but our day of nature may out-date our day of grace yet of this we have no assurance but if so it do it were better the day of our being had never been for the opportunity lost we are lost for ever whilst we enjoy the Word and motions of the Spirit we have hope but if ever these cease we are undone Let us startle our souls with these sad thoughts This may be the last day or hour of my life but if not the last day and houre of grace would we hear every Sermon as the last it would rouze our souls to repentance Sixthly Seriously expâ—ct approaching judgement it is an Argument to repentance 6. Help to repentance and very perswasive thereunto as you have before heard the thoughts of the last judgement will cool the courage of the prophanest sinner when he seeth the day approach in which his secrâ—t sins must be laid open a severe sentence cannot be respited or suspended for the least moment but must be executed with speed certainty and severity the Judge is just and will then be inexorable All the shelâ—ers of his power might policies riches honours by which he staved off reproâ—f will now bâ— scattered a d fame vain and bootlesse the Judge is no respector of person a day stored with indignation which will not be mitigated but be poured out in full vials can the heart but tremble that is the subject of these thoughts They that sin with boldnesse set the day of judgement at a distance from their soul but if we will provoke repentance think with Jerom you alwayes hear the Trumpet of the last day sounding in your ears Arise ye dead and come to judgement Excellent was the stratagem to stir up repentance whâ—ch is storied of a Christian King of Hungary who being on a time sad and pensive his brother a jolly Courtier would needs know the cause of his sadnesse O Brother said the King I have been a great sinner against God and know not how to die or to appear before God in judgement his Brother making a jest of it said These are but melancholy thoughts the King replyed nothing at present But the custome of the Country was that if the Executioner came and sounded a Trumpet before any mans door he was presently led to execution the King in the dead time of the night sends the Executioner to sound the Trumpet before his brothers door who hearing it and seeing the Messenger of death sprang into the Kings presence beseeching to know in what he had â—ffended Alas Brother said the King you have never offended me And is the sight of my Executioner so dreadful and shall not I who have greatly offended fear to be brought before the judgement seat of Christ a singular cure for jovial contempt of repentance the sense of judgement is a strong summons to repentance Seventhly Seriously apprehend the possibility nay probability nay the positive certainty of pardon I have before told you 7. Help to repentance Repentance is the result of faith despair deters duty hope in Israel is the great help to repentance the Law leads to conviction but the Gospel to conversion despair is the devils lock to impenitency look up therefore see there is mercy with the Lord that he may be feared and plenteous Redemption that he may be sought unto apprehend then the price of mans sin paid the justice of God satisfied the pardon sealed in and by the blood of Christ and proclaimed in the Gospel so that it is thine with certainty if received with a prostrate soul and sued out by serious repentance nothing needs to deter God is reconciled therefore return unto him 8. Help to repentance Eighthly Soak the heart in the blood of Jesus take every day a turn of meditation in Mount Calvary cast thy eyes on a crucified Christ read the nature of thy sin the provoked wrath of God and passionate loves of a Saviour it is suppling to the Adamantine heart and swasive to the most obdurate soul I have before noted its force and efficacy to repentance be perswaded daily to contemplate the Crosse of Christ 9. Help to repentance Ninthly Speed will much facilitate repentance sin may be removed before it be settled by custome but then it is difficult youth is pliable to precepts strong under burdens dexterous and active in businesse when old age is infirm and impotent the piety of youth is the horrour of the devil the honour of Religion the case and joy of the soul let not sin become customary if you will ever cast it off for it will become a second nature linger not in what you will be rid of for the longer you linger you will be more loth to part like Austins modo sine modo and paululum quod ibat in longum your anon will never come and our little longer in sin will last for ever by the good will of nature singularly good is the counsel of Basil If the thing be honest keep it to the end if filthy and hurtfull why dost thou continue in it doth any that desires to ease the stomach of choler increase it by a continued bad and intemperate dyet if ever you will repent repent betimes late repentance is rarely true but ever difficult 10. Help to repentance Tenthly Sue for it at the hands of God Repentance is Gods gift and therefore must be begged it is Christs purchase the Covenants promise and may be begged with confidence Jesus Christ is exalted to give Repentance therefore go to him in Faith all meanes is ineffectual without Gods Blessing Let therefore Prayer enforce all meanes to this end whilst you sit under the Word study the nature of God examine your selves sit loose to the world see life its brevity and the limitation of the day of Grace seriously expect the day of judgement sensibly apprehend a pardon soake the heart in the blood of Christ and speed Repentance second all with earnest Supplication say with Ephraim O Lord turn thou me and so shall I be turned so shall your stony heart be taken from you and you shall possesse this necessary grace of Repentance in the truth of it which God of his mercy grant us OF Holiness HEB. 13.14 Follow peace with all men and holinesse without which no man shall see the Lord. HEre are two duties enjoyned together in one and the same precept though not enjoyned wâ—th the same penalty peace and holinesse the latter hath a sad threat added if we misse it without which no man shall see the Lord. It is somewhat like that charge Exod 28.34 35. that the Vest of Aaron should be on the skirt with a Pomegranate and a Bell both of gold yet the use of the Bell was far above that of the Pomegranate that the sound thereof may be heard when he goeth in before the Lord that he dye not So are peace and holiness two golden graces or blessings peace is like the Pomegranate
