledge, that is, plentiful knowledge, abundance of knowledge; Treasures, that is, hidden and stored knowledge, was laid up in him. All the Angels in heaven, and all the men on earth, do not know all that is in the heart of God; but now Jesus Christ, who lies in the bosom of the father; he knows 
Joh. 1. 1●.  all that is in his father's heart; all those secret mysteries, that were laid up in the bosom of eternity, are fully known to this great Prophet of the Church; Joh. 5. 20. The father loveth the son, and showeth him all things that himself doth, by a divine and unspeakable communication. God the father shows to Jesus Christ all things that he doth; God's love is communicative, and will manifest itself in effects, according to the capacity of the party beloved; so much appeareth in that unspeakable love of the father to the son; The father loveth the son, and showeth him all things, etc. Or communicateth his nature, wisdom and power, for operation with him; which is expressed in terms taken from among men, because of our weakness; and aught to be spiritually, and not carnally conceived of. And therefore these terms of the father's showing, and the son's seeing, are made use of to prevent all carnal and gross conceptions of this inexpressible communication from the Father, and participation by the Son. In the blessed Scripture, Jesus Christ is sometimes called (the) Prophet, and (that) Prophet; because he is one that came from the bosom of the father, and lives and lies i● the bosom of the father, and understands the whole mi●d, will, heart, counsels, designs, ways and workings of the father. Jesus Christ is anointed by God the father, ●o be the great Prophet and teacher of his Elect; and ac●●rdingly Jesus Christ has taken that office upon himself 〈◊〉 the father has laid a charge upon Jesus Christ, to tea●h and instruct all those that he has given him, in his whole mind and will, so far as is necessary to their salvation, edification, consolation, etc. Moses was faithful as a servant, but 
Heb. 3. 2, 5, 6.  Christ as a son. Christ cannot be unfaithful in his Prophetical office; those that God the father hath charged him to teach and instruct, he will teach and instruct, in the great things of their peace; and no wonder, for the knowledge that is communicated to Jesus Christ, the great Prophet of his Church, is not by Dreams, or Visions, or Revelations of Angels (as to the Prophets of old) but by a clear, full, intimate view, and beholding of the Godhead, the fountain of all sacred knowledge; Rev. 5. 6. And I beheld, and lo, in the midst of the throne, and of the 
The Lamb stands because, 1. Prepared to perfect the work of Redemption: 2. To help: 3. To judge: 4. To intercede.  four beasts, and in the midst of the elders, stood a lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of God, sent forth into all the earth: The Lamb slain opens the Prophecies, and foretells what shall befall the Church, to the end of the world, The discovery of the secrets of God in his word, are the fruit of Christ slain, ascended and anointed, as the great Prophet of the Church. The Lamb wanted neither power nor wisdom to open the seven seals, and therefore he is said to have seven horns and seven eyes: Seven is a number 
Dan. 7. 24. Isa. 35. 5. Mat. 28. 18. Colos. 2. 3, 9  of perfection. Horns signify power, eyes signify knowledge or wisdom; both joined together, argue a fullness and perfection of power and wisdom in Christ; so that we have here a lively representation of the three fold office of Christ: His Sacerdotal or Priestly office in the Lamb as slain, his Royal or Princely office in the horns, and his Prophetical office in the eyes. But,  
Thirdly, God the father promises to make him a King, yea, a mighty King also: The Kingly office speaks might and power. Christ is a King above all other Kings, he is a King, higher than the Kings of the earth; he is the 
Psal. 89. 27. Rev. 1. 5. Rev. 17. 14.  prince of the kings of the earth; he is Lord of Lords, and ki●● of kings. I remember Theodotius the Emperor, and an●●●er Emperor did use to call themselves the vassals of of Christ; and 'tis most certain that all the Emperors, Kings and Princes of the world, are but the vassals of ●is great King. Christ is not only King of Saints, but 
Rev. 15. 3, 4. Rev. 12. 5. Dan. 7. 17.  he is also King of Nations: There was given him dominion, and glory, and a kingdom; that all people, nations and languages should serve him: God, by promise, hath given 
Psal. 2. 8.  him the heathen for his inheritance, and the utmost parts of the earth for his possession. The Monarches of the world have stretched their Empires far; Nebuchadnezzar's kingdom in Strabo, reached as far as Spain; The Persians reached farther, Alexander farther than they, and the Romans farther than them all; but none of all these has subdued 
Rom. 10. 18. Rev. 11. 15. Mat. 28. 18. Joh. 3. 35. 1 Cor. 15. 27.  the whole habitable world, as Christ has and will: All power is given unto him, both in heaven and in earth: The father loveth the son, and hath given all things into his hand; and the father, also, hath put all things under his feet. The Government of all the world is given to Jesus Christ as God-man. All the Nations of the earth are under the Government of Christ; he is to govern them, and rule them, and judge them, and make what use he pleases of them, as may make most for his own glory, and the good of his chosen. Now God the father promiseth to invest 
My King, in a peculiar way, Decre●um, Scri●●um, Promulgatum.  Jesus Christ with this Kingly office; Psal. 2. 6. Yet have I set my king upon my holy hill of Zion. These words are spoken by God the father, of his son Jesus Christ: In a promissory way, God the father anoints Jesus Christ, as Zion's King; and therefore it cannot but be the highest madness, folly and vanity, for any sort or number of men under heaven, to seek or attempt to pull that King of Saints down, whom God the father hath set up: Christ rules for his father, and from his father, and will so rule in despite of all the rage and wrath malice and madness of men and devils; yet have I set my king, Heb. I have anointed. Where the sign of Christ's inauguration, or entrance into his Kingdom, is put for the possession and enjoying thereof: Christ was anointed and appointed by his father, to the office and work of a Mediator, and is therefore here called his King. There is an Emphasis in the word (I) Yet have I set my King upon my holy hill of Zion: 
Isa. 40. 15, 17.  I, before whom all the nations of the earth are b●● as ● drop of a bucket, and as the small d●st of the 〈…〉 I, before whom all nations are as nothing. yea, less than nothing; I, by whom Prince's rule, and Nobles, even 
Pr●v. 8. 16.  all the Judges of the earth; I that rule the Kingdoms of men, and give them to whomsoever I will, and 
Dan. 4. 17.  who set over them the basest of men; I that change times and seasons, and that remove Kings, and set 
Dan. 2. 21.  up Kings; I, that can kill and make alive, save and dan●●, 
D●ut. 32. 39  bring to heaven and throw down to hell; I am he that hath set up Christ as King, and therefore let me see the Nation, the Council, the Princes, the Nobles, the Judges, the Family, the person, that dare oppose or run counter-cross to what I have done. Again, the Lord, in a promissory way, approves and establisheth this King by a firm decree; Psal. 2. 7. I will declare the decree; not the secret decree, but the decree manifested in the word. I, the son of God, will, by my everlasting Gospel, proclaim my father's counsel, concerning the establishment of my Kingdom; I will declare that irrevocable decree of the father, for the setting up of his son's Sceptre, contra gentes, point blank, opposite to that decree of theirs, vers. 3. The Decree of God, concerning the Kingly office and authority of Christ, is immutable, and in effect, as irrevocable (so much may be collected out of the propriety of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as those things are, that are most irrevocable in the course of nature. Again, the Lord, in a promissory way, extends the dominion of Christ to the Gentiles, and to the uttermost parts of the earth; vers. 8. So far should the enemies of Christ be from ruining his Kingdom, that God the father promiseth that all the inhabitants of the earth should be his, and brought into subjection to him: not only the Jews, but all the inhabitants of the earth shall be subjected to Christ's Kingdom (the elect he shall save, and the refractory he shall destroy.) He shall have dominion from sea to sea, and from the river, even to ●he ends of the earth. Again, the Lord, in a promissory way, declares the power, prevalency and victory of Christ over all his enemies: vers. 9 Thou shalt break them with ar●d of iron, thou shalt dash them in pieces like a potter's vessel: This signifies their ●tter destruction, so that there is no hope of recovery; a Potter's vessel, when it is once broken, cannot be made up again. This Proverb▪ also, signifies facility in destroying them. As for such that plot, bandy and combine together against the Lord Jesus Christ; he shall as easily, and as irrecoverably, by his almighty, 〈◊〉 and unresistible power, dash them in pieces, as a Potter br●●ks his vessels in pieces: Jer. 19 11. I will break this people and this city, as one breaketh a potter's vessel, that cannot be made whole again: So Isa. 30. 14. And be shall break it as th● breaking ●f the potter's vessel▪ that is broken in pieces, he shall not ●●are▪ so that there shall not be found in the ●●●tings ●f it▪ ●●herd to take ●re from the hearth, or to ●ake water withal out of the ●it. The Jews, you know, were Christ's obstinate 〈◊〉 and he hath so da●●●d them in pieces that they 〈◊〉 scattered abroad all the world over. Th● 〈◊〉 hath ●●de another promise, that Christ 〈◊〉 King it; Psal. ●10. 1, 2, 3, 4, 5, 6. And no wonder, when we 〈◊〉 that God the father hath called Christ to the Kingly 〈◊〉 the Sceptre is given into his 〈…〉 Cr●wn is put upon his head, and the Key of Gove 〈…〉 ●● laid upon his shoulder by God himself; Isa. 22. 22. it is written thus of Eliakim, The key of the house of David, will I lay upon his shoulder; So he shall open and none shall shut● and he shall shut and none shall open. Now, herein was this 
Rev. 3 7.  precious soul a lively figure and type of Christ: The words of the Prophecy are applied to Christ, in his advertisement to Philadelphia; and the sense is this, that look as Eliakim was made Steward or Treasurer under Hezekiah, that is, the next under the King in Government all over the Land, to command, to forbid, to permit, to reward, to punish, to do justice, and to repress all disorder; of which Authority, the bearing of a key on the shoulder, was a badge: So Christ, as Mediator, under his father, hath Regal power and authority over his Church, where he commands in chief, as I may say, and no man may lift up his hand or foot without him; he hath the key of the house of David upon his shoulder, to prescribe, to inhibit, to call, to harden, to save, and to destroy at his pleasure; such a Monarch and King is Christ, neither hath any such Rule and Sovereignty beside him. And if you look into Dan. 7. 13, 14. you may observe, that after the abolishing of the four Monarchies, Christ's Monarchy is established by the Ancient of days, giving to Jesus Christ dominion, and glory, and a kingdom, that all people, nations and languages should serve him; and his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed: Christ did not thrust himself into the Throne, as some have done; neither did he swim to his Crown through a Sea of blood, as others have done; nor yet swum he through a Sea of sorrow to this Crown, as Queen Elizabeth is said to do; no, he stayed till authority was given him by his father. But,  
Thirdly, God the father hath promised, that he will give to Jesus Christ assistance, support, protection, help, and strength to carry on the great work of Redemption. God the father promises and covenants with Jesus Christ, to carry him through all dangers, difficulties, perplexities, trials and oppositions, etc. that he should meet with in the accomplishing our Redemption; upon which accounts, Jesus Christ undertakes to go through a Sea of trouble, a sea of sorrow, a sea of blood, and a sea of wrath; Isa. 42. 1. Behold my servant whom I uphold, mine 
Christ is 〈…〉 Lord, but in the work of Redemption, ●e was the father's ser●ant.  elect in whom my soul delighteth: Vers. 4. He shall not fail nor be discouraged, till he have set judgement in the earth; and the Isles shall wait for his law. Vers. 6. I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee: What's that? why, I will support, strengthen and preserve thee with my glorious power; I will so hold thy hand, that thou shalt not be discouraged, but finish that great work of Redemption, which, by agreement with m●, thou hast undertaken. God the father agreed with Jesus Christ, about the power, strength, success and assistance that he should have, to carry on the work of Redemption; all which God the father made good to him, till he had sent forth judgement unto victory: As Christ himself acknowledgeth, 
Isa. 49. 1, 2, 3.  saying, Listen, O Isles, unto me, and hearken ye people from far; the Lord hath called me from the w●mb, from the bowels of my mother hath he made mention of my name: And he hath made my mouth like a sharp sword, in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me: And said unto me, thou art my servant, O Israel, in whom I will be glorified. The work of Redemption was so high, so hard, so great, so difficult a work, that it would have broken the hearts, backs and necks of all the glorious Angels in heaven, and mighty men on earth, had they engaged in it; and therefore 
J●●. 17. 2.  God the father engages himself to stand close to Jesus Christ, and mightily to assist him, and to be singularly present with him, and wonderfully to strengthen him in all his Mediatory Administrations; upon which accounts 
M●. ●. 11. Luk. 22. 43. Celes. 2. 15.  Jesus Christ despises his enemies, bears up bravely under all his sore temptations and trials, and triumphs over principalities and powers. And certainly, if Chr●st had not had singular support, and an Almighty strength from the Godhead, he could never have been able to have bore up under that mighty wrath, and to have drunk of that bloody cup that he did drink off. Now, upon the account of God the father's engaging himself, to own Christ, and stand by him in the great work of our Redemption: Jesus Christ acts faith against all his deepest discouragements, w 〈…〉 he should meet with in the discharge of his Mediatory office, as the Prophet tells us; The Lord God will help me, therefore shall I not be confounded; therefore 
