and thou hast corrupted thy self He made man upright but he hath sought out many cursed inventions and made himself achild of the devil Besides this is none other ground than the devils may have to expect salvation Thus they are related to Christ For by him were all things created that are in heaven and in earth visible and invisible whether they be thrones or dominions or principalâ—ties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or powers all things were created by him and for him and he is before all things and in him all things consist Col. 1.16 17. 2. There is the relation of men to Christ as the Son of man As he humbled himself to take the form of a servant and to assume our nature and not the nature of Angels And indeed such a one it was necessary our Med ator should be As it was requisite he should be God that his obedience and sufferings might be of value sufficient to content and satisfie the demands of the justice of God so likewise that he should be man that he might be capable of subjection unto the Law and undergoing the penalty of the Law Gal. 4.4 Heb. 10.5 As it was necessary he should be God that he might be able to vanquish and subdue our spiritual adversaries so also that he should be man that he might taste death for the children of men which was the way appointed for that conquest to be made Heb. 2.14 As it was needful he should be God that he might be a prevalent high Priest so likewise that he should be man that he might be a merciful high Priest Si enim homo non vicisset inimicum hominis non justè victus esset inimicus Rursus autem nisi Deus donasset salutem non firmiter haberemus eam Et nisi homo conâ—unctus fuisset Deo nostro non potuisset particeps fleri incorruptibilitatis Opertuer at enim Mediatorem Dei hominum per suam ad utrosque domesticitatem ad amicitiam concordiam utrosque reducerâ— facere ut Deus assumeret hominem homo se dederet Deo Iraen adv haeres touched with the feeling of our infirmities Heb. 2.17 And from hence doth arise a relation to him a kind of identity or oneness with him as between beings of the same nature Thus the Apostle saith they are one specifically one in respect of his humane nature Heb. 2.11 16. For he that sanctifieth and they that are sanctified are all of one That is of the same stock and linage the children are partakers of flesh and blood and he took part of the same For v. 16. Verily he took not upon him the nature of Angels but he took upon him the seed of Abrahaem But still this is a relation which is common to the just and the unjust to them that fear the Lord and to them that despise him Indeed the benefit of it redoundeth only to such as are sanctified For what advantage is it to thee that Christ was the Son of man if thou liest still in the gall of bitterness and art a slave to the devil But the relation it self extends to all the generations of mankind They are the children of men and Christ was found in fashion as a man Phil. 2.7 8. they are of the humane nature and so was Christ being the seed of the woman according to the flesh Gen. 3.15 16. 3. There is a peculiar relation of Saints and sincere Christians to Christ as the Mediator and Redeemer God and man in one person as members are related to the Head or the Spouse to the Husband A saving relation to him whereby they have a right and title to what Christ hath done and suffered and an interest in the mercies procured thereby such a relation is this Union we are speaking of The Apostle doth evidently puâ— a difference betwixt this and the former Col. 1.16 17.18 By him were all things created c. and in him all things consist And he is the head of the body the Church q. d. It is true Christ is the Lord and Soveraign of the whole Creation men and Angels and devils but his own people have a peculiar neerness unto him he is the head of the body the Church And the beloved Disciple mentioneth it as a differencing priviledg 1 Joh. 5.19.20 We know that we are of God dear children and the whole world lieth in wickedness And we know that the Son of God is come and hath given us an understâ—nding that we may know him that is true and we are in him that is true even in his Son Jesus Christ Mark it we are in him others are not we who are born of God have a share in this signal mercy whereof the rest of the world are not sharers This leadeth us to the third branch of the description which is 3. The subjects of this Union to whom it doth appertain why to believers It is the special relation which believers have to the Lord Jesus that is sound believers which are made partakers of the faith of God's elect such as are Israelites indeed and Christ's Disciples and followers in good earnest Col. 1.2 To the Saints and faithful brethren in Christ You know there are Disciples of Christ in appearance and others who are such in truth who have not only the shew but the substance of Religion that do not only call themselves servants of Christ but are stedfast and faithful with him Rev. 17.14 And these are the persons who are in him It is for them only he prayeth that they might be one with him and therefore unto them peculiarly doth this priviledge belong Joh. 17.20 21. Neither pray I for these alone but for them also which shall believe in me through their word That they all may be one as thou father art in me and I in thee that they also may be one in us Mark it it is affixed to Believers that they may be one in us How are Believers the subjects of this union I answer on a fourfold account 1. Solely and exclusively 2. Universally and comprehensively 3. Entirely