god SO to love the World as to send his Son For God SO to commend his love to the World as to send it to them in the Blood of his Son Amazing Love John 3. 16. Rom. 5. 8. 3dly It is the greatest discovery of the Condescention of Christ that ever the World had 1. That he should not come to be ministred unto but to minister and to give his Life a Ransom for many Mat. 20. 28. 2. That he should be manifest for this purpose that he might destroy the works of the Devil 1 John 3. 8. 3. That he should come that we might have life and that we might have it more abundantly John 10. 10. 4. That the Son of God should come to seek and to save that which was lost Luk. 19. 10. 5. That he should not come to judg the World to but to save the World John 12. 47. 6. That Christ Jesus should come into the World save Sinners of whom I am chief 1. Tim. 1. 15. 7. That he should love us and wash us from our Sins in his own Blood Revel 1. 5. What amazing Condescention and Humility is this Phil. 2. 6 7 8 9. How Jesus Christ addressed himself to the Work of our Redemption I Come then in the next place to shew you HOW Jesus Christ addressed himself to the Work of mans Redemption The Scripture saith he became poor That he made himself of no reputation and took upon him the form of a Servant that he humbled himself unto death even the Death of the Cross. But particularly 1. He took upon him our Flesh. 2. He was made under the Law 3. He took upon him our Sins 4. He bore the Curse due to our Sins First He took upon him our Flesh. I shewed you before that he came in our Flesh and now I must shew you the Reason of it namely Because That was the way to address himself to the Work of our Redemption Wherefore when the Apostle treated of the Incarnation of Christ he addeth withal the reason to wit That he might be capable to work out the Redemption of men There are three things to be considered in this 1st Head 1. that he took our Flesh for this Reason That he might be a Saviour 2. How he took flesh that he might be our Saviour 2. That it was necessary that he should take our Flesh if indeed he will be our Saviour For the First That he took our Flesh for this Reason That he might be a Saviour For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the Flesh Rom. 8. 3 4. The Sum of the Words is forasmuch as the Law could do us no good by reason of the inability that is in our flesh to do it for the Law can do us no good until it be fulfilled and because God had a desire that good should come to us therefore did he send his Son in our likeness clothed with flesh to destroy by his doing the Law the tendency of the Sin that dwells in our flesh He therefore took our flesh that our Sin with its effects might by him be condemned and overcome The Reason therefore why he took flesh is Because he would be our Saviour For asmuch then as the Children are Partakers of Flesh and blood he also likewise took part of the same that through death he might destroy him that had the Power of Death that is the Devil and deliver them who through fear of death were all their life-time subject to bondage Heb. 2. 14 15. In these words it is asserted that he took our flesh for certain Reasons 1. Because the Children the Heirs of Heaven are Partakers of Flesh and Blood For asmuch then as the Children are Partakers of Flesh and Blood he also himself took part of the same Had the Children the Heirs been without flesh he himself had not taken it upon him had the Children been Angels he had taken upon him the Nature of Angels but because the Children were Partakers of Flesh therefore leaving Angels or refusing to take hold of Angels he took Flesh and Blood the Nature of the Children that he might put himself into a capacity to save and deliver the Children Therefore it follows That through death he might destroy him that had the Power of Death that is the Devil This therefore was another Reason that he might destroy the Devil The Devil had bent himself against the Children he is their Adversary and goeth forth to make war with them The Devil your Adversary And he went to make war with the Remnant of her Seed 1 Pet. 5. 8. Revel 12. Now the Children could not destroy him because he had already cast them into sin defiled their Nature and laid them under the Wrath of God Therefore Christ puts himself among the Children and into the Nature of the Children that he might by means of his Dying in their Flesh destroy the Devil that is take away Sin his Work that he might destroy the Works of the Devil for sin is the great Engine of Hell by which he overthroweth all that perish Now this did Christ destroy by taking on him the similitude of Sinful Flesh of which more anon That he might destroy him that had the Power of Death that is the Devil and deliver them This was the thing in chief intended that he might deliver the Children that he might deliver them from death the Fruit of their Sin and from Sin the Sting of that Death That he might deliver them who through the Fear of Death were all their Life-time subject to bondage He took flesh therefore because the Children had it he took it that he might die for the Children he took it that he might deliver the Children from the Works of the Devil that he might deliver them No Deliverance had come to the Children if the Son of God had not taken their Flesh and Blood Therefore he took our Flesh that he might be our Saviour Again In a Saviour there must be not only Merit but Compassion and Sympathy because the Children are yet to live by Faith are not yet come to the Inheritance It behoved him therefore in all things to be made like unto his Brethren that he might be a Merciful and Faithful High-Priest in things pertaining to God to make Reconciliation for the Sins of the People Heb. 2. 17 18. Two Reasons are rendred in this Text why he must take Flesh namely that he might be their Priest to offer Sacrifice to wit his Body and Blood for them and that he might be merciful and faithful to pitty and preserve them unto the Kingdom appointed for them Mark you therefore how the Apostle when he asserteth that the Lord Jesus took our Flesh urgeth the reason why he took our Flesh. THAT he might destroy the Devil and Death THAT he might deliver them It behoved him to be made
