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
watch over them till the morning of conversion appear in them 3. By their importunate prayers Adam destroyed his posterity by a wanton eye let us study to save ours by a weeping eye by prayer mingled with tears Hannah by prayer obtain'd a Samuel let us by prayer endeavour to make our children Samuels the God of grace can give grace to our issue upon the account of prayer Prayer may obtain that from the second Adam for thy children which they lost in the first 8. Let us consider this with our selves that though from Adam we receive sin and death yet that we charge not our sin and death upon him as if we dyed by his fall and not by our folly it is true our original guilt comes from him but from whom comes our actual he left us a stock of sin but who hath improved this stock Perditio nostra ex nobis our destruction is from our selves his sin is ours as we were in him but O those innumerable iniquities we our selves have adventured upon we had the Egge from Adam but the Serpent is from us that stings to death we cocker lust and warme corruption with our desire and delight that it engenders into killing transgressions Adam hath left us death by original but we apply this death by our actual sin And therefore as our perdition was hatched by Adam so it is fledged by us it is seminally from Adam but ripen'd by us we our own selves perfect our own misery we put the seal to our own destruction by our fostering of our own lusts and by our actual rebellions OF Original sinne INHERING Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin THe Apostles drift throughout the whole Chapter is clearly to beat down sin and to promote holinesse It was not known in his happy dayes how to ascend the Throne of glory but by the steps of grace Those Primitive and truly inspired Saints never thought of commencing any degree in happinesse per saltum knowing that without holinesse they should nâ—t see God Now to urge his already believing Romans to further sanctity the Apostle uses the consideration of their Baptisme as a special motive in the 3.4 5. verses and indeed those Ordinances in which we receive most from God are greatest obligations of the soul unto God There are these mercies with him that he may be feared When the direct beam of love from God to them is strongest the reflexion of love and duty from them towards their God is hottest then they are constrained and cannot as it were 2 Cor. 5.14 any longer choose but live to him that dyed for them This is that which the Apostle in this verse takes for granted Knowing this or we all know and grant this the participle by an Hebraisme being put for the verb which hath reference unto the foregoing part of the Chapter A Lapide in locum Of which the words following in my Text are the sum and conclusion viz. That our old man is crucified with him c. Which words contain 1. A duty or priviledge for in Religion the same thing is both it being our happinesse to serve so good a Master and to be employed in so good a service 2. The end of that duty or priviledge That the body of sinne might be destroyed c. But my task being only to speak to some of the terms we here meet withal I would not be curious in the division of the words I am only to unfold a word or two in each part Paraeus Chrys viz. Our old man the body of sinne and sinne all which signifie one and the same thing that is they all are put here to expresse our Original pravity and inbred corruption Concerning which I suppose you have in the former Sermon seen this fountain of death opened I am only to shew you the streames that are from it overflowing in every one of us Original pravity inhering in us spoken to in the general And in the handling of this subject give me leave to propound some things first more generally remembring that this discourse is intended partly in the nature of a common place and then I shall speak to it more particularly from the words now before us Considered first that there is such a pravity That which more generally I am to speak unto is First That there is a pravity naughtinesse and corruption in every one Secondly What this corruption and spiritual pravity is 1. That there is such a pravity will partly appear from the forced consent and common experience of all men Arguments to prove it To prove which I need not quote those passages which Austin hath formerly observed out of Plato and Cicero or adde any other for certainly the wickednesse man naturally tends unto is so grosse Contra Julian Pelag. that the dim sight of nature may easily discover it were this to be read of Pagans I would confirme my assertion as Paul did his Acts 17.28 Certain of your own Poets have said it But I remember I have to do with Christians and therefore to the Law and to the Testimony Alas these poor men like those that admired Nilus's streams but were ignorant of its spring-head they could not see so far as to the true cause of all this sinful misery they could complain that none were content with their condition but qui fit how or whence it came so to passe they could not tell Nay more the wisest Heathen with the plummet of reason could never fathom the depth of this corruption St. Paul Rom. 7.7 till a Convert and savingly instructed in the Law did not know this lust And this I the rather premise because I shall take my self tyed up to Scripture-evidence and proofs in the businesse in hand Scripture makes only a full discovery of this disease and of its cure too Here only invenitur venenum here only nascitur antidotus Hence then I shall chiefly fetch these Arguments instead of many The first Argument of our sinful condition by nature may be taken from Gen. 5.3 where 't is said that Adam who had been created in the likenesse of God ver 1. after his fall by sin Arg. 1. From mans begetting children in his own image begat a son in his own likeness who had now made himself like unto the beast that perish or far worse for an Oxe knows his Owner c. Now what is it for God to create man in his likenesse 't is sanctus sanctum A holy God creared man holy and by consequence for Adam to beget Seth in his likenesse is corruptus corruptum defiled Adam begat defiled polluted Seth and indeed who can bring a clean thing out of that which is unclean John 14.4 if the root be corrupt the fruit is not sound if the fountain be poyson'd the waters are not wholesome if the
heavens called the Milky-way which are invisible upon the account but now mentioned Sense tells us that the Sunne is of greater magnitude in the morning and evening than at noon here reason again interposes corrects sense tells us it onely apeares so because of the densenesse or thicknesse of the air or medium and that for the same reason if you put a piece of money into a bason of water it will appeare of a larger size than if it were in a bason without water that which I aim at is this that as reason doth thus correct sense à pari faith should correct reason 2. Philosophical Axiomes must be kept within their proper bounds and limited to a finite power for instance Ex nihilo nihil fit that out of nothing proceeds nothing is a truth if it be understood with reference to a finite power So A privatione ad habitum non datur regressus is a truth upon the same termes Sic una numero essentia non potest esse in tribus personis that one and the same numerical essence cannot be in three distinct persons is a truth limited as before I mean with reference to a finite power but all this and ten thousand Arguments more of this nature cannot overthrow this principle that there are three persons and one God for we are not speaking now of that which is finite but of that which is infinite Suppose this Question should be started how the same numerical essence can be in three persons possibly an answer might be returned thus Suppose a father begets a sonne and communicates to him the same numerical soul and body which he hath still himself and both of these should communicate the same soul and body to a third here would be three distinct persons yet the same essence in them all but I know a reply would quickly be made This is impossible answer must be made It is true as to that which is finite but not unto that which is infinite c. The time allotted for this exercise being spent in the handling of the doctrinal part of this Observation I can speak but a few words to the Use and Application Use 1. This doctrine should establish us in the truth of the Gospel even this mystery which hath been hid from ages and from generations but now is made manifest unto the Church the Heathens as we have heard could not attaine unto this knowledge by the light of nature Oh what a comfort is this that we serve an incomprehensible God! one God and yet three persons to comprehend is to environ and keep in all that God is for my part I would not worship that God that I could comprehend the doings of God know no bounds much more his essence and subsistence Kings have their Crowns a circle about their head and should also have a circle about their feet they should not go which way they please but keep themselves with n the limits of Law both of God and man and this speaks them to be creatures though in a greater letter finite beings but it is otherwise with God as he will not have any Articles put upon him so he cannot have any circles or lines drawn about him for an infinite God to be finite and limited is a contradiction in adjecto 2. Let us study this doctrine of the Trinity and as a motive to this consider we cannot worship God aright without some knowledge of this truth As God the Father God the Son and God the holy Ghost are the object of divine faith so are they the object of divine worship we must worship Trinity in unity and unity in Trinity you may direct your prayers unto God the Father Son and holy Ghost but you must not pray unto either of the persons but as united unto the other Gerard tells us in Loc. com de sanctissimo Trinitatis mysterio cap. 1. that it is absolutely necessary in some measure to know this truth and that not only the denial of the Trinity of persons but the ignorance of it is damnable Eph. 2.12 the Apostle tells the Ephesians that sometime they were Atheists we render it without God in the world but in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists in the world and the reason of this you have in the beginning of the verse because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the knowledge of Christ although a man acknowledges there is but one true God yet if he knows not this God in Christ he is an Atheist 3. Blesse God for the cleare discovery of this truth under the Gospel Blessed are our eyes for we see and our eares for we heare 'T is Gods method to discover himself by degrees we know more of God now than the Jews did and we shall know more in heaven than we know on earth Now God the Father God the Son and God the holy Ghost lead us unto all truth and bring us at last unto himself that we may enjoy him and have a more full and clear discovery of him unto all Eternity Amen READER BE pleased to take notice that the worthy Authour of this Sermon not long after he had preached it by a very sad hand of God fell sick and dyed so that he had not opportunity himself to bring it forth into light you have it here as it was taken by a good Noter yet so as it hath been compared with the Authours own Notes which yet being for the most part wrote in Characters the Comparer could not make so much advantage of them as he desired Had the Lord been pleased to spare him his life this Discourse had come forth more exact and accurate than now it doth but such as it is it here presents it self to thee and 't is hoped though that is wanting which might please the learned eye yet there is that in it which may profit the judicious Christian you will here see the difference of Treatises put forth by the Authours themselves and by others which is as great as the difference betwixt the childe whom the mother nurses her self which is full and faire and lusty and that which is put out after her death which is too often infirme lean and starv'd If thou findest any thing in this Sermon that is for thy profit blesse God for it and pray that no more such hopeful instruments may be cut off in the prime of their days THE DIVINE AVTHORITY OF THE Scriptures 2 Tim. 3.16 All Scripture is given by inspiration of God c. YOu have heard there is a God and you have had a discourse concerning the Trinity I am now to clear and prove to you the Divine authority of the Scriptures therefore I crave your attention to what the Scripture reports of it self in 2 Tim. 3.16 c. It was motive enough to the Ephesians to plead and zealously to conte d for the image of Diana because they said it was that which fell from Jupiter Acts 19.35
13 34. so the mercies of it are the best mercies for they are the sure mercies of David 2 Sam. 23.5 Corol. 7. Blesse the Lord that ye are under the best dispensation and clearest discovery of the Covenant of grace better than Adams after the promise was made to him upon his fall better than Noahs after the flood better than Israels in the Wildernesse yea better than the Patriarchs and Prophets who had much legality and obscurity in their administrations in comparison of us who behold with open face the glory of God 2 Cor. 3.18 That it is the lot of us Gentiles to be brought into the knowledge and participation of the Gospel in the last and best time I mean after Christs appearance in the flesh The Apostle compares the Church to a Tree Rom. 11.16 17. which hath the same root Christ but several branches now that the natural branches should be cut off to make way for the ingrafting of us wildings Pet. Mart. is matter of praise to the High God for his rich grace to us Gentiles Ephes 3.8 Corol. 8. Labour for a spirit of self-denial and debasement for as the Old Covenant spirit is a spirit of pride and boasting to advance natural abilities Rom. 3.27 Rom. 10.3 to glory in our own personal endowments and performances so a New Covenant spirit is contrary to that and is a spirit of faith self-denial and debasement Corol. 9. Watch against Satan as soon as ever God and man were in Covenant he set himself to break that Covenant and prevailed for he beguiled their simplicity by his subtilty 2 Cor. 11.3 Gen. 3. Now albeit the New Covenant stands on a surer foundation yet he will very much weaken our comforts and increase our sorrows by drawing us under Gods displeasure by sin forfeiting Covenant mercies by Covenant breaches which mercies though they are not lost finally to Gods Elect yet are they often to be recovered renewed and secured to our souls by a clear evidence Besides Satan will perswade men to slight and renounce their Baptisme as when he makes Witches and turns Christians to be Mahumetans because thereby he knows they renounce their Covenant with God to make one with himself there are that upon fairer pretences neglect or deny the Seals of the Covenant Satan had a fair pretence also to draw away our first Parents and make them break with God which they little thought would have cost so dear but the sad event shewed the sinfulnesse of that sinne wherefore Wa ch and pray that ye enter not into temptation Be not ignorant of Satans Devices in these back-sliding and fedifragous times Remember from whence ye are fallen and walk stedfast in Gods Covenant you that stand 1 Cor. 10.12 learn by others falls to take heed THE FALL OF MAN Rom. 5.12 Wherefore as by one man sinne entered into the world and death by sinne and so death passed upon all men for that all have sinned THis doctrine of Original sin is not more difficult to understand than necessary to be known more full of knots than uses if we consider 1. The several batteries that are planted against this truth by Rabbins Pelagians Socinians Flaccians Arminians Anabaptists batteries raised by Pelagius his pride Philosophers ignorance Papists policy and Hereticks idolized reason Or 2. if we consider the dependances of other doctrines upon this truth Augustine writing against Pelagius thought the summe of Religion consisted in the right knowledge of Original sin As we know the pleasantnesse of a garden by the noysomnesse of a dunghill the gratefulnesse of a day from the darknesse of a night so we cannot know the benefits of Christ so well as from the knowledge of our Original guilt and sin By a strict survey of Original sin we may better understand the honour of justification the power of grace and sanctification the sweetnesse of a Christ the necessity of a Gospel the preciousnesse of a Ministry and therefore it was a futilous and malicious assertion of Celestius of old to call the doctrine of Original sin rem questionis non fidei a matter of debate not faith and the