and Moral And we may observe that even in this fundamental Truth That there is a God where these and the like Instructions are wanting Men that are naturally endued with the same Faculties of Reason and Understanding with us have not or not so clearly this Principle as among Atheists and Pagans 2. This Book sheweth us clearly the Essence Nature and Attributes of God as far forth as is comprehensible by our humane Understanding Many of these are by the help of natural Reason and Discourse legible in the things that are seen so far forth as to leave our Ignorance thereof unexcusable Rom. 1.20 yet as in the former so much more in this our Reason is helped and strengthened in our speedy discovery and firmer assent thereunto as likewise appears by the many Errors of Men of the same Faculties with us even concerning these Principles Herein we learn his Vnity Deut. 6.4 The Lord our â—â—d is one Lord. His Self-sufficiency and Subsistence of himself Exod. 3.14 I am that I am His Immâ—sity â— Kings 8.27 Behold the Heaven and the Heaven of Heavens cannot contain thee His Vbiquity Deut. 4.39 The Lord he is God in Heaven above and upon Earth beneath Psal 13.9 Whither shall I go from thy Spirit or fly from thy presence Jer. 23.24 Can any hide himself that I shall not see him Do not I fill Heaven and Earth His Eternity Psal 90.2 Before the Mountains were brought forth or ever thou hadst formed the Earth and the World even from everlasting to everlasting thou art God. His Omniscience and intellectual Nature Psal 94.10 11. The Lord knoweth the thoughts of Man that they are vanity Prov. 15.11 Hell and destruction are before the Lord how much more the Hearts of the Children of Men His Omnipotence Gen. 17.1 I am the Almighty God. Psal 145.3 His Greatness is unsearchable His Wisdom Jer. 10.12 He hath established the World by his Wisdom and hath stretched out the Heavens by his Discretion Psal 147.5 His Vnderstanding is infinite His Will the only motive of all his actions Prov. 16.14 The Lord hath made all things for himself Exod. 33.19 And will be gracious to whom I will be gracious and will shew mercy to whom I will shew mercy Isa 43.25 I am he that blotted out thy transgressions for my own sake Himself the End of all de doth Prov. 16.4 The Lord hath made all things for himself Irresistibility Prov. 21.30 There is no Wisdom nor Vnderstanding nor Counsel against the Lord. Invisible Exod. 33.19 No Man can see my face and live Immutability Matth. 3.6 I am the Lord I change not Psal 102.6 Thou art the same and thy years have no end Isa 40.28 Hast thou not known hast thou not heard that the everlasting God the Lord the Creator of the ends of the Earth fainteth not neither is weary there is no searching of his Vnderstanding It is true in these and the like Expressions or Attributions unto the Divine Nature we are nevertheless to observe 1. That it is impossible for any thing below God himself fully and clearly to understand the Nature or Essence of God because he is actually Infinite and nothing besides himself hath or can have an Act of his Intellect spacious enough to comprehend what is actually Infinite Hand Arm Goings Ways wherein nevertheless the Scripture whiles it useth these Expressions to help our Understanding and excite our Affections it nevertheless provides Cautions to avoid grossness and mistakes that so it may appear that they are only helps to us not derogations to the incomprehensible Purity Perfection and Majesty of God and for that very reason not any one thing so much fenced out by it as Image-making and Worshiping 3. By this Book we are taught the manner of his Subsistence in three Persons the Father the Word and the Spirit and that these three are one The Plurality of Persons in one Essence is a Mystery that is not attainable by all the Reason in the World and is but obscurely hinted in the Old Testament Gen. 1.26 c. and therefore it seems not understood by the Jews but in the New Testament more plainly related the diversity of Persons of the Father and Son in one Essence John 14.9 John 17.5 22. The Spirit All three together Matth. 