1.6 7. When he bringeth in the first begotten into the World he saith And let all the Angels of God worship him And of the Angels he saith Who maketh his Angels Spirits and his Ministers a Flame of Fire He cometh royally attended Then the Father welcometh him with Ask of me and I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal. 2.8 As Mediator Christ was to have a grant of the Kingdom by pleading his Right and then God seateth him on the Throne Sit thou on my right Hand Psal. 110.1 God doth as it were take his Son by the Hand and seat him on the Throne This sitting on God's right Hand implieth 1. The giving of all Power or a restoration of him to the full use of the Godhead He had an Eternal Right as the Second Person but he was to receive a new Grant Mat. 28.18 All Power is given to me in Heaven and in Earth Christ as God hath all Power equal Power with the Father by Eternal Generation but as God Incarnate it is given to him So Phil. 2.9 10. Wherefore God also hath highly exalted him and given him a Name above every Name that at the Name of Jesus every Knee shall bow of Things in Heaven and Things in Earth and Things under the Earth to make all Enemies stoop to him that he might receive Adoration from Angels Men and Devils 2. A Grant of Authority to rule according to Pleasure He is made Prince of Angels Col. 2.10 He is the Head of all Principality and Power He is to be their Soveraign Lord and Head of the Church Ephes. 1.22 Christ is to us the Head of all Vital Influences And Judg of the World Acts 17.39 He hath appointed a day in which he will judg the World in Righteousness by the Man whom he hath ordained whereof he hath given Assurance to all Men in that he hath raised him from the Dead This is the Sum of Christ's Glorification The Uses of the whole Vse 1. In that Christ prayeth for Glory it presseth us 1. To take heed of dishonouring Christ now he prayeth to be glorified It was a great Sin that the Jews crucified the Lord of Glory but they have some excuse in that they knew not what they did 1 Cor. 2.8 Whom none of the Princes of this World knew for had they known it they would not have crucified the Lord of Glory His Glory was not easily seen in his Exinanition and Abasement But now we know more and we cross his Prayers if we crucify him again afresh and put him to open shame Heb. 6.6 We cannot indeed crucify Christ really but we may draw the Guilt of his Enemies that crucified him upon us By your scandalous Lives you do in effect as to your Intentions deprive him of his Glory and approve the Act of the Jews against him you live as if no such thing had been done to Christ as his Translation into Heaven 2. Since Christ so earnestly sued for his Glorification it is our Duty by all means to procure and further his Glory We cannot do any thing as his Father doth we cannot bestow any thing upon him but Praise and magnify him by a stedfast Faith and by an Holy Life Mortified Christians are the Glory of Christ. 3. It is Comfort against the Reproaches and Oppositions of Men as to the Kingdom of Christ. Though the Jews scorn it the Turks blaspheme it Hereticks undermine it yet Christ's Prayers will do more than all their Endeavours still he will appear God manifest in the Flesh. Christ's Glory cannot be hindred he hath prayed for it Vse 2. In that Christ was glorified for he cannot be denied whatever he demands it is useful for our Comfort for our Instruction 1. For our Comfort 1. Christ's Glorification is the Pledg and Earnest of ours Had not he risen and ascended and been received up into Glory neither should we the Gates of Death had been barred upon us and the Gates of Heaven shut against us and we should have been covered with eternal Shame and Ignominy But now Christ like another Sampson hath broken through the Gates and carried them away with him our Head is risen and we in him we receive of his Fulness Glory for Glory as well as Grace for Grace Nobis dedit arrhabonem Spiritus à nobis recepit arrhabonem Carnis We have Livery and Seisin of the Kingdom of Heaven already in Christ. We are ascended with him Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ Jesus In Contracts Pledges are usually taken and given Our Head is crowned and shall not the Members The Humane Nature is already placed in the highest Seat of Glory 2. It is a sign God hath received Satisfaction The Lord sent an Angel to remove the Stone not to supply any Power in Christ But as a Judg when he is satisfied sends an Officer to open the Prison Doors Our Surety is delivered out of Prison with Glory and Honour God hath taken him up to himself What is done to our Surety concerneth us Christ hath perfectly done his Work there is no more to be done by way of Satisfaction God was well-pleased with him or else he had not been at his right Hand Certainly all the Work of his Mediation was not accomplished on Earth he is now in Exaltation performing those other Offices that remain to be fulfilled by him in Heaven 3. Hence we have Confidence in his Ability to do his People Good He is now restored to the full Use and Exercise of the Godhead he can give the Spirit and perform all the Legacies of the Covenant There were many repaired to Christ in the days of his Flesh when he was under Poverty Crosses Death the Thief on the Cross said Lord remember me when thou comest into thy Kingdom What shall we not expect now he is entred into Glory Faithful Servants follow their Prince in Banishment but they have greater Encouragement when he is on the Throne Those that adhered to David in the Desert might look for much from him crowned at Hebron Acts 2.33 Therefore being by the right Hand of God exalted and having received of the Father the Promise of the Holy Ghost he hath shed forth this which ye now see and hear Not that then only he was endowed with the Gifts of the Spirit for whilst he was on Earth he was filled with the Spirit without measure but then he received the Accomplishment of the Promise of pouring out the Spirit upon us for by Promise is meant the Accomplishment of the Promise for the Promise was long before Luke 24.49 And behold I send the Promise of my Father upon you but tarry ye in the City of Jerusalem till ye be endued with Power from on High Acts 1.4 And being assembled together with them commanded them that they should not depart from Jerusalem but wait for
it shall be even given thee to the half of the Kingdom 2 dly The Reasons why Christ would not have gone if it had not been expedient John 16.7 Nevertheless I tell you the Truth it is expedient for you that I go away A Woman had rather have her Husband live at home than go to the Indies but when she considereth that it is to do her good to enrich the Family by Traffick she yieldeth her Consent it is a profitable Voyage So it is expedient that Christ should go to Heaven In the Infancy of the Church Christ was present as a Nurse but he would not have them always hang on the Teat The Reasons of Christ's Ascension are these 1. He is gone that we may look upon him as in a greater Capacity to do us good All Weakness is now removed from him his Human Nature glorified and placed in Heaven his Majesty restored we may now reflect upon the Glory of his Person with Comfort he is now a King on the Throne a King in his Palace and place of Royal Residence David was King assoon as anointed by Samuel but when he was crowned in Hebron then did he actually administer the Kingdom Christ had his Followers in the days of his Flesh as David had his four hundred Companions in the Desert The Thief owned Christ upon the Cross and Christ tells him This day shalt thou be with me in Paradise Luke 23.43 What may we not expect from Christ now in Heaven every Office is royally exercised as a Prophet he sendeth out his Spirit as a King he ruineth his Adversaries as a Priest he intercedeth with God 2. To prepare a Place for us John 14.2 I go to prepare a Place for you It is good to consider how Christ prepareth Heaven for us by his Ascension It was prepared before the World began by the Decree of God the Father Mat. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you from the Foundation of the World This was an Inheritance intended for the Heirs of Promise by a free choice he designed the Persons and their particular Portion and Degree of Glory But because we are to hold Heaven not only by Gift but by Purchase Christ came from Heaven to prepare it and went to Heaven again to prepare yet further to open the Door that was before shut up as our Head he went to seize upon it in our Right as our legal Head he possesseth Heaven in our Names as a Guardian taketh up Lands for the Heir Christ holdeth Heaven in our Right till we be ready for it he keepeth Possession And as our Mystical Head and Author of Grace he dispenseth the Spirit and maketh us fit for that place making Intercession for us that our Sins be no Impediment He is called our Fore-runner Heb. 6.20 Whither the Fore-runner is for us entred even Jesus made an High-Priest for ever after the Order of Melchisedec His going is to make way for us as our Harbinger to take up Rooms and Lodgings for us As the Captain of our Salvation he hath taken up Quarters for himself and all his Company Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many Sons to Glory to make the Captain of our Salvation perfect through Sufferings Christ hath opened Heaven-Door that was shut up there was a Guard set upon Paradise but Christ hath removed it He is gone to fit all things for our Entertainment as Joseph was sent into Egypt to prepare for Jacob. Die when we will our place is ready there is nothing to keep us out The Church is tossed with Waves but Christ is gone ashoar and hath secured for us a laâ—ding-Place And his Ascension is a Pledg of ours as he rose as the first Fruits of them that slept It is the meritorious exemplary efficient Cause of our Ascension 3. To represent his Satisfaction The Levitical Priest was to enter into the Sanctuary with Blood so doth Christ into Heaven to shew that he had done his Work The Apostle hath an Expression which needeth opening Heb. 8.4 If he were on Earth he should not be a Priest What is the meaning was not Christ a Priest when he was on Earth I answer Yes Why then doth the Apostle say that if he were on Earth he should not be a Priest that is he could not discharge the whole Office of the Priesthood for the high Priest once a Year carried the Sacrifice through the Court before the Sanctuary and there killed it and there took the Blood thereof into the holiest of all and presented himself before the Lord to intercede for the People So Christ carried his Sacrifice out of the City offered it up to God and then entred into the heavenly Sanctuary where he liveth for ever to intercede for us and his Blood always runneth fresh and therefore if he were on Earth he could not discharge the whole Office of a Priest So Heb. 9.24 For Christ is not entred into the holy Places made with Hands which are the Figures of the true but into Heaven it self now to appear in the Presence of God for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the High-Priest entred on the behalf of the People with the Names of the twelve Tribes on his Breast and Shoulders So Christ is entred on the behalf of us all bearing the Memorial of every Saint on his Heart Mark the Apostle saith Now to appear not only once The High-Priest stayed not within the Sanctuary but Christ is our constant Leiger in Heaven all the time from his Ascension unto this day constantly still while it is called Now. 4. To pour out the Spirit John 7.39 The Holy Ghost was not yet given for Christ was not yet glorified When the Husband is wanting then he sendeth Tokens So when Christ is glorified then he giveth out the Spirit as Elijah when he ascended let fall his Mantle Proper Acts have their proper Fruits Christ in Earth established our Right and in Heaven he puts us in actual Possession the Purchase was by Christ's Exinanition the Application by his Advancement It was not meet Christ should use a Royal Act till his Advancement and till he went to the Father he ascended then that his Blood might not be spilt in vain but that he might be in a Capacity to execute his own Testament unless Christ had ascended we needed not this Supply 3 dly The Fruits and Benefits of his Ascension 1. It is a sign God hath received Satisfaction His Resurrection was a Pledg of it then our Surety was let out of Prison the Lord sent an Angel to remove the Stone not to supply any Power in Christ but as a Judg when the Law is satisfied sendeth an Officer to open the Prison Doors with Power and Authority Heb. 13.20 The God of Peace that brought again from the Dead our Lord Jesus Christ was not to break Prison While the Surety lyeth in Prison the Debtor can
a vain Conversation 1 Pet. 1.18 By his Death the Covenant is made a Testament and all the Precepts are turned into so many Promises and Legacies Christ will give what he requireth All Excuse is taken away from Laziness and Wickedness is no longer allowed the Plea of Weakness There is Help offered in Christ. 