a good testimony of a mortified man Fourthly consider the Equitie of it Christ died for sinne that wee might die to sinnes I Pet. 2.24 who his owne selfe bare our sinne in his owne body on the tree 1 Pet. 2. 24. that we being dead to sinne should live unto righteousnesse What did Christ lay downe his life for our lusts and shall not wee lay downe our lusts for Christ did Christ die for our sinnes and shall not we for Christ die to our sinnes Fiftly consider our sins are Traytors and rebels against heaven Well saith Tertullian in his Apologie for the Christians in his second Chapter Tertul. Apol. cap. 2. against Traytors and such as are common enemies every man must be a common Souldier Now our sinnes are Traytors against heaven we cannot better expresse our loyaltie and alleagance to our great Master God then to kill and put to death there rebels it is a most acceptable sacrifice to God Sixtly and lastly consider the example of other men we see what care men take and what paine they will undergoe not for the avoyding but for the putting off a naturall a temporall death for a while Men for the preserving of this temporall life they are content not onely to take harsh Physick but to indure launcing and searing and cutting off the parts a leg or an arme c. so to preserve naturall life if they doe so for preserving of this naturall life Oh what should wee doe for the gaining of eternall life It is true Christ compares lusts to eyes and hands and feete it is true they are eyes but such as when they are pulled out wee may see well enough They are hands but such hands as when they are cut off wee may still doe what wee have to doe without them Now shall a man for the preserving of his temporall life indure a member to be cut off shall not we cut off our superfluous lusts for the gaining of eternal life shal they not for the avoyding but for the respiting of death indure this pain S. Aug. Epist 45. and shal not we for the avoyding of eternall death S. Austin presseth this excellent well in his Epist 45. They doe this not as if there were any hope to put off death quite but only to adjourne and put it off for the present if they do this for the respite of death what should we do for the avoiding of eternal death saith he They undergoe many certaine torments perhaps that they may have hope but of a few uncertaine dayes what do they thus for a temporal life shal not we much more for the procuring of an eternal life Do they so much for the adjourning of a temporall death and shall not wee for the avoyding a perpetuall and eternall death If these arguments perswade us not none can so much for the fourth point the Motives to this death to sin Fiftly if we must die with Christ before we can live with him S. Ierome then as Saint Ierome somewhere hath it It is not so easie a thing as some happily conceive it to hee a Christian It was Iulians scoffe of Constantine Iulian. and in him of all Christians To be a Christian there is no more required but to wash themselves with a little water that is to bee baptised and how great soever their sinnes were before this cleanseth them saith Iulian or if it chance that a man fall into the same sinnes againe saith Iulian It is no more for these Christians but to beat their breasts and to smite their heads and all is well againe in the conclusion of his Caesars But the best is it matters not greatly what Iulian saith it concerned him to speake evill of that faith he was fallen away from if he had spoken well of it hee had spoken against himselfe But he that knew better then Iulian saith Mat. 7.14 straite is the gate and narrow is the way that leadeth unto life Math. 7.14 The way to heaven is straite he that will enter in this way must strippe and divest himselfe of his old lusts The way of Christianitie is a narrow way nay that is not all it is a way full of paine and pressures to the flesh as Cameraritus interprets that place Narrow is the way and full of paine to the flesh He that walkes this way must resolve to meet with difficulties hee must take out lessons that are harsh to flesh and blond to mortifie nay to crucifie the flesh Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Every death is not sufficient to expresse the paine hee must undergoe but crucifying only the death that Christ died that was both a lingring and painfull death Thus every man that will live with Christ must first crucifie his sinfull lusts and affections Which notwithstanding I speake not to deterre or discourage any from entring into the way of Christianitie or having entred for going on in the same way No God-forbid that I should like the ten spies that Moses sent to spie out the land of Canaan bring an ill report upon the wayes of godlinesse but to informe us and arme us Hee that is to travaile into a farre Countrey on which his life and livelihood depends and should meet with a