God my God why hast thou forsaken me Now then seeing God being naturally gracious and perfectly righteous cannot will not be displeased with any without cause and Christ had in himself no cause There was nothing in him Joh. 14.30 and as you read he alwayes did those things which pleased him It remains therefore that the cause of this displeasure and of Chrsts death was our sins laid upon him and our peace to be procured by him And that brings in the 2. Head which is the procuring or meritorious cause of Christs death the guilt of our sins laid on him brought death upon him as the just punishment of them And this is written with so much clearness that he that runs may read it It is observed of the Ancient Writers of the Church That those of them which lived before the Pelagian heresie was raised spoke more darkly and doubtfully and carelesly in those things not being ob iged to stand much upon their Guard when they had no enemy in view and having to do with enemies of a contrary make while they avoided one extream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it often happened they ran too near the other But in this point the Apostles who Writ so long before Socinus had a being have Written with as much perspicuity against that heresie as if they had lived to see the accomplishment of that Monster the conception whereof some of them saw in those Primitive Hereticks Two things are written with a Sun-beam 1. That Christ died for our good as the final cause Dan. 9.26 The Messiah shall be cut off but not for himself 2. That he died for our sins as the deserving cause Rom. 4.25 Who was delivered viz. unto death for our offences not only upon the occasion of our sins as the Socinians gloss it but for the merit of our sins To suffer for sin alwayes implies sin to be the meritorious cause of it 1 Kings 14.16 He shall give up Israel because of the sins of Jeroboam Deut. 24.16 The Father shall not be put to death for the children but every man shall be put to death for his own sin And many other places there are to the same purpose And it is sufficient to confirm any judicious man in this Truth to read the miserable evasions which the Socinians use to shift off the force of this Argument which as time will not give me leave to mention so they are neither fit for this nor worthy of any Assembly This is plain that Christ died for our sinnes and to stop all holes the holy Ghost useth various prepositions if one be more emphatical than another all shall concur to assert this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.18 And that all these should signifie the final cause or occasion only and never the meritorious cause when a man hath put out his eyes or God hath taken away the Scripture and other Greek Authours too he may believe it but very hardly before I shall strengthen this Argument with this consideration That Christ is said to bear our sinnes which is so evident that Crellius that Master-builder of the Socinian Fabrick confesseth That for the most part to beare sins is to endure the punishments due to sin And he said no more than he was forced to by the invincible clearness of Scripture-expressions Lev. 5.1 7.18 20.17 Notorious Offenders it is said of them They shall beare their iniquity It is said of Christ not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Socinians say may signifie to take away iniquity albeit a Learned man layeth down this assertion That it never signifies to take away sin as Socinus would have it but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to beare upon his shoulders as a Porter beares a Burden but never to take away Isaiah 53.4 He hath borne our griefs and carâ—yed our sorrows Object Which is one of the most plausible Arguments they have in this cause But Mat. 8.16 17. where Christ took away diseases which he did not bear it is said the saying of Esaias was fulfilled therein Answ To omit those many Answers given by others of which see Brinsleys one only Mediatour and Calovius his excellent discourse De satisfactione Christi in his Socinismus prostigatus A Scripture is said to be fulfilled either wholly or in part Now then you must know that although it be a truth which we conclude against the Papists That there are no more than one of literal and co-ordinate senses of every place of Scripture yet there may be divers of several kindes one subordinate to another and one typified by another and one accommodated to another And when any one of these senses are accomplished that Scripture is said to be fulfilled though indeed but one piece and parcel of it be fulfilled Thus the fulfilling of the same Scripture is applied to the spiritual preservation of the Apostles John 17.12 and to the temporal preservation of them John 18.9 And as it were false and fallacious reasoning for any man to infer that Christs keeping of his Apostles cannot be understood spiritually of keeping them in his Name and keeping them from Apostacy as it is said John 17.12 because John 18.9 it is said to be fulfilled in a rescue of them from a temporal destruction but rather it must be said it was fulfilled both wayes and the one was subordinate to the other and typified in the other So is it in this case This place in Isaiah that it may appeare to be exactly a parallel case was fulfilled two wayes The one expressed 1 Pet. 2.24 Who his own self bare our sins in his own body upon the Tree The other in this Matth. 