5. Terrible Threatnings The Word is impatient of being denied it would have Holiness upon any Terms There is somewhat propounded to our Fear as well as our Hope Not only the Loss of Happiness Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God which is Loss enough to an ingenuous Spirit But the Forfeiture of the Soul into eternal Torments without ease without end Go ye Cursed into everlasting Fire God hath a Prison for obstinate Creatures a Worm that never dies a Fire that never goes out Whose Heart doth not tremble at the mention of these things We cannot endure the Torment of one Night under a Feaverish Distemper how shall we think of lying down in everlasting Burnings 6. The Word presseth all this with such a Majesty and Power that it astonisheth the Conscience and maketh the Hearts and Souls of Men to quake within them Felix trembled at the mention of Judgment to come There is so much of God in the Word that if it doth not renew Men it doth restrain them maketh them tremble where it hath least force it cometh with such a manifestation of divine Authority upon the Conscience Lactantius saith Nihil ponderis habent illa Praecepta quia sunt humanae There is no such Majesty in humane Precepts Nemo credit quia tam se hominem putat esse qui aâ—divit quà m illum qui praedicat Man is not astonished by Man Verba dedi verba reddidi But now the Word of God searcheth the Heart pincheth the Conscience and where it worketh least it maketh Men to quake within themselves It is said Mat. 7.28 29. The People were astonished at Christ's Doctrine for he taught them as one having Authority and not as the Scribes God's Word cometh with Evidence and Conviction upon the Conscience that they admire the Power of it there is Sovereign Majesty in it the Draught is like the Author Thus you see what a powerful Instrument the Word is even in a moral way therefore the fittest Means whereunto God should join his Assistance to work on the Heart of Man Vse 1. Of Information 1. It informeth us what a Treasure Truth is and what a value we should put upon it There are two Things in the World that God is very tender of his Truth and his Saints In the Controversy about Toleration Men on the one side have urged the danger of medling with Saints on the other side others have urged the value of Truth If the whole Controversy did depend upon this Issue which are to be most respected the Truth or the Saints since God is tender of both it would soon be decided For besides this that it is strange that they only who are called Saints should be afraid of a vigorous Prosecution and Defence of the Truth it is clear Truth must have the Preheminence for it is Truth that maketh Saints and we had need be more tender of the Root than of the Branches 2. It informeth us that out of the true Religion there is no Salvation because there is no true Holiness and without Holiness no Man shall see God Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God It is not without Peace the Necessity is not laid upon that but Holiness for Peace is often broken for Strictness sake A Man that is faithful and sincere may have little of the World's respect But now without the true Religion there is no Holiness that 's clear Hence 't is said Sanctify them by thy Truth There may be Civility and the Exactness of a moral Course counterfeit Grace but there can be no true Sanctification because the Heart can never be good that is ignorant of the Truth and poisoned with Error there may be Superstition which is but a Bastard Religion there may be a good Life but there cannot be a good Heart no true Comfort and true Grace Anima quae à Deo fornicata est casta esse non potest He that believeth ill can never live well Grace and Truth are Twins that live and die together Moral Vertue is very defective in it self Sapientia eorum plerumque abscondit vitia non abscindit All their Craft was to hide a Lust not to root it out 3. That they have not a sound apprehension of Truth that have no Grace There may be a naked and unactive Apprehension that is not accompanied with Power they learn Truth by rote and rest in a vain Speculation but have no strength to perform their Duty 2 Tim. 3.5 compared with Rom. 2.20 What in one place is called a Form of Godliness is in the other called a Form of Knowledg Poor slight and superficial Apprehensions of the Truth they take up Truth not upon any Divine Testimony or Evidence of the Spirit but upon the Credit and Authority of Men the Practice and Profession of the Nation or the Injunctions of a Civil State This is the account of most Mens Truth and Faith Alas Truth thus received entreth not upon the Heart Men gain but a disciplinary Knowledg a literal Knowledg and a spiritual Knowledg differ Ephes. 4.21 If so be that ye have heard of him and have been taught by him as the Truth is in Jesus When a Man receiveth it out of the Hands of the Spirit of Christ it frameth and disposeth the Heart to Godliness So Col. 1.6 Since ye heard of it and knew the Grace of God in Truth The tasting of a Thing excelleth the reading of it the true inward powerful affectionate Knowledg affecteth the Heart and altereth and changeth it A Man knoweth no more of Christ than he valueth esteemeth and affecteth and which puts the whole inward Man into an holy spiritual Frame Good Principles if heartily embraced will 〈◊〉 a good Conversation The Point needeth to be heeded in these Times when Knowledg is increased but practice and strictness suffereth an abatement and decay Boni esse desinunt postquam docti evaserint What Strength and Power of Religion possesses the Heart When you know the Truth doth it carry you to God and Godliness 4. They that are above Scriptures have no true Holiness God sanctifieth by the Truth It is strange how Charity over-reacheth to saint Antiscripturists and Men above Ordinances whereas it is the true Ground and Reason of Sanctification As Bernard saith of some That whilst they plead for the Salvation of Heathens scarce shew themselves Christians So I am afraid our excessive Charity to Men argueth little Affection to God God accepteth no Holiness but Word-Holiness and worketh Holiness no other way I doubt they that despise Prophesying quench the Spirit When
living And Acts 2.36 Therefore let all the House of Israel know assuredly that God hath made the same Jesus whom ye have crucified both Lord and Christ and Psal. 2.7 8 9 10 11. So that he is Lord of the new Creation and man doth owe Obedience not only to God as Creator but to Christ as Redeemer and Ruler 2. Christ being possessed of this Lordship and Dominion hath made a new law of Grace which is propounded as a remedy for the relieving and restoring the lapsed World of mankind to the grace and favour of God granting pardon and life to all that sincerely repent and believe in him and live in new Obedience and peremptorily concluding and damning those to everlasting Death that shall refuse these terms 3. This new constitution and Gospel Covenant hath all the formalities of a Law and here I shall shew you first wherein it agreeth and secondly wherein it differeth from the laws of men 1. Wherein it agreeth First in the promulgation of it with full Authority 't is not only enacted pleno jure by an absolute and uncontrollable right but proclaimed by authorized Messengers sent by the Lord Christ who in his name were to require the Obedience of the World to his new Law Matth. 28.19 20. All power is given to me in heaven and earth go ye forth therefore and teach all nations baptizing them in the Name of the Father Son and Holy Ghost Teaching them to observe all things whatsoever I have commanded you he sendeth abroad his Heralds summoning the World to Obedience Act 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance and remission of sins And Acts 17.30 The times of this ignorance God winked at but now commandeth all men every where to repent He commandeth all men to repent because he will judg the world in righteousness by the man whom he hath ordained Acts 17.31 And Acts 10.36 We preach peace by Jesus Christ who is Lord of all In these places Christs Right and Authority is asserted and the Gospel is preached in his Name and the World invited and commanded to obey 2. In the obligation and force There is not only direction given to us to obey the Gospel but a Charge and Obligation is laid upon us The Gospel is sometimes called the counsel of God Luke 7.30 they rejected the counsel of God against themselves Sometime the law of God is called his Counsel as 't is the result of his wisdom and his Law as 't is the effect of his legislative Will he would not only direct and instruct the Creature by his counsel but oblige him by his Authority Decretum necessitatem facit exhortatio liberum voluntatem excitat saith the Canonist Exhortation or Advice serveth to direct or excite one that is free but a Decree and Law implyeth a necessity to obey So Hierom Vbi consilium datur offerentis arbitrium est ubi praeceptum necessitus servitatis Counsel and Precept differ Precept saith not only we shall do well to do so but we must do so Counsel respects friends a Preeept subjects There is a coactive power in Laws God hath not left the Creatures to comply with his directions if they please no there is a strict charge laid upon them they must do it at their peril Laws have a binding force from the authority of their Law-giver God giveth us counsel as a friend but commandeth us as a Sovereign Therefore we read much of the Obedience of Faith Rom. 16.26 The Gospel was manifested to all nations for the obedience of faith And Rom. 1.5 We have received Apostleship for the obedience of faith among all Nations So Acts 6.7 and a great company of priests were obedient to the faith And 2 Cor. 10.5 bringing every thought into captivity to the obedience of Christ. And 1 Pet. 1.22 having purified your hearts in obeying the truth through the spirit And Acts 5.32 The holy Ghost which is given to them that obey All this is said to shew 't is not Arbitrary or Indifferent but we are bound by the authority of this new Law 3. This Law hath a sanction otherwise it were but an arbitrary Direction though delivered in a preceptive form the sanction is by promises of reward or by threatnings of punishment the precept establisheth mans duty and is the rule of our obedience which if it be neglected infers culpam fault or blame the sanction is the rule of Gods proceeding and so it inferreth poenam punishment Mark 16.16 The law of grace threatneth us with the highest penalties John 3.19 This is the condemnation that light is come into the world and men love darkness rather than light and Heb. 20.9 of how much sorer punishment suppose ye shall he be thought worthy c. though in the loss all are equal yet Conscience in Hell hath a kind of Accusation or self-tormenting in reflecting upon the refusal of the remedy or losing the special advantages we had by the Gospel As the breach of the Law is vindicated on the Jew first Rom. 2.9 so the Gospel when known to be the only way of Peace and Life 't is the worse for us in the Judgment if we neglect it Secondly The promises are given to sweeten the precepts to us that we may obey in love not as slaves for fear of punishment only Forced motives change not the heart endure not long therefore in Christs Law there are promises of pardon of Sin Adoption into Gods Family and finally eternal life We make the precept to be the way to the promise and God maketh the promises to be the motive to the precept we keep the precept to obtain the promise but God propoundeth the promise that we may keep the precept more comfortably We aim at happiness but God aimeth at obedience and maketh that the end of all his promises so that we must obey the command that we may obtain the blessing of the promise and be assured of it and we believe the promise that we may obey the precept 4. This sanction supposeth an exercise of government according to law and so that there is a just Governor and Administrator who will take account how this new law of grace is kept or broken So there is here now in part both in the way of internal or external Government First internal government as the kingdom of God is within us Luke 17.20 Soul-government is carried on according to this rule of commerce between us and God as there is a sense of our Duty written upon our hearts a remaining inward principle inclining us to it Heb. 8.10 so there is a fear of our Judg who will call us to an account for the violation of his Law an inward sentence of life or death upon us as we do good or evil the bitter afflictive sense of Gods displeasure in case of evil and the rewards of love and obedience as tasts of Gods acceptance given us by his Spirit upon
chops right and sometimes amiss why Because he hath an outward rule without him a line according to which he cuts the Timber but if you could suppose a Carpenter that could never chop amiss but his hand should be his Line and rule if he had such an equal poyse and touch of his hand that his very stroke is a Rule to itself he cannot err By this plain and homely comparison he did set forth the holiness of God and the Creature The holiness of the Creature is a rule without us therefore sometimes we chop and miss but Gods holiness is his Rule it is his Nature he can do nothing amiss Now let us consider his Humane Nature it was so sanctifyed since it dwelt with God in a personal Union that it was impossible that he could sin in the days of his flesh much more now glorifyed in Heaven And there will be use of both in the last Judgment but chiefly the righteousness that belongs to the divine nature For all the operations of Christ his mediatorial actions they are all done by God-man neither nature ceaseth in him Look as in the works of man all the External actions he doth they are done by the Body and Soul the Body works the soul works according to their several Natures yet both conspire and concur in that way that is proper to either only in some actions there is more of the Soul discovered as in a brutish action or action that requires strength more of the Body is discovered yet the Body and the Soul concurs So the two Natures all concur in Christs actions only in some works his Humane in others his Divine Nature more appears Look as in the works of his Humiliation his Humane Nature did more appear but still his Divine Nature manifested itself also he offered up himself as God-man But in the works that belong to his Exaltation and glorifyed Estate his divine nature appeared most So in this solemn Transaction wherein Christ is to discover himself to the World in the greatest Majesty and glory he acts as God-man only the Divine nature more appears and discovers it self because it belongs to his Exaltation 3. For Power A Divine power is also plainly necessary that none may withdraw themselves from this Judgment or resist and hinder the Execution of his sentence for otherwise it would be past in vain Tit. 2.13 Christ then comes to shew himself as the great and powerful God His power is seen in raising the dead in bringing them into one place in opening their Consciences that they may have a review and sense of all their actions and afterward in binding the wicked hands and feet and casting them into hell Mat. 24.13 The Son of man shall come from heaven with Power and great glory 4. His Authority I shall the longer insist upon this because the main hinge of all lyeth here and this will bring the matter home to the 2d Person to prove that Jesus Christ and no other but Christ he is to be the worlds Judge and it is his Tribunal before whom we must all appear By the Law of Nature the wronged Party and the Supream Power hath a right to require satisfaction for any wrong that is done Let us consider Christs Authority a little and weigh it in the ballance of Reason I say by the Law of Nature where there is no power publickly constituted where people live without Law and Government possibly there the wronged party hath power to require it he is the avenger But where things are better ordered where there is Law and Government left the wrong'd party should indulge his revenge and passion for his own interest therefore the Supream Power takes vengeance to itself and doth right and will challenge the parties that offend judge the matter that is in hand will make amends to those that are wronged either in body goods or good name Well both these things concur God is the wronged Party and the Supream Judge and therefore the judgment is devolved upon the Lord Jesus Christ. 1. He is the wronged Party that is offended with the sins of men for it is his Law that is broken his Authority that is despised his Glory that is trampled under foot It is true we cannot lessen Gods happiness by any thing that we can do all that we do it is but as a man that strikes at the Light that shines upon a Tree he may cause his Axe to fasten in the Tree but he hurts not the Light God is not really hurt there is no loss or happiness by any thing the Creature can do our good and evil extends not to him his essential Glory is still the same whether we obey or disobey please or displease honour or dishonour him that is eternally immutable he is neither lessened nor increased by any thing we can do he is out of the reach of all darts we cast at him we may fling up darts to Heaven hurt us they may not him But how is sin a wrong to God It is a wrong to his declarative Glory as he is the Soveraign Lord and Law-giver as a breach to his Law and contempt of his Authority Look as David when he sinned in the matter of Bathsheba he wronged Vriah but yet he says Psa. 51.4 Against thee thee only have I sinned The sin was properly against God God is the Author of the Light of Nature and the order of things which begets a sense of good and evil in our hearts and therefore who ever sins against the Light of Nature is responsible to God Conscience within him tells him he hath done something against God If a man be poor or sick his Conscience is not troubled for that but if he hath done something disorderly Conscience being Gods deputy his mind may be troubled about it if he hath committed Adultery or done any thing that is contrary to the Light of Nature his heart will be upon him and summons him to appear before God to answer for the wrong done to God I speak this because of the Gentiles But now for Christians God certainly gave the Law by Moses and gave the Law by Christ in the Gospel and therefore every sin of ours is an offence to God as being a breach of that order he hath established and the way of Government under which he hath put us 1 John 3 4. Sin is a transgression of the Law Laws cannot be despised but the Majesty of the Law-giver is also violated and therefore as God is the wronged Party God comes in to be our Judg to require satisfaction for the wrong we have done There is something indeed in this but God does not barely as an offended Party or as a Private Man would revenge himself where there is no publick Power constituted to do him right No He properly judgeth us as the Supream and Soveraign Lord and Governour of the World to whom it belongs as the Universal King to secure the ends of Government
