Sufferings of Christ 't is thought to be an allusion to the custom of servants in having their ears bor'd the Apostle therefore to the Hebrews gives the sense of the words a body hast thou prepared me that is in order to the doing and suffering of the Will of God. 4. That hereby he effected that which sacrifices could not Heb. 10.9 he taketh away the first that he may establish the second 4. It was foretold that Christ should rise from the dead and that upon that account there is great ground of hope to his in their death that we have Psal 16.9 10. my flesh also shall rest in hope for thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption where mind that these latter expressions were a prophesie of Christs speedy Resurrection from the dead thus the Apostle Peter does interpret it Acts 2.3 he spake of the Resurrection of Christ that his soul was not left in hell neither his flesh did see corruption 2. That this was a ground of hope and the Resurrection of Christ is principally a ground of hope as it is an argument and evidence that Christ by his death has satisfied the justice of God for our sins 2. This truth was also foretold in the Types of the Old Testament God did by many shadows and figures teach the church of Israel this truth a type is any person action or thing appointed by God to signifie or represent some Gospel truths the types of the Old Testament were instituted of God to shadow forth Christ Jesus they were a shadow of things to come but the body is of Christ Col. 2.17 and many of them did particulatly represent this truth of our salvation by the Righteousness of Christ particularly 1. The sacrifices did teach this truth the offering up of sacrifice was a principal part of the instituted worship of God of old it was appointed immediately upon the â—all and the institution thereof renewed at Mount Sinai and vindicated from many corruptions wherewith man had depraved them and although there were some other particular intendment of some of them yet the general end of them all was to make attonement and procure the remission of sin Lev. 1.4 the design of them was to procure the remission of sin without shedding of blood is no remission Heb. 9 22 and therefore it was their manner to confess their sins when they brought their sacrifice Lev. 5.5 the sacrifice was slain instead of the sinner Gen 22.13 and in those sacrifices God is said to smell a savour of rest Gen. 8.21 the offerings are often called a sweet savour and these sacrifices did shadow forth the satisfaction that Jesus Christ was to make for our sins the great end of them was to lead the Church into a dependence upon the sacrifice of Christ to shadow forth to them how acceptable and pleasing that would be unto God. These legal sacrifices could not make real but onely typical satisfaction they were not a proportionable price to ransome mens souls by the Apostle tells us it was not possible that they slould take away sins Heb. 10.4 the design of them was to be types of the satisfaction that was to be made by the death of Christ in those sacrifices were shadowed forth that Christ Jesus was to be put to death for the sacrifices were slain that he was to be slain upon the account of our sins so the sacrifices were that he was to suffer the wrath of God as the sacrifices were burnt up with fire from heaven that the death of Christ was an effectual means to reconcile us unto God that these sacrifices were types of Christ making atonement is clear because Christ is often called a sacrifice Eph. 5.2 and said to offer up himself Heb 9.26 Hence also he is called The Lamb slain from the foundation of the world Rev. 13.8 it is clear also because upon his death the sacrifices of the Law were to cease those Laws are now abolished now there is no use of those sacrifices the offerings of Christ were the accomplishment of what was typified of old Heb 13.12 13. 2. The Passover or Paschal Lamb did also hold forth this truth and teach the efficacy of the death of Christ for our salvation by this ordinance of the Passover the Paschal Lamb was to be slain and the blood thereof to be sprinkled upon the lintel and posts of the door and there withal many other ceremonies were to be attended the immediate design of this in the first celebration of it was to be a means to procure the destroying angels passing over the houses of the Israelites in the after celebration of it it was to be a commemoration of this mercy and in conjunction with the feast of the Passover it was also a commemoration of the delivering of Israel out of Egypt but the rincipal and ultimate design of it was to teach them their deliverance from eternal destruction and their spiritual redemption by Jesus Christ the efficacy of the blood of Christ for our salvation is herein held forth this appears 1. Because the deliverance out of Egypt was a type of our spiritual and eternal deliverance and therefore it is made the preface to the ten Commandments Exod 20.2 we are not concerned in that argument any further than as it shadows forth spiritual redemption they were delivered out of Egypt that they might be brought into Canaan which was a type of Heaven 2. Jesus Christ is called our passover 1 Cor. 5.7 Christ our Passover is sacrificed for us he is called a Passover because in him was fulfilled what was shadowed by the Passover 3. Christs blood is called the blood of sprinkling Heb. 12 24. 