8.17 In the former is expressed the cause Christs bearing the burden of our sinnes upon his shoulders In the latter the effâ—ct Christs taking off the Burden or part of that Burden of sin from our shoulders or from the shoulders of those diseased persons for it was laid upon his shoulders that it might be taken off from us So that Matthew rightly tells us that Isaiah was fulfilled and that the cause did appeare by the effect as by the dawning of the day we see the approach of the Sun And this may serve for the untying of that hard knot which I had almost said is the only thing of moment the Socinians have in this Controversie But to return Isa 53.5 He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed If it were lawful for the highest Antisocinian in the world to coyne a Scripture for his purpose he could not devise a place of a more favourable aspect to his cause than this And Ver. 6. The Lord hath plac'd on him the iniquity of us all But indeed the Arguments which might be drawn out of this one Chapter Isa 53. might
save Justice was to have its penni-worths out of our Surety and nothing could be abated of blood God hath set forth Christ to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sins that he might be just Rom. 3.25 26. 5. That he that hath the power of death might be destroyed Hebr. 2.14 through death he destroyed him that hath the power of death that is the Divel Satan hath the power of death not as a Judge but as an Executioner and Christs death hath destroyed him not taken away his being or undivel'd him but shatter'd his Forces broken and subdued him The crucifying of Christ was the Divels plot he put Judas upon betraying him the Jews upon accusing him Pilate upon condemning him the Souldiers upon executing him but our Lord out-shot him in his own Bowe and cut off Goliah's head with Goliah's Sword It fared with Satan as it is storied of a certain Souldier who being cu iously inquisitive after the time of his death went to an Astrologer who of a long time would make him no answer till at the length overcome by his importunity he told him that he should dye within three dayes whereat the Souldier being angry draws his Sword and kills the Astrologer for which murder within three dayes compasse he was executed And thus Satan plotting the death of Christ to put by his own ruine promoted and procured it Our Saviours death gave him such a deaths wound as he will never claw off The Lyon is terrible saith Chrysostom not only awake but sleeping And so Christ not only living but dying came off a Conqueror Judg. 16.30 as Sampson at his death pulled down the pillars of the house and made a greater rout among the Philistines than in all his life and therefore it is very observable when the death of Christ approached and being in view Satan perceived how great disadvantage was like thereby to accrue to him and his Kingdome how he laid about and bestirred himself by all means possible to hinder it he put Petâ—r upon disswading him Master favour thy self and let not this be unto thee and Christ presently smelt him out in that advice as appears by his rebuke Get thee behinde me Satan Matth. 16.23 Matth. 27 19. he buzz'd dreams into the head of Pila es wife and thereby endeavoured to take him off and divert him from pronouncing the sentence upon him 6. To take away the meritorious cause of death viz. sinne And verily had all the Divels in hell been routed and sin that Divel in the bosome remain'd undisturbed it had been an inconsiderable victory God sending his own Son in the similitude of sinful flesh for sin Rom. 8.3 thaâ— is by a sacrifice for sin we have such another Ellipsis Hebr. 10.6 condemned sin in the flesh Christ by his blood wrote aâ— ill of Inditement and Condemnation against sin he sued it to an out-lary and undermiâ—ed it as to its dominion and damnation Rom. 6.10 in that he dyed he dyed unto sin once The Saints dye unto sin namely by Mortification Verse 11. Reckon ye your selves also to be dead indeed unto sin but thus there was never any alive in Christ but he dyed unto sin namely the utter ruine and undoing of sin The Messiah shall be cut off to finish transgression and make an â—nd of sins Dan. 9.24 There is a double finishing of sin by consummation and by consumption the meaning is not as though Christ compleated that which sinners had left imperfect or varnisht over those sins which came out of their hands rude and unpolished no he could neither put an hand nor set a tool to such work as this but to make an end of sin to eat into the heart and tear out the bowels of it such is Christs hatred of sin that rather than it shall live himself will dye APPLICATION Three Uses may be made of this Doctrine for 1. Information 2. Exhortation 3. Comfort Use 1 1. For Information in foure particulars 1. This lets us see the transcendent and inexpressible love of Christ to poor sinners Let such as can entertain hard thoughts of Christ look upon him as nailed to the Crosse and shedding his blood and then tell me if they do not think him in good earnest in the businesse of saving souls Oh how was his heart set upon sinners that would thus shed his heart-blood for sinners The Rabbins have a saying that upon every apex or tittle of the Law there hangs a Mountain of sense and doctrine In every