and undividedly 4. Formally under that respect as Believers 1. Believers are the subjects of this Union solely and exclusively It is a part of the hidden Manna which none taste of but Gods hidden ones as believers are called Psal 83.3 Carnal Professors have no lot nor portion in this matter they may enjoy great advantages by having their station in the Church but only real Saints and luch as are regenerate are ingraffed into Christ the head of the Church God doth give forth some spiritual mercies promiscuously indifferently to the good and bad to the righteous and wicked but there are other priviledges peculiar unto the righteous and this of implantation into Christ is one of them whereby he doth manifest himself unto his own and not unto the world How can this be saith Judas not Iscariot How is it that thou wilt manifest thy self to us and not
may be ready at hand upon all occasions for your guidance and direction in the way to heaven If Truth as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. one saith is of the number of the greatest gifts which the God of heaven could confer on the children of men or they are capable of receiving from the Lord of glory And if those Truths are most worthy of all acceptation which are in their own nature and tendency of the greatest weight and importance Then I hope I may justly expect your loving Reception and diligent Perusal of these Divine Instructions Especially when I call to remembrance your fervent mind and more than usual respect which many of you have formerly expressed towards me If I detain you longer than is customable by way of Preface impute it wholly to the earnestness of my desires of being useful to the promoting your everlasting salvation For I can truly say that since my removal from amongst you I have had you frequently in my thoughts much in my affections and fervently in my Prayers Give me leave to be your Remembrancer That you are a people under manifold Obligations and Ingagements to serve the Lord and to stick fast unto his testimonies 1. You have some of you for a long time made a Profession of Godliness and openly avowed your selves to be the servants of the most High And will you not labour to walk answerably to that Vocation wherewith ye are called If the Principles you own be good they ought to be practised And if they be evil why are they professed When King Alexander had a cowardly Souldier of his own name he is reported to have called him aside and thus to have spoken to him Friend either change thy name or leave thy cowardise The like may be fitly said to Professors of Religion Either sh w forth the power of godliness in your lives or do not take upon you the profession of Godliness Why call ye me Lord Lord if ye do not the things which I say Luk. 6.46 2. You are many of you I am apt to think a people under convictions The clear light of the Gospel which hath shined amongst you hath left at least such impressions on your spirits That you cannot but approve the things that are excellent You cannot but acknowledge the wayes of God to be right and the service of sin to be abominable Ask your consciences to whom I appeal in this case if it be not thus So that I may speak to you as the Apostle Paul to the King Act. 26.27 King Agrippa Believest thou the Prophets I know that thou believest My brethren Do you believe the absolute necessity and incomparable worth of Holiness Do you believe That the fear of the Lord is the best wisdom and the favour of God the chiefest portion That Godliness is great gain and ought to have the supremacy and preheminence above all worldly enjoyments Do you believe that the pleasures of sin are folly and madness and will end at length in everlasting destruction I am perswaded many of you believe it Now Sirs it is a dreadful thing to sin against convictions to disown that in your conversations which you subscribe to in your consciences Happy is he that condemneth not himself in that thing which he alloweth Rom. 14.22 To him that knoweth to do good and doth it not to him it is sin Jam. 4.17 3. You are most of you a people of low estate and poor in the world And will you not secure an interest in the true riches If you have little or no treasures upon earth should it not quicken you to be the more industrious to lay up treasures in heaven that you may not be poor in every respect When Bishop Hooper as I remember was led to his Martyrdom there came to meet him a poor boy that was blind but had received the knowledge of the truth To whom the Martyr spake to this effect See to it that you continue to serve the Lord and that you lose not the knowledge of God for then thou wouldest be blinde both in soul and body So let me say to those of this rank amongst you Well is it if you have chosen the good part which cannot be taken away if you have in heaven an enduring substance else you are poor both in this world and in relation to that which is to come Study to shew your selves men and women approved of God that it may appear you are of the number of those whom the Apostle James makes mention of Chap. 2.5 Whom God hath chosen the poor of this world but rich in faith and heirs of the Kingdom which he hath promised to them that love him 4. You are all of you a people of signal and eminent mercies And if the mercy of God rise up in judgment against you what will be able to plead for you If mercy condemn you how sore will be your condemnation Will ye trample upon the bowels of the compassion of God And tread under foot his loving kindness Deut. 32.6 Do you thus requite the Lord O