afflicts the Mind with guilt and bindeth over the Soul to answer it sever not sin and guilt asunder left thou be an Hypocrite like these wicked Men and rob Christ of his true Sufferings Besides to see sin upon Christ but not its guilt to see sin upon Christ but not the Legal Punishment what is this but to conclude that either there is no guilt and punishment in sin or that Christ bare our sin but we the Punishment for the Punishment must be born because the Sentence is gone out from the Mouth of God against sin Do thou therefore as I have said consider of sin as a Transgression of the Law 1 John 3. and a Provoker of the Justice of God which done turn thine Eye to the Cross and behold those Sins in the Guilt and Punishment of them sticking in the Flesh of Christ. God condemned sin in the Flesh of Christ. He bare our Sins IN his own Body on the Tree Rom. 8. 3. 1 Pet. 2. 24. I would only give thee this Caution not sin in the Nature of sin Sin was not so in the Flesh of Christ but sin in the Natural Punishment of it to wit Guilt and the Chastising Hand of Justice He was wounded for our Transgressions he was bruised for our Iniquities The Chastisements of our Peace were upon him and by his Stripes we are healed Isa. 53. Look then upon Christ crucified to be as the sin of the World as if He only had broken the Law which done behold him perfectly innocent in himself and so conclude that for the transgressions of God's People he was stricken That when the Lord made him to be sin He made him to be sin FOR US He was made a Curse for us FOurthly As he was made Flesh under the Law and also Sin so he was made a Curse for us Christ hath redeemed us from the Cross of the Law being made a Curse for us as it is written Cursed is every one that hangeth on a Tree This Sentence is taken out of Moses being passed there upon them that for Sin are worthy of death And if a Man have committed a Sin worthy of death and thou hang him on a Tree his Body shall not remain all night upon the Tree but thou shalt in any-wise bury him that Day for he that is hanged is accursed of God By this Sentence Paul concludeth that Jesus Christ was Justly hanged because sin worthy of Death was upon him Sin not of his own but ours Since then he took our Sins he must be cursed of God for sin is sin where-ever it lies and justice is justice where-ever it finds it wherefore since Jesus Christ will bear our Sin he must be numbred with the Transgressors and counted worthy to die the Death He that committeth sin is worthy of death This though Christ did not personally do his Members his Body which is his Church did and since he would undertake for them with God and stand in their Sins before the Eyes of his Justice He must die the Death by the Law Sin and the Curse cannot be severed Sin must be followed with the Curse of God Sin therefore being removed from us to the Back of Christ thither goes also the Curse for if sin be found upon him he is the Person worthy to die worthy by our Sins Wherefore Paul here setteth forth Christ clothed with our Sins and so taking from us the Guilt and Punishment What punishment but the Wrath and Displeasure of God Christ hath redeemed us from the Curse of the Law being made a Curse for us In this word Curse are two things comprized 1. The Reality of Sin for there can be no Curse where there is no Sin either of the Persons own or made to be his by his own Consent or the Imputation of Divine Justice And since Sins are made to be Christ's by Imputation they are his though not naturally yet really and consequently the Wages due He hath made him to be sin he was made a Curse for us 2. This word Curse comprizeth therefore the Punishment of Sin that Punishment properly due to sin from the Hand of God's Justice which punishment standeth in three things 1. In charging sin upon the Body and Soul of the Person concerned and hence we read that both the Body and Soul of Christ were made an Offering for Sin Isa. 53. 10. Heb. 10. 10. 2. The Punishment standeth in Gods inflicting of the Just merits of sin upon him that standeth charged therewith and that is Death in its own nature and strength to wit Death with the Sting thereof The Sting of Death is sin This Death did Christ die because he died for our Sins 3. The Sorrows and Pains of this Death therefore must be under-gone by Jesus Christ. Now there are divers Sorrows in Death 1. Such Sorrows as Brutes are subject to 2. Such Sorrows as Persons are subjects to that stand in sin before God 3. Such Sorrows as those undergo who are swallowed up of the Curse and Wrath of God for ever Now so much of all kind of Sorrow as the Imputation of our Sin could justly bring from the Hand of Divine Justice so much of it he had 1. He had Death 2. He had the Sting of Death which is Sin 3. He was forsaken of God but could not by any means have those Sorrows which they have that are everlastingly swallowed up of them It was not possible that he should be holden of it Act. 2. 24. For where Sin is charged and born there must of necessity follow the Wrath and Curse of God Now where the Wrath and Curse of God is there must of necessity follow the Effects the Natural Effects I say the Natural Effects to wit the Sence the Sorrowful Sence of the Displeasure of an Infinite Majesty and his Chastisements for the Sin that hath provoked him There are Effects natural and Effects accidental those Accidental are such as flow from our weakness whilst we wrestle with the Judgment of God to wit hellish fear despair rage blasphemy and the like These were not incident to Jesus Christ he being in his own Person every way perfect Neither did he alwayes endure the Natural Effects his Merits relieved and delivered him God loosed the Pains of death because it was not possible he should be holden of it Acts 2. 24. Christ then was made a Curse for us for he did bear our sin the Punishment therefore from the Revenging Hand of God must needs fall upon him Wherefore by these four things we see how Christ became our Saviour he took hold of our Nature was born under the Law was made to be sin and the Accursed of God for us And observe it all this as I said before was the Handy-Work of God God made him Flesh made him under the Law God made him to be Sin and also a Curse for us The Lord bruised him the Lord put him to grief the Lord made his Soul an Offering for Sin Isa.