drop of Christs blood there is an Ocean of love Who loved me Gal. 2.20 and gave himseâ—f for m The death of Christ was such a demonstration of love as the world never saw When God made the wordl he intended the evidence of his power he ordained hell digg'd Tophet and fill'd it with fire and brimstone and thereby manifested the severity of his jâ—stice he humbled himself to death and therein his purpose was to demonstrate the transcendency of his love this made the love of Christ of such efficacy and constraining influence upon the Apostle Paul Be ause we thus judge that if one dyed for all than were all dead 2. Cor. 5.14 When Christ once wept at Lazarus his grave by-standers made this inference upon it Behold how he loved him John 11.36 but if weeping at the grave for his death argued such love what love was it then to dye and go down into the grave for Lazarus It were an easie thing to lose our selves in this delightful Maze and Labyrinth of love the righteous Judge of all the world unrighteously accused and condemned the Lord of life was dying the eternal and ver blessed Son of God strugling with his Fathers wrath he that had said I and my Father are one crying out in his bitter agony My God my God why hast thou forsaken me He that hath the keys of hell and death lay sealed up in anothers grave Blessed and dear Saviour whither hath thy love to sinners carried thee Well might the Apostle in an holy rapture and extasie expresse himself in an elegant contradiction when he desired the Ephesians might know the love of Christ which passes knowledge Ephes 3.19 2. Hence learn the horrible and cursed evil of sin there is sure an abominable filthinesse in that which nothing but the blood of God could purge and expiate We may guesse at the depth and breadth of the sore by the plaister that is prepared and applied It s a desperate disease that requires such a desperate cure sin is an infinitely mischievous evil which nothing could remove but infinitely precious blood You that view sin in its right features and proportions take a prospect from Mount Calvary look through the perspective of Christs blood and seriously ponder the bitter and dreadful agonies of the Son of God when he sweat and bled and groaned and dyed under
verse Having in the 19. verse asserted Christs fitness for that work it pleased the Father that in him should all fulness dwell c. Besides that infinite fulness which he had as God by natural and necessary generation there was another unmeasured fulness depending upon Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good pleasure and thereby imparted unto Christ Now he comes to shew his work described First By its nature To reconcile to himself to make peace Secondly By its instrument that is the blood of the Cross by him Thirdly The object of it which are All things whether they be things in earth or things in heaven By which learned Davenant understands the Angels spoken of as the things in heaven and so many others supposing that the Elect Angels werâ— confirmed in their estate by Christ But with submission to better judgements I conceive 1. that there is not sufficient evidence in Scripture to shew that the holy Angels had their confirmation from Christ nor doth it seem to be necessary forasmuch as it is commonly acknowledged that Adam who was under the same Covenant with the Angels if he had continued in the observation of Gods precepts for so long time as God judged meet he should have been confirmed by vertue of the Covenant of Works some other way And therefore it was rather to be thought that the Angels have their confirmatiom from Christ as God and Head over all things than as Mediatour The actions of Christ as Mediatour supposing a breach according to that place Gal. 3.20 A Mâ—diatour is not a Mediatour of one i. e. of two parties which are one politically i. e. which are agreed in one but of parties at variance 2. Howsoever if the Angels had been confirmed by Christ yet surely they were not reconciled by Christ for Reconciliation implies a former enmity as these things in heaven are said to be And therefore I rather understand it of departed Saints Patriarchs Prophets c. who as they went to Heaven not to any Limbus so this expression is used to insinuate that they were saved by the grace of Jesus Christ even as we as it is Acts 15.11 and that the blood of Jesus Christ did expiate not only those sins which were committed after his death but those also which were long since past Rom. 3.25 as Sol nondum conspictus illuminat orbem The light and influence of the Sun is dispersed among us before the body of the Sun doth appear above our Horizon So then here you have mans Reconciliation Justification and Salvation described together with the procuring cause of it set forth 1. More generally By him 2. More specially By the blood of his Cross by the shedding of his blood for us by his death and passion compleated on the Cross The doctrine I intend to handle is this That the death of Jesus Christ is the procuring cause of mans justification and salvation Amongst all those heresies which God hath suffered to spring among us that they that are approved may be manifest none are more dangerous than those which concern the person and office of Christ of those many streams of errour which run into the dead Sea of Socinianism these are two They deny the Godhead and the satisfaction of Christ and so indeed subvert the whole Fabrick of the Gospel This latter I shall here endeavour to discuss and shall proceed in this Method 1. I shall explain it 2. Assert 3. Defend 4. Apply it 1. For the Explication of this great Gospel-mystery which truly if it fall we are without hope and so of all creatures most miserable I shall lay down these steps First God