24.46 It must be so else the Justice of God could not be satisfied else mans Redemption could not be obtained This our Saviour implieth I come to thee but how Even as the Israelites to Canaan through a Sea of bloud That then which our Saviour quickly spake was with great pain and agony undergone I come to thee through fire and bloud The Father doth this to demonstrate the bloudy nature of sinne the unspeakable love of Christ and the order God hath appointed for all beleevers ere they come to glory 1. the bloudy nature of sinne for it was this and nothing else that put Christ to be a Sacrifice for us had not Adam and we in him all apostatized from God There had been no need of his death but now by this transgression and ours superadded without the shedding of his bloud there could be no remission of sinne Yet oh the prophanesse and blindenesse of the world what a little matter do they make of sinne how easily do they think a pardon may be had for it Oh remember the least vain thought or idle word cannot in this world or in the world to come be expiated but by Christs bloud only had there been no other sinne in the world but a vain thought Christ must have undergone all that wrath of God and man ere it could be blotted out Oh think of this you who like Leviathan laugh at the Spear and sport your selves with those sinnes which put Christ to all that Agony Lastly This sheweth the order God hath appointed we must first be on Mount Calvary before we can be on the Mount of Transfiguration As Christ had first a Crown of Thorns here before he had a Crown of glory so it must be with us Rom. 8. We shall be glorified with him if we suffer with him Let this then sweeten all thy afflictions and miseries Though the beginnings of God with thee like those of Joseph to his brethren are harsh and rough yet the endings will be full of sweetnesse and comfort If thou grudest at thy Tribulations say this is to grudge at the Crown of Glory This is to repine at the way to everlasting happinesse In the second general place Consider That when Christ saith he goeth to his Father herein is implied that state of glory and honour he shall have in heaven as if he had said I shall be no more in the state and habit of a Servant no more in a despised and contemned condition but I am going to receive that Majesty and glory which is due unto me Although we told you Christ ascended into Heaven for our good and to pleade our cause yet it was also for his glory and honour This our Saviour excellently presseth Joh. 14.28 If ye loved me ye would rejoyce because I go to my Father The Disciples were troubled and full of fears because they were to lose his corporal presence but saith our Saviour true love to me would make you do otherwise you would regard my honour more then your benefit It is for your good that I abide with you It is for my glory that I go to the Father Now love that is unfeigned lieth in our affections to another not because of the good we have by him but for his own good Thus the Disciples they were to rejoyce because Christ was to be honoured and exalted though they should lose the comfort of his presence See here then who are they that do spiritually love Christ even such as rejoyce in that he is exalted and glorified though it be to their ruine and undoing O Lord Let me have this comfort and that comfort no longer if Christ may be more honoured As Mephibosheth said Let Ziba take all so that King David was returned safe so that the honour and kingdom of Christ may be promoted let good Name wealth and life it self go unlesse we be the true genuine Sons of God we are never able to abide this touchstone Doe not the most holy depend on Christ more for the benefit they receive by him then to honor and glorifie him Hence they bemoan their want of assurance and evidence which is their comfort more then recumbency on Christ which is his glory So then in that Christ went to his Father it 's implied that now there was a period to be put to all sufferings Now he was no more to be like a Servant but to be made the Prince of Glory Therefore observe the reason why he goeth to the Father because the Father is greater then he Not as the Arians would have it essentially but in outward dispensation because Christ here was in the fashion and form of the meanest and most despised of men Thirdly Though this phrase imply Christs Exaltation yet we must know also that in this is the whole Treasury of a Christian The Fountain of all our Comfort is in this that Christ is gone to the Father Therefore let the beleever diligently improve it for the effects are admirable of this his departure 1. Hereby his holy Spirit is given in the more plentifully and abundantly It is said The holy Ghost was not yet given because Christ was not yet glorified Joh. 7.39 The large administration of the gifts of Gods Spirit were reserved till Christ in triumph went up to heaven Ioh. 16.7 If I depart I will send him to you You see the sending of the holy Ghost depends upon Christs departure The Spirit comes to make a spiritual supply of Christs bodily presence There cannot be two Suns together in the Firmament O then let all those who have Gods Spirit dwelling in them enlightening sanctifying and comforting of them acknowledge this the blessed fruit of Christs going to his Father but men are so prophane and sensual that they know not what the Spirits working upon the Soul is no more then a beast knoweth the operations of a rational Soul 2. A second benefit by Christs going to the Father is the enabling of us with all holy and heavenly gifts either in a sanctifying way or a ministerial Thus Eph. 4. Christ when he ascended into heaven gave gifts to men That you have a Ministry and Ordinances with the spiritual effects thereof it 's wholly from this Yea Ioh. 14 12. all miraculous Gifts do descend from this Our Saviour there saith That he who beleeveth on him shall do greater works then he doth that is as some say greater Miracles in themselves for we reade that by Peters handkerchief and his very shadow wonderful things were done which we reade not of Christ or greater in quantity and extension They did them in more places For whereas Christ wrought no Miracles at Ierusalem the Apostles did or greater as others say in regard of the successe because farre more were converted to the faith by the Apostles preaching then by Christs Well let this be how it will Consider the ground why they shall be enabled to do these great things because saith Christ I go to the