Hereticks of late to reproach it with the stile of Austins figment 3. If we consider the influence of this truth upon our practice The knowledge of Original sin it is the curb of pride the foyl to set off grace the glass of man the spurre of industry it is that which makes the best of Saints to weep in the best of duties and the worst of sinners to look pale in their greatest prosperities so that you see the doctrine is most useful let it therefore be most grateful Now this Original sin Divines usually distinguish in peccatum Originali Originans in peccatum Originali Originatum into Original sin Originating and into Original sin Originated into the Cause and into the Subject of this sin the fountains and its streames one man infecting and all men infected the first is my task the second is referred to a more worthy hand In the latter part of this chapter where the Text is the Apostle carries on a double design 1. To shew the excellency of Christ and grace by Christ 2. The necessity of faith in Christ and both these he demonstrates by a full and large comparison between the first and the second Adam the losse by the first the gain by the second the sin of the first the grace of the second the condemnation we are obliged in by the first and the pardon we are enriched with by the second the first is a poysonous spring the second is a cleansing fountain The Text if you look at the design of it it points at the postern where sin and death first entered the world and that was by Adams eating the forbidden fruit the prohibited Apple was the first Apple of contention between God and man-kind If we look at the parts of the Text they are three 1. We have an unhappy Parent viz. Adam not only by his offence undoing himself but making a bankrupt world By him sin entered the world 2. In the Text we have an unhappy posterity not only to be linkt to the loynes but the sins of the first Parent The whole world had sin entered into it and all have sinned saith the Text viz. in him 3. We have an unhappy portion sin and death the inseparable twins of misery so saith the Text sin enters and death by sin sin came by Adam and death came by sin the one fell in pell mell into the world with the other and both are the unhappy inheritance of every child of Adam indeed the Saints are exempted from the second but not the first death sin and death were married in Adam and they shall not be divorced in any of the sons of Adam believers dye temporally though not eternally they feel the stroak though not the sting of death Now for the further clearing of my way it will not be a digression to
take off the veile from the Text in a short explication By one man and him we may consider 1. His name Adam and this comprehends his person sex and kind 2. His order he was the first man 1 Cor. 15.45 3. His person in the individual And so Original sin properly is not derived from the proximate Parents but the prime-parent 4. His nature Adam was one non tantum in individuo sed in specie one comprehending the whole root representing the whole stock the seed and generation of man-kind so Adam is taken for the species of man Sinne The Apostle here speaks of sin not sins as if he would precisely determine it of that one root of sin distinct from those many following fruits this sin hath been the Original the incentive the cause of all sinne this sinne stained the world Entered into the world viz. by propagation sin entered like death Now death is actually propagated as he said scio me genuisse mortalem I know I beget a dying child a child subject to death sinne entered not by example but generation The World By the world we must not understand terrenam corpâ—ralem vitam the pleasure and delights of the world for the Saints are crucified to the world in this sense Gal 6.14 and so Original sin should not seize on believers Nor 2. In locum mundi for as Pareus observes the Angels first sinned and sin first entred by them into the place of the world Nor 3. In Paradisum into Paradise for sin was first committed by Eve in Paradise But 4. We must understand the inhabitants of the world Vniversum genus humanum all man-kind Martyr Gorranus as Mart. Gor. And death by sinne The query among Divines is what this death is Some suppose the death of the body as Ambrose some the death of the soul as the Pelagians but as Haymo observes mors animae corporis in omnes pertranstit the death both of soul and body passed on all for as Origen saith Orig. Mors corporalis umbra est spiritualis the death of the body is only the shadow of the death of the soul so that by death in the Text we must necessarily understand the death of soul and body with all the antecedents and consequents of both Willet sicknesse weaknesse corruption guilt horrour despair Death passed upon all men Corporal death on all the most holy most flourishing most probable to live spiritual and eternal death on all men in the sentence not in the execution Rom. 3.19 the sentence is reversed the execution for ever forborn to believers For all have sinned For the opening of this I shall only give you the glance of Musculus In Adam omnes fuimus in lumbis ejus c. we were all in the loynes of offending Adam from that masse we sprung and therefore as Levi paid tythes in the loyns of Abraham Hebrews 7.9 10. so it is no wonder if we being in the loyns of Adam are found sinners in him Doct. Now the mournful truth that the Text presents us with is this viz. That our first Parent by his transgression hath left an unhappy portion of sinne and death to all his posterity thus much the Text expresseth thus much it confirms we have this unwelcome entail from our first Parent Concerning death I shall not dilate because the shade of death doth alwayes accompany the body of sin but I shall only insist on that part of our portion sin We are entituled to Adams sinne 'T is a derivation from the root to the branches as poyson is carried from the fountain to the Cistern as the children of Traytours have their blood tainted with their fathers Treason and the children of Bond-slaves are born in their Fathers condition Omnes in Adamo peccaverunt Aug. quia omnes unus ille fuerunt Aug. All were entangled in Adams sin because all were folded up in Adams person And the same Father in another place Traxit reatum homo quia unus erat cum illo à quo traxit Man drew down guilt upon himself because he was one with him from whom he drew it Greg. And it is an excellent observation of Gregory Genus humanum in parente primo velut in radice putruit Man-kind putrified in the first parent as in a root Adam is as the poysoned root and the clusters are envenomed because the root was poysoned had Adam stood and preserved his perfection his glory as a royalty had descended to his seed to man-kind but by his offence forfeiting his beauty and contracting on himself both guilt and an universal loathsomenesse both losse and loathsomnesse he transmits to his posterity and it is upon his breath that every child that comes into the world sucks in poyson with his first breach and is no sooner a living creature than a deformed sinner This truth we find early confirmed in the world so Adam begat Seth according to his own likeness Gen. 5.3 non ad similitudinem Dei sed ad similitudinem sui Brockman and it is very considerable the Original phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his image in his likeness the word is as it were redoubled to set the greater brand upon corrupt nature in his image nay in his likeness And to shew the necessity of our drawing corruptness from Adam holy Job expresses it by a quick and smart interrogation Job 14.4 Nay th s truth David seems to bedue with tears and deplore with sighs Psal 51.5 Behold I was shapen in iniquity and in sinne did my mother conceive me In the times of the Gospel this spot is more clearly discernable and from whence we received the contagion Rom. 5.19 By God we are creatures by Adam we are sinners so that Text By one mans disobedience many were made sinners And so most remarkably 1 Cor. 15.49 And as we have borne the image of the earthly c. Nor is that gloss of Cyprian upon the place to be over-passed Imaginem terreni portavimus Cypr. peccandi propensâ—â—nem mortem imaginem caelestis portemus constantiam in sanctitate instaurationem ex morte corruptione ad vitam immortalitatem i. e. We have borne the image of the earthly Adam a propensity to sin and death let us bear the image of the heavenly a constancy in holiness and instauration from death and corruption to life and immortality I shall only adde one Scripture more Ephes 2.3 We were by nature the children of wrath as well as others Now there are three things which are considerable for the dispatch of the doctrinal part of the Text. 1. To demonstrate more particularly the transmission of Adams sin to us Now Adams sin is transmitted to posterity two wayes 1. By imputation 2. By inhaesion the guilt and the stain of his sin is propagated to all his posterity Particle 1 1. The sin of Adam is derived to us by way of imputation and that upon a double demonstration may be evidenced
in the last words is called sin As to the first of these Original sin spoken to more particularly 1. As our old man 1. Why call'd man Original sinne is represented to us under our old man and that not without special reason whither we lay the emphasis upon Old or Man We will first enquire why it is call'd Man not our old understanding or affections c. only but our old Man And I will only give you these two reasons for it Mr. Burgesse to omit others which are given by that learned Authour who hath writ so fully on this subject 1. Because this sin runs parallel with our being men 1. It attends us whilst men or partaking of mans nature in this world This sin and our nature in us are twins in life and death they live and dye together we shall not cease to be sinful before we cease to be men Our whole Fabrick is so overspread with this leprosie that it can never be sufficiently cleans'd till it be wholly taken down It s strength indeed is abated it does not rule in a child of God as formerly nay it 's deaths wound is received it is crucified or fastened upon the Crosse as my text hath it yet it will not totally expire but with our latest breath it can be no more wholly parted with Gerrhard then our very soul it self Quod natura nobis inest deponi non potest Whatsoever is in us by nature will stick by us till the dissolution of nature 2. This sin is call'd man because it hath overspread the whole man 2. It overspreads the whole man that as the subjectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every man in a natural way propagated from Adam it may be said of every such one he is guilty of this sin he is infected with this Original sinne So the subjectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the subject unto which this sin adheres and in which it is is every part of every man It is not in this spiritual malady as in corporal where the head akes many times when the heart is hail the Foot is wounded when the hand is whole but by this soul distemper every man is a very hospital of spiritual diseases neque manus neque pâ—s neither hand nor foot neither head nor heart is as it should be or does as it should do And because this is so material to our present purpose I will shew 1. It infects the soul in its chiefest faculties 1. That this sin cleaves to the soul and 2. It infects the very body also 1. The understanding First It hath overspread the soul and that in its most noble faculties I mean those two which do so much advance man above the common sort of creatures Reason and Will understanding and affections the highest and inmost powers poor man hath are suprized by it This sin appeares in the mind the eye of the soul 't is dim-sighted in natural things 't is quite out as to spiritual truths 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God What those things of the Spirit are the Context tells us no other than the plainest truths of the Gospel nay he counts these foolishnesse Those things which are the wisdome of God the product of infinite wisdome he slights and disesteems and no wonder for he cannot know them because they are spiritually discerned Spiritual truths as such are no more within the cognizance of the natural eye of the soul than spiritual substances are within the view of the eye of the body There is none that understandeth Rom. 3.11 If Peter and some few other here and there in the world may be recepted no thanks to them but to the Father who hath reveal'd these things unto them Mat. 11.25 Certainly did we know the things of God more we should love them better Good when discover'd is attractive if a child prefers an apple before a piece of gold it is because he does not know the difference and when the children of men prefer themselves or any creature else before God the reason is they do not know they do not consider And hence it is that in our spiritual recovery the eyes are anointed with eye-salve Christ came to open the eyes of the blinde and his Spirit is a Spirit of illumination and revelation Luke 4.18 Revel 3.18 ult Believers were darknesse but now they are light in the Lord Ephes 5.8 What needs St. Paul to have prayed so earnestly that the eyes of the Ephesians understanding might be enlightned if they of themselves had not been blinde Ephes 1.18 The will is distemper'd with tâ—is sin also 2. The will is perverted with it it hath not seized only upon the head but upon the heart The imagination of the thought of mans heart is evil and only evil Gen. 6.5 Gen. 21.17 Jer. 9. I forbear glossing upon those places hence it is that there is so little love unto or desire after heavenly things can any man give a reason which he will not be ashamed of at that great day why he loves God no more What iniquity have ye found in me Non amo nec possum dicere quare says the Lord. As the Elements have their proper principles of motion gravity and levity whereby they tend to that place in the Universe that best suits them and sensitive creatures have their wings or feet to carry them towards those objects which are most convenient for them so God hath endued rational creatures with a will and affections to carry them forth towards the enjoying of himself who only is the Center of their happinesse and without whom they can never be at rest But does the will of man by nature do him this good office to carry him unto God as his only blisse why then do we see and hear of so many that are in the search of other things not once to be named with God how many are there of whom it may be said God was never thus to be sure in all their thoughts like the Israelites they are scattered up and down gathering straw nay drosse and dung in the Apostles sense is frequently preferr'd before Jesus Christ How many may sadly say as that good man Quantum Mercator pro lucro c. I have not done so much for my God as the Merchant doth daily for his gain or the Hunts-man for his game and yet what gain or pleasure is comparable to our enjoying of and communion with God but further 2. The body is not free from it The body bears a part with the soul in this sore evil 't is comparatively I confesse but a small part for it can according to its nature bear no greater Our Apostle speaks of sinne reigning in our body Rom. 6.12 Every member of our body is ready to act in a sinne to be an instrument of unrighteousnesse ver 13. a servant to uncleanness ver