Is●. 50. 7, 8, 9  have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me, who will contend with me: From the consideration of God's help, Jesus Christ strengthens and encourages himself in the execution of his office, against all oppositions: God's presence and assistance, made Jesus Christ victorious over all wrongs and injuries: Jesus Christ knew that God the father would clear up his innocency and integrity, and this made him patiented and constant to the last, But,  
Fourthly, God the father promiseth to Jesus Christ, that he shall not labour in vain, and that the work of Redemption shall prosper in his hand, and that he will give a blessed success to all his undertake, and crown all his endeavours. He shall see his seed, and he shall see the travail of his soul. Another promise of the father 
〈◊〉, ●● 1. 53. 10. 〈◊〉. 49. 6, 7, ●, 9, 10, 11, 12. 〈◊〉. 4. 3.  to the son, you have in that, Isa. 55. 5. Nations that know thee not, shall run unto thee: The Gentiles that never heard of Christ, nor ever were acquainted with Christ, nor ever had any notice of Christ; when Christ calls, they shall readily and speedily repair unto him, and submit unto him: Christ shall one day see and reap the sweet and happy fruit of his blood, sufferings and undertake; the pleasure of the Lord shall, certainly, prosper in his hand. Christ's sufferings were as a woman's travail, sharp though short: Now, though a woman suffers many grievous pains and pangs; yet, when she sees a man child brought into the world, she joys and is satisfied: So when nations shall run to Christ, he shall see his seed, and be satisfied. God the father promiseth that Jesus Christ shall have a numerous spiritual posterity, begetting and bringing many thousands to the obedience of his father; Nations shall run unto thee: And this shall fill the heart of Jesus Christ with abundance of joy and comfort, contentment and satisfaction; when he shall see the fruit of his bitter sufferings, when he shall see abundance of poor filthy, guilty, condemned sinners pardoned, justified and accepted with his 
Psal. 63. 5.  father; His soul shall be satisfied as with marrow and fatness. The numerous body of believers past, present and to come, that God the father had promised to Jesus Christ was the life of his life. That's a sweet promise, Psal. 110. 2. Rule thou in the midst of thine enemies; they that will not bend, must break; those that will not stoop to his government, shall feel his power: Thy people (the people 
Joh. 17. 6. 1 Pet. 2. 9 Luk. 1. 57 1 Cor. 3. ult.  of God are Christ's five ways; 1. By donation: 2. By purchase: 3. By conquest: 4. By covenant: 5. By communication) shall be willing in the day of thy power, (Heb. willingnesses in the abstract and in the plural number, as if the Holy Ghost could not sufficiently set forth their exceeding great willingness to submit to all the Royal commands of the lord) All Christ's Subjects are Volunteers, free hearted, like those Isles that wait for God's Law; 
Isa. 42. 4. cap. 56. 6.  Zach. 8. 21. And the inhabitants of one city shall go to another, saying, let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will go also. From the womb of the morning, thou hast the dew of thy youth. Here's the success of Christ's office promised, both in the victorious subduing of his enemies, and in the cheerful willingness of his subjects, and in the wonderful numerousness of his people brought over to him, even like the innumerable drops of the morning dew. Another promise of that great and complete success, that God the father hath made for Jesus Christ, in his Mediatory office, you have in that, Isa. 49. from the 6. verse to the 14. verse: Christ shall have a people gathered to him, and a seed to serve him, Because he hath made his soul an offering for their sins: The multitude of sinners brought over to Jesus Christ, is the product of the satisfaction which he hath made for them, and the trophies of the victory that he hath got, by dying the death of th● Cross. Thus you see that God the father hath not only engaged himself by compact, to preserve Jesus Christ in his work, but he hath also made to him several precious promises of preservation, protection and success, so that the work of Redemption shall be sure to prosper in his hand: And to make these glorious promises the more valid and binding, God confirms them solemnly by an oath; Heb. 7. 21. This Priest (Christ) was made with an oath by him that said unto him, The Lord swore and will not repent, Thou art a priest for ever. God the father foresaw from everlasting, that Jesus Christ would so infinitely satisfy him, and please him, by his incarnation, obedience and death, that thereupon he swears. But,  
Fifthly, God the father promiseth to Jesus Christ, Rule Dominion and Sovereignty. This Sovereignty and Rule 
Psal. 2. 8, 9  is promised to Jesus Christ, in Isa. 40. 10. His arm shall rule for him, He shall sit in judgement in the earth, and the Isles shall wait for his law: Isa. 42. 4. not the Jews only, but the Gentiles also, the people of divers countries and nations shall willingly and readily receive and embrace his doctrine, and submit to his Laws, and give up themselves to his rule; Mic. 4. 3. He shall judge among many nations, that is, rule, order, command and direct, as a Judge and and Ruler among many nations. The Conquests that Christ shall gain over the Nations, shall not be by swords and arms; but he shall bring them to a voluntary obedience, and spiritual subjection, by his Spirit and Gospel; Joh. 3. 35. The father loveth the son, and hath given all things into his hand; that is, God the father hath given the rule and power over all things in heaven and earth, to Jesus Christ. In carrying on the Redemption of sinners, as the matter is accorded betwixt the father and the son, so the redeemed are not left to themselves, but are put under Christ's charge and custody; who has purchased them with his blood; God the father having given him dominion over all that may contribute to help, or hinder his people's happiness, that he may order them so as may be for their good. And this power he hath, as God, with the father; and as man and Mediator, by donation 
Mat. ●8. 18. c●p. 2. 3.  and gift from the father; and thus every believer's happiness is most firm and sure, all things being wisely and faithfully transacted between the father and the son, 
Col●s. 1. 19 cap. 2. 1.  As long as Jesus Christ has all power to defend his people, and all wisdom and knowledge to guide and govern his people, and all dominion to curb the enemies of his people, and a commission and charge to be answerable for them; we may roundly conclude of their eternal safety, security and felicity. But,  
Sixthly, God the father promiseth to accept of Jesus 
Isa. 49. 5.  Christ, in his Mediatory office, according to that of Isaiah, Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord; that is as if he had said, notwithstanding the infidelity, obstinacy and impenitency of the greatest part of the Jews; yet my faithful labour and diligence in the execution of my Mediatory office, is, and shall be, greatly accepted, and highly esteemed of by my heavenly father. Artaxerxes the King of Persia lovingly accepted of the poor man's Present of water, because his good will was in it; and put it into a golden vessel, and gave him the vessel of Gold; accounting it the part of a truly noble and generous spirit, to take in good part small presents offered with an hearty affection: Oh, how much more will God the father kindly accept of Jesus Christ, in 
Jer●m saith, that the Jews cursed Christ in their Synagogues three times a d●y; they so greatly abhorred the name Jesus, that they would not pronounce it; but if they did unawars happen▪ to pronounce it, than they would punish themselves with a blow on their faces, etc.  his Mediatory office; vers. 7. Thus saith the Lord the Redeemer of Israel, and his holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers; Kings shall see and arise, Princes also shall worship, because of the Lord that is faithful, and the holy one of Israel, and he shall choose thee. God the father comforting of Christ, tells him, that though he were contemptible to to many, yea, to the Nation of the Jews, and used basely like a servant by their Princes, Herod, Annas, Caiphas, and Pontius Pilate; yet other Kings and Princes should see his dignity and glory, and submit to him, and honour him, as the Saviour and Redeemer of the world. God the father chose Jesus Christ to his servant, and to be a Mediator for his Elect; he designed him to that office of being a Saviour, both to the Jew and Gentile, and accordingly he accepted of him; Thus saith the Lord, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritage: Here you see that God the father still goes on to speak more and more comfortably and encouragingly to Jesus Christ; for he tells him, that he will be at hand to hear, and help, and assist him; and he tells him, that he will preserve him both in his 
This Jerom applies to the time of Christ's hanging on the Cross, he cried out, My God, my God, why hast thou forsaken me; for God made it appear that he heard him, and forsook him not, in that he raised him from the dead, etc. See Heb. 5. 7.  person, and in the execution of his office; and he tells him, that he will accept of his person, and of his services, and of his suits, and intercession, for himself and his people. So Mat. 3. 17. And lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased: The voice from heaven was doubtless the voice of his father, in that he saith, This is my beloved Son, my natural son, by eternal and incomprehensible generation; and therefore dearest to me and most acceptable with me; my judgement is satisfied in him, my love is settled upon him, and I have an inestimable value for him; and therefore I cannot but declare my approbation and acceptation, both of him and his work; I am well pleased in him, I am infinitely pleased in him, I am only pleased in him, I am at all times pleased in him, I am for ever pleased in him; I am so well pleased in him, that, for his sake, I am fully appeased with all them whom I have given him, and who come unto him: Joh. 6. 37, 38, 39, 40. But,  
Seventhly, God the father promiseth, highly to exalt Jesus Christ, and nobly to reward him, and everlastingly to glorify him: And nations that knew not thee, shall run 
Isa. 49. 4, 5, 6. Isa. 40. 10.  unto thee, because of the Lord thy God, and for the holy One of Israel; for he hath glorified thee: These are the words of God the father to his son, promising of him to set such a Crown of glory upon his head, as should make the nations of the world run unto him. God the father made Christ glorious in his birth, by the Angel's Doxology, Glory be to God on high; in his baptism by his speaking 
Luk. 2. 1●, 14. Mat. 3. ult. cap. 17. 1, 2, 3, 4, 5. R●m. 1. 4. Act. 1 9, 10, 11.  of him from heaven, as his beloved son; in his transfiguration on the mount, in his resurrection, and in his ascension into heaven: So Isa 53. 12. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong, because he hath poured out his soul unto death; and he was numbered with the transgressors, and he bore the sin of many, and made intercession for the transgressors. The meaning is this, I will impart, saith God the father, to my son, such honour, glory, renown and riches after his sufferings, as Conquerors use to have; and he shall have them as a glorious reward of all his conflicts with my wrath, with temptations, with persecutions, with reproach, with contempt, with death, yea, and with hell itself. The words are a plain allusion to Conquerors in War, who are commonly exalted and greatly rewarded by their Princes, for venturing of their lives, and obtaining of Conquests, as all Histories will tell you: And indeed, should not God the father reward Jesus Christ for all his hard services, and his matchless sufferings, he would express less kindness to him, than he has done to heathen Princes; for he gave Egypt to Nabuchadnezzar as his hire, for his service at Tyre; and to Cyrus, 
Ezek. 29. 18, 19 Isa. 45. 1, 2, 3.  he gave hidden Treasure: But alas, what were their services to Christ's services, or their sufferings to Christ's sufferings? I have read of Cyrus, how that in a great expedition against his enemies, the better to encourage his soldiers to fight; in an Oration that he made at the head of his Army, he promised upon the victory, to make every foot-souldier an horseman, and every horseman a Commander; and that no officer that did valiantly, 
Col●s. 2. 14, 15.  should be unrewarded: And will God the father let the son of his dearest love, who has fought against all infernal powers, and conquered them, go without his reward? surely no. So in Psal. 2. 7. I will declare the decree, the Lord hath said unto me, Thou art my son, this day have I begotten thee: David was God's son by Adoption and acceptation, 
Psal. ●9. 26▪ 27. Prov. 8. Heb. 1. 5.  but Christ was his son; 1. By eternal Generation▪ 2. By hypostatical union; and so God had one only son, as Abraham had one only Isaac, though otherwise he was the father of many nations; some by this day do understand the day of Eternity, where there is no time past nor to come, no beginning nor ending, but always one present day: Others by this day, do understand it of the day of Christ's incarnation, and coming into the world; some again, do understand it of the whole time of his manifestation in the world, when he was sent forth as a Prophet to teach them, and was declared evidently to be the son of God, both by his miracles and ministry, 
Jo●. 1. 14.  and by that voice that was heard from heaven; This is my beloved son, in whom I am well pleased: Others do understand it of the day of Christ's Resurrection (and with them I close) for this seems to be chief intended; partly because it seems to be spoken of some solemn time of Christ's manifestation to be the son of God, and he was declared to be the son of God with power, according to the 
Rom. 1. 4.  spirit of holiness, by the resurrection from the dead; that is, by the power and force of the Deity, sanctifying and quickening the flesh, he was raised from the dead, and so declared mightily to be the son of God; but mainly because the Apostle doth clearly affirm, that this was in Christ's Resurrection: He hath raised up Jesus again, as it is also written in the second Psalm; Thou art my son, this 
Act. 13. 32, 33.  day have I begotten thee. In the day of Christ's Resurrection, he seems to tell all the world, that though, from the beginning, he had been hid in the bosom of his father, 