28.19 1 John 5.7 The Manner of the Subsistence in Unity of Essence and Trinity of Persons is of that transcendent and incomprehensible Nature that as it could never be discovered without an immediate revelation from God himself so being discovered it is scarce conceptible by us The Disputes concerning it farther than it is there revealed are groundless and dangerous for it is utterly impossible that the Notion of Personality or Subsistence as we take it up from these inferiour Beings can fit that which is the highest and most arcane Mystery of the infinite Being and consequently those Disputes which are built upon those disproportionable Notions are not without a necessity of erring CHAP. II. Of the Acts and Works of God and 1. Of his Eternal Counsel 4. THE next great Point that we learn in this Book is concerning the Acts or Works of God 1. His Eternal Counsel 2. The Execution of that Counsel 1. Creation 2. Providence 1. General Concerning all things 2. Special Concerning Man. 1. Concerning the Eternal Counsel of God whereby he did predetermine all things that should be from all Eternity This as it evidently appears in all the Prophecies of the Old Testament which were fulfilled in their times so by divers Affirmations even of God himself by his Spirit The Creation Prov. 8.27 When he prepared the Heavens 29. When he appointed the Foundations of the Earth Job 38.4 When I laid the Foundations of the Earth 10. and brake up for it my decreed place The Redemption of Man by Christ 1 Pet. 1.20 Who was foreordained before the Foundation of the World. Acts 2.23 Him by the determinate Counsel and foreknowledge of God ye have taken c. Election of his Church and People Rom. 9.11 The Purpose of God according to Election The Successes of Nations and Kingdoms Isa 14.26 27. This is the Purpose that is purposed upon the whole Earth c. For the Lord hath purposed and who shall disanul it Dan. 4.35 The Extorted Confession of Nebuchadnezzar The particular and voluntary motions of Men Isa 10.5 O Assyrian the Rod of mine Anger c. yet he thinketh not so Jer. 10.23 The way of Man is not in himself Prov. 20.24 Man's goings are of the Lord. Prov. 21.30 There is no Wisdom nor Counsel against the Lord. The most contingent and inconsiderable Events that are the casting of a Lot Prov. 16.33 The falling of a Sparrow Matth. 10.29 Now touching the Counsel of the Almighty we are to distinguish between the act of Counsel and the act of Knowledge the first is properly an act of his Will predetermining what shall be the latter an act of his infinite understanding which foresees what shall be
that the very consideration of this Counsel of God is a means to effect its Execution in putting the Heart into such a frame as is fit to receive the impressions of God's Grace 2. In respect of those that are omitted The freedom of the Choice doth not in the least degree reflect upon the Justice of God He had no engagement to chuse any but might most justly have let all lie under that sin and misery into which we had cast our selves If God be pleased to chuse any it is the meer act of his Grace if he leaves any he leaves them but in that condition not in which he made them but in which they made themselves The act of his Bounty to the Elect is without any Injury to those he leaves for neither could challenge any thing but Misery as their Right 2. The Object of this Choice 1. Some are chosen from all Eternity The Elect according to the foreknowledge of God the Father 1 Pet. 1.2 The foundation of God standeth sure having this Seal The Lord knoweth who are his 2 Tim. 2.19 These are those for whom a Kingdom was prepared from the Foundation of the World Matth 25.34 These are they which by an eternal Contract between God the Father and his Son were given unto Christ I pray for them which thou hast given me for they are thine John 17.9 24. 2. But some and not all Many there are that are not so much as called and of those that are called yet few are chosen Matth. 22.14 And this preterition of God putteth them not in any worse Condition than it finds them And indeed this Counsel of God is not so much as the Potter's making some Vessels to honour some to dishonour he made all Vessels of honour and Men made themselves all Vessels of dishonour God in his mercy to restore some to become again Vessels of honour and this is without any injury to those that are omitted because they are continued to be but what they made themselves and what they most freely desire still to be Thy destruction is from thy self O Jerusalem 3. To what this Election or Choice is or what is the End of this Counsel of God There is a twofold End in the Counsel of God. 1. The End of Intention subordinate the good