it self and the effectuall application of it For all do acknowledge that Christs death in it self is of value enough to redeem thousands of worlds if there were so many It cannot be otherwise because it 's the obedience to death of that person who is God as well as man and by reason of his Deity there is such a merit and satisfaction upon his death that all the sins of men and devils are not able to counterpoise it Therefore it 's great Unbelief to be cast down as if the greatnesse of thy sins exceeded the greatnesse of Christs Sufferings As the Heavens exceed the earth in magnitude so do Christs merits our transgressions but then if we speak of the Intention and purpose of Christ in laying down his life that is onely for his Sheep Joh. 10. I lay down my life for my Sheep And if that be true which Truth it self speaks Greater love then this can no man shew then to lay down his life for another Our Saviour if he had died for others besides the Elect had vouchsafed the greatest love that could be to them and certainly to become a Surety for another to die in anothers stead must needs be an high expression The Scripture useth two words when it speaks of Christs death for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now although they may be used promiscuously yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a great deal more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vice alterius in stead of another So that what generally he was to undergo the Surety did it in his room but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the good of another though not in his stead as Paul said he suffered his afflictions for the bodies sake or the Churches sake Col. 1.24 that was not in their stead but for procuring of some good It cannot be denied but that all mankinde even reprobates themselves do obtain a world of Mercies through Christs Death yet to say that Christ died for them viz. in their stead to suffer all that anger of God which was due to them is to say the highest mercy that can be If we say that such are justified such are glorified it 's not so much as to say Christ died for them as Rom. 8. Christs death is made the foundation of all other mercies and the Apostle argueth from the greater to the lesse If he hath given us Christ how shall he not with him give us all things else Therefore to say Christ died for all is in effect to say Christ will actually save and glorifie all We may as well say Universal Salvation as Universal Redemption For Christs death is by the Scripture made the highest and greatest expression of love as also the cause of all other priviledges 4. The special and particular love of Christ in his death and Intercession to some rather then others is no ground of despair Nor no just cause for any troubled conscience to be perplexed about his estate but if a man will act according to reason it 's more hopeful then for a man to be left to such an universal uncertain benefit of Christs death which yet they confesse none may be actually saved for all that for this is acknowledged by some that hold universal grace and redemption That Christ by his death did obtain a sufficiency of Salvation for all but through mans corruptions it may fall out that they refuse this fruit of Christs death and so have no actuall application of it at all Now then Is it not more desirable to have such a special love whereby to be sure some will be saved then such a general one by which no man may receive salvation at all But especially this is no ground of despair for we can give as large encouragements and comforts to any humbled sinner as the adversaries can For these Universalists do not so hold Christ died for all that whether all repented or not beleeved or not that still they should be saved No they hold these conditions necessary unlesse men repent and believe they cannot have any benefit by Christs death Now so all the Orthodox say If thou art a Believer If thou repentest question not but that Christs death extends to thee It 's for such as hunger and thirst and therefore whatsoever soul lieth under any burthen of sinne and doth desire the grace of God through Christ let him not stagger but confidently goe unto him Therefore we can administer comfort to all those that are in a Gospel-manner qualified and the Vniversalists can do no more So that here is no dreadfulnesse nor terrour in this Point but rather much comfort and encouragement to all those who finde sinne a burthen and as for others that love and delight in their sinnes that doctrine cannot be of God which would speak any comfort or peace to them 5. In this Point of Religion as in all others we must not go according to our carnal affections and desires but the direction and revelation that is in the Scripture For the way of Salvation being wholly depending upon Gods Will None are able to judge of it but so farre as he discovers his will therein Therefore the