J●h. 1. 18.  and that though in the Law he had been but darkly shadowed out; yet in the day of his Resurrection, they might plainly see that he had fully satisfied Divine Justice, finished his sufferings, and completed the Redemption of his Elect; and that accordingly, his father had arrayed him with that glory that was suitable to him. Before the Resurrection, the Godhead was veiled under the infirmity of the flesh; but in the Resurrection, and after the Resurrection, the Godhead did sparkle and shine forth 
2 Cor. 13. 4.  very gloriously and wonderfully; lest the humane nature of Christ, upon its assumption, should shrink at the approach of sufferings, God the father engages himself to give Jesus Christ a full and ample reward, And to exalt him far above all principality and power, and to put all things 
Eph. 1. 21, 22. ●●il. 2. 9 Name is put for person, and bowing of the knee, a bodily ceremony, to express inward subjection. Estius, 〈◊〉.  under his feet, and to make him head over all things to the Church: And to give him a name above every name; that at the name of Jesus, every knee should bow; and all because (to give satisfaction to his father) he made himself of no reputation, and became obedient unto death, even the death of the cross; that is, to his dying day: He went through many a little death, all his life long, and at length underwent that cursed and painful death of the Cross; upon which account, the father rewards him highly, by exalting him to singular glory, and transcendent honour. Look that as the assumption of the humane nature is the highest instance of free mercy, so is the rewarding thereof in its state of exaltation, the highest instance of remunerative justice. Oh, how highly is the humane nature of Christ honoured, by being exalted to a personal union with the Godhead; though vain men may dishonour Christ, yet the father hath conferred honour upon him as Mediator, that it may be a Testimony to us, that he is infinitely pleased with the Redemption of lost man. Although Christ be in himself, God all-sufficient, God blessed for ever, and so is not capable of any access of glory; yet it pleased him to condescend so far, as to obscure his own glory under the veil of his flesh, and state of humiliation, till he had perfected the work of Redemption; and to account of his office of Mediator, and the dignity accompanying it, as great honour conferred upon him by the father: 
J●l. 8. 54.  And it is observable that Christ, having finished our Redemption on earth, he petitions his father to advance him to the possession of that glory that he enjoyed from all eternity; And now, O father, glorify thou me, 
Joh. 17. ●.  with thine own self; with the glory which I had with thee, before the world was. Now, for the clearing up of this Text, we are to consider, that as Christ was from all Eternity, the glorious God, the God of glory; so we are not to conceive of any real change, in this glory of his 
Jesus Christ is true God, and was infinitely glorious from all eternity, for he had glory with his father, before the world was; and therefore he was no upstart God, and of a later standing▪ as the Arians and Mahometans make of him.  Godhead; as if, by his estate of humiliation, he had suffered any diminution, or by his state of exaltation any real accession were made to his glory as God. But the meaning is this, That Christ having (according to the paction passed betwixt the father and him) obscured the glory of his Godhead for a time, under the veil of the form of a servant, and our sinless infirmities, doth now expect (according to the tenor of the same paction) that after he hath done his work as Mediator, he be highly exalted and glorified in his whole person, that his humane nature be exalted to what glory finite nature is capable of; and that the glory of his Godhead might shine in the person of Christ, God-man, and in the man Christ Jesus. Thus you see the promises, the encouragements and rewards, that God the father sets before Jesus Christ. And let thus much suffice, concerning the Articles of the Covenant on God's part.  
In the last place, let us seriously consider of the Articles of the Covenant on Christ's part; and let us weigh well the promises that Jesus Christ has made to the father, for the bringing about the great work of our Redemption; that so we may see what infinite cause we have to love the son as we love the father, and to honour the son as we honour the father, and to trust in the son as we trust in the father, and to glorify the son as we glorify the father, etc. Now, there are six observable things on Christ's part, on Christ's side, that we are to take special notice of, etc.  
First, Christ having consented and agreed with the father about our Redemption, accordingly he applies himself to the discharge of that great and glorious work; by taking a body, by assuming our nature; Heb. 2. 14. For as much then, as the children are partakers of flesh and blood, he also himself likewise took part of the same: He who was equal with God, did so far abase himself, as to take on him the nature of man, and subjected himself to all manner▪ of humane frailties (so far as they are freed from sin) even such as accompany flesh and blood; and this is one of the wonders of mercy and love, that Christ our head should stoop so low (who was himself full of glory) as to take part of flesh and blood, that he might suffer for flesh and blood; vers. 16. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham: Christ assumed the common nature of man, and not of any particular person. The Apostle doth here purposely use this word seed, to show that Christ came out of the 
Gen. 46. 26. Exod. 1. 5. Heb. 7. 5. 1 King. 8. 19  loins of man, as Jacob's children and their children are said to come out of his loins, and as all the Jews are said to come out of the loins of Abraham, and as Solomon is said to come out of the loins of David; in a man's loins his seed is, and it is a part of his substance: Thus it showeth that Christ's humane nature was of the very substance of man, and that Christ was the very same that was promised to be the Redeemer of man; for of old he was foretold under this word seed, as The seed of the woman, 
Gen. 3. 15. Gen. 12. 18. Rom. 9 7. Heb. 11. 18. 2 Ram. 7. 12. Joh. 8. 58.  the seed of Abraham, the seed of Isaac, the seed of David; This word, he took on him, as it setteth out the humane nature of Christ, so it gives us a hint of his Divine Nature; for it presupposeth that Christ was before he took on him the seed of Abraham. He that taketh any thing on him, must needs be before he do so; is it possible for him that is not, to take any thing on him? Now Christ, in regard of his humane nature, was not before he assumed that nature; therefore that former being must needs be in regard of his divine nature, in that respect he ever was, even the eternal God; being God, he took on him an humane nature. Christ's Eternal Deity shines in this 16. verse, and so does his true humanity; in that he took upon him the seed of man, it is most evident that he was a true man; Seed is the matter of man's nature, and the very substance thereof. The seed of man is the root, out 
Isa. 11. 1. Luk. 1. 35.  of which Christ assumed his humane nature: The humane nature was not created of nothing, nor was it brought from heaven, but assumed out of the seed of man. The humane nature of Christ never had a subsistence in itself. At or in the very first framing or making it, it was united to the Divine nature; and at or in the first uniting it, it 
Crean●●● fundi●ur, & in●und●ndo creature.  was framed or made. Philosophers say of the uniting of the soul to the body, in creating it it is infused, and in infusing it it is created. Much more is this true, concerning the Humane nature of Christ, united to his Divine. Fitly therefore is it here said, that he took on him the seed of Abraham. So Joh. 1. 14. The word was made flesh, and dwelled among us: The Evangelist having proved the Divinity of Jesus Christ, comes now to speak of his humanity, incarnation and manifestation in the flesh, whereby he became God and Man in one person. Flesh here signifies the whole man in Scripture; ye all know that man consisteth of two parts, which are sometimes called flesh and spirit, and sometimes called soul and body; Now by a Synecdoche, either of these p●rts may b● put for the whole: And so sometimes the soul is put for the whole man, and sometimes the body is put for the whole man; as you may see, by comparing the Scriptures in the Margin 
A●l. 27. 37. Gen. ●6. 27. R●m. 12. 1. cap. 3. 20. Christ put himself into a low si● leprous suit of ours, to expiate our pride and robbery in reaching after the D●ity, and to heal ●● of our spiritual Leprosy; for if ●● had n●t assumed our flesh, he had not saved us. N●zianz.  together. Christ did assume the whole man, he did assume the soul as well as the body, and both under the term Flesh. And indeed, unless he had assumed the whole man, the whole man could not have been saved; if Christ had not taken the whole man, he could not have saved the whole man: Christ took the nature of man, that he might be a fit Mediator; if he had not been man, he could not have died; and if he had not been God, he could not have satisfied. So great was the difficulty of restoring the Image of God in lost man, and of restoring him to God's favour, and the dignity of sonship, that no less could do it, than the natural son of God, his becomeing the son of man, to suffer in our nature; and so great was the Father's love and the Son's love to fallen man, as to lay a foundation of reconciliation betwixt God and man, in the personal union of the Divine and Humane nature of Christ; so much is imported in those words, the word was made flesh. The person of the Godhead that was incarnate, was neither the Father nor the Holy Ghost, but the Son, the second Person, for the Word was made Flesh. There being a real distinction of the Persons, that one of them is is not another; and each of them having their proper manner of subsistence, the one of them might be incarnate, and not the other; and it is the Godhead, not simply considered, but the Person of the Son, subsisting in that Godhead, that was incarnate. And it was very convenient, that the second or middle Person (in order of subsistence) of the blessed Trinity, should be the Reconciler of God and man; and that he by whom all things 
Celes. 1. 16, 17. Heb. 1. 2, 3.  were made, should be the Restorer and Maker of the new World; and that he who was the express Image of his Father, should be the Repairer of the Image of God in us. Oh the admirable love and wisdom of God that shines in this, that the second Person in the Trinity is set on work to procure our Redemption! Though reason could never have found out such a way, yet when God hath revealed it, reason, though but shallow, can see a fitness in it; because there being a necessity that the Saviour of man should be man, and an impossibility that any but God should save him; and one Person in the Trinity being to be incarnate, it agrees to reason, that the first Person in the Trinity should not be the Mediator; for who should send him? he is of none, and therefore could not be sent: There must be one sent to reconcile the enmity, and another to give gifts to friends; too proceeding Persons, the Son from the Father, and the Holy Ghost from the Father and the Son: Accordingly the second Person, which is the Son, he is sent upon the first errand, to reconcile man to God; and the third person, the Holy Ghost, he is sent to give gifts to men so reconciled; so as to reason, it is suitable, and a very great congruity; that God, having made all things by his Son, should now repair all things by his Son; that he that was the middle Person in the Trinity, should become the Mediator between God▪ and man; that he that was the express Image of the Father's Person, should restore the Image of God, defaced in man by his sins. Ah Christians, how well does it become you to lose yourselves in the admiration of the wisdom of God, in the contrivance of the work of our Redemption! For the Son of God to take on him the nature of man, with all the essential properties thereof, and all the sinless infirmities and frailties thereof, is a wonder that may well take up our thoughts to all Eternity. And Christ took the infirmities of our nature, as well as the nature itself: To show the truth of his Humanity; he had a nature that could hunger and thirst even as ours do, and to sanctify them to us; and that so he might sympathise with us, as a merciful and faithful High Priest; and that we might 
Heb. 2. 16, 17, 18. cap. 4. 15, 16.  confide the more in him, and have acce●s to him with boldness. By reason of the personal union of the two natures in Christ, he is a fit Mediator betwixt God and man, 
Act. 20. 28.  his sufferings are of infinite value, being the sufferings of one who is God, and who is mighty to carry on the work 
Isa. 63 1. He●. 7. 25.  of Redemption, and to apply his own purchase, and repair all our losses. Oh, what an honour has Jesus Christ put upon fallen man, by taking the nature of man on him! What is so near and dear to us as our own nature? and lo, our nature is highly preferred by Jesus Christ, to a Union in the Godhead; Christ now sits in heaven with 
Act. 1. 9, 10, 11.  our nature, and the same flesh that we have upon us, only glorified. It is that which all the world cannot give a sufficient reason, why the same word in the Hebrew, Bashar, should signify both Flesh, and Good Tidings; Divinity will give you a reason, though Grammar cannot; Christ's taking of flesh upon him, was good tidings to all the whole world, therefore no wonder if one word signify both. Abundance of comfort may be taken from hence to poor souls, when they think God hath forgotten them, to consider, is it likely that Christ who is Man, should forget man, now he is at the right hand of the Father, clothed in that nature that we have; when we are troubled to think it is impossible God and man should ever be reconciled, let us consider that God and man did meet in Christ, therefore it is possible we may meet, what hath been may be again; the two natures met in Christ, therefore God may be reconciled to man; yea, they therefore met, that God might be reconciled to man; he was made Immanuel, God with us, that he might bring God and us together; when a man is troubled to think of the corruptious of his nature, that is so full of ●efilements, that it cannot be sanctified perfectly, let him withal think, that his nature is capable of Sanctification to the full. Christ received Humane nature which was not polluted, his nature is the same, therefore that nature is capable of sanctification to the uttermost. Oh sirs! if Christ, the second Person in the Trinity, did put on man, how careful should men be to put on Christ! Put you on the Lord Jesus, saith 
Re● 13. 14.  the Apostle. If Christ assumed our Humane nature, how should we wrestle with God, to be made partakers of the Divine Nature; 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises, that by these we may be made partakers of the Divine Nature. If Christ became thus one flesh with us, how zealous should we be to become one spirit with Christ; 1 Cor. 6. 17. Even as man and wife is one flesh, so he that is joined to the Lord, is one spirit: Was the word made flesh? did Christ take our nature? yea, did he take our nature at the worst, after the fall? what high cause have we to bless his name for ever, for this condescension of his! Should all the Princes of the world have come from their Thrones, and have gone a begging from door to door, it would not amount to so much as for Christ to become Man for our sakes: ●hrist took our nature, not in the the integrity of it, as in Adam before his fall; but in the infirmities of it, which came to it by the fall: What a mazing love was this! For Christ to have taken our nature as it was in Adam, while he stood clothed in his integrity, and stood right in the sight of God, had not been so much as when Adam was fallen, and proclaimed Traitor: As Bernard saith, Quo pro me vilior, eò mihi charior, Domine: Lord, thou shalt be so much the more dear to me, by how much the more thou hast been vile for me. Here is condescension indeed, that Christ should stoop so low to take Flesh, and Flesh with Infirmities. But  
Secondly, Jesus Christ promiseth to God the Father, that he will freely, readily and cheerfully accept, undertake and faithfully discharge his Mediatory office, to which he was designed by him, in order to the Redemption and Salvation of all his chosen one's: Consult the Scriptures 
Compare Psal. 40. 6. to the 11. with Heb. 10. 5. to the 11. and Isa. ●1. 1, 2, 3. Lu●▪ 4. 18, 19 20. A●●. 13. 23. cap. 7. 22. Heb. 10. 1●, 14.  in the Margin, they having been formerly opened; and in them you will find, that Christ did not take the office of Mediatorship upon himself; but first the Father calls him to it, and then the Son accepts it: Christ glorified not himself, to be made an High Priest; but he that said unto him, thou art my Son, this day have I begotten thee: He called him, and then the Son answered him, Lo, I come. God the Father promiseth, that upon the payment of such a price by his Son, such and such souls should be ransomed and set free from the curse, from wrath, from hell, etc. Jesus Christ readily consents to the price, and pays it down upon the nail at once, and so makes good his Mediatory office. It pleased the glorious Son of God, in obedience to the Father, to humble himself, and obscure the glory of his Godhead, that he might be like his brethren, and a fit Mediator for sympathy and suffering, and that he might engage his life and glory for the redeeming of the Elect, and lay by his Robes of Majesty, and not be re-assumed till he gave a good account of that work, till he was able to say, I have finished the work that thou gavest me to do. Christ very freely and cheerfully undertakes to do and suffer whatever was the will of his Father, that he should do or suffer for the bringing about the Redemption of Mankind. Christ willingly undertakes to be his Father's Servant in this great work, and accordingly he looks upon his Father as his Lord, Thou art my Lord; that 
Isa. 50. 5, 6, 7. Psal. 16. 2.  is, thou art he, to whom I have engaged myself, that I will satisfy all thy demands, I will fulfil thy Royal Law, I will bear the Curse, I will satisfy thy Justice, I will humble myself to the death of the Cross, I will tread the 
Psal. ●. 8. Isa. 6●. ●.  Wine▪ press of my Father's Wrath, I will fully discharge all the Bonds, Bills and Obligations, that lie in open Court, against any of those whom, by compact, thou hast given 
Colos. 2. 13, 14, 15  me; let their debts be never so many, or never so great, or of never so long continuance, I will pay them all▪ there is no work so high, nor no work so hard, nor no work so hot, nor no work so bloody, nor no work so low, in which I am not ready to engage, upon the account of my chosen: Lo, I come, I delight to do thy will; yea, thy law is in my heart●: Christ freely submits, not only to the duty of the Law, but also to the penalty of the Law; not only to do what the Law enjoins, but also to suffer what the Law threatens; the former he 
Gal. 4. 4. 5.  makes good by his active obedience, and the l●ter by his passive obedience. This was the way wherein the Father, by an eternal agreement with his Son, would 
〈◊〉 1. 2.  have the salvation of lost sinners brought about; and accordingly Jesus Christ very readily complies with his Father's will and way. Christ, as Mediator, had a command 
Joh. 10. 18.  from his Father to die, which Command▪ ●he readily closes with; Joh. 10. 11. I am the good shepherd, the good shepherd layeth down his life for the sheep: vers. 15. I lay down my life for the sheep: vers. 17. I lay down my life, that I might take it again: vers. 18. No man taketh it from me, but I lay it down of myself; this commandment have I received of my father. Christ was content to be a servant by paction, that so his sufferings might be accepted for his people; and certainly, whatever God the ●●ther put Jesus Christ upon in his whole Mediatory work, that Jesus Christ did freely, fully and hearty comply with. Lo, I come, And I have finished the work that thou gavest 
J●●. 17. 4.  me to do: And had not Christ been free and voluntary in his active and passive obedience, his active and passive obedience would never have been acceptable, satisfactory or meritorious. To go further to prove it, would be to light a candle to see the sun at noon. But,  
Thirdly, Jesus Christ promises and engages himself, that he will conside, depend, rely and trust upon his Father for help and for assistance to go through his work, with a notwithstanding all the wrath and rage, all the malice and oppositions that he should meet with from men and Devils; Heb. 2. 13. And again, I will put my trust in him: Christ's confidence in his Father, was one great encouragement to him, to hold out in the execution of his office; and his confidence in God speaks him out to be a true man, in that, as other men, he stood in need of God's aid and assistance; and thereupon, as others of the sons men (his brethren) he puts his trust in God. The Greek Phrase used by the Apostle, carrieth Emphasis; it implieth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 18. 2. Isa. 8. 18.  trust on a good persuasion, that he shall not be disappointed; it is translated Confidence, Phil. 1. 6. word for word it may here be thus translated, I will be confident in him: The Relative Him hath apparent reference to God, so as Christ himself, being man, rested on God to be supported in his works, and to to be carried through all his undertake, till the Top-stone was laid, and the work of Redemption accomplished. Christ had many great and potent enemies, and was brought to very great straits, 
Psal. 18. 3, 4, 5. Isa 8. 18. Mat. 27. 43.  yea, he and his were for signs and wonders in Israel; yet he fainted not, but put his trust in the Lord; yea, his greatest enemies gave him this Testimony, that he trusted in God; and though they spoke it in scorn and derision, yet it was a real truth. Christ's confidence in his Father was further manifested by the many Prayers, which 
Heb. 5. 7.  time after time, he made to his Father. Another proof of Christ's confidence in God's assistance, even in his greatest plunges, and his sharpest sufferings, the Prophet Isaiah will furnish us with, The Lord God hath opened mine 
Isa. 5●. 5, 6, 7, 8, 9  ear (saith the Prophet) and I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hide not my face from shame and spitting. For the Lord God will help me, therefore shall I not he confounded, therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me, who will contend with me? let us stand together: Who is mine adversary? let him come near to me. Behold, the Lord God will help me, who is he that shall condemn me? lo, they all shall wax old as a garment: The moth shall eat them up. Christ as Mediator, trusted God the Father, to carry him through all difficulties and oppositions, till he had completed the great work of his Mediation: Christ strengthens and encourages himself in the execution of his Office, against all hardships and oppositions, from his confidence and assurance of God's aid and assistance; and by the same eye of Faith, he looks upon all his opposites, as worn out and weathered by him. Christ's Faith, Patience and Constancy gave him victory over all wrongs and injuries. So Isa. 49. 5. My God shall be my strength: Christ is very confident of his Father's assistance, to carry him through that work that he had assigned him to: Christ, in the want of comfort, never wanted faith to hang upon God, and to call him his God; My God, my God, why hast thou forsaken me? 
Mat. 27. 46. As man he ●r●e● out, My God, my God, etc. when a● God, he promiseth Paradise to the penitent thief Hilary.  Christ was never forsaken, in regard of the Hypostatical Union; the Union was not dissolved, but the Beams, the Influence was restrained: Nor in regard of his Faith; for though now he was sweltering under the wrath of God, as our Surety, and left in the hands of his enemies, and deserted by his Disciples and dearest friends, and under the loss of the comforting and solacing presence of his Father; yet, in the midst of all, such was the strength and power of his faith, that he could say, My God, my God. Christ, before the world began, having promised and engaged to the 
Tit. 1. 2. Gal. 4. 4. Isa. 63. 3. Gal. 3. 13. Rom. 8. 3, 4.  Father; that in the fullness of time he would come into the world, assume our nature, be made under the Law, tread the Wine-press of the Father's wrath, bear the Curse, and give satisfaction to his Justice. Now upon the credit of this promise, upon this undertaking of Christ, God the Father takes up the Patriarches, and all the Old Testament-believers to Glory. God the Father resting upon the promise and engagement of his Son, admits many thousands into those 〈…〉 on's above, before 
Joh. 14. 2, 3.  Christ took Flesh upon him. Now as t●● Father, of old, hath rested and relied on the promise and engagement of Christ; so Jesus Christ doth, to this very day, ●●st and stay himself upon the promise of his Father, that he shall, in 
Isa. ●3. 10.  due time, see all his seed, and reap the full benefit of that full Ransom that he has paid down upon the nail, for all that have believed on him, that do believe on him, and that shall believe on him. Christ knew God's infinite Love, his tender Compassions, and his matchless Bowels to all those for whom he died: And he knew very well the Covenant, the Compact, the Agreement, that past between the Father and himself; and so trusted the Father fully, in the great business of their everlasting happiness and blessedness, relying upon the love and faithfulness of God, his love to the Elect, and his faithfulness to keep Covenant with him. As the Elect are committed to Christ's charge, to give an account of them; so also is the Father engaged for their conversion, and for their preservation being converted: As being not only his own, 
Joh. 6. 37. Isa. 53. 11.  given to Christ out of his love to them; but as being engaged to Christ, that he shall not be frustrate of the reward of his Sufferings, but have a Seed to glorify him for ever. Therefore doth Christ, not only constantly preserve them by his Spirit, but doth leave, also, that burden on the Father; Father, keep those whom thou hast given me: Joh. 17. 11. But  
Fourthly, Jesus Christ promises and engages himself to his Father, that he would bear all, and suffer all that should be laid upon him; and that he would ransom poor sinners, and fully satisfy Divine Justice by his blood and death; as you may see by comparing the Scriptures in the 
Isa. 5●. 5, 6. Joh. 10. 17. 18. cap. 15. 10. Luk. 24. 46. Heb. 10. 5, 6, 7, 10. I have opened these Scriptures already.  Margin together. The work of Redemption could never have been effected by silver or gold, or by prayers or tears, or by the blood of Bulls or Goats; but by the second Adam's obedience, even to the death of the Cross. Remission of sin, the favour of God, the heavenly Inheritance could never have been obtained, but by the procious blood of the Son of God. The innocent Lamb of God was slain, in typical prefigurations, from the beginning of the world; and slain in real performance, in the fullness of time, or else fallen man had lain under guilt and wrath for ever: The heart of Jesus Christ was strongly set upon all those that his Father had given him, and he was fully resolved to secure them from Hell and the Curse, whatever it cost him; and seeing no price would satisfy his Father's Justice below his Blood, he lays down his life at his Father's feet, according to the Covenant and Agreement of old, that had passed between his Father and himself. But  
Fifthly, The Lord Jesus Christ was very free, ready, willing and careful to make good all the Articles of the Covenant on his side, and to discharge all the works agreed 
Joh. 12. 49, 50. cap. 17. 6.  on for the Redemption and Salvation of the Elect: Joh. 17. 4. I have finished the work that thou gavest me to do. There was nothing committed to Christ by the Father, to be done on earth, for the purchasing of our Redemption, but he did finish it; so that the Debt is paid, 
Colos. 2. 14, 15. Heb. 2. 14.  Justice satisfied, and sin, Satan and death spoiled of all their hurting and destroying power. By the Covenant of Redemption, Christ was under an obligation to die, to 
Dan. 9 24.  satisfy to Divine Justice, to pay our debts, to bring in an everlasting Righteousness, to purchase our Pardon, and 
Heb. 9 12.  to obtain eternal Redemption for us; all which, he completed and finished, before he ascended up to glory: And 
Act. 1. 9, 10, 11.  without a peradventure, had not Jesus Christ kept touch with his Father, had not he made good the Covenant, the Compact, the Agreement on his part, his Father would never have given him such a welcome to heaven as he did, nor he would never have admitted him to have sat down 
Heb. 1. 3. Rom. 8 34. Col●s. ●. 1. H●b. 8. 1. cap. 10. 12. 1 ●et. 3. 22.  on the right hand of the Majesty on high, as he did. The right hand is a place of the greatest honour, dignity and safety, that any can be advanced to: But had not Jesus Christ first purged away our sins, he had never sat down on the right hand of his Father. Christ's advancement is properly 