would not be quiet 'till we got a Pardon All men by nature are Children of Wrath liable to this horrible Estate that hath been described to you but yet few run for Refuge Heb. 6.18 19. Nor flee from wrath to come Math. 3.7 Seek Peace upon earth Luk. 2.14 Labour to be found of him in Peace 2 Pet. 2.14 How can a man be at rest 'till he be secured and can bless God for an escape 2. Want of serious Consideration The Scripture calleth for it every where Psal. 50.22 Consider this ye that forget God And Isa. 1.3 My people will not consider Many that have Faith do not act it and set it a work by lively thoughts When Faith and Knowledge are asleep it differeth little from Ignorance or Oblivion 'till Consideration awaken it carnal Sensualists put off that they cannot put away Amos 6.3 Many that know themselves wretched Creatures are not troubled at it because they cast these things out of their thoughts and so they sleep but their Damnation sleepeth not it lyeth watching to take hold of them they are not at leisure to think of Eternity 3. Want of Close Application Rom. 8.31 What shall we then say to these things Job 5.27 Know this for thy good Whether Promise or Threatning we must urge and prick our hearts with it Self-love maketh us fancy an unreasonable Indulgence in God and that we shall do well enough how sleightly and carelesly soever we mind Religion we do not lay the point and edge of truths to our own hearts and say Heb. 2.3 How shall we escape if we neglect so great Salvation These are the Causes now there is no way to remedy this but to get a sound Belief of the World to come and often to Meditate on it and urge our own hearts with it 2 Doct. That Vnprofitableness is a damning sin If there were no more this were enough to ruine us By Unprofitableness I do not mean want of success to the best Gifts may be unprofitable Isa. 49.4 I have laboured in vain saith the Prophet Isaiah but want of endeavour omitting to do our Duty The scope of the Parable is to awaken us from our negligence and sloath that we may not prefer a soft and easie lazie Life before the Service of God and doing good in our Generation Now because we think Omissions are no sins or light sins I shall take this occasion to shew the hainousness of them And here I shall shew two things First That there are sins of Omission Sins are usually distinguished into sins of Omission and Commission a sin of Commission is when we do that which we ought not a sin of Omission when we leave that undone which we ought to do But when we look more narrowly into these things we shall find both in every actual sin for in that we commit any thing against the Law we Omit our Duty and the omitting our Duty can hardly or never fall out but that something is preferred before the Love of God and that is a Commission But yet there is ground for the distinction because when any thing is formally and directly committed against the negative Precept and Prohibition that is a sin of Commission but when we directly sin against an affirmative Precept that is an Omission We have an instance of both in Eli and his Sons Eli's Sons defiled themselves with the Women that assembled at the door of the Tabernacle of the Congregation 1 Sam. 2.22 Eli sinned in that he restrained them not 1 Sam. 3.13 His was an Omission their 's a Commission Secondly That sins of Omission may be great sins appeareth 1. Partly by the nature of them There is in them the general nature of all evil that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of a Law 1 Joh. 3.4 a disobedience and breach of a Precept and so by consequence a contempt of Gods Authority We cry out upon Pharaoh when we hear him speaking Exod. 5.2 Who is the Lord that I should obey his voice By Interpretation we all say so this language is couched in every Sin that we commit and every Duty we omit Our negligence is not simple negligence but down-right disobedience because 't is a breach of a Precept and the offence is the more because our nature doth more easily close with Precepts than Prohibitions Duties injoyned are perfective but Prohibitions are as so many yoaks upon us we take it more grievously for God to say Thou shalt not Covet than for God to say Thou shalt love me fear me and serve me We are contented to do much which the Law requireth but to be limited and barred of our delights this is distastfull To meet with mans Corruptions indeed the Decalogue consists more of Prohibitions than Precepts eight Negatives the fourth and fifth Commandments only positive To be restrained is as distastful to us as for men in a Feaver to be forbidden drink Nature is more prone to sin But to return there is much Disobedience in a sin of Omission when Saul had not done what God bid him to do he telleth him Rebellion is as the sin of Witchcraft and Stubborness as Iniquity and Idolatry 1 Sam. 15.11 Implying that Omission is Rebellion and Stubbornness paralel to Idolatry and Witchcraft 2. Partly by the Causes of them The general cause is corrupt nature They are all become unprofitable Rom. 3.12 compared with Psal. 14.3 They are altogether become filthy There is in all by nature a proneness to evil and a backwardness to good Onesimus before Conversion was unprofitable good for nothing Philem. v. 11. But Grace made a change made him useful in all his Relations the particular causes are 1. Idleness and Security They are loath to be held at work Isa. 64.7 None stirreth up himself to lay hold on thee They forget his Commandments Jer. 2.31 32. 2. Want of Love to God Isa. 43.22 Thou hast been weary of me O Israel and Rev. 2.4 Nevertheless I have something against thee because thou hast left thy first Love And 3. Want of Zeal for Gods glory Not sloathful in business fervent in Spirit serving the Lord Rom. 12.11 Where there is a fervour we cannot be idle and neglectful of our Duty There is an Aversion from God before there is an express Disobedience to him 3. Partly by the Effects Internal External Eternal 1. Internal Gifts and Graces languish for want of Imployment 1 Thes. 5.19 Quench not the Spirit Thomas his Omission made way for his Unbelief Joh. 20.24 2. External it bringeth on many Temporal Judgments God put by Saul from being King for an Omission 1 Sam. 15.11 It repenteth me for setting up Saul to be King for he hath not done the thing that I commanded him forbearing to destroy all of Amalek For this he put by Eli's house from the Priesthood 1 Sam. 3.13 I will Judge his house for ever because his Sons made themselves vile and he restrained them not Eli's Omission is punished as well as
most especially in this solemn Action wherein Christ is to discover himself to the World with the greatest Majesty and Glory 3. For Power A Divine Power is plainly necessary that none may with-draw themselves from this Judgment or resist or hinder the Execution of this Sentence for otherwise it would be past in vain Titus 2.13 Looking for the blessed Hope and glorious Appearing of the great God and our Saviour Jesus Christ. Christ is then to shew himself the Great and Powerful God His Power is seen in Raising the Dead in bringing them together in one Place in opening their Consciences in casting them into Hell Matth. 24.30 The Son of Man shall come from Heaven with Power and great Glory 4. For Authority I shall the longer insist on This because the main Hinge of all lieth here and this doth bring the Maâ—ter home That Jesus Christ and none but Jesus Christ shall be the Worlds Judge By the Law of Nature the wronged Party and the Supream Power hath Right to require Satisfaction for the Wrong done Where no Power is publickly constituted possibly the wronged Party hath Power to require it but where things are better constituted lest the wronged Party should inindulge his Revenge and Passion too far it rests in the Supream Power and those appointed by it to judge the Matter and to make amends to those that are wronged in their Body Goods or Good Name Now to God both these things concur 1. He is the wronged Party and offended with the Sins of Men Not that we can lessen his Happiness by any thing that we can do for our Good and Evil reacheth not unto him his Essential Glory is still the same whether we obey or disobey please or displease honour or dishonour him That which is Eternal and Immutable neither is lessened nor increased by any thing that we can do He is out of the reach of all the Darts that we can cast at him Hurt us they may but reach him they cannot But Sin 't is a wrong to his Declarative Glory as Soveraign Lord and Law-giver as 't is a Breach of his Law There was Hurt done to Bathsheba and Vriah Psa. 51.4 but the Sin and Obliquity of the Action was against God and his Sovereign Authority If the Injury done to the Creature could be severed from the Offence done to God it were not so great God is the Author of the Light of Nature and that Order which begetteth a Sense of Good and Evil in our Hearts God is the Author of the Law given by Moses and the Gospel revealed by his Son Therefore whatever things are committed against the Law of Nature or the Law of Moses or the Gospel certainly 't is a wrong to the Justice of God as being a Breach of that Order which he hath Established 1 Joh. 3.4 He that committeth Sin transgresseth also the Law for Sin is a Transgression of the Law Laws cannot be despised but the Majesty of the Law-giver is contemned disparaged and sleighted Therefore upon this Right God might come in as a very proper Judge But indeed God doth not punish meerly as offended or as a private Man revengeth himself where there is no Power publickly constituted to do him right but he properly Judgeth 2. A Supream and Sovereign Lord and Governour of the World to whom it belongeth for the common Good to see that it be well with them that do well and ill with them that do evil and that no Compassion be shewed but where the Case is Compassionable according to that Declaration he hath made of himself to the Creatures To declare this more plainly we shall see how this Right accrueth to God It may be supposed to accrue to him two wayes either because of the Excellency of his Being or because of his Benefits which he hath bestowed upon Mankind 1. The Excellency of his Being This is according to the Light of Nature that those that excell should be above others As 't is clear in Man who is above the Brute Creatures he is made to have Dominion over them because he hath a more excellent Nature than they And when God said Let us make Man after our own Image he presently upon that Account gave him Dominion over the Beasts of the Field and Fowls of the Air and Fishes of the Sea So God being Infinite and far above all Finite things hath a Power over the Creatures Angels or Men who are as nothing to him and therefore to be governed by him But chiefly 2. By vertue of the Benefits bestowed by him For great Benefits received from another do necessarily beget a Power over him that receiveth them As Parents have a Power and Authority over their Children who are a means under God to give them Life and Education the most barbarous People would acknowledge this How much greater then is the Right of God who hath given us Life and Breath and Being and Well-being and all things He created us out of nothing and being created he preserveth us and giveth us all the good things which we enjoy And therefore we are obliged to be subject to him and to obey his Holy Laws and to be accountable to him for the Breach of them Therefore let us slate it thus As the Excellency of his Nature giveth him a Fitness and a Sufficiency for the Government of Mankind his Creation Preservation and other Benefits give him a full Right to make what Laws he pleaseth and to call Man to an Account whether he hath kept them yea or no. His Right is greater than Parents can have over their Children for in Natural Generation they are but Instruments of his Providence acting only the Power which God giveth them and the Parents propagate nothing to the Children but the Body and those things that belong to the Body called therefore The Fathers of our Flesh Heb. 12.9 Yea in framing the Body God hath a greater Hand than they for they cannot tell whether the Child will be Male or Female Beautiful or Deformed They know not the number and posture of the Bones and Veins and Arteries and Sinews But God doth not only concur to all these things but form the Spirit of Man in him Zech. 12.1 And all the Care and Providence of our Parents cometh to nothing unless the Lord directeth it and secondeth it with his Blessing Therefore God naturally is the Governour and Judge of all Creatures visible and invisible So that from his Empire and Jurisdiction they neither can nor ought to exempt themselves So that to be God and Judge of the World is one and the same thing expressed in divers terms Well then you will ask Why is Christ the Judge of the World rather than the Father and the Spirit who made us and gave the Law to us 1. I Answer That we have gone a good Step to prove that it is the peculiar Right of God common to the Three Persons Father Son and Holy Ghost for these Three are One