that do inflict rather than sin within for which the same is inflicted The Lord scourges sin by that which is the inflicters sin too They have no Warrant to do and yet we justly suffer from them as Organs of wrath in Gods hand 2. Upon God himself Prov. 19.3 The foolishnesse of man perverteth his way and his heart fretteth against the Lord. The Malefactour blames the Judge when it was himself that delivered himself over into the Judges power and Armed the Law with power of doing all that is done against him 5. This may informe us of the grâ—unds and advantages the Lord hath given us to humility and self-abasement Wipe the sweat off from thy brows and say This is the fruit of sin See the cloaths on thy back and these are the coverings of that shame which came in by sin look into thy body soul estatâ— relations person whatsoever is crooked and afflictive pertains to this account and is to be set at the foot of sin When beaten consider the fault that thou art beaten for and accept of the punishment of thy iniquity Lev. 26.41 Thy eye cannot turn but there are remembrances of sin and provocations to lay thy self in the dust before the Lord. 6. This may informe us of their folly that kindle this wrath yet more The Princes spake well to the two Tribes and a half Josh 22.17 Is the iniquity of Peor too little for us from which we are not cleansed untill this day c. So are those wrath-provoking pollutions of nature too little for us by which we are so far defiled and troubled unto this day that by increases of sin we should augment yet the fierce anger of the Lord Num. 32.14 while abiding in this estate ye do this more and more continually Use 2. Exhort and this is double 1. To carnal and unregenerate persons Arise ye and depart for this is not your rest Micah 2.10 This is not an estate to be quietly abode one moment in Motive 1. Who can dwell with this wrath which God describes to be 1. Burning wrath Job 19.11 He hath kindled his wrath against me 2. Tearing wrath this set the Bears awork 2 Kings 2.23 Consider this yet that forget God lest he tear you in pieces Psal 50.22 3. Piercing wrath that goeth down into the very inwards of the conscience when all visible blessings stand intire round about and not a haire of the head is ruffled This curse often works in the middle of blessings and ripens by them insensibly for hell it self 4. Abiding wrath the prisoners of which are bound hand and foot and there is no starting Zach. 5.4 5. Surprising wrath Job 20.23 When he is about to fill his belly God shall cast the fury of his wrath upon him and shall raine it upon him while he is eating and so of all other times is most chearful 6. Reserved wrath Job 21.30 2 Pet. 2.9 which like a woman with childe will travel till it have brought forth judgment against all the enemies of the Lord though upon Thrones and having Nations under their feet Psal 78.30 31. Was Sodom a City fit to be dwelt in especially for Lot when the Lord had given him notice of the cloud of fire and brimstone hovering and ready to come down upon the same This Climate is too hot for any that have spiritual senses to dwell a minute in 2. Shall all our warnings be lost that tell you of the storme meerly to drive you under covert and that ye may understand and favour that glorious name 1 Thes 1.10 Jesus that delivers from wrath to come The Avenger of blood is in your necks to quicken your haste into this City of Refuge Why should ye make the Furnace-hotter and to the Fathers wrath which is quenchable in the blood of Christ superadde the wrath of the Lambe which is absolutely unquenchable Shall we only stand forth to clear the justice of the Lord against you in the last day 3. The great and swaying care of all Gods people assoon as ever they saw themselves in the glasse of the Law of liberty Jam. 1.15 was to be found in Christ Phil. 3.9 This was Pauls prevailing care when sought for and to be set to Gods bar to be found cloathed with Christs righteousnesse and to have his Image legibly ingraven upon him the like care should be ours Directions 1. Stir up shame and sorrow and fear and indignation against your selves no sins are heavier than those we count light of Ezek. 8.17 Is it a light thing to the house of Judah that they commit the abominations which they commit here Take this oppositely to a double evil 1. Men pare and lessen their sins and make a very small matter of them and consider not that lessening their own indignation they increase Gods Prov. 14.9 Fools make a mock at sin chap. 10.23 It is a sport to a fool to do mischief So those Isa 57.4 Against whom do you sport your selves Against whom do ye make a wide mouth and draw out the tongue They fell to other gods and laughed the Prophet to scorne that made such a businesse of it so when Christ and grace and life were offered Mat. 22.5 they made light of it and went their ways that is made light of grace and of the sin of contempt of grace 2. Men stick in vile practises and think their sacrifices and prayers will salve all up again which the Lord so earnestly declares against Isa 1.14 But stir ye up sorrow 2 Cor. 7.11 shame displeasure repentance hath these adjuncts and proceeds to and deals with and chiefly with this first bottome-sinne 2. Lie down meekly at the Lords feet this follows upon the practice of the first direction 1. In submission to any the sharpest dispensations As passions stir up passions and one Coale kindles another so our frettings the Lords wrath There are tangs of this sin in the godly themselves 2 Sam. 6.8 Jonah 4.5 but grace takes it by the throat Psal 51.4 2. In supplication Jer. 10.24 Psal 6.1 The Lords servants have humbly and earnestly deprecated wrath 3. Embrace the Lord Jesus in the force of all his blessed offices and then go flie to and lift up thy face without spot before the Father in him Know 1. That it is a dreadful thing to have a settled Warre and plague in a Nation much more to be in the Jews case that rejected and would not be under the blessing of Christ and are under the curse of God and wrath is come upon them to the uttermost and hath rested already these One thousand six hundred years 1 Thes 2.16 2. That there is no other remedy propounded to remove this wrath which we came into the world children and heires of but only Christ. He hath the keyes of hell and death Acts 4.12 Rev. 1.18 to let the soul out of the body and into hell when he will to inferre and remove wrath If
stupifieth the conscience that they grow senslesse of their misery past feeling Ephes 4.19 and that 's a dangerous Crisis and estate of soul when once a man comes to that and goeth like a fool to the correction of the stocks Thirdly it irritateth their inbred corruption Rom. 7.9 The Commandment came that is in full conviction and power and sin revived and I dyed the more we understand of the necessity of our subjection to God the more opposite is the soul to him as a Damm makes a River or strong streame the more violent or as a Bullock at the first yoking becometh the more unruly Or Fourthly It breedeth a sottish despaire Jer. 18.12 There is no hope therefore we will walk after our own devices and do every one according to the evil imaginations of our own heart 't is to no purpose to speak to us or strive further about us as if they had said there is no hope and therefore we will live as we list without any further care of turning to God this is the worst kinde of despaire when a man is * Psal 81.12 given up to his own hearts lust and runneth headlong in the way of destruction without hope of returning there is more hope of them that are under despairing fears or a terrified conscience than there is of those which are under despairing resolutions or a stupid and sottish obstinacy thus as to the Law man is helplesse 2. Consider man as to terms of grace offered in the Gospel he is still without strength not only in a damnable condition by the Law but without grace unable to accept the Gospel this will appear by two considerations 1. By those emphatical terms of Scripture by which the Case and Cure of man is set forth 2. By those positive assertions whereby all power is denied to man to convert himself to God or to do any thing that is spiritually good 1. Those emphatical expressions which represent His Case His Cure 1. His Case the Scripture sets forth mans condition thus that he is born in sin Psal 51.5 and things natural are not easily altered greedy of sin Job 16.15 He drinketh in iniquity like water it noteth a vehement propension as greedy to sin as a thirsty man to drink thirst is the most implacable appetite hunger is far better born but this you will say is but now and then in a great temptation or vehement passion no Gen. 6.5 Every imagination of the thought of his heart is evil only evil and that continually by how many aggravating and increasing circumstances is mans sin there set forth there is in him a Mint alwayes at work his minde coyning evil thoughts his heart evil desires and carnal motions and his memory is the closet and store house wherein they are kept But may not a man be reclaimed is not this his bondage and trouble no his heart is a heart of stone Ezek. 36.26 that is inflexible insensible when God useth the Word some common motions of his Spirit some rouzing providences yet all in vain for mans heart is deceitful above all things and desperately wicked Jer. 17.9 inventing shifts and excuses to avoid God and to cheat it self of its own happinesse But is not the New Testament more favourable than the Old or is not man grown better since there was so much grace discovered I answer No there is a perfect harmony between the Testaments there you will finde man represented as a childe of wrath by nature Ephes 2.3 even the Elect as well as others to be a servant of sin Rom. 6.17 Never such an imperious Master never such a willing servant sin never leaveth commanding and we love the work you will finde him again expressed as one averse from God alienated from his life Ephes 4.18 'T is a melancholy thought to a carnal heart to think of the life of God as an enemy to the Law Rom. 8.7 One that neither can nor will please God as blind and knoweth not what to do 2 Pet. 1.9 and this blindnesse spiritual is worse than bodily a man that is blind in body seeketh for a fit guide as Elymas when he was stricken blinde sought about for one to lead him by the hand Acts 13.11 as weak and without strength here in the Text yea stark dead in trespasses and sins Ephes 2.5 yea worse than dead a dead man doth no more hurt his evil dieth with him but there is a life of resistance and rebellion against God that goes along with this death in sin Now put all this together and you may spell out mans misery what a wretched impotent creature he is in his natural estate the Scripture does not speak this by glances or short touches neither is it an Hyperbole used once or twice but every where where it professedly speaks of this matter certainly man contributeth little to his own conversion he cannot hunger and thirst after Christ that drinks in iniquity like water there is nothing in nature to carry him to grace who is altogether sinful if the Scripture had only said that man had accustomed himself to sin and was not born in sin that man were somewhat prone to iniquity and not greedy of it and did often think evil and not continually that man were somewhat obstinate and not a stone an adamant if the Scripture had only said that men were indifferent to God and not a professed enemy if a captive of sin and not a servant if only weak and not dead if only a neuter and not a rebel then there might be something in man and the work of conversion not so difficult but the Scripture saith the quite contrary 2. The Cure certainly to remedy so great an evil requires an Almighty power and the al-sufficiency of grace therefore 't is good to see how conversion is described in Scripture sometimes by enlightning the minde Ephes 1.18 and the eyes of your understandings being enlightned c. Man the wisest creature on this side heaven is stark blinde in the things of God though he hath the light of nature and can put on the spectacles of Art and dresse his notions of divine things by the glasse of the Word yet ere the cure is wrought something must be done upon the faculty the eyes of our understandings must be enlightned as well as the object revealed I but this infusion of light is not all the Scripture speaks of opening the heart Acts 16.14 He opened the heart of Lydia God doth not only knock at the heart but open it he knocks many times by the outward means but findes no entrance yea as one that would open a door he tries key after key till he hath tried all the keys in the bunch so does God use means after means but till he * Cant. 5.4 5. putteth his fingers upon the handles of the lock the door is not opened to him well then the mind must be enlightned and the heart opened if these words are not emphatical
reward him for it And all this the Father makes good to Christ 1. He fits him for this work both in a large effusion of the graces and gifts of the Spirit upon him John 3.34 God giveth not the Spirit by measure unto him And also in the preparing of a body for him Hebr. 10.5 2. He strengthens him and supports him in the work Isa 42.1 Behold my servant Christ is our Lord but in the work of Redemption he was the Fathers servant whom I uphold and therefore you finde when Christ was put upon the greatest tryals God gave in eminent succour to him as in the case of temptation Matth. 4.11 and in his agony in the Garden Luke 22.43 And there appeared an Angel unto him from heaven strengthning of him And certainly if Christ had not had support and strength from the Godhead he had never been able to have bore up under and carried thorough his terrible sharp work You finde him encouraging himself and acting faith upon this that God would own him and stand by him in this undertaking Isa 50.7 8 9. The Lord God will help me therefore shall I not be confounded Therefore have I set my face like a flint and I know that I shall not be ashamed He is near that justifyeth me who will contend with me Psal 16.8 c. I have set the Lord alwayes before me because he is at my right hand I shall not be moved c. 3. Further God the Father succeeds and prospers him in the work When thou shalt make â—his soul an offering for sin he shall see his seed the pleasure of the Lord shall prosper in his hand This was promised and also made good to Christ in the numerous body of believers past present and to come I might here enlarge upon a threefold gift which the Gospel holds forth There 's the Fathers gift the Sons gift and the Believers gift The Fathers gift lies in Election such and such individual persons he gives to Christ Thine they were and thou gavest them me John 17.6 We are a free gift to Christ in Elâ—ction as Christ is a free gift to us in Redemption The Sons gift lies in the giving of himself for us Who gave himselâ— for us that he might redeem us from all iniquity c. Tit. 2.14 And then there is the Believers gift and that is he gives up himself to Christ to be ruled by Christ disposed by Christ saved by Christ he gives up himself to the Lord 2 Cor. 8.5 The Father giving believers to Christ and promising that believers in time should also give themselves to him was a great encouragement to Christ to give himself for believers and if you read John 17. you shall see there that Christ when he had done his work takes much notice of the accomplishment of this promise to him in believers who are his seed owning of him and closing with him 4. Lastly God will and doth reward Christ upon his undertaking to redeem man he tells him he shall not lose by it His days shall be prolonged Isa 33.10 i. e. his Kingdome shall be set up in the world to endure for ever God would divide him a portion with the great and he should divide the spoile with the strong because he hath poured out his soul unto death Ver. 12. And many such promises you have made to Christ Accordingly God hath exalted him far above all principality and power Eph. 1.21 22. hath put all things under his feet made him to be head over all things to the Church given him a Name which is above every name that at the Name of Jesus every knee should bowe Phil. 2.9 and all because to give satisfaction to his Father he made himself of no reputation and became obedient unto death Ver. 7.8 even the death of the Cross And thus you see what the Father demands and what he doth indent and promise to his Son in case he will engage in this undertaking not as if the Son was unwilling so to do you must not so understand it but the work being of such a nature so hard so grievous it pleased the Father thus to Treat with him Prop. 3 In the third place The Lord Jesus Christ engages in the work accepts of the termes and conditions set before him and undertakes to satisfie his Fathers demands And in order to satisfaction which God stands upon as you have heard before Christ is willing to fulfill the whole Law which was the rule or measure or standard for this satisfaction God had been dishonoured by the violation of his Law and the disobedience and non-performance of it was that which kept God and the sinner at a distance and therefore he will only be satisfied and reconciled upon the fulfilling of it here is my Law saith God satisfie it and my justice is satisfied You must know this that though a sinner as to himself is justified upon the termes of the Covenant of grace yet as to his surety he is justified upon the Covenant of works for the surety must pay the whole debt and the Father will bate him nothing Object Where is then some will say the freenesse of grace in the justifying and acquitting of a sinner if God will be satisfied to the utmost what becomes of mercy if the surety pay the debt to the Creditor is it any great favour for the Creditor to let the debtor out of prison Sol. To this I answer Free grace is very well consistent with full satisfaction and notwithstanding the latter the former is very glorious partly because God himself found out this way of satisfaction partly because God accepts it for the good of the sinner as though he had made it in his own person That place of the Apostle is observable Being justified freely by his grace through the Redemption that is in Jesus Christ Rom. 3.24 Notwithstanding Redemption by Christ yet we are justified freely as freely as though Christ had done and suffered nothing at all But this is a digression I say the Father demanding the fulfilling of the Law Quod requiâ—it lex nempe tum plenam paenae reatibus nostris debitae luitioneÌ„ ut à condemnatione liberemur tum plenam legis praestationeÌ„ ut ad aeternam vitam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inveniamur ex illa promissione Hoc fac vives Beza Christ undertakes to do it and therefore he willingly puts himself under this Law When the fulnesse of time was come God sent forth his Son made of a woman made under the Law to Redeem them that were under the Law that we might receive the adoption of Sonnes Gal. 4.4 5. And he submits not only to the duty of the Law but also to the penalty of the Law not only to do what the Law enjoynes but also to suffer what the Law threatens and the former he makes good by his active obedience the latter by his passive obedience To open this a