made the world and man in it for his own service and glory And this end he cannot be disappointed in but must have it one way or other Secondly Man by sin thwharted Gods end and cast dirt upon his glory and so doth every sinner Every sin is a reflection upon Gods Name a blot in Gods Government of the world so that some make it a pretence for their Atheism saying That if there were a God he would not suffer sin to be in the world Thirdly God is inclined by his Nature and obliged by his interest to hate sin and punish the sinner and so to recover his glory 1. I say God is inclined by his nature to hate and punish sin I do not positively conclude that he is absolutely obliged I shall not here meddle with that nice question Whether God was so far obliged to punish it by his nature that he could not pardon sin without satisfaction but this is manifest look upon man as a sinner and so Gods Nature must needs be opposite unto him The Scripture describes God in such manner not only in regard of his Will but also in respect of his Nature Hab. 1.13 Thou art of purer eyes than to behold evil and canst not look on iniquity c. Exod. 34.6 where the nature of the Divine Majesty is represented among other parts of the description this is one He will by no meanes clear the guilty Psalme 11.5 The wicked his soul hateth and the reason is added from Gods Nature ver 7. For the righteous Lord loveth righteousnesse his countenance doth behold the upright And it may further appear that here punishment of sin is not an act of Gods Will but of his Nature Because the Actions of Gods Will are only known by Revelation not by reason or the light of Nature but that God should and would punish sin this was known by natures light to such as were unacquainted with Revelation-light Hence came the Conclusion Acts 28.4 This man is a Murderer whom though he hath escaped the Sea yet Vengeance suffereth him not to live Vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supposed Goddesse but indeed nothing else but Divine Justice 2. God is obliged by his interest to punish him as he is the Ruler of the world By sin there comes a double mischief 1. God is wronged 2. The world is wronged by a bad example and hardned in sin so that if God might pardon sin as it is a wrong to himself yet he is in a manner obliged to punish it to right the wronged world and to make such sinners patterns of severity that the world may not make them examples of ungodlinesse even as King James might pardon the Powder-Traytors so far forth as his Person was concerned but if you look on it as a wrong to the whole Nation to the Protestant Religion so he was obliged to punish them to make them warnings to others in the like cases so that you see mans punishment was necessary for Gods glory and the Worlds good Fourthly The punishment to be inflicted must be sutable to sins Nature and Gods Majesty and therefore an infinite punishment for this is justice to observe an exact proportion between sin and punishment Fifthly The only way whereby this punishment might be suffered and yet man saved was by the incarnation and
passion of God-man Man being every other way finite must have suffered infinitely in regard of duration even to eternity And none but Christ who was infinite in regard of the subject and dignity of his person as he was God could have so speedily and effectually delivered us from this punishment by suffering it himself whereby Gods justice was satisfied his hatred against the sinner removed and his mercy at liberty to act in the pardon of the sinner Sixthly This passion of Jesus Christ God was graciously pleased to accept for us and impute to us as if we had suffered in our persons and so he receives us into mercy And this is the substance of the Doctrine of the Gospel about mans salvation So much for the first thing the Explication of the point 2. I now come to the Assertion or Demonstration of it that you may receive this Doctrine as a Truth not built upon the traditions of men but revealed in the Word of God Now to prove this point viz. That the death of Jesus Christ is the procuring cause of mans Justification and Salvation I may use two sorts of Arguments First Some from the consideration of Christs death Secondly Some from the consideration of mans Justification and Salvation 1. From the consideration of Christs death I shall offer six Arguments 1. It s Possibility 2. Necessity 3. Nature 4. Cause 5. Vicegerency 6. Peculiarity First From the possibility Let me be bold to assert had it not been for this purpose it had not been possible for Christ to dye as it was not possible for Christ to be holden of death Acts 2.24 the price being paid and so the Prisoner of course to be released so it had not been possible because not just Id tantum possumus quod jure possumus to put him into a prison if it had not been to pay a debt And a debt of his own he had none he was a Lamb without blemish and without spot 1 Pet. 1.19 Holy blameless undefiled separate from sinners Hebr. 7.26 He knew no sin 2 Cor. 5.21 which I the rather mention because Sâ—cinus hath the impudence to lay down this blasphemous Assertion That Christ like the Jewish High Priest did offer for himself as well as for the people You have seen he had no debt no sin of his own he professeth of himself that he did alwayes those things which pleased his Father John 8.29 and therefore he must needs dye for our debts it is plain that Adam had he continued in integrity should not have dyed death is not the effect of nature then the Saints in glory must dye again for they have the same nature but the fruit of sin death entred into the world by sin Rom. 5.12 And the Apostle proves the sin of Infants expressed by that Periphrasis such as have not sinned after