friend that should tell him the way were deepe and troublesome and that there were such difficulties did stand in the way hee would easily perceive that hee did tell him this not to discourage and dishearten him because hee is his friend nor to stay his journey because hee knowes it is upon his life his life lies on it but to arme and prepare him before hand that when he should meet with the difficulties hee might the better encounter them and goe over them I apply it thus Heaven is our countrey we all pretend wee are Pilgrims travelling to heaven the way that leads to heaven is this narrow way our death with Christ the necessitie of walking this way appears in Math. 7.14 This way 7.114 and only this leades to life it it the straite gaâ—â— and the narrow way that leads to life Now when wee tell you of Lyons and Beares in the way the difficulties and incombrances that you shall meet with it is not to discourage you but to arme and provide you It is not to dishearten you you must needs goe your life lies upon it but to arme and prepare you that when you meet with these difficulties you may be the better provided to encounter them It is good saith the Proverbe to know the worst of things before hand lest otherwise after wee have walked in the way we meet with incombrances and dreaming of nothing but delicacies our hearts faile us as the hearts of the Israelites in the report of the tenne spies Like the foolish builder in Luke 4. that was not able to goe on with his building Luke 4. because hee did not sit downe first and
these premises they concluded presently that he was an hypocrite Thus it was with the barbarous people Act. 23. Act. 23. when they saw a Viper fastned upon Saint Pauls hand presently the Viper strongly indited him a murtherer Nay Christs Disciples did so Joh. 9.29 Ioh. 9.29 no sooner did they see a man that was borne blind but they they questioned with our Saviour Who sinned this man or his parents that he was borne blind implying that it must needs bee that this man must sinne himselfe blinde So it was with the Iewes in this Chapter Vers 3. they saw Christ despised and rejected of men and presently they inferre that he was rejected of God smitten of God and humbled for his owne sinnes but such men must thinke that even Christ himselfe who like Absalom from the crowne of his head to the sole of his foote had no stayne or blemish of sinne in him yet hee tasted as deepe of the cup of Gods wrath and more than any mortal man besides he that stood highest in his Fathers favour was most low and despicable in the eyes of the world he that was the favourite of his Father in whom his Father was well pleased yet hee was not exempt from that scourge wherewith God chasteneth every Sonne that he receiveth Fourthly if Christ suffered not for his owne sinnes This readâ—s us a Lecture of patience to put up injurice though they bee not deserved in the world It is the plea of some men when they are injured it would not trouble me if I deserved iâ— thinke what Christ deserved at the hands of the Iewes what hee had done that hee was so usâ—d In 2 Pet. 4 21. Christ dyed 2 Pet. 4.21 and hath left us an example to follow his steps What example but an example of patience that we should follow him when wee suffer underserving Seneca gives that advise in his 69. Epistle as if hee had beene a Disciple of Christ 2. Pet. 3.21 We should labour to imitate Corâ—st in this in putting up and digesting injuries though on our part they be causelesse and undeserved In 2. Pet. 3.21 What glory is it if when yee be buffeted for your faults yee take it patiently what great matter is it but if when you doe well and suffer for it then you beare it patiently this is acceptable to God It is true it is acceptable to God that wee suffer punishment patiently when wee have deserved it but when wee are patient and have not deserved it it is highly acceptable as the word imparts Fiftly and lastly Christ dyed not for his owne sinnes then here is Balme in Gilead comfort for wounded and distressed consciences that faint under the weight and burden of their sinnes It is true indeede if Christ had dyed for his owne sinnes then our estate had beene woefull and lamentable then hee had quit scores only with God for himselfe but we should still have remayned as deepely ingaged as ever and have beene cast into utter darkenesse and have beene reserved in chaynes till we had payd the utmost farthing but now Christ hath suffered for us Then as the Apostle inferres Rom. 8.34 Rom. 8.34 Who shall condemne Let Sathan the accuser of the brethren bring what objections hee will this one plea will answer all Christ dyed if he dyed then he hath appeased the wrath of God to us and payd the debt of the Law and the punishment of the Law and fulfilled obedience and given satisfaction to God Christ had no sinne of his owne therefore what hee