foolish people and unwise Is he not thy father that hath bought thee Hath he not made thee and established thee I will not multiply the mention of Particulars only there are two mercies principally come at present into my thoughts which I would have you never to forget 1. Remember the dayes of old consider the years of some generations at the least Ask your Fathers and they will tell it your Elders and they will shew it That you have been remarkably blessed with Gospel-priviledges and advantages for attendance upon God and communion with him You have had for some good while together a succession of faithful and painful Ministers who rightly divided the word of Truth When some other places were comparatively in darkness you dwelt in Goshen a place of light Keep therefore an holy suspicion and jealousie over your hearts and lives lest you be found guilty of receiving the grace of God in vain 2 Cor. 6.1 And to that end let me beseech you often to read and meditate with seriousness and self-application upon these awakening Texts Mat. 11.20 21 22 23 24. 2 Cor. 4.3 4 5 6. 2. Consult your late experiences of the goodness of God That was a special preservation which I would have you to keep fresh in your Memories and constantly to retain the sense of it upon your hearts When it pleased the Lord in the late dreadful year to contend with the Nation by the destroying Pestilence you were as a fire-brand pluckt out of the burning You were exposed to the contagion as well as other places where it violently raged Nay more upon several accounts than some other Towns which it laid almost desolate And the Lord was pleased only to give you thereby an awakening call to Repentance and to suffer the destroying Angel to proceed no further One house amongst you was infected and it swept away all that dwelt therein
reward of the Inheritance commonly set forth by this expression eternal Life Rom. 6.22 Galat. 6.8 2. Virtually and secondarily all sorts of spiritual blessings that have a tendency to glory and are required to fit us for the possession thereof that is to say grace and holiness pardon of sin and reconciliation with the Almighty the supplies of the Spirit for doing the will of God and ability to persevere in that way unto the end These are all included in this expression of eternal Life for they are the first fruits and beginnings of it As glory is but grace in its ripeness and perfection so grace is glory in the bud and blossom And therefore our Saviour calleth the knowledge of God eternal Life Joh. 17.2 3. This is life eternal to know thee the only trus God and Jesus Christ whom thou hast sent that is This is the foretast of eternal Life the way to it an earnest peny in order to the full possession it is none other than the gate of heaven Thus you are to understand it here in the full extent and latitude of the expression as it comprehends the saving mercies conferred upon the Saints on the earth as well as the crown of Righteousness to be enjoyed in heaven For in the covenant of Peace whereof the Text is an abbreviation God hath made provision for the one as well as the other He hath not only given Salvation if men are sanctified and repent but hath provided for the sanctification and repentance of his Elect that they may be saved Psal 73.24 Thou shalt guide me with thy counsel and afterwards receive me to glory And accordingly Christ the Mediator hath made his purchase he hath not only bought an inheritance to be given to the Saints but for the Elect of God he hath procured Saintship and all the appendices thereof that they may be partakers of that inheritance Tit. 3.5 6 7. That 's the first thing in the Text The mercy provided or the blessing conveyed 2. You have the Original or Well-spring of this mercy the fountain of this Blessing whence it is derived why from the free grace and pleasure of the Lord it is his gift It is not merited and deserved by us but freely and graciously bestowed upon us This is the record that God hath given us eternal Life Herein it differs from the reward of ungodliness that is the natural product of our sins but this is not the purchase of our boliness that is justly merited but this mercifully given as the Apostle observeth Rom. 6.23 The wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. Wherein the holy Ghost speaketh as if he did plainly intend to obviate and prevent the corrupt reasonings of men Will some be apt to argue If the wicked by their transgressions deserve eternal destruction then a Believer by his holiness doth merit eternal Salvation Nay saith S. Paul here I must have leave to deny the consequence the one indeed is a wages but the other is a gift We may take a view of the blessedness or salvation of the Saints in a fourfold period and in each of them in respect to us it is of grace God hath given us eternal Life In the 1. Purpose of the Father 2. Promise of the Gospel 3. Purchase of the death of Christ 4. Respect of our interest therein 1. In the eternal counsel and purpose of the Father As he determined and fore-ordained to bring sons to glory so it must of necessity be of grace and love Who hath first given to him and it shall be recompensed What could move the Lord to design compassion for some and to pass by others of the same nature with them of greater parts and dignity and in higher place as to worldly honours and accomplishments To appoint an handful in comparison unto bliss and glory to set them apart for himself and to leave the rest of mankind in their undone condition Surely it was only because it seemed good in his sight and therefore it is called election of grace Rom. 11.5 6. There is a remnant according to the election of grace and if by grace then it is no more of works It is ascribed to pure mercy nothing but mercy Rom. 9.15 16. For he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy 2. In the Covenant and Promise which God hath made of eternal Life and whereby it is made over to Believers Pray whence was the Lord induced to make such a gracious Covenant but from his own good pleasure It is given to us 2 Pet. 1.4 It is true the faithfulness and in some sense the righteousness and justice of God oblige him to fulfil the Covenant when it is made Nehem. 