1 Pet. 1.2 this was not a peculiar reference to the passover for the blood of the sacrifices also was sprinkled but it has a joint reference to the blood of the sacrifices and the passover 4. The Evangelist John when he relates how the souldiers did not break the legs of Christ as they did of those that were crucified with him takes notice of it as the accomplishment of a prophecy Joh. 19.36 for these things were done that the Scriptures should be fulfilled a bone of him shall not be broken but we find no prophecy that way in the Scripture onely this that they were enjoined not to break a bone of the Paschal Lamb Exod. 12.46 Numb 19.12 whereby God taught them that passage that at Christs sufferings not a bone of him should be broken 3. The purifyings and washings under the Law held forth this truth by those washings and sprinkling their ceremonial uncleanesses were purged away Lev. 14.9 Numb 31.24 by this was held forth the purification of the soul by the blood of Jesus Christ Heb. 9.13.14 for if the blood of bulls and goats and the ashes of an Heifer sprinkling the unclean sanctifyeth to the purifying of the flesh how much more shall the blood of Christ purge our consciences
argue that the everlasting purpose of God to save us by the sufferings of Christ cannot be disanulled by a law that was made in time and therefore that law must be so understood as not to cross that design The fourth thing to be cleared is That Jesus Christ is a Mediator Though the law left room for a Mediator yet God was at liberty whether he would provide one or no but he has provided Christ and put him into this Office. Christ stands in that relation of a Mediator and this implies both duty and authority to work out all our salvation for us both as to the purchasing and also the applying of salvation That Christ Jesus is a Mediator is set down in express terms 1 Tim. 2.5 There is one Mediator between God and man the Man Christ Jesus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiar to the holy Scripture Socinus would have it to signifie only Gods Interpreter and it may be that may be the meaning Gal. 3.19 it was ordained by angels in the hand of a Mediator but the word generally notes one that stands between God and man to make up the breach that sin had made that this is intended in the forementioned place is evident by the next words ver 6 who gave himself a ransome for all so that his mediation consisted in giving himself a ransom or at least he was such a Mediator as did give himself a ransom this must also be the meaning of the word Heb. 9.15 and for this cause he is the Mediator of the New Testament that by means of his death for the redemption of the transgressions that were under the first Testament they which are ealled may receive the promise of the eternal inheritance There is plainly held forth that he executed his Mediatorly Office in dying for transgression and in order to our injoying an eternal inheritance The same Mediatorly Office of Christ is held forth 1 Cor. 8.5 6. for though there be that are called Gods whether in heaven or in earth as there be Gods many and Lords many but to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him The Heathens did distinguish between their Gods into celestial and terrestial the celestial and soveraign Gods they thought to be immortal of a sublime and pure nature the terrestial were the Deified souls of famous men deceased whose Office it was to be as Mediators and Agents between the soveraign Gods and mortal men these they called Baalims or Lords unto these superior and inferior Gods hâ—d toes elegantly allude ver 6. so that when he says that to al 's there is but one Lord he means one Mediator the same Mediatorly Office of Jesus Christ is held forth forth in those titles of Prophet Priest and King which are frequently given unto him and contain under them the several parts of his Mediatorly Office There are three things requisite unto the Mediatorly Office of Christ the fitness of his person the consent of the Father and his own consent The first thing requisite was the fitness of his person whereby he was capable of discharging this Office it did not become infinite Wisdom to lay such a task on one that was uncapable of performing it and this requisite was found in Jesus Christ this undertaking was too great for any meer creature but it was not too heavy a burden for the shoulders of Jesus Christ he was fit to purchase our salvation and also to apply it and upon this account he was much prized by God he is said to be Elect and Precious 1 Pet. 2.6 as a Prince prizes some men because they are of such abilities that they are fit to serve him in the greatest Offices of the Kingdom so God having a design to save sinners he prizes Christ as a person fit to bring about that design The principal fitness of Jesus Christ for the work of Mediator consists in his being God man in our person yet we must not think that he did not enter into his Office till he was actually incarnate the incarnation was necessary to his full discharge of that work but he entred into his Office and began to fulfil it before his incarnation our sins were not actually imputed to him till his incarnation but he was a Mediator immediately upon the fall of man from that time his blood was efficacious Rev. 13.8 He is the Lamb slain from the foundation of the world from the time of the making of the covenant of grace he was a Mediator Heb. 12.24 and the salvation of the Patriarks in the first ages of the world was the fruit of the mediation of Christ and therefore that solemn consecration of Christ at the time of his Baptism was not unto the Office of a Mediator but the work of his publick Ministry Christ by being man was fitted as for some other parts of his Office so especially to fulfil the law for man to obey and suffer for us had he been only God he had been uncapable of obedience or sufferings had he taken upon him the