brought into the World and set before the Face of God such a Righteousness that out-weigheth and goeth far beyond that Sin and so did hide sin from the Sight of God Hence he that is justified is said to have his Sins HID and covered Blessed is the Man whose Transgressions are forgiven and whose Sin is covered Rom. 4. 7. covered with the Righteousness of Christ. I spread my skirt over thee and covered thy Nakedness thy Sins Ezek. 16. 8. Christ Jesus therefore having by the Infiniteness of his Merit taken away put away or hidden our Sins from the Face of God therefore he raised him up from the Dead You find in that 16th of Leviticus mention made of two Goats one was to be slain for a Sin-Offering the other to be left alive The Goat that was slain was a Type of Christ in his Death the Goat that was not slain was a Type of Christ in his Merit Now this living Goat HE carried away the Sins of the People into the Land of forgetfulness And Aaron shall lay both his Hands upon the head of the Live-Goat and confess over him all the Iniquities of the Children of Israel and all their Transgressions in all their Sins putting them upon the Head of the Goat and shall send him away by the Hands of a fit Man into the Wilderness and the Goat shall bear upon him all their Iniquities unto a Land not inhabited Levit. 16. Thus did Jesus Christ bear away by the Merit of his Death the Sins and Iniquities of them that Believe wherefore when God came to him in the Grave he found him Holy and Undefiled and raised him up from the Dead And observe it As his Death was for our Sin so his Rising again was for our Discharge for both in his Death and Resurrection he immediately respected our Benefits he died for us he rose from the Dead for us He was delivered for our Offences and was raised again for our Justification Rom 4. 25. By his Death he carried away our Sins by his Rising he brought to us Justifying Righteousness There are five Circumstances also attending his Resurrection that shew us how well-pleased God was with his Death 1. It must be solemnized with the Company Attendance and Testimony of Angels Mat. 28. 1 2 3 4 5 6. Luk. 24. 3 4 5 6. John 20. 11 12. 2dly At or just upon his Resurrection the Graves where many of the Saints for whom he died lay asleep did open and they followed their Lord in full Triumph over Death The Graves were opened and many Bodies of Saints which slept arose and came out of their Graves after his Resurrection and went into the Holy City and appeared unto many Mat. 27. 52. These Saints coming out of their Graves after him what a Testimony is it that he for them had taken away Sin and destroyed him that had the Power of Death yea what a Testimony was it that he had made amends to God the Father who granted him at his Resurrection to have presently out of the Grave Of the Price of his Blood even the Body of many of the Saints which slept He was declared to be the Son of God with Power by the Spirit of Holiness and the Resurrection from the Dead Rom. 1. 4. It saith not by his Resurrection though that be true But by the Resurrection meaning the Resurrection of the Bodies of the Saints which slept because they rose by vertue of his Blood and by that he was with power declared to be the Son of God They I say were part of his Purchase some of them for whom Christ died Now for God to raise them and that upon and by vertue of his Resurrection what is it but an open Declaration from Heaven that Christ by his Death hath made amends for us and obtained Eternal Redemption for us 3thly When he was risen from the Dead God to confirm his Disciples in the Faith of the Redemption that Christ had obtained by his Blood brings him to the Church presents him to them alive shews him openly sometimes to two or three sometimes to eleven or twelve and once to above five hundred Brethren at once Acts 1. 3. Chap. 10. 40. Luk. 24. 13 14 15 16. 31. John 20. 19. Chap. 21. 1 2 3 c. 1 Cor. 15. 3 4 5 6 7 8. 4thly At his Resurrection God gives him the Keys of Hell and of Death Revel 1. 16 17. Hell and Death are the Effects and Fruits of Sin The Wicked shall be turned into Hell and the Wages of Sin is Death But what then are Sinners the better for the Death and Blood of Christ O! They that dare venture upon him are much the better for they shall not perish unless the Saviour will damn them for he hath the Keys of Hell and of Death Fear not saith he I am the First and the Last I am he that liveth and was dead and behold I am alive for evermore and have the Keys of Hell and Death These were given him at his Resurrection as if God had said My Son thou hast spilt thy Blood for Sinners I am pleased with it I am delighted in thy Merits in the Redemption which thou hast wrought in token hereof I give thee the Keys of Hell and of Death I give thee all Power in Heaven and Earth save who thou wilt deliver who thou wilt bring to Heaven who thou wilt 5thly At Christ's Resurrection God bids him ask the Heathen of him with a Promise to give him the uttermost parts of the Earth for his Possession This Sentence is in the second Psalm and is expounded by Paul's Interpretation of the Words before to be spoken to Christ at his Resurrection Thou art my Son this Day have I begotten thee I have begotten thee that is saith Paul from the Dead He hath raised up Jesus again as it is also written in the Second Psalm Thou art my Son this day have I begotten thee Act. 13. 30 31 32 33 34. Now mark at his Raising him from the Dead he bids him ask ASK of me and that the Heathen As if God had said My Son thy Blood hath pacified and appeased my Justice I can 〈◊〉 in justice for thy sake forgive poor Mortals their Sin ASK them of me ASK them though they be Heathens and I will give them to thee to the utmost Ends of the Earth This is then the First Demonstration to prove that Jesus Christ by what he hath done hath paid full price to God for the Souls of Sinners and obtained Eternal Redemption for them namely his being Raised again from the Dead The Second Demonstration SEcondly A Second thing that demonstrateth this Truth is That he Ascended and was received up into Heaven So after the Lord had spoken to them he was received up into Heaven Mar. 16. 19. This Demonstration consisteth of two parts 1. Of his Ascending 2. Of his being Received First For his Ascending He is ascended on High Ephes. 4. 8.