9.8 but it was only free love that could incline him to make it or to enter into this Covenant and to make publication thereof to some and not to others Deut. 7.6 7 8. Psal 147.19 20. 3. In the purchase of it by the blood of Christ God sent his Son into the world upon that errand by his obedience and sufferings to become the Author of Salvation And what was the motive that prevailed with the Lord to send him what provocative stirred him up to make this Mission Why God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Joh. 3.16 He shut up the fallen Angels irrecoverably in the chains of darkness he gave not Christ to take their nature upon him but for us men and for our Salvation he came down from heaven and herein God commendeth his love to us Rom. 5.8 4. Lastly eternal Life may be considered in respect of our Title to it and interest therein together with the possession thereof which is accomplished in the work of Regeneration And whence doth this proceed Why it is a gift 2 Cor. 5.5 He that hath wrought us for the self same thing is God who hath also given unto us the earnest of his Spirit 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace It is God that worketh in us both to will and to do of his own good pleasure That 's the second branch of the Text. The original of this mercy whence it doth proceed 3. We have the great dispenser of this mercy or blessing into whose hands it is put to be dealt forth unto Believers This is Jesus Christ the Son of God And this life is in his Son It is put into the hands of a Mediator and that Mediator is none else but the eternally and only begotten Son of God It is in him upon a threefold account 1. As in the meritorious
are no more forreiners and strangers that 's the state of alienation from the Lord but fellow Citizens with the Saints and of the houshold of faith this is that of friendship and communion with God That is the first thing to be noted as to this matter 2. These two estates as to matters of salvation and condemnation are comprehensive of all the posterity of mankind without exception of any They do take in the whole compass of the children of men My meaning is this that there is no middle condition there is not a man or woman upon the face of the earth but must of necessity fall under one of these two ranks Either he is a Saint and servant of God or a vassal and slave to the devil either he is an heir of heaven or a firebrand of hell And pray Sirs let us apply it diligently unto our selves and often say in our hearts One of these two is the condition of my soul if I am not a child of God and in covenant with him it will necessarily follow that I am a child of the devil for there is no third estate If I be not sanctified and called to be a Saint it cannot otherwise be but that I am in the gall of bitterness and if I die in this condition I drop immediately into hell As there are but two places into which all nations shall be sent at the end of the world that is heaven and hell the place of eternal life and that of everlasting punishment so there are but two states in which all are comprized during their abode in the world either they are Gods friends or his adversaries still in their sins or delivered from their sins 1 Joh. 5.19 And we know that we are of God and the whole world lieth in wickedness The whole world that is all other persons besides us of what rank and quality soever And that is a pregnant Text Eccl. 9.2 All things come alike unto all there is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an oath Mark it all people in the world are cast by the holy Ghost into two ranks or companies either they are righteous or wicked clean or unclean good or sinners There is no middle condition or state of neutrality upon a spiritual account And indeed there is strong evidence of it from the reason and nature of the thing because the distinction which is between these two estates is such as we call a difference of contradiction in some respect such as is between the negation and affirmation of the same thing which cannot possibly admit of any third or middle estate whatsoever * If you will rather say they are privative opposita yet the argument holds good for such admit not a middle in subjecto capaci Oppositorum duorum privativè cum unum non inest necesse est alterum inesse susceptibili Aquin. Privatio euim est circa certum genus contradictionis Alex. de Ales Joh. 