nature of angels he had been uncapable of obeying and suffering for us the Mosaical Law concerning the right of redemption in the kinsman did typifie that Christ should be our kinsman this manifested what God intended but that doth not prove that there was a necessity of it but if he had assumed the angelical nature he could not have fulfilled that law that was given to man the precepts and curses of the law were fitted to mans nature and some of them could not be fulfilled By the angelical nature besides the teuour of the covenant of works with man ran thus that man must fulfil the righteousness of the law and in case of disobedience man must bear the curse of it this the Apostle shews when he teaches us that because we did partake of flesh and blood Christ also partook of the same that by death he might deliver us Heb. 2.14 and intimates ver 16. that if he had taken the nature of angels it would not have served the turn and whereas he adds that he took on him the seed of Abraham we are not to understand that there was any necessity of that any further than from the promises and prophesies thereof that he should come of that stock but he mentions his coming of Abraham as that which evidenced that he was of the same nature with us Christ by being God was fitted not only for his Prophetical and Kingly Office to the execution whereof Divine Power and Wisdom was requisite but he was also fitted for his Priestly Office so that the divine nature had an influence into the satisfactoriness of the sufferings of Christ that is held forth Heb. 9.14 how much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your consciences from dead works
upon the rationalness of the Doctrine and these perswasions may work some considerable effects on their hearts but those are some that have a thorow conviction of it whose hearts are truly satisfied in the truth of it This is Evident 1. Because they do believe this the Doctrine of the Gospel is believed by many Acts 15.7 That the Gentiles by my mouth should hear the word of the Gospel and believe there be some that do receive the testimony of Christ John 3.33 and by Faith entertain the Doctrine of Salvation by his sufferings tho they be but few comparatively Isai 53.1 and therefore they are assured of it for that knowledg which we have of things by Faith in God is certain that knowledg which we have of things by our believing the testimony of man is fallible and it leaves room for doubtings but the knowledg that we have of things by our believing the testimony of God is certain and as abundantly satisfying to the heart as that which we have by the seeing of the eye or by demonstration the knowledg that we have by Faith is a knowledg at second hand but God gives us sufficient assurance that it is he that speaks and that his testimony is true therefore when men do believe they are said to be perswaded Heb. 11.13 They saw the promises afar off and were perswaded of them so they are said to know surely John 17.8 they have known surely that I came out from thee and they have believed that thou didst send me So they are said to be sure John 6 69. We believe and are sure that thou art the Christ 2. Because they believe on Christ and venture their souls upon him 1 Tim. 3.16 Believed on in the World 1 John 5.13 I have written to you that believe on the Son of God and this is the effect of their assurance that it is safe appearing in Christs righteousness if they were not convinced of that no Arguments would perswade them to venture upon Christ when men come to Christ they come under that conviction that it is safe coming unto him the Gospel works effectually in them that believe 1 Thess 2.13 every one that comes to Christ hath the witness in himself 1 Joh. 5.10 this makes them come with boldness unto Christ tho there be many others that are afraid to come if they were not afraid of the truth of the Gospel they would be afraid to come too they would not dare to cast themselves on Christ before they were convinced they withstood all Arguments that could be used with them they had their answers ready and their excuses at hand they had an unperswadable spirit somewhat to turn off all that could be said and the reason that now they venture themselves on Christ is not any self-excellency for they come to him when they are at worst when they see the plague of their own hearts but is it because they are convinced of the safety that is in Christ to them that believe Christ is precious 1 Pet. 2.7 3. Because they have comfortable and gracious hopes of glory there be many flattering hopes of blessedness that ungodly men do entertain that depend upon their vain conceits but the people of God have a gracious hope of glory and the hopes of the people of God do principally depend on the conviction of these two things 1. That there is safety in Christs righteousness and then that they have an interest in it have received it their Faith of dependance arises from the conviction of the first but their hope arises from both together 't is true that their hopes do rise from the belief of other promises of glory together with a sight of the qualifications in the mselves that are mentioned in those promises thus Saints have hope from those promises that are made to those that love God that mortifie sin that love the Saints that are patient under afflictions c. yet the fundamental promise of the Gospel is that which is made to believing in Christ and the hopes of christians do principally arise from the conviction of Christs righteousness together with our interest therein 1 Pet. 1 8. Believing ye rejoyce with joy unspeakable and full of glory Rom. 15.13 The God of