to offer Heb. 8. 3. which Offering and Sacrifice of his being able to perfect for ever them that are sanctified and set apart for Eternal Life Therefore the name of the Person that offered even Jesus made of God an High-Priest is acceptable with God yea therefore is he made for ever by his doing for us the Appeaser of the Justice of God and the Reconciler of Sinners to him Hence it is that HIS Name is that which it behoveth us to mention when we come before God for what God hath determined in his Counsels of Grace to bestow upon Sinners because for his Name sake he forgiveth them I write to you little Children because your Sins are forgiven you for his Name sake To him give all the Prephets witness that through his Name whosoever believeth in him shall receive Remission of Sins 1. Joh. 2. 14. Act. 10. 43. They therefore that would obtain the forgiveness of Sins must ask it of God through the Name of Jesus and he that shall sensibly and unteignedly do it he shall receive the forgiveness of them Whatsoever you shall ask the Father in my Name he will give it you Hence it is evident that he hath not only paid full price to God for them but also obtained Eternal Redemption for them And it is observable the Lord Jesus would have his Disciples make a Proof of this and promiseth that if they do they shall experimentally find it so Hitherto saith he ye have asked nothing in my NAME ask and ye shall receive that your joy may be full Joh. 16. 24. As who should say O my Disciples you have heard what I have promised to you even that my Father shall do for you whatsoever ye shall ask him in my Name Ask now therefore and prove me if I shall not make my Words good Ask I say what you need and see if you do not receive it to the Joying of your Hearts At that day ye shall ask in my Name and I say not unto you that I will pray the Father for you I do not bid you ask in my Name as if the Father was yet hard to be reconciled or unwilling to accept you to mercy my Coming into the World was the Design of my Father and the Effect of his Love to Sinners but there is sin in you and justice in God therefore that you to him might be reconciled I am made of my Father Mediator wherefore ask in my Name for there is none other name given under the Heavens among Men whereby they must be saved Act. 4. 12. Ask in my Name love is let out to you through me it is let out to you by me in a way of Justice which is the only secure way for you Ask in my Name and my Father will love you The Father himself loveth you because you have loved me and have believed that I came out from God Joh. 16. 27. My Fathers Love is set first upon me for my Name is chief in his Heart and all that love me are beloved of my Father and shall have what they need if ye ask in my Name But I say what cause would there be to ask in his Name more than in the Name of some other since justice was provoked by our Sin if he had not undertook to make up the difference that by Sin was made betwixt justice and us For though there be in this Jesus infinite worth infinite righteousness infinite merit yet if he make not with these interest for us we get no more benefit thereby than if there were no Mediator But this Worth and Merit is in him for us for he undertook to reconcile us to God it is therefore that his Name is with God so prevailing for us poor Sinners and therefore that we ought to go to God in his Name Hence therefore it is evident that Jesus Christ hath paid full price to God for Sinners and obtained Eternal Redemption for them The Seventh Demonstration THat Jesus Christ by what he hath done hath paid full price to God for Sinners c. is evident because we are commanded also to give God thanks in his Name By him therefore let us offer the Sacrifice of Praise continually that is the Fruit of our Lips giving thanks in his Name Heb. 13. 15. By him therefore wherefore because he also that he might sanctifie us with his own Blood suffered without the Gate ver 12. He sanctified us with his Blood but why should the Father have thanks for this even because the Father gave him for us that he might die to sanctifie us with his Blood Giving thanks to the Father which hath made us meet to be Partakers of the Inheritance of the Saints in Light who hath delivered us from the Power of Darkness and hath translated us into the Kingdom of his dear Son in whom we have redemption through his Blood even the forgiveness of Sins Col. 1. 12 13 14. The Father is to be thanked for the contrivance was also his but the Blood the Righteousness or that worthiness for the Sake of which we are accepted of God is the Worthiness of his own dear Son as it is meet therefore that God should have thanks so it is necessary that he have it in his Name for whose sake we indeed are accepted of him Let us therefore by him offer Praise First For the Gift of his Son and for that we stand quit through him in his Sight and that in despite of all inward weakness and that in despite of all outward enemies When the Apostle had taken such a view of himself as to put himself into a maze with an out-cry also who shall deliver me he quiets himself with this sweet conclusion I thank God through Jesus Christ Rom. 7. 24. He found more in the Blood of Christ to save him than he found in his own Corruptions to damn him but that could not be had he not paid full price for him had he not obtained Eternal Redemption for him And can an Holy and Just God require that we give thanks to him in his Name if it was not effectually done for us by him Further when the Apostle looks upon Death and the Grave and strengtheneth them by adding to them Sin and the Law saying The Sting of Death is sin and the Strength of Sin is the Law he presently addeth but thanks be to God which giveth us the Victory through Jesus Christ 1 Cor. 15. The Victory over Sin Death and the Law the Victory over these through our Lord Jesus Christ but God hath given us the Victory but it is through our Lord Jesus Christ through his fulfilling the Law through his destroying Death and through his bringing in Everlasting Righteousness Elisha said to the King of Israel that had it not been that he regarded the Person of Jehoshaphat he would not look to him nor regard him 2 Kin. 3. 14. nor would God at all have looked to or regarded thee but that he respected