of his Creature adequate the good pleasure of his own Will or his own Glory as to shew his wrath and make his power known towards the Vessels of wrath fitted for destruction so to make known the riches of his Glory in the Vessels of Mercy which he had before prepared unto Glory Rom. 9.23 2. The End in Execution or rather the subject matter of this Counsel of God it is the whole Series and all the Conjunctures of all things conducing thereunto wherein the Counsel of God doth not per saltum step from the Fall to Glory but doth take in all those intermediate passages which he hath by the same Counsel appointed to be the Means of effecting it 1. The great Mystery of the Incarnation which is the Cardo negotii 1 Pet. 1.20 Who was fore-ordained before the foundation of the world but was manifested in these last times 2. Effectual calling by the Word and Spirit of God Rom. 8.28 Who are called according to his purpose 3. The effectual Assistance of the Spirit of God without which it were impossible these dry Bones should live Jer. 31.33 I will put my Law into their mind and write them in their hearts 3. Holiness and Sanctification John. 15.16 I have chosen you and ordained you that ye should bring forth fruit Ephes 14. Chosen to be holy Epes 2.10 Created in Christ unto good works which God hath before ordained that we should walk in them Rom. 8.29 30. Conformity unto Christ and all linked together Glory to Justification Justification to Calling Calling to Election 4. In whom or by whom he hath elected us Christ In this Consists the greatest Mystery that ever was and of most concernment to Mankind And because it is impossible to attain to the knowledge of it but by Revelation from God himself we must in this keep precisely to the Word of God where alone this Mystery is by God ordinarily discovered which is briefly thus much Almighty God in the Creation of Man did primarily intend the Glory of his own Goodness and the Happiness of his Creature and to that End furnished him with such Faculties and Rules as might conduct him to that Happiness Man being seduced abused his Liberty and by his Disobedience violated that Rule and consequently in himself lost the acquisition of that Happiness to which he was created Yet this could not disappoint the Purpose of God who with an eternal and indivisible act did foresee all Mankind in this miserable and lost Condition and appoint a way for his Recovery The way of Man's Recovery was by the Eternal Purpose Consultation or Contract as I may call it between the Father Son and Eternal Spirit resolved to be that the Son of God should assume the Nature of Man into one Person by an ineffable Generation and that he should Satisfie for the Guilt of Man's Sin by his Death And because that the bare Satisfaction for Sin could only exempt Man from the deserved Punishment of his Sin but could not restore him to that Happiness which he lost by the same Eternal Covenant the Righteousness and Obedience of Christ was to be accepted by God as the Righteousness of Man that as in his Sufferings he did bear the Sin of Man to make Satisfaction for the Curse deserved so by his Obedience imputed unto Man Man might acquire that Happiness that he lost To the end that this Satisfaction and Righteousness might be effectually applied for the Purposes above-mentioned Christ must after this Righteousness fulfilled and this Satisfaction made by his Death rise from Death ascend into Heaven and so continue as well the Mediator of Intercession as he was before of Satisfaction Though this Righteousness and Satisfaction were sufficient for the Sins of all Mankind and accordingly freely propounded yet it was effectual only for such as should according to those immediate Means that God had fore-appointed to be useful for that Purpose sue forth the benefit of it This is the sum of that great work of Man's Redemption which the Angels desire to look into 1 Pet. 1.12 and is discovered to Principalities and Powers by the Church Ephes 3.10 and therefore called The manifold Wisdom of God The Mystery of Christ Ephes 3.4 Ephes 6.19 The Mystery hid in God from the beginning of the world Ephes 3.9 The Mystery of God and of the Father and of Christ Colos 2.2 Colos 1.27 The Mystery hid from ages and generations but now made manifest to his Saints Colos 1.26 The Wisdom of God in a Mystery The Mystery of his Will 1 Cor. 2.7 The Revelation of the Mystery kept secret since the world began Rom. 16.25 The great Mystery of Godliness God manifested in