Gospel is said to be Light come into the world The world had not this Light of it self We cannot say of the things of the Gospel as the Apostle doth of the things of the Law that they do them by nature and know them by nature No it 's necessary these things should be revealed from heaven therefore when thou goest to study this Point do as in all other Mysteries lay aside thy own thoughts thy own imaginations become an abrasa tabula have none of thy philosophical or natural principles within thee This dust or humour in the Eye will hinder thee from beholding perfectly this Object It 's true it 's a very specious and taking doctrine that Christ died for all that grace is universal but if a man would therefore embrace it because it 's so pleasing to flesh and bloud then there is that of Origens which goeth further and is much more pleasing That all even devils and all shall be actually saved Therefore to hold universal grace or redemption is nothing so pleasing as to hold universal Salvation Alas though men hold Christ died for all yet they grant the most of them are damned Therefore that doctrine is nothing so desirable as that which maintains the salvation of all If then you say that is too broad a way the Scripture gainsays that Thus it followeth also If the Scripture gainsay the other we are to attend to what that saith and not to what our own hearts would have Therefore throw away the head of the Sacrifice as God commanded all thy own thoughts and natural Imaginations in this matter 6. It cannot be denied but that the Scripture when it mentioneth the Subject for whom Christ died speaks indefinitely of all As all died
in the latter sence God did not make it so Man wilfully sinning made it a wicked world so that the wickednesse of the world is not of God but by man as also death and hell is of man God onely inflicts them as just punishments upon ungodly offenders And thus likewise all the miseries pains and diseases that are in the world are by sinne The Ground was not cursed to bring forth nothing but briars and thorns till man had sinned So that the Principles of evil were the Apostate Angels and Apostate man Otherwise take we the world in an innocent sence for the Fabrick of it with the Creatures therein So it is wholly good and of God Therefore Gen. 1. God is said to look over all that he had made and they were very good Every daies work was good when they were put altogether then they were very good so that we are not to judge of every particular thing in the world by it self but in its Harmony and Union and so the world is like a curious peice of Arras or Tapestry admirably shewing the wisedom of the Creator Basil thought that before Adam fell the Rose did grow without any pricks and that there was no enmity between the creatures The Wolf and the Sheep the Lion and the Lamb and the Leopard and the Kid did dwell together c. But whether this be so or no is yet disputed Take heed of saying The world might have been better and this thing or that might have been made more compleatly this is to reproach God the Maker of it As that wretched Alphonsus King of Spain who said That had he been at the Creation of the world he would have ordered it better then now it is Vse 4 4. Is God the Maker of the world then it follows also he is the Preserver and governour of the world This must necessarily follow for the same power is required to preserve and govern as is to create And as it is grosse Athiesm to own any other Maker of the world but God so also any other Governour or Ruler Hence it is that God is so often called the Judge of the world that he is said to Reign that the hearts of Kings even the chiefest powers in the world are in his hand he can order them as he pleaseth That it is not as men think as they will or purpose but as the Judge of the world Faith in this Point while we live in this world is necessary The Lord reigneth let the world rejoyce Psa 97.1 said David And again The Lord reigneth let the world tremble Psa 99.1 There is matter of joy and matter of trembling because God governeth Matter of joy to the godly for he is a Supreme Ruler who is their God whose eye runneth up and down in their behalf who keeps up the world for their sake who takes care of every godly man so fully as if there were no creature else but he And it 's also of terrour to wicked men for God rules all who is an holy just and righteous God so that they must not think alwaies to hold up their heads They must not think God will be mocked but he will do righteously in the world For want of faith in this Point we see David Jeremiah and Habakkuk staggering exceedingly ready to commend the waies of wickednesse because they seem more prosperous in the world Vse 5 5. Is God the Authour of the world Then let us make that use of this world for which God created it As he had his holy and wise ends so do thou aim at them Now Gods ends in creating the world were such as these 1. To demonstrate his own glory Thus Psa 19. The heavens shew forth the glory of God They discover his wisedom his power his goodnesse and so there is not any one creature though never so little but we are to admire the Creator in it As a Chamber hung round about with Looking-glasses represents the face upon every turn Thus all the world doth the mercy and the bounty of God Though that be visible yet it discovers an invisible God and his invisible properties 2. God made this world so richly furnished for mans use And therefore man is to be enlarged in the consideration of this matter Think with thy self how comes there to be such a glorious Sun to wait on thee every day How comes the earth every Spring to be so richly cloathed for thy advantage Is not all this of Gods appointing He made a Summer and winter he hath given the appointed works of the harvest so that the world is nothing but Gods storehouse and great Granary that he hath given to man This is so great a matter that the Psalmist cried out Lord what is man that thou art so mindeful of him Psa 144.3 Thus Paul speaking of God the Creator of the world Act. 17. amplifieth it in this That he giveth us richly to enjoy all things 3. God made this world not for a dâ—elling place for thee Thou art not to abide here for ever He made the world as the Wildernesse to the Israelites They were to be Pilgrims in it and to seek after Canaan As Adam by his fault continued not in Paradise so neither by reason of death was he long in the world Therefore the Apostle saith We have here no abiding City Heb. 12. Oh then that we could remember to what end God made this world not to place our hopes and utmost desires here but to look upon this as the way and heaven as our journeys end But oh how much faith and heavenly mindednesse is required of every one to perform this Vse 6 Vse 6. Did God lay the Foundations of the world and that in time how greatly then are the people of God to be affected with his love in electing of them for God chose them before the Foundations of the world he loved them before the world was This sheweth the freenesse of Gods love This manifests his absolute tender bowels to his Children Alas his love to thee was not from yesterday or so many years but from Eternity Doubt not then of the efficacy of this love in all the effects of it He that hath chosen thee from Eternity will call thee will justifie thee will glorifie thee not that these are done from Eternity only God purposed to do them in time David would remember the kindenesses of the Lord that were of old but how old is this goodnesse of God in choosing thee to eternal glory Vse 7 Lastly Did God create the world out of nothing and that in six daies such glorious Heavens and all other parts from a dark Chaos and Abysse then this may teach us to depend on God in all publike straights of the Church or all thy Personal Temptations What a foolish thing was it in the people of Israel to say Can God provide a Table in the Wildernesse Cannot he that made this great world of nothing doe a lesse matter
for their sinnes as being expiated by Christs Death but because by their unbelief they reject this actuall Reconciliation made for them so that all men have a generall Remission of their sinnes but those only have a speciall Remission that by Faith accept it But this also is rejected as absurd although it be observable that most of those places they bring for Universal Redemption speak of the act and so the Huberians keep more to the plain words then they do who pleade for universal grace Joh. 1.29 The Lamb that takes away the sins of the world 2 Cor. 5. God was in Christ reconciling the world speak of actual not potential or conditional Reconciliation and they themselves say universal redemption not redimibility 3. There are the Arminians and Remonstrants men of greater Learning and more refined understandings then the former and they hold Christ died for all in respect of Impetration not Application Christ died intending a Ransome for all if they beleeve but who should beleeve and who not doth not arise from Christs Death but comes partly from grace partly from free-will So that by this Position though Christ died yet not one man might be saved But this in the issue will be found derogatory to Christ and leaveth the greatest weight of our salvation upon merit 4. There are those that come nearer and are in the number of the Orthodox about Election Conversion Free-will and Perseverance in grace Only they hold Christs dying intentionally for all But how they can reconcile their Opinion with their other Tenents holding Christs universal love to all in his Death if they do beleeve and yet at the same time a special love to some to make them beleeve and not others is judged very difficult and also wholly unprofitable as to any duty or comfort The Doctrine whereof they think the more to establish by this opinion Lastly There are those who say Though Christs Death is in it self suffieient for all yet the purpose and intention of Christ was to give himself a ransome for some only with these I joyn as having Gods Truth on their side I wâ—ll briefly give you some grounds because others have largely handled it 1. Because we are said to be elected in Christ our Head So that Election though it be originally from the meer will of God yet we are chosen in Christ as the Mediatour If then Election be only of some as it 's plain Rom 9. then Christ died only for some For Christ is but the medium whereby Election doth bring about all the effects thereof Seeing therefore Election is only of some and that is in Christ as the medium Christ also must be for those only that are Elected 2. Out of the Text For whom Christ would not pray as a Mediatour he did not die Shall he give his bloud and will he not vouchsafe a praier his intercession and his oblation go together 3. Those for whom Christ died he did not only die for their salvation but grace to prepare and fit for it Tit. 2.15 he died to make us a peculiar people zealous of good works Now this must needs convince for we speak of dying for all and think only of salvation but Christs death was to obtain Faith and Repentance as the means to Salvation therefore we may as well say universal Faith and universal repentance as well as universal redemption 4. There cannot be a greater love then Christ to die for one and if he hath delivered up Christ for us how shall he not with him give us all things Rom. 8. Therefore to say Christ died for all and yet will not save all is to grant the greater and deny the lesse Vse of Instruction In stead of needlesse and impertinent disputes about Christs death for all do thou labour and apply thy self for a particular share in his death We know not who they are that are shut out but therefore we encourage and exhort every one Oh consider the sad consequences of having no share in his death Who shall accuse It 's Christ that died Christs death keepeth off all accusation and condemnation Oh then wo unto that man who is to answer all accusations and condemnations in his own Name and must justifie himself from the works he hath done It 's now a dispute in every mans mouth Every one will be arguing in this matter when alas the Question is of such a vast comprehension that it 's onely for learned moderate and sober men to handle SERMON XLV The Application of the former Subject Setting forth the Necessity of Faith and Repentance as to the Interesting us in Christ The Freenesse of Gods Love The Qualifications of those to whom Christs Death is made advantagious And also their Priviledges above all others JOH 17.9 I pray not for the world THe controversall part being dispatched so farre as was convenient in this place we now come to the practicall We leade you out of the Camp that ye may gather honey For you may ask To what purpose is all this Dâ—sputation What matter is it whether Christ had a speciall or an universal love in his Death I acknowledge it is very good to keep within the bounds of Sobriety and Piety and not to be so disputative about the universality of Christs Death as to be sollicitous whether we are in the number of those for whom he died for whether he died for all or for some If we repent not and beleeve there will be little comfort or advantage for us either way Vse 1 And therefore the first Vse shall be of Instruction to demonstrate the necessity of conversion and turning unto God from our sinnes for all men that pretend to any reason or piety howsoever they differ about Christs death yet agree in this that no man hath benefit by Christs death but such who cleanse themselves from their iniquities who renounce their former lusts that were like so many Lords quot vitia tot Domini And take Jesus Christ for their Lord and King There was scarce any Heretique ever so besotted as to preach Christ so died for all that it 's no matter whether ye repent or no whether you forsake your sins or no Christ died to save you No they agree in this though otherwise so different that no benefit of Christs death is actually applied to any man till by Faith and Repentance he be a qualified Subject so that the wicked man wallowing in his sins hath cause to tremble and quake under this Truth he may say Mihi nec seritur nec metitur Here is nothing makes for me in all these Opinions If I be Calvinist Arminian or any other way I cannot have any quietnesse or look for any comfort till I and my sins are divided Only that of Origens might give thee some ease if it could be true that all men and devils shall be saved at last after they have been a long while tormented in hell But this is so directly contrary to
least so difficult as that phrase imports Do they not say David by his Fall did wholly shake off all grace branch and root and yet there was no such difficulty to that How easily did one sinne draw on another So that it would have been absurd to have said that Bathsheba who was meerly passive at first did so strongly tempt David that if it were possible he would have fallen into Adultery And if further you say The godly may fall into fundamentall errours though Elected Even the disciples did not beleeve Christs Resurrection and his spiritual Office as a Messiah We answer they may a while but God will graciously recover them These Vipers shall not stick upon them till they die Though they have swallowed these deadly things yet they shall at last vomit them up As God though he suffered Christs body to be dead and buried in the grave yet he would not let it see corruption Thus it is here Though the Godly may erre dangerously and fall fouly yet they shall not see corruption Lastly It is answered that the Elect before their conversion may lie in all sinne and be deceived by all kinde of errours Therefore there cannot be any strength from this because Elected But the Reply is easie By elect are meant such who do not only partake of that mercy but such who finde the effects of this upon their soul Elected and converted And that this is included is plain because it is said If it be possible to deceive even the Elect Now he is said to be deceived that was in the right and Truth it 's improper to say They shall deceive such as are already in a plain deceived way So that this necessarily inferreth That it is meant of Elected persons who finde the mighty power of this upon their hearts Argum. 2 A Second Argument is from the Covenant of grace and Gods sure mercies which are made to such and this makes them stand like Mount Zion yea firmer for at the day of Judgemnt that shall be shaken but these will go safe thorow the fiery Triall This Magna Charta of which you have several branches or promises every where is clearly laid down Jer. 32.39 30. God there promiseth first the Conversion of his people He will write his Law in their inward parts and then he promiseth Perseverance He will put his Fear in their hearts that they shall not depart from him God there promiseth he will never turn from them and he will so graciously affect their hearts as they shall never turn from him and this Covenant the Prophet cals an Everlasting Covenant it shall last above the Sunne and Moon it shall not be like the former Covenant that was broken and indeed it must needs continue for it promiseth all those qualifications which may enable to persevere and perseverance it self For whereas it may be thought Gods own Children may through carelesse negligent and slothful walking undo themselves God saith He will put his fear in their hearts as being the special Antidote against Apostasie fot Blessed is he that feareth alwaies Prov. 28.14 It 's a blessed thing not to be in a doubtfull perplexing fear that is a cursed hellish thing the portion of Cain and Judas but in a filiall godly Fear as Joseph was when he said How can I do this and sinne against God Now sinne can never come in at the Gate while Fear is the Porter Therefore above all things God saith He will put his Fear in their hearts and this promise is spoken so peremptorily and absolutely that it 's an absurd thing with the Arminians to suppose some condition on mans part that it may be made good as if God indeed were ready to put his fear in their hearts for his part nothing shall be wanting only they must not put a stop to his munificence for this is as if God had said I will give you a will to fear me if you will I will make you to will if you will or I will make you to persevere if you will persevere I will make you that you shall never depart from me if ye will not depart from me What a ridiculous and absurd sence would hereby be put upon this Glorious Promise The Arminians doe to evade this powerfull Argument Say This was made to the whole body of the Jews in their Captivity and are busie in finding out subtle Reasons That it was never made good and are off and on like Noahs Dove not knowing where to set their Feet Whereas the Apostle in Hebr. 10.16 17. doth very plainly apply it as the Covenant of Grace to all Beleevers Argum. 3 3. A Third Argument shall be From the Mediatour of this Covenant or the way to ratifie and confirm these Gracious Promises which are from the first to the last that we shall have Everlasting Glory from Predestination to Glorification and that is by Christs bloud So that Christ is become their Mediatour their Head and they his Members The Covenant is confirmed by the Death of Christ and the Sacraments are visible Seals to confirme this 2 Corinth 2.20 All the Promises of God are in Christ Yea and Amen There is not Yea and Nay but a sure infallibility in them Hence this Priesthood of Christ and our Blessing in him as Abrahams Seed is said to have a Promise and an Oath to confirm it Hebr. 6.18 That by two Immutable things in which it was impossible for God to lye we might have strong Consolation Christ then by his Bloud purchased these Priviledges for us he obtained by his Death our Salvation and his Priesthood for this purpose was confirmed by an Oath How then can we ever think or imagine that they should perish who have such preservation and Security provided for them Indeed we see the Angels and Adam though full of Grace to Apostatize and the Godly man though weak in Grace and surrounded with many Temptations yet safely preserved but the Reason is plain They have a Mediatour of this New Covenant who by his Death will certainly bring them to Glory for if this were not so but all depended upon mans indifferent power Christ might have died and not one man have been saved who cannot but detest and abhorre such a thought that by the Arminian Position Christ might have suffered and endured all those Agonies and not one be saved all might have been in vain but the Scripture speaks otherwise Isaiah 53.11 The work of the Lord shall prosper in his Hand He shall see his Seed and the Travell of his Soul and shall be satisfied Christ would not have been satisfied in his Soul had he not seen the Fruit and Event of his Agonies and Sufferings and that such persons were saved for whom he died Argum. 4 4. A Fourth Argument is taken From Christs peculiar Praier and Intercession for their Preservation And thus the Argument runnes Those for whom Christ offered up a Mediatory Praier and earnestly begged and entreated that they might
tense into the present and what God saith he will do to take as done already Lastly There is the comminatory or threatning part Here is Mount Ebal as well as Mount Gerizim The Scripture hath it's sting as well as honey In this Ark there is the Rod as well as Manna Christ hath not only a Scepter of grace but a Rod of iron and those threatnings are farre above the terrors of the most cruell men that ever lived for it 's not onely a threatning of bodily miseries but of hell of eternal wrath and vengeance on the soul as well as the body which no earthly man can do Therefore whatsoever the word of God hath said against an evil man let him look for it as if he were already under that doom Is not Judas here called a son of perdition yea is he not said to be perished in the present tense because of the certainty of it Doth not the Scripture say He that believeth not is condemned even already Joh. 3.8 As when God at first threatned Adam In the day thou eatest thereof thou shalt die This was made good though Adam did not actually die at that time because he was put into a state of death and every moment that sentence might be inflicted on him Thus it is with every wicked man whatsoever curse whatsoever vengeance is denounced against thee this night this day this moment it may be fulfilled on thee The ground why the Scripture must be fulfilled is plain Because it is Gods word and therefore it is immortal like himself it will stand as he stands for what should hinder it There was no defect of knowledge or wisdom in God nor of power and strength and therefore the word being out of his mouth who can contradict it Vse of Encouragement to the godly The Scripture hath as many promises for thee as thou canst desire It 's full of glad tidings to thee that fearest God There is not a Chapter but it speaks some good or other to thee Oh do not think these things are spoken in vain and not to be good to be true What shall the holy Spirit of God become false to deceive and delude thee Farre be such blasphemous thoughts from thee Go then and rejoyce say I have enough I have all things the Scripture abounds with all consolations and not one drop of this precious wine shall be lost or spilt to the ground but on the contrary it speaks woe and trembling to wicked men Oh how well were it for you if the Scripture were a book of fables and lies Then thou mightst eat and drink and rise up to play and sport but at the last thou wilt finde every word of it to be true Why then can thy bold heart endure any longer Is there not terrour enough in the Scripture to break it in peeces though it were of iron Thou wilt finde at last God only true but man and the world and thy own heart a liar SERMON LXXV Of the Truth of Scripture-Prophesies And against Judiciall Astrologie and Witchcraft Shewing the Vanity and Wickednesse thereof and of Seeking to them JOH 17.12 That the Scripture might be fullfilled I shall at this time conclude this Text which hath been so fruitful in spiritual matter but before I come to make the last Observation let us Consider In how many sences the Scripture may be said to be fulfilled For there are divers waies of understanding this and indeed there is scarce any thing more difficult in Religion then to make an happy reconciliation of the places quoted in the New Testament with the Old At the first view of many of those allegations you would think there were violent deflections of the Scripture to another sence then was intended but we Christians beleeve that the same Spirit which breathed on the Prophets did also inspire the holy Apostles for the right interpretation of them Though therefore the Solution of every difficulty surpasse the ability of the most Learned Interpreter yet we are to captivate our understandings to the Truth of the Scripture and not the Scripture to our Understandings and nothing will better facilitate a right Understanding of Scripture-allegations then to know that the Scripture may be said to be fullfilled two waies 1. Properly 2. Improperly and by way of accomodation Properly and that two waies Either in a literall sence or a mysticall sence A literall sence either is simply so when it 's a meer prediction of what is to come and hath no Type for the present to be verified in of this kinde or sort are many Examples especially Isa 7.14 Behold a Virgin shall conceive and bear a Son Matth. 1.22 applied to Christ This was onely true of Christ and his Mother not applicable to any else for as for Musculus and Grotius who conceive that this was done in a Type and that same Virgin in those daies did marry and bear a Son which was a Type of Christ is wholly improbable and diminisheth this glorious Mystery of Christs Incarnation As for the second kinde of fulfilling which is a compounded sence of the Type and Antitype that is often Thus these things which were fulfilled about the Paschal Lamb the brasen Serpent about Jonah Solomon and David were also applied to Christ as the Antitype As also Hos 11. that of bringing the people of Israel out of Egypt unto Christ Though these places also may be said to be fullfilled in a mystical sence and in this manner the Scripture speaking of Judas his perdition Psa 41. and Psa 109. is to be understood for David in those Psalms literally speaks of his present enemies but typically and mystically this was to be applied to Judas An improper or accomodatitious application is when the Scripture is said to be fulfilled because there falleth out something like that So Christ Mat. 15.7 8. repeateth that to the hypocrites of his time which the Prophet Isa 29 13. applieth to those that lived in his time viz. that they drew nigh him with their lips but their hearts were farre from him This explained observe Obs That it 's a sure Argument and Demonstration of the Divinity of the Scripture That it doth foretell things which long after do come to passe Judas his perdition in the Text was prophesied of many hundred years before As God endowed men with such illumination that they could tell what was done many years before they lived as appeareth in Moses his writing of the History of the Creation so it doth no lesse wonderfully appear in a prediction of such things as shall come hereafter and therefore both the Old Testament and the New have two Books that are wonderfully prophetick of what shall befal the Church in after Ages Daniel prophesied so in his time and John did the like in his Revelations To open this Doctrine Consider First That it is only Gods property to foreknow things to come We matter not those wretched Socinians who
desperate That the door of heaven is not absolutely bolted upon him is of great consequence 2. We who are the Ministers of the Gospel by Christs death finde a way so opened for all Gentiles that now we may promiscuously preach the Gospel to all As we cannot so neither indeed are we to let any such thoughts enter our hearts as whether such be reprobated or no But we are so to preach and exhort as if every one that we publish the Gospel to were within the Sphear of Christs Death And certainly if the Apostle writing to Churches wherein many were corrupt both for doctrine and manners did yet give them the Title of a Church and Saints and Beleevers not excluding any from the benefit of Christ We may also do so in our preaching and therefore this is to be observed That the Epistles are written to Churches already planted and therefore it 's no wonder if he