hope fill you with joy and peace in believing 2. This conviction is not the fruit of mens natural reason natural reason tho advantaged with external revelation cannot satisfie the heart that it is safe to appear in the righteousness of Christ natural reason may work some conviction of this truth and discover so much of it that a man may come to look upon it very rational and probable but it cannot discover the certainty of it flesh and blood can't reveal that natural reason may make such a discovery of this truth that they may be urged in conscience to believe in Christ and condemned in conscience for not believing in him that they may think those happy that do believe in him that they judg those grosly erroneous that do decy this Doctrine but yet it will not give such a conviction as can assure the soul that it is so indeed men are apt to think that they are satisfied that there is safety in relying on the righteousness of Christ only they question whether God does call them as the case is circumstanced with them to rely upon him but they delude themselves mans reason does not discover the certainty of this truth by all the helps that the world does afford yea though they do partake of some inward common illumination the nature of man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 There is a twofold defect in natural reason that hinders men from receiving of this Truth 1. Natural reason cannot apprehend that God can find in his heart to save sinners on the account of Christs righteousness when men come to be enlightned and have a sence of the guilt of sin and wrath of God it will not enter into them that God can be free to forgive them and save them on the account of Christs blood they are strangers unto the merciful nature of God and hence are seeking to get some worthiness of their own to pacifie God with and can't conceive that God is willing to pardon them who are so unworthy except they were somwhat better they think they must have something to commend them to God they think it would be madness for them as bad as they are to venture on Christs bloud 1 Cor. 1.18 the preaching of the cross is to them that perish foolishness they have strange and low thoughts of the mercy of God Isa 55.8 2. Natural reason will not make men believe Gods testimony natural reason will not beget saith natural men are in Scripture described to be unbelievers John 5 46. natural reason will not lay weight on the testimony of God no man will
appointed to be a seal to this doctrine of faith in the righteousness of Christ 't is a confirmation of this doctrine and the covenant of God to give salvation through faith in Christ and therefore it was John the Baptists manner before he baptized persons to teach them that they must believe on Christ Acts 19.4 5. and the Apostles and Apostolical men would not baptize any adult persons but such as professed to believe on Christ Acts 8 36 37. and indeed when persons do subject themselves unto this ordinance of baptism they do acknowledge that doctrine of salvation by Christ and therefore in that promise which Christ puts into the mouths of the Apostles when he sends them to preach the Gospel he makes mention of baptism Mark 16.16 he that believeth and is baptized shall be saved Baptism is mentioned as the evidence of Faith. 3. Because Baptism represents and shews forth the washing away the guilt of our sins by the blood of Christ This is held forth in that 1 Pet. 3.21 the like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the resurrection of Jesus Christ For the opening of this plead you may mind 1. That the Ark spoken of ver 20. was a Type of Christ therefore Baptism is said to be a like figure the Ark wherein Noah's Family was preserved in time of the deluge typified our Salvation by the Lord Jesus therefore it is said that Noah by preparing the Ark became Heir of the Righteousness which is by Faith Hebr. 11.7 2. Baptism does save us as it is a shadow of some spiritual thing therefore it is said the like figure even Baptism savâ—s us not but that Baptism has some real influence into salvation as indeed all Ordinances have so the Types of old but the salvation he attributes to Baptism is representative 3. The Salvation represented by Baptism is the purging of the Conscience from the guilt of sin called the answer of a good Conscience the washing of the body signifies the washing of the soul 4. The reason why he ascribes the answer of a good Conscience to the resurrection of Christ and not to his death is because though his death purchased it yet his resurrection is the great evidence of the satisfactoriness of his sufferings therefore we are said to be begotten unto a lively hope thereby 1 Pet. 1.3 2. We are taught the efficiency of Christs Righteousness unto salvation by the Ordinance of the Lords Supper the Lords Supper was instituted by Christ immediately before his sufferings wherein Bread and Wine in the celebration of that Ordinance are made the signs of the body and blood of Christ they are not natural signs of any such thing but have that signification put upon them by Christ and God is teaching us in this Ordinance that we have falvation through the sufferings of Christ 1. This appears because here the death of Christ is represented as a violent and penal death here is a representation of Christ crucified here is not meerly the shewing forth of his death but the manner of his death to mind us of it that he died in a way of punishment that he suffered that vengeance that was due unto us for our sins Isai 53.8 for the transgression of my people was he stricken 2. Here the death of Christ is represented as being upon our account 