therefore without hope Nay the same with Devils who have no Mediator interposing on their behalf to God but as they sinn'd with a Tempter so they perish without a Saviour this is their misery and shall this be any of our choice 3. Your condition is hereby rendred in this respect worse than theirs in that you despise that mercy which they were never profered The danger of this sin you may find awakeningly set down by the Apostle Hebrews 2.3 Hebr. 10.28 29 30. Hebrews 12.25 Vse Be perswaded then to make use of Christ in all his Offices in whom you have an universal antidote against all discouragements Heb 12.24 Are your consciences alarum'd with the thunder of Scripture-threats and curses of the Law fly to that blood of sprinkling the voice whereof is much louder than the cry of your sinnes John 3.14 Are you stung with the sense of your corruptions look up to Christ as your Brazen Serpent that he may cure these wounds and deliver you from death 1 John 2.1 Heb. 4.14 16. Are you discouraged from prayer because your prayers have hitherto been so sinfully defective consider the Intercession of Christ and take encouragement from thence Are you afflicted with your own unteachablenesse look up to him as the great Prophet sent of God and beg of him the inward and effectual teachings of his Spirit and he would speak as powerfully in his Word to your dead hearts as he once spoke to dead Lazarus John 12.43 Are you disquieted with doubts and feares in respect of your own perseverance though temptations are boysterous Col. 1.11 and corruptions violent look up to him who sits at the right hand till all his enemies become his foot-stoole that he would strengthen you Are you full of feares because of Zion the afflictions dangers Psal 110.1 Col. 1.21 enemies of the Church remember he is the Head over all things to the Church In a word whatever your afflictions or troubles are the Mediation of Christ is a sufficient relief and therefore sit not down dejectedly mouring Gen. 21.19 like Hagar weeping at the fountaine side OF CHRISTS Humiliation PHILIP 2.8 He humbled himself and became obedient unto death even the death of the Crosse THis Chapter begins with one of the most pathetical and powerfully pressed Exhortations that we meet with in the whole Scripture The Apostle is in one of his high streins and raptures of Rhetorick conjuring the Philipians as it were by all that they accounted dear and precious unto brotherly unity and amity Nullus jacentem suscitat nisi inflexione sui Nierem and to this end to humility of minde and a mutual condescension He that will lift up and embrace another that is fallen must himself stoop down and because men are rather drawn by example than driven by precept he propounds to them a pattern beyond all parallel Let this minde be in you which was also in Christ Jesus who being in the form of God thought it not robbery to be equal with God but made himself of no reputation c. As if he had said Jesus Christ was as high as the highest coequal with God it was his right to stand upon even ground with his Father and without any wrong to him might have pleaded his Peerage and yet he strangely humbled and abased himself here is your Copy How lowly should Christians be seeing humanity the form of a servant nay death it self were not accounted too low for their Lord Christ himself hath just such another Argument John 13.14 If I your Lord and Master have washed your feet ye ought also to wash one anothers feet Let no Christian stand upon his pantofles seeing Christ humbled himself and became obedient to death the death of the Crosse In which words we have 1. The depth of Christs humiliation 1. Specified death 2. Aggravated even the death of the Cross 2. The Manner of his humiliation where we may note these two remarkable circumstances 1. His voluntarinesse he humbled himself 2. His obedience he became obedient unto death The Scripture hath observed to us these three special steps of Christs humiliation 1. He stoop't down to become a man 2. He condescended to put his neck under the yoke of the Law 3. He appeared in the likenesse of sinful flesh 1. He stoop't down to become a man he left the warme bosome of his Father and took himself lodgings in the womb of a Virgin he strip't himself of his Robes of glory to put on the course home-spun and thread-bare tatters of a fraile humanity and he that thought it no robbery to be equal with God submitted to an estate lower than some of his own creatures this is the first Riddle in the Apostles great mystery of godlinesse God was manifest in the flesh And sure 1 Tim. 3.16 that the most magnificent Monarch in the world should become a Toad that the whole Host of Angels should be degraded into worms that this goodly frame of the Creation should be unpinned and annihilated or crowded into the narrow compasse of one single aâ—ome is infinitely a lesse wonder than for God to become a man had Christ been made an Angel it had been infinitely below himself and yet then he had remain'd a spirit and stayed something nearer home but he cloathed his Divinity with a body the Word was made flesh he made himself of no reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was made in the likeness of men Ver. 6. He emptied himself of his credit to become a man was so much beneath him that upon the matter it undid him in point of reputation The greatest step of Christs humiliation was his Incarnation for that being man he should dye is nothing so astonishing a wonder and inconceivable as that being God he should be made a man 2. He condescended to put his neck under the yoke of the Law God saith the Apostle sent forth his son made of a woman Gal. 4.4 and though that be very much yet there is more added made under the Law Though every man that is born of a woman every mothers childe among us be necessarily subject to a Law and it is no condescention it s no whit below the greatest Prince on earth that gives Laws to many thousands yet this was a very great submission in Christ Adam while he continued in a state of integrity and perfection was then under a Law and did not yield or abate any thing of his right by it the blessed and glorious Angels continue under an obligation to obedience and they do not by this lose any of their birth-right for a creature as a creature is indispensably subjected to the Law of its Maker by vertue of its creatureship and dependance and should any one of them attempt a disobligation it were an essay toward a prodigious and praeternatural Antinomianisme But the Son of God the Eternal and Independent Law-maker did admirably abase himself to come
respect Christ abased himself to look like a sinner Humbled himself and became obedient to death the death of the Crosse In the further Amplification of this I shall endeavour to shew three things 1. What kinde of death Christ humbled himselfe unto 2. In what manner Christ underwent that death 3. Upon what grounds Christ thus humbled himself to death 1. What kinde of death Christ humbled himself unto and this I cannot omit the Apostle having added such a remarkable Emphasis by way of reduplication Death even the death of the Cross It was not only a violent death and there 's much in that that he dyed not a natural but a violent death Nor indeed could he both because there was no sin in him to be the in-let of a natural death nor would that have been satisfactory for the sin of others It was not only I say a violent death but such a violent death as had in it a more than ordinary violence a death by crucifying which hath these three imbittering Circumstances 1. Pain 2. Shame 3. Curse 1. Pain The easiest death is painful a death-bed though a down-bed is for the most part a little ease Oh my gowty feet saith Asa O my cold benum'd body saith David O my leprous skin saith Uzziah O my pained a king head cryes the son of the Shunamite but in the death of Christ there was the pain of many deaths put together in the very dawning of the Gospel the very first time we finde the death of Christ mentioned it is set out by bruising Gen. 3.15 It shall bruise the head and thou shalt bruise his heel Isa 53.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.39 viz. his humane nature that which could be bruised It pleased the Lord to bruise him he hath put him to grief bruised him as with a Pestel in a Mortar hence was it he prayed so earnestly that the Cup might passe it was so full of worme-wood and gall and the pain so violent which he was to encounter that he screwed up his request to the highest pin if it be possible wise and resolute men do not use to complain of a little they will not cry oh at a flea-bite or the burning of a finger and some of the Martyrs have born up with such Christian courage and gallantry in death that being on the Rack they would not be loosed they were tortured Heb. 11.35 not accepting deliverance saith the Apostle the incomes and supports of Divine Grace made an abatement of their pains oh but what shall we say of the bitternesse of that death where the Author of all their strength God and man bewrayes passions how much dregs was there in that Cup which Christ was so loth to drink of Three things made Christs death so exceeding painful Optime complexionatus Aquin. 1. The piercing his hands and feet those sinnews and sensitive parts Christs body was all over excellently well tempered and so his sense admirably acute but to be pierced and digg'd through hands and feet parts so full of nerves and sinnews must needs aggravate and augment the smart They have pierced my hands and my feet Psal 22.16 was the Prophetical complaint of the Psalmist fulfilled in Christ 2. Another thing that addeth much to the pain of Christs death was the extension and distortion of his body the Crosse was a rack to him and he was stretch't as upon the Tenters for when any persons were to be crucified the Crosse you must understand lâ—y all along upon the ground till the party was nailed to it and stretch't out at his full length and afterward erected and to this the Psalmist had respect in that sad complaint of his I may tell all my bones Psal 22 17. he was so rack't that his bones were almost ready to start out of the skin 3. The death of Christ was more painful by reason of its slownesse and gradual approach Christ was from the third Compare Mar. 15.25 with 34. to the ninth houre in dying from nine in the morning till three in the afternoon six compleat houres When bloody Tyrants would make any mans death more than ordinarily painful they have devised wayes to cause a lingring death and when news was once brought to one of them that such a one was dead suddenly he cryed out Evasit he hath made an escape When death comes the slower its pace the heavier its tread the longer the Seige the fiercer the storme but this is true of Christ more than others for when they are long in dying they usually faint and their spirits abate they are brought step by step to deaths doore and dead before death but with Christ it was otherwise he stood all that while in perfect strength the vigour and acutenesse of his senses was no whit blunted or made lesse sensible of paine That is a notable Scripture Mark 15.37 39. Jesus cryed with a loud voice and gave up the Ghost and when the Centurion which stood ovâ—r against him saw that he so cryed out and gave up the Ghost he said Truly this man was the Son of God a very strange inference this man dyes and gives up the Ghost and therefore he is the Son of God The Argument one would think were strong to the contrary but here lies the strength of his reason When he saw he so cryed out and died he said he was the Son of God He very well knew that in other men strength abated leisurely their speech grew low and they used to fumble and falter and rattle in the throat but as for this man he gave such a cry at the last gasp as he never heard and thereupon infers Truly he was the Son of God 2. Another bitter ingredient unto the death of Christ was shame and this was much more than the former There is nothing so sharp and cutting so intolerable to an ingenuous and noble spirit as shame The paine of an hundred deaths is more easily undergone by such than the reproach of one Now in this respect the thieves fared much better than he did we read of no irrision no inscription no taunts or sarcasms cast upon them they had only paine to encounter Christ both pain and scorne the souldiers the Jews the very thieves flouted him He endured the Crosse Heb. 12.2 saith the Apostle and despised the shame The Crosse was it self aâ— ignominious death the death of a slave Fecinus est vincire civem Romanum scelus verbera e quid dicam in crucem tollere Cic. Zach 11.13 no Free man or man of fashioâ— was ever put to it and to this day we say of one that is hang'd He dyes like a dog yea but Christ did not only dye such an ignominious and reproachful death as this but he was sold to it and a goodly price that he was prized at the death it self was shameful the death of a slave and this was an aggravating circumstance of ignominy that he
against it 2. Christ humbled himself to death obediently It was his will to dye and yet he dyed not of his own will but in obedience to his Fathers We have them both conjoyned Heb. 10.7 Lo I come to do thy Will O God And Joh. 10.18 I lay down my life of my self this Commandment have I received of my Father he became obedient unto death saith the Text In respect of God Christs death was justice and mercy in respect of man it was murther and cruelty in respect of himself it was obedience and humility To obey is beâ—â—er than sacrifice Christs obedience was the best of his sacrifice when he prayed to his Father that the cup might passe it was with this Clause of exception Not as I wâ—ll but as thou wilt 3. Christ submitted himself to death humbly and meekly he was oppressed and afflicted yâ—t opened he not his mouth not that he spake nothing at all but he was silent as to murmurings and revilings that was the work of his persecutors not a word passed from him that might argue passion or impatience as from one of the Thieves that were crucified with him he was brought as a Lamb to the slaughter he was not enraged or exasperated with all the injustice cruelty and oppression of his enemies not one word in heat of blood to them whose errand was to shed his blood Friend saith he to Judas betrayest thou the Son of man with a kisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys What meeknesse was here though I confesse there was a tart rebuke in that kinde compellation and Christ calling him friend smartly checkt him for his unfriendly carriage When one of his Disciples cut off Malchus his eare Put up thy sword saith he Wee 'le have none of that club law he touches his eare and heales it When he was reviled he reviled not again 1 Pet. 2.23 Psal 64.3 when he suffered he threatened not his enemies shot their arrows even bitter words but they recoyled not upon them Nay he returned not only no ill words but gave prayers in exchange for their taunts and revilings Father forgive them Luke 23.34 for they know not what they do It had been meeknesse to have gone through his sufferings without murmuring but it was an high and heroical act of meeknesse indeed to poure out prayers for them that were such busie instruments in pouring out his blood he was so far from biting the stone that he kissed it and the hand that threw it 3. Upon what grounds Christ thus humbled himself to death What cogent necessity was upon him for we may not conceive that Christ thus humbled himself to death upon trivial and impertinent