the similitude of Adams transgression from the death of Infants and in Adam all dyed i. e. by his sin 1 Cor. 15.22 Therefore Jesus Christ being purified from the guilt of Adams sin by his holy birth and no lesse perfect than Adam should have been could never have dyed if not for our sakes Secondly From the necessity of Christs death it was necessary for our Salvation and Justification without which end it had been in vain The Socinians mention two other reasons and ends of Christs death the one to be an example of obedience but such we have many others upon far less charge the other to be a ground of hope for the remission of sin and the fulfilling of Gods promises but properly it is not the death but resurrection of Christ which is the ground of our hope 1 Cor. 15.14 If Christ be not risen your faith is vain so that those ends are improper and insufficient And to strike it dead I urge but one place Gal. 2.21 If righteousnesse come by the Law Christ is dead in vain What can be more plain if righteousnesse be not by Christ that the death of Christ be not the procuring cause of our Justification Christ is dead in vain to no end or as Grotius and others rather understand without any meritorious cause i. e. our sins however all comes to one Thirdly From the nature of Christs death it is a Sacrifice this consists of two Branches 1. Sacrifices did expiate sin 2. Christs death is a Sacrifice and a sin-expiating Sacrifice 1. I say Sacrifices did expiate sin Levit. 1.4 He shall put his hands upon the head of the burnt-offering and it shall be accepted for him and many such places And this they did typically which strengthens the cause we have in hand as representing and fore-signifying Christ without which it was not possible for the blood of Buls and Goats to take away sins Hebr. 10.4 And the sins pardoned under the Old Testament were pardoned thorough Christ and not through any vertue of their Sacrifices Christ being a Mediatour for the Redemption of the Transgressions that were under the first Testament Hebrewes 9.15 2. And this brings in the second Head that Christs death is a Sacrifice and a sin-expiating Sacrifice if either the names or nature of it may be regarded for the names and titles proper to Sacrifices they are attributed to it and God doth not give flattering titles nor false names but such as discover the nature of things it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation or offering up of himself Ephes 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.25 to omit others and for the nature by vertue hereof sin is atoned he is our High Priest for this end to make reconciliation for the sins of the people Heb. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by an Enallage put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pacifie God reconcile God turn away his wrath You meet with all things in Christ which concurre to the making of a Sacrifice The Priest he is our High Priest the Sacrifice himself Christ was once offered the shedding of blood and destroying of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the essential part of a Sacrifice Add to these 1 Cor. 5.7 Christ our Passeover is Sacrificed for us where is a double Argument 1. That Christ is expresly said to be Sacrificed 2. That he is called a Passeover which at the best seems to have been both a Sacrifice and a Sacrament Now then Christs death being a Sacrifice it appeares that it appeased Gods wrath procured his favour Fourthly From the cause of Christs death I might urge a double cause 1. The inflicting cause it was Gods displeasure Nothing more plaine than that he had a very deep sense of and sharp conflict with Gods wrath from those dreadful horrours in the Garden where his soul was exceeding sorrowful unto death not certainly at the approach of an ordinary death which many Martyrs have undergone with undaunted courage but at the apprehension of his Fathers anger and upon the Cross where he roared out that direful complaint My
the Lord Jerem. 2.3 Heires Gal. 3.19 first-born Heires Heb. 12.23 compare Deutr. 21.16 yea joynt-heires with Christ Rom. 8.17 each of them having right to and possession of that Inheritance which hath no Corruption Succession Division 1. No corruption 1 Pet. 1.4 It 's not corrupted by outward principles as fire violence c. Nor by inward principles as sin and other taints which defile or prutribility as the best things here below are from their own or their subjects innate principles Isa 29.14 1 Pâ—t 1.18 compare James 5.2 2. It hath no Succession the Father and Children alwayes living upon the same Inheritance whence as Christs Priesthood so their inheritance is unchangeable Hebrews 7.24 3. It hath no Division for every Heire enjoyes the whole God being infinite and indivisible as every eye enjoyes the whole Sun c. Hence there will be no occasion of jealousie or quarrelling among the Brethren for let others have never so much I shall not have one jot the lesse To his Isaacs his Heires his Conquerours God gives his all not half with Ahashuerus and Herod but his whole Kingdome Compare Gen. 25.5 2 Chron. 21.3 Rev. 21.7 It 's otherwise with Heires and Wives here below because their interests are divisible Luke 12.13 Gen. 30.15 1 Sam. 1.6 7. Their Dignity appeares 2. In their high Offices 2. In their Offices Like Christ their Head they are Gods anointed ones 1 John 2.20 27. and that to a threefold Office Prophetical Priestly Kingly Psalme 105.15 Revel 1.6 Where the Prophetical Office is not mentioned probably upon this account because included in the Priestly Office The first-born in every Family were typical Kings Priests and Prophets Exodus 24.5 which therefore were the Birth-right of Reuben who by his sin forfeited the Government to Judah the Priest-hood to Levi and the double portion or inheritance to Joseph 1 Chron. 5.1 2. see Numb 3.45 But Gods adopted ones shall never forfeit their Unction 3. In their Dominion Their Dignity appeares 3. In their Dominion and this by five particulars 1. By their Ministers or attendance an heavenly Guard Heb. 1.14 2. By the extent of their property they are Lords of all 1 Cor. 3.21 23. Compare Psalme 8. Their Title is as good as large they holding all in Capite which is the worst Title among the Sons of men but the best among the Sonnes of God 3. By their Right and pure use of all Tit. 1.15 Job 5.24 4. By the benefit and advantage redounds to them out of all Rom. 8.28 There 's no creature but owes homage and payes Tribute to these Lords A Saint gets more good by other mens estates than the Possessours themselves The first-fruits and fat of all come to those who are the first fruits of God and of the Lamb. 5. By their immunities Kings children have great immunities Matth. 17.25 26. but Gods children have all immunities being priviledged from the hurt of every thing Luke 10.19 Rom. 8.35 38 39. Second branch of the doctrine This for the Explication of the first Branch of the Doctrine The second Branch is That every true Believer is a child of God by Regeneration Explication I shall first explain this Head then prove and apply both together Quest What is Regeneration Here I shall endeavour to open First The Name Secondly The Thing The Name The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's used but twice in the New Testament Matthew 19.28 Tit. 3.5 haply in several senses the one glorious the other gracious Yet both may very well be understood in a gracious sense and so in the former place Judas is excluded as having no hopes of a glorious Session because he wanted a gracious Regeneration It s Synonima's in Scripture are very Emphatical Thus it s called a quickening Ephes 2.1 a formation Gal. 4.19 a Birth John 3.3 8. a Baptizing Matth. 3.11 a renewing of the minde Rom. 12.2 a new heart and spirit Ezek. 36.26 that being renewed by saving knowledge this by saving grace a new creature which is the product of Omnipotency Gal. 6.15 2 Cor. 5.17 The new man it renewing the whole Ephes 4.24 and the Divine Nature in respect of its transcendent excellency 2 Pet. 1.4 For the thing it self Regeneration is taken 1. Absolutely The thing and so it 's really the same with effectual vocation both which are either active or passive that in Relation to the party Regenerating and calling this in reference to the party Regenerated and called 2. It 's taken Relatively and so it 's the foundation of our first Filiation or Sonship whereby we are begotten Sons Generation is the foundation as of humane so also of Divine Filiation and as by faith we are adopted Sons so by Regeneration we are begotten Sons Quest What is Regeneration Answ It 's the production of a new and spiritual being by the Introduction of a new and spiritual forme It s nature As therefore Isaac before generation was a non entitie in nature so every child of the promise before Regeneration is a non entity in grace 1 Cor. 13.2 Gal. 6.3 and as in Generation there is a formation or the introduction of a new forme which gives being distinction and operation so is it likewise in Regeneration Gal. 4.19 This forme is nothing else but truth of grace infused 3. As in nature the corruption of one thing is the Generation of another so in grace the corruption of the old man is the Generation of the New Rom. 6.4 6 11. And lastly as in natural Generation no forme is introduced but by various preparations and previous dispositions so in Regeneration much Legal and Evangelical preparation ushers in the New Birth which preparation consists especially in Conviction Illumination c. The Nature of Regeneration will appeare more distinctly by comparing it more particularly with natural Generation The termes of conveniency and 1. In the termes of conveniency or similitude 2. In the terms of difference or dissimilitude They agree 1. In the causes 2. In the manner of production 3. In the matter produced For the first in both there is 1. A principal cause and thus God is the Regenerate mans Father witnesse the Text Isa 6.9 Heb. 2.11 13. the Church is his Mother Gal. 4.26 27. 2. There are subordinate and instrumental causes such are Christs Ministers who are therefore sometimes called Fathers 1 Cor. 4.15 and sometimes Mothers Gal. 4.19 Compare 1 Thes 2.7 3. The constitutive cause a seed which is partly materialâ— namely the Word 1 Pet. 1.23 partly spiritual the influence and efficacy of the Holy Ghost John 3.5 without which the material seed or letter is ineffectual 2 Cor. 3.6 2. They agree 2. In the manner of production In both there is 1. A conception Christ spiritual as well as personal is ever conceived by the power and overshadowing of the Holy Ghost This holds true in other Generations Matth. 13.23