1 Cor. 11.24 this is my body which is broken for you Christs death was the payment of our Debt we were the principal Debtors Christ was the Surety our guilt was transferred unto him he deserved not such sufferings himself but underwent them as a publick person and therefore by his Sufferings we may be justified and saved 3. In this Ordinance the death of Christ is to be shewed forth till he comes 1 Cor. 11.26 which shews that it is satisfactory to the justice of God it had not been worth the while to appoint signs for the remembrance of it to the Worlds end if it had not procured our salvation it had better have been forgotten if it had not procured our redemption 4. The Wine in the Lords Supper is said to be his blood of the New-Testament Mat 26 28 why is it so called but that it purchases the blessings of the New-Testament the Covenant of Grace is confirmed by the blood of Christ on the same account he is called the Mediator of the New-Covenant or Testament Hebrews 12 24. 5. His Blood is here represented as shed for the remission of sins Mat 26 28 that sins might be forgiven and it would never have been thus represented if it had not been effectual for this end his minding us for what purpose it was shed shews that the end is thereby attained 6. In this Ordinance we are invited to put our trust in the death of Christ Mat 26 26 27 take eat this is my body and drink ye all of it when the body feeds upon the Sacramental Bread and Wine the Soul is to do that which answers unto it the Soul is to feed upon Christ crucified which is nothing else but the acting Faith on him Joh. 6 53. Having thus cleared it that in the Sacraments of the New-Testament we are taught the efficacy of Christs Righteousness unto Salvation it remains that we add something to shew the evidence that arises from hence that it is safe appearing in the righteousness of Christ and Gods teaching of us this makes it evident what way soever God teaches it in but there is some peculiar light that does arise from this way of teaching by the Sacraments of the New-Testament that may help more abundantly to satisfie our hearts in this Truth 1. If God teach us this in the Sacraments of the New-Testament this shews that it lies much upon the heart of God to strengthen our Faith in this particular that it is safe appearing before God in Christs Righteousness this shews that God is very careful that we may believe in Christ if we see a man promise another an Estate make an instrument of conveyance sets his hand and adds his Seal to it we conclude that he desires to give him all manner of assurance and would leave no room for doubting so when we see God sending his servants to witness in his Name that there is salvation in Christ that he gives it under his hand has left it upon Record in his Word and adds also sensible signs for the establishment of our Faith we may conclude that God is very careful to leave no room for doubting in this particular his design is to put the thing out of all question and certainly God would never thus busie himself to delude us nor take such care to satisfie us in this particular but that this is the very way of Salvation 2. If this be the thing that God teaches us in the Sacraments of the New-Testament then there are
the Law pronounceth the sinner an heir of death Rom 6.23 and it is a most vain imagination for man to think the Law will take up with obedience instead of the sufferings of death disobedience brings the curse but obedience cannot remove it obedience would have prevented the curse but obedience cannot remove it the Law makes no mention of obedience for satisfaction obedience is a thing of another kind then the satisfaction which the Law demands the active obedience of Christ could not satisfie for our sins and how can men think that that obedience which was due to the Law if we had never sinned can satisfie for our sins that the paying of that natural debt which we were born under will also satisfie this new debt which we have contracted by sin especially when our obedience is so defective that in that we are again deserving damnation 2. The law requires perfect obedience in order unto life gal 3.12 the man that doth these things shall live in them it is perfect obedience for it is such obedience as is not mingled with sin if there be any mixture of sin then the person is exposed to the curse but it is impossible that a person should at the same time be an heir of the curse and the blessing of hell and heaven but there is no man in this life does attain unto perfect obedience those that put their trust in their own righteousness do not perform right obedience their obedience is only the shell and carcase of obedience their best works are not only sinful but properly sins for they are acted by a spirit of lust in all that they do self-love rules every unregenerate man Rom. 8.8 they that are in the flesh cannot please God and the obedience of the people of God is greatly tainted with sin the Saints do many things that are sins and their best duties also are sinfully defective sin cleaves to them besides the positive workings of sin they cannot perform any inward act of grace with their whole soul as long as the soul is imperfectly sanctified 1 King. 8.46 there is no man that sinneth not Question But is not God above the Law may not he dispense with his own Law and save sinners notwithstanding Answer The Law does derive all its authority from God but he is not so above the Law as to disanul it and act contrary to it God may not contradict the law to say that God is above the Law so as to dispence with it is to say that God is above himself the Law is Gods Law and he