it roareth Gods Attributes must not be set a quarreling He is Love and Mercy but he is also Just and True and Holy if he were not angry for sin he should not love his Justice make good his Truth manifest his Holiness and so hate himself If God should Pardon all sins his abhorrency and hatred of sin could not be manifested and so he would lose the honour of his infinite Holiness therefore in Men and Angeâ—â— he would declare his displeasure of it and no less hatred of the Sinner God 〈◊〉 it best for his own glory to suffer some to sin and by sin to come to Punishment Therefore do not wallow in thy filthiness and think that God will be all Honey that Mercy will bear thee out he hath said that Lyars and Drunkards shall have their portion in the Lake that burneth with Fire and Brimstone 〈◊〉 God is merciful and yet did such things to Christ certainly he may remain merciful much more and yet punish thee 2. God doth it to shew his Mercy to others 't was necessary for the whole world that God should inflict so severe a Punishment Punishments are not alwayes for the emendation of the delinquent but for the good of others The howlings and groanings of the damned maketh the harmony and musick of Providence more intire saith Gerson 'T was a necessary Provision for the good of the whole world and meet for the beauty of Providence that God should have a Prison as well as a Palace Besides for the restraint of sin there is more Mercy in the restraint of sin or the taking away of sin than there would be in restraining the Punishment this is the great means to lessen Corruption Origen that thought the Punishment of Hell should one day have an end yet thought not good to suppress this Doctrine lest men should take liberty to sin So Epicurus and Seneca that looked upon it as a Poetical Fiction thought it to be a fit Inventionâ— A temporal Punishment would not have been enough to restrain men men are obstinate in sin and will endure any temporal inconveniencies rather than part with their Lusts Micah 6. Rivers of Oyl the First-born of their Bodies for the sin of their Souls And Baal's Priests gashed themselves 'T was the Wisdom of God to find out such a Remedy so that we may say that God could not have been so merciful if he had not appointed these everlasting Torments It was necessary they should be for they are a good help to Vertue and to threaten unleâ— they were will not stand with truth Now which is the greater Mercy to take away Punishments or Sins to lessen the Miseries of Mankind or their Corruptions Many have escaped Hell by thinking of the Torments of it 3. The Damned in Hell cannot accuse God for want of Mercy 't will be a part of their torment in Hell to remember that God hath been gracious Conscience will be forced to acknowledge it and to acquit God Though they hate God and Blaspheme him yet they will remember the offers of Grace riches of Goodness and care of his Providence They will not see but shall see Isa. 26.11 Oculos quos occlusit culpa aperiet poena As now when God bringeth carnal men under Mercies 't is one of the greatest aggravations Obj. 3. How can it stand with his Justice to punish a temporary Act with Eternal Torment or punishment Answ. 1. We are finite Creatures and so not fit Judges of the nature of an Offence against God the Law-giver best knoweth the merit of sin which is the transgression of the Law The Majesty against which they sin is infinite the Authority of God is enough and his will the highest Reason A Jeweller best knoweth the Price of a Jewel and an Artist in a Picture or Sculpture can best Judge of the errours of it 2. With man Offences of a quick Execution meet with a long Punishment and the continuance of the Penalty in no case is to be measured with the continuance of the Act of sin Scelus non temporis magnitudine sed iniquitatis magnitudine mettendum est Because man sinneth as long as he can he sinneth in aeterno suo as Aquinas therefore he is Punished in aeterno Dei we would live for ever to sin for ever and because men despise an eternal Happiness therefore do they justly suffer eternal Torment and their Obligations to God being infinite their Punishment ariseth according to the excess of their Obligations 1. VSE It informeth us of the Evil of Sin God will never be reconciled to them that die in their Sins but for ever and for ever his Bowels are shrunk up though God be Love its self and delighteth in nothing so much as in doing good to the Creature yet he doth not only turn away his Face but torment them for ever 2. VSE It reproveth and convinceth 1. The Atheist And 2. The Carnal Sensualist 1. The Atheist These Men are short-sighted they cannot out-see Time and look beyond the Grave There is an Hell How will you escape it Men think Incredulity or Unbelief is the best Remedy against this Fear Do but consider there is ten thousand to one at least against you None more credulous than the Atheist If it prove true in what a Case are you As sure as God is this is true It will do you no hurt to venture the safest way upon Probabilities 'till we have further Assurance Take heed of indenting with God upon your own terms Luk. 16.31 They have Moses and the Prophets if they believe not them neither will they be perswaded if one came from the Dead We will give Laws to Heaven have one come from the Dead God is not bound to make them see that wilfully shut their Eyes nor to alter the Course of his Providence for our sake 2. The Carnal Sensualist that is the practical Atheist that put it off because they cannot put it away Amos 6.3 Many that know themselves careless wretched Creatures yet are not at all troubled about things to come A Star that is bigger than the Earth yet seemeth to us to be but a Spark because of the great distance between them and us The Sensual Man looketh upon all things of the other World to be at a distance it may be nearer than they are aware of Their Damnation sleepeth not it lieth watching to take hold of them God can easily put you into the Suburbs of Hell as Belsbazzar Dan. 8.5 if you be negligent and slip your time You should labour to be found of him in Peace Now is the time of making Peace with God if not Depart â—e Cursed So is every Man by Nature And such who were never brought to a Sense of the Curse and have not fled to Christ for Refuge Heb. 6.18 and are not at leisure to think of Eternity God's Curse cleaveth to them 3. VSE To chide us for our Vnbelief The Knowledge of these things swimmeth in the Brains we
and perfectly as then 1. Partly because now we have not so full a view of our Vnworthiness as when our Actions are scanned and all things are brought to Light whether they be Good or Evil. And 2. Partly because there is not so full and large a Manifestation of God's Favour now as there is in our full and final Reward 'T is Grace now that he is pleased to pass by our Offences and to take us into his Family and give us some taste of his Love and a right to his Heavenly Kingdom But then 't is another manner of Grace and Favour when our Pardon shall be pronounced by our Judges own Mouth and he shall not only take us into his Family but into his immediate Prefence and Heavenly Palace Not only give us a Right but Possession Come ye Blessed of my Father Inherit the Kingdom prepared for you And shall not only have some remote Service and Ministration but be everlastingly employed in loving and delighting in and praising of God This is Grace indeed The Grace of God or his free Favour to Sinners is never seen in all its Glory or Graciousness till then And 't is the more amplified when we see how God dealeth with others who as to Natural Endowments were every way as acceptable as our selves and as to Spirituals Grace alone making the Difference Fourthly Observe the Wicked are described by Sins of Omission as Vers. 42 43. Those that have not visited not cloathed not fed not harboured These shall go into Everlasting Punishment But the Righteous by their Faithfulness in Good Works or Acts of Self denying Obedience shall go into Life Eternal I. The Wicked by their Omission of necessary Duties Because we think Omissions no Sins or light Sins I shall take this occasion to shew the Hainousness of them Sins are commonly distinguished into 1. Sins of Omission and 2. Sins of Commission 1. A Sin of Commission is when we do those things which we ought not to doe 2. A Sin of Omission is when we leave undone those things which we ought to do But when we look more narrowly into these things we shall find both in every actual Sin For in that we commit any thing against the Law of God we omit our Duty and the omitting of our Duty can hardly fall out but that something is preferred before the Love of God and that is a Commission But yet there is a ground for the Distinction Because when any thing is directly and formally against the Negative Precept and Prohibition that 's a Sin of Commission But when we directly sin against an Affirmative Precept that 's an Omission An Instance we have in Eli and his Sons Eli's Sons defiled themselves with the Women that assembled at the Door of the Tabernacle of the Congregation 1 Sam. 2.22 But Eli himself sinned in that he restrained them not 1 Sam. 3.13 His Sin was an Omission their Sin was a Commission Now that Sins of Omission may be great Sins appeareth 1. Partly by the Nature of them For there is in them the general Nature of all Sin 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 a Transgression of a Law or a Disobedience to God and so by consequence a Contempt of his Authority We cry out upon Pharaoh when we hear him saying Exod. 5.2 Who is the Lord that I should obey his Voice And by Interpretation we all say so This Language is in every Sin we commit and in every Duty we omit Our Negligence is not simple Negligence but downright Disobedience because 't is the Breach of an express Precept and Charge which God hath given us Now when we make no reckoning of it we do in effect say Who is the Lord that I should obey him There may be much Disobedience in a bare Omission When Saul had not done what God bade him to do he telleth him That Rebellion is as the Sin of Witchcraft and Stubbornness as Iniquity and Idolatry 1 Sam. 15.23 Implying that Omission to be Stubbornness and Rebellion parallel to Idolatâ—â— and Witchcraft 2. 〈◊〉 the Causes In the General Corrupt Nature But the Particular Causes are First Idleness They do not stir up themselves Isa. 64.7 Secondly Security Jer. 2.31 32. Thirdly Want of Love to God Isa. 43.22 But thou hast not called upon me O Jacob thou hast been weary of me O Israel Rev. 2.4 Nevertheless I have something against thee because thou hast left thy First Love And Fourthly Zeal for his Glory Not sloathful in business but fervent in Spirit serving the Lord Rom. 12.11 Where there is a Fervour we cannot be idle and neglectful of our Duty 3. By the Effects And they are 1. Internal There is a sad withering 1 Thess. 5.19 Quench not the Spirit Or 2. External It bringeth on many Temporal Judgments God puts by Saul from being King for a Sin of Omission 1 Sam. 15.11 It repenteth me for setting up Saul to be King for he hath not done the thing which I commanded him For this he puts by Eli's House from the Priesthood 1 Sam. 3.13 I will judge his House for ever for the Iniquity which he knoweth because his Sons made themselves vile and he restrained them not That Omission was not total for he reproved them but did not punish them 3. Eternal Matth. 25.30 Cast the unprofitable Servant into utter Darkness So Matth. 7.19 Every Tree that bringeth not forth good Fruit is hewn down and cast into the Fire If it bringeth not forth Good Fruit though not bad or poysonous Fruit. For these Sins Christ condemneth the Wicked in the Text. By all these Arguments it appeareth tht Sins of Omission may be great Sins But II. That some Sins of Omission are greater than others All are not alike As 1. The more necessary the Duties are Heb. 2.3 How shall we escape if we neglect so great Salvation c 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him be Anathema Maranatha These are Peccata contra Remedium as others are contra Officium By other Sins we make the Wound by these we refuse the Plaister 2. If the Omission be total Jer. 10.25 Pour out thy Fury upon the Heathen that know thee not and upon the Families that call not on thy Name Psal. 14.2 None seeketh after God 3. If a Duty be seasonable the feeding the Hungry c. as Vers. 44. When saw we thee an hungred or a-thirst or a Stranger c And 1 Joh. 3.17 He that hath this Worlds Good and seeth his Brother in need and shutteth up his Bowels of Compassion from him how dwelleth the Love of God in him 4. When 't is easie This is to stand with God for a Trifle Luk. 16.24 And he cried and said Father Abraham have Mercy on me and send Lazarus that he may dip the tip of his Finger in Water and cool my Tongue for I am tormented in this Flame Desideravit guttam qui non dedit micam 5. When convinced
unacquainted with Pain or Pleasure it had been much but we have not only a Ransom but an Inheritance instead of Horrors and Howlings everlasting Joys Again many are called Saviours either because of their subordinate subserviency to Christ Instruments in inward and outward Salvation but these Saviours needed a Saviour Christ is the True Jesus who saveth as an Author of Grace not as an Instrument and Means of Conveyance Now Christ is a Saviour partly by Merit partly by Efficacy and Power he doth something for us and something in us for us he prevaileth by the Merit of his Death in us by the efficacy of his Spirit all his Work is not done on the Cross. Both are necessary partly in regard of the difference of the Enemies God and the Law are in a distinct Rank from Sin and Death Satan and the World God was an Enemy he cannot be overcome but must be reconciled the Law an Enemy that could not be disannulled but must be satisfied Sin the World and Satan assault us out of Malice they make themselves our Enemies the Law and God are made Enemies out of our Rebellion therefore Christ must satisfy as well as overcome To reconcile God he shed his Blood on the Cross Justice must have a Sacrifice and the Law Satisfaction the Curses of the Law are not to fall to the ground some Body must be made a Curse to keep up the Authority of the Law the Law was an Innocent Enemy and therefore not to be relaxed or repealed Partly in regard of the different Fight of the other Enemies that are Enemies out of Malice Satan is not only a Tempter but an Accuser as a Tempter so Christ was to overcome him by his Power as an Accuser by his Merit when Satan condemneth Christ is to intercede and represent his own Merit the Plaister must be as broad as the Sore so far as Satan is an Enemy so far must Christ be a Saviour and Redeemer by his Power against the Temptations by his Merit against the Accusations of Satan as the Devil is an Accuser Christ is an Advocate Partly because Satan hath a double Power over a Sinner Legal and Usurped Legal as God's Executioner by the ordination of God's Justice Heb. 2.14 That through Death he might destroy him that had the Power of Death that is the Devil Christ is to die to put Satan out of Office Usurped as the God of this World God made him an Executioner we a Prince John 12.31 Now shall the Prince of this World be cast out Christ rescueth Prisoners Isa. 49.9 That thou mayest say to the Prisoners Go forth He will rescue and recover the Elect when by their own default they put themselves in Satan's hands Partly for our Comfort by his own Obedience and Merit Christ giveth us a Right and Title but by his Efficacy and Power he giveth us Possession He is to buy our Peace Grace Comfort and then to see that we are possessed of it Well then own him as Jesus as the only Saviour Acts 4.17 The Apostles were charged not to preach any more in the Name of Jesus Rest upon his Merit and wait for his Power 1. Rest upon his Merit Troubled Consciences that think to help themselves by their own Care and Resolution are like Men that are like to perish in the Waters and when