the Doctrine I come now to make some use of and to apply this Blessed Doctrine of the Undertaking of Jesus Christ and of his paying full Price to God for Sinners and of his obtaining Eternal Redemption for them The first Use. BY this Doctrine we come to understand many things which otherwise abide obscure and utterly unknown because this Doctrine is accompanied with the Holy Ghost that Revealer of secrets and Searcher of the deep things of God 1 Pet. 1. 2. Ephes. 1. 17. 1 Cor. 2. The Holy Ghost comes down with this Doctrine as that in which it alone delighteth therefore is it called The Spirit of Wisdom and Revelation in the Knowledg of Jesus Christ. He giveth also the Light of the Knowledg of the Glory of God in the Face of Jesus Christ 2 Cor. 4. 6. Little of God is known in the World where the Gospel is rejected the Religious Jew and the Wise Gentile may see more of God in a Crucified Christ than in Heaven and Earth besides For in him are hid all the Treasures of Wisdom and knowledg not only in his Person as God but also in his Undertakings as Mediator Hence Paul telleth us That he determined not to know any thing among the Corinthians but Jesus Christ and him Crucified Col. 2. 2 3. 1 Cor. 2. 2 3. I say more of God is revealed in this Doctrine to us than we can see of him in Heaven and Earth without it First Here is more of his WISDOM seen than in his making and upholding all the Creatures His Wisdom I say in devising means to reconcile Sinners to an Holy and Infinite Majesty to be a Just God and YET a Saviour to be just to his Law just to his Threatning just to himself and yet save Sinners can no-way be understood till thou understandest why Jesus Christ did hang on the Tree for here only is the Riddle unfolded Christ died for our Sins and therefore can God in justice save us Isa. 45. 21. And hence is Christ called The Wisdom of God not only because he is so essentially but because by him is the greatest Revelation of his Wisdom towards man In Redemption therefore by the Blood of Christ God is said to abound towards us in all wisdom Ephes. 1. 7 8. Here we see the highest Contradictions reconciled here Justice kisseth the Sinner here a Man stands just in the Sight of God while confounded at his own Pollutions and here he that hath done no good hath yet a sufficient Righteousness even the Righteousness of God which is by Faith of Jesus Christ. Secondly The JUSTICE of God is here more seen than in punishing all the Damned He spared not his own Son is a Sentence which more revealeth the Nature of the Justice of God than if it had said he spared not all the World True he cast Angels from Heaven and drowned the Old World he turned Sodom and Gomorrah into Ashes with many more of like nature but what were all these to the Cursing of his Son yea what were ten thousand such manifestations of his Ireful Indignation against Sin to that of striking afflicting chastising and making the darling of his Bosom the Object of his Wrath and Judgment Here it is seen he respecteth not persons but judgeth sin and condemneth him on whom it is found yea although on Jesus Christ his well-Beloved Rom. 8. 32. Gal. 3. 13. Thirdly The Mystery of God's WILL is here more seen than in hanging the Earth upon nothing while he condemneth Christ though Righteous and justifieth us though Sinners while he maketh him to be sin for us and us the Righteousness of God in him 1 Pet. 3. 18. 2 Cor. 5. 20. Fourthly The POWER of God is here more seen than in making of Heaven and Earth for for one to bear and get the Victory over Sin when charged by the Justice of an Infinite Majesty in so doing he sheweth the Height of the Highest Power For where sin by the Law is charged and that by God immediatly there an Infinite Majesty opposeth and that with the whole of his Justice Holiness and Power So then he that is thus charged and engaged for the Sin of the World must not only be equal with God but shew it by over-coming that Curse and Judgment that by Infinite Justice is charged upon him for Sin When Angels and Men had sinned how did they fall and crumble before the Anger of God! they had not power to withstand the terrour nor could there be worth found in their Persons or Doings to appease displeased Justice But behold here stands the Son of God before him in the Sin of the World his Father finding him there curseth and condemns him to death but he by the Power of his God-head and the Worthiness of his Person and Doings vanquisheth sin satisfieth God's Justice and so becomes the Saviour of the World Here then is Power seen Sin is a Mighty thing it crusheth all in pieces save him whose Spirit is Eternal Heb. 9. 14. Set Christ and his Sufferings aside and you neither see the Evil of Sin nor the Displeasure of God against it you see them not in their utmost Had'st thou a view of all the Legions that are now in the pains of Hell yea couldest thou hear their shreeks and groans together at once and feel the whole of all their burden much of the evil of Sin and of the Justice of God against it would be yet unknown by thee for thou wouldest want power to feel and bear the utmost A Giant shews not his Power by killing of a little Child nor yet is his might seen by the resistance that such a little one makes but then he sheweth his power when he dealeth with one like himself yea and the Power also of the other is then made manifest in saving himself from being swallowed up with his Wrath. Jesus Christ also made manifest his Eternal Power and God-head more by bearing and over-coming our Sins than in making or upholding the whole World Hence Christ Crucified is called the Power of God 1 Cor. 1. 23 24. Fifthly The LOVE and MERCY of God is more seen in and by this Doctrine than any other way Mercy and Love are seen in that God gives us Rain and fruitful Seasons and in that he filleth our Hearts with food and gladness from that bounty he bestoweth upon us as men as his Creatures Oh! but herein is Love made manifest in that Christ laid down his Life for us And God commended his Love towards us in that while we were yet Sinners Christ died for us 1 Joh. 3. 16. Chap. 4. 10 Rom. 5. 8. Never Love like this nor did God ever give such discovery of his Love from the beginning to this Day Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins Here is Love that God sent his Son his Darling his Son that never offended his Son that was