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Mark it here is a difference of contradiction betwixt believing and not believing You cannot possibly pitch upon a man but either he believeth on the Son and so is in the state of grace or he believeth not on the Son and remains in the state of wrath They who are regenerate and converted have the promise of salvation and such as are unregenerate and not converted shall in no case enter into the kingdom of heaven Here is a kind of difference of contradiction between converted and not converted And so I might instance in other qualifications That is the second thing to be noted as to the change of a mans spiritual state 3. Observe in the third place That these two estates upon a spiritual account are utterly incompatible and inconsistent one with the other and cannot upon any hand stand together Plainly thus they cannot both appertain to the same person at the same time It is altogether impossible that a man should be in the favour of God whilst he is in league of amity with his corruptions that he should be in the kingdom of Christ and under the prince of darkness together This is a truth so plain and obvious at the first view that one would think it should be needless to press it But I insist upon it the rather because there are secret workings in the hearts of the children of men to the contrary Their inward thoughts are that they may serve the Lord and be subjects of the devil together that they may be vain and earthly and sensual and follow the course of the world and yet be the people of God notwithstanding That they may drink and revel and be wanton and the like and be in the state of salvation too You shall find these are the secret thoughts and imaginations of mens spirits Mic. 3.10 11. They abhor judgment and pervert equity they build up Zion with blood and Jerusalem with iniquity The heads thereof judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for mony Yet they will lean upon the Lord and say is not the Lord amongst us They flatter and sooth up themselves that they were servants of Jehovah the God of heaven although they served divers lusts and pleasures and turned aside into crying wickednesses that the Lord was on their side and they belonged to him though they openly espouse the interest of sin But alas Sirs it can never be these imaginations are vain and sottish Mark how peremptorily our Saviour asserteth the contrary backing that assertion with forcible argument Mat. 6.24 No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon q.d. It is a sottish thing to entertain such a fond conceit as if you could join both interests together The Laws of Christ and the commands of sin are diametrally opposite one to the other if the affections run towards the one they must of necessity be withdrawn from the other nay set against the other for they are directly contrary And besides where God accepteth of the heart he will have the whole heart where he is served truly he must be obeyed entirely and universally with the whole soul So that never dream of such a thing as making a commixtion of these two It is as easie to joyn together light and darkness heaven and hell as to make a conjunction between righteousness and unrighteousness between Christ and Belial The words of Joshua are very pertinent to this purpose when the people seemed to promise so affectionately
women Between whom shall this counsel be why between them both Jehovah the Lord of Hosts and the man whose name is the Branch Jesus Christ who is to build the Church and who is appointed to be the Ruler and Governour of it So I conceive it may be understood Or if you will have it rather to relate to the Kingly and Priestly Offices of Christ yet it will hold nevertheless that there was a consultation in heaven for reconciling of the world which Christ as King and Priest was to bâ—ing into execution As there was a counsel taken touching the creation of man between the persons in the blessed Trinity Let us make man after our image so there was a consultation held concerning the restauration of mankind out of their lapsed condition Upon this account as some observe Christ is called The Covenant Isa 49.8 9. I will give thee for a Covenant of the people to establish the earth to cause to inherit the desolate heritages That thou mayest say to the prisoners Go forth to them that are in darkness shew your selves Why for a Covenant Because God's Covenant with Believers is established in Christ and there was a Covenant of Redemption made with Christ upon the terms whereof he is constituted to be a Redeemer To say to the prisoners Go forth to bring deliverance to the captives and to proclaim the year of release or Jubilee the acceptable year of the Lord as it is Isa 61.1 2. See another Text to this purpose Psal 89.28 My mercy will I keep for him for evermore and my Covenant shall stand fast with him With whom Why with the Lord Jesus Christ of whom David was an eminent type for so I apprehend it must be interpreted as of whom many passages in the Psalm are most clearly verified and to whom they may very pertinently and appositely be referred And some passages there are which caunot well be referred to any other See v. 19. I have laid help upon one that is mighty Agreeable to that of the Apostle He is able to save unto the uttermost Heb. 7.25 I have exalted one chosen out of the people Which is the very title that is given to the Son of God Behold my servant whom I uphold mine elect or chosen one in whom my soul delighteth Isa 42.1 Again v. 20. I have found David my servant Christ is oâ—en called by that name as being the most dearly beloved of God * A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilectus fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qu. Amabilis proceeding from the loins of David according to the flesh and in a special manner typified by David both as King and Prophet of his Church Jer. 30.9 Hos 3.5 Ezek. 34.23 It followeth there With my holy oyl have I anointed him Answerable to that of Christ Luk. 4 18. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor Again v. 27. I will make him my first born higher than the Kings of the earth Compare it with Heb. 1.6 Col. 1.15 And that I may not make too long a stay upon this matter see v. 29. His seed will I make to endure for ever and his throne as the dayes of heaven * Quis non videt porrô illud quod dicitur in hoc versu viz. v. 29. non posse esse verum nisi ad spirituale Christi regnum referatur Corporalis enim successio in stirpe Davidis jamdudum cum regno desecit Simeon de Muis. in loc Compared with Dan. 7.13 14. Now saith God I have made a Covenant with him not only a Covenant of grace with the Saints in him but a Covenant of redemption as we call it for distinctions sake with him and it shall be an everlasting Covenant wch shal not be cancelled or disanulled it shall stand fast with him That 's the first thing to be observed 2. In this Covenant and compact between the Father and Christ for the redemption of sinners the Lord Jesus undertook to put himself under the Law and to bear the curse of the Law to give up himself unto death and so to carry on their salvation In the consultation between them it was found that nothing else could satisfie for the wrong done by sin and therefore there was no other way to deliver the sinners but by the death of Christ God the Father promised unto the Son That if by his death satisfaction were made then the sinners should be delivered they should be put into Christ's hands to be saved upon those terms And our Lord Jesus closed with this proposal he accepted the offer and undertook to make satisfaction by dying and suffering We have both the branches of that everlasting Covenant in the Scriptures 1. God's promise of salvation made to Christ in the behalf of his children Tit. 1.2 In hope of eternal life which God that cannot lye promised before the world began Mark it All the promises made to Believers are made in time but here is a promise of salvation from eternity And unto whom could that be made but unto Christ for such as should believe in him 2. Christ's undertaking to satisfie divine justice by humbling himself unto the death in that famous place Heb. 10.5 6 7. quoted out of Psal 40. Wherefore when he cometh into the world he saith sacrifice and offering thou wouldest not but a body thou hast prepared me In burnt offerings and sacrifices for sin thou hadst no pleasure Then I said Lo I come in the volume of the book it is written of me to do thy will O God This was the way wherein the Father would have salvation wrought out for lost sinners and Christ taketh it upon himself to accomplish the will of God in that behalf This is the second Observation 3. Observe in the next place That our Lord Jesus in dying and satisfying the justice of God for the sins of Believers according to what he had undertaken did not only die and suffer for their good and benefit but he died in their stead and suffered in their room that is he underwent that punishment which by the rigour of the Law they should have undergone and took upon himself that curse which in the strictness of justice would have fallen down upon their heads Therefore it is said The Lord laid their iniquities upon him Isa 53.6 All the sins of God's elect were made to meet together and laid upon his shoulders to bear Rom. 5.6 8. In due time Christ died for the ungodly And whilst we were sinners Christ died for us that is in our stead and room We deserved to die and God graciously spared us and put his own Son to death in our stead Gal. 2.20 He loved me and gave himself for me 4. To bring this home to our purpose observe That the end of Christ's undertaking thus to die and of his actual dying in the stead and behalf of lost sinners was that in due time they might be
filthy rag and as a menstrous cloth The very imperfections and sinfull mixtures of our most spiritual duties were enough to condemn us It is by Christ alone that they who believe are justified from all things from which they cannot be justified by the Law of Moses Act. 13.39 I will add two considerations further to strengthen this particular besides what hath been delivered when we were speaking of the divorce of a sinner from the Law and to take us off from resting upon a legal righteousness 1. The most eminent and choicest servants of God that ever lived upon earth have utterly disclaimed and disowned their own personal obedience in the point of justification They durst not at any hand put their trust in it but knew it would be too short and that they should miscarry for ever if they relyed thereupon Thus my brethren If any persons under heaven could be justified by the Law and pronounced righteous upon legal terms that is upon the account of their own holiness and good works it would be such as have been most active for God and most useful and upright in their generations and that lived in the neerest conformity unto the Law But even they durst not place their confidence therein but have utterly renounced it Take the instance of Job a man who had not his fellow upon earth as we have assurance of it by the letters testimonial of the God of the spirits of all flesh Job 1.8 Durst he depend on his own righteousness See how he disclaimeth it Job 9.20 If I justifie my self my own mouth shall condemn me if I say I am perfect it shall also prove me perverse And cap. 42.6 I abhor my self and repent in dust and ashes Take the example of David a man after God's own heart who fulfilled all his wills Act. 13.22 What saith he in this case See Psal 130.3 4. If thou Lord shouldst mark iniquities who O