a Boat is sent out to help them think to swim to shore by their own strength You would be a Saviour to your selves your own Jesus and your own Christ. God is very jealous of the Creature 's Trust and Christ saith Isa. 45.5 I am the Lord and there is none else there is no Saviour besides me You would purchase your Peace conquer your own Enemies and then come to Christ. No Mony of yours is currant in Heaven the Jewels of the Covenant are not sold for any price but Christ's Blood and Christ's Obedience God saith Isa. 55.1 He that hath no Mony let him come and buy Wine and Milk without Mony and without Price He sold to Christ but he giveth to you he asketh nothing of you but Acceptance Will you take it They that refuse Christ and refuse Comfort till they be holy in themselves they have a shew of Humility they would wear their own Garments spend their own Mony but the Spirit is never more proud than when under a legal Dejection we scorn to put on Christ's Robes and are better contented with our own spotted Garments as in outward things we prefer a Russet Coat of our own before a Velvet Coat of another's This is peevish Pride 2. Wait for his Power and Efficacy in the use of Means It is bestowed on us by virtue of his Intercession We are saved by his Life Rom. 5.10 If when we were Enemies we were reconciled to God by the death of his Son much more being reconciled shall we be saved by his Life We are reconciled by his Merit but saved by his Life He liveth in Heaven and procureth Influences of his Grace Therefore he is said to be able to save to the uttermost all that come unto God through him seeing he ever liveth to make intercession for us Heb. 7.25 In Heaven he accomplisheth the other part of his Priesthood He doth not work out a part of Man's Salvation and leave the rest to our free Will the sacrificing part is ended and by his Intercession we get the Merit applied to us But we must not be idle we must come with Supplications and present the Case to Christ that Christ may present it to God Our Groans must answer to the earnestness of his Intercession and then we shall receive Supplies The Word is called The Power of God to Salvation Rom. 1.16 Those that conscionably use Prayer and wait for Christ in the Word will find him to be a Saviour indeed The Word is the effectual Means to save Men how foolish and despicable soever it seem in the World God would work with us rationally We cannot expect a brutish bent c. Thirdly The next thing is That he is Christ an anointed Saviour This fitly followeth the former Jesus signifies his Divinity and Christ his Humanity We are not only to know his Person but his Office John 1.41 We have found the Messias which is being interpreted the Christ or Anointed This is often expressed in Scripture Psal. 45.8 He is anointed with the Oil of Gladness above his Fellows Isa. 61.1 The Spirit of the Lord is upon me because the Lord hath anointed me to preach good Tidings unto the Meek So Acts 4.27 Against thy Holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the People of Israel were gathered together So Acts 10.38 How God anointed Jesus of Nazareth with the Holy Ghost and with Power Out of all which places we see that Christ's anointing is not to be understood properly but by a Trope the Sign is put for the Thing signified 1. Who was anointed Among
Grace and Authority Mat. 7.29 The People were astonished at his Doctrine for he taught them as one having Authority and not as the Scribes All he did was with Heavenly Majesty and Authority a Soveraign Majesty was to be seen in Christ's teaching proper to himself Besides his Faithfulness as a Minister with such Clearness Evidence and Demonstration there was sufficient Declaration to the World at his Baptism Mat. 3.17 Lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased agreeing with the Prophecy of him Isa. 42.1 Behold my Servant whom I uphold my Elect in whom my Soul delighteth At his Transfiguration before three Persons that for the Holiness of their Lives were of great Credit Mat. 17.5 Before all his Disciples John 12.28 Father glorify thy Name Then came there a Voice from Heaven saying I have both glorified it and will glorify it again To the World at his Resurrection Acts 17 31. Whereof he hath given assurance unto all Men in that he hath raised him from the dead To which Resurrection the Jews were conscious Those that reported it wrought Miracles these Men sought not themselves had no Advantage but visible Hazards their Witness was agreeable to the Writings of the Prophets the Doctrine built on it very satisfactory there is in it what every Religion pretendeth to tho in a higher way tho Miracles are now ceased yet it is confirmed by the Truth of the Word God continually confirmeth it by the Seal of the Spirit and there is an inward Certioration whereby Believers are satisfied John 18.37 For this cause came I into the World that I should bear witness unto the Truth Every one that is of the Truth heareth my Voice that is enlightned by the Holy-Ghost receiveth and believeth it but those that have a mind to wrangle God will not satisfy And then for his Miracles they were not Miracles of Pomp and Ostentation not destructive Miracles but Actions of Relief When the Pharisees said He casteth out Devils by Beelzebub the Prince of Devils Mat. 12.24 He proveth that his main aim was to cast out Satan ver 26. If Satan cast out Satan he is divided against himself Would Satan consent that his Kingdom should fall He would not go to dispossess himself All his aim was to promote Holiness and the Kingdom of God I note this 1. That you may know that the Apostles had sufficient Means to convince the World of the certainty of the Christian Doctrine The inward Testimony of the Spirit the Apostles would not alledg it by Miracles and rational Probabilities they were fitted to deal with the World and to appear as Witnesses for him when they were to give an Account Acts 5.32 And we are Witnesses of these things and so is the Holy-Ghost whom God hath given to them that obey him This inward Witness is proper to Believers the other may be alledged to Infidels By the Spirit is meant there a Power to work Miracles 2. That you may know the way of God's working with Men Usually all these three concur to the working of Faith there is the Light of the Spirit external Confirmation and the use of fit Instruments 1. The Light of the Spirit without which there can be no Grace nor Faith 1 John 5.6 It is the Spirit that beareth Witness because the Spirit is true That is That Word which the Spirit himself hath revealed is Truth for he is not only the Author and Inditer of the Word but the Witness he worketh in the Hearts of the Faithful so that he persuadeth them of the Truth of the Word 2. There is external Confirmation Tho Miracles cease yet we have the Testimony and Consent of the Church who by undoubted and authentick Rolls hath communicated her Experience to us which is visibly confirmed by the Providence of God not suffering the Truth to be oppressed 3. There is the use of fit Instruments specially gifted for this Purpose Tho the Effect of the Word doth mainly depend on the Spirit yet there is a Ministerial Efficacy in the Messengers Acts 14.1 They so spake that a multitude both of the Jews and also of the Greeks believed Not that the Faith of the Hearers doth meerly depend upon the excellency of the Preacher Yet certain it is that one way of preaching may be more fit to convert than another both in regard of Matter and Form Pure Doctrine for the Matter is more apt to convert than that which is mixed with Falshood as pure Water cleanseth better than foul and good Food nourisheth better than that which is in part tainted He that can divide the Word aright and prudently apply it is more powerful to work than he that seeth by an half Light or presseth Truth loosly and not with Judgment and Solidity Not as if they could infallibly convert but they are more likely they do not carry the Grace of Conversion in their Mouths Then for the Form with more plainness clearness strength of Argument God hath given to some Gifts above others not to bind himself to them but in the way of Instruments they are more powerful tho the weakest Gifts are not to be despised And in the quality of the Persons Holy Persons are more polished Shafts in God's Quiver 3. I observe it to press you to regard all these things 1. The Power of the Spirit if you would profit in Christ's School The watering-Pot will do nothing without the Sun nor the Word without his Testimony 1 Cor. 3.7 So then neither is he that planteth any thing neither he that watereth but God that giveth the Increase The Spirit is to confirm Truth to you by way of Witness and Argument By way of Witness 1 John 5.7 For there are three that bear record in Heaven the Father the Word and the Holy-Ghost There is a secret Persuasion especially when you are reading and hearing that insinuateth it self with your Thoughts doubtless this is the Word of God Acts 16.14 Whose Heart the Lord opened that she attended to those things that were spoken by Paul By way of Argument working such things from whence you may conclude it is God's Word John 8.32 Ye shall know the Truth and the Truth shall make ye free When ye are freed from the bondage of Sin then ye are enlightned to see the Truth of the Gospel by experience ye shall know the Truth 2. Take in the advantage of external Confirmation By Miracles Christ's Testimony was made valuable to the Apostles You have not only authentick Records wherein these Miracles are recorded which as an History may be believed but the Testimony of the Church which hath experience of the Truth and Power of the Gospel for many Ages The Lives of the Godly who are called God's Witnesses 1 Cor. 14.26 The Providences of God in delivering his Church in their miraculous Preservations Psal. 58.11 Verily there is a God that judgeth in the Earth Answers of Prayers grounded on the Word Upon all these
that looketh upon the Gospel in the Light of Parts and External Tradition hath a Model of Truth in his Brain but these find it impressed upon their Hearts there is Light and Fire Wait for this Witness Sixthly By the wonderful preservation of Scriptures even to our Times There is no Doctrine so ancient it describeth the whole History of the World from the very Creation Moses was ancienter than the Gods of the Heathens No Doctrine can produce such Records of the Original of the World The Doctrine of the Gospel is as Old as Paradise where God preached it to Adam Gen. 3.15 I will put enmity between thee and the Woman and between thy Seed and her Seed It shall bruise thy Head and thou shalt bruise his Heel The Foundation was laid long since tho it was more explicitly revealed upon the coming of Christ. None so much oppugned We have some ancient Writings of the Heathens tho nothing so ancient as Scripture Other Writings by tract of Time have been much mangled tho they have been cherished by Men as not contrary to their Lusts but the Scripture is still opposed persecuted maligned and yet it continueth Psal. 129.1 2. Many a time have they afflicted me from my Youth may Israel now say Many a time have they afflicted me from my Youth yet they have not prevailed against me The Church hath been always bred up under Afflictions Enmity against it began betimes yet still it holdeth up its Head Errors are not long-lived 1 Cor. 3.12 13. Now if any Man build upon this Foundation Gold Silver precious Stones Wood Hay Stubble Every Man's Work shall be made manifest For the Day shall declare it because it shall be revealed by Fire and the Fire shall try every Man's Work of what sort it is The World hath had time enough to enquire into the Scripture and to discover the vanity and falshood of it if there were any Nay not only the main Doctrine of the Scripture hath been continued but no part of it is falsified corrupted or destroyed The World wanted not Malice nor Opportunity the Powers of the World were bent against it and corrupt Persons in the Church were always given to other gospelling Gal. 1.6 7. I marvel that ye are so soon removed from him that called you into the Grace of Christ unto another Gospel Which is not another but there be some that trouble you and would pervert the Gospel of Christ. 1 Tim. 6.3 If any Man teach otherwise and consent not to wholsome words c. But still the Scriptures are wonderfully preserved as the three Children in the Furnace not an Hair was singed not a jot or tittle of the Truth is perished or corrupted If it were corrupted it must be before Christ's Time or after it not before then Christ would have noted it not after for then the Parts would not agree but we find no such thing but an exact Harmony Nor is there any lost for here is a sufficient Instruction and Guide to Happiness Christ hath promised not a tittle shall fall to the ground The Word hath been in danger of being lost but the Miracle of Preservation is therefore the greater In Joshua's Time there was but one Copy of the Law In Dioclesian's Time there was an Edict to burn their Bibles and Copies were scarce and chargeable and yet still it hath been kept Seventhly By his Judgments on those who have reviled abused and persecuted this Truth The Records of all Ages witness to this The whole Jewish Nation was destroyed for opposing the Doctrine of the Gospel After the slaughter of the Prophets and murder of Christ God let them alone for forty Years and then Wrath came upon them to the uttermost the People were carried captive contrary to the Roman Custom the Land lost its fertility Look into succeeding Times very few Persecutors went to the Grave by a natural Death Particular Stories are full of the Judgments of God executed on them Julian the Apostate confessed Christ had the best at last Vicisti Galilee and so died blaspheming Lucian that railed against God and his Word as he returned from a Supper his Dogs fell mad and tore him in pieces Eusebius reports of a certain Jew that took upon him to apply a sentence of the Word to a prophane End to make a Jest of Scripture was stricken with blindness till he made confession of his Fault Appion scoffing at Scripture and at Circumcision had an Ulcer growing in the place of Circumcision as Josephus reporteth God is very angry when Men are partial in the Law tho they do many good things Rev. 22.18 19. 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 this Book And if any Man shall take away from the words of the Book of this Prophecy God shall take away his part out of the Book of Life and out of the Holy City and from the things which are written in this Book SERMON XXIX JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth II. THE Church hath owned the Word You see how God hath owned it he saith it is my Word Let us see how the Church hath owned it Here I shall shew three things 1. What is the Church's Duty to the Word 2. What Credit and Value we ought to put on the Churches Testimony 3. How the Church hath witnessed to the Word in all Ages 1. What is the Churches Duty To keep the Word and to transmit it pure to the next Age that nothing be added nothing diminished that it be published to the present Age and transmitted pure to the next Rom. 3.2 Vnto them were committed the Oracles of God We are Trustees Jude 3. Earnestly contending for the Faith that was once delivered to the Saints 1 Tim. 3.15 The Church of the Living God the Pillar and Ground of the Truth The Church is to hold it forth as a Pillar doth a Proclamation that it may not be lost and extinguished This is the Jewel Christ hath left his Spouse as the Law was kept in the Ark. 2. What respect we ought to bear to the Churches Testimony To hearken to it till we have better Evidence We do not ultimately resolve our Faith into the Churches Authority for the Authority of the Church is not Absolute but Ministerial as a Royal Edict doth not receive Credit by the Officer and Crier he only declareth it Yet the Church's Testimony is not to be neglected for Faith cometh by hearing Rom. 10.14 It is a preparative Inducement John 4.42 Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the World If we would know the Truth of a thing before we have experience go to them that have experience the judgment of others whom we respect and reverence causeth us
and universally opposed the Doctrine of God and always have been afflicting the Church and seeking to oppose the People of God because of their professing the Truth Mark it before Christianity began to be generally propagated in the World the Jews were the Mark and Butt of Malice whereat all Nations did shoot their envenomed Arrows of Malice and Rage and therefore it is very notable that the Romans tho they conquered many Nations yet they never put down the Idolatry of the Nations as they put down the Religion of the Jews and sought to oppose that and molested that And when the Christians began to be discovered then all their Malice was turned off from the Jews to Christians Certainly it was not meerly because of the Difference of Worship for they tolerated the Epicureans but took away all the Worship of God yea they burnt the Christians and made them to be Torches to give light to Rome in a dark Night Therefore there was so special a spight at the Ways of God Secondly I am now to prove the Truth or Divine Authority of the Word by Intrinsick Arguments or such Arguments as are taken from the Scriptures themselves Either I. From the Manner and Form of these Writings Or else II. From the Matter of them I. In the Manner and Form of these Writings you may observe these things 1. The Majesty of the Style Look as there was a difference between Christ's teaching and the teaching of the Pharisees Mat. 7.29 He taught them as one having Authority and not as the Scribes Such a Soveraign Majesty is there in the Scriptures They speak not as conscious of any weakness and so begging Assent but as commanding it Thus saith the Lord it is the great Argument in Scripture hear it or you are lost for ever Pray mark it is not said Not as the Prophets but not as the Scribes they had nothing but what was humane out of the Jewish Rabbies but Christ speaketh like an extraordinary Messenger as one that came to increase the Canon and Rule of Faith with such an awe that the High Priest's Officers were afraid to meddle with him John 7.45 46. Why have ye not brought him The Officers said Never Man spake like this Man with such an infallible Spirit Ye have heard saith Christ but I say and his great Argument is I say unto you Mat. 5.21 22. Ye have heard that it hath been said of old Time Thou shalt not kill c. But I say unto you That whosoever is angry with his Brother without a cause c. So Verses 27 28 33 34 38 39 43 44. There is such a Majesty breathing forth from one end of the Scriptures to another Men can only beg assent not command it by their own Authority and therefore in all Matters which they would inforce they use Insinuaâ—â—on and Argument but the Prophets say Thus saith the Lord and Christ who had Original Authority in the Church I say unto you With what a Majestick Contempt doth Christ scorn his Opposers He that hath Ears to hear let him hear He that is filthy let him be filthy still God will not regard the loss of such that do not regard to understand and obey his Word Longinus an Heathen admired the Majesty of Moses his Writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be done and it was done the Style of mighty Princes and Emperors 2. The Simplicity of the Style Tho it be full of Majesty and Authority yet the naked Truth is represented in a plain manner to the capacity of the meanest Psal. 19.7 The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple As there are deep Mysteries which may exercise the greatest Wits so in Points necessary the Scriptures are so plain and clear that they may be understood by those of the dullest Understanding Such Simplicity with such Majesty is a Character of their Divine Original they speak in such a manner as to feed the greatest and instruct the meanest a Child may wade and an Elephant may swim But this is not all I mean by Simplicity the plainness of the Style but the native Beauty of it Things are nakedly reported but yet in an affective manner as if we had been actually present to see them done Look to the Histories of the Word certainly they cannot be Fictions for Fictions must either be to delight the Fancy as Poetry or to win asâ—ent for politick Ends. There is no such thing in the Scriptures not Poetry things are delivered in a plain manner not Policy to gain a repute to themselves they still seek to cast the Honour upon God as I shall prove by and by by the faithfulness of their Relations It is not imitable by Art such a plain genuine Narration For Mysteries there were Sophists in the Apostle's Times Nihil tam horrendum quod non dicendo fiat probabile The fashion was to make absurd horrid Things seem probable by the paint and artifice of Words as to prove a Gnat better than the Sun or a Worm than a Man by plausible Arguments But saith the Apostle 1 Cor. 2.4 My Speech and my Preaching was not with inticing words of Man's Wisdom but in demonstration of the Spirit and of Power nor in ostentation of parts but in Simplicity and Power plain words have a mighty Efficacy Those Sophists and Orators did only tickle the Fancy their Aim was not to win Assent 3. The Fidelity of their Reports The Penmen of the Scripture report their own Failings which Men will not do If they must write of themselves they will be sure to write the best and not the worst but these spared not their own Faults Men naturally labour to cover their own Faults to hide them to speak well of themselves especially they are careful not to leave an ill Character of themselves to Posterity nor of their Party and Faction Now you shall see Moses spareth not to relate his own Weaknesses and Miscarriages his resistance of his Call Exod. 4. nor what a great deal of do God had to bring him into Egypt to perform his Duty to his Country his false Pleas shew his carnal Fear Vers. 19. The Lord said unto Moses in Midian Go return into Egypt for all the Men are dead which sought thy Life His murmuring against God and speaking unadvisedly with his Lips the Idolatry of Aaron the murmuring of Miriam his Sister God shutting him out of the Land of Canaan and not believing after many Miracles Numb 20.12 And the Lord spake unto Moses and Aaron Because ye believed not to sanctify me in the Eyes of the Children of Israel therefore ye shall not bring this Congregation into the Land which I have given them Many such Instances may be given how the Penmen of Scripture relate things to their own disparagement Deut. 32.51 Because ye trespassed against me among the Children of Israel at the Waters of Meribah-kadesh in the Wilderness of
our fidelity to Christ a real lively Joy and peace of Conscience 2 Cor. 1.12 This is our rejoicing the testimony of our conscience Rom. 5.1 Being justified by faith we have peace with God Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Secondly Gods external government is according to the Law of the Gospel God interposeth now and then punishing the contempt of the Gospel with remarkable Judgments Heb. 2.1 2 3. Therefore we ought to give the more earnest heed to the things which we have heard left at any time we should let them slip for if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation which at first began to be spoken by the Lord himself and was confirmed by them that heard it And eminently dispensing his blessing where the Gospel is favoured and obeyed and prospereth as he blessed the house of Obed Edom for the Arks sake but more fully at the day of Judgment the wicked have their full punishment 2 Thes. 1.8 Coming in flaming fire rendring vengeance to all those that know not God and obey not the Gospel Secondly I shall shew you wherein the Gospel as a law differeth from ordinary laws among men First Men in their Laws do not debate matters but barely injoin them and interpose their Authority but God condescendeth to the infirmity of man and seemeth to come down from the Throne of his Sovereignty and reasoneth and perswadeth and beseecheth men that they will not forsake their own mercies Isa. 46.8 Remember this shew your selves men bring this to mind again O ye transgressors and Isa. 1.18 Come let us reason together God is pleased to stoop to sorry Creatures and to plead and argue with them So 2 Cor. 5.20 We as Ambassadors in Gods stead do beseech you to be reconciled Men count it a lessening to their Authority to proceed to intreaties but the Clemency of the Redeemers Government is otherwise Secondly The Law of God bindeth the conscience and the immortal Souls of men condemneth not only acts but thoughts and lusts Mat. 5.28 The law is spiritual Rom. 7.14 With man Thoughts and Desires are free till they break out into act Thirdly Mans laws do more incline to punishment than reward For Robbers and Murtherers Death is appointed but the innocent Subject hath only this reward that he doth his Duty and escapeth those punishments in very few cases doth mans Law promise Rewards the inflicting of punishment is the proper work of mans Law and the great Engine of Government because its use is to restrain evil but Gods Law propoundeth rewards equal to the Punishments Eternal Life on one hand as well as Eternal Death on the other Deut. 30.15 See I have set before you life and good death and evil because the use of Gods Law is to guide men to their happiness 'T is legis candor the equity and favour of mans Law to speak of a reward it commands many things and forbids many things but still under a penalty it 's natural work is punishment and it doth not invite men to a duty by a reward Ex malis moribus Humanae leges to restrain evil is their work Fourthly Humane Laws threaten temporal punishment but Gods Law threatneth eternal punishments and rewards Mark 9.44 Where the worm dieth not and the fire is not quenched He is a living God Heb. 10.31 into whose hands we fall when we Die 1 st Use Is to humble us that we bear so little respect to the precepts of the Gospel and do so boldly break them and so coldly perform the Duties thereof we fear Temporal power more than Eternal a Prison more than Hell and therefore can dispence with Gods Law to comply with our own Lusts a little profit or a little danger will draw men into the Snare when Eternal Death will not keep them from it Oh rouse up your selves are you not Christs Subjects is not he a more powerful Sovereign than all the Potentates in the World doth he not in his Gospel give Judgment upon the everlasting state of men and will this Judgment be in vain hath he not appointed a day when all matters shall be taken into consideration will not Sin when it comes to be reviewed have another countenance awaken then your sleepy and sluggish Souls if you can deny these Truths go on in the neglect of Christ and breach of his Laws and spare not but if Conscience be sensible of his Authority break off your Sins by repentance sue out your Pardon in his name devote your selves to God walk more cautiously for time to come God will not wink always at your disloyalty 2 d Use is Direction to us If you would not be slighty in the Duties of the Gospel look upon it as a law and let me commend these Rules to you 1. Never set Christs mercy against his government he is a Saviour but he is also our Lord and must be obeyed and Faith implieth a consent of subjection as well as dependance 2. Cry not up his merits against his spirit his merit is your ransom but his Spirit is your Sanctifier and this Law is the law of his Spirit the one implyeth the other his Spirit implyeth the merit of Christ by bringing you under the Law of Grace 3. Set not the ends of Christs Death one against the other He that died that he might reconcile you to God died also to bring you into Obedience 't is a mercy to be redeemed from wrath but 't is a great if not a greater mercy to be redeemed from Sin Titus 2.14 4. Do not so put all upon Christ as to exempt your selves from the jurisdiction of God No Christ redeemed us to God Revel 1.9 To him we were first lost to him we must be recovered that he may not lose the glory of his Creation in Christ we are not without Law 1 Cor. 9.21 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without the law to God but under the law to Christ we are not to be irregular but to rule all our actions by the law of Christ to carry our selves as without Law if we challenge it de jure is to affect to be Gods de facto 't is to be as Devils the greatest Rebels in nature I come now to the second Doctrine observed 2 dly That the Gospel is the law of the spirit of Life in Christ Jesus Here I shall enquire 1. What is the Spirit 2. From whom we receive it 3. By what Law 1. What is the spirit here spoken off I answer Both the person of the Holy Ghost and the new nature First The person of the Holy Ghost cannot be excluded partly because he is Christs Witness and Agent in the World who is powerfully able to apply whatever he hath procured for us and to give us the effect of all