his Elect and under that Condition it was necessary that he should suffer for them It was the Love of the Father to accept of Christ to bear the sins of the People and it was his Justice that disclosed his Anger against Sin although his Son did but represent the sinner and yet the merit of this Suffering hath its strength from the free acceptation of his Father according to his Eternal Covenant with his Son. 3. From hence it follows that it is a Full and Perfect Satisfaction The reason is because the measure of the Satisfaction is the Acceptation of the offended God for it appears before that there can be no other Measure or Rule to him but his own Will though that be a most Just Will. Now that God was fully satisfied and pleased in Christ we have the Testimony of Angels Luke 2.14 On earth peace good will to men Of Christ John 17.4 when by way of Anticipation he saith I have finished the work that thou gavest me to do which he fully perfected when John 19.30 he said It is finished By the eternal Father by a voice from Heaven Matth. 3.17 This is my beloved Son in whom I am well pleased By the Spirit of Truth Heb. 10.14 By one offering he hath perfected for ever them that be sanctified And from the sufficiency of this satisfaction doth arise that assurance in which the Apostle glories Rom. 8.33 Who shall lay any thing to the charge of God's Elect c. it is Christ that died And hence called the Author and Finisher of our Faith Heb. 12.2 4. It was an Vniversal Suffering The sin of Man had an universal Contagion both upon his Body and Soul and an universal Guilt and consequently an universal Curse went over both his Soul and Body In the day that thou eatest thou shalt die the death This death extended to his Body and Soul and the whole Compositum his very Life was mingled with Death both in Sense and Expectation And answerable to the extent of this Contagion Guilt and Curse was the extent of Christ's Satisfaction who was figured by the first Adam Rom. 5.14 His Life was mingled with Pain Isa 53. A Man of sorrows and acquainted with grief in his Body he suffered a cursed and a painful Death and though the nailing to the Cross was not sufficient naturally to have made a separation of the Body and Soul no more than of the two Thieves yet he had those other Concurrences to his dissolution that they had not viz. the bearing of his Cross John 19.17 His scourging and Crown of Thorns Matt. 27.26 29. But especially the suffering of his Soul the very anticipation of this suffering made him even to shrink at it John 12.27 Now is my soul troubled what shall I say Father save me from this hour And this like the Trumpet upon Sinai waxed louder and louder till his very dissolution witness his affirmation In the Garden of Gethsemane Matth. 26.28 My soul is exceeding sorrowful even unto death and that astonishing Cry of the Son of God upon the Cross Matth. 27.46 My God my God why hast thou forsaken me His sorrow and the suffering of his Soul in the Garden that was so strange as to cause a sweat of Blood had been enough without the interposition of any outward force to have caused his dissolution for it was a sorrow unto death had not God supported his Humane Nature with a supernatural aid Luk. 22.43 An angel from heaven strengthened him and when the Divine Dispensation withdrew that extraordinary supply he died Matth. 27.50 He cried with a loud voice and gave up the ghost If it be asked What was the cause of this extremity of suffering in the Soul of Christ we say as he willingly took upon him to stand in our room to bear our sins and to become Sin for us so he felt the wrath of God against that sin which he by way of imputation did bear as he bare our sins in his own Body on the Tree 1 Pet. 2.24 and God laid on him the iniquity of us all and as he was made sin for us 2 Cor. 5.21 so he trode the wine-press of his Fathers wrath for that time Isa 63.3 and was made a Curse for that Sin. The Guilt that he had was not inherent but imputed but the sense of that wrath of God against Sin was not imputed but real and inherent If it be inquired How could such a sense of the wrath of God be consistent with that union that was between his Natures in one Person such Knowledge is too wonderful for me Nevertheless thus far we may say that as in the highest extremity of the suffering of his Soul there was no interruption of that strict Union between the Humane and Divine Nature yet so it pleased God to order this great Work that the actual communication of the presence of the Divine Nature was to the sense of the Humane Nature eclipsed the Sun still remained in the Firmament yet the Light thereof Eclipsed at the time of the death of Christ Matth. 