Lord could stand But there is forgiveness with thee that thou mayest be feared * Meum meritum est miseratio Domini Bern. Justitia nostra est indulgentia tua Domine Let us descend to Daniel a man greatly beloved and of singular integrity insomuch that when the Lord doth reckon up the most noted examples of piety he is singled out as one Ezek. 14.14 And mark how he renounceth all confidence in the flesh and resteth only upon Christ Dan. 9.17 18. Cause thy face to shine upon thy sanctuary which is desolate for the Lords sake And v. 18. We do not present our supplications before thee for our righteousnesses but for thy great mercies For he had before acknowledged that unto them belonged confusion of face It is true that believers have sometimes pleaded their holiness as an evidence of the sincerity and uprightness of their hearts with God and of their interest in the promises of mercy But they durst not appear in it before the justice of God That is a notable passage of Nehemiah Cap. 13.22 Remember me O my God concerning this and spare me according to the greatness of thy mercy q.d. Through grace I have been serviceable to the Lord and expect a blessing thereupon but withal I stand in need of great mercies to cover the defects of those services 2. Such persons as have gone about to establish their own righteousness and attempted to be justified thereby have everlastingly miscarried in that attempt and fell short of heaven and found it to be but a broken reed that could never bear them up before the justice of God You read of some persons that seek to come to heaven and are not able Luk. 13.24 And these are one sort of those persons As such who seek it slothfully and negligently without striving to enter in at the strait gate so they that seek it by their own personal righteousness and expect to be justified thereupon And therefore observe what the Apostle saith to the Galatians whose hearts bankered after that way of justification Gal. 3.4 Have ye suffered so many things in vain if yet it be in vain q. d. If you go on to lean upon your own righteousness and rely not upon Christ all your Religion is in vain Whatever you have done or suffered will never save you from the wrath to come This is the third thing to be observed That it is only the righteousness of our Lord Jesus Christ by which a sinner can be justified in the sight of God 4. We can receive no benefit by the righteousness of Christ for justification in the sight of God nor can we be pardoned and accepted thereupon until that righteousness become ours and be made over unto us This is evident at the first view How can we plead it with God except we have an interest therein What advantage can it be to us unless it be ours Here is the mistake of many carnal people they hope to have their sins forgiven upon the account of Christ's righteousness and never enquire if that righteousness be theirs Mark it Sirs It must be yours and made over to you or else it will never stand you in stead They shall reign in life by one Jesus Christ who receive the gift of righteousness by him Rom. 5.17 Except they receive it it is nothing unto them It is in it self white raiment and beautiful and glorious apparel but it will never cover our nakedness except it be put on and we are cloathed there with Rev. 3. v. 18. It must be made over to us that we may be justified thereby 5. Observe in the next place That the way wherein or whereby this righteousness of Gods providing is conveyed and made over to us that we may receive the benefit thereof and be justified thereby it is by way of imputation That is the usual expression made use of in this business and the meaning is this God doth reckon the righteousness of Christ unto his people as if it were their own He doth count unto them Christ's sufferings and satisfaction and make them partakers of the vertue thereof as if themselves had suffered and satisfied This is the genuine and proper import of the word imputation when that which is personally done by one is accounted and reckoned unto another and laid upon his score as if he had done it * Imputari dicitur illud alicui quod in aliquo non inhaeret seu existit realiter sed tamen ei adscribitur ac si in ipso realiter inhaereret existeret atque adeo quod in ipsum transfertur Pet. Ravan Thus it is in this very case We sinned and fell short of the glory of God and became obnoxious to the vindictive justice of God and the Lord Jesus Christ by his obedience and death hath given content and satisfaction unto divine justice in our behalf Now when God doth pardon and accept us hereupon he doth put it upon our account he doth reckon it or impute it unto us as fully in respect of the benefit thereof as
and pearls and diamonds but the finest coloured earth yet these bags have a bottom and will be emptied But a Believer hath a mine a treasure without a bottom like the widows vessel of oyl that will not be emptied The best state of a worldling is but in lease for a tearm of years Let men boast what they will of having such or such an inheritance for ever the truth is the best Free-holder in the Land is but tenant for life death will as by a Lease of Ejectment thrust him out of his possessions Psal 49.16 17. But a Believers inheritance is for ever and ever Prov. 8.18 19. Riches and honour are with me saith Christ the eternal wisdom of the Father yea durable riches and righteousness My fruit is better than gold yea than sine gold and my revenue than choice silver And v. 21. That I may cause those that love me to inherit substance and I will fill their