and them But there the contentments are high and noble and our faculties are more inlarged Then if ever 't is our meat and drink to do our Fathers will Secondly The life is Eternal we are never weary of it and never deprived of it The present life 't is a kind of death like a stream it floweth from us as fast as it cometh to us 'T is called a vapour Jam. 4.14 that appeareth and disappeareth a flying shadow Job 14.2 We die as fast as we live 't is no permanent thing but there our years shall have no end the pain and trouble of duty is short but the reward is Eternal 2. Compare it with life spiritual This is like it but differeth from it 'T is a blessed and perfect life First 't is a blessed life free from all miseries all tears are wiped from our eyes and sorrow and pain shall be no more we shall always be before the Throne of God and behold the Glory of Christ and live in the company of Saints and Angels but the spiritual life doth not exempt us from miseries rather it exposeth us to them To outward troubles it doth 2 Tim 3.12 Yea and all that will live godly in Christ Jesus must suffer persecution And as to inward troubles we are not freed from all doubts of Gods love tho the wounds are cured the scars remain Absolom when pardoned was not to see the Kings face Secondly 't is a perfect life There is a perfect freedom not only from misery but from sin There is no spot or wrinkle on the face of the glorified Saints Eph. 5.27 Here the spiritual life is clogged with so many infirmities and corruptions that the comfort of it is little perceived as a Child in infancy for all his reason knoweth little of the delights of a man here we only get so much grace as will keep us alive in the midst of defects and failings and have much a do to mortifie and master corruption but then it is nullified and quite abolished that we shall never be in danger of sinning again Oh think then of this blessed estate believe it for God hath revealed it hope for it because Christ hath promised it and if you submit to the discipline of the spirit you shall be sure to find it Christ when he went to Heaven sent the spirit to lead us thither where he is and the great preparation he worketh in us to make us capable of this blessed estate is by mortifying the deeds of the Body the sooner that is done the more meet and ready you are USE Let all this that hath been spoken quicken you to mortification Many things are required of us but the blessing of all cometh from the spirit The two great means we have already handled but now some more 1. The heart must thoroughly be possessed of the evil of sin we think it no great matter and so give way to it and pass it over as a matter of nought Oh let it not seem a light thing to you do not dandle it nor indulge it nor stroke it with a gentle censure 't is the creatures disobedience and rebellion against the absolute and universal Sovereign 1 John 3.4 He that commiteth sin also transgresseth the law for sin is a transgression of the law 'T is a depreciation and contempt of Gods Authority 2 Sam. 12.9 Wherefore hast thou despised the commandment of the Lord to do evil in his sight The deformity of the noblest creature upon earth Rom. 3.24 We have sinned and are come short of the Glory of God A stain so deep that nothing could wash it away but the Blood of Christ Heb. 9.14 A flood that drowned a World of sinners but did not wash away their sin 2 Pet. 2.5 Bringing in the flood upon the world of the ungodly Hell its self can never end and purge it out Therefore it hath no end God loathed the creature for sin and nothing else but sin His own people Deut. 32 1â— He abhored them because of the provoking of his sons and of his daughters God doth not make little reckoning of sin he doth not overlook it why should we 2. Watchfulness not only against less acts but lusts not only lusts but tendencies especially an ill habit of soul pride worldliness or sensuality Mark 3.37 What I say unto you I say unto all Watch. 3. With watching must go prayer Matth. 26.41 Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak For God is our preserver we watch that we may not be careless and we pray that we may not be self-confident 4. Keep up heart government Pro. 25.28 He that ruleth not his spirit is like a city whose wall is broken down A thoroughfarâ— for temptations open to every comer Unbridled passions and affections will soon betray us to evil if anger envy grief fear be not under restraints as in a Town that is broken down and without walls the inhabitants may go and come at pleasure night and day there is nothing to hinder no gates no bars friend or foe there is nothing to hinder egress or regress so it is with an ungoverned soul. 5. Live always as in the sight of God John 3. Eph. 11. He that doth evil hath not seen God Job 31.3 Doth not he see my ways and count all my steps A serious sight of God is a great check and aw to sin will he force the Queen before my face Shall we sin when God looketh on 6. Serious covenanting with God or devoting our selves to him 1 Pet. 4.12 For as much then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath reased from sin that he should no longer live the rest of his time in the flesh to the lusts of men but to the will of God and Rom. 6.13 Neither yeild ye your members as instruments of unrighteousness unto sin but yeild your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God 7. Humiliation for sin this checketh the pleasure we take in it this is begun in fear continued in shame and carried on further by sorrow and endeth in indignation we fear it as dawning we are ashamed of it as defiling we sorrow for it as 't is an act of unkindness against God and we have indignation against it as unsuitable to our glorious hopes and present interest Isa. 30.22 And thou shalt cast them away as a menstruous cloath thou shalt say unto it Get ye hence Hos. 14 8. Ephraim shall say What have I any more to do with idols This is the souls expulsive faculty 8. Thankefulness for the grace received 1 Sam. 25.32 Blessed be God that kept me from shedding of innocent blood Gen. 20.6 I withheld thee from sinning against me Disappointments of providence restraints of grace the power of saving grace Rom.
Justice of God Rom. 1.32 They knew the just judgment of God that they that do such things are worthy of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His righteous dealing He hath revealed his wrath from Heaven against all ungodliness and unrighteousness of men Men are convinced in their own consciences that they are liable to his condemnation and judgment The barbarous people of Melita had a sense that divine vengeance followed sinners Acts 28.4 He is a murderer whom tho he hath escaped the sea vengeance suffereth not to live Therefore till Gods Justice be appeased a man can have no satisfaction in him 2. The next reason Because of the deepness of the impression the conscience of sin is not easily blotted out man is conscious to himself that he hath offended God and deserved his wrath and this trouble and fear is not easily appeased nor the wounds of conscience healed The Apostle still goeth upon this argument against the Jews that the Sacrifices could not make the Worshipper perfect as appertaining to the conscience Heb. 9.9 That is perfectly remove the guilt or the fear of condemnation and punishment Heb 10.2 The worshippers were never so purged as to have no conscience of sin so that the expiation and purging out of sin is no slight thing 3. After grace received much of our old bondage remaineth with us for all their life time they are subject to bondage Heb. 2.15 We carry these shackles with us to Heaven Gates Which cometh to pass partly through the imperfection of our graces 1 John 4.17 18. Herein is our love made perfect that me may have boldness in the day of judgment because as he is so are we in the world There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not perfect in love 'T is possible a man may be justified but because his love doth not prevail to a greater obedience to God or conformity to Christ therefore some of that fear which hath torment in it yet remaineth and we have not that confidence which may imbolden us against the fears of condemnation or the terrors of the judgment As faith worketh by love and love produceth its effect which is obedience to God and conformity to Christ the fear of being condemned is cast out and the conscience is more soundly established and partly because God seemeth to revive these condemning fears by many harsh corrections which look very wrath-like an instance we have 1 Kings 17.18 The Woman of Sarepta when her only Son died she said to Elisha What have I to do with thee thou man of God art thou come to call my sin to remembrance to slay my son She thought that that Providence intimated that God began to reckon with her about her sins this may be a mistake for Gods Providence must be expounded by his word The grievous bitterness is intended for good not for evil to prevent condemnation not establish it as the concluded determination and sentence of our Judg 1 Cor. 11.32 We are chastned of the Lord that we may not be condemned with all the world However you see these fears are soon revived in us by bitter and grievous providences which make us unravel all our hopes and question whatever God hath done for us and partly too God may do it by some judicial impression on the conscience Job 13.26 27. Thou writest bitter things against me and makest me possess the iniquities of my youth Thou puttest my feet into the stocks and lookest narrowly unto all my paths thou settest a print upon the heels of my feet He speaketh there as if God did pursue him as one that was not justified the wounds of an healed conscience may bleed afresh and sins long ago committed may be raked out of their graves and like walking Ghosts stare in the face of conscience and they may be apt to suspect all is wrong and that they are still liable to the condemnation of God God may permit this upon new provocations when we walk not humbly and cautiously with him and do not cherish the fervency of our love to him and the tenderness of our consciences Now all this sheweth how hard a matter it is to get rid of the fear of condemnation before justification there is guilt law conscience against us the law condemneth hearts condemn and God himself seems to condemn us after justification imperfection of grace sharp afflictions and sad thoughts about past sins these seem to condemn us 3. The sure and solid grounds of a believers peace Before our conscience can be established these three things must be done 1. Gods Honour secured 2. The Law satisfied 3. The conditions of the Gospel fulfilled 1. Gods honour secured by a fit demonstration of his Justice and Holiness which are the two Attributes which do revive our guilty fears His justice concerneth the rewarding of the obedient and punishing the transgressors according to his law The government of the world is secured by keeping up the honour of his justice Gen. 18.25 Shall not Judge of all the earth do right And Rom. 3.5 6. Is God unrighteous who taketh vengeance God forbid How then shall God judge the world Certainly the government of the world is not provided for if there be not a means to keep up the honour of his justice for God is not to be looked upon as a private party wronged but the Governor and Judge of the world who must have satisfaction or declare his righteousness His holiness must be demonstrated also or his displeasure against sin which is sufficiently done by the sufferings of Christ which put an everlasting brand upon sin Rom. 8.3 God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh At Golgotha we have the truest sight of sin 2. His law satisfied and the authority thereof kept up Gal. 4.5 6. Christ was made under the law to redeem them that were under the law that we might receive the adoption of Sons Christ was made under the law moral which all are subject unto as obedience unto natural parents Luke 2.51 Positive and Ceremonial which the Jews were bound to obey Matth. 3.15 More particularly the law of a Redeemer and Saviour so he was obliged to die for us Psal. 40.6 7 8. Sacrifice and offering thou didst not desire my ears hast thou opened burnt-offering and sin-offering hast thou not required Then said I Lo I come in the volume of the book 't is written of me I delight to do thy will O my God yea thy law is in my heart This was the noblest piece of service or the highest degree of obedience that ever could be performed to God Rom. 5.19 By the obedience of one shall many be made righteous Phil. 2.8 And being found in fashion as a man he humbled himself and became obedient unto death the death of the Cross. And Heb. 5.8 9. Though he was a Son yet learned he
God by him The true notion of Christs death is the Sacrifice of atonement now in the Sacrifices of atonement they were to come with brokenness of heart confessing sin over the head of the beast Psal. 51.17 Owning the Messiah to come and a stipulation of obedience Psa. 50.5 Gather my Saints together that make aâ— Covenant with me by Sacrifice Well then when in a broken hearted manner we make our claim by Christ thankfully acknowledging our Redeemers grace and sue out our release and discharge in his name and devote our selves to God then our right is begun The evidence of this right is when Faith is made fruitful in holiness God is an holy God and Christ came not to make God less holy He may be reconciled to our persons but never to our sins sin ever was and ever will be the make-bate between God and us Isa. 59.2 Your sins have separated between you and me There must be a zealous renouncing of all things that have bred estrangement between us and God Every thing in this reconciliation implyeth holiness The party with whom we do reconcile God and he must not lightly be offended but pleased Col. 1.10 That ye might walk worthy of the Lord unto all pleasing Tender of offending God The nature of the reconciliation is mutual we with God as well as God with us A real change goeth along with the relative or else we are taken for enemies still Psal. 68.21 The Covenant is a league offensive and defensive Pax nostra bellum contra Satanam We cannot be at peace with God till faln out with sin we resolve to war against the Devil the World and the flesh you must not make him a Patron and Pandar to your lusts Exod. 23.20 21 22. Behold I send an Angel before thee to keep thee in the way and to bring thee into the place which I have prepared Beware of him and obey his voice provoke him not for he will not pardon your transgressions for my name is in him But thou shalt indeed obey his voice and do all that I speak then I will be an enemy to thy enemies and an adversary to thy adversaries We must carry our selves with great reverence to the Angel of the Covenant 1 Cor. 10.9 The sanctifying grace of the Spirit for the application of the merit of Christ and the gift of the Spirit are inseparable God will not pardon our sins while we remain in them we must be sanctified and justifyed then we shall have peace comfort What peace as long as the Whoredom of thy Mother Jesabel remaineth Men that sin freely know not what peace with God meaneth This holy friendship which resulteth from the Covenant implyeth an indignation against sin Hosea 14.8 What have I any more to do with idols And Isa. 30.22 Thou shalt cast them away as a menstruous cloath thou shalt say unto it get ye hence 3. How far Christ is concerned in it and why 1. God was resolved to lose no honour by the fall of man but to keep up a sense of his Justice Goodness and Truth 1. His Justice T was not fit that any of his Attributes should fall to the ground especially his Justice the sense of which is so necessary for the Government of the World Rom. 3.5 6. Is God unrighteous that taketh vengeance God forbid How then shall God judge the World If God be not known for a just God we cannot know him for the Governour of the World Well then there was a condecency in it that mercy should be dispensed so that Justice should be no loser now God saw that men could not keep up the Honour of his Justice our prayers tears repentance will not do the deed without something else If the Devils were supposed to be sorrowful for their sins they would not be reconciled because they had no surety to die for them and repair the honour of Gods Justice In pitty God would not destroy all mankind therefore findeth out a surety if they had suffered they would only be satisfying rather than to satisfy and to have satisfied But now Christ hath declared his righteousness Rom. 3.24 25. For the remission of sins 2. His holiness which is the Pattern of the Creatures perfection Such was Gods hatred of sin that he would not let it go without a mark or brand he would be known to be an holy God and that 't is not an easie thing to regain his favour if we yield to sin People are apt to look upon it as a matter of nothing 't is an easie matter to sin every fool can do that but when the breach is made 't is not easie to reconcile again none but the Son of God can do that God stood upon a valuable compensation 1 Pet. 1.18 We are not redeemed with corruptible things such as silver and gold but by the precious blood of the Son of God The Son of God by the highest act of obedience and self-denyal must bring it about for a caution to us that we might not lightly break the law or have favourable thoughts of sin any more 3. His truth God made a Covenant with Adam in the day thou eatest thereof thou shalt surely die Adams sin was mainly the sin of unbelief and presumption of impunity is very natural to us all therefore the Law must have death to keep up its authority lest the threatning should seem a vain scar-crow either from the sinner himself or from his Surety 2. Christ was a fit Mediator 1. Because of his mutual interest in God and us Job 9.33 He is beloved of the Father and hath a brotherly compassion to us He did partake of the nature of both parties he was Man to undertake it in our name God to perform it in his own strength 2. He is able to satisfy All the Angels in Heaven could not lay down a valuable consideration But he is able to save to the uttermost Heb. 7.26 Christ undertaketh to pacify Gods Wrath and to take away our enmity also and so to bring us to God USE 1. Let us admire the mercy and grace of God God was in Christ reconciling the World to himself To this end consider 1. This is an ancient mercy of an old standing Eph 1.4 He hath chosen us in Christ before the Foundation of the World And 1 Pet. 1.20 Who verily was foreordained before the Foundation of the World but manifested in these last times for you And who are we that the thoughts of God should be taken up about us so long ago Nothing went before Creation but meer and naked Eternity Then was this business transacted between the Father and the Son the result of Gods eternal thoughts 2. God is first in the design he who is the wronged party the highest Judge of whose vengeance we stand in dread of whom we beg pardon we were first in the breach but God in the design of love the motion of sending a Saviour and Redeemer into the World