will own it to set God against the Law is to set God against himself the Law is nothing else but an everlasting rule of Justice that God has made between himself and man and the Lord will never suffer any violence to be done to his Law every jot and tittle of the Law must be fulfilled Mat. 5 18. there is no such Gospel as overthrows the Law Rom. 3.31 do we make void the Law by Faith God forbid yea we establish the Law if the Law might have been dispensed withal there had been no necessity of Christs death it was upon that account that Christ died to answer the demands of the Law and why should God be prodigal of the blood of his Son if man might have been saved by Gods soveraign dispensing with the Law would God have put Christ to such sufferings Christ must suffer that so the Law may be satisfied and Indeed the consciences of men will never have peace till they see the Law answered conscience ecchoes to the Law and if enlightned will condemn where the law condemns as long as the Law curses conscience will curse too there is no quieting of conscience as long as he sees the Law against him the reason is because the Law is the voice of God 1 Cor. 15.56 The sting of Death is Sin and the strength of Sin is the Law the Law makes sin to have such power to sting and torment the conscience 4 This way of salvation by mens own righteousness is contrary to Gods providence in providing a perfect righteousness for us in Jesus Christ God has prepared a righteousness to our hand by Christ Jesus Dan. 9.24 he brings in everlasting Righteousness this Righteousness is altogether compleat and there is no defect either in the doing or sufferings of Christ and it was for us Heb. 10.14 by one offering he hath perfected for ever them that are sanctified and it was by wonderful providences this righteousness was provided for us this is the most observable and glorious work that ever God did in the World this lay much upon the heart of God from everlasting 1 Pet. 1.20 he was fore ordained before the foundation of the World and is the most remarkable among all the births of time besides other providences for the accomplishment of this there were those two exceeding eminent ones the incaruation of the Son of God whereby God became man a misterious work and of infinite condescention wherein the greatest glory is bestowed upon the humane nature of Christ that any creature is capable of the other is Gods inflicting his wrath on Christ Jesus and executing the curse of the Law upon his dearest Son a thing that would never have entred into the heart of man to conceive of had it not been revealed unto us and when we see Gods making such preparation for the salvation of sinners and in so costly a way providing a righteousness for them may we not conclude that they stood in necessity of this righteousness that they were uncapable of providing one for themselves surely we had ground to conclude that they were in a perishing condition and would be lost for ever if God did not take care for them who would imagine that these sinners could provide a righteousness for themselves and earn their own salvation but these are the workings of the hearts of self-righteous men and herein you cast an imputation upon the wisdom of God in troubling himself to provide a righteousness for you when with some assistance and strengthening from him you could provide one for your selves men herein are reproaching of God as if he had put himself to needless expence they are blemishing this great work of God as if it were in vain God has set open a fountain to wash in for sin and for uncleanness but they hope to wash themselves clean enough by their own tears God has set up a Ladder whose foot stands upon the Earth and whose top reacheth unto to Heaven but they hope to build a Tower whose top shall reach to heaven and climb up that way God has provided himself a Sacrifice but these think they can make attonement themselves what do you but asperse and blemish the infinite wisdom of God as if he took a great deal of care and were at a great deal of cost about that that signified nothing and troubled himself with vast expence to make a way
a cloud of Witnesses that have gone before you in other ages and many at this day that betake themselves unto Christ for refuge others that have been trying all conclusions and turning every stone have at last seen a necessity to come unto Christ others have been satisfied with the encouragements that God has given and have taken sanctuary in Christ men of judgment and prudence not subject to be led by fancies and delusions more than other men have let go all carnal confidences and fled to this hope set before them and this they have done nor once or twice in any hurry of temptation but they live in this way I live by faith in the Son of God Gal. 2.20 their coming unto Christ is no rash inconsiderate act but after they have had the consideration of it many years have weighed it and pondred it looked on all sides and considered all that can be said they don't see cause to repent but continue to believe it is no unadvised act they understand what they do 2 Tim. 1.12 and the longer they live the more established in a way of believing Gods dispensations towards them since their coming unto Christ are not such as do discourage them but they are more encouraged still to commit themselves unto Christ why don't you come also unto Christ methinks you should be ashamed to be listning unto carnal reasonings and giving way to the pride of your hearts when others have overcome them methinks it should stir up a spirit of fear to see others getting into the way of salvation and you left behind to be a prey