treasures All the riches in the earth are but a shadow and fancy like the apples of Sodom that crumble into ashes between the fingers They can never fill a mans heart A person may be glutted and surfeited with worldly profits and pleasures but never satisfied But spiritual blessings are substantial riches that give satisfaction to the soul Rev. 3.18 3. We put a value upon men according to their imployments and callings As a Physitian or Lawyer is esteemed above others that are in meaner places and imployed about more servile work and the like Now the imployment of a Christian is of the highest rank He is called to be an attendant of an infinite Majesty He spends his time in converse with the mighty God and is one of his intimate acquaintance He driveth a trade for heaven and in pursuit of a crown an incorruptible crown whereas others are bufied about the trash and dung of the earth Phil. 3.20 For our Citizenship so the word imports * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in heaven i.e. We are members of that corporation and trade in heavenly merchandise and drive on our designs for the enjoyment of that everlasting Kingdom 4. Men are usually prized according to their endowments and inward accomplishments of the mind As now If a man have a quick understanding and a strong memory and abundance of learning if he be of great parts and have a deep reach into affairs such a one is honoured and admired and persons of a mean capacity are little set by in comparison Why mind it Sirs A truly godly man is the best learned man He hath the highest accomplishments and the greatest insight into matters And no marvel for he hath been trained up in the School of Christ and none teacheth like him He hath had his breeding in the Court of the great King he hath knowledge of those mysteries that puzzle the understandings of the greatest Doctors and which the wisest Philosophers could never attain unto The greatest Statesman and wisest Counseilor upon earth is but a fool a very dolt in comparison with the meanest of those that are upright in heart * Quanto magis foras es sapiens tanto magis stulius efficeris Si in omnibus es prudens circa te ipsum insipiens Bern. For if men reject the wâ—rd of the Lord what wisdom is in them as the questiâ—n is put Jer. 8.9 All their knowledge is but madness and that which they boast of as wisdom is but the shadow of it They are cunning to pursue a feather to hunt after a thing of nought and neglect the substance and is this to be wise It is the greatest wisdom in the world to please the Lord and the highest point of knowledge to see into matters that concern * Vide miser homo quia totum est vanitas totum stultitiâ— totum dementia quicquid facis in hoc mundo praeter hoc solum quod propter Deum facis Bern. our eternal peace Prov. 1.7 The fear of the Lord is the beginning of knowledg So that unregenerate persons are but Abecedarians they have not gotten the first elements of true knowledge Psal 119.99 100. I have more understanding than all my teachers for thy testimonies are my meditation I understand more than the ancients because I keep thy precepts Multitude of dayes should teach wisdom and such as instruct others should be well skilled Yea but saith David I have out-stript them all for I am a servant of God anâ— have respect to his word 5. The last ground of honour I shall mention 〈◊〉 mens high extraction and Parentage their great kindred and alliances Such a person we highly account of He is Son to an Earle or Marquess or Duke he is neerly allied to personages of worth or the like But now a Believer is a child of the Almighty Eternal and Incomprehensible God he is of neer alliance to the Lord Jesus the Mediator He is closly knit to him and made one with him which is the highest pitch of dignity which a creature is capable of to be united unto the Creator the Lord of glory This is it which a godly man may glory of and be thereby able to out-boast all his fellow creatures all other the children of men whosoever Psal 87.4 5 6. I will make mention of Rabab and Babylon to them that know me Behold Philistia and Tyre with Ethiopia this man was born there And of Sion it shall be said this or that man was born in her and the highest himself shall establish her The Lord shall count when he writeth up the people that this man was born there As if the Psalmist had said Men are apt to brag of their high birth and parentage they will boast of their Country and kindred I am a Citizen of Babylon will one say a famous City I saith another was born in Tyre a renowned place and have such personages of my kindred I can reckon my descent from Rahab saith a third a place of eminent remark and am allied to this or the other Prince and Potentate Well but a Believer can out-boast them he can go a step higher May he say I have God for my Father I was regenerate and born in Sion where the great King dwelleth I am married to the Son of God and so have a place in his family * Discamus sanctam superbiam sciamus nos esse illis meliores Hier. These are the people which God maketh the greatest reckoning of When he taketh a view of the world and the inhabitants thereof he puts an asterisk at the names of such He writeth them down with a note of remark Here is a man of royal descent indeed Here is a person that is of neer alliance to the King of heaven that is united to Jesus Christ who is King of kings and Lord of lords And mark how in the midst of the genealogy the holy Ghost setteth a note upon Jabez 1 Chron. 4.10 And Jabez was more honourable than his brethren And Jabez