and obedience as if delivered by Christ himself in person Otherwise he would not have mentioned that respect without detestation Acts 14.14 The Apostles rent their Cloaths when they would have given them Divine Honour Well then attention credit and obedience is due to their Message 2. The value and authority of this office They sustain the person of God and supply the place of Christ upon Earth As though God did beseech you by us and in Christs stead This is added to bespeak credit and respect to their Message 1. Credit Salvation is a weighty thing and we had need be upon sure grounds and not only have mans Word but Gods for it Mans Word breedeth but humane credulity and that 's a cold thing 'T is faith actuateth and enliveneth our notions and opinions in religion and maketh them operative 1 Thes. 2.13 The Word of God which ye heard of us ye received it not as the Word of men but as it is in truth the Word of God which effectually worketh also in you that believe The Apostles word as it concerned them was evidenced to be of God Partly by the evidence of the Doctrine its self which had Gods impress and stamp upon it and to minds unprejudiced did commend its self to their Consciences 2 Cor. 4 2 3 4. And partly by the power and presence of God with them Acts 5.31 32. And 1 Cor. 2.4 5. Per modum efficientis causae per modum argumenti enlightening the mind perswading the heart outwardly by miracles inwardly by the operation of the Holy-Ghost The objective Testimony was made up of both The internal sanctifying work and the external confirmation by miracles For 't is said 2 Cor. 3.3 They were the Epistle of Christ prepared by their Ministry written not with Ink but the Spirit of the living God He writeth the Law upon the heart Heb. 8.10 And Jer. 31.33 As it was the Ministration of the Spirit and carryed a sanctifying vertue along with it that their faith might be grounded upon the authority of God opening their heart to receive the Word Acts 16.14 Now the ordinary Ministers the truth of their Doctrine is evidenced by its conformity to the direction of the Prophets and Apostles Isa. 8.20 To the Law and to the Testimony if they speak not according to this word there is no light in them That 's the standard and measure by which all Doctrines must be tryed to prevent the obtrusions of errour Well then though other Doctrine be brought to us by men yet our Faith standeth not in the wisdom of men but in the power of God It must be resolved into a Divine Testimony Though men bring it yet God is the Author what the Embassadour saith the King saith if he be true to his Commission And therefore this word of reconciliation must be received as the Word of God When you come to an Ordinance the awe of God must be upon your hearts Acts 10.33 We are all here beforâ— thee to hear all things commanded thee of God 2. Respect They speak in God's Name and in God's stead as if God were beseeching and Christ calling upon you Luke 10.16 He that despiseth you despiseth me and he that despiseth me despiseth him that sent me 'T is Christ maketh the request for your hearts The Father sent him and he us 'T is a wonder that after so much evidence of the Christian Faith and the World hath had such sufficient Tryal of its Goodness Efficacy and Power any should suspect the voice of God speaking in the Scriptures But 't is a greater wonder that believing the Scriptures to be the Voice of God and the Testimony of God we should so slight it and carry our selves so neglectfully in a business of such Importance as if either we suspected what we profess to believe or the hatred and love of God were such inconsiderable things that we did not much consider the one nor the other If an Oracle from Heaven should warn you of danger bid you seek the Peace of God or you are undone for ever would not you seriously address your selves to this business God doth by us beseech you we in Christs stead pray you to be reconciled 'T is God's Word that we hear and God's Message that is sent to you As Peter prescribeth Ministers to speak as the Oracles of God 1 Pet. 4.11 so you must hear as the Word of God ought to be heard with reverence and attention and serious regard as if God and Christ himself had spoken to you to press you to it This Word which you hear slightly as it is the Testimony of God to you so one day it will be the Testimony of God against you This Word shall judge you John 12.48 It doth not fall to the ground but will be producâ—d as a Witness against your negligence and carelesness 3. The Manner Here is beseeching and praying in and by this Ministry which God hath instituted God cometh down from the Throne of his Soveraingty and speaketh Supplications We must treat with men after the manner of Christ when he was here upon Earth calling Sinners to Repentance with all the affectionate importunity imaginable 1. With Love and Sweetness The manner must suit with the matter We have an Authority to Exhort yet in regard of the rich grace we offer we must beseech and intreat with all gentleness and importunity Paul in a like case doth the like elsewhere Rom. 12.1 I beseech you Brethren by the Mercies of God that ye present your Bodies a Living Sacrifice Church Power and Civil Power differ much They go altogether by way of Injunction and Command We must beseech They compel we must persuade The Power of Christ's Embassadors is a Ministry not a Domination We are to deal with the Will and the Affections of Men which may be moved and inclined but not constrained Again there is a difference between the Law and the Gospel the Law doth not beseech but only command and threaten You shall have no other Gods before me Thou shalt not make to thy self any graven Image c. But we as in Christs stead pray you to be reconciled The Law is peremptory I am the Lord. The Gospel wooeth before it winneth and reasoneth with us The Gospel being a Charter of God's Love we must use a dispensation suitable invite men to God in a loving sweet way And surely if men despise God's still Voice their condemnation will be very just When Nabal slighted David's kind Message he marches against him in fury 1 Sam. 25.13 14. to cut off all that belonged to him It we despise the 〈◊〉 Voice we must expect the Whirlwind I stretched out my hands and no man regarded Prov. 1.24 I will laugh at their calamity How can we expect that God should hear our prayers if we be deaf to his requests and when we in his stead pray you to be reconciled and still you refuse to hear 2. Meekness and Patience Praying and
word used and 't is here taken in a legal and judicial sense not for a disposition of mind or heart but for a â—tate of acceptation or the ground of a plea before the Tribunal of God So also 't is taken Rom. 5 19. As by one mans disobedience many were made sinners so by the obedience of one many shall be made righteous That is deemed and accounted so accepted as such In short sanctification is not here intended but justification Now this Forinsecal or Court righteousness may be interpreted either with relation to the precept or sanction 1. With respect to the Precept of the Law so 't is said Rom. 2.13 For not the â—earers of the Law are just before God but the doers of the Law shall be justified A man that exactly fulfilleth the Law of works is righteous but so by the deeds of the Law no flesh shall be justified in his sight Rom. 3.20 Let me instance in this kind of Righteousness with respect to the Law of grace 1 John 3.7 He that doth righteousness is righteous That is evangelically whil'st he doth it sincerely though not perfectly The legal righteousness is opposite to reatusculpae to the fault if that could be we might say he that fulfilleth the Law is righteous that is he is not faulty 2. There is a righteousness with respect to the sanction and so with respect either to the commination or the promise With respect to the commination so legal righteousness is not dueness of punishment he is righteous who is freed from the obligation to punishment This righteousness is opposite to reatus poenae and so a man is said to be justified or made righteous when he is freed from the eternal punishment threatned by God And thus by the Righteousness of Christ we are justified from all things from which we could not be justified by the Law of Moses Acts 13.39 Or rather see that place Rom. 1.17 18. For therein is the Righteousness of God revealed from faith to faith as it is written the just shall live by faith For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness But before I go off in the commination two things are considerable sentence and Execution From the commination as it importeth a sentence or respects a sentence so we are justified or made Righteous when we are not liable to condemnation as Rom. 8.1 There is no condemnation c. And Rom. 5.18 As by the offence of one Judgment came upon all to condemnation so by the Righteousness of one the free gift came upon all men unto Justification of life But as the commination respects the execution so to be justified or made Righteous is not to be liable to punishment So 't is said Rom. 5.9 Being justified by his blood we shall be saved from wrath through him Now this exemption is sometimes founded on the innocency of the Person but that is not our case sometimes it cometh to pass through free pardon as when the Law is suspended or penalty remitted by meer bounty as Joseph forgave his Brethren or David Absolom but that is not our case neither sometimes by satisfaction made as Paul would pay Onesimus his debt or by free pardon and satisfaction both together which was certainly our case For we are justified freely by his grace through the Redemption of Jesus Christ Rom. 3.24 There is a free pardon and a full compensation made to Divine Justice to satisfy for the breaches of the Law And so we are made the Righteousness of God in him Freely and by Gods grace finding out the remedy and yet securing the authority of his Law and the honour of his Justice upon the account of Christs satisfaction or his being sin for us That is freed from the sentence and execution of the Law or the eternal wrath of God 2. The other part of the sanction is the promise And so our Judicial or Legal Righteousness is nothing else but our right to the reward gift or benefits founded not in any Merit of our own nor yet in the bare gift of another but in the Merit of another conjoyned with his free gift So by Christs being made sin for us we have not only freedom from the curse but title to Glory 1 Thess. 5.9 10. ver And our estate in Heaven is called Redemption Eph. 1.14 Vntil the Redemption of the purchased possession Christs people are purchased by his blood and are his possession and his Peculiar People And they shall at length come to their full and final deliverance which is there called Redemption as also Eph. 4.16 chiefly because 't is a fruit of Christs death and something that accreweth to us by vertue of his laying down his Soul as an offering for sin 2dly The abstract is used concerning our priviledges as well as concerning Christs sufferings He made sin we made Righteousness Not only accounted or accepted as Righteous but made Righteousness which is more emphatical and doth heighten our thoughts in the apprehension of the priviledge as Christs Being made sin doth in the greatness of his sufferings 3. Observe this is called the Righteousness of God Why 1. Because 't is the Righteousness of that person who is God Jer. 23.6 The Lord our Righteousness There is an essential Righteousness which Christ as God hath in common with the Father and the Spirit and is incommunicable either as to men or Angels no more then God can communicate to his creatures any other of his Essential Attributes Omnipotency and Eternity But the Righteousness of Christ God-man is conditionary and Surety Righteousness which he performed in our stead his doing and suffering in our stead this may be communicated to us and is the ground of our acceptance with God and may be called the Righteousness of God because the person that procured it is God 2dly It may be called the Righteousness of God Because the only wise God found it out and appointed it 'T was not the device of man but the result of his eternal Counsels Col. 1.19 20. So when the Apostle had proved that Jews and Gentiles were under a deep guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.19 Liable to the challenges of the Law and the process of his revenging Justice and therefore needed a Righteousness to render them acceptable to God The light of nature and the Law of Moses could give them no Remedy but rather rendred them more miserable discovering sin and affording them no help against it but left them under uncertainty bondage and horrours of conscience what should the faln creature do The Lord in his mercy found out a Righteousness Even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all them that believe for there is no difference Rom. 3.21 22 c. 3. Because 't is accepted by God A Righteousness wherein God acquiesceth and which he accepteth for our Absolution Matth. 3.17 God