considerations as David said once of Abner Died Christ as a fool dieth 2 Sam. 3.33 No sure it was upon these six weighty grounds 1. That Scripture prophesies and Predictions might be accomplished all which represent him as coming in died garments from Bozrah Gen. 3.15 The first Scripture that ever mentions Christ shews him a bleeding and crucified Saviour Now Christ was to make good to a tittle every thing that had been before written of him In Saint Matthews Gospel this is very remarkable who above all the rest hath most punctually observed the fulfilling of Prophesies with whom the burden and under-song of almost every event is ut impleretur that it might be fulfilled which was spoken by the mouth of the Prophets Christ himself renders this account of his sufferings in that Discourse of his with his Disciples upon the Road Oh fools Luk. 24.25 26. and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things The Prophets have all spoken this with one mounth and is it possible I should make them all liars 2. That Scripture types might be fulfilled many whereof were to decipher and prefigure the death of Christ as Isaac's being offered the slaying of the Sacrifices the lifting up of the Serpent Now had not Christs blood been shed and he lift up upon the Cross there had been no correspondency in the Antitype as Moses lift up the Serpent in the Wildernesse so must the Son of man be lifted up Joh. 3.14 Had not Christ been made a Sacrifice most of the Legal Ceremonies and precedent prefigurations had either spoken lies or at least nothing to the purpose 3. That his Will and Testament might be firme and effectuaâ— in his life he had given many precious Legacies and they had been all voide and to no more purpose than a Deed without a Seal at it unlesse ratified and confirmed had not Christ given himself to death all his other gifts that he had bequeathed in his Will had been gifâ—lesse this is the Apostles Argument Where a Testament is there must also of necessity be the death of the Testator for a Testament is of force after men are dead Heb. 9.16 17. otherwise it is of no force at all while the Testator liveth A man that makes a Will doth not intend that any body should be the better by it but upon his death Suppose a man have a Legacy of a thousand pounds given him he is not one whit the richer so long as his friend liveth the Will holds not good in Law nor can he sue for one penny of it This Cup saith Christ is the New Testament in my blood Luke 22.20 that New Testament which is ratified by my blood Christs death gives life not only to his people but to his promises It is expedient for you that I go away John 16.17 saith he for If I go not away the Comforter will not come The sending of the Comforter was one principal clause of his last Testament but till the death of the Testator the Will could not be put in suit it signified nothing and was not pleadable The Holy Ghost was not yet given because that Jesus was not yet glorified what had they received nothing of the Spirit yes John 7.39 but not according to that plentiful proportion which he intended and promised in his Will The Legacy was paid but in part because the Testator was yet alive he was no sooner dead and got to heaven but he makes all good to a tittle as you may read Acts 2.2 3 4. 4. That justice may be satisfied the sentence upon sin was passed from the mouth of a righteous Judge now though justice might admit of a change of persons there was no room for a change of penalties death was threatned and death must be inflicted If Christ will save sinners from death justice will not let him save himself from death Heb. 9.22 without shedding of blood there is no remission Christ undertaking to crosse out and cover the black lines of sin must draw over them the red lines of blood What the chief Priests said concerning Christ is true in some sense though false in theirs He saved others Matth. 27.42 himself he cannot
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
losse of their lives Ye have not yet resisted unto blood saith the Apostle but how soon it may come to that ye know not Heb. 12.4 It 's your duty and will be your wisdome to prepare for such a black bloody day as that there are two things in the death of Christ that may animate and embolden us into a willingnesse to dye for him 1. A motive one good turne requires another 2. A pattern Christ suffered for us leaving us an example that ye should follow his steps 1 Pet. 2.21 Verbi verba sunt nobis Documenta verbi facta sunt nobis exempla August A place very much abused by the Socinians as though there were no more in the death of Christ then an example but one end of Christs death must not exclude another in the blood of Christ there 's both a price and a pattern he hath set us a Copy and upon his call we should be ready to write after him with our blood 6. By Faith and an hearty acceptance of Christ let us put in for a share and get an interest in the blood of Christ He hath it 's true dyed for sinners but without faith what is all this to you though ye be sinners Without blood Christ could not save you and without faith the blood of Christ cannot save you Rom. 3.25 Heb. 9.14 Acts 15.9 God hath set forth Christ to be a propitiation through faith in his blood the conscience is purged by his blood and the heart purâ—fied by faith This precious blood of Christ doth no other way purifie than as applyed and sprinkled by faith Every man was under the Law to lay his hand on his burnt-offering of atonement Lev. 1.4 he must own it for his Sacrifice thou must stretch out an hand of faith and put it on the head of thy sin-offering owning Christ as thy Lord and Saviour for it is not Christs blood as barely shed upon the Crosse but as received into the heart that justifies and saves The Son of man is lifted up John 3.15 that whosoever believes on him should not perish Universal causes act not but by a particular application as Adams sin pollutes no child till applyed by the generation of the Parent The Sun though it enlightens the whole world helps no man to see till its light be received into the eye Suppose the blood of Christ were as extensive and universal a cause of salvation as any men pretend to and contend for it could produce no such effect till faith hath wrought a particular application a great gift enriches not the beggar in the rich mans hand but in his own having received it Use 3. Here 's abundant comfort to all them that have by faith applyed and interested themselves in Christ crucified here 's blood that will interpose between you and harmes Christs treading the Wine presse leads you into the Wine Celler though to him it was very painful to you it is very comfortable that which he felt as blood believers may taste as wine Never was there such a Cordial for drooping and disconsolate soules as that which came from Christs heart when his side was broacht and set running upon the Crosse Comfort in five particulars 1. Your enemies are foyled A Believer hath many enemies this blood of Christ hath either reconciled or disarmed them either made them friends or left them impotent enemies To give a short list of a few of them 1. The justice of God that 's satisfied out of Christ it hath a dreadful quarrel and implacable controversie and poor believers are many times afraid under their misapprehensions that exact and inexorable justice will either non-suit or give a verdict against them but they are more afraid than hurt this blood hath made justice their friend Being justified by faith Rom. 5.1 Rev. 4.3 we have peace with God and in Christ he now sits with a rain-bow about his Throne God once drowned the world in wrath but smelling a sweet savour of rest from Noahs sacrifice he purposed and promised never to do so any more and as a badge and token of his favour and the firmnesse of that Covenant of Peace he put his Rain-bow in the clouds If you can upon good grounds say that Christ is yours there 's a Rain-bow about Gods Throne his Bench of Judicature and condemnation is turned into a mercy-seat justice will set hand and Seale to your acquittance and be so farre from pleading against you that it turnes your Advocate Rom. 3.25 26. and Christ having shed his blood because God is just the believer must be justified 2. The Law is fulfilled To be under the Law is a state full of danger and terrour and Saints are many times afraid that it will be put in as a black bill of inditement against them but the blood of Christ hath scracht the curses out of the Rolle He hath Redeemed them from the Curse of the Law Gal. 3.13 Rom. 6.14 being made a Cursâ— for them they are not under the Law but under grace Not undeâ— the Law as to its invenomed curses inexorable severity and intolerable penalties The Law it self to every believer 1 Tim. 1.9 is as it were non-suited by the death of the Law-maker It is not made for a righteous man it was given to Adam when he was righteous and yet strongly obliges such as are righteous but it lies not against a righteous man so the word signifies as to his condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not laid as an Axe to the root of the tree Col. 2.15 3. Satan is subdued Christs bruised heele hath broken his head He spoyled principalities and powers and made a shew of them openly triumphing over them in his Crosse The whole Host of Hell with all their traine of Artillery was led Captive by him on the Crosse and tyed to the Chariot-wheels of this triumphant Conquerour When the door-post was sprinkled with blood the destroying Angel passed away the blood of Christ sprinkled on the conscience is a choice Antidote and preservative against this devouring Abaddon not but that he still may be a Tempter and a troubler but he shall never be a conquerour never a tormentor Christopher Haasse a Swedish Senator being at the point of death the Devil appeared by his bed side with pen ink and paper Come quoth he reckon up thy sins in order as thou hast committed them that I may carry them in a Catalogue to Gods Tribunal whether thou art going Well Satan saith he if it must be so let the Catalogue be under this head and Title The seed of the woman shall break the Serpents head and away flew the Devil in a great rage ah sirs had we but the right art of pleading the blood of Christ it would make this roaring Lion more to tremble than the Lion doth at the cock-crowing 4. Sin is abolished and that is a far worse enemy than the Devil Many a
must one day bow the knee 3. Consider That the sinnes of Christians are far greater than of the Jews against Christ They sinned against Christ in the state of his Humiliation but we sin against Christ who is now exalted on the right hand of God The Jews put Christ to death for saying Mat. 26.64 Hereafter you shall see the Son of Man sitting on the right hand of power and coming in the Clouds of Heaven and shall we we Christians put the Lord of glory to open shame who do believe that he is sate down at the right hand of the Majesty on High Acts 3.17 The Jews many of them both Rulers and people knew not that Jesus was the Christ they had a hand in his death but it was through ignorance for had they known it g Cor. 2.8 they would not have crucified the Lord of Glory but it must be horrible wickedness for us to rebell against Christ who do believe his Exaltation Sub pedibus ejus eris aut adoptatus aut victus Aug. 4. And Lastly Consider That Christ at last will be too hard for the most hard-hearted sinner If you will not bow you will be broken O obstinate sinner if thou wilt not kiss the Son thou wilt lick the dust under his feet if thou wilt not bow as a Child thou wilt be made to bow as a Slave if thou wilt not bow to his golden Scepter Mat. 11.29 Psa 110.1 thou wilt be broken with his Iron Rod In a word if thou wilt not bear his Yoke thou shalt become his Foot-stool III. Vse of Comfort to Belâ—evers great is the Consolation which doth arise from the doctrine of Christs Exaltation 1. Is Christ exalted to the right hand of God then we may comfortably believe that he hath perfectly satisfied Gods justice for us John 16.9 we may now rest upon Christs righteousness that he hath accomplished fully all his undertaking because he is gone to the Father Christ by his Death overcame his enemies by his Resurrection he scattered them by his Ascension he triumph't over them by his Death he paid the debt by his Resurrection he came out of Prison and by his Ascension he shews himself openly to God the Creditor and pleads satisfaction The Humiliation of Christ confirmed and ratified the New Testament his Exaltation gives him opportunity to execute his last Will and Testament for he is now exalted as a Conquerour Rev. 1.18 and hath the keys of death and hell delivered to him This comfort the Apostle urgeth upon the Doctrine of Christs Exaltation for if when we were enemies Rom. 5.10 we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Our salvation began in the humiliation but it is compleated in the Exaltation of Christ Heb. 7.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did not undertake what he was not able to finish for he saves his people to the uttermost 2. This is our comfort though Christ be highly exalted yet he is mindful of us He is not only a faithful High Priest in things pertaining to God to make reconciliation for the sins of the people but he is a merciful high Priest Heb. 2.17 18. to remember the sufferings of his people and to succour those that are temptâ—d The Lord Jesus though he be safely landed upon the shore of eternal glory yet he hath an eye to and a care of his poor Church Heb. 4.15 Heb. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is tossed with tempest and afflicted He is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that can be touched with the feeling of our infirmities but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth pro magnitudine miseriae condolere he bears a share with us in our afflictions and temptations The manner of men is that great preferments makes them forget their former poor acquaintance Honores mutanâ— mores but it is otherwise with Chrâ—st He is exalted above the Heavens and yet he is not unmindful of his Church on earth The dayes of his Passion are ended but not of his compassion as Joseph though he was the Favourite of Egypt yet was not ashamed to own his Brethren who were poor Shepherds Heb. 2 11. Heb. 6.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 20.17 Exod. 28.9 10. no more is Jesus Christ ashamed to call us Brethren Christ is gone into heaven as our Fâ—re-runner and there he is an Advâ—cate for us with the Fa her Just when Christ was going into heaven he sends this comfortable message to his Disciples I ascend to your God and my God to your Fa her and my Fa her Our great High Priest hath all the names and necessities of his people written upon his Breast-plate Believers are engraven upon the palmes of his hands Isa 49.16 Cant. 8.6 yea they are set as a Seal upon his heart Videmus caput nostrum super aquas Greg. 3. And last Consolation is this Christ is exalted to heaven and so shall all believers in due time the Head hath taken possession of heaven for all his Members In all the several parts of the Humiliation and Exaltation of Christ he acted not as a single person but as the Second Adam representatively as a publick person so that all those who are in Christ Jesus have an interest in that Redemption he hath purchased for Believers Gal. 2.20 Rom. 6.8 Christ was crucified and a believer is crucified with Christ Christ dyed and a believer is dead with Christ Col. 3.1 Christ rose from the dead and believers are risen with Christ Christ is ascended up to heaven and believers sit together with Christ in heauenly places Eph. 2.6 1 Cor. 6.2 Christ wil come to judge the world and the Saints as Assessors to Christ shall judge the world Rev. 3.31 Christ is sate down in his Fathers Throne and believers shall sit with Christ in his Throne In a word our Lord Jesus Christ who is now possest of the glory of heaven John 14.3 Joh 16.24 will come again to fetch us to heaven that we may be where he is that we may not only see his glory but partake of it for when he shall appear we shall appear with him in glory Col. 3.4 THE SATISFACTION OF CHRIST DISCUSSED COL 1.20 And having made peace through the blood of his Crosse by him to reconcile all things unto himself by him I say whether they be things in earth or things in heaven THE Apostle having congratulated the Colossians their faith and love and other graces and poured forth a prayer for them in the 14. verse he enters upon a Declaration of the Gospel-mystery the Person and Offices and work of Christ His person ver 15 16 17. he is God c. his Office ver 18. he is the Head of the body the Church c. His work in the 20.