suffered it was for our sinnes and transgressions This shall suffice to bee spoken of the negative part from this particular But that carries the force of a negation That Christ was affirmed to suffer for his owne sinne We judged him smitten of God and humbled But. The affirmative part followes to be handled But He was wounded for our transgresâ—ions Where I shall not neede to tell you that by being wounded in this place wee are not to understand onely nor principally as some Popish writers doe the bodily torments and tortures of Christ that hee as this day indured on the Crosse but withall and especially those secret agonies and conflicts of soule that he felt that were caused out of a deeper apprehension of the greatnesse of our sinnes that hee suffered for and the sense of the greatnesse of Gods wrath that hee then sustained which being so the conclusion from this affirmitive part is this that Christ Iesus suffered exâ—reame torments in his body and sad and amazing agonies in his soule for our sinnes and trangressions He was wounded for our transgressions c. For the proofe of it I neede not range far from the Text. In the fourth verse of this Chapter surely saith the Prophet hee hath borne our griefâ—s and sorrowes In the fifth vers hee was bruised for our iniquities the chastisement of our peace was on him by his stripes wee are healed In the sixth vers The Lord hath layd upon him the iniquitie of us all In the eighth vers For the transgression of my people was he stricken In vers 10. He made his soule an offering for sinne In the 12. vers he poured out his soule to death Wee see he was broken for our iniquities the chastisement of our peace was on him and this not onely in body but in soule too be poured out his soule to death he made his soule an offering for sinne If you aske the reason why I answer first It is a rule of the Schooles where the gift is free and undeserved without merit or desert on our part there the best if not the onely reason that can bee assigned of that gift is the free grace and love of the doner So this gift is freely from Christs love to us so saith the Apostle Eph. 5.2 Eph. 5.2 Let us love one a other as Christ hath loved us and given himselfe a ransome for us where hee shewes not only the manner how wee should love one another As Christ hath loved us but the motive how he loved us hee suffered for us he loved us and gave himselfe a ransome for us Secondly as it was the love of Christ to give himselfe so it was the love of God that gave Christ as Christ saith it of himselfe so hee speakes it likewise of his Father Ioh. 3.16 God so loved the world Joh. 3.16 that hee gave his only begotten Sonne c. Wee must not thinke that God then begins to love us when God is actually reconciled to us in his Sonne so some conceive but amisse if I be not deceived and mistaken for saith the Apostle Rom. 5.18 Rom. 5.18 Hee loved us when wee were enemies God loves us not only when wee are friends when wee are actually reconciled by the death of his Sonne but when wee were enemies S. Aug. Psal 113. So saith S. Austin upon Psal 110. God loves us when hee hates us hee loves us
corruption and sinne let us labour to wash them in this living spring and fountaine And then it is a fountaine opened not a sealed fountaine as wee reade in Scripture And then againe as it is a fountaine opened for the killing of sinne so for the quickning to a new life Looke as it was with that River that Naaman washed himselfe in he was not onely cleansed of his Leprosie but his flesh came againe as the flesh of a childe so every one that is washed in the blood of Christ he is not onely cleansed from the Leprosie and corruption of sinne but his flesh comes as the flesh of a childe the life that he formerly had in Adam comes againe to him by the vertue of Christ That is the first Vse if our death to sinne and life in grace proceede both from Christ this should be a motive to us to labour to be in Christ that we may die to sinne and live with him Vse 2 Secondly if our death to sinne To roturne the prayse of grace to Christ and life in grace proceede from Christ then when wee finde in our selves sinne in any sort mortified and that wee are inabled to performe holy duties wee know from whom wee have it let us know to whom we ought to returne the glory of it Let us say as David through thee we have done valiantly It is through Christ and by vertue from him that wee overcome our lusts or else they are too strong for us If wee be enabled to doe holy duties let us lift up our eyes to heaven and say through thee O Christ wee are enabled to doe this As all the vertue whereby wee dye to sinne and live the life of grace is from Christ so it is equall that all the glory should bee returned to Christ It is the greatest sacriledge in the world to attribute any thing to us To mortifie sinne it is a part of Christs