use such universal phrases for that comprehends those that are within the Church already and in the judgement of charity we may speak so especially it being their Obligation and duty as Christians to repent and receive Christ But when we say that the Ministers by Christs death have a Commission to offer Christ to all You must know that is in a due order and method We do not propound Christ as a Saviour to them in the first place But we are to do as Paul when he preached to Felix Act. 24.25 who desired to hear of Christ he began first with temperance and righteousnesse and the world to come Felix being guilty of Injustice and unchaste courses Paul preacheth about those sinnes and hell laying open the wrath of God insomuch that he made Felix to tremble so that Christ must have a way made for him The mountains must be laid low and the valleys exalted and all flesh must be convinced to be grasse Before Christ can be entertained this ought to be our Method To men plunged in sinne we are to discover unto them the wrath and anger of God all the curses that are due to him who breaks the Law in the least iota To make men see their poverty and misery and when men are thus prepared and humbled then we exalt the brazen Serpent so that by Christs death the Ministers Commission is greatly enlarged and made more ample then in the Jewish administration 3. Even Reprobates have this advantage by Christ that they enjoy all the mercies they have That they have health wealth and the comforts of this world For seeing that by Adams sinne all was forfeited and a curse come upon every thing now by Christ who is the heir of all things they come lawfully to enjoy the mercies they have Heb. 1. It is Christ that beareth up the world if he did withhold his arm the whole world would fall into rubbish It 's true indeed if we speak of a sanctified use so wicked men have none of the comforts they enjoy but being impure all things are impure to them so that the curse of the Law is not taken off from them because they are not yet in Christ otherwise they have a lawfull right before God and man to the comforts they enjoy for that is not to be received though many pious men have preached it that wicked men have no right to the goods they have but are as Theeves and Robbers and shall answer for every bitt of bread they eat as Usurpers This is against the Scripture which saith God hath given the Earth to the Inhabitants thereof Psal 115.8 And that command Thou shalt not steal doth make it evident that both by Gods Law and mans Law what wicked men have in Righteous waies they are true and lawfull Possessors of and this say Divines cometh by Christ who restored the Forfeit Adam made else the world would not have subsisted a moment Although it must be granted that some Learned men attribute the enjoyment of Comforts which the ungodly have not to Christ but to the patient Providence of God whereby he doth not take the present Forfeiture But may not this Patience of God be attributed to Christs death seeing he did not use any such to the Apostate Angels but they were immediately chained up in the close Prison of utter darknesse 4. It is by Christs Death That many unregenerated men are partakers of the common gifts of Gods Spirit There are many that live within the Church of God though not regenerated yet have great gifts and abilities They have many admirable endowments Now how come these but by Christ as Eph. 4. So 1 Cor. 14. It is the Spirit of Christ that giveth severall gifts to men Christ is the Vine and so not onely Grapes but the very Leaves come from his Sap and Juyce So that what temporary Faith Joy Enlargements in Praier and common gifts of the holy Ghost any in the Church have it comes by Christs death Yea Lastly Christ by his Death is made Lord of the whole world And hath conquered all the Inhabitants that are therein So that they are Christs as a Lord that bought them by his Death Thus that place is to be understood 2 Pet. 1.1 speaking of ungodly men whose damnation would swiftly come upon them for the damnable heresies they brought in It 's said They denied the Lord that bought them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ bought them in that by his Death which was an Atonement only for the godly yet he thereby was made Lord over all So that although it cannot be said he is the Saviour of all in the strict sence of a Saviour Yet we may say he is the Lord over wicked men they are his Vassals and Servants and he can order and dispose of them as he pleaseth for his Churches good The last Notandum to be propounded is to see how different they are amongst themselves who have maintained universal Redemption For some go so farre that they are rejected and cried out upon by others though Universalists also And 1. Some have said and endeavoured to prove That so universall is the grace of God obtained by Christs Death that it 's not only sufficient but efficacious in all men as they are men They think that by Christs death every man by his own natural Reason and power may be able to save himself Thus Puccius wrote a Book wherein he glorieth of an hundred and twenty Reasons to prove this but this is so monstrous that others cry out of it For by this means all unbeleevers and heathens should be partakers of the grace of Christ whenas Joh. 3.24 He that beleeveth not the anger of God abideth on him 2. There are another sort called Huberians from Samuell Huberus who thought that Christ by his Death procured actuall Reconciliation with God without any respect to Faith or Repentance So that he saith Christ did as actually and applicatively bring Gods Reconciliation to all mankinde as Adam did actually condemnation And that therefore none are damned