of their own Tenents or the answering of Objections brought against them they do generally turn aside from the usuall and received signification of the words and offer violence to the Text to make it speak what they please For to touch a little on the 4 ends before-mentioned To the first Where doth the Scripture make the confirmationâ— of his Doctrine the professed adequate end of his sufferings He saith indeed that he came into the world that he might bear witness to the truth but this most properly belongs to his prophetical office Jo. 18. â—7 whereas his death belongs to his priesthood and besides his miracles served more peculiarly for the confirmation of his doctrine To the second Christ had power to forgive sinnes even while he lived on earth Mat. 9.6 and exercised that power frequently There was therefore no absolute necessity of his death for the purchasing of a priviledge which he had in possession already although it was necessary for the satisfying of Justice Jâ—h 10.28 17.2 He died to purchase for sinners a right to recâ—iv â—ot for himself a power to give them eternal life that mercie might have a free course to give out pardons which otherwise could not be To the Third It is credible that the death of Christ and such a death as it was in all the circumstances of it should be able to perswade sinners to that faith and hope nay rather it should be the ready way to diswade and knock them off Luke 21.21 To the Fourth it is granted as a secondary subordinate end 1 Pet. 2.21 Nec humilâ—tatis exempla nec charitatis insignia praeter Redemptionis sacramentum sâ—nt aliquid Bern. but doth not take away the other which is the chiefe and principal These two accord well hee dyed to satisfie for our sins and he dyed to to leave us an example of patience and obedience Great is the example of his humility and of his charity but they have no foundation to rest upon if there be no redemption But to go no further than the Text. There be three expressions which they wrest for the supporting and maintenance of their Errour 1 He was made a curse True say they as he was made sinne 2 Cor. 5.21 that is hee was judged by men to be a sinner and he was used accordingly so he was accounted a cursed man and therefore was sentenced to suffer a bodily death on the Cross which was a death proper to an accursed person But this falls short for God saith the Apostle made him to be sin and consequently a curse for us Man was no more but an instrument sinfully acting what God had holily purposed and Christs voluntarily undertaken Besides the Text which is here cited from Moses Deut. 21.23 runs thus He that is hanged is the curse of God or a curse unto God which being applied to Christ can import no less than this that God laid upon him our sin and the punishment due unto it by the doom of his righteous Law that the pleasure of the Lord might be executed upon him for answering whatsoever the Law could exact Nostra causa nostro bono Ut a peccatis retrahamur Nostra vâ—ce nostro loco 2 He was made a curse for us yea say they for us that is for our cause on our behalf for our good and so he gave himself he dyed for our sins that is our sins were the occasion of his death and he died that we might be drawn back from sin We yeeld all this but is there no more Yes assuredly We say for us that is in our room and stead who should else have born the curse in our own persons and for our sins to wit as the foregoing meriting cause thereof and that satisfaction being made to justice the curse might not fall on our heads The Greek word which is most frequently used in this argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is rendred for although sometimes it be put to note no more So Rom. 5.7 but the good or profit of another yet it signifies also in anothers stead and in some places cannot be fitly taken otherwise as 2 Cor. 5.14 If one dyed for all then were all dead which implies plainly that the death of that One was in stead of the death of All. And when the Apostle saith 1 Cor. 13. Was Paul crucified for you Thereby denying it he must mean that he was not crucified in their stead for he professeth elsewhere that he suffered for the Church and for the Elects sake that is for their spiritual benefit as Col. 1.24 2 Tim. 2.10 But to put all out of doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture sometimes makes use of another word which signifies commutation or exchange or being in the place or room of another and must necessarily be so taken when it s applied to this business as Matth. 20.28 1 Tim. 2.6 He bare the curse and gave himself a ransome in our stead 3 Hereby he hath redeemed us from the curse Being made a curse for us he brought us out of the hands of the curse so that God was moved hereby to set us free from the guilt and punishment of our sin Here they bring two things to darken the clear truth 1 That the terme of Redemption Apud Grot. in defens c. 8. must be taken improperly for a deliverance without price or satisfaction such as that of the Children of Israel from Egypt whom God redeemed by the hand of Moses yet he paid no price nor gave in consideration either by death or otherwise for the compassing of it To this we say when the Scripture makes Redemption the effect of Christs bearing the curse of his suffering death of the shedding of his blood c. it can signifie no less than redemption in propriety of speech that is the freeing of poor sinners from the stroak of justice by giving due satisfaction This high extraordinary cause should in all reason produce a nobler effect than such a loose and frozen gloss gives to it Yea how doth this derogate from the worth of that glorious benefit to say it comes at so cheap a rate As for the redeeming of Israel by Moses although it was a type of our redemption by Christ yet wee know that the type and thing typified do not answer one another in all things Christ and Moses are compared as Redeemers but with a vast difference both as to the nature of the thing and the special means by which it was effected That of Moses was onely corporal from the servitude of the body This of Christ is chiefly spiritual from the bondage of eternal death Therefore there was no need that Moses should dye for them and if he had as it could have been no way effectual to their spiritual deliverance so it might probably have been rather destructive to their temporal freedome But Christ our Redeemer must necessarily dye for us else no possibility of
imputing of righteousness go together as it appears by the Apostles explication of the Prophet David's meaning Psal 32.1 2. Romans 4.6 7 8. God sees no iniquitie in Jacob and when the sins of Judah are sought for they shall not be found Jer. 50.20 understand this not in regard of the inordinacie and blameableness of the acts nor yet simply in reference to the just desert of sin considered in it self for these are of the very nature of sin and cannot be separated from it but in respect of the particular guilt and punishment of those persons which being taken away they do thereupon stand right in the Court of heaven We see it here in Courts below if nothing come in against a man if there be no accuser he is quit and stands as innocent in point of Law as if he had not been questioned So when Christ hath by his satisfaction disabled the Law from giving in any evidence against the poor sinner he then is absolved and stands clear before the great Judg when the Lord hath found a ransome then he doth not onely say Deliver the sinner but he shews unto him his uprightness that is he makes him partaker of the righteousness of Christ Iob 33.23 24. c. and so looks upon him as righteous through his satisfaction This was one end why the Lord made Christ sin for us 2 Cor. 5 21. Let the poor convinced soul take notice of this also Thou feelest much guilt on the spirit thou groanest under it and fearest damnation but here is thine acquittance When the poor woman's accusers were slunk away Christ said to her Woman hath no man condemned thee neither do I John 8.10 11. so saith the Lord to thee See poor soul the Law saith nothing against thee the mouth of thine accusers are stopp'd none can condemn thee neither will I yea thou mayest make the same challenge that the Apostle make's Who shall lay any thing to my charge God justifies c. Rom. 8.33 34. Sect. 3. Other four benefits flowing from Redemption 4. Adoption by Creation we were the sons of God we bare his image as a son bears the image of his father Luke 3.38 but yielding to Sathan's temptation and affecting a new fancied Divinity we fell from God lost the title and dignitie of sons forfeited all our birth-right and made our selves no better then the bratts of hell But the son of God manifested in the flesh hath not onely washed off our sin in the guilt and curse due to us but hath restored us to the dignity of children This was one of those high ends which the Lord had in his eye when he sent him in that humbled posture to redeem us it was that we might receive the adoption of sonnes Gal. 4.4 5. The Apostle Paul reckoning up eight several honours which God had conferred upon the people of the Jews wherein they excelled all other nations he sett's adoption first as the most eminent Rom. 9.4 according to that Exod. 4.22 Israel is my son even my first born This being but an external dignity to continue for a time till the partition wall should be broken down was a shadow and resemblance of that Gospel-honour which we have by the work of Redemption even the right or dignity to be the sons of God Jo. 1.12 the Congregation of the first born Heb. 12.23 and if children then heirs yea joint heirs with Christ Rom. 8.17 for being now in Christ and made partakers of his righteousness we have fellowship also with him in his Sonship Gal. 3.26 This is a fruit of the abundant grace of Christ and an high advance of the work of Redemption applied If the Lord be pleased to have pity on base runagate prodigalls he might have bought us out into the condition of hired servants that had been favour far beyond expectation But to adopt us into his family Luk. 15.19 22 23. Dignitas quaedam sablimis Ames to kill the fatted calf for us to put upon us the best robe to set us at his table and to grace us with the honour of sonnes yea heirs of God a better estate than Adam lost what an high dignity is this behold what manner of Love the Father hath bestowed on us and admire it 1 Jo. 3.1 2. Indeed it doth not yet appear what we shall be our happiness lyes under a cloud vailed from the eyes of the world and in a great part from our selves also but yet we are even here the Lord's first born and the glory of this condition shall one day be revealed in despite of hell and the world Judge not your selves miserable because your neighbours so account you but know that your Redeemer hath purchased your enfranchisement and now the Lord takes you for his sonnes and daughters never to be disinherited or cast out any more 5. Sanctification The first Adam having wantonly engaged in a rebellion against his Maker did thereby not onely implunge himself and all his into the gulf of Gods curse but also forfeit that matchless Jewel of his Image which was infinitely too good to be prosticuted to his inordinate lust Whence followes a wofull change in our natures by a depravation of the whole frame of our soules in all the powers of them and making us like unto Sathan So that now we are every way dead as to our spiritual estate both by sin in the loss of God's favour which is better then life and in sin by the loss of that conformity to him which once we enjoyed But our great redeemer frees us from this death also by Sanctification This was one end of Christs giving himself for the Church that he might sanctifie and cleanse it Eph. 5.25 26. his death hath a soveraign vertue to work the death of sin as his life hath to work the life of righteousness Rom. 6.4 5 6. He is made of God to us Sanctification 1 Cor. 1.30 and now as there is no condemnation to them that are in Christ so they are set free from the Law of sin and death by that law of the spirit of life which is in Christ and all this ariseth from God's sending him to condemn sin in the flesh Rom. 8.1 2 3. Christ was put to death in the flesh and for a requital he puts to death the flesh that is the body of sin in us The law laid the Curse upon him and he having borne it turn's it upon the Law of sin which is in our members and blasts that rotten stump saying to it as once he said to the unprofitable fig-tree Let no fruit grow on thee henceforth for ever Matth. 21.19 and seting a new plant of holiness in the soul to bring forth fruit unto God Indeed we see it not yet fully done but the Curse is gone out against the old man and he is wasting and shall be utterly destroyed in time Let the Lords people see their happiness in this also Poor soul thou cryest out unclean unclean I
hath in himself that which God hateth namely sinne not his own but ours And therefore I conclude That Christ was made a Curse for us not onely by the ignominious manner of his death but by suffering in our stead the Curse due to our sinnes The Lord give us grace so to study Christ's being made a curse for us that by faith in him and love to him we may be freed from it and the blessings of Abraham may be our portion Thy servant in Christ Jesus Edm. Calamy TO THE READER ALthough this Treatise in regard of its worth and weight might without any Testimonial have adventured it self even upon this censorious and froward generation yet seeing something by way of recommendation is desired I look upon it not onely as a duty but an honour that I may be serviceable in leading forth so usefull a book into the world as I apprehend this to be and certainly I can make no better use of my Name than to prefix it to this discourse if it may be an inducement unto any one to read it The Authour concerning whom my affectionate esteem will not suffer me to be wholly silent is a person of long standing in the faith and much experience in the things of Christ now passing the seventieth year of his age and about the forty fifth year of his Ministery And having well-nigh fulfilled the dayes of our yeares which are said to be Threescore and ten Psal 90.10 being within sight of Eternitie he hath set before his eye the infinite obligations of eternal Redemption and not thought it sufficient to serve his own generation by preaching the Gospel but hath been perswaded to leave this labour of Love as a Legacy to the generation to come that the people yet to be borne may know and praise their Redeemer The work thou hast in thine hand is the fruit of a well-grown tree that brings forth fruit in its old age and though the leaves and branches thereof may not be so seemingly fair and luxuriant as some younger plants do afford yet taste of the fruit and thou shalt finde it of good relish sound and nourishing It grew indeed in a cold Northern Climate which men think brings little to perfection but it had the advantage of a warme heart which is the best soil and the beames of the sonne of righteousness for the ripening of it If any say It is a common Subject let him remember Titus 1.4 that it is Common Faith and Common Salvation Iude 3. and must be known by more then a common knowledge It 's plain indeed as being reached not to Curiosity but to Conscience but plain work clean wrought is very commendable and many times where is most of Art there is least of Use Yet it is not so plain but the lines and engravings of the Holy Ghost may be discerned in it by an eye well enlightened and although the Treatise was entended mainly for Practise yet our reverend Authour like a wise and vigilant builder hath as the exigents of these times require carried on his work with a weapon on the one hand Neh. 4.17 and a working Instrument in the other defending the Truth against its adversaries as well as recommending its followers Let it not therefore be grievous to thee for it is safe for thee Christian Reader to retire a little from the Curiosities and Contentions of this pretending Age to a serious Consideration of this most necessary and weighty subject For though thou understood all Mysteries and all knowledge and hadst Faith to remove mountains it will profit thee nothing unless thou canst finde this Mount EBAL levell'd zechar 4.7 this great Mountain of CURSES made to thee a plain before the Lord JESUS who buildeth up his Church as an Holy Temple unto God But I will not detain thee from the work it self whith set's before thee DEATH and LIFE a CURSE and a CHRIST The Lord by his special grace incline thine heart unto and establish it in a sincere choise of the Lord Jesus that thy soul may live So prayes Thy servant in the Gospel Edw. Bowles YORK April 19. 1658. To the Inhabitants of PUDSEY LEEDS and BRADFORD Beloved Brethren I Need not say much to you concerning the Reverend Authour of the ensuing Treatise You fully know his doctrine manner of life purpose 2 Tim. 3.10 Faith Long-suffering Charitie Patience That he hath laboured long in his masters Vineyard as with great diligence so not without some success It is the high commendation of blessed Paul that from Jerusalem and round about even to Illyricum Rom. 15.19 he fully preached the Gospel of Christ So our Reverend brother not onely in the populous places near unto us but in lesser Villages hath frequently sounded the Gospel of Salvation not confining his labours to that obscure Congregation wherein he hath officiated as a painful overseer for many yeares but communicating the sweet savour of Christ to many others and let us adde this He hath been so farre from heeding the preferments of this world though tendered him at several times as he hath contented himself with a mean allowance not worthy to be named considering his worth and industry but I shall say no more of him though I might say exceeding much as knowing his modestie to be such as he would rather blame than thank me for it Give me leave to say a little unto you who have so often been partakers of his Ministerial labours and 1. To you of Pudsey whose Pastor he hath been and still is much precious seed he hath sown among you and therefore from you is expected much precious fruit If you after so much Preaching Catechising and expounding be found either ignorant or secure prophane or dissolute as you are left without excuse so the many yeares pains of so faithfull a Teacher will rise up in Judgement against you Luke 12.45 To whom much is given of him much is required God hath given in to you much instruction He exspects from you much knowledge of the best things endeared affections thereunto and abundance of those fruits Matth. 3.8 which John the Baptist calls Fruits meet for Repentance worthy of amendment of life Which I desire may be considered that so you may not be found barren and unfruitfull in the knowledge of our Lord Jesus Christ at his coming 2 Pet. 1.18 The goodness of the soil should be seen in the plentifulness of the Crop and the pains of the Pastor in the peoples knowledge of God and Christ in their Faith hope love meekness humilitie patience holiness and obedience 2. For you of Leeds and Bradford as you have all and often participated of his godly labours so I heartily wish and desire it may appear you have not done so in vain and therefore exhort you to remember how you have heard Revel 3.3 and received and hold fast and repent Yea to hold fast these good and ancient truths you have
cursed Adam when he had sinned Gen. 3.17 and he is said to bring curses on a people and to give a people to the curse and to make them to be an Execration Pro. 3.33 Isa 24.6 43.28 Jer. 42.18 and the curse is said to be powred upon men Dan. 9.11 Sect. 2. A more particular Enquire what the Curse is and wherein it stands BUt it may be worth the labour to enquire more particularly what this Curse is and wherein it stands we may expresse it thus It is the abandoning of the sinner from God and so from all happiness and the throwing of him downe into the folds of his wrath and so into all miserie we read Jos 6. of the accursed thing * God laid a curse on the spoile of Jericho that is devoted it to utter destructions ⸫ Ver. 17 18 * giving a strict charge that no man should meddle with it upon paine of being accursed and devoted to destruction himself which was accordingly executed upon Achan chap. 7. Truly sinne is that Accursed thing there is nothing in all the world so accursed as sinne and whosoever meddles with it God from heaven pronounceth that man accursed and devotes him to the uttermost of his wrath even to eternall destruction Deut. 27.26 God is blessed yea blessednesse it self therefore the blessednesse of the creature must needs stand in the enjoying of God and so of all good in him contrariwise then the cursednesse of the creature stands in its being cast off from God and consequently implunged into his displeasure and the greatest misery It is set forth somtimes by darknesse for God is light and to be separated from him is to be compassed with black darknesse sometimes by death as in the threatning Gen. 2.17 for he is life and to be removed from him is to dwell in the very shadow of death Thus did the Lord curse Adam after his sin q. d. Seeing thou hast a mind to depart from me be it so I do abandon thee out of my presence be gone from me Thou art accursed and accursed thou shalt be and to seal up this sentence he thrusts him out of Paradise Gen. 3.24 Now this Curse even as the sin hath spred and derived it self to all his posterity so that all are accursed in and with him And that we may view it more fully let us consider it in the parts as it lies 1. On the body 2. On the soul 3. On both together I. The curse on the body shews it self miserable 1. Birth 2. Life 3. Death 1. A miserable birth attended with pain and sorrow both to mother and child the mother cries the child weeps there is a curse in the begetting conceiving bearing in the wombe and bringing forth Gen. 3.16 the curse is derived to us and descends upon us all from the loins of our fathers and the wombs of our Mothers Deut. 28.18 it takes hold upon us and is in force against us as soon as ever we have a being 2. A miserable life the Curse attends us and goes along with us during our continuance here in our persons names estates callings and in all that ever we either do or suffer The poyson and power of it breaks forth either 1. In infflicting on us positive evils as on our persons sicknesses diseases deformity weaknesse toilsome labours Gen. 3.19 Deut. 28.21 22 27 60. c. on our estates crosses losses plunderings poverty ver 16.17 31 32. 51 52. on our names disgrace reproach ver 37. on our callings and all our wayes ver 20.29 Or 2. in withholding from us good blessings ver 23. 33. Jer. 5.25 Or 3. in blasting the blessings which we enjoy or putting a sting into them so that they become either hurtfull or unprofitable Mal. 2.2 Yea the earth which is given to the children of men is cursed to the sinner Gen. 3.17 c. denying its strength for his sustenance bringing forth bryars c. 3. A miserable death the body is continually murling away and old age it self tasts deeply of this bitter cup. For although the hoary head be a crown of glory yet that is no thanks to it self its onely when it s found in the way of righteousness Prov. 16.31 still the sinner of an hundred years old shall be accursed Isa 65.20 We are all of the dust and shall at length return to it Gen. 3.19 Psal 89.48 The body by its union to the soul enjoyed life but by separation it becomes a livelesse carkasse This separation is a curse not onely in it self but also 1. in the manner of it for its a parting of two old friends and usually is done with violence and painfulnes as if you would rend an arme from the bodie or pluck the heart out of the bellie 2. In the consequent of it the bodie must lie in the grave and rott there Psal 49.14 so that now the sinner hath no more place in the land of the living a full period is put to all his earthly contentments and sometimes he leaves his name for a curse to posteritie Isa 65.15 and it rotts Psal 10.7 II. But oh all this is nothing in comparison of that curse which falls upon the soule I shall reduce the things which appertaine to this head to 3 particulars 1. An utter forfeiture of the special sweet favour of God even in this life together with a wofull subjection unto his hot displeasure We may suppose the Lord speakes thus to our first Father and in him to us all you had my favour my countenance was towards you I embraced you once with loving kindnes and you were happie in it and if you had continued in your obedience you might have continued in my love and I would still have compassed you about with my goodnes but seeing you have set it so light you shall have no more of it you shall know how you come by it hereafter yea the fire of mine indignation shall smoke against you to the uttermost ye were once my Hephzibah a chosen generation the dearly beloved of my soule now ye are become a smoke in my nostrils the generation of my wrath and a people against whome the Lord will have indignation for ever Thus we are all struck dead with the losse of Gods favour and plunged over head and eares in the sea of his dreadfull displeasure We are deprived of that which is better than life and filled brim-full of that which is worse than death see Isa 27.11 Rom. 1.18 Eph. 2.3 2. An utter losse of the faire pure image of God which was put upon us in the day of our Creation and in stead of that a putting on us the foule black image of the Divel and sinne We may suppose againe the Lord speakes thus I created thee after mine own image I did put upon thee the stampe of the divine nature in wisdome righteousnes and holinese of truth but seeing thou wast so farre from taking care to preserve it that thou didst wantonly
doe this and they doe it He blinds their minds hardens their hearts and works in them powerfully Eph. 2.2 Indeed they spitt at him and say they defie him yet neverthelesse they are his drudges and carry his pack and doe his worke And while they professe that they scorne to serve him yet even then they serve him willingly and with both their hands Oh miserie beyond all expression 3. Unfruitfulness towards God He may complaine of Mankind as once of Israel Jer. 2.21 I had planted the a noble Vine wholly a right seed how then art thou turned into the degenerate plant of a strange Vine unto me All our fruit is fruit unto death we can bring forth no fruit unto God The curse of the Law hath blasted us we are as it were Thunder-struck and made unserviceable We can doe nothing that is truly good or wel pleasing to God Rom. 8.8 When Christ came neere to the figtree and saw nothing on it but leavs he cursed it and then it withered Mat. 21.19 So the Lord seeing Adam and his posteritie now by their Apostasie become degenerate plants pronounced a curse upon them saying Never fruit grow on you any more and so we are become no better than withered stumps Thou thinkest that thou dost good duties this and that good work thou hadst thy hand in such and such good fruits thou canst shew but alas it s nothing so thou art a drie and a barren tree 4. Liablenes to all the plagues and judgments of God The curse setts us in such a posture as we are continually exposed to some mischiefe or other The ground which brings forth bryars and thornes being neere unto cursing its end is to be burned Heb. 6.8 The foolishman thinks his tongue is his owne to use as he will Psal 12.4 But Solomon tells him his mouth is neere to destruction Pro. 10.14 See Ezech. 7.5 6 7. 2. Pet. 2.3 Speaking of false Teachers he saith their judgment lingers not but is hastening on its way their damnation slumbreth not it keeps waking to seize on them in due time And indeed what is it that hindreth vengeance from falling on sinners but onely the Lords patience Thaâ— consuming fire is at hand readie to lick thee up and to destroy thee there is but one stepp betwixt thee and death The Lord might forthwith stop thy breath anâ— then thou art gone for ever the ladder iâ— every moment like to be turned thoâ— hangest but by one weake threed and wheâ— that is broken then thou droppest into thâ— flames of hell 5. Punishing sinne with sinne a very sad effect of the curse when the Lord hath determined to set home the curse upon a sinner with a witnesse then he leaves him to himself for his former provocations either to run himself deeper into the same sinnes or else to fall into more vile and vicious courses and so to heap up wrath against himself As sometimes a father saith of an hopeless child Seeing he will not be reclaymed let him take his course let him run himself out of breath and hasten to his owne ruine Thus he scourged the Gentiles for their wilde courses against the light of Nature Rom. 1.26.28 And the Jewes for their contempt of the word Psal 81.11 12. And their opposing the Gospell 1. Thes 2.15 16. Thus the Lord deales with many of the secure sleepie sinners they give no regard to the offer of mercie therefore the Lord shutts them up in ignorance and saith let him that is ignorant filthy carnall be so still they are not bettered by mercies or judgments therefore they shall be made worse The close deceiver becomes a grosse robber and God gives him over to lying swearing forswearing c. The immoderate use of the creatures becomes grosly riotous God gives him up to beastly drunkenness mispending of his time wasting his estate yea sometimes to wantonness and bodily filthyness to hatred yea scorning of good counsel and the like abhominable practices 6. Hellish terrours startlings of conscience feare of death and of the Judgment to come These are the sparkles which flie up out of these everlasting burnings while the furnace is in heating to devoure the ungodly of the earth Isa 33.14 Fearfulness surprizeth the hypocrites Heb. 2.15 It s one maine branch of mans naturall miserie that through feare of death he is all his life subject unto bondage Act. 24.25 When the Aostle Paul preached of the Judgment to come Felix trembled The sinner feeles many a privie nippe while he is walking on in the wayes of his owne heart he hath gripings in his spirit that torment him and he feeles the flashing of hell fire sometimes in his conscience so that he is appaled with the foresight of the wrath to come His heart smites him and tels him that Vengeance lyes in wait for him because of ignorance drunkenness contempt of the Gospell c. The thoughts of death and judgment damp him and strike him to the heart and he saith oh I must once goe downe into the dust what shall then become of this poore soule * Animula vagula blandula Quae nunc abâ—bis in loca I must be brought to judgment how shall such a sinful wretch as I look the great Judge of heaven and earth in the face Alas poore sinner thou settest a good face on the matter before men but thy heart knowes that it is thus 2. The strange properties or qualities of the curse Strange properties of the Curse are especially these 5. I call them strange because 1. Most of them lie out of the road of the naturall mans apprehension and beliefe they are hid from his eyes he will not easily be perswaded of them 2. Yea the godly themselves doe not so clearly discerne nor so carefully observe or make use of them as they might 1. It is a grievous and a bitter curse Can there be any thing more grievous and bitter than the abandoning of the creature from God It was a very girevous curse which Shimei the Benjamite shott against King David as David himself termes it 1. Kin. 2.8 A strong sore forcible curse so the originall word signifies How much more rightly may all this be spoken of the curse of Gods Royall Law When the Angel of the Lord would measure out a curse against the Merozites according to the bredth of their sinne he bids curse them bitterly Jud. 5.23 Gods curse against sinners is bitter Jer. 4.18 It s made up of gall and worme-wood * Ier. 8.14.9.15 When Solomon would give warning of the danger which may come by the ensnaring of an whorish woman he tells us that in his owne experience he finds her more bitter than death Eccl. 7.26 If he had knowne any thing more bitter he would have mentioned it Now the curse of the Law is the death 〈◊〉 â—he sinner Gen. 2.17 The curse of the people upon Merciles self-seeking persons is grievous it bites sore Pro. 11.26 28.27 Oh
lighter skirmishes for having emptied himself of his glory so that he did not appear to be that which indeed he was and subjected himself to the state of a servant and so a meet object of suffering he became a man of sorrows all his life long Isa 53.3 compassed about with infirmity Heb. 5.2 as soon as he was born he was laid in a manger because there was no room for him in the Inne while he was very young he was persecuted and forced to flie into Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was tempted of Sathan Quod illud dictum civium satis arguit Usser Annal. per poster p. 552. he wrought for his living at the trade of his reputed father as it is more than probable by that speech of the Mazarenes Mar. 6.3 Is not this the carpenter c He was the object of mans reproach he was called a wine-bibber a friend of publicans and sinners an enemy to Caesar one that hath a devil he was subject to the infirmities which are incident to mankind as hunger thirst poverty he was betrayed by Judas forsaken by his disciples abused by the Jews mocked buffetted spit upon crowned with thorns accused arraigned condemned as the vilest malefactor In one word he was a worm and no man Psal 22.6 2. The main brunt it self was that he was struck with death The Sacrifice in the Law was to be slain the goat which was to be offered for a sin-offering for the people must be killed and the blood of it must be brought within the veil Lev. 16.15 The same courses as to killing was to be taken with the burnt-offering peace-offering and trespass-offering as we may see in the 1 3 5 6 7. chapters of Leviticus So it was prophesied Isa 53.12 he poured out his soul unto the death and elsewhere often Now this death which Christ did undergo was both of the body and soul 1. He suffered the death of the body called the first death this Gabriel the Angel revealed to the Prophet Daniel some 1006 years before Dan. 9.26 the Messiah shall be cut off the accomplishment whereof the stories of the Evangelists relate very largely Isa 53.8 Acts 8.33 his life is taken from the earth We by sin had deserved the first death the taking down of this earthly frame by the separation of the soul and body therefore Christ our surety must die that death for us the particular end of death which he should and did suffer was the death of the cross which was so designed and ordered by the all-wise counsel and providence of God both because it was very painfull and grievous and also because it was a most shamefull and ignominious death but especially because it was even by divine appointment stigmatized with this brand of infamy that whosoever was hanged on a tree was to be accounted ceremonially accursed as it is avouched in the close of the verse It was not necessary that he should suffer all the several sorts of death as stoning burning sawing beheading c. it was sufficient that he suffered that one kind of death which the wisdom of God saw to be most fit and suitable neither yet was it necessary that his death should be attended with such cruelties as some men have been enforced to suffer as pulling the flesh from the bone pinching it with hot pincers and the like These are rather personal than natural and meerly accidental not essential to the first death Therefore the legs of Christ were not broken and although his body was laid in the grave yet he saw no corruption because these infirmities did not consist with the dignity of his person and the latter would have made void the fruit and effect of his sufferings Therefore the Scripture declares both these to be contrary to Gods will See Jo. 19 33-36 Acts 2.31 2. He suffered the death of the soul or that which is called the second death Sin brought death into the world not onely that death which pulls down this earthly frame but also that which makes a wofull separation of the whole man from God Therefore the Lord Jesus must undergo this death too Isa 53.10 he made his soul an offering for sin And this death stood in these two things 1. There was a stoppage or withdrawing of the sense of his fathers love and favour from his soul This he complains of as a forsaking Psal 22.1 and it answers to that poena damni punishment of loss which we should suffer But we must understand this to be done in such manner and measure as becomes the person suffering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was not a pulling the Godhead from the manhood this union continued entire all the time of his sufferings and shall do to all eternity Neither was it a deprival of the spirit wherewith his humane nature was filled even from the womb that did still abide in him and shall never be taken away from him according to that precious promise Isa 59.21 which I conceive must be fulfilled first in him and then in his seed with him Neither was it a total or perpetual withdrawing but onely in part and for a time the Lord turned away his face from him for a little season he hid himself out of his sight and would not be found he took off the sweet influence of the joy and comfort of the spirit suspending them for a time and keeping off from him at a great distance Psal 22.1 yet all this while God was present with him by his supporting grace so that he had some intermissions and an Angel came to comfort him Luke 22.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he was heard in that he feared Hâ—b 5.7 or he was heard from his feare that is he was heard and delivered 2. There was a letting out and seizing of the Lords wrath and indignation upon his soul God did put into his hand a cup of the red wine of his wrath full of the mixture of the bitterest ingredients and he drank it off This answers to that pâ—na sensus punishment of pain which we should suffer All the waves of Gods displeasure went over his head See Psalm 18.4 5. 88.6 7 16 17. This supernatural death he suffered in both the kinds before mentioned first in the garden and after that on the cross In the garden Mat. 26.36 John 18.1 there the wrath of God did encounter him and he was put to grapple with it hand to hand he bare three several storms one after another and so took a deep draught of this bitter cup. The manner of it is described by sundry expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14.33 he began to be sore amazed which notes a dreadfull astonishment arising from a sudden commotion of all the powers of his soul together and to be very heavie that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be surprized and possessed with a very great and pressing anguish of spirit through the unspeakable horrour of divine
to be presented before the Lord the one to be offered for a sin-offering the other to be kept alive for a Scape-goat that Aaron having laid his hands on his head and confessed over him all the iniquities of the children of Israel might afterwards send him away bearing their iniquities into a Land not inhabited All this is fulfilled in Christ he hath both given himself to be a sin-offering for us and thereby removed guilt so far that when it is sought it cannot be found Jer. 50.20 So much is implied in that expression Heb. 9.26 He hath put away sin by the sacrifice of himself therefore redemption and propitiation are put together as the effect and cause First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—acamentum he is a propitiation pacifying Gods wrath and rendring him propitious to sinners and thence follows Redemption Rom. 3.24 25. When the debt is discharged then the Law with the arrests and executions of it are void and of no force So Christ having paid our debt hath thereby both removed sin and guilt and voyded the curse of the Law so that now it hath nothing against us 2 He hath broken the Serpents head according to the ancient Prophesie given out in Paradise Gen. 3.15 by taking part of flesh and blood with us he hath through death destroyed him that had the power of death that is the devil and so wrought our deliverance Heb. 2.14 15. The Son of God was manifested that he might loose or dissolve the works of the Devil 1 Joh. 3.8 he hath as it were shattered them all to peeces Isa 30.14 and will still be shattering them hee will not spare so that there shall not be left so much as a shred Now this was one of his works to hold poor sinners fast bound and shut up under the brazen bolts of the curse of the Law unto condemnation but he hath broken the gates of brass and cut the bars of iron in sunder Psal 107.16 He hath met those terrible enemies the Philistims of hell and grappled with them hand to hand he hath discomfited them and brought them under and he will not cease till he hath beaten them small as the dust before the wind nor turn again till they be consumed That which David spoke of himself as the Type See Isa 63.3 4 c. is eminently fufilled in Jesus Christ onely Psal 18.37 38-42 He is that little David that prevailed over the great Champion Goliah of Gath with a sling and with a stone and smote him and slew him 1 Sam. 17.50 51. He is that strong invincible Sampson that rent in peeces that infernal roaring Lion as easily as if he had been a Kid Judg. 14.5 6. that slew the Philistims hip and thigh with a great slaughter Chap. 15.8 and when they had him fast bound with new cords they became as flax upon his armes and with the jaw-bone of an Ass laid heaps upon heaps vers 14 15 16. that carried away the door of the gates of Hell to set the prisoners at liberty Chap. 16.3 and made the noblest conquest when he seemed to be wholly conquered and no hope was left that ever he could look up again slaying at his death far more than hee had slain in his life vers 21-30 He hath spoyled Principalities and powers and triumphed over them on the Cross Col. 2.15 When the High commission Court and Star-chamber were cast down then all fell with them that appertained to them as there are no more informations pleadings censures punishments So there are no Serjeants Bayliffs Apparitors Pursevants even so this Lord Jesus having thrown down the Court of sin by his death and thereby disabled the Law he hath also judged the great Catch-pole of hell and put him out of office so that he cannot now execute the curse and wrath of God upon poor sinners as gladly hee would and although for the present he can reach to bruise their heel and doth often work them wo yet the Redeemer will tread him under their feet shortly Romans 16. ver 20. Sect. 3. An Objection If by Ransome then not by Rescue Answered THus much for the clearing and prooving of the Conclusion but here lieth a Doubt in the way for answering whereof wee may borrow a little light from the premises If our Redemption was by Christ's becoming a Curse for us and so by buying us out with the price of his blood How could it then be by strength of hand and a forcible rescue These two seem to destroy one another Ransome and Rescue Vâ—de Musculum loc com de redemptâ—one To be delivered by the paying of a price and to be delivered by conquest are inconsistent as to the same persons The nature of the things is so different that they cannot concurre in the same deliverance Ans Although these two do usually stand at a distance yet in this great business of the Redemption of mankinde they close well together To clear this take these three Considerations 1. Mankinde by the breach of the Law being become a debtor to justice and under the curse even in the extremity of it and Almighty God who is the party wronged being the onely soveraign Lord and Lawgiver Therefore the principal and most proper way to effect man's deliverance was to give satisfaction to justice so that either sinners must die the death in their own persons or Christ their surety must give his life a ransome for them being at an utter loss in themselves Against this it may be objected Then we must say that Christ redeemed us from God and himself being God he redeemed us out of his own hands by paying a price to himself which is absurd Ans This seeming absurdity will vanish if we keep to Scripture phrase and take along with us these Two things 1. The person of the Redeemer was not onely God but also man and although as to the sufficiency for the work and the valour and efficacie of it he must necessarily be God yet both the right and act of Redemption belonged to him properly as man so that we may say It was the man Christ that bought us out of the hands of the curse and wrath of God 2. God the Father himself had a special hand in this business the whole dispensation and managing of it was by his supream and soveraign appointment as we heard before and thus it is no more absurd to say that God took a course to satisfie his own justâ—ce and to redeem us from himself than to say that a King doth so when he gives his own son to lay down his life Or a Creditor when he requires the debt of his own Son for which the son was surety by the Fathers consent for the saving of Traitors from the stroak of his Law 2. Man being thus obnoxious to the justice of God and therefore delivered up by him into the hands of Sathan as his jaylour or executioner to keep him as his
may not I will not suffer this high affront of Adam and his posterity against my holy Law whereby the honour both of my justice and truth are in danger to be trampled under foot And yet if I should let out all my wrath upon them the spirit would fail before me and the souls which I have made Isa 57.16 I will therefore let it out upon their Surety and he shall bear it for them that they may be delivered and thus the Lord in wrath remembers mercie Hab. 3.2 I have done with the doctrinal part of this Conclusion I proceed to the Application CHAP. V. Use 1. Confutation of Papists and Socinians 1. THis main Gospel-truth may afford us some help towards the Confutation of the damnable Doctrine of two grand Enemies of the cross of Christ and of this great and glorious work of Redemption by his becoming a curse for us 1. Papists who not being content with this way of Christ have devised other means and put into the hands of sinners something else to make up the price of their Redemption They present us with several parcels to this purpose as Bellar. De poenitentia lib. 4. cap. 2 3 6 7. 1. That a man may redeem himself from the temporal punishment of his sins by some notable and extraordinary good works while he lives as by fasting pilgrimages almes-deeds building and endowing of Churches hospitalls and the like They grant that Christ by his sufferings hath made satisfaction immediately for the guilt of eternal death but then when the sin is remitted there remains still on the sinners an obligation to temporal punishment for which we must make satisfaction our selves one way or other and so in part redeem our selves But oh where shall we find that man except Jesus Christ that can shew us such a good work Verily the best choicest the eminentest works of any meer man that ever the Sun saw or shall see are poor weak blemished things like a menstruous cloth infinitely short of the puritie of God's Law and therefore no way equivalent to the injurie done to him by sin 2. That there is a Purgatory-fire wherein all those must be purged Bellar. de purgatorio which die in the guilt of Venial sin who yet may redeem themselves at length by their own sufferings there or they may be ransomed before by the prayers and offerings of the living But the Scripture holds forth nothing to us concerning this nay it affords us many strong arguments against it if it were worth the while to produce them They say this fire is every whit as hot as hell-fire but I am confident it never burnt any body nor do I know to what use it serves but onely to warme the kitchin of that Man of sin 3. That there is a certain Treasury in the Church Idem De Indulgentâ—â—s Vide Ames wherein are laid up the remainder of the superabundant satisfaction of Christ and those sufferings of the virgin Mary and other Saints which were more and greater than they needed for themselves and the keyes of this chest are committed to the Pope of Rome that he may upon just and reasonable cause dispence Indulgencies either by himself or by his Delegates unto them that need and desire them to make satisfaction for the temporal punishment oftheir sins But this is no better than the former For besides that Christ's satisfaction although in it self infinite hath nothing more in it than needs as to the application of it to those for whom God did intend it where shall we finde the man that hath done or suffered more then he ought to have done or deserved to suffer In truth these are but as Babies for children to play with or as when a mother promises her child an apple to till it on to some good action Bell. Eâ—â— de Indulg cap 6. which yet she doth not give it as some Papists do confess O rely because they come off at good round rates they serve to fill the coffers of the great merchant of Rome In a word all these are meer fancies yea lying vanities which cannot stand with this Truth For if Christ was made a curse for us and thereby hath wrought our Redemption then either there is no other way to effect it in whole or in part or else it will follow that Christ's work is imperfect which who dares once imagine As for us we may ascribe to the Psalmists Resolve Psa 49.7 8 9. No man can redeem his brother If not from temporal death how much less from eternal we shall leave these offals to the dogs of Rome for we have enough in Christ 2. Socinus and his followers who teach that Christs becoming a Curse for us and the whole course of his humiliation in doing and suffering was not at all for satisfaction but onely to set forth himself to us an example for our imitation and in his own person both by doing and suffering to shew us the way to heaven This Heresie was first hatched by Pelagius about the time of S. Augustine and about 700 years after revived by Abailardus in the time of holy Bernard as it seems by his writing against him Vide Grâ—tii dâ—fâ—ns cap. 1. Vâ—scii respons cap. 3. ex Socino aliis and now of late started again by Socinus with an advantage of more liveliness as it is usual with heresies when they come to a second and third resurrection For thus they deliver themselves more particularly Jesus Christ came into the world on this errand both to declare unto sinners the way to eternal life and to bestow it on them in case they will follow his counsel And for this purpose he was content to suffer death that thereby he might 1. Seal confirm and put out of question the truth and certaintie of his doctrine 2. Purchase to himself the right of bestowing eternal life upon them 3. Perswade them to that which is necessary for the obtaining of it to wit faith to believe his word and promise and sure hope to wait for the accomplishment of it 4. Hold forth himself before them a remarkeable matchless example of patience and obedience And whereas the Scripture doth frequently ascribe remission and salvation to the death of Christ that say they is a figurative speech They are the proper effects of his resurrection and the glorie which followed and are attributed to his death onely because he must necessarily die before he could rise again But now that Christ was so made a curse for us as to suffer the punishment due to our sins in way of a satisfaction to divine justice and thereby to redeem us from the curse this they will flatly denie and condemn it Seâ—tentia vaâ—d pâ—â—n 〈◊〉 Dâ—â—naâ—◠〈◊〉 â—laâ—phemis as an opinion that is deceitfull erroneous and very pernicious yea false absurd and horribly blasphemous and it is observable that when they make use of any Scripture either for the strengthening
have a very foule nasty heart my soule is a very stie of all uncleanness I am carnal fold under sin Rom. 7.14.23.34 I can do no good thing Oh miserable man who shall deliver mee why Christ thy Redeemer hath made thee a new creature he hath put into thee a principle of holiness and he is still at work in thee weakning sin by degrees so that though it will dwell in thee yet it shall not over-master thee nor bring thee under its feet Corruption shall go down and grace shall get up more and more The Lord Jesus will not spare either pains or cost in prosecuting this business he will wear of that filthy slough of the old nature and the image of hell and make thee partaker of the divine nature that thou mayest be conformed to his own image Sigh and breath after it 6. Final Redemption Which stands in the total removal and absence of all miserie and imperfection begun at death to be perfected at the resurrection The Apostle calls it the Redemption of our bodies Rom. 8.23 as I conceive for these reasons 1. To distinguish it from the first and great act wrought by Christ on the Cross to wit Redemption by way of merit whereon the main stress of the business lay which was not intended so much for the body as the soul to deliver it from guilt and curse 2. To intimate that part of Redemption which we shall be partakers of by death whereby we shall be set free from manifold evils and annoyances which compass us about and molest us while we are in the bodie 3. Because the accomplishment of this benefit at the last day shall be more visible in the bodie The soules of righteous men even before the resurrection are fully delivered from all bondage wanting onely that perfection which stands in their union to their bodies These lying in their graves as in prison under misery shall then be united again to their souls and so both shall be equally sharers according to their several capacities in this final Redemption So then this is a certain effect or consequent of the great work wrought by Jesus Christ the price is paid for the whole and full deliverance shall come in the day of Resurrection which is therefore called the day of Redemption Eph. 4.30 and Christ is made of God to us Redemption 1 Cor. 1.30 At that day oh most desirable day there shall be a clear riddance from all those unwelcome guests which sin hath brought into the world As 1. from the evils of the bodie or outward man all crosses incident to our imperfect condition here whether attendants on mortality or corrections for our wandrings and miscarriages or sufferings for righteousness 2. from the evils of the soul or inward man from sin with all the rags and tatters of it which being fast on us here from the temptations of Sathan and the inticements of an evil world wherewith we are encompassed and also from the second death the wrath to come in the damnation of hell Gladâ—us mortâ—s retusus vulnerat adhuâ—â— sed câ—â—â—a pâ—â—â—cuâ—um Calv. in 〈◊〉 The first death indeed will hold us under a long time but at length it shall be destroyed 1 Cor. 15.26 and in the mean time it is but as a sword without edg which may wound a little yet without danger it shall do us no hurt but be as a wicked door to let our souls into immortalitie and the grave with the corruption of it shall be as a bed of spices to perfume our bodies and to prepare them for the resurrection Briefly whatsoever there is in all the world that can be called evil we shall be set free from it all forever all imperfection both of parts and degrees shall be done away Matt. 22.30 1 Cor. 13.10 yea Gods own ordinances as marriage preaching and sacraments which are given as remedies of weakness here shall take their leave as things whereof we shall have no further need or use Let the Lords redeemed lift up their heads and see this part of their happiness afarr off Your soules and bodies both lie under a thousand wearisome vanities in this pilgrimage but your redemption draweth nigh when there shall be no more sorrow nor crying but all tears shall be wiped away from your eyes Rev. 21.7 never to know or taste of misery any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Full Glorification We have some foretasts of it in this life therfore the Apostle speaketh of it as a thing done in those that are justified Rom. 8.30 when God gives poor believing souls assurance of his love sence of his favour and fills the heart with joy and peace then he begins to glorifie them Therefore this joy is called unspeakable and full of glory 1 Pet. 1.8 these are a choice portion of the first fruits of the spirit Rom. 8.23 we shall reap the whole harvest of glory in heaven It s called by way of Eminency the salvation of our souls 1 Pet. 1.9 Redemption and the former benefits flowing from it are salvation begun and continued for we are saved here Eph. 2.8 2 Timoth 1.9 but this shall bee salvation consummate The Scripture sets forth this benefit by variety of appellations as Eternal life Matth. 25.46 Everlasting habitations Luke 16.9 Paradise Luke 23.43 The recompence of reward Heb. 11.26 A Crown of Righteousness 2 Tim. 4.8 A Crown of glory that fades not away 1 Pet. 5.4 The glory which is to be revealed in us or into us Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—to us Nâ—n nâ—m astâ—bâ—mus q asâ—inanes vacui Spectateres nec gâ—oria quasi extriae sâ—cus revelabâ—tur nâ—bâ— sed in nobis Bernard 8.18 For we shall not stand as idle spectators looking upon it as a thing without us but we shall be possessours of it within us the everlasting Kingdome of our Lord and Saviour Jesus Christ 2. Pet. 1.11 The inheritance of the Saints in light Col. 1.12 and the riches of the glory of it Eph. 1.18 Yea an inheritance incorruptible undefiled and which withereth not away 1 Pet. 1.4 And on this account the Apostle calls it the Adoption Rom. 8.23 because that shall be the time of our entring into the full possession of the Kingdome which is prepared for us and unto which we are intituled by adoption It was a main end of Christs giving himself for the Church that at length he might present it to himself a glorious Church without spot or wrinkle Eph. 5.25 27. And the Apostle reasoning from reconciliation by Christs death to salvation by his life Rom. 5.10 intimates that this is a necessary consequent of that This estate shall be the perfection of all created contentments Here shall be riches which cannot be plundered treasures which corrupt not pleasures which vanish not whatsoever is truly desirable which men enjoy severally some this some that in this world heaven hath all these and infinitly much more in a far more
and longs to be more nearly united to him He desires not to be delivered from the curse and so to be righteous and holy that he may have an interest in Christ That is not his method But contra he desires to have real interest in Christ that he may be freed from the Curse and so be clothed with his righteousness and conformed to him in holiness Bona tua non nisi tecum Domine If thy heart can say yea to this thou hast an evidence of sincere love to Christ but if thou lovest him onely for lumps for the benefits which thou gettest by him deliverance from hell and the glory of heaven thy love is mercenary 2. Superlative It transcends and overtops all the Love of the creature The redeemed soul loveth wife children friends his own life and the good things of this world according to their several degrees of goodness and he loves them not fainedly and in shew but truly and indeed within due limits and in such proportion as they are capable of but yet he loves Jesus Christ farre and farre above them all This love leaves all other loves many thousand miles behinde it so that none of them can come near it He is precious singularly precious to them that believe 1 Pet. 2.7 he is an honour to them they have a very high esteem of him His interest prevailes in their soules infinitely above all other interests in the world Christ disownes yea rejects all love tendred to him which is inferiour to the love of our dearest relations Matth. 10.37 yea we must hate these in comparison of him Luke 14.26 Ask thy soul what it can answer to this Doth thy soul set an high price on thy Redeemer Doth thy heart embrace him as incomparably excellent dost thou finde the enjoyment of him more sweet and contenting than all other enjoyments and his absence hiding of his face and restraint of his gracious influences from thy spirit more bitter and grievous then all other wants or burthens which thou mayest meet with But if thy heart set up any thing above him so that Christ and his partie when they stand in competition with some other partie which hath gotten the chair in thy soul are slighted and must sit at its footstool or be thrust out of doors Oh this is a base beggarly love which will not stand thee in stead 3. Invincible To clear this the love of Christ in an elect person actually redeemed may possibly be overcome by the prevailing of the contrary corruption It is not simply impossible being a created quality and therefore no more able to stand of it self without divine support than Adam's love to his Creatour which was so easily mastered by the suggestions of the serpent to the ruine of himself and his posterity yet notwithstanding this possibility it shall never be totally vanquished and lost in the soul It may be greatly decayed and driven into a corner so that the godly Christian may want the sence of it and may verily think that the love of Christ dwelleth not in him at all yet it is there and shall abide in him for ever This fire as that on the Altar shall never be wholly extinguished Because the Spirit of God which first kindled it is still present blowing it up less or more that it cannot die It 's a part of the seed of God which abides in the saints and preserves them from sinning unto death which they must needs do if the love of the Redeemer be totally routed 1 Joh. 3.9 It 's a stream flowing from the well of water which springs up in the believer unto everlasting life John 4.14 The world thrusts sore at this love that it may fall Prosperity on one side presents the beautiful and pleasing objects of riches honours eternal delights Gen. 49.24 to draw the love of the soul to themselves Adversity on the other hand will endeavour to affright the soul from the love of Christ by the sterne and unwelcome shapes of troubles afflictions persecutions and death it self yet it 's bow abides in strength by the hand of â—he mighty God as Joseph's did The Saints love not their lives to the death Rom. 12.11 because they love the Lord Jesus as Jonathan loved David not onely as their own soules 1 Sam. 20.17 but also with a wonderfull Love 2 Sam. 1.26 Jonathan's Love to David was admirable in this that it could not be taken off either by the frowns threats and violence of his Father Saul against David and against himself for adhering to David or by the consideration of his own interest which was deeply concerned in this business he being heir apparent to the Crown and David standing in his light so the love of the right Christian to Christ cannot be wholly overcomed by temptations on the right hand or the left it can envie and despise both the sweet inchanting of pleasure and the bitter affronts of danger and keeps its ground in some good measure against them all Love is strong as death the coales of this fire make a most vehement flame many waters cannot quench it nor the floods drown it Can. 8.6 7. Trie thy self if this be thy temper thy love is right bred but canst thou give way to any thing in the world to take off the edge of thy love to Christ This fire which is so soon put out came not down from heaven Yea minde it thou lovest Christ but thou feelest not a return of love from him to thy soul yet if thy love be incorrupt thou wilt still hold on in prison as well as Liberty in death as well as life it will not be quite tyred out by long delay of comfort but the hope of an answer of peace will keep it acting in thee and the dayes of thy waiting and serving him will seem to thee but a few for the love thou hast to him as Gen. 29.20 4. Accompanied with self-jealousie Although the love of the godly soul to his Redeemer be thus divinely qualified yet he hath keeps up within himself an holy suspicion concerning himself that he may work out his own salvation now actually begun with fear and trembling Phil. 2.13 Look as it is with a poor maid who is deeply in love with some young man of Eminent parts She considers the great worth and excellencie of the person and her own means and unworthiness She sees a vast distance betwixt her self and him so that she shall never be able to answer him according to his condition hence she apprehends some danger of miscarrying least he should reject her and her love should be lost yet still her affection goes out freely towards him and he hath her whole heart only she sees cause to fear least some undue or uncomely carriage of hers should displease him and provoke him to distaste her and this fear makes her the more cautelous and helps her to endeavour to give him all possible contentment that she may
not fail of her desires Thus it is with a poor son of Adam now made partaker of Redemption by Christ he is greatly in love with his Redeemer but considering the great inequality betwixt them and his proneness to offend he is jealous over his own base heart least some unworthy walking should give his love the lie and Christ the dearly beloved of his soul should turn him over to Sathan again and leave him to be a slave to sin and the curse or lest his love should decay or cool and Christ his onely one should be displeased at him and frown upon him The Gentiles grafted into the Olive-tree must not be high-minded but fear Rom. 11.20 Such are pronounced blessed Prov. 28.14 If Paul was jealous over the Corinthians much more might they themselves 2 Cor. 11.2 3. If this jealousie be a stranger to thee thy love may well be suspected By these signes thou mayest trie the truth of thy love to Christ and if thou findest this frame of spirit thou mayest conclude that thou art redeemed A love thus qualified is a sure evidence of thy Redemption For none can possibly love the Redeemer at this height but those which are actually partakers of the benefit By nature we do not we cannot love him onely the banner of his love in the work of Redemption displayed to the sinner by the spirit of God drawes his heart to love him It may be thou hast no assurance of any interest in this benefit but if thou findest in thy soul such an high estimation of Christ and grace and such an advised complacency of spirit in him as inclines thee to fix the dearest love of thy heart upon him notwithstanding the contrary struglings of the flesh within thee though it certainly draw after it the loss of all worldly interests whatsoever I say if this be thy frame thou hast no cause to fear thy condition Sect. 2. The second and third mark of interest in Redemption 2. WEariness under the bondage of sinne both that which is past and present 1. The remembrance of his late wofull thraldome under the guilt and power of sin doth sometimes sadden his spirit he cannot think of it without some degree of regret and sorrow The misery of his former slavery under sinne is his wormwood and gall when he hath it in remembrance his soul is humbled in him Yea although he hath good hope through grace that he hath escaped the danger of it yet that doth not damme or drie up the spring of sorrow in his soul but rather renders it now spiritual and kindly Now he saith in the language of the Prophet Oh let me never return into the house of this prison again lest I die there Trie thy self Iere. 37.20 It 's no sure signe of a good estate if upon supposal of thy interest in this benefit thy soule be lifted up to such an height of joy as drownes all thoughts of thy old sinfull condition and leaves thee altogether unaffected If the Apostle had judged this a commendable disposition he would never have exhorted the saints of Ephesus to remember in what a pitifull condition they had formerly been while they were farre off and in the flesh Ephes 2.11 12. 2. The sence of that heavie clogg which lies upon him the bodie of death with the lusts thereof which as fetters on his leggs are continually pinching him makes him to sigh and crie out Oh wretched man who shall deliver me and that not onely when he is in the dark about his spiritual estate but also in the day of his choisest assurance when he can heartily thank God in the view of his full deliverance to come Rom. 7.24 25. I conceive S. Paul doth there represent the temper of every right Christian as to this particular in his own example Suppose the armes leggs and other parcels of a dead carkass were chained to the body of a living man although the trunk of that carkass were taken quite away yet Oh how noisome would it be It would make a man wearie of himself Thus it is with the ransomed soul The bulk of the flesh as I may call it is destroyed by the cross of Christ the life of it is in a great measure laid in the dust when he is set free from the Law that is the commanding over-ruling masterfull power of sin yet still the members of this carkass the affections and lusts of the flesh are sprawling and stirring and working in him and these are as troublesome to a gracious heart as the stinking members of a dead body would be to a living body if they were coupled to it Consider thy self now and see how it is with thee Art thou as Rebekah weary of thy life Gen. 27.46 because of those daughters of Heth Canst thou say with all thine heart Oh that I were altogether freed from them oh that this vexatious Inmate with all her unwelcome train might be once pack'd out of doors that I might see it no more When shall it once be This is a sweet signe that thou art actually redeemed But now Art thou a stranger to this frame Is the bodie of sin no burthen nor grief of heart to thee Canst thou go under it without stooping Dost thou not rather bless thy self in thy civil carriage before men or at the best in thy religious outside profession and performances before God wondering at the preciseness of some persons which make so much adoe in sighing and lamenting under that pressing bondage of corruption which thou art not acquainted with nor knowest what it means This is a clear evidence that thou art still a wretched slave a meer stranger to the grace of Redemption 3 A sincere consolation and real endeavour to abandon all iniquity and for ever to relinquish a vain conversation Hee that hath laid a long time in iron fetters for his misdemeanours if he be wise for himself will utterly renounce those courses which hath brought him into that misery and he that hath felt the iron curse of the Law pinching his soul and is set free by the Lord Jesus the grace of God will effectually teach him to deny ungodliness and worldly lusts Tit. 2.12 When the Lord hath found a ransome for an humbled soul whose life was drawing near to the destroyers and hath sent his Commission to the Minister of the Gospel to deliver him the poor soul forthwith reflects upon himself and saith I have sinned and perverted that which is right and it profited me not that is I have gotten nothing by the trade of sin but woe and sorrow therefore I will follow it no longer Job 33 23.-27 I will not offend I will do no more Job 34.31 32. The Apostle Peter writing to the dispersed Jews tells them that they are redeemed from their vain conversation which they had received by tradition from their Fathers 1 Pet. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had sundry idle needless unprofitable customes both
satisfaction and merits and inabling them by his Spirit to perform the conditions of actual interest therein having no such purpose or resolution for all or any of the rest of mankinde So that Christ dyed for all in this sense that all and every one may obtain actual deliverance and salvation thereby in case they do beleeve but yet he dyed for the Elect onely in this sense that they through the merit of his death which was specially designed for them might be brought infallibly both to faith and to eternal life The difference of this from the first which limits even the paying of the price to the Elect is not so wide as to give just cause to either party to brand the Dissenters with heresie or schisme both of them having the letter of the Scriptures to warrant them The former we may finde Joh. 10.15 I lay down my life for the sheep Act. 20.28 He hath purchased the Church of God with his own blood Eph. 5.25 c. He gave himself for the Church to sanctifie and glorifie it The latter Joh. 3.16 God so loved the world that he gave his Son Joh. 4.42 The Christ the Saviour of the world 1 Joh. 2.2 A propitiation for the sins of the whole world He gave himself a ransome for all 1 Tim. 2.6 He tasted death for every man Heb. 2.9 Neither am I so confident of the strength of mine own judgement as to determine whether of these is the naked truth of God For who am I that I should adventure professedly to side with either party against men of so great name and worth in the Churches of Christ Onely reserving to my self the liberty of mine own thoughts I shall crave leave to minde you of three things 1. I suppose that this latter opinion cannot justly be charged to wrong any fundamental Truth of Christian Religion or the Doctrine which is according to godliness 2 It seems the fairest way to a right reconciliation of those Texts before mentioned which speak different things 3. I am apt to think that if both were laid together and well weighed they would be found to come near to a friendly agreement and not to stand at so wide a distance as some imagine for both sides do readily grant 1. That the satisfaction given by Christ is abundantly sufficient for the redemption of the whole world yea of ten thousand worlds it being the blood of God Act. 20.28 2. That the offer of it is freely made to all the posterity of Adam by the appointment of God in the ministry of the Gospel and therefore the Ministers must both publish this grace to all and exhort them to imbrace it Mark 16.15 Col. 1.28 3. That it is onely from a special discriminating grace of God that some sinners are brought off to submit to Gods termes while others refuse Act. 18.27 2 Tim. 1.9 4. That onely the Elect are effectually wrought thus to submit and to accept of Christ offered and so are actually redeemed Act. 13.48 5. That all the rest of the world not having this effectual grace vouchsafed them but being left unto themselves do refuse redemption and salvation offered Ioh. 8.24 15.22 and so perish in their sins justly through their own default Matth. 23.37.38 2. But to dismiss this discourse I answer to the latter branch of the Objection thus Neither of the Opinions named will bear such a Conclusion It is but a weak kinde of Logick to argue thus Christ did not intend to pay a price for the ransoming of every sinner and therefore it may not be of me or thus he did not intend to apply this ransome to every one for his actual Redemption therefore perhaps he meant it not to me This is absurd and unreasonable reasoning For 1. Why mayest thou not as well say It may be he doth graciously intend it for me seeing thou canst not plead any unworthiness or uncapableness against thy self which may not bee as just a bar against all others 2. Thou hast an offer of this benefit made to thee every day and thou art invited to entertain it Wilt thou now stand off and say I cannot tell whether it be intended for me or no If a Creditor shall say to his imprisoned Debtor Come forth for thy debt is paid and I am satisfied what a folly were it to answer thus It may be my debt is not discharged I know not whether thou intendest my liberty No rather wave this intention and close with his offer 3. The onely way to put the matter out of doubt is this Apply thy self in the diligent use of Gods Ordinances to the serious and sincere performance of the condition and rest not till thy heart be drawn off from all other things to repose it self on him according to his command Mat. 11.28 4. Although I suppose we may safely conclude that every childe of Adam even continuing in his sinful estate may lawfully take it for granted that Christ became a curse to buy him out from the curse that is that he gave himself a ransome for all men and therefore for him also for ought he knows to the contrary and that he may and certainly shall be partaker of the fruit thereof if he submit to the Lords termes for otherwise what ground have I to make or he to take the offer of Christ yet for all that we may not say that any sinner continuing under the obedience of sin that is that he hath a present interest in Redemption or is actually partaker of it for this implies a contradiction Joh. 8.34 A servant of sin while such cannot be the Lords free man nay rather he ought to be perswaded of the contrary But as for thee poor sensible humbled soul thou mayest groundedly beleeve that thou art one of the Lords Redeemed this is thy priviledge and accordingly it is thy duty by the daily acting of faith on Christ and the constant exercise of all other graces to endeavour after a full assurance thereof in thy soul and in the mean time to stay thy self on the Lord and his sure word for the accomplishment Sect. 3. Answer to three Objections more Object 3. BUt if the actual enjoyment of this benefit be limited to the Elect then I am still where I was for I know not any thing concerning mine election If you can make it sure to me that God hath not cast me out by an eternal Decree but hath appointed me to salvation then I shall have some courage in the using of any means and taking any pains for attaining that end But if I be none of that number then I have nothing to do with Redemption and all my labour of beleeving and repenting and doing good will be lost and I shall runne in vain Answ 1. I grant it to be an undeniable truth that whatsoever we do whether we run or sit still we shall all in conclusion bee found such as to our everlasting estates as God hath decreed we