Righteousness should arise among them with healing under his Wings 3. I may add another cause of their stumble They did not understand the Prophecies that went before of him 1. He was to come to them out of Egypt Out of Egypt have I called my Son Mat. 2. 15. 2. He turned aside into Cana of Galilee and dwelt in the City of Nazareth That it might be fulfilled which was spoken by the Prophets he shall be called a Nazaren Mat. 2. 23. 3. That saying also was to be fulfilled The Land of Zebulon and the Land of Nepthaly by the way of the Sea beyond Jordan Galilee of the Gentiles the People that sat in Darkness saw a great Light and to them that sat in the region and shadow of Death Light is sprung up Mat. 4. 12 13 14 15 16 17. At these things then they stumbled and 't was a great Judgment of God upon them Besides There seemed to be a Contradiction in the Prophecies of the Scriptures concerning his Coming He was to be born in Bethlehem and yet to come out of Egypt How should he be the Christ and yet come out of Galilee out of which ariseth no Prophet Thus they stumbled Hence note That though the Prophecies and Promises be full and plain as these were that he should be born in Bethlehem yet men's Sins may cause them to be fulfilled in such obscurity that instead of having benefit thereby they may stumble and split their Souls thereat Take heed then hunt not Christ from plain Promises with Herod hunt him not from Bethlehem lest he appear to your amazement and destruction from Egypt or in the Land of Zebulon But thus much to the Second Question to wit What it was for Jesus to come into the World I come now to the Third Question Quest. 3. What it was for him to come to be a Saviour For the further handling of this Question I must shew 1. What it is to be a Saviour 2. What it is to come to be a Saviour 3. What it is for Jesus to come to be a Saviour To these three briefly First What it is to be a Saviour 1. A Saviour supposeth some in misery and himself one that is to deliver them 2. A Saviour is either such an one Ministerially or Meritoriously Ministerially is when one person engageth or is engaged by virtue of respect or command from Superiours to go and obtain by conquest or the Kings Redemption the Captives or Persons grieved by the Tyranny of an Enemy And thus was Moses and Joshuah and the Judges and Kings of Israel Saviours Thou deliveredst them into the Land of their Enemies who vexed them and in the time of their trouble when they cried unto thee thou heardest them from Heaven and according to thy manifold mercies thou gavest them Saviours who saved them out of the Hand of their Enemies Nehem. 9. 27. Thus was Jesus Christ a Saviour he was engaged by virtue of respect and command from God to obtain by conquest and redemption the Captives or Persons grieved God sent his Son to be the Saviour of the World John 4. 14. Meritoriously is when the Person engaging shall at his own proper cost and charge give a sufficient value or price for those he redeemeth Thus those under the Law were redeemed by the Mony called the Redemption-Mony And Moses gave the Mony of them that were redeemed unto Aaron and to his Sons Numb 3. 46 47 48 49 51 52. And thus was Jesus Christ a Saviour he paid full price to Divine Justice for Sinners even his own precious Blood Forasmuch as you know that you were not redeemed from your vain Conversation received by tradition from your Fathers with corruptible things as Silver and Gold but with the precious Blood of Christ 1 Pet. 1 18 19. And forasmuch as in mans redemption the Undertaker must have respect not only to the paying of a price but also to the getting of a Victory for there is not only Jesus to satisfy but Death Devil Hell and the Grave to conquer therefore hath he also by himself gotten the Victory over these 1. He hath abolished Death 2 Tim. 1. 10. 2. He hath destroyed the Devil Heb. 2. 14 15. 3. He hath been the destruction of the Grave Hos. 13. 14. 4. He hath gotten the Keys of Hell Revel 1. 17 18 19. And this I say he did by himself at his own proper cost and charge when he triumphed over them upon his Cross Col. 2. 14 15. Quest. 2. Secondly What it is to come to be a Saviour 1. To come to be one supposeth one ordained and fore-prepared for that work Then said he lo I come a Body hast thou prepared me Heb. 10. 2. To come to be a Saviour supposeth one commissionated or authorized to that Work Thâ— Spirit of the Lord is upon me because he hath anointed me authorized me to preach the Gospel to the Poor He hath sent me to bind up the broken-hearted to preach deliverance to the Captives and recovering of sight to the Blind and to set at liberty them that are bruised Luk. 4. 18. And upon this account it is that he is so often called CHRIST or the Anointed one the Anointed Jesus or Jesus the Anointed Saviour Thou art the Christ the Son of God that should come into the World This Jesus whom I preach unto you is Christ He testified to the Jews that Jesus was Christ and he confounded the Jews which dwelt at Damascus proving by the Scriptures that this is the very Christ Joh. 11. 27. Acts 17. 3. Chap. 18. 5. Chap. 9. 22. The very Anointed of God or he whom God authorized and qualified to be the Saviour of the World 3. To come to be a Saviour supposeth a resolution to do that work before he goeth back I will ransom them from the power of the Grave I will redeem them from death O Death I will be thy Plague O Grave I will be thy Destruction Repentance shall be hid from mine Eyes Hos. 13. 14. And as he resolved so he hath done 1. He hath purged our Sins Heb. 1. 2 3. 2. He hath perfected for ever by one Offering them that are sanctified Heb. 10. 14. 3. He hath obtained Eternal Redemption for them Heb. 9. 12. See further 2 Tim. 1. 10. Heb. 9. 26. Col. 2. 15. Heb. 6. 18 19 20. Quest. 3. I come now to the Third Question What it is for Jesus to come to be a Saviour 1. Ans. It is the greatest discovery of mans misery and inability to save himself therefrom that ever was made in the World Must the Son of God himself come down from Heaven or can there be no Salvation can not one Sinner save another cannot man by any means redeem his Brother nor give to God a Ransom for him cannot an Angel do it cannot all the Angels do it no Christ must come and die to do it 2dly It is the greatest discovery of the Love of God that ever the World had For