kingly power of his kingly office Now hee that chalengeth any vertue and power to mortifie sinne in himselfe or to raise himselfe to a new lise of grace hee is guilty of high treason hee usurpes on the Kings prerogative It is Christs prerogative onely to mortifie sinne in us Thirdly if it come of Christ alone our death to sinne and our Iffe of grace then wee see what to judge of them that are out of Christ sinne is neyther mortified in them nor they quickned to a new life of grace If all water proceede from one Fountaine then that that is seperate from that Fountaine must of necessitie be dry If Christ be the Fountaine of all Grace by which our sinnes are mortified and wee quickned to a new life then they that are out of Christ they cannot have eyther death to sinne or the life of grace Whatsoever is in them it is dead if there bee any thing that is good whatsoever it is it is dead whatsoever is alive in them it is but dead it makes them dead to grace here and assures them that except they be revived they shall goe from one death to another from spirituall death to eternall for evermore FINIS THE WOUNDED SAVIOVR ESAY 53.5 But he was wounded for our transgressions IT was not without good reason that among all the Prophets in the Old Testament our Prophet Isay onely should bee stiley by ancient and moderne writers the Evangelicall Prophet He that reades this Chapter whereof my Text is a portion will confesse as much The Chapter conteines a description of Christ of his coming into and his harsh entertainement in the world his sufferings and resurrection so fully and punctually that at the first view a man would think it were rather a History than a Prophesie and rather a relation of some what past then a prediction of any thing to come Wherein for the better distinct understanding of the method and coherence of the words know that Isay the Eagle-eyed Prophet as one calls him having in the second verse of this Chapter shewed how meane and contemptible in the eyes of men Christs incarnation should be In the fourth verse hee shewes what the judgement and censure of the world should bee concerning Christ how basely and indignly they should conceive of him not as hee was indeede the innocent immaculate Lambe of God but as a notorious malefactor one that for his owne sins was stricken of God and humbled But how unjust and impious their opinion was the Prophet shewes in Vers 5. whereof my Text is a part First by remooving the false cause of his suffering which was supposed to be his owne sinne in this particle But We judged him to be stricken and afflicted of God But As if he should say there was no such thing He first remooves the false cause of his suffering which was his owne sinne we judged it to be his owne sinne and deserving But. Secondly by assigning the true cause in these words Hee was wounded for our transsions not for any sinne of his owne but for our transgressions you see the coherence of the words and the context In which observe three parts for they being a discription of Christs sufferings First consider the patient or partie suffering Hee Christ God and man the second person in the Trinitie Hee was wounded Secondly the passion it selfe in these words He was wounded whereby not onely though principally is understood the torments that as n = * Preached on a good-Friday this day hee suffered on the Crosse but withall all the calamities and miseries that befell him through the whole course of his life For howsoever it be true that the great Captaine of our salvation as the Apostle saith Heb. 2.10 Hob. 2.10 did never till the last enter into the maine battell with the spirituall enemies of our salvation yet hee had many skirmishes with them before off in his life-time he did taste and sippe as it were of the cuppe of Gods wrath but hee did never till then drinke and sucke up the dregges Hee was wounded for our transgressions Thirdly the cause or reason of these sufferings Our transgressions not for any sinnes or demerits of his owne no but hee was wounded for our sinnes and transgressions I shall not presently descend to these particulars I find a But in the entrance of the Text But hee was wounded for our transgressions Gold-smiths weigh their gold to the utmost weight and the priviledges of Scripture are such that there is not a word or tittle but it is as ful of weight as it is certaine of accomplishment This But is like a counterblast of a contrary wind that meetes a Ship in her full sayle and turnes her course another way Thus it runnes Wee judged him stricken of God as deserving it by his owne sins But. It checks and controlls the hard conceit that the world entertained of Christ who looked on him in the false glasse of envie and tooke him or mistooke him to bee a Wine bibber a Glutton a