27.45 to shadow to us that interruption of Vision which was in our Redeemer that so his Soul might be made an Offering for Sin as well as his Body If it be inquired How it came to pass that a perpetual Punishment due to Man was expiated by a temporary suffering of Christ we answer Man's suffering must needs be perpetual because it could never be satisfactory Matth. 5.26 Thou shalt not come out till thou payest the uttermost farthing But Christ's suffering was satisfactory and the satisfaction being made the suffering could not continue 1. It was a Voluntary Suffering 2. An Innocent Suffering 3. A Suffering of the Son of God. 4. An Accepted Satisfaction by the offended God. 8. That Christ having suffered death did arise again from death the third day This was that which the Prophet David foretold of Christ Psal 16.10 Thou wilt not leave my soul in grave by Isa 53.10 When thou shalt make his soul an offering for sin c. He shall prolong his days he shall divide the spoil with the strong because he poured out his soul unto death prefigured by Jonah and so expounded by Christ himself Matth. 12.40 and predicted by himself Matth. 20.13 And the third day shall rise again attested by an Angel Matth. 28.6 He is risen as he said And this Truth was that which was the great Means of Conversion and therefore received the greatest opposition of Devils and Men Acts 2.24 Acts 4.10.33 Acts 5.30 And as it was the greatest Caution of the High Priest if it had been possible to falsifie the Prediction of Christ concerning his Resurrection Matth. 27.63 64. So this was the Truth that they most persecuted Acts 25.19 And being a Truth of that great concernment was most evidenced by the Evangelists and Apostles whose Business it was to be Witnesses of the Resurrection Acts 1.22 1 Cor. 15. per totum for by this he was
may be taken these ways 1. The immediate Communication of the Holy Spirit wherewith Christ himself was indued for as in respect of the Union of the Divine Nature there was an Essential Union between the Son and the Spirit so by that Union of both Natures in one Person there was a Communion of the same Spirit unto Christ The Spirit descended upon him like a Dove Matth. 3.16 God gave him not the Spirit by measure John 3.34 Now as Aaron's Ointment that was poured first upon his Head descended upon the Hem of his Garment so by virtue of our Union with him that Spirit that was without measure poured upon our Head was in some measure diffused upon all that are united to him and as the same Soul that actuates the Heart and the Head in a more plentiful and eminent manner doth inactuate the most inconsiderable part of the same Body so the same Spirit that is in Christ is in every one that is united unto him though in a different degree of operation Rom. 8.9 If any man have not the Spirit of Christ he is none of his 2 Cor. 6.17 He that is joyned unto the Lord is one Spirit And by this Spirit of Christ which he giveth and communicateth unto those that are united unto him they are said to be sealed by the Spirit of Promise Ephes 1.13 2 Cor. 1.22 viz. It is by this Spirit of Christ that we have access unto God Ephes 2.18 We have access by one Spirit unto the Father and it is this Spirit that forms our Desires in us and by this means our Desires are not only discovered unto God that knows the mind of his own Spirit but they are also conformable unto the Will of God Rom. 8.27 He that searcheth the heart knoweth what is in the mind of the Spirit because be maketh intercession for the Saints according to the will of God. And as the Father did hear the Son always because his Desires were conformable to the Will of his Father John 11.42 I know that thou hearest me always so John 16.23 Whatsoever ye shall ask the Father in my name he shall give it you for it is a Petition framed by that Spirit which is the Spirit of Christ and of God and what his own Spirit desires it is his own Will to grant And for this cause it is called the Spirit of Adoption Rom. 8.15 God is pleased to accept the Prