the price of our Redemption He is not only a Priest but an Altar and a Sacrifice The Burnt-offering Trespass-offering Sin-offering Scape-Goat Dead Bird all these mention'd in the Book of Leviticus related to Christ who alone made satisfaction for the Sins of his People Now this satisfaction is made up of two kinds of Obedience viz. Active and Passive 1. For Christs Active Obedience He 1. Christ's Active Obedience fulfill'd to a Tittle all that the Law required Christ was made under the Law and became obedient to the Law of Circumcision he came not to destroy but to fulfil it The Law required exact and perfect Obedience It will not abate a Tittle but curseth all the Transgressors of it Now Christ by his Perfect Obedience performed whatever the Law required No meer Man could ever keep the Covenant of Works Christ alone who was God and Man fulfilled the whole Law Christ pleased the Father in every Matt. 3. 17. thing He is the Beloved Son in whom he is well-pleased This the Apostle fully clears Rom. 8. 3. For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for Sin condemned Sin in the Flesh And the Reason is added v. 4. That the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit The meaning is not that the Law was weak in it self but through our default The Law pointed at our disease but could not heal it But Christ took Flesh upon him and he by Offering himself a Sacrifice expiated for Sin and by his Death was the Death of Sin And thus the Law is fulfill'd which requires perfect Righteousness and perfect Obedience And only they have interest in this great Priviledge who are not Carnal but Spiritual whose Walks are not after the Law of their own Lusts but after the Law of the Spirit of Life Here 's a discriminating Note Who walk not after the Flesh but after the Spirit A Learned * Jus justitiae Justificatio legis in eo consistit â—â— per omnimodam cum lege conformitatem justi atque inculpati habeamur coram Deo Id obtineri non potuit dum per legem peccatâ—m viveret ac regnaret sed damnatoin carne Christi peccato atque ipsa lege damnationem hanc approbante per plenariam Christi capitis nostri cum lege conformitatem Justi atque inculpati in eodem capite fatente lege habemur nec hoc tantâ—m sed ut membra capiti sint conformia â—â—uat ex eo in nos spiritus Regenerationis qui in nobis quoque ipsis justificationem Legis perficiat Is nos ita regenerat ut mente nostrâ Lege Dei delectemur Quâ—dque in carne reliquum est peccati ita paulatim abolet ut tandem sine maculâ â—ut labe ab ipsâ lege simus agnoscendi L. de Dieu in Rom. 8. 4. Expositor writes appositely to this Sense the Righteousness and Justification of the Law consists in this that by a through Conformity with the Law we may be accounted Righteous and Vnblameable before God That cannot be obtained whilest Sin Liveth and Reigns but Sin being Condemned in the Flesh of Christ and the Law it self approving of this Condemnation by the full Conformity of Christ our Head with the Law we are accounted Righteous and Vnblameable in our Head even by the Testimony of the Law nor in this only but that the Members may be conformable unto the Head from him flows the Spirit of Regeneration which in us perfects the justification of the Law The same so regenerates us that we take delight in the Law of God And the Reliques of Sin in the Flesh he doth by Degrees abolish that so at length we may be acknowledged by the Law it self without Blot or Spot Thus far that Judicious Author And thus it evidently appears that Christ hath made satisfaction to Divine Justice by his Active Obedience in fulfilling the Covenant of Works and yielding perfect Obedience to the whole Law 2. Let 's consider Christs Passive Obedience 2. Christs Passive Obedience in suffering the Wrath of God due to Man upon the Cross Many are the degrees of Christs Humiliation as by taking Flesh upon him as it were Uniting a clod of Earth unto his Divine Nature and by suffering Contempt Ignominy and Reproach in the World by taking upon him Humane Infirmities of Weariness Thirst Hunger c. But the highest degree of Christ's Humiliation whereunto we purpose to speak was the Death of the Cross which was the Signal Obedience of Christ as the Apostle expresseth it Phil. 2. 8. He humbled himself and became obedient unto Death even the Death of the Cross There 's a Gradation in the Words Christ humbled himself that was much and became obedient unto Death that was more but to become obedient even to the Death of the Cross that was most of all even beyond all degrees of Comparison For Christ to yield up himself to Crucifixion was a kind of Humiliation more than Superlative For a more full Discourse of the Passive Obedience of Christ let us consider 1. The Fore-runners of his Passion 2. The Passion it self 3. The Consequents thereof From these Particulars the Preheminence and Exaltation of Christ will most evidently be Demonstrated SECT III. Of the Fore-runners of Christs Passion 1. FOr the Fore-runners of Christs 1. The Fore-runners of Christs Passion 1. Christ was Betrayed Passion 1. Christ was Betrayed by Judas with an Hypocritical Kiss Matt. 26. 49. Judas one of the Twelve Disciples was one that did eat at Christ's Table and saw his Miracles and was Commissionated by Christ to Preach the Gospel even Judas a Disciple Betrayed his Lord and Master 2. Christ the Lord of Life was Arraigned 2. He was Arraigned before Pontius Pilate an Heathen Judge 3. False Witnesses were Suborned to 3. False Witnesses Deposed Accuse him Their Accusations are no less than Blasphemy and Treason by the one to Condemn him in the Civil Court by the other in the Ecclesiastical Court The Blasphemy that they charge him with was in that he said that he was Christ the Son of the Blessed Mark 14. 61. Jo. 19. 7. The Treason they Accused him of was that he made himself a King Joh. 19. 12. 4. His Disciples Deserted him Peter 4. His Disciples deserted him himself followed asar off and as soon as he was Assaulted he was Conquered by denying his Lord and Master and adding Perjury to his denial 5. Consider his great Sorrow and 5. Consider his Sorrow earnestness in Prayer and Sweating of Blood earnestness in Prayer and Sweating of Blood Matt. 26. 38 39. Then saith he unto them My Soul is exceeding sorrowful even unto Death tarry ye here and watch with me And he went a little farther and fell on his Face and prayed saying Father if it be possible let this
Neither is Faith the Hand of a Work-Man that earns his Wages but the Hand of a Beggar that receives all of Favour and Mercy 2. Justification by Faith consists in the 2. Justification consists in the Remission of Sins Remission of Sins and non-imputation of Transgressions Ps 31. 1 2. Blessed is he whose Transgression is forgiven and whose Sin is covered Blessed is the Man to whom the Lord imputeth not Iniquity Likewise the Apostle declares how the great work of Reconciliation was transacted 2 Cor. 5. 19. Not imputing their Trespasses unto them It 's true that the best of Gods Children have their Failings For in many things we offend all and he that is without Sin let him cast the first Stone and it will recoil upon himself that casts it But Gods Children are humbled for Sin they water Psal 6. 6. their Couches as David did with their Tears They sigh with Ezekiel to the Ezek. 2â— 6. Jer. 31. 19. breaking of their Loins with Ephraim they smite upon their Thighs Sin is their Sorrow Grief and Burthen wherefore they are by Christ call'd unto Repentance and Christ imputes their Sins not unto themselves but unto himself They indeed are the Principal Debtors but Christ hath made himself liable to pay their Debts and make full satisfaction because he hath become surety for them unto the Father 3. Justification consists in the Imputation 3. Justification consists in the imputation of Christs Righteousness of Christs Righteousness 2 Cor. 5. 21. We are made the Righteousness of God in him Of Unrighteous we are made Righteous of Ungodly we are made Godly And though we are Ungodly Christ justifieth us for he doth not find us good but he makes us so Now this Righteousness of Christ is altogether a Righteousness without us not depending on any inherent Righteousness nor any work in us But it 's free and Gratuitous without any Praevision or Intuition of Grace in the Person to be justified St. Bernard Assignata est homiâ— justitia â—lienâ— quiâ— carâ—it suâ— Justitia Bern. Ep. 190. fully expresseth it saying that anothers Righteousness is assign'd to Man because he wants a Righteousness of his own Hence our Works and Services though Failings in themselves are accepted Righteous by imputation of Christs Righteousness How miserable would our condition be if our Services were no better offer'd to God than they come from us But Christ mends our Services in the carriage by offering them to the Father in his own Name and Mediation so that though our Duties be raw weak and imperfect yet Christ makes them perfect by the imputation of his own Righteousness and so they obtain acceptance with the Father 4. Justification brings forth choice and 4. Justification brings forth choice and excellent Fruits excellent Fruits as we may read Rom. 5. 1 2 3. All those choice Fruits grow on that Tree of Justification Faith is the Mother-Grace there mentioned Peace and Access unto the Throne of Grace Joy Hope Glorying in Tribulation are the Daughters or the Fruit which grow on this Tree Wherefore though Faith only Justifies yet Faith is not alone when it Justifieth For it is accompanied with a Goodly Train of Graces Though Faith Justifieth the Person yet Works Justifie the Faith or declare the Faith to be true Faith works by Love and purifies the Heart Gal. 5. 6. Act. 15. 9. and it 's the Apostles charge Tit. 3. 8. This * Hujus fidâ—i charitâ—â— non est forma sed frâ—ctus pâ—nitâ—â—tiâ— est justificati conditiâ— non causa justificationis fidâ—s 〈◊〉 quâ— justificat non quae justificat est sine operibus sola dicitur in isto munere non solitaria respectu comitatus aliarum virtutum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per non propter fidem Justi declaâ—â—â—r per 〈◊〉 〈◊〉 â—icâ—t 〈◊〉 〈◊〉 Prideaux Manuductio ad Theologiaâ— is a faithful saying and these things I will that thou affirm constantly that they which have Believed in God might be careful to maintain good Works A Learned Professor very dextrous in stating of Controversies concludes thus Love is not the form but the Fruit and Repentance is the Condition of him that is Justified not the cause of Justification c. This then is the Purchase of Christ who imputes his perfect Righteousness to his Members and their Sins to himself and this Justification is active whereby Christ fulfilled the whole Law and passive whereby Christ became obedient unto Death even the Death of the Cross SECT II. Of Sanctification by the Spirit of Christ A Second Purchase of Christ is Sanctification 2. Purchase of Christ Sanctification â—â— the Spirit For whom Christ justifies by his Grace those he Sanctifies by his Spirit In order of Nature Justification may be conceived to preceed Sanctification because Justification is the Root or Mother Grace The Works of Sanctification are the Fruit proceeding from it yet in order of time they are simultaneous Those who are purged from the guilt of Sin labour to be purged from the filth of Sin It 's a good Character to be as solicitous and desirous for Mercy to sanctify renew and purify as for Mercy to pardon us Wherefore Sincerity is an undoubted evidence of a justified Condition Psal 32. 2. It 's an infallible sign of Justification In whose Spirit there is no Guile In handling of the Doctrine of Sanctification we are to consider these ensuing Particulars which may serve as so many strong Arguments to perswade or as so many Motives to stir us up to the practice of Holiness The first Motive is drawn from Election Motive 1. We are elected unto Holiness we are elected unto Holiness Eph. 1. 4. According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in love Election doth not give the least licentious Liberty but engageth us unto Holiness Observe the Words now cited It is not said that we should live as we list Non eliguntur Paulus qui ei similes sunt quia â—rant sancti immaculati sed eliguntur praedestinaâ—tur ut in sequenti vita per â—pera atque virtutes sancti immâ—culaâ—i fiaâ—t Hieron in â—ph 1. 4. but that we should be holy Neither is it said that we are elected for any Holiness foreseen Election and effectual Calling go together and to be assured of our Election we must make sure of our effectual Calling 2 Pet. 1. 10. Calling is put before Election in the situation of the Words and in respect of our Duty incumbent on us Wherefore saith the Apostle the rather Brethren give diligence to make your Calling and Election sure Now if we ask why doth Christ purchase Sanctification for us The Answer is because he loved us His Love moved him to wash and put such Royal Dignities upon his Children Rev. 1. 5 6. Vnto him that loved us and
Justice from his own meritorious Sufferings Hence the Apostle grounds the Consolation oâ— the Saints 1 Joh. 2. 12. If any Man Sin we have an Advocate with the Father Jesus Christ the righteous and he is the Propitiation of our Sins and not for ours only but the Sins of the whole World In this excellent Scripture we may observe several Singularities 1. There is an Advocate for Sinners An Advocate is upon the place and undertakes the Cause by defending and pleading And so doth Christ as an * Dum ostendere vult quomodo redeamus cum Deo in gratiam dicit Christâ—m esse nobis Advecâ—tum nâ—m in hoc apparet coram facie Dei ut sacrificii sui vim efficaciam erga no sexerat Calv. in loc Advocate and Pleader carries on the Cause of poor Sinners even all such as he hath loved and washt in his Blood 2. This Advocate is Jesus Christ the Eternal Son of God the second person in Trinity the Beloved Son r Matth. 3. 17. in whom the Father is well pleased 3. He pleads with the Father the person offended 4. He is Jesus Christ the righteous without Sin for no guile was ever found in his Mouth and therefore being righteous he is the only fit person to be an Advocate Å¿ Heb. 7. 26. He is Holy harmless undefiled separated from Sinners 5. He is the Propitiation for Sins he offer'd up himself for a Propitiation he interposed as a surety payd the debt and satisfied Justice to the utmost and not only for our Sins but 6thly For the Sins of the * Usit atum est Hebraeis totum mundum dicere pro certâ universitate quorundam de quibus in subjectâ materiâ agitur ubi agitur de fidelibus loquitur enim fidelis fidelibus intelliguntur per totius mundi peccata omnium quot-quot sunt fidelium peccata Lud. de dieu in 1 Joh. 2. 2. whole World Not that for every individual person Christ was a Propitiation But there the whole world implies all those who out of the Nations of the World shall believe in him Compare this with Rev. 5. 9. Thou hast Re-deemed us to God by thy blood out of every Kindred and Tongue and People and Nation I shall now come from the Names to treat of the Natures of Christ but this shall be the business of the next Chapter CHAP. III. Concerning the great Mystery of the Divine and Humane Nature of Christ and the Hypostatical Vnion that Christ is God and Man united in one Person THe Apostle declares 1 Tim. 3. 16. without Controversy great is the mystery of godliness The first and greatest mystery that he mentions is that God was made manifest * Ait Aposâ—olus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in carne carnaliter nempe cum Deus alioquin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sit tam en Christus manifestatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occulis seu visu verè adspectabilis conspicuus manifestus visu auditu tactu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 1. 2. idque est quod Joh. 21. 1. dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humanâ— denique more carne Quod suâ alioquin natura Deus non est Quod diam Gentiles agâ—ovêre V. Gothosredi Exercit. poster in 1 Tim. 3. 16. in the flesh Of this mistery in order we are now to treat And 1. Of the Divine Nature of Christ 2. Of the Humane Nature of Christ And 3. Of the Hypostatical Union For the first this Proposition shall be proved That Christ is God from all eternity The Proof shall be made plain by evidence of Scripture and strength of Reason 1. For Scripture Evidence Amongst 1 Proof of Christs Deity â—rom Scripture Testimony many Testimonies I shall only select a few principal ones David calls Christ his Lord Psal 110. v. 1. Christ urging this Scripture nonplus'd the Pharisees Mat. 22. 44. 46. The Prophet Isaiah calls Christ the a Isai 9. 6. Mighty God the Everlasting Father Jeremy calls him b Jer. 23. 6. The Lord our Righteousness He is Fellow and Fellow-like with God the Father Zachary calls him Gods c Zech. 13. 7. Fellow And this Testimony the Apostle confirms that d Philip 2. 6. Christ being in the form of God thought it no Robbery to be equal with God Christ is not God by Similutude or Figure not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like Substance Though Christ was Man yet he was more then a bare Man For jure natâ—rae no Son is Lord to his Father Domination doth never ascend There must be something above nature in him to make him his Fathers Soveraign Christ is theâ— a Lord to his People He had Dominion and was the Salvation of his own Fore-fathers Bishop Reynolds in Psal 110. vers â— but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the self same substance not Metaphorically as Judges are called Gods Psal 82. 1 6. but properly and really and essentially Christ is God coequal coessential and coeternal with God the Father We have the Testimony of Christ himself Joh. 8. 58. Jesus said unto them verily verily I say unto you Before Abraham was I am Christ is the Word that was God Joh. 1. 1. This Christ is the essential substantial Word And * Seâ—sus 〈◊〉 Pro 〈◊〉 mihi videtur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum esset in principio essetque apud Deum erat quoque ipse Deus Nam ex hoc ipso quod erat apud Deum sequitur eum fuiss quoque una eademque cum Deo essentia adeoque Deum ipsum Unde fundamentum quam firmum habeamus nos qui credimus in Jesum Christum nempe eum qui Deus sit unum cum Patre Spiritu Sancto Rolloc in Joh. 1. the Word was God St. Paul declares Christ to be God over all blessed forever Rom. 9. 5. St. John speaking of Christ confidently affirms this is the true God and Eternal Life 1 Joh. 5. 20. And St. Jude concludes his Epistle with this Doxology v. 25. To the only wise God our Saviour be Glory and Majesty Dominion and Power both now and ever Amen Thus having proved the Deity of Christ by Scripture Testimony I shall add strength of Reason though I conceive there 's given abundant Proof of what 's already forementioned that so there may be more Measure prest and running over Amongst many I shall instance in these 2. Proof of Christs Deity by 3 Reasons Reasons only which are drawn from the Divine Attributes ascribed to Christ the Divine Honour due to him and his Divine Works from all which the Conclusion inferr'd is of eternal truth That Christ is God from all eternity 1. If we consider the Divine Attributes Reas 1 From the Divine Attributes given unto Christ thence will be drawn an infallible Proof of his Deity For instance we have two Attributes mentioned in one verse viz. Power and Wisdom 1 Cor. 1. 20. Christ the Power of God and the
Cup pass from me Nevertheless not as I will but as thou wilt As if he should say Father thou couldst if it pleased thee grant an absolute pardon without any satisfaction but this way of satisfaction will only please thee Thou wilt have my Blood shed and without shedding of Blood there is no Remission I am here ready willingly to lay down my Life I have took a body for that purpose that I may perform Obedience to thy Will The Apostle Heb. 10. v. 5 6 7. quotes the 40th Psal v. 6 7 8. When he cometh into the World he saith Sacrifice and Offerings thou wouldst not but a body hast thou prepared me In Burnt-Offerings and Sacrifice for Sin thou hadst no pleasure then said I Loe I come in the volume of thy Book it is written of me to do thy Will O God The rendring of these Words compar'd with the Psalmist differ especially in one Expression viz. Mine Ear hast thou opened or digged It 's the Observation of a Learned * Ainsworth in Psal 40. 6. Est observandum quod plurali numero utens auresdicit non aurem Nam servo una tantum auris perforatur subula sibi dicit utramque perforari quià intelligit se obstâ—ingi non tantùm ad externum obsequium ut servi in hoc populo sed ad interiorem cultum et quidem praestare illi obsequia non possumus nisi divinitus nobis aures perforentur Mollerus in loc Expositor That mine Ears hast thou digged open or pierced i. e. Thou hast made me obedient to thy Voice so the Chaldee explains it thou hast digged open mine Ears to hearken unto thy Commandments or mine Ears hast thou bored as thy Servant for ever according to the Law Exod. 21. 6. The Greek Interpreters to make the Sence plainer say But a body hast thou fitted to me Meaning that his body was ordained and fitted to be a Sacrifice for the Sins of the World when the other Legal Sacrifice was refused as unprofitable His earnestness in Prayer is set down by the Evangelist Luke 22. 44. And being in an Agony he Prayed more earnestly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augescente dolore intendebat vim precationis gestu quoque id ipsum exprimens nam ante genu flexerat nunc toto Corpore in terram procumbit Grot. Instabat incubuit magno studio ursit Hinc innuitur Commotio Perseverantia Velocitas Studium Diligentia L. de Dieu The Word in the Original is Emphatical Christ was in an Agony which was the difficultest of all Combats Martyrs strove with the Terrors of Death but Christ strove with the Wrath of God because he bare the Burthen of our Sins O! How strong must that Back be that must bear the Burthen of all his Peoples Sins Even all those whom he Justified by his Blood and Sanctifyed by his Spirit Next followeth his Bloody Sweat Luk. 22. 44. His †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus angor Guttae Jansen Non dicit sempliciter guttas sanguinis suâ—â—sse sed quasi grumos concreti terrore sanguinis proptered addidit particulam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad leniendum id quod dixerat Steph. Thes Sweat was as it were great drops of Blood falling down to the ground Consider the Season of the Year they who were within doors were glad to keep close to the Fire and they that were without Doors made hast to get within To see one in an extream cold day sweat was much but to see one sweat Blood not little drops but clodded congealed Blood which brake through his Garments and trickled down to the very ground This is matter of Wonder and Astonishment 6. Consider the Releasing of Barabbas 6. Consider the releasing of Barabbas a Notorious Thief and Murtherer and Condemning of Jesus an Innocent Person to gratifie the People in Releasing a Prisoner according to Custome whom they desired Pilate acquitted a most infamous Person and delivered Christ the most Just and Holy one to their Will to be Scourged and Crucified I have heard and since read it Printed a Passion Sermon * Mr. William Carthwright Student of Christ-Church Oxon. p. 10 11. of an Eloquent Orator thus expressing himself What Barabbas One that Cured your Blind or Healed your Halt and Lame No one whose Violence maimed them and by the Frequency of his Injuries occasionally increased the Number perhaps of those Miracles which Jesus wrought Did Barabbas purge the Temple of Thieves Or make it their Den Did he cast out Devils Or do Acts by the Instigation of the Prince of them c. Before Christ's greatest Passion on the Cross he was in Scorn hurried from place to place from Person to Person from Annas to Caiaphas from Caiaphas to Pilate from Pilate to Herod and thence remanded with Contempt and Ignominy To make use of the Rhetorick of the fore-cited Learned * Id. p. 26. Author Cruelty walking the Circle and Impiety if ever now treading the Ring His Apprehending joyn'd to his Agony and his Accusation to his Apprehen'ding and his Condemnation to that Then his Condemnation received by Irrision Irrision by Stripes Stripes by Crowning with Thorns So far he Add hereunto Scourging putting on a Purple Robe and Reed in his hand an Emblem as they supposed of his Brittle and Feeble Government All the Men and Devils combin'd to put forth their Malice and Mischief to the height They prepared Spittle for his Face Blind solding for his Eyes Nails for his Hands and Feet a Whip for his Back Thorns for his Head and a Cross for his Shoulders They laid an Heavy Cross upon him to crush the Thorns into his Harrowed Head and crush out the bruised blood into his Furrowed Back So that Prophecy which * His verbis ad vivum exprimit dorso Ecclesâ—e semper infixam fuisse Crucem quià longè latè ipsam proscinderet Calv. Terra nisi aretur subigatur nihil profert nisi sentes spinas Sic cor humanum extra Crucem est securum indulget vitiis Mollerus Calvin applyeth to the Church may be applyed to Christ which the Psalmist mentions Psal 129. 3. The Plowers Plowed upon my Back They made long their Furrows But alas What with Scourging Buffeting and Crowning with Thorns crusht into his Head O dreadful exquisite Pain and what with Watching and Fasting Christ was not able to carry his Cross Though he bare it a while yet afterwards they compelled Simon a Man of Cyrene a Stranger to bear his Cross The Jews out of a Superstitious Devotion durst neither touch the Cross nor adventure to come into the Judgment Hall no nor afterwards to put Judas his 30 pieces which he restored back into the Treasury Because they would not defile themselves therefore they would not go into the Judgment-Hall and because they would not keep in their Treasury the price of Blood they converted it to another use viz. To buy a Field to bury Strangers in
of Christ Life of Christ Christ's Life is a perfect Pattern for our imitation and an exact example of Holiness Christ lives in every true Believer and he lives in Christ Christ's Image which consists in Righteousness Gal. 2. 20. is imprinted upon the Lives and Hearts of all his Adopted Children Christ propounds his own example for Meekness and Humility Let 's then thus argue the case every one in particular Was Christ Mat. â—â— 29. humble and shall I swell with Pride Was Christ meek and shall I be transported with anger Christ was much in Prayer and Meditation much exercised in watching and fasting O! what a similitude ought there to be in every one of us unto the Life of Christ Christ went about doing good comforting the Afflicted counselling the ignorant strengthning the weak His whole business even his Meat and Drink was to do the Will of his Father Now what pains should we take to imitate Christ in some proportion Quest But some will say how can we be Quest as Holy as Humble and as Meek as Christ was Answ I Answer though we cannot attain Answ to that Equality and Measure of Holiness which is in Christ yet we must endeavour after the quality and similitude of that Holiness which was in Christ And what measure of Grace we have already attained we may not propound as the Just Standard or the Ne plus ultra but still we must labour for augmentation of every Grace after the example of the Apostle forgetting those things which are behind Phil. 3. 13 14. and reaching unto those things which are before I press towards the Mark for the price of the high calling of God in Christ Jesus Every one that hath true Grace labours for more accessions to it and he Qui desinit proficere incipit deficere Bern. Desinit esse bonus qui desinit vel le fieri melior Bern. 3. There will be a Conformity to Christ in his Sufferings that ceaseth to get more Grace begins to fail of what he seemeth to have Here than is that perfect Pattern for our imitation even the Holiness Meekness Humility and other Graces which eminently appeared in Jesus Christ 3. There will be a conformity to Christ in his Sufferings The Apostle tells us Phil. 1. 24. Who now rejoice in my Sufferings for you and fill up that which is behind of the Afflictions of Christ in my Flesh for his Bodies sake which is the Church We are not to conceive Christs Sufferings to be imperfect for by one Offering he hath perfected for ever them that are sanctified But as Christ had personal Sufferings in his Humane Body which are finished so Christ hath and shall yet have more Sufferings in his Mystical Body the Church Christ hath suffered once for all upon the Cross But the Saints Militant which are Christ's Body must prepare for Sufferings they are-appointed 1 Thess 3. 