but bee sorrow and compunction to us that occasioned so much anguish and torment to Christ Oh that our heads were rivers and our eyes fountaines of teares that wee might weepe day and night for our sinnes and transgressions Fourthly as it serves to humble us so it serves for comfort and consolation as I told you for what saith the Apostle Christ died who shall condemne Christ died then hee hath appeased his Fathers wrath then hee hath satisfied his Fathers justice then hee hath redeemed us from Hell hee hath made Heaven smile on us hee hath purchased a crowne of glory hee hath trymphed over and trampled under our spirituall enemies Let mee sing with Isay Isay 44.23 Isay 44.23 Sing oh heavens and shout yee lower parts of the earth Why The Lord hath redeemed Iacob and glorified himselfe in Israell And surely brethren whatsoever wee thinke now in our strength and bravery and jollitie there is nothing in the world will minister comfort but this in time of distresse when wee shall come either upon the racke of conscience or come to the sight and kenne of death or to appeare before that Tribunall there is nothing but the death of Christ will stead us What else in the world will revive and cheare a drouping soule affrighted with horrour groaning and bowed under the burden of sinne What will bee able to stablish a mans heart and conscience that fears the approach of death but this What else will make him stand upright and unapaled before Gods Tribunall at that terrible day In all these sad exigents in these times the bloud of Christ it serves as Rahabs scarlet threed it is a token to us that God will deale mercifully with us Only it must bee our care as it was the Spies condition with Rahab to tie it in the Window wee must looke to tye it to our selves by faith and applie it to our selves and then you shall never miscarry Againe as it serves for comfort and consolation so it serves as a rich Mirrour to set forth the love of God to us If the Iewes could conclude from our Saviours shedding of a few teares over Lazarus Ioh. 11.36 they see him shed a few teares over dead Lazarus Joh. 11.36 see how hee loved him say they With how much more force may wee conclude since Christ hath shed his bloud see how he loved us Greater love then this saith Christ hath no man then to lay downe his life for his friend It is true blessed Saviour greater love hath no man but thou art more then Man and thou hast done more then this for thou hast laid downe thy life for thine enemies It was the honour of that Trajan when a Souldier was wounded he suffered his owne clothes to be rent and made clouts to bind up his wounds but what is this to the love of Christ that not only did forgoe his cloathes but was content that his owne flesh should be torne for us to cover our wounds this he did Observe this love was shewed to us not to Angels creatures more noble Heb. 2.14 Heb. 2.14 By no meanes tooke hee the nature of Angels As hee did not take their nature so hee did not suffer their punishment due to their transgression and Apostacie when those sonnes of the morning fell from their prime estate they fell as the Elephant they could not raise themselves and they are still reserved in chaines of darknesse and shall to the last day but when man sinned God sent his Sonne to suffer death on the Crosse for us wee have reason to say as David Psal 8. Psal 8. Lord what is man that thou art so mindfull of him Lastly if such and so great hath beene the love of Christ to us then what can wee doe lesse then to returne like love backe againe to him Wee know a Diamond is best fashioned by a Diamond love is the best procurer and solicitour of love how can we but love God that hath sent his Sonne to die for us How can wee esteeme any thing too deare for him that esteemed nothing too deare for us And if Christ did give his life for us shall wee grudge to give a penney to part with somewhat for his members How shall wee esteeme any thing too deare for him shall we not part with our lusts for him Surely if there be any argument in the world will prevaile it is this argument from Christs love that will perswade men to obedience so faith the Apostle Saint Paul that apprehended it 2 Cor. 5. 2 Cor. 5. The love of Christ constraineth us it constraineth us to doe that that God requires Let us take heed that wee doe not trample under foot the precious bloud of Christ by committing those sinnes it was shed for Exod. 12.6 In Exod. 12.6 we shall find that the bloud of the Passeover was sprinkled on the two side-posts and the upper doore post but not upon the threshold under-foot implying and intimating in what high reverence and esteeme wee should have the bloud of Christ we should not trample on it The bloud of the Passeover was sprinkled on the two side-posts and the upper post of the house but not on the threshold underfoot If such reverence were due to that that was but the type how much is due to that that is the substance Then let