53. Not for that he hated him considering him in his own harmless innocent and blessed Person for he was daily hid Delight but by an act of grace to usward were our Iniquities laid upon him and he in our stead bruised and chastised for them God loved us and made him a Curse for us He was made a Curse for us That the Blessing of Abraham might come on the Gentiles through Faith in Jesus Christ Gal. 3. 13 14 15. Further Demonstration of this Truth BEfore I pass this Truth I will present thee Courteous Reader with two or three Demonstrations for its further confirmation First That Christ did bear our Sin and Curse is clear because he died and that without a Mediator 1. He died Death is the Wages of Sin Rom. 6. 23. Now if death be the Wages of sin and that be true that Christ did die and not sin either the Course of Justice is perverted or else he died for our Sins there was no cause of death in him yet he died Act. 13. 28. He did no Evil Guile was not found in his Mouth yet he received the Wages of Sin Sin therefore though not of his own was found upon him and laid to his Charge because he died Christ died for our Sins Christ gave himself for our Sins 1 Cor. 15. 1 2 3. Gal. 1. 4. 1 Pet. 2. 22. He then that will conclude that Christ did not bear our Sin chargeth God foolishly for delivering him up to death for laying on him the Wages when in no sence he deserved the same Yea he overthroweth the whole Gospel for that hangeth on THIS hinge Christ died for our Sins Object But all that die do not bear the Curse of God for Sin Ans. But all that die without a Mediator do Angels died the Cursed Death because Christ took not hold of them and they for whom Christ never prayeth they die the Cursed Death for they perish everlastingly in the unutterable Torments of Hell Christ too died that Death which is the Proper Wages of Sin for he had none to stand for him I looked saith he and there was none to help and I wondred that there was none to uphold therefore mine own Arm brought Salvation unto me And he saw that there was no man and he wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness sustained him Isa. 63. 5. Isa. 59. 16. Christ then died or endured the Wages of Sin and that without an Intercessor without one between God and he He grappled immediatly with the Eternal Justice of God who inflicted on him Death the Wages of Sin there was no man to hold off the Hand of God Justice had his full blow at him and made him a Curse for Sin He died for sin without a Mediator he died the Cursed Death Secondly A Second thing that Demonstrateth that Christ died the Cursed Death for Sin It is the Frame of Spirit that he was in at the time that he was to be taken Never was poor mortal so beset with the apprehensions of approaching death as was this Lord Jesus Christ Amazement beyond measuâ—e Sorrow that exceeded seized upon his Soul My Soul saith he is exceeding sorrowful even unto Death And he began saith Mark to be sore amazed and to be very heavy Mat. 26. 38. Mar. 14. 33. Add to this That Jesus Christ was better able to grapple with death even better able to do it alone than the whole World joyn'd altogether 1. He was anointed with the Spirit without Measure Joh. 3. 34. 2. He had all Grace perfect in him John 1. 16. 3. Never none so soaked in the Bosom of his Fathers Love as himself Prov. 8. 23 30. 4. Never none so harmless and without sin as he and consequently never man had so good a Conscience as he Heb. 7. 26. 5. Never none prepared such a stock of good Works to bear him company at the Hour of Death as he 6. Never none had greater assurance of being with the Father Eternally in the Heavens than he And yet behold when HE comes to die how weak is he how amazed at death how heavy how exceeding sorrowful and I say no cause assigned but the Approach of Death Alas How often is it seen that we Poor Sinners can laugh at destruction when it cometh yea and rejoice exceedingly when we find the Grave Job 3. 22. looking upon death as a part of our Portion yea as that which will be a means of our present relief and help 1 Cor. 3. 22. This Jesus Christ couldnot do considered as dying for our Sin but the nearer death the more heavy oppressed with the thoughts of the Revenging Hand of God Wherefore he falls into an Agony and Sweats not after the common rate as we do when death is severing Body and Soul His Sweat was as it were great drops Clodders of Blood falling down to the Ground Luk. 22. 44. What I say should be the Reason but that death assaulted him with his Sting If Jesus Christ had been to die for his Vertues only doubtless he would have born it lightly and so he did as he died bearing witness to the Truth He endured the Cross and despised the Shame Heb. 12. 1 2 How have the Martyrs despised death and as it were not been careful of that having peace with God by Jesus Christ scorning the most Cruel Torments that Hell and Men could devise and invent but Jesus Christ could not do so as he was a Sacrifice for sin he died for sin he was made a Curse for us O my Brethren Christ died many deaths at once he made his Grave with the Wicked and with the Rich in his Deaths Look how many thousands shall be saved so many deaths did Jesus die yet it was but once he died He died thy death and my death and so many deaths as all our Sins deserved who shall be saved from the Wrath to come Now to feign that these Sorrows and this Bloody Agony was not real but in shew only What greater Condemnation can be passed upon Jesus Christ who loved to do all things in the most feigned Simplicity It was therefore because of sin the Sin that was put into the Death he died and the Curse of God that was due to Sin That That made death so bitter to Jesus Christ 't is Christ that died The Apostle speaks as if never any died but Christ nor indeed did there so wonderful a Death as he Rom. 8. Death considered simply as it is a deprivation of natural life could not have these Effects in a Person personally more Righteous than an Angel Yea even Carnal Wicked Men not awakened in their Conscience how securely can they die It must therefore also be concluded that the Sorrows and Agony of Jesus Christ came from a higher cause even from the Guilt of sin and from the Curse of God that was now approaching for that Sin It cannot be attributed to the Fear of