Mat. 26. 64. Act. 7. 56.  of his Humane Nature; That Nature, wherein Christ was crucified, was exalted; for God being the Most High, needs not be exalted; yet the Humane Nature, in this exaltation, is not singly and simply considered in itself, but as united to the Deity; so that it is the Person consisting of two Natures, even God-man, which is thus dignified: For as the Humane Nature of Christ is inferior to God, and is capable of advancement; so also is the person consisting of a Divine and Humane Nature. Christ, as the Son of God, the second Person of the sacred Trinity, is, in regard of his Deity, no whit inferior to his Father, but every way equal; yet he assumed our nature, and became a Mediator betwixt God & man; he humbled himself, and made himself inferior to his Father; his Father therefore hath highly exalted him, 
Phil. 2. 8, 9  and set him down on his right hand. If Christ had not 
Eph. 1. 20.  expiated our sins, and completed the work of our Redemption, he could never have sat down on the right hand of God; Heb. 10. 12. But this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God. This verse is added in opposition to the former, as is evident by the first Particle (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) But in the former verse it was proved, that the Sacrifices which were offered under the Law, could not take away sins: This verse proveth, that there is a Sacrifice, which hath done that that they could not do. The Argument is taken from that Priest's ceasing to offer any more Sacrifices, after he had offered one; whereby is employed, that there needed no other, because that one had done it to the full; sin was taken away by Christ's Sacrifice, for thereby a Ransom was paid, and satisfaction made to the Justice of God for man's sin, and thereupon sin taken a-away: Now, sin being taken away, Christ sits down on the right hand of his Father. Look, as the humiliation of Christ was manifested in offering a Sacrifice, so his exaltation, in sitting at God's right hand, was manifested, after that he had offered that sacrifice. This phrase, Set down, is a note of dignity and authority; and this dignity and Authority is amplified by the place where he is said to sit down, viz. on the right hand of God; and this honour and dignity is much illustrated by the continuance thereof, which is without date; For ever sat down on the right hand of God. It is an Eclipse of the lustre of any glory, to have a date and a period: The very thought that such a glory shall one day cease, will cast a damp upon the Spirit of him that enjoys that Glory: Christ's constant sitting at the right hand of his Father, is a clear evidence, that he has finished and completed the work of our Redemption. Christ could never have gone to his Father, nor never have set down at the right hand of his Father, if he had not first fulfilled all Righteousness, and fully acquitted us of all our iniquities; Joh. 16. 10. Of righteousness, because I go to my Father. The strength of the Argument lies in this, Christ took upon him to be our Surety, and he must acquit us of all our sins, and satisfy his Father's Justice, before he can go to his Father, and be accepted of his Father, and sit down on the right hand of his Father: If God had not been fully satisfied, or if any part of Righteousness had been to be fulfilled, Christ should have been still in the grave, and not gone to heaven; his very going to his Father, argues all is done, all is finished and completed. But  
Sixthly, Christ having performed all the conditions of the Covenant on his part▪ he now peremptorily insists upon it, that his Father should make good to him and his, the conditions of the Covenant on his part; Christ having finished his work, looks for his reward; Father, 
Joh. 17. 4, 5.  says he, I have glorified thee on earth, I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self, with the glory which I had with thee, before the world was: There was a most 
This transaction between the father and the son, is worthy of our most d●ep, serious and frequent meditation.  blessed transaction between God the Father and God the Son, before the world began, for the everlasting good of the Elect; and upon that Transaction depends all the good, and all the happiness, and all the salvation of God's chosen; and upon this ground, pleads with his Father, that all his members may behold his glory; Joh. 17. 24. Father, I wil● that they also which thou hast given me, be with me where I am, that they may behold my glory: Father, I will; not only I pray, I beseech, but I will; I ask this as my right, by virtue of the Covenant betwixt us; I have done thus and thus, and I have suffered thus and thus, and therefore I cannot but peremptorily insist upon it; that those that I have undertaken for, be where I am, that they may behold my glory: (For though Glory be a gift to us, yet it is a debt that is due to Christ.) It is a part of Christ's joy, that we should be where he is; Christ will not be happy alone, as a tender father, he can enjoy nothing, if his children may not have part with him. The greatest part of our happiness that we shall have in heaven, lies in this, that then we shall be with Christ, and have immediate communion with him. Oh sirs! the great end of our being in heaven, is to behold and enjoy the glory of Christ: Christ is very desirous, and much taken up with his people's fellowship and company; so that before he removes his bodily presence from them, his heart is upon meeting and fellowship again, as here we see in his prayer before his departure; and this he makes evident from day to day, in that, until that time of meeting come, two or three are not gathered in his name, but he is in the midst of them; to eye their behaviour, to 
Mat. 18. 20.  hear their suits, to guide their way, to to protect their persons, to cheer their spirits, and to delight in their presence: He delights to walk in the midst of the seven golden 
Rev. 2. 1. Mat. 5. 14, 16. Psal. 68, 16.  candlesticks; the Golden Candlesticks are the Churches, which are the light of the world; and excel all other societies, as much as Gold doth other Metals: And he desires to dwell in the low and little hill of Zion; Zion is his resting place, his chosen place, his dwelling place; Psal. 132. 13. For the Lord hath chosen Zion, he hath desired it for his habitation: Vers. 14. This is my rest for ever: Here will I dwell, for I have desired it: Christ chose Zion for his love, and loves it for his choice; and accordingly, he he delights to dwell there. The Lamb stands on Mount 
Rev. 14. 1.  Zion: Christ is ready pressed for action; and in the midst of all Antichrist's Persecutions, he hath always a watchful eye over Mount Zion, and will be a sure lifeguard to Mount 
Isa. 4. 5, 6.  Zion; he stands readily prepared to assist Mount Zion, to fight for Mount Zion, to communicate to Mount Zion, 
Isa. 8. 18.  and to be a refuge to Mount Zion; and no wonder, for he dwells in mount Zion. Now, if Christ take so much delight to have spiritual communion with his people in this 
2 Cor. 6. 16. I will dwell in them. The words are very significant ●n the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In ill in-dwell in them; so the words are; there are two in's in the Original, as if God could never ha●e enough▪ ●●munion with them. 2 Tr●●, 1. 10.  world, no wonder that he can never rest satisfied, till their gracious communion with him here, issue in their perfect and glorious communion with him in heaven: And certainly the glory and happiness of heaven to the Elect, will consist much in being in Christ's company, in whom they delight so much on earth; to follow the Lamb whither soever he goes, to enjoy him fully, and to be always in his presence, is the heaven of heaven, the glory of glory; 'tis the sparkling Diamond in the Ring of Glory. The day is coming, wherein Believers shall be completely happy, in a sight of Christ's glory, when he shall be conspicuously glorified and admired in all his Saints, and glorified by them; and when, all veils being laid aside, and they fitted for a more full fruition, shall visibly and immediately behold and enjoy him; therefore is their condition in heaven described, as consisting in this, that they may behold my glory which thou hast given me. ●hus I have glanced at Christ's solemn demand on earth, for the full accomplishment of that blessed Compact, Covenant, Agreement and Promises that were made to him, when he undertook the office of a Mediator; and now is in heaven, he appears in the presence of God for us, as a 
〈…〉. 9 ●4.  Lawyer appears in open Court for his Client; opens the case, pleads the cause, and carries the day. The Verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated to appear, signifieth conspicuously to manifest: It is sometimes taken in a good sense, viz. to appear for one as a Favourite before a Prince, or as an Advocate or an Attorney before a Judge, or as the High Priests appeared once a year in the Holy of Holiest, to 
Exod. 30. 10.  make atonement for the people: Christ is the great Favourite in the Court of glory, and is always at God's 
Rom. 8. 34.  right hand, ready on all occasions, to present our petitions to his Father, to pacify his anger, and to obtain all 
1 Jo●. 2. 1.  noble and needful favours for us: And Christ is our great Advocate, to plead our cause effectually for us. Look, as in Humane Courts, there is the Guilty, the Accuser, the Court, the Judge, and the Advocate, so it is here; Heaven is the Court, Man is the guilty Person, Satan is the Accuser, God is the Judge, and Christ is the Advovocate: Now, look as the Advocate appeareth in the Court before the Judge, to plead for the guilty, against the accuser; so doth Christ appear before God in heaven, to answer▪ all Satan's objections and accusations, that he may make in the Court of heaven against us; He ever lives to make intercession for us: Heb. 7. 25. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated intercession, is a compound, and signifies to call upon one; it is a judicial word, and importeth a calling upon a Judge, to be heard in this or that, against 
A●●. 25. ●●. R●m. 11. 2. c●p. 8. 34.  another or for another; so here Christ maketh intercession for them. The Metaphor is taken from Attorneys or Advocates, who appear for men in Courts of Justice; from Counsellors, who plead their Client's cause, answer the Adversary, supplicate the Judge, and procure sentence to pass on their Client's side. This Act of making Intercession, may also be taken from King's Favourites, who are much in the King's presence, and ever ready to make request for their friends: But remember, though this be thus attributed to Christ, yet we may not think, that in heaven Christ prostrateth himself before him, or maketh actual prayers; that was a part of his humiliation, which he did in the days of his flesh; but it implieth 
●eb. 5 7.  a presenting of himself a Sacrifice, a Surety, and one that hath made satisfaction for all our sins, together with manifesting of his will and desires, that such and such should partake of the virtue and benefit of his Sacrifice; so as Christ's intercession consisteth rather in the perpetual vigour of his Sacrifice, and continual application thereof, than in any actual supplication. The intendment of this Phrase applied to Christ, to make intercession, is to show, that Christ being God's Favourite, and our Advocate, continually appeareth before God, to make application of that Sacrifice, which once he offered up for our sins. Christ appears in the presence of God for us; 1. To present unto his Father himself, who is the price of our Redemption: 2▪ To make application of his Sacrifice to his Church time after time, according to the need of the several members thereof: 3. To make our persons, prayers, services and all good things acceptable to God. But  
Seventhly and lastly, The whole Compact and Agreement between God the Father and our Lord Jesus Christ about the Redemption of poor sinner's souls, was really and solemnly transacted in open Court; or, as I may say, in the High Court of Justice above, in the presence of the great public Notary of heaven, viz. the Holy Ghost; who being a third Person of the glorious Trinity of the same Divine Essence, and of equal power and glory makes up a third Legal Witness with the Father and the Son. They being (a●ter the manner of Kings) their own Witnesses 
So the King write●, 〈◊〉 me●●●. This 1 Joh. 5. 7. is a very clea● Proof and Testimony of the Trinity of Persons, in the Unity of the Divine ●ssence, they are ●ll one in ●ssence and Will. As if three lamps were lighted in o●● chamber, albeit the lamps be di●ers, yet the lights cannot be s● 〈◊〉▪ so in the 〈◊〉 〈◊〉 〈◊〉 there is a destruction of Perso●s 〈◊〉 ● 〈…〉 phei●y of nature.  also, 1 Joh. 5. 7. For there be three that ●ear record in heaven, the Father, the Word and the Holy Ghost, and these three are one: Three, 1. In the true and real distinction of their Persons; 2. In their inward Properties, as to beget, to be begotten, and to proceed; 3. In their several offices one to another, as to send and to be sent: And these three are one, one in Nature and Essence, one in Power and Will, one in the act of producing all such actions as, without themselves, any of them is said to act; and one in their Testimony, concerning the Covenant of Redemption, that was agreed on between the Father and the Son. Consent of all parties, the Allowance of the Judge, and public Record, is as much as can be desired to make all public Contracts authentic in Courts of Justice; and what can we desire more, to settle, satisfy and assure our own souls, that all the Article, of the Covenant of Redemption shall, on all hands, be 〈…〉 inly made good, than this, that these three heavenly Witnesse●, God the Father, God the Son, and God the Holy G●●st, do all agree to the Articles of the Covenant, and 〈◊〉 Witnesses to the same Covenant? Thus you see▪ that there was a Covenant of Redemption made with Christ▪ upon the terms whereof he is constituted to be a 〈◊〉; to say to the prisoners, go forth, to bring delivera●●e to the captives, and to proclaim the year of release (or Jubilee) the acceptable year of the Lord; as it is, Isa. 61. 1, 2. I have been the longer in opening the ●ovenant of Redemption, partly because of its grand importance to all our souls, and partly because others have spoken so little to it, to the best of my observation▪ and partly because I have never before handled this Subject, either in the Pulpit, or the Press, etc.  