us take heed wee trample not under-foot the bloud of Christ by wilfull committing those sinnes for which it was shed Let it suffice nay let it bee too much that wee have once crucified Christ let us doe so no more If wee doe so wee are worse then the Iewes Every wilfull sinne we commit we crucifie Christ and hee that crucifieth Christ now is worse then the Iewes the Iewes crucified him in the time of his humiliation and abasement but now if wee doe it it is in his exaltation when hee sits at the right hand of God Let us all take up that speech Ezra 9.14 Lord Ezra 9.14 since thou hast s tayed us from being beneath for our iniquities should wee breake thy Commandements wouldest not thou returne and confound us Gods blessings are as strong physicke if it worke not health it makes more sicke Every blessing especially such as this makes us either better or worse certainly that heart is steele or brasse which the sence of the love of God cannot move to leave evill and vile courses FINIS THE EPICURES CAVTION Lvk. 21.34 And take heede to your selves least at any time your hearts be overcharged with surfeiting and drunkennesse and the cares of this life and so that day come upon you unawares IN the Verses going before Coherence from the 25. to the 34. of this Chapter our blessed Saviour had discoursed in the hearing of his Disciples concerning the day of judgement and concerning the signes and tokens that should foregoe that day by occasion of a question he had proposed to him at the seventh Verse concerning the
the second argument is drawne from them these Colossians were now risen with Christ therefore now it became them as men of another world to devote themselves to the studie and contemplation of the things above and no longer to bee in the pursuit of things below To see Moales and Swine men of the earth as the Psalmist saith to bee diligent still to dig in the earth who would wonder but to see such as professe themselves strangers and Pilgrims on earth such as all should be that are risen with Christ to see them set up their staffe and their rest as if there were no celestiall citie no further Ierusalem to be looked for but this earthly like him that would not give his part in Paris for his part in Paradice And by the way I cannot greatly blame him it seemes this man had some part in the one and none in the other such as whose profession is to renounce the world and themselves to see such such I say to runne themselves breath lesse to be keene and eager in the pursuit of the things below to professe a resurrection with Christ when yet their thoughts and affections savour of nothing but earth what is it if this be not a strange incongruitie As the man that fixed his eyes on the earth and stretched his hands to heaven and cryed O Iupiter Or like the cheating votaries of Rome that professe povertie in plentie of riches The care of those that will adorne their profession The care of all those that desire to adorne their calling it must bee the same that the Apostle wisheth the Colossians to weigh not onely what is lawfull for them to doe but what is comely and gracefull not onely what may stand with a good conference but with the credit and honour of Religion also What else meane those frequent exhortations of the Apostle as well in other places as here to walke worthy and as becommeth Saints Ephes 5.3 To walke honestly Ephes 5.3 1 Thes 4 12. or after the best fashion as it is 1 Thes 4 12. and what meanes that adorning of the Gospel of Iesus Christ in all things I say what meane those exhortations of the Apostle but to teach us that we are to respect as these Colossians should what becomes our present profession It was lawfull for David 2 Sam. 24. 2 Sam. 24. to accept of the offer of Araunah the Icbusite to have taken the threshing place for a floore to have erected an Altar and his Oxen for a sacrifice and his threshing instruments for wood but David would not he saw it did not stand with the honour and munificence of a King to offer sacrifice to the Lord of that that cost him nothing It is a rule of Canisius in the twelfth of his common places and commended by him to the consideration of all Divines that when they goe about to dispute of things that are supernaturall and above let them remember and recount with themselves what they are remember that they are Divines and that will bee a restraint that they shall doe nothing nor say nothing unworthy that sacred profession A rule usefull not for Divines onely but men of all qualities and conditions and rankes whatsoever that desire to adorne the Gospell whether in their generall calling of Christianitie which the Apostle here meanes or in those particular formes and stations wherein they are set in the Church or common wealth give mee leave to exemplifie it by one or two for all Art thou a Magistrate then think what becomes a Magistrate say to thy self thus what a Magistrate and smile on villanie a Magistrate and discountenance goodnesse a Magistrate and an enemy and not a furtherer of frequent preaching a Magistrate and suffer the crying sinnes of the times to walke in the streets and to outface the Sunne without controule with impunities doth this become a Magistrate Art thou a Minister memorable is that in Eusebius Euseb lib 5. cap. 17. wherewith one flouts the false Prophets in his time what saith hee art thou a prophet what a Prophet and a dicer a Prophet and a dancer a Prophet and a Vsurer He might have gone on what a Minister and a swearer a Minister indeede I am ashamed to speake it art thou a Christian and blasphemest the name and deridest the Ministers and contemnest the word and tramplest on the servants of Christ Admirable was the resolution and renouned the practice of Nehemiah upon this ground that being warned by the false Prophets to flie into the Temple before the enemies for his refuge as one that well knew how dishonorable this would be to God and to himselfe that was now a Commander and Generall of the Iewes he makes this reply stoutly what shall such a man as I flye shall such a man as I goe into the Temple to save my life I will not goe Nehem 6.11 Nehe. 6.11 I conclude this point what is the world but a wide Theater whereon each man acts a part God lookes on us and Saints and Angells and the Church Our speciall care ought to bee to demeane our selves well What becomes a Pesant doth not beseeme a Prince others may seeke after things below it doth not become a man that is risen with Christ The neglect of which decoram in some men which have profest themselves Christians hath exposed the very profession it selfe to disgrace when men have compared their lives wiâ—h the rule there hath beene so wide a difference that some mens lives in this respect is no better then a continuall solisizme This is the second ground upon which the Apostle would have them seeke those things that are above First they are tyed to doe it in thankfulnesse And then it was seemly for them to doe so I now goe on to the exhortation and that is in these words seeke those things that are above Which being a proposition I should observe in it according to the Law of propositions two parts The Subject Predicate I will choose rather to distinguish the words into An Act Parts of the Text. and its Object The Act Seeke The Object Those things that are above I begin first with the object as that which is first in nature 1. An Object and there I will shew what these things that are above are and why they are so stiled Secondly I wil goe on to the Act and there having found what it is to seeke 2. An Act. We will in the next place by the rule of Logick resolve this hypotheticall proposition into a Catagoricall If yee bee risen with Christ seeke those things that are above Those that are risen with Christ ought to seeke the things that are above Fourthly wee will goe on to enquire into the conditions required in seeking the meanes and some Characters whereby wee may take the height of the elevation of our thoughts and whereby wee may know if we seeke the things above And lastly to conclude all I
as creatures when notwithstanding hee hates us as sinners So I say God doth not then begin to love us when wee are actually reconciled by the death of his Sonne but hee first loved us and because hee loved us therefore hee gave his Sonne As Peter Martyr saith excellently as the Pet. Mart. pledge and pawne and earnest of his love So then that is the second reason that as Christ gave himselfe out of love so God gave Christ because he loved us Thirdly as the love of God was the cause of this so the justice of God required that Christ should die For God had no purpose to redeeme man and man being not able to satisfie Gods justice for his sinne it was needfull that Christ as our suretie should answer that that wee were not able to doe and to take our burden Vse 1 And here when wee consider the infinite wisedome of God devising so to fit a means for the reconciling the mercy and justice of God in our salvation and redemption wee have cause to crie out with the Apostle Oh the deepnesse and riches of the knowledge and wisedome of God how unsearchable are his judgements and his wayes past finding out It is true I denie not the print and footsteppes of the wayes of God in the Creation the Heathens themselves discovered by the darke and dimme light of reason The Heathen could discerne it in the Creation but for the print of his footsteps in Redemption men and Angels could not conceive how infinite justice and infinite mercy should come together how sinners should die eternally and bee saved eternally and live for ever How God should be just and yet man that had sinned not die these wayes are past finding out But now in the death of Christ all these seeming