to Devils think what your sins have been what inward workings have been in your bea rt and you must say you have as much need of Christ as other men think what the call of God is how free and full the invitation is and you must say you have as much encouragement to come to Christ as other men and others that love their souls as well as you do yours have ventured them in the hands of Jesus Christ and do you not think that it will be hard to you to see others stand at the right-hand of Christ another day and your selves rejected 2. You must never expect inward peace and quietness unless you come unto Christ you complain now in the bitterness of your souls what a sorrowful life you lead you find little comfort in any thing you are so terrified with a guilty conscience that it eats out the comfort of your life a dreadful sound is in his ears Job 15.21 you are under such apprehensions of the anger of God that you know not how to bear it when you hear or read the threatnings of Judgment you are terrified that that will be your portion when you see instances of judgment you are afraid that God will do so with you leave you to such and such sins bring such and such calamities upon you your heart is meditating terror affrighted with the thoughts of damnation Sermons terrifie you providences terrifie you your heart is always loaded the way to have inward peace and quietness is to come to Jesus Christ Rom. 5.1 being justified by faith we have peace with God through our Lord Jesus Christ but until you come to Christ you must never expect to be better you may have a pleasing dream it may be for a while and your wound may be skinned over but you must not expect to have any true peace so long as you stand at a distance from Christ what peace can men expect while their sins are not pardoned what peace can men enjoy as long as God is angry you must expect no other but to spend your days in vanity and your years in trouble if you give not entertainment unto Christ through fear of death they were all their life-time subject unto bondage Heb. 2.15 the venom of sin will be burning in your bowels until you look unto the brazen serpent and what madness is it for men needlesly to live a tormented life are you not weary of this condition have you a mind to live in sorrow longer don't you care to be delivered from your fears thou wilt never have peace without coming unto Christ you have tried a great while in vain and it will be in vain still but if you will give entertainment unto him his blood will heal the conscience scatter fears and refresh your hearts The sting of death is sin and strength of sin is the law but thanks be to God that giveth victory through Jesus Christ our Lord. 3. If you do no not come to Christ you will lose all the pains that you have taken in religion you had need be careful that you lose not the things that you have wrought the labour that you have taken in religion is all lost with respect unto some expectations of yours therefrom as to the mortifying of sin thereby the getting of the good-will of God the purchasing of pardon c. and if you do come to Christ you must see it to be lost in this respect Phil. 3.7 those things which were gain to me those have I counted loss for Christ but yet in some respect the pains you have taken may be of advantage unto you in as much as you are nearer to salvation than before you began to seek after God you have been travelling in the way towards heaven some men are nearer the Kingdom of God a great deal than others Mark 12.34 Thou art not far from the Kingdom of God you have been taking a great deal of pains have withstood temptations have got much knowledge have broken off your sinful practices come to understand somewhat of the plague of your own hearts you are got over many bars that lay in the way of your salvation you have escaped many rocks upon which some souls have split in pieces are in a fairer way to get to heaven than you were sometime since and it would be sad to perish upon the borders of Cannan after sore travel in the wilderness to sink at the mouth of the harbour after you have rid out many Storms to lose all your care and labour and sorrows after all to go down to hell among those that never took any pains for salvation and this you will certainly do if you do not come to Christ though you are past the streight of reformation yet if you don't enter and go through the gate of humiliation and faith if you do not cast away your carnal confidences you will not enter into life when the Galatians were carried away with opinions of their own righteousness Paul says to them have you suffered so many things in vain if it be yet in vain gal 3.4 all your labour will be in vain and your souls will be lost if you come not to Christ 4. You will exceedingly bewail it hereafter if you do not accept of Christ you will rue it in another world you stand upon frivolous objections neglect to come unto