Now, from the serious consideration of this Compact, Covenant and Agreement, that was solemnly made between God and Christ, touching the whole business of man's Salvation or Redemption, I may form up this tenth Plea, as to the ten Scriptures that are in the Margin, that 
Eccles. 11. 9 cap. 12. 14. Mat. 12. 14. cap. 18. 23. Luk. 16. 2. Rom. ●4. 10. 2 Cor. 5. 10. Heb. 9 27. cap. 13. 17. 1 Pet. 4. 5. Isa. 53. 6. R●m. 5. 6▪ 8. Gal. 2. 20.  refer to the great day of account, or to a man's particular day of account. Oh blessed God I have read over the Articles of the Covenant of Redemption, that were agreed on between thyself and thy dearest Son; and I find by those Articles, that dear Jesus has died, and satisfied thy Justice, and pacified thy Wrath, and bore the Curse, and purchased my pardon, and procured thy everlasting favour: And I find by the same Articles, that whatever Jesus Christ acted or suffered, he did act or suffer as my Surety, and in my stead and room. Oh Lord! when I look upon my manifold weaknesses and imperfections, though under a Covenant of Grace, yet I am many times, not only grieved, but also stumbled and staggered; but when I look up to the Covenant of Redemption, I am cheered, raised and quieted; for I am abundantly satisfied, that both thyself and thy dear Son, are infinitely ready, able, willing and faithful to perform whatever in that Covenant is comprised; by these things men live, 
Isa. 38. 16, 17.  and in these is the life of my spirit: men may fail, and Friends may fail, and Relations may fail, and Trade may fail, and natural strength may fail, and my heart may fail, but the Covenant of Redemption can never fail, nor the 
Psal. 73. 24, 25.  Federates, who are mutually engaged in that Covenant, can never fail, and therefore I am safe and happy for ever; what though my sins have been great and heinous, yet they are not greater than Christ's satisfaction, he did bear the Curse for great sins as well as small, for sins against the Gospel as well as for sins against the Law, for omissions as well as for commissions; assuredly, the Covenant of Redemption is a mighty thing, and there are no mighty sins that can stand before that Covenant: If we look upon Manasseh, in those black and ugly colours that the 
1 King. 21. 1, to 16  Holy Ghost paints him out in, we must needs conclude that he was a mighty sinner, a monstrous sinner; and yet his mighty sins, his monstrous sins could not stand before the Covenant of Redemption; the greatest sins are finite, but the merit of Christ's Redemption is infinite: All the Egyptians were drowned in the Red Sea, there remained not so much as one of them, there was not one of them 
Exod. 14. 28. Psal. 106. 11.  left alive to carry the news; the high and the low, the great and the small, the rich and the poor, the honourable and the base, were all drowned: The Red Sea of Christ's blood drowns all our sins, whether they are great or small, high or low, etc. though my sins be as scarlet, 
Isa. 1. 18.  my Redeemer will make them as white as snow; though they be as read as crimson, they shall be as wool: There is not one of my sins, for which Jesus Christ hath not suffered 
Eph. 1. 7. Colos. 1. 14.  and satisfied; nor there is not one of my sins, for which Jesus Christ hath not purchased a pardon, and for which he hath not made my peace; though my sins are innumerable, though they are more than the hairs of my head, 
Psal. 4●. 12.  or the sands on the seashore, yet they are not to be named in the day wherein the merits of Christ, the satisfaction of Christ, and the Covenant of Redemption is mentioned and pleaded: Be my sins never so many; yea, though they might fill a Roll that might reach from East to West, from North to South, from earth ●● heaven, yet they could but bring me under the Curse, now Christ my Surety, that he might redeem me from the Curse, hath 
Gal. 3. 13.  taken upon him the whole Curse: I know there is no summing up of my debts, but Christ has paid them all; woe had been to me for ever▪ ●ad Christ left but on●●●nny upon the score, for me to pay. As I have multiplied my sins, so he has multiplied his pardons; Christ has canceled 
Isa. 55. 7.  all bonds, and therefore it is but justice in God, to 
Col●s. 2. 13, 14, 15, Jo●. 3●. 24.  give me a full Acquittance, and to throw down all bonds as canceled, saying, Deliver him, I have found a ransom. Oh God, though my sins are very many, and very great, yet if thou dost not pardon them, the innocent blood of thy dearest Son will lie upon thee, and cry out against thee; for he therefore died, that my sins might be pardoned, so that now, in honour and justice, thou art obliged to pardon all my transgressions, and remember mine iniquities no 
Isa. 43. 25 Dan. 9 24.  more. Now this is my Plea, Oh holy God, which I make to all those Scriptures that respect my last account, and by this Plea I shall stand, well, saith God the Father, I accept of this Plea, I am pleased with this Plea, thy 
E●●k. 18. 22.  sins shall not be mentioned, Enter thou into the joy of thy Lord.  
I▪ shall now make a little improvement of what has been said as to the Covenant of Redemption, and so draw to a conclusion.  
First, This Covenant of Redemption, as we have opened it, looks sadly and sowrly upon those that make so great a noise about the Doctrine of Universal Redemption. The Covenant of Redemption extends itself, not to every 
Mat. 24. 16. Luk 12. 32. Rom. 9 11, 12. cap ●●. 5. 6. 7, ●. Rom. 8. 39, 40.  man in the world, but only to those that are given by God the Father to Jesus Christ. 2. It looks sadly and sowrly upon those that make so great a noise about Gods choosing or electing of men, upon the account of God's foreseeing their faith, good works, obedience, holiness when our election is merely of grace and savour, and flows only 
D●●. 7. 6, 7. 8. ●ap▪ 33. 1●. Rom. 9 11. 〈◊〉 1. 9 Eph. 1. 4. Rom. 8. 29 30. ● 〈◊〉 ●. 1●. 1 P●●. 1. 2.  from the good will of h●● that dwelled in the bush, and faith, good works, holiness, sanctification, are the fruits and effects of Election, as the Scripture every where tells us; and as has been made evident in my opening the gracious terms of the Covenant of Redemption, but because I have, in another place, treated of th●se things more largely, a touch here may suffice. But  
Secondly. How should this Covenant of Redemption spirit, animate and encourage all the Redeemed of God, to do any thing for Christ, to suffer any thing for Christ, to venture any thing for Christ, to part with any thing 
Mark. 8. 34. 35, 38 Heb. 10. 34. cap. 11.  for Christ, to give up any thing to Christ, who, according to the Covenant of Redemption, hath done and suffered such great and grievous things, that he might bring us to glory, that are above all apprehensions, and beyond 
Heb. 2. 1●, 1●.  all expressions, who can tell me what is fully wrapped up in that one expression, viz. That he poured out his soul unto death: Let us not shrink, nor saint, nor grow weary under our greatest sufferings for Christ, when sufferings multiply, when they are sharp, when they are more bitter than Gall or Wormwood, yea, more bitter than death itself, then Remember the Covenant of Redemption, and how punctually Christ made good all the Articles of it on his side, and then saint and give out if you can: Well may I be afraid, but I do not therefore despair, for I think 
Austin.  upon, and remember the wounds of the Lord, saith one: Nolo vivere sine vulnere, cum te video vulneratum; Ob my 
 God, as long as I see thy wounds, I will never live without wound, saith another: Crux Christi clavis Paradisi; The 
Damas●●n.  Cross of Christ is the Golden Key that opens Paradise to us, saith one: I had rather, with the Martyrs and Consessors, 
 have my Saviour's Cross, than, with their Persecutors, the world's Crown; the harder we are put to it, the greater shall be our reward in heaven, saith another: Gardius the Martyr hit the nail, when he said, it is to my loss if you 
Chrysost●m.  ab●●e me any thing in my sufferings: If you suffer not for Religion, you will suffer for a worse thing, saith one: 
V●n●●mi●s.  Never did any man serve me better than you serve me, said another to his Persecutors: Adversus gentes, gratias agimus quod à molestis dominis liberemur, We thank you for delivering us from hard Taskmasters, that we may enjoy more sweetly the bosom of our Lord Jesus, said the Martyrs: 'Twas a notable saying of ●●●her, Ecclesia totum mundum convertit sanguine & oratione; the Church converteth the whole world by blood and prayers: They may kill me, said Socrates of his enemies, but they cannot hurt me; so may the redeemed of the Lord say; they may take away my head, but they cannot take away my Crown of life, of righteousness, of glory, of immortality. The Lacedæmonians 
Rev. 2. 10. 2 lim. 4. 8. 1 Pe●. 5. 4. 5.  were wont to say, it is a shame for any man to fly in time of danger; but for a Lacedaemonian, it is a shame for him to deliberate: Oh, what a shame is it for Christians, when they look upon the Covenant of Redemption, so much as to deliberate whether they were best suffer for Christ or no. Petrus Blesensis has long since observed, that the Courtiers of his time suffered as great trouble, and as many vexations, for vanity, as good Christians did for the truth; the Courtiers suffered weariness and painfulness, hunger and thirst, with all the Catalogue of Paul's afflictions; and what can the best Saints suffer more? Now, shall men that are strangers to the Covenant of Redemption, suffer such hard and great things for their lusts, for very vanity? and will not you, who are acquainted with the Covenant of Redemption, and who are interested in the Covenant of Redemption, be ready and willing to suffer any thing for that Jesus, who, according to the Covenant of Redemption, has suffered such dreadful things for you, and merited such glorious things for you? But  
Thirdly, From this Covenant of Redemption, as we have opened it, you may see what infinite cause we have to be swallowed up in the admiration of the Father's love in entering into this Covenant, and in making good all the Articles of this Covenant on his side: When man was fallen from his primitive purity and glory, from his holiness 
God so loved his Son, that he gave him all the world for his possession, Psal. 2. 8. But he so loved the world, that he gave Son and all for its Redemption. Bernard  and happiness, from his freedom and liberty, into a most woeful gulf of sin and misery; when Angels and men were all at a loss, and knew no way or means, whereby fallen man might be raised, restored and saved; that then God should firstly and freely propose this Covenant, and enter into this Covenant, that miserable man might be saved from wrath to come; and raised and settled in a more safe, high and happy estate than that was, from which he was fallen in Adam: Oh, what wonderful, what amazing love is this! Abraham manifested a great deal of love to God, in offering up of his only Isaac; but God 
Gen. 22. 12.  has showed far greater love to poor sinners, in making his only Son an offering for their sins; for 1. God loved Christ with a more transcendent love, than Abraham could 
Joh. 10. 18. Heb. 10. 10, 12.  love Isaac: 2. God was not bound by the commandment of a superior to do it, as Abraham was: 3. God freely and voluntarily did it, which Abraham would never have done without a commandment: 4. Isaac was to be offered after the manner of holy Sacrifices, but Christ suffered an ignominious death, after the manner of Thiefs: 5. Isaac was all along in the hands of a tender Father, but Christ was all along in the hands of barbarous enemies: 6. Isaac was offered but in show, but Christ was offered indeed and in very good earnest: Is not this an excess, yea, a miracle of love? 'Tis good to be always a musing upon this love, and delighting ourselves in this love. But  
Fourthly, From this Covenant of Redemption, as we have opened it, you may see what signal cause we have to be deeply affected with the love of Jesus Christ, who roundly and readily falls in with this Covenant, and who has faithfully performed all the Articles of this Covenant; had not Jesus Christ kept touch with his Father as to every Article of the Covenant of Redemption he could never have saved us, nor have satisfied Divine Justice, nor have been admitted into heaven. That Jesus Christ might make full satisfaction for all our sins, He was made a curse 