is the Highest Name the Everlasting Name the Name that he is to go by to be known by to be worshipped by and to be glorified by yea the Name by which also most Glory shall redound to God the Father Now what is the Signification of this Name but SAVIOUR This Name he hath therefore for his Works Sake and because God delighted in his Undertaking and was pleased with the Price he had paid for us therefore the Divine Majesty hath given him it hath made it High and hath commanded all Angels to bow unto it Yea it is the Name in which he resteth and by which he hath magnified all his Attributes 1. This is the Name by which Sinners should go to God the Father 2. This is the Name through which they obtain forgiveness of Sins and ANY thing If you ask anything in my Name I will do it John 14. 3. This is the Name through which our spiritual Services and Sacrifices are accepted and by which an Answer of Peace is returned into our Bosoms 1 Pet. 2. But more of this anon 3. At this Name Devils tremble at THIS Name Angels bow the Head at THIS Name God's Heart openeth at THIS Name the Godly Man's Heart is comforted THIS Name none but Devils hate it and none but those that must be damned despise it No man speaking by the Holy Ghost calls Jesus accursed or accounteth him still dead and his Blood ineffectual to save the World 3dly He hath also given him the Glory of Office 1. He is there a Priest for ever intercepting betwixt the Divine Presence and all that hate us by his Blood Sin Satan Death Hell the Law the Grave or the like cannot be heard if his Blood be presented to God as the Atonement for us This is called the Blood of Sprinkling which speaks better things than the Blood of Abel Heb. 12. 24. By this Blood he entered into Heaven by this Blood he secureth from wrath all that come unto God by him but should his Blood have had a Voice in Heaven to save withal had it not merited first even in the Shedding of it the Ransom and Redemption of Souls 'T is true a Man whose Blood cannot save may with Abels cry out for Vengeance and Wrath on the Head of him that shed it but THIS Blood speaks for better things this Blood speaks for Souls for Sinners for Pardon Having obtained Eternal Redemption for us 2. He is there a Fore-runner for us Whither the Fore-runner is for us entered even Jesus Heb. 6. 20. This Office of Harbinger is distinct from though it comes by vertue of his Priestly Office therefore they are both mentioned in the Text Whither the Fore-runner is for us entered even Jesus made an High-Priest for ever after the Order of Melchisedec He is therefore our Fore-runner by vertue of his Priesthood his Blood giving worth to all he does In this Office of Harbinger or Fore-runner he prepareth for Believers their dwelling-Places in the Heavens their dwelling-Places according to their Place State Calling Service or Work in his Body the Church In my Fathers House saith he are many Mansions if it were not so I would have told you I go to prepare a Place for you Joh. 14. This is that is mentioned in the 47th Psalm He shall chuse our Inheritance for us the Excellency of Jacob whom he loved But should he have had Power to chuse our Inheritance for us to prepare for us our dwelling-Places should he have Power to give even Heaven itself to a Company of Poor Men had he not in the first Place obtained by his Blood the Deliverance of our Soul from Death 3. He is there a Prophet for us by which Office of his he hath received to communicate the whole Will of the Eternal God so far as is fit for us to know in this World or in that which is to come Hence he is called the Prophet of the Church The Lord shall raise you up a Prophet and this is of a truth that Prophet that should come into the World But this Office he hath also now in Heaven by vertue of the Blood he shed for us upon Earth Hence the New-Testament is called The New-Testament in his Blood and his Blood is said to be The Blood of the Everlasting Covenant or Testament Yea such vertue doth his Blood give to the New-Testament or Covenant of Grace as that severed from that it is nothing worth for a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Heb. 9. 16 17. So that every Word of God which he hath by Christ given to us for our Everlasting Consolation is dipt in blood is founded in blood and stands good to Sinners purely I mean with respect to merit upon the account of Blood or because his Blood that was shed for us on the Cross prevailed for us for the Remission of our Sins Let no man think to receive any benefit by Christs Prophetical Office by any of the good Words of Grace and forgiveness of Sins that are sprinkled up and down in the New-Testament That looketh not for that good to come to him for the Sake of that Blood by which this Testament is established For neither was the First Testament dedicated without Blood for when Moses had spoken every Precept to all the People according to the Law He took the Blood of Calves and of Goats with Water and scarlet Wool and Hissop and sprinkled both the Book and all the People saying This is the Blood of the Testament which God hath injoyned unto you Heb. 9. 18 19 20. The Prophetical Office of Christ standeth of two parts First in Promises of Grace Secondly in Directions of Worship but neither is this last to wit the Doctrine of Worship or our subjection to that Worship of any value any further than as sprinkled also with his Blood For as in the first Testament the Tabernacle and all the Vessels of the Ministry were sprinkled with Blood and it was necessary that so it should be so the Heavenly Things themselves must be also purified with Sacrifices but yet with better Sacrifice than these for now not Moses but Christ doth sprinkle not with Blood of Calves but with his own Blood neither as entered into places made with Hands but from Heaven doth Jesus sprinkle all that Doctrine of Worship subjection of his Saints thereto which is of his own instituting and commanding Heb. 9. 23 24 25 26. 4. He hath received there the Office of a King by which he ruleth in the Church and over all things for her sake The Government is laid upon his Shoulders the Lord God hath given him the Throne of his Father David Hence it is that he saith All Power is given me in Heaven and Earth but now this Kingly Office he hath it by his Blood because he humbled himself to death therefore God hath highly exalted him and given him the Highest