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
we are as really united unto Christ as the members of the body are to the head Hence are we said to be h Ephes 5.30 members of his body of his flesh and his bones As the head communicates real influences to the body so doth Christ to Believers communicates to us his Spâ—rit graces fulnesse spiritual light life strength comfort Joh. 1.16 4. A close near dear intimate union Like that of the food with the body which it nourisheth Hence Believers are said to eat Christs flesh and to drink his blood John 6.54 Such an intimate union as that one possessive particle is not sufficient to expresse it not said my Vineyard is before me but my Vineyard which is mine is before me Cant. 8.12 5. An inseparable perpetual indissoluble union A marriage knot which neither men sins sorrows death nor Divels are able to dissolve Who or what can separate us from the love of God The Apostle clearly resolves his own question i Rom 8 38 39 I am perswaded that neither life nor death c. Believers are held in Christs hand he that would break this union must first be too hard of fist for Christ yea and for his Father too No man shall pluck them out of my hand my Father is greater than all and no man can pluck them out of my Fathers hand Joh. 10.28 29. And thus we have dispatch't the second Question 3. What are the efficient causes of this union Sol. 1. The efficient causes of this union are either principal or less principal 1. Principal and so this great work of union being opus ad extra 't is indivisum and so ascribed 1. In common to the whole k 1 Pet. 5.10 John 6.44 45. Ephes 2 6 7. Godhead Hence we are said to be call'd by God the Father into the fellâ—wship of his dear Son 1 Cor. 1.9 So likewise this union is ascribed to the Sonne The dead shall hear the voice of the Sonne of God and live Joh. 5.25 Joh. 10.16 2. But more especially the Spirit of God in a more peculiar sense is said to be the principal Author of this union He it is that knits this marriage knot betwixt Christ Jesus and true Believers Look as l Acts 4.24 Creation in some respect is appropriated to the Father m 1 Pet. 1.18 Redemption to the Son so the Application of that Redemption to the Holy Ghost 'T is by one Spirit that we are all baptized into one body 1 Cor. 12.13 'T is by the Holy Spirit the Comforter That we are convinced of sin righteousnesse and judgment Joh. 16.7 8 9. 'T is by the Holy Ghost that we are renewed Tit. 3.5 2. Lesse principal or the means or instruments of union These are twofold outward inward 1. Outward Generally all the Ordinances of God by the Ordinances it is that we come to have n Job 22.21 acquaintance that is union and communion with Jesus Christ 'T is by these golden pipes that golden oyle is conveyed to us from that golden Olive Zech. 4.12 More especially 1. The Word read preach't meditated on believed improved 'T is by hearing and learning of the Father that we come to Christ Joh. 6.44 45. The Holy Scriptures were written for this end that through them we might have fellowship with the Father and his Sonne 1 Joh. 1.3 The way to have Christs company is to keep Christs words Joh. 14.23 2. The Sacraments those spiritual Seals and Labels which God hath fix't to his Covenant of Grace 1. Bapti me By one Spirit we are baptiz'd into one body 1 Cor. 12.13 Hence we are said to be buried with Christ by Baptisme into death Rom. 6.3 4. Baptisme styled the Laver of regeneration Tit. 3.5 By Baptisme we put on Christ Gal. 3.7 2. The Lords Supper this is a great means of strengthning and evidencing our union and advancing our communion with Christ Jesus We are all made to drink into one Spirit 1 Cor. 12.13 Hence that 1 Cor. 10.16 The bread which we break is it not the communion of means argâ—ments evidences of our communion with the body of Christ The wine which we drink is it not the communion of the blood of Christ Thus much for the external means of union 2. Inward internal intrinsecal means of union on mans part i. e. faith Not a bare historical miraculous temporal dead faith No but a living working justifying saving faith Christ comes to dwell in our hearts by faith Ephes 3.17 'T is by faith alone that we receive Christ Joh. 1.12 That we come unto him and feed upon him Joh. 6.56 'T is by faith that a Believer lives in and to Christ and Christ lives in and for a Believer Gal. 2.20 Thus much for the Explication of the termes of our Proposition for the fixing of it on a right Basis I now proceed to the second part of my discourse viz. Now That there is such a spiritual mystical real close inseparable union betwixt the Lord Jesus and true Believers 2. Confirm appears three ways 1. From those many synonymical terms and equivalent expressions whereby the Scriptures hold forth this union Christ is said to be in Believers Col. 1.27 Rom. 8.10 To dwell in them Ephes 3.17 To walk in them 2 Cor. 6.16 So are Believers said to abide in Christ as he abides in them 1 Joh. 4.16 Joh. 15.17 To dwell in Christ as Christ in them Joh. 6.56 To put on Christ to be cloathed with him Gal. 3.27 Each of these expressions clearly import that near and intimate union that is betwixt the Lord Jesus and true Believers The King of Saints hath two Mansion houses one in heaven the Throne of his glory another on earth a Tabernacle of flesh the heart of a Believer which is the seat of his delight Prov. 8.31 his lesser Heaven Isa 57.15 66.1 2. 2. From those several similitudes by which the Scriptures shadow out this union Believers are said to be lively stones 1 Pet. 2.4 5 6. Christ the living foundation the chief corner-stone on which they are built Ephes 2.20 21. Believers are styled living branches Christ the true Vine into whom they are engraffed and in whom they bring forth fruit Joh. 15.1.5 Christ the faithful loving discreet Bridegroom Believers his Loyal Affectionate obedient Spouse Ephes 5.31 32. Cant. 2.16 5.1 Believers are intitled Christs body Ephes 1.23 Bone of his bone flesh of his flesh Ephes 5.30 Christ the Believers head Ephes 1.22 In a word the head and mystical body are call'd Christ 1 Cor. 12.12 In all these Resemblances he that runs may read the union betwixt Christ and Believers pourtrayed out to the life unto us 3. From that communion which there is betwixt Christ and true Believers Omnis communio fundatur in unione Communion where ever it is of necessity argues union as the effect necessarily implies the cause Believers they communicate with Christ in his fulness Joh. 1.16 In his o 2 Cor 5.21 Solus
any other grace as love that then would have been currant and have justified us as faith doth now Fifthly God justifieth in a proper sense two ways first 5. How God As a Legislator secondly as a Judge 1. As a Legislator enacting by his Soveraign Authority that sweet and gracious Law of the New Covenant by vertue of whose tenor every sinner that believes is justified from the guilt of sin from which he could not be justified by the Law of Moses Acts 13.38 9. This Law of justification by faith is Gods own act and deed the great Instrumentum pacis between God and man he hath proclaimed his Letters Patents the King of heaven and earth hath in the Gospel our Magna Charta given his Warrant under his own broad Seal that he that believeth shall not be condemned 2. As a Judge the God of heaven may in three respects be said to justifie a Believer First Forthwith upon his believing God owneth him secretly within himself as a person justified God esteems and approves of him as in that state unto which he hath by believing a title good in Law an indefeasible right a justified estate emergeth actually as soon as faith the Law-title thereunto emergeth as a necessary resultance by vertue of the tenor of the Gospel-Law which only justified vertually potentially and conditionally before every Believer in general but now actually absolutely and in particular it justifieth him as a Believer when he is so Secondly At the moment of dissolution God justifieth as the Judge of all the earth passing a private sentence and award unto everlasting life upon every believing soul Thirdly But eminently at the last day when the Ancient of days shall take the Throne and in open Court before the whole Creation by publick sentence for ever acquit and discharge Believers at that great and last Assizes 6. How Works Sixthly Shall I need to adde that Works are said to justifie us Jam. 2.4 because they justifie our faith or demonstrate before God and man and to our own consciences that our faith is not a dead and barren but a true and living one by its fruitfulness in well-doing 7. How the Spirit Seventhly But I must not forget lastly that the Spirit of God is said to justifie us 1 Cor. 6.11 and that two ways first directly by working faith in the heart which is one of the fruits of the Spirit Gal. 5.22 Now Causa causae est etiam causa causati the Spirit justifieth as it is the Author of the justifying grace Secondly reflexively The Divine Spirit clears up justification to a Believers conscience by discovering the truth of faith by working assurance and by sealing a Believer to the day of Redemption The Spirit it self beareth witnesse with our spirits that we are the children of God and if children then heirs c. Rom. 8.16 17. Thus I have at length done with my first Task the opening of the Point which finds it self summed up in this definition Justification is a judicial act of God as Law-giver and Judge of the world gracioussly discharging a Believer for the sake of Christs satisfaction from the condemnation of the Law of Works by the tenor of the Gospel-Law or New Covenant which requireth of accepte h from imputeth unto sinners faith in Christ Jesus as their righteousnesse see Rom. 3.25 6 7 8. Rom. 4.5 Phil. 3.9 To improve it now which was my other task by way of refutation I infer against the Antimonians first Vse Refut That justification is not from eternity 1. Because a person must be charged with guilt before he is justified or discharged but nothing can be before eternity if discharg'd from eternity when was he charged what from eternity too then he will be at once eternally charged with and discharged from guilt which if any excuse from a contradiction they are much wiser than I am 2. My Text convinceth them actual faith is not from eternity therefore not justification before God for if faith justifie us not before God but only at the bar of conscience then there will be no justification at Gods bar at all once mention'd in Scripture for works do it at mans bar what is it I wonder that justifieth from eternity Not Gods decree to justifie for then his decree to glorifie would make glorification from eternity too but Decreta Dei nihil ponunt actu in subjecto Gods decrees are immanent acts and passe nothing actually upon the creature 3. A justified person was actually under condemnation whil'st he was an unbeliever Rom. 3.18 He that believeth not is condemned already but he could not be at all condemned if justified from eternity 4. Saint Paul expressely affirms that the believing Corinthians were not once but now were justified 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus c. Secondly I infer against them that they are dangerously mistaken in thinking that a Believer is righteous in the sight of God with the self-same active and passive righteousnesse wherewith Christ was righteous as though Believers suffered in Christ and obeyed in Christ and were as righteous in Gods esteem as Christ himself having his personal righteousnesse made personally theirs by imputaâ—ion This is their fundamental mistake and from hence tanquam ex equo Trojano issue out a throng of such false and corrupt deductions and consequences as these That God sees no sin in his children that affliction and death are not proper punishments of sin to Believers that all future sins are already actually forgiven as well as past and present that a Believer must not pray for the pardon of sinne but only for the manifestation of it that God loved Noah when drunk Lot when so and besides incestuous David when acting Adultery and Murther Peter when he was cursing and swearing and denying Christ with as high a love of complacency and delight as when coâ—versant in the most spiritual exercises of grace that all which God requires as a sinners duty in the Gospel is to believe that Christ dyed absolutely for him in particular that this is alone true Gospel faith and the doubting or questioning this the unbelief which the Gospel so much condemneth that to argue our justification from our sanctification and gather assurance of Gods love from our love and fear of him is a Legal principle that obedience to Gods Commandments is not properly a Believers debt but that all the obligation which lies upon him to holinesse is only the voluntary expression of his love and gratitude to God not as what is due but what is comely And lastly for I should be tyred to name all that Christ hath kept the Gospel-Covenant for us as well as satisfied the Law So that not only our Legal righteousnesse is without us in Christ our Surety but our Evangelical righteousnesse it self also Now to pluck up all these desperate consequences by