called one of the f Gal 5.22 2 Cor 4.13 fruits thereof and he called the g Spirit of Faith for indeed the word and letter is dead the Spirit quickneth and this powerfully and certainly yet sweetly making willing to beleive in the day of his power Psal 110.3 2 Cor 6.7 10.4 for it is not the Word of truth only but the power of God that made the Apostles warfare so victorious in subduing souls to the obedience of the Faith It is so great a thing to bring blind proud self-destroying man to own Gods way of Salvation by the righteousness of another to accept all from another and him a crucified Saviour that it is a great part of the great mystery of godliness 1 Tim 3.16 that Christ should be believed on in the world so that it needs an exceeding greatness of Divine Power Ephes 1.19 the working of a mighty power in them that beleive even such as raised Christ from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est facultas ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius sese exerentis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsisius effectus sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez in loc though other sence is put upon that place yet by many judicious Expositors is this sence followed which we find in the Gr. Schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. None can come to the Son except the Father draw them Joh. 6.44 in which the Author and powerful manner of operation in causing Faith are contained And all this in effectual calling and regeneration before which is no part and degree no act and demonstration of spiritual life Ephes 2.1 Joh. 1.12 13. Act. 14.27 for we are dead which is not of him that willeth not of flesh and blood and the will of man but of God and this is spoken of the Believer to whom God opens the door of Faith 2. The actings and operations of Faith are from God as in him we live Joh. 15.5 so we move and without him can do nothing he worketh to will and to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velle bonum aeque ac voluntatem bonam he worketh habit and principle and by supervening Grace exciteth to and assisteth in acting it 3. The continuance and perseverance of Faith are from above Christ causeth our Faith not to fail Luk. 22.32 1 Pet. 1.5 and we are kept by Gods mighty power through Faith unto Salvation and Faith is by the same preserved The a 1 Thess 5.23 24. faithful God that effectually calls will safely keep in b Jude 8. Jesus Christ c 1 Cor. 1.8 and confirm to the end for this is the d Joh. 17.11 12 24. desire of the Son unto the Father and e Joh. 6.39 Mar. 9.24 Luk. 17.5 will of the Father concerning the Son 4. The growth and increase of Faith are from God who giveth all increase and therefore it was well prayed for unto the Lord to help unbelief and to increase Faith 5. The perfection of Faith is from God and Christ Jesus is as the author Heb. 12.2 so the finisher of our Faith and this either by bringing it to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and highest degree it can reach or is necessary for the Saints it should reach to in the world fulfilling all the good pleasure of his goodness and the work of Faith with power Phil. 1.6 and because he hath begun perfecting it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or by perfecting it in vision 1 Pet. 1.9 for it's God that gives the end of our Faith Salvation Less Principal The Less Principal Efficient Causes are either Impulsive or Instrumental Impulsive The Impulsive or Moving Cause is either External or Internal The Inwardly moving Cause Proegumena is 1. On Gods part his free grace and love self-moving goodness in which sence it is called the a Ephes 2.8 gift of God and the b Rom. 11.7 election obtain it even those that are ordained to life believe Act. 13.48 Not improvement of Reason not use of means appointed for the attainment of Faith that merit this gift but God worketh all of his own good pleasure Phil. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appears in that not many noble and wise but poor receive the Gospel 2. On the sinners part who doth believe and being quickned moveth acted acteth and that freely the moving Cause is sence of misery and undonness without Christ and interest in the promise through Faith there being no other name Act. 4.12 Joh. 3.18 and he that believeth not being condemned So that here is the necessary condition and causa sine qua non of Faith sense of misery and inability in self and all creatures to recover a man out of his lost estate whence ariseth renouncing and throwing away all our own righteousnesses those filthy rags Isa 64.6 Phil. 3.9 not having or not depending upon our own righteousness or any thing short of Christ The outwardly Moving Cause Procatarctica 1. On Gods part to give Faith is Christ and his merit for every good gift is through Christ Omne donum gratiae Dei in Christo est Ambr. in Ephes 1. As from the father of lights so through the the Sun of righteousness none come to the Father nothing cometh from the Father but by him whom by this means the Father will make to be honored as himself Joh. 5.23 As salvation was purchased by Christ upon terms of believing so Faith also whereby we lay hold upon Christ for Salvation and therefore that Spirit which is called the Spirit of Faith is by Christ promised upon his purchase making and ascending to be sent to convince the world of that great sin of unbelief Joh. 16.9 2. The externally moving Cause to believe on the sinners part which may be called the Formal Object is twofold 1. As to God and his Word Gods Veracity and infallible truth Heb. 4.13 6.18 Titus 1.2 1 Thess 2.13 Joh. 3.33 Heb. 10.23 he can neither be deceived nor deceive God which cannot lye hath promised is joyned to Hope and therefore Faith He that believeth receiveth the Word of God as the word of God and seteth to his seal that God is true accounting him faithful that hath promised the ground of Faith being Gods faithfulness and the object the Promise God's having spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was enough to Abraham Rom. 4.17 18. in a difficult case Here is the Resolutio fidei into its stable foundadation Gods unquestionable Truth who is Prima veritas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh 5.10 so that the believer hath the witness in himself and his evidence is better and assent stronger as to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than any ones as to things apprehended by sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore sometimes divine testimony is added to rational discovery