3. Luk. 9. 23. thereunto They must take up their Cross daily When Saul was Converted to be a Preacher of the Gospel and was chang'd both in his Name and Nature and of a Persecuting Saul became a Preaching Paul and a chosen Vessel to bear the name Acts 9. 15 1â— of Christ unto the Gentiles then the Lord shewed him how great things he must suffer for his sake And this is that knowledge that the Apostle so highly valued that he might know the fellowship of his Sufferings Phil. 3. 10. being conformable unto his Death Every true Christian is a Martyr in Heart and Resolution willing to lay down his Life for Christs sake It 's observ'd that Luther used to say that he should never have the Honour to dye for the Professing of the Gospel But he was a Man valient for the truth and a Martyr in the purpose and Integrity of his Heart and a willing mind obtains acceptance It 's said by Faith Abraham when he was tryed Heb. 11. 17. offered up Isaack God accepted the real Intentions of Abraham as if he had actually Sacrificed Isaack Christians must consider before hand what Religion will cost them not only the loss of Liberties Riches Honours but sometimes the loss of their Lives also And happy are they that die for and in Christ Men in this respect have a preheminence above Angels for Angels have not Bodies to suffer withal as Men have Christians must consider that they are Members of Christ their Head and he hath gone before them in Sufferings leaving them an example to follow his Steps Shall Christian sexpect Pleasure and think to Crown themselves with Rose Buds when Christ drank a Cup of trembling and wrung out those bitter ingredients down to the very Dreggs Shall Christians pamper their Appetites and live in Luxury and Wantoness when Non oportet membra deliciari sub capite spinis coronato Tert. Phil. 3. 10. as Christ drank Gall and Vinegar and in scorn was Crown'd with Thorns Let 's consider farther that we must with the Apostles desire to be made conformable unto Christ's Death Quest But it will be askt wherein consists this conformity unto Christ's Death Answ I Answer in regard of Mortification of Sin Christ condemned Sin in Rom. 8. 3. the Flesh And there holds some proportion beâ—ween the Death of Christ and the Death of in u. Christ died for us that our Sins should dye in us Christ died a Cursed Death to note that we should abhor Sin as a most accursed thing Christ drank Gall and Vinegar to signifie the sharpness of Gods Displeasure against Sin and that Sin ought to be in our account a most grievous and bitter thing Christ was nailed to the Cross and endured great pains to shew that we should never let Sin have a quiet Minute of ease but that we should Crucifie every corruption SECT III. Shewing that those that prize Christ burn in ardent Afflictions of Love to him LOve is as strong as Death It 's hotter Prop. 3. then the Coals of Juniper All the Waters and Floods of Persecution cannot quench Love There 's nothing can turn Christ's Love from us and therefore nothing should be able to extinguish our Love towards him Now where Christ is valued there cannot be wanting an ardent Love For those things which we prize most we love most But because there are many pretences and semblances of Love where Love in reallity is wanting we must bring the Love which ought to be in every Believer towards Christ unto the Touchstone and Tryal Wherefore I shall fix upon five tryals of our Love to Christ 1. Our Love must consist in an universal 1. Our Love must consist in an universal Obedience to the Commands of Christ chearful and cordial Obedience unto the Commands of Christ Obedience to Christ's Commands is an evident Character of our sincere Love to Christ John 14. 21. He that hath my Commandments and keeps them he it is that loveth me And ver 23. If any Man loves me he will
to Christ be like the Love of Jonathan that abode in its Strength Love which holds out to the end which passeth through good report and bad report both through fair and foul Weather that 's the Love which will obtain Acceptance Love will conquer Difficulties as Jacob's did to Rachel who thought many years but a few days because he loved her Love to Christ will make us willing to pass through Fire and Water and encounter Sons of Anach and Beasts of Ephesus Love will cause a Christian to be willing to bear and suffer any thing for Christ Persecutions Oppositions and variety of Sufferings try the Sincerity and Constancy of a Christian's Love to Christ There 's a constraining Power in the Love of Christ which engageth all Christ's adopted Children to hold fast their Profession to be faithful to Death to account Christ All in all and persevere in their Faith so that Difficulties are as Whet-stones to sharpen a Believers Fortitude And the Snuffers of Persecution makes the Saints Candles burn brighter And thus in these five mentioned particular Tryals I have represented our Love to Christ CHAP. XI Containing an Vse of Exhortation to labour for the excellent Grace of Faith and an Vse of Direction THe foorth Use is for Exhortation Use 4 For Exhortation to labour for Faith Is it so that Christ is only precious to Believers then let 's hence infer one grand Duty to labour for the excellent Grace of Faith Hereby we shall set the highest value on Christ Faith is an instrumental means to help us to know the excellency of Christ For Faith is an Eye to â—ehold Christ Faith is a Hand to receive Christ a Mouth to feed on him an Heart to believe on him But we must interpose this caution that Faith receives all of Grace and Mercy and nothing of Merit Faith embraces Christ but Christ first gives Faith to embrace him Faith rests and relies on Christ but Christ supports our Faith If we believe he works it in us we must be thankful for what we receive and give God the Praise and Glory of all The Apostle gives an absolute determination Eph. 2. 8. For by Grace are ye saved through Faith it is the gift of God That our Endeavours Affections even the whole Man may be quickned to get this choice and excellent Grace of Faith I shall lay down these ensuing persuasive Arguments in the following Section SECT I. Containing persuasive Arguments to get Faith THat I may use all the prevailing Arguments as far as I apprehend to get Faith I shall insist on these following 1. Faith is a condition of the Covenant of Grace The Covenant of Works was Arg. 1 Faith is the condition of the Covenant of Grace do this and live none but Christ who is God and Man could perform this Covenant The Covenant of Works will not abate us a Transgression in the least title It exacts perfect Obedience and curseth the Transgressor Who continues not in all Gal. 3. 10. things which are written in the Book of the Law to do them But the Covenant of Grace runs Believe and thou shalt be saved The Law sheweth us our Sores and Wounds the Gospel applyeth Soveraign healing Plasters The Law like a Serjeant arrests and shuts us up and so hampers us that we cannot possibly escape The Gospel sets us at Liberty Gal. 3. 22. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex veluti sit complexa concluserit que omnes in peccatum peccaturum virsus ostendit Oecum Rom. 9. 20. Scripture hath concluded all Men under Sin that the promise by Faith of Jesus Christ might be given to them that believe Who then can lay any claim to this Covenant but the true Believer God accepts the Faith of a Believer through Chtist's Merits instead of legal Obedience Where fore we read of that Righteousness which was of Faith which is a Righteousness imputed by Christ's Righteousness even a Righteousness without us which is our Justification And here 's the great priviledg of a Believer That he is justified by the Righteousness of another and not by any Righteousness of his own but only by the Righteousness of Christ by imputation By Christ's Merits of Unrighteous we are made Righteous For saith the Apostle 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him So that hence it 's evident that He was accounted a Sinner by Imputation for he imputed our Sins unto himself and we are accounted Righteous by Imputation for he imputes his Righteousness unto us Here then appears Riches of Mercies that Evanglical Righteousness is accepted instead of Legal Righteousness Christ's Wisdom makes amends for our Folly Christ's Obedience for our Disobedience and Christ's absolute Perfection for our manifold Imperfections Now the Believer only hath interest in the Covenant of Grace Covenants essentially include Conditions The Covenant is a free Covenant a free Gift and of free Grace The Condition on our part is Faith but the Condition as well as the Covenant are given of God Take heed therefore O Christian that thou Sacrifice not to thine own Net and Dragge O do not trust to thy own Strength and Ability as if thou wert able to perform this Condition For the best of Believers by rheir own Strength are no more able to believe than to perform the Commandments Both to will and to do are the work Phil. 2. 13. Ki 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys of God And as Chrysostome observes God gives the very propension and inclination to will Faith indeed is the Believers Act and it 's his duty to believe but it 's God's Gift Faith is a lively Motion working upon a Believers Heart but this Motion is powerfully wrought by the Assistance of God's Spirit Whoever thou art if thou believest give God the praise of working this Belief in thee For God enables thee to perform what he requires and thou couldst not do any thing acceptably unto God unless he first gave to thee what he commandeth of thee Hence the Apostle tells us that We are buried with Col. 2. 12. him in Baptism through the Faith of the operation of God who hath raised him from the dead The self-same Power that raised up Christ from the Dead must raise us up to believe in Christ 2. Faith is an instrumental means of our Arg. 2 Faith is an Instrumental Means of our Union unto Jesus Christ Union unto Christ Between Christ and us there must be an Union before there can be an Imputation of Righteousness We believe before we are Justified How Justification may be as some suppose ab Aeterno I can no more conceive than Glorification is such is in the secret Decree of God That Faith goeth before Justification is evident from Gal. 3. 24. The Law was our School-master to bring us unto Christ that we might be justified by Faith We believe