and is exalted to give remissiâ—n of sin and Repentance and to consecrate us unto himself a peculiar people These Lessons and every of them are written in such legible Characters in the death of Jesus Christ that he that runs may read them and each of them are pathetical perswasions to Repentance whil'st they are read by any seriously observant soul they reflect these serious and pensive thoughts How vile is mine iniquity that hath provoked so great severity and exp sed my Surety to so much misery how great peril was my soul in which is râ—deem d by so great a price how dangerous those wounds which are only cured by the death of the Chyrurgion how dissonant to holinesse and daring to justice is that sin which but imputed exposed the only begotten Son of God to be deserted by his Father how fierce that fury which could not be appeased without suffering it must needs be fearful to fall into the hands of an angry God for how will he fume at the servant that thus frets at his Son how will he tear the Principal that thus tormenteth the Surety how shall God punish us for our own sins who is so wrathfully displeased with his Son for other mens sins Oh what shall be the sufferings of the Reprobate if these be the sufferings of his dearly beloved needs must fraile man sink under the burden of Divine fury when the God of Angels needed the support of an Angel If my Repentance will avenge the quarrel of my suffering Saviour shall I not do it if Repentance will rescue me from wrath to come shall I not performe it had I not better weep a few days here then in hell for ever and the rather for that I weep not without cause nor mourn without hope The sin was mine the sorrow my Saviours the transgression mine the satisfaction my Sureties Oh the depth of his pity that endured this for mine iniquity What he endured for a time I must have endured for ever if in him the Father had not been well-pleased Shall that be my delight which cost my Surety so dear Shall I call on the Lords Name or be called by the Name of Christ and not depart from iniquity was Jesus Christ thus broken for me and shall not my heart be broken for and from sin hath he R deemed me from this wrath to come and shall he not Redeem me from my vain conversation shall I expect Remission and not accept repentance through his blood Oh what reason have I to return to God and glorifie him with my soul and body which are his for he bought them at a price and a deare price his own blood he hath consecrated a way of access unto the Father through the vaile of his own flesh but shall I dare to approach not having my heart sprinkled from an evil conscience and my body washed with pure water he is reconciled but shall I againe rebell I am healed shall I againe sin a pardon is to me extended shall I not receive it with a pensive and prostrate soul Thus then we find that there is much of strength in this Argument even above a thousand Arguments to enforce Repentance if but right reason keep the Throne what reply can be made or reason rendred why the call of the Gospel should not be obeyed whilst it pleadeth with so much clearnesse for our repentance from the consideration of the death of Christ But the second Argument urged by the Gospel to induce us to repent is the day of judgement 2. Argument to enforce repentance The former Argument doth assault our affections this our passions that the soul may be surrounded with suggestions unto repentance and if either the one or the other are under the command of right reason the design of the Gospel may not miscarry the dread of the day of judgement drives the Ministers of God to Preach and perswade repentance Knowing the terrours of â—he Lord we perswade men saith the Apostle for that we must all appear before the judgement seat of Christ that every one may receive according to the things done in the body according to that he hath done in the body whether it be good or bad 2 Cor. 5.10 11. This is sure a profitable proper Argument to perswade repentance which provokes unto the Preaching of it and therefore the same Apostle doth in Acts 7.30 31. urge it but now he commandeth all men everywhere to repent for that he ha h appointed a day wherein to judge the world in righteousnesse c. And this Argument is so pregnant and profitable to perswade repentance that it is urged by John the Baptist The Kingdome of God is at hand therefore repent nay the axe is laid to the root of the tree and every tree which bringeth not forth good fruit must be hewen down and thrown into the fire therefore bring forth fruits meet for repentance Matthew 3. and very often by the Lord Jesus himself This is so proper an Argument to enforce repentance that it is noted to be set at a distance to the thoughts of the impenitent they live as having made a Covenant with death and an agreement with hell Isa 28.15 put farre away this evil day it is noted that the Doctrine which increaseth ungodlinesse denieth the resurrection 2 Tim. 2.16 17 18. And such as walk after their own lusts are scoffers at the day of judgement 2 Pet. 3.3 4 5. And it is to be observed that those in Athens who repented not at Pauls Preaching mocked when he made mention of the resurrection and last judgement But certainly there is much in the day of judgement to move the hardest heart and most stubborn sinner to repentance the same Spirit which is to convince the world of sin and of righteousnesse convinceth also of judgement for the day of judgement answereth all the sinners pleas whereby he defendeth and encourageth himself in sin for it assureth of certaine detection and conviction of sin It is a day which alloweth not the least encouragement from secresie for therein every mans deeds must be made manifest whether they be good or evil nay the very secrets of all hearts shall be laid open and sinful thoughts themselves must then be judged the day of judgement determineth a period to all impiety and denieth the duration of its props and Pillars profits and pleasures in the world determining all the advantages of sin to be at the best but pleasures of sin for a season calling on rich men to howle and weep though they live in pleasure on earth in James 5.1 2 3 4 5 6 7 8. The day of judgement assureth of the punishment of the wicked however they scape scot-free in this life and by their present power Gods patience and humane strength they evade and escape many evils which befall the godly yet they are but reserved to this day of vengeance and this is the day in which the wicked must appeare Cursed and manifesteth
a Physician who could cure all bodily deformities what flocking would there be to him for help such a Physician is Death As Job had all things restored double when raised from the dunghil so shall a childe of God have all bodily deformities removed and his body shall be raised in glory and shine as the Sun in the firmament And why then should we be so afraid of death it is initium vivae spei the beginning of a living hope The Heathen mans Motto is Dum spiro spero while there is life there is hope but a Christians Motto is Dum expiro spero when I dye then my hope begins to live 4. Comfort to those who forgoe any members of their bodies for Christ If thou losest thy leg or arm or ear God will restore it again at the Resurrection The same leg c. as Christ healed the ear of Matchus he did not give him a new ear but the same again Famous is the story that Josephus tells of one of the seven children in the Maccabees who when he was to have his tongue cut out and his hand cut off said to his Mother These I have received from the Heavens and for the love of my God I despise them and trust that I shall receive them again 5. Comfort to the people of God when in the lowest condition When upon the dunghil and past help of man then let them remember That the God whom we serve can raise the dead and therefore can deliver them out of all their troubles though never so great and incurable This was Jobs comfort when in the saddest condition Job 19.25 26 27. It is proper to God to deliver from the lowest grave Psal 86.13 And for this very end and purpose God oftentimes brings his children into a very deplorable and desperate condition that they might learn to trust in that God who raiseth the dead 2 Cor. 1.12 6. Lastly Here is singular consolation in reference to the sad times in which we live It is with us now as it was with the Disciples when Christ was crucified their hopes dyed when Christ dyed their faith in Christ was dead and buried with Christ therefore they say Luke 24.21 We trusted that it had been he which should have redeemed Israel and besides all this to day is the third day since these things were done As if they should have said Christ hath now been so long in the grave that we have no hope of salvation by him it is now the third day and we hear no tidings of him Even so the people of God are ready to say of these times We had thought that this had been the time wherein Christ would have made the Churches of England very glorious and have taken away all our tynne and drosse out of his Church and perfectly have purged his floor and made a most happy Reformation But we see that Christ is still in the grave and there are mountains upon mountains rowled over him to keep him still in it We are in as bad a condition as ever and our hopes as desperate and it is now not onely the third day but the thirteenth nay the sixteenth year and yet we are not delivered But now hearken to a Word of Consolation As Christ rose in spight of the Jews they rowled a stone upon the mouth of the grave and sealed it and set a watch to keep it and yet he rose in spight of them all So shall Religion and the Gospel and Church of Christ rise notwithstanding all the opposition made against it Though never so many Mountains â—e in the way God will in time rowl away all these Mountains Mat. 16. Isa 54. Zach. 12.3 for Christ haih said That the gates of Hâ—ll shall not prevail against his Church and that no weapon formed against Jacob shall prosper and that he will make Jerusalem a burthensome stone for all people all that burthen themselves with it shall be cut in pieces though all the people of the earth be gathered together against it As the children of Israel the more they were oppressed the more they multiplied so the more the Church of Christ is trodden under foot the more it will prosper As Moses his bush burned and was not consumed because God was in it so the Church of Christ may be burning and full of troubles and afflictions which shall purge it Rev. 11.7 8 9 10 11. and refine it but it shall not be consumâ—d for Christ is risen and his Church shall rise The God whom we serve is a God who can raise the dead It is related of the two Witnesses that when they shall have flnished their estimony they should be slain and lie three days and an half unburied and that the people that dwell upon the earth should reâ—oâ—ce over them and make merry But yet notwithstanding the Spirit of God should after three days and an half enter into them and they should stand upon their feet and ascend up to Heaven in the sight of their Enemies By these two Witnesses are meant all the eminent Opposers of Antichrist whether Magistrates or Ministers who though they prophesie in sackcloath 1260 years and towards the end of them which is yet to come be in a more then ordinary manner massacred and killed yet they shall after a little while rise again in their successors stand â—pon their feet and ascend up to a more heavenly and glorious condition There will be a happy and blessed Resurrection of the Church Famous is the Parable of the Dry Bones Ezek. 37. God saith to the Prophet Son of man can these bones live The Prophet answered O Lord God thou knowest Then God tells him That he would cause breath to enter into the dry bones and make them to live c. Though the Church of Christ be in as sad a condition as the Israelites in Babylon and be as dry bones in a grave and though the Prophets know not how they can be raised 2 Pet. 2.9 yet God knoweth how to deliver his people He can and will in due time raise them up to a more pure and happy estate even in this life Let us comfort one another with these things Use 3. OF Terrour to all the wicked and ungodly that cannot say with Job I know my Redeemer liveth but I know my Revenger liveth There will a time come when they that now stop their ears and will not hear the voyce of Christ speaking by his Word and Ministers shall hear a voyce whether they will or no and shall come out of their graves to the Resurrection of condemnation just as Pharaohs Baker out of Prison or as Malefactors out of Newgate to be executed at Tiburn Happy were it for such that there were no Resurrection that their souls did dye as the souls of Brute Beasts But let such know That there shall be a Resurrection of the unjust as well as of the just and that there will a day come in which
〈◊〉 〈◊〉 〈◊〉 〈◊〉 infligens ultionem Bez. which relates to the fault by reason 't is fit that the punishment be apportion'd to the fault in the execution of justice as maybe more plain in this case Suppose Titius for Treason should justly deserve death yet so that none living know his crime then imagine Caesar in a rage take away Titius his life â—his crime of Treason all this while neither considered nor discovered why the death of Titius though in it self it be a natural evil yet in order to Caesar is no proper punishment sit'h it is not the execution of justice in reference to the crime however it may be so in respect of God Latet culpa ubi non latet poena Aug. who kâ—ew not only that Titius so dyed but that he deserved so to dye this may illustrate that in the punishment of the damned there is an impression of Divine justice and therefore because of Gods just judgement this punishment is called the damnation of Hell q Mat. 23.12 Quia Deus ex â—uâ—icio hanc poenam â—impiis infligit Gerh. thereby noting the keen impression of Gods wrath wherein not only the Almighty Punisher doth respect sinne but the finite creature who is punished knows that he is cast into the furnace of fire for his sinne against the infinite God whereupon there is further requisite to this punishment 3. That the party punished have an acute feeling himself spoiled of all his perfections a lively sense of all that he is deprived of by reason of his sin otherwise it would not properly be punishment as I hinted before the damned hath always quick and terrâ—ble apprehension of an angry God impressing his wrath and persisting to deprive him of all that glorious good was offered to him instead of which that being refused he is more and more assured of lying in a consuming fire that is and will be continually burning up all those perfections he had not purging but plaguing him worse and worse yet not so that the flames devoure his essence or that the torments utterly i. e. absolutely destroy his substance but that they are continually feeding upon all that it should otherwise have been his simple being neverthelesse remaining thus of the punishment it self both of losse and pain The two properties of Hell punishiment 1. Extremity 2. The Properties of Hell punishment inseparable from it are its Extremity Eternity 1. Extremity it infinitely exceeds all other punishment no pain so extream as that of the damned who sustain the absence of all good and the presence of all evil all the cruelties in the world cannot possibly make up any horror comparable to the horrors of Hell I noted in the Analysis of my Text that the Extremity of Hell-torments is aggravated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Annot. their inflammation the fire the preparation of them the prepared the association in them the Divel and his Angels There is a great force and Emphasis in these praepositive Articles in the Original thus repeated demonstrating and defining this punishment to exceed all others in its Extremity 1. The grievous inflammation setting forth the extremity of these torments fire is the most furious of all Elements but this is the fire hotter than Elementary or culinary fire importing the torments to be of a more violent nature than any other Geogr. l. 16. Col. 764. Cit. Full. Strabo relates that there is a Lake near Gadara in Galilie infected with suâ—h malignant and pestiferous qualities that it scaldeth off the skin of whatsoever is cast into it yet this is not comparable to the fiery Lake of brimstone where the extreame anguish of the damned is 1. Most exquisite Damnati exquisitissimos dolores sentient quibus majores non dari nec câ—gitari possunt Gerh. loc com Long. four last things all the exquisite torments that ever were heard of cannot expresse it to the full Nebuchadnezzars fiery furnace could but cause horrours like flea-bitings in comparison of those the damned in hell do suffer in every sense the little Monasyllable Hell though 't is easily over-look't by many at present yet 't is the most unexpressibly grievous Rack in the world They say Gehenne which we translate Hell in the New Testament does in French signifie a Rack which as the Strappado is thought to be the most exquisitely tormenting those terrible allusions to Tophet 2 King 23.18 with Isa 30.32 