Gal. 3 13.  for us, whereby he hath redeemed us from the curse of the Law: All his sufferings were for us. All that can be desired of God by man, is mercy and truth; mercy in regard of our misery, truth in reference to God's promises: That which moved Christ to engage himself as a Surety for us, was his respect to God and man: To God, for the honour of his Name; neither the mercy, nor the truth, nor the justice of God had been so conspicuously manifested, if Jesus Christ had not been our Surety: To man, and that to help us in our succourless and desperate estate. No creature either would or could discharge that debt, wherein man stood obliged to the justice of God. This is a mighty evidence of the endless love of Christ, this is an evidence of the endless and matchless love of Christ: We count it a great evidence of love, for a friend to be surety for us, when we intent no damage to him thereupon; but if a man be surety for that, which he knoweth the principal debtor is not able to pay, and thereupon purposeth to pay it himself; this we look upon as an extraordinary evidence of love: But what amazing love, what matchless love is this, for a man to engage his person and life for his friend, when as skin for skin, and all that a man hath, will he give for his life; and yet, according to the Covenant of Redemption, Jesus Christ has done all this and much more for us, as is evident, if you will but cast your eye back upon the Articles of the Covenant, or consult the Scriptures in the Margin. If a friend, to free a 
J●●. 2. 4. Jo●. 1●. 11, 15▪ 17 18, 28▪ R●m. 5. 6, 〈◊〉 Eph. 1. 5, 6, 7, 〈◊〉 〈◊〉 2. 13, 14, 15 Heb. 2. 13, 1●, 15.  captive, or one condemned to death, should put himself into the state and condition of him whom he freeth; that would be an evidence of love beyond all comparison. But now, if the dignity of Christ's person and our unworthiness, if the greatness of the debt and kind of payment, and if the benefit which we reap thereby be duly weighed, we shall find these evidences of love to come as much behind the love of Christ, as the light of a candle cometh short of the light of the Sun. Christ's Suretyship, according to the Covenant of Redemption is and aught to be a prop of props to our faith: It is as sure a ground of confidence that all is well, and shall be for ever well between God and us, as any the Scriptures does afford; by virtue hereof, we have a right to appeal to God's Justice, for this Surety hath made full satisfaction; and to exact a debt which is fully satisfied, is a point of injustice. Christ knew very well what the Redemption of fallen man would cost him, he knew that his life and blood must go for it, he knew that he must lay by his Robes of Majesty, and be clothed with flesh, he knew that he must encounter 
S●lus Amo● nes●it difficultates.  men and Devils, he knew that he must tread the Wine-press of his Father's wrath, bear the Curse, and make himself an offering for our sins, for our sakes, for our salvation; yet, for all this, he is very ready and willing to bind himself by Covenant, that he will redeem us, whatever it cost him. Oh, what tongue can express, what heart 
Eph. 3. 18, 19 Look where thou wilt, thou art surrounded with flames of his love; and it were strange if thou shouldest not be set on fire, if not, sure thou must needs be a Diabolical Salamander, say● Cu●anus.  can conceive, what soul can comprehend, the heights, depths, bredths and lengths of this love! Oh blessed Jesus, what manner of love is this! that thou shouldest wash away my scarlet sins, in thine own blood! that thou shouldest die, that I may live! that thou shouldest be cursed, that I might be blessed! that thou shouldest undergo the pains of hell, that I might enjoy the joys of heaven! that the face of God should be clouded from thee, that his everlasting favour might rest upon me! that thou shouldest be an everlasting Screen, betwixt the wrath of God and my immortal soul! that thou shouldest do for me beyond all expression, and suffer for me beyond all conception, and gloriously provide for me beyond all expectation! and all this according to the Covenant of Redemption! what shall I say? what can I say to all this? but fall down before thy grace, and spend my days in wondering at that matchless, bottomless love that can never be fathomed by Angels or men. Oh Lord Jesus (saith one) plusquam 
B●rnard.  mea, plusquam meas, plusquam me; I love thee more than all my goods, and I love thee more than all my friends, yea, I love thee more than my very self: 'Tis good to write after this copy. But  
The Eleventh and last Plea that a Believer may form up, as to the ten Scriptures that are in the Margin, that 
Eccles. 11. 9 cap. 12. 14. ●●at. 12. 14. cap. 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. H●b. 9 27. cap. 13. 17. 1 Pet. 4. 5.  refer to the great day of account, or to a man's particular account, may be drawn up from the consideration of the Book of Life; out of which all the Saints shall be judged in the great day of our Lord; Rev. 20. 11. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away, and there was found no place for them. Vers. 12. And I saw the dead small and great, stand before God: And the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. Vers. 13. And the sea gave up the dead which were in it: And death and hell delivered up the dead which were in them: And they were judged every man according to their works. Vers. 14. And death and hell were cast into the lake of fire: this is the second death. And whosoever was not found written in the book of life, was cast into the lake of fire. In the 11. verse, John describes the Judge with his preparation, in the 12. verse, he describes the persons that should be judged, and then he describes the process and sentence, and lastly he describes the execution of the sentence; viz. the casting of the reprobates into the Lake of fire, and the placing and fixing of the Elect in the heavenly Jerusalem; vers. 13, 14, 15.  
In the five last verses cited, you have a clear and full description of the last General Judgement, as is evident by the native Context and Series of this Chapter: For having 
Rev. 2●. 1, 2, 3. Judas vers. 6.  spoken of the Devil's last Judgement, which by Judas is called The judgement of the great day: It is consentaneous therefore, to understand this of such a Judgement, whereby he is judged. And indeed, the expressions are so full, and the matter and circumstances so satisfying and convincing, that they leave no place for fears, doubts or disputes. This Scripture that is under our present consideration, runs parallel with that, Dan. 12. 1, 2, 3. and several other places of Scripture, where the day of Judgement is spoken of; and let him that can, show me at what other Judgement, all the dead are raised and judged; and all Reprobates sent to hell, and all the Elect brought to heaven, and death and hell cast into the Lake; all which are plainly expressed here: He shall be an Apollo to me, that can make these things that are hero spoken of, to agree with any other Judgement than the last Judgement. Let me give a little light into this Scripture, before I improve it, to that purpose for which I have cited it.  
And I saw a great white throne, and him that sat on it. a lively description of the last Judgement, A Great Throne: Great, because it is set up for the General Judgement of all, for the universal judgement of the whole world: Before this Throne all the Great ones of the world must stand, Popes, Emperors, Kings, Princes, Nobles, Judges, Prelates, without their Mitres, Crowns, Sceptres, Royal Robes, Gold chains, etc. 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 'tis called A White Throne, because of its Celestial Splendour and Majesty, and to show 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 Judgement, free from all spot of partiality.  
From whose Face the heaven and the earth fled away. The Splendour 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 Judgement; to wit, saith he, The Judgement 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 ●●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, ●r perishing of heaven and earth, shall come to pass, there are divers opinions of learned men: Some think, that the substance or essence itself 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 'tis 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 sum 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 itself 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 Mankind. 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 inquire, what shall be the particular properties, works and uses of all & every creature, after the last Judgement. I answer, 1. That as to these things, the word is silent, and 'tis not safe to be wise, above what is written: 2. Here is place for that which Tertu●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 freedom, against servile bondage and slavery. chrysostom 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 this deliverance of the Creature, that our Apostle speaks of; shall not be by a reduction into nothing, but by an alteration into a better estate: But I must hasten to a close.  
Vers. 12. And I saw the dead small and great, stand before God. The Judge, before whom all do appear, is our dear Lord Jesus, who hath the keys of hell and death in 
Rev. 1. 18. Act. 17. 30, 31.  his hands; and who is designed and appointed by God the Father, to be the Judge of quick and dead; he hath Authority, and a Commission under his Father's hand, to sit and act as Judge. Here you see, that John calleth the Judge absolutely God, but Christ is the Judge; therefore Christ is God absolutely; and he will appear to be God in our nature, in that great day.  
The Parties judged who stand before the Throne, are 1. Generally, the dead, all who had died from Adam, to the last day; he calls them the dead after the common Law of Nature (but then raised from death to life by the 
Eph 2. 5. Colos. 2. 13.  power of God) he speaks not of men dead in sins and trespasses, but of such as died corporally, and now were raised up to judgement. But shall not the living, then, be judged? Oh, yes! For we must all appear before the Judgment-seat 
2 Cor. 5. 10. Rom. 149, 10.  of Christ: That he may be Judge of the quick and the dead; and be Lord, both of the dead and the living: Under this phrase, the dead, are comprehended all those that then shall be found alive: By the dead, we are to understand the living also, by an Argument from the lesser. If the dead shall appear before the Judgment-seat, how much more the living? But the dead alone are named, either because the number of the dead, from Adam to the last day, shall be far greater than those that shall be found alive on earth in that day; or because those that remain alive, shall be accounted as dead; because they shall be 
1 Cor. 15. 52.  changed in the twinkling of an eye. Secondly, he describes them from their age and condition, for the words may be understood of both, Great and small; which takes in all sorts of men, Tyrants, Emperors, Kings, Princes, Dukes, Lords, etc. as well as Subjects, Vassals; Slaves, Beggars; rich and poor, strong and weak, bond and free, old and young, all and every one, without exception, are to be judged; for the Judgement shall be universal, no man shall be so great, as to escape the same; nor none so small, as to be excluded; but every one shall have justice done him, without respect of persons; as that great Apostle Paul tells us, We must all appear before the Judgment-seat 
2 Cor. 5. 10.  of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. I am no admirer of the School-men's notion, who suppose that all shall be raised about the age of 
Lum. lib dist. 44  33. which was Christ's Age; but do judge that that perfection, which consisteth in the conforming them to Christ's glorious body, is of another kind, than to respect either age, stature, or the like.  
Stand before God; that is, brought to Judgement; the 
Joh. 3. 18.  guilty standing ready to be condemned, and the Saints standing ready, in Christ's presence, to be absolved and pronounced blessed.  
And the books were opened. Christ the Judge being set on his Throne, and having all the world before him, the books are opened: 1. In the general, the books are said to be open: 2. Here is a special book for the Elect, The book of life was opened: 3. Here you have sentence passed and pronounced, according to what was written in these books, and according to their works: And the dead were judged out of those things which were written in the books, according to their works. Here the Judicial Process is noted by imitation of Humane Courts, in which the whole Process is wont to be drawn up, and laid before the Judge; from whence the Judge determineth for or against the person, according to the Acts and Proofs that lie open before him. The Equity, Justice and Righteousness of Christ the Judge, that sits on his white Throne, is set forth by a Metaphor taken from Humane Courts; where the Judge pronounceth sentence according to the written Law, and the Acts and Proofs agreeing thereunto: All things are 
Heb. 4. 13. Rev. 1. 14.  naked and bare before him, whose eyes are as a flame of fire. But to show that the Judgement shall be as accurate and particular in the trial, and just and righteous in the close; as if all were registered and put on Record, nothing shall escape or be mistaken in its circumstances, but all things shall be so cleared and issued beyond all doubts and disputes, as if an exact Registre of them had been kept and published; in all which, there is a plain allusion unto the words of Daniel, speaking thus of this Judgement, The 
Dan. 7. 10.  Judgement was set, and the books were opened: We find six several books mentioned in the Scripture.  