contradictions are easily reconciled For now as in the cōposing of Davids Ditty Mercy and Iustice are met together truth and mercie kisse each other For first that God should punish sinne at all it was an act of Gods justice but that God should punish sinne not in our selves but in Christ it was an act of mercy That God should exact the payment of the debt to the utmost farthing it was an act of severe justice but that hee did not exact it at our hands our selves but at the hands of our Suretic this was mercy infinite mercy So that wee have great cause to say and so wee may well with David wee may say on this occasion of Redemption as hee on the Creation Psal 104. Psal 104. How admirable are thy workes In wondrous wisedome thou hast made them all That for the first use Secondly as it serves to set up the wondrous greatnesse of Gods wisedome so likewise it serves to set forth the grievousnesse and haynousnesse of our sinnes It is a true saying No glasse can represent so fully the grievousnesse of our sinnes not the torments of the damned in Hell as the torments of Christ on the Crosse for sin Surely those sinnes must needes bee great that could not bee expiated but at so deare a rate as the shedding of the bloud of Christ I come not to dispute here as the Schooles nicely and curiously and unprofitably whether God could have devised another means to worke the redemption of man kind besides the death of his Sonne I know it is not for man to confine the wisdome of God and to say this God can doe as he saith to the Sea Hither shalt thou goe and here thou shalt stay thy proud waves shall goe no further It is not for man to say so to Gods wisedome and power this God can doe and hee can doe no more But let me tell you thus much that the Sonne of God was more precious and deare in the eyes of his Father then to suffer him to die a cursed death if the worke of redemption could bee so well and so conveniently accomplished otherwise I cannot thinke but that the Sonne of God was more precious in the eyes of his Father then to suffer him to undergo such a cursed Ignominious death if redemption could have beene effected by other meanes Nay I speake more boldly for I may doe it upon good ground the satisfaction for mans sinne it was such a worke as could not have beene performed but by the singer of God Men nor Angels could not doe it they might have given some satisfaction but they could not give a valuable satisfaction 1 Tim. 1.6 As it is 1 Tim. 1.6 Christ gave himselfe a ransome for all that is not all he gave himselfe not only a ransome but a full valuable sufficient ransome I say all men and Angels could not have given to God a sufficient ransome First not men because no man can pay his owne score therefore hee cannot satisfie for others Secondly not Angels being finite created natures they could not undergoe the punishment of our sinnes which was infinite there was an infinite punishment due to our sinnes because we had offended infinite justice and there is no creature can undergoe an infinite punishment Nay I say more all the Angels and Arch-angells in Heaven if they had united their forces to sustaine and indure one moment those exceeding unexpressible agonies that Christ indured on the Crosse when hee said My God my God why hast thou forsaken mee they would have broken them and have crushed them downe irrecoverably to Hell Then farr bee it from us to set light by those sinnes the weight and burden whereof none but Christ could undergoe and when hee did undergoe them it made him bow and buckle and by his owne confession it made his soule heavy to death Thirdly as it serves to discover the greatnesse of our sinnes so it serves to provoke us to sorrow and humiliation for our sinnes for what did Christ shed droppes of bloud For our sinnes and shall not wee shed teares for them Thus it was with the converts Act. 2.37 Act. 2.37 when Peter told them your wicked hands have crucified Christ saith the Text they were pricked in their hearts Nay that is not all they were pricked through in their hearts or violently as it were all the floud-gates of sorrow were opened they were pricked thorow with sorrow And mistake mee not Brethren thinke not that it was the souldiers and the Iewes only that crucified Christ no it was every one of us our hands are as deeply imbrewed in the bloud of Christ as theirs Our wicked thoughts are as thornes that goared his precious head Our wicked actions are as nayles that fastned his hands and feete to the tree Our oathes and blasphemies are as swords and speares that pierced his sacred side Oh then can wee choose but bee pricked in our hearrs when wee have crucified Christ If Peter went out and wept bitterly when hee had denied Christ what cause have wee to weepe teares not of brine but of bloud when wee looke upon Christ whom we have so cruelly crucified How can that choose