33. to the shreeks and yellings of Children sacrificed there are but shadowy representations of their paine who dye the second death 2. Intolerable soul and body shall be ever supported by God in being but neither be able to avoid nor yet endure hell-pain if Cain the foreman coming within the sight of hell here cry out My punishment is greater than I can bear Gen. 4.13 Prov. 18.14 Psal 88.15 90.11 Hos 13.8 Rev. 19.20 Heb. 11.36 for a wounded spirit who can bear if the apprehensions of hell even distract the Psalmist if an angry God but meeting the soul of a sinner rent the caul of his heart how will he be able to bear burning in the Lake with fire and brimstone hanging sting racking roasting suffering under harrowes and sawes of Iron fleaing of the skin scratching off the flesh with Thorns c. unheard of mercilesse miseries are nothing to the unsufferable tortures of Hell I grant there are degrâ—es of torment in hell yet the least is in t lerable whether 1. We look up on the Omnipotent hand of God executing the vengeance of eternal fire ah it is a fearful thing to fall into the hands of the living God Heb. 10.30 31. the Judge to whom vengeance belongs who takes the wicked immediatâ—ly into his own hands as if none else were strong enough to inflict the fiercenesse of his wrath Or Rom. 9.19 2. Look down on the impotent punished creature no way able to make any resistance or lift up his head under the burden of divine indignation but must crouch under it for alas what can a leaf driven too and fro do against the blast of Gods displeasure how should the weak back of a poor feeble man bear the pile of fire and much wood Isa 30.33 33.14 Job 20.26 which the breath of the Lord doth kindle who among us shall dwell with everlasting burning they that suffer least in hell will find the torments intolerable So that when our Saviour saith r Mat. 10.15 ' I will be more tolerable for Sodome and Gomorrah in the day of judgement than for that City which despiseth the offers of Gospel-grace he means not that any damned Sodomites should find hell-paines tolerable at all for Jude writing by the same spirit that Matthew did sayes They suffer the vengeance of eternal fire s Jude ver 10. and eternal fire with a vengeance can be no tolerable paine Christ will come in flaming fire taking vengeance on those that know not God 2 Thes 1.8
God that speaks in the Scripture Luke 11.49 therefore whatever else you mind really and carefully study this Bible Secondly in all enquiries into the truths of the minde of God consult those sacred Oracles here are Mines of truth O dig here make them the rule of faith and life while a Papist makes the Church his rule and the Enthusiast pretends to make the Spirit of God his rule do you live by Scripture consider what I say 2 Tim. 2.10 consider there 's thy duty what I say there 's the Scripture yet Timothy was as good a man as any of us and the Lord give thee understanding there 's the work of the Spirit to assist our faculty But how shall I finde out truth by Scripture For thy own satisfaction remember this have an explicite faith in all that plainly appears to be Gods minde and have an implicite faith resolving to be of Gods minde in all the rest be it what it will be believe it because it appears to be of God while a person resolves to be of the Churches minde be thou of Gods only use all means whereby thou mayst come to know to wit 1. Take heed of passion and sensual lusts 2 Tim. 4.3 you read of some that will not endure sound doctrine but after their own lusts shall heap to themselves Teachers A lust or passion is like a whirle-pit a man is suck't up in it ambition sensuality any of these darken and blinde a mans minde when a man studies any thing the minde had need to be quiet lusts and passions are always busie and boisterous and make a man have a great interest against God 2. And beware of prejudice Christ said Go preach to all Nations Mat. 28.29 but Peter lived under prejudice and he said Lord I never eat any thing common or unclean when God bade him go to the Gentiles Acts 10.11 3. Beware of taking truth upon the Authority of men for that is fallible Modesty requires you should have a fair respect to Preachers and the Church of God where you live but as to the vitals of your Religion do not take them upon Authority though a man would not willingly deceive you yet he may be deceived himself in things controverted In plain things of Scripture that we must be humble holy believe repent all the world should not perswade you out of your Religion and as for your duty you understand it never a one but knows what he is to love when God bids us love him if we would but familiarize our Religion we could not but understand it but in matters wherein there 's a dispute controversie in the world be quiet and sober and not confident that such and such things must needs be so because such say so many pretend a kinde of sanctity and pretend for God and a Ship may carry very broad sails yet not very well loaden but thus it is one man draws a multitude and then a multitude prevails upon particular persons and shall I go against a multitude I say therefore take not things upon authority see and examine thy self if it be plain in Scripture mind it and own it and charge thy self with it if it be obscure think it no farther concerns thee than God hath made it manifest 4. Beware of Idlenesse search the Scripture 2 Tim. 2.7 Consider what I say c. They that are busied for veines of silver they hold the rod even poized in their hand till at length it moves in that vein where it lies in the earth So hold your souls even in a diligent enquiry into the Scriptures 5. Beware of pride the humble man God will teach proud men scorn others they will not be taught and pride that will make a man to neglect prayer 6. Charge your selves with that which is the end of the Scripture to live well Who would go about to read a piece of law that he may learn Mathematicks or read the statutes to learn Logick you may as well do so as read the Scripture to talk only but the intent of the Scripture is to shew how you ought to live godly to be just righteous sober to act by rule Nothing hinders knowledge so much as a bad life for sin brought in ignorance and holinesse will bring in the best light There 's a great deal of difference betwixt wit and wisdome Many have parts enough to be witty but none but sober and conscientious persons will have true wisdome Prov. 14.9 A scorner seeks knowledge and finds it not Scorners usually are witty men men of brave parts a man that hath a mind only to practice wit is never satisfied in the things of God He that doth my will shall know the doctrine that is of God There are a thousand things disputed in the world errors upon errors but I thank God it is plainly revealed God hath mercy for a sinner in Christ I understand well what 't is to live soberly righteously godly I know what 't is to honour my Parents and do in my relations what becomes me and I know these are the conditions of eternal happinesse I can but use all humane endeavours I can but beg of God and charge my self to love what I know so that I am able to say at the day of judgement what appeared to be the mind of God I observed it what did not appear I used all means to understand it I would not hastily determine my self till I saw thy mind because I knew there were impostors and if this be done if men will rangle and make controversies where God hath made none let them for there will be no end of vanity and folly Thirdly Seek dayly that your belief may be strengthened that this book is of divine authority for what will enable you to resist temptation if you do not believe the Scripture 1 John 2.14 I write unto you young men saith the Apostle because ye are strong Why the Word of God abides in you and you have overcome the evil one you will never be strong and overcome the evil one but by vertue of the Word of God If sin tempts you if you look into the Scripture there 's peace good conscience the joy of God and eternal life and shall I for a trifle lose these no while we have Scripture we have an Antidote against all the devils poyson Again what will bear you up under your afflictions if you lose the belief of the Scriptures you will need it when you come to be sick and dye when you bury your friends and relations what will satisfie a mans mind there 's an after-glory when friends come after me or go before me we shall all meet in joy Did I but believe this glory as I believe when the Sun sets it will rise again were I but perswaded what God hath said is true as now I am perswaded I speak how should I long for this glory how would every child wail for this inheritance how ful of prayers
how chearful in our spirits how should we welcome death how should we long til these Tabernacles of dust were crumbled to nothing when affliction comes how should I rejoyce in that I believe that all shall work for good because I love God with what a quiet spirit should I passe through the great Wildernesse of this World The devil knows if he can but beat you from this sort he will quickly beat you out of all other sorts Let the Word of God come to you with much assurance 1 Thes 1.4 5. With the full assurance of understanding Colossians 2.3 you must not understand there he speaks in reference to their persons to assure them they were the children of God but that their faith had a good foundation in it self that this was from God the truth of a good assurance in judgement Take this further advice If you would keep up your faith be true to your faith be sure you live well you will alwayes finde men make shipwrack of a good conscience and of faith together 1 Tim. 6.10 21. 2 Tim. 3.8 1 Tim. 1.19 Remember the Apostles advice Rom. 12.2 Be not conformed to this world but be renewed in your minds that you may prove what is the good and acceptable Will of God Never fear it while thy mind is but willing to be rul'd by God while thy soul is teachable and tractable this will give thee evidence this book is from God except melancholy overcome thee which leads men to be Scepticks except in that case which is the proper effect of a mans body and must be cured by physick but let a man have a mind to live well and to be rul'd by the Word the Bible is the best thing in the World to such a one I might have spoken to a case of conscience concerning the assent of Christians to the Word of God that it is not equal in all nor equally in the same person alwayes and that a man may really believe that in the general of his life which at some particular times he may doubt of and a man may not be fully satisfied in the truth of the Scriptures yet that man may really live under the power of it To conclude all with this since we have this reason to believe the Scripture is Gods Word then never wonder that you find Ministers Parents Masters to presse real piety upon you and see what great reason you have to entertain it Alas it may be you wonder we Preach and presse Religion we are verily perswaded if you do nor love this Religion you will be intolerably miserable and we have so much compassion for you that since we know this to be Gods Word better to be burned in the hottest fire than to lie in those torments We know since God hath said it there is no comfort too great to them that comply with it no judgement too terrible to those that will oppose it therefore you cannot wonder if we do from day to day presse it upon you Consider if it be Gods Word then the threatenings are true and the Promises are true and you shall either have the promises or the threatenings within a while God knows which of us shall be next for 't is but a little while before death and judgement come then either Come ye blessed or Go ye cursed As a man hath wrought so he shall have for he will render to every one according to what he hath done in the flesh therefore knowing the terrour of the Lord we perswade you we know this is of Divine stamp and Authority I conclude all with the 20. of the Acts 32. c. And now Brethren I commend you to God and to the Word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified MANS CREATION IN AN HOLY BUT MVTABLE STATE Eccles 7.29 Lo this only have I found that God hath made man upright but they have sought out many inventions IN these words you have the result of a serious inquiry into the state of mankind In the verse immediately foregoing the Preacher speaks his own experience touching each sexe distributively how rare it was to meet with a wise and good man how much rarer with a prudent and vertuous woman so he must be understood though these qualities are not exprest then in the Text gives this verdict touching both collectively tending to acquit their Maker of their universal depravation and convict them Lo this only have I found c. The words contain two Propositions The first touching mans perfection by his creation God made c. The second touching his defection by sinne but they have sought c. Together with a solemn Preface introducing both and recommending them as well-weighed truths Lo this only have I found c. q. d. I do not now speak at randome and by guesse no but I solemnly pronounce it as that which I have found out by serious study and diligent exploration That God made man upright c. The Termes are not obscure and are fitly rendered I find no considerable variety of readings and cannot needlessely spend time about words Only in short By man you must understand man collectively so as to comprehend the whole species Making him upright you must understand so as to refer making not to the adjunct only supposing the subject pre-existent but to both subject and adjunct together and so 't is mans concreate and original righteousnesse that is here meant By inventions understand as the antithesis doth direct such as are alien from this rectitude Nor is it altogether improbable that in this expression some reference may be had to that curious desire of knowing much that tempted Adam and Eve into the first transgression Many inventions seems to be spoken in opposition to that simplicity and singlenesse of heart which this original rectitude did include truth is but one falshood manifold God made man upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. simple plain-hearted free from all tortuous windings and involutions so the word rendred upright in the Text doth signifie and Jeshurun derived therefrom which God thought a fit name for his people Israel the seed of plain-hearted Jacob to be known by answerably whereto Nathanael is said to be a true Israelite in whom was no guile John 1.47 Such man was at first now in the room of this simplicity you find a multiplicity he was of one constant uniform frame and tenour of Spirit held one straight direct and even course now he 's become full of inventions grown vafrous multiform as to the frame of his spirit uncertain intricate perplexed in all his wayes Sought out this notes the voluntarinesse and perfect spontaneity of his defecti n 't was his own doing God made him upright he hath sought out means to deform and undo himself The words thus opened afford us two great Gospel-truths Doctrine 1 1. That God endued the nature of man