First, The Book of Nature, that is mentioned by David▪ 
Psal. 139. 16.  Thine eyes did see my substance, yet being unperfect, and in thy book all my members were written; which in continuance were fashioned, when as yet there was none of them. 'Tis a Metaphor from curious work men, that do all by the 
The world saith Clemens Alexandrious is De● Scriptura, the first Bible that God made for the instruction of Man.  Book, or by a Model set before them, that nothing may be deficient, or done amiss. Had God left out an eye in his common place Book (saith one) thou hadst wanted it: The heavens declare the glory of God, and the firmament showeth his handy work: The Psalmist looks upon that great Volume of heaven and earth, and there reads in Capital letters, the Prints and Characters of God's glory. This Book (saith one) was imprinted at the New Jerusalem, by the finger of Jehovah; and is not to be sold, but to be seen, at the sign of Glory, of every one that lifts up his eyes to heaven. In this Book of nature which is made up of three great leaves, Heaven, Earth and Sea, God hath made himself visible, yea, legible; even his eternal power and Godhead: So that all men are left without 
Rom. 1. 20.  excuse. Out of this Book, the poor blind Gentiles might have learned many choice lessons; as, First, that they had a maker: Secondly, That this Maker being before the things made, is eternal, without beginning or ending. Thirdly, That he must needs be Almighty, which made all things out of nothing; and sustained such a Mass of creatures: Fourthly, The order, variety and distinction of creatures, declare his marvellous Wisdom: Fifthly, In this Book they might run and read the great goodness, and the admirable kindness of God, to the sons of men; in making 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 
●.  all particulars are registered, even such as Atheists may count trivial and inconsiderable; Mat. 10. 30. But the very hairs of your head are all numbered: 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 numbered, 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 registered 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 numbered, but the hairs of your head are all numbered, God has already booked them all down; and all to show 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 itself; Psal. 56. 8. Thou tellest my wander; put thou my tears into thy bottle, are 
The Septuagint, for my wander or flit●ings, have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my L●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 Forests, 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 Country 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 yourselves; 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 
R●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 Domestic and true Tribunal, saith Nazianzen●●.  wherein they shall read their guilt in legible Characters; for that is a Book of Record, wherein men's actions are entered: and although now it be shut up close, and sinners will, by no means, be brought to look into it; ●and though many things that are written in this Book, seem to be so greatly obliterated and blotted, that they can hardly be read: Yet, in that great day of Accounts, God will refresh and recover the lustre of those Ancient Writings; and sinners, in that day, shall find, that Conscience 
 hath an Iron Memory. In the last day, God will bring the Book of Conscience out of the Rubbish, as they did the Book of the Law, in Josiah's time; and the very laying open of this Book before sinners, will even put them besides their w●ts, and fill them with unspeakable horror and terror; and be a hell on this side hell unto them: In this Book they shall find an exact account of every vain thought they have had, and of every idle word they have spoke, and of every evil action they have done; and Oh, what amazement and astonishment will this fill them with! By the Books, in this, Rev. 20. 12. Origen does 
Comm. ad. Rom. 14.  understand the Books of Conscience, which now are hid, not from God, but from most men; for the hidden things of the heart are not now known; but then they shall be opened, and manifested to the Consciences of every sinner, so as there shall be no place, no room left for any 
Ambr. in Ps●l. 1.  excuse or Plea. Ambrose saith, that the Books that are here said to be opened, are the Books of men's Consciences, and God's Omniscience. Oh, what dreadful challenges and accusations will every sinner be forced to read out of this Book of Conscience, in the great day: Oh, how, in that great day, will all wicked men wish, that they had followed the counsel of the Heathen Orator, when he said, A recta conscientia ne latum quidem unguem discedendum: 
Ci●. ●● Ossic.  A man may not departed an hairs breadth, all his life long, from the dictates of a good Conscience. The Book of God's Omniscience takes in all things past, present and to come, as if he had kept a Diary of every man's thoughts, words and actions. But  
Fifthly, There is the Book of Scripture; and of all Books, this Book is the most precious Book. The Book of the Creature, is but as the Inventory of the Goods; the Book of the Scripture, is the evidence, and conveyance, and assurance of all good to us. The Book of Scripture, is the Book of the Statutes and Ordinances of the King of Heaven, which must be opened and consulted, and by which all must be judged in the great day; Jam. 2. 12. So speak ye; and so do, as they that shall be judged 
Jam. 23, 25.  by the law of liberty; i. e. by the Gospel of Jesus Christ, by the whole Word of God, registered in the blessed Scriptures. Now, the whole Word of God is called the Law of Liberty; because thereby we are born again, to a new spiritual life, and so freed from the Bondage and Slavery of sin and Satan. Our Lord Jesus Christ, in his proceed 
Let the Word be Precedent in all Assemblies and Judgements, saith Beza. In the Nicene Council Censt●n●●e caused the Bible to be set upon a Desk▪ a● Judge of all controversies: the Word shall be the Judge of all men's Estates at last▪ every man shall stand or fall according as he holds weight in the Balance of the Sanctuary.  in the great day of Account, will judge us by the Scriptures, and pass everlasting sentence upon us, according to the tenor of the Scriptures. At the great and general Assizes, Christ will try all causes by the Word of God, and pass Judgement upon all sorts of persons according to the Word; Joh. 12. 48. He that rejecteth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day. The persons that are to be judged in the great day, are not believers in Christ, they are not receivers of Christ; but such as reject his person, and receive not his Doctrine. He that rejecteth me, and receiveth not my words, hath one that judgeth him; etc. However the rejecters of Christ may escape Judgement for a time; yet, they shall never be able to escape the Judgement of the last day; they shall assuredly, they shall unavoidably be judged in the last day: Though the rejecters of Christ had none to witness against them, yet the Word of the Lord shall be more than a thousand witnesses against them in the great day: The word that I have spoken, the same shall judge him in the last day. The Word of the Lord is so sure and infallible a word, that Christ's Sentence in the great day (when heaven 
2 Pet. 3. 7, 10, 11, 12.  and earth shall pass away) shall proceed according to the Verdict and Testimony thereof; For the word that I have spoken, shall judge him in the last day: Christ will pronounce then, according to what it saith now; and that as well in favour of Believers, as against unbelievers. 
Ad. 17. 31.  Look, as Christ himself is ordained to be the Judge of quick and dead; so the Word, the Doctrines which he hath delivered, will be the rule of all his Judicial proceed, both in acquitting the righteous, and condemning the wicked. By the Books in this, Rev. 20. 12. Augustine 
Lib. 20. De C. Dei c. 14. and Beda saith the same with Austin.  understands the Books of the Old and New Testament, which shall then be opened; because, according to them the Judge will pronounce sentence; Rom. 2. 16. When God shall judge the secrets of men by Jesus Christ, according to my Gospel, which promiseth heaven and happiness to all believers. The Sentence of the last day shall be but a more manifest declaration of that Judgement, that the Lord, in this life, most an end, hath passed upon men. Heathens shall be judged by the Law of Nature, profligate Professors by the written Law, and the Word 
Mar. 16. 16.  preached: Believers by the Gospel, which saith, He that believeth, shall be saved; He that believes, shall not 
Joh. 3. 15, 16. 36. cap. 5. 24. Pa●eus. 2 Cor. 8. 12.  perish, but have eternal, life; He that believeth on the Son, hath everlasting life; He that believeth, shall not come into condemnation, but is passed from death to life. Christ shall, in the great day, give Sentence according to the Doctrine of the Gospel, which saith, If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. The Jesuits report of a Student at Paris, who coming to Confession, and not being able, for tears and sobbings, to speak, was willed by his Confessor, to write down his sins, which he did; and when the Confessor received it, the writing vanished, and there remained nothing but the white and clean paper; this say they, was by a miracle, because of his great contrition. Let the credit of this story, be upon the reporter; but upon the credit of the Word of God, if we believe: really, savingly, and repent unfeignedly, all our sins shall be blotted out; and a Book of clean paper (in respect of sin) shall be presented to the 
God neither needeth nor useth Books to judge by, but this is spoken after the manner of men. Mordecai's name was Registered in the Chronicles of Persia, Ejih. 6. 1, 2 3. And jamerlane had always, by him a Catalogue of his best Servants, and their good deserts, which he daily perused.  Judge. But  
Sixthly, and lastly, There is a Book of Life, Rev. 20. 12. And another book was opened, which is the book of life: the Book of Life, is the Book of all those that were elected and redeemed to life, through Christ Jesus. This Book of Life containeth a Register of such particular persons, in whose Salvation, God from all Eternity, determined to have his mercy glorified; and for whom Christ merited Faith; Repentance, and perseverance, that they should repent, believe, and be finally saved. The book of life shall be opened; that is to say, the Decrees of God will be then published and made known, which now are sealed up in his breast, and locked up in his Archives. Then it will be seen who are appointed to life, for the glorifying of God's free, rich and Sovereign Grace; and whom he purposed to leave in their sins, and to perish for ever, for the exaltation of his Justice. 'Tis called A Book of Life; not that God hath need of a Book, but to note the certainty of Predestination; viz. that God knows all and every of the Elect, even as men know a thing which, for memory's sake, they set down in writing. This Book of Life shall be opened in the great day, because than it shall appear, who were Elect, who Reprobates; who truly believed in Christ, who not; who worshipped God in spirit and in truth, and who not; who walked with God as Noah, and who not, who set up God as the object of their fear; who not; who followed the Lamb whither ever he went, and who not; who were sincere, and who not; who preferred Christ above ten thousand worlds, and who preferred Barrabas before Jesus; and their Farms, and their Oxen, and their 
Mat. 25. 32.  Swine, yea, their very Lusts, before a Saviour, a Redeemer; 
Ezek. 9 4, 6.  who are Sheep, and who are Goats; who are Sons, and who are Slaves; who have mourned for their own sins and the sins of the time, and who they are that have made a sport of sin, etc. Of this Book of Life, you read often in Scripture; Phil. 4. 3. And I entreat thee also, true yoke-fellow, help those women which laboured with me in the Gospel, with Clement also, and with other my fellow-labourers, whose names are in the book of life. Vorstius thinks it a speech taken from the custom of soldiers or Cities, in which the chosen Soldiers or Citizens, are by name written in a certain Book or Roll. This Book or Roll is called here The Book of Life, because therein are written all the Elect, who are ordained to Eternal Life, Rev. 3. 5. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life: In this Book of Life, all the just that live by faith, are written. The Elect are certain of 
Joh. 10. 28, 29, 30 31.  eternal life, they shall never perish, nor none can ever pluck them out of the Father's hand, nor out of Christ's hand. God is said to have Books Metaphorically, 
The Holy God, by an Ambr●pepatheria speaketh to our capacity, for he doth all things without the help of Books.  he needs no Books to help his Memory, he does all things by his infinite Wisdom, Eternal Foreknowledge, Counsel, Government and Judgement; but thus men cannot do; for whatsoever is done in their Councils, Cities, Families, Contracts, etc. for memory's sake, is set down in writing; that so, as there is occasion, they may look it over, and call to mind such things as they desire: Mark, not to have our names blotted out of the Book of Life, is to have them always remain therein; that is, to enjoy Eternal Glory; and what can the soul desire more? The names of the Elect are written in the Book of Life; they do not obtain Salvation by chance, but were elected of God to life and happiness, before the Foundation of the World. Now, their names being once written in the Book of Life, they shall never, never be blotted out of that Book. In the Book of Predestination, there is not one blot to be found; the Salvation of the Elect, is most sure and certain; Rev. 13. 8. And all that dwell on the earth shall worship him, whose names are not written in the book of life, of the Lamb slain from the foundation of the world. The names of the Elect are said to be written in the Book of Life, by an usual Metaphor, for we commonly writ down the names of such as are dear unto us, that we may continually remember them: So God having, in his Eternal Council, elected some to Salvation, hath written their names in the Book of Life; as our Saviour tells us, Rejoice, because your 
Luk. 10. 20.  names are written in heaven. Some understand the Metaphor of the Sonship of the Elect; so that to be written in the Book of Life, shows that they are heirs of Glory; for we know that such are to inherit, whose names are written in the last Will and Testament of men. Of this Book of Life, you may further read, Rev. 17. 8. Rev. 20. 15. Rev. 21. 27. Rev. 22. 19  
Now, from this Book of Life, that shall be opened, in the great day, when the other Books shall be opened (as hath been showed) every sincere Christian may form up this Eleventh Plea, as to the Ten Scriptures that are in the Margin, that refer to the great 
Eccles. 9 11. cap. 12. 14. Mat. 12. 14. cap. 18 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. H●b. 9 27. cap. 13. 17. 1 Pet. ●. 5. Dan. 9 24. Coles. 2. 14.  day of account, or t 〈…〉 man's particular account. Most Holy and Blessed Lord! cast thine eye upon the Book of Election, and there thou wilt find my name written: Now, my name being written in that Book, I am exempt from all condemnation, and interested in the great Salvation; my name being written in the Book of Life, I am secured from coming into the Judgement of Reprobation or Condemnation; Joh. 5. 14. Revel. 21. 27. Jesus Christ, who hath written my name in the Book of Life, hath made up my acounts for me; he hath satisfied thy Justice, and pacified thy Wrath, and born the Curse, and purchased my Pardon, and put upon me an everlasting Righteousness, and given me my Quietus est; he has crossed out the black lines of my sins, with the red lines of his blood; he has canceled all the Bonds, wherein I stood obliged to Divine Justice. I further plead, O Blessed Lord! That there is an immutable Connexion betwixt being written in this Book of Life, and the obtaining of Eternal Life; and if the Connexion betwixt being written in this Book of Life, and the obtaining of Eternal Life were not peremptory, what reason could there be of opening this Book, in the day of Judgement. The Book of Life is a Book of Sovereign Grace, upon which lies the weight of my Salvation, my happiness, my all; and therefore, by that Book I desire to stand or fall. Well, saith the Lord, I cannot but accept of this Plea, as holy, honourable, just and righteous; and therefore, enter thou into the joy of thy Lord, inherit the Kingdom prepared for thee: Mat. 25. 21, 34. Thus, by Divine Aslistance, and by a special, and a gracious hand of Providence upon me, I have finished those select and important Cases of Conscience, which I designed to speak to.  
Soli Deo Gloria in Aeternum.