David has reference to these purifyings when he says purge me with hysop and I shall be clean Psal 51.7 and hence it is that we have such expressions in the Prophets he shall sprinkle many Nations Isa 52.15 I will sprinkle clean water upon you and you shall be clean Ezek. 36.25 hence also it is said of them Rev. 7.14 They had washed their Robes and made them white in the blood of the Lamb. 4. The freedom of the manslayer at the death of the High-priest holds out the same truth he that casually slew a man was to abide in the city of refuge till the death of the High-priest and then was to return to his own city Numb 35.25 Joshua 20.6 that was to signifie to them that spiritual liberty that is proved for us by the death of Christ Christ Jesus is our High-priest Heb. 3.1 Heb 7.26 and by his death has wrought out deliverance for us Zech. 9.11 as for thee also by the blood of the covenant I have sent forth the prisoners out of the pit wherein there is no water 5. The brazen serpent was a type of this the brazen serpent was lifted up in the wilderness that they that were stung with the flying fiery serpent might look upon it and be healed Numb 21.8 9. this did shadow forth the healing vertue of Christ crucified the application of the type is made by Christ himself John 3.14 15. as Moses lifted up the serpent in the wilderness so must the Son of man be lifted up that whosoever believeth in him might not perish but have everlasting life mind 1 A similitude between the condition of him that was stung and the sinner the venome of the serpent was very tormenting and that may be one reason why the serpents are called fiery because this poyson burnt like fire thus it is with the guilty sinner his heart is full of perplexing sorrow and he is tormented with the fiery darts of the Evil One. 2. There is a similitude between the lifting up of the brazen serpent and the manner of Christs death therefore his death is set forth by that phrase of being lifted up that phrase notes his sufferings Joh. 8.28 when ye have lift up the Son of man then ye shall know that I am he John 12.32 33. and if I be lifted up from the earth I will draw all men unto me this he said signifying what death he should dye 3. There is a similitude between the carriage of him that was stung and the guilty sinner he that was stung must look upon the brazen serpent the guilty sinner must behold this Lamb of God with an eye of faith believe in him and he shall be saved 6. The Manna and the watter out of the rock held forth this truth they were fed with Manna for forty years and the water out of the Rock followed them almost so long whereby God represented unto them the nourishing vertue of Christ crucified and therefore the Apostle calls the Manna spiritual meat and the water of the rock spiritual drink and not onely so but he calls them the same spiritual meat and drink that is the same which we partake of under the Gospel 1 Cor 23.3 4. and Christ sayes that it is his flesh that is the true spiritual meat and his blood that is the true spiritual drink John 6.55 my flesh is meat indeed and my blood is drink indeed and Christ Jesus teaches the Jews that he is the true bread that came down from heaven John 6.49 50. your Fathers did take Manna in the wilderness and are dead This is the bread that cometh down from heaven that a man may eaten hereof and not dye 7. The white garments of the Priests and the beautiful garments of the High-Priest hold forth this Truth whereby is taught that comliness in the sight of God that does arise from the righteousness of Christ this is evident from the interpretation given Zech. 3.4 take away the filthy garments from him and unto him be said I have caused thine iniquity to pass away and thou shalt be cloathed with change of raiment the taking away of filthy garments notes the taking away of iniquity therefore the cloathing with change of raiment notâ—s the putting on of the robe of Christs Righteousness so the Righteousness of Christ is set forth by white raiment Rev. 3.18 God sets forth the efficacy of Christs righteousness by these various types that the Church of old might be well principled in this doctrine God was leading of them into an understanding of this way of salvation directing of them to look for salvation only through the sufferings and obedience of Jesus Christ the various representations whereof was of great use to beget faith in such as understood the meaning thereof and were a great evidence of that delight which God took in the righteousness which Christ was to fulfil in the fulness of time Argument 3. Because God has had such love to sinners as to send his Son to dye that they might be reconciled unto him therefore there is no question to be made of it but he will bestow salvation on all those that have an interest in the death of Christ this is the Apostles argument Rom. 5 8 9. but God commendeth his love towards us in that while we were yet sinners Christ dyed for us much more being now justified by his blood we shall be saved from wrath by him and in the next verse he repeats the argument in other terms for if when we more enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life the meaning of the argument is that if God had so much love to us as to send his Son to purchase our reconciliation when we were Offenders then certainly being brought into a state of reconciliation by Christ we shall be saved by him In opening this argument we shall consider First the foundation that he builds it upon and then the force of the consequence 1. The foundation that he builds this argument on is That God had such love to sinners as to send his Son to dye for them this was an act of wonderful love it was great love in Christ to come to dye and great love in the Father to send him to dye this was more than man could hope for when he had sinned it was quite beyond his expectation this was such compassion as could enter into the heart of none but God himself to contrive if the thoughts of holy Angels had been asked they would have thought it too great a mercy to have been bestowed on sinful man they were wonderfully affected with it when it came to pass Luke 21 13 14. there suddenly was with the angels a great multitude of the Heavenly Host praising God and saying glory to God in the highest and on earth peace and good will towards man indeed in this affair God acted principally from a love to his