and Intercession Christ's Blood his Agony his Sweating in the Garden his Crucifixion upon the Cross all these were for his People Isai 53. 5. He was wounded for our Transgressions he was bruised for our Iniquities The chastisement of our peace was upon him and with his Stripes we are healed So that hence it evidently appears that Believers and they alone have interest in Christs Merits and enjoy the benefits flowing from them They are his Seed the Church his Body his Members 〈◊〉 Redeemed ones a Peculiar People For them Christ pray'd Joh. 17. 9. For them Christ shed his Precious Blood For them he became a Ransome and a Price of Redemption For them he Died and Rose again For saith the Apostle Rom. 4. 25. Who was delivered for our Offences and rose again for our Justification And which is the highest Degree of Christs meriting for us He took our Sins upon him by imputation as the Apostle saith the 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him A third Demonstration is That Believers Demon. 3. Believers have the Precious Influences Christs Spirit have the Precious Influences of the Spirit of Christ All true Believers do pertake of such Heavenly Influences as are from the Head shed down upon the Members Now the Influences of the Spirit of Christ are discovered 1. By the Graces of the Spirit and the resemblances whereunto the Spirit is compared 1. For the Graces of the Spirit or Fruits they are mentioned Eph. 5. 9. Goodness Righteousness and Truth And a large enumeration is set down Eph. 5. 22 23. Love Joy Peace Long-Suffering Gentleness Faith Meekness Temeprance Every Grace is the Fruit of the Spirit Now Christ as Head Communicates Grace to all his Members and they receive according to their Measure and Proportion There 's in Christ a fulness of Wisdom to Counsel of Mercy to Pardon of Righteousness to Justify of Holiness to Sanctifie And Pro Legis gratia quae praeteriit gratiam Evangelii accepimus hanc manentem pro numbris imaginibus veteris Testamenti gratia veritas per Christum facta est Aug. Epist 11. there 's a derivation from the Root to the Branches Joh. 1. 16. And of his fulness have all we received and Grace for Grace 2. Le ts consider the Resemblances whereunto the Spirit is compar'd There are certain Metaphors mentioned in the Scripture whereby the Properties and Influences of the Spirit of God are more evidenced as for instance 1. The Spirit is compared to a Fire 1. The Spirit is compared to a Fire 1. As Fire enlightens and gives Light to a whole Room so the Spirit of God inlightens the understanding 2. Fire ascends so where the Spirit of God is there the affections are raised from Earth to Heaven 3. Fire is Consumptive it burns Stubble so doth the Spirit burn and consume Corruptions 4. Fire hath a penetrative vertue to creep into the pores of a combustible Body So doth the Spirit penetrate the Windings and Diverticles of the Heart The Spirit searcheth the Reins and discovers the most hidden things 5. Fire doth inflame and transform things into its own nature It makes combustible matter like it self So the Spirit of God fills the Soul with a Divine Ardour It 's called the Spirit of burning Isa 4. 4. where the Spirit of God comes it purgeth away the Dross of Corruptions by the Spirit of Judgment and by the Spirit of Burning 2. The Spirit is compared unto Water 2. The Spirit is compared to Water 1. Water hath a quenching Vertue In Water there 's a quenching and purifying Property 1. In Water there 's a quenching Property Water quencheth Fire at least abates and cools the heat so where God's Spirit comes it sometimes quencheth the heat of inordinate Passions and sometimes abates cools and moderates the heat of them God's Spirit is a Spirit of Meekness A Man 's own Spirit is a boistrous Spirit which upon any disgust is all in a Flame But God's Spirit extinguisheth the heat of Fury and Anger When Christ bad the raging Sea be still there was a great Calm so when the Spirit of God comes into the Spirit of Man it becalms all the Affections it sets them in order and fixeth them upon the right Objects Philosophers write De sedandis affectibus and yet they are meer Strangers to that Meekness which is one of the Beatitudes Mat. 5. 5. Blessed are the meek for they shall inherit the Earth That is Meekness in a Theological acceptation which moderates Anger and keeps it within just bounds when there are causes of provocation To know when to be angry and when to be meek is a great Point of Wisdom To be zealous in the cause of God and meek in a Man 's own cause is well beseeming a Christian Wherefore Luther speaking of a right placed Anger or Zeal saith It 's the best Ira in suo loco est optimuâ—â— Dei Donum Luth. Gift of God But when Men are transported with Passion like the Lunatick in the Gospel rending and tearing themselves or like Cities without Gates or Bars or like Waters that will keep in no Banks or like Fire that flames higher and higher O! what necessity is there of the cleansing Vertue of the Spirit of God which as Water quencheth flames of Fire so it quencheth the flaming Fury of exorbitant Passions and brings a Man into a sedate and composed frame of Spirit In Water there 's a purifying and cleansing 2 Water hath a cleansing Vertue Property Water casts out Garbidg and noisom Carrion And as Water cleanseth bodily Filthyness so the Spirit of Christ cleanseth from filthyness of Flesh and Spirit i. e. both outward and inward defilements Where the Spirit of God takes it's habitation it ringeth and washeth all clean what 's filthy and noisom it throws out For God's Spirit will not cohabit with a Cage of unclean Birds and noisom Lusts We read that Elias Christ's Fore-runner was like a Refiners fire and like Fullars Soap As the Refiner purgeth out Mal. 3. 3. Dross so doth the Spirit of Christ purge out Sin and Corruption and as the Fullers Soap scours washeth and cleanseth the Cloth and makes it pure and white so doth the Spirit of Christ purify and cleanse the Soul At Christ's transfiguration we read Mark 3. 3. And his Rayment became shining exceeding white as Snow so as no Fuller on Earth can white them From this comparison it 's intimated that although other Fullers can make Garments white and clean yet no Fullers Soap can make the Cloth so white and clean as the Blood of Christ can purify and cleanse the Soul 3. The Spirit is resembled to Ointment A third comparison of the Spirit whereunto it 's resembled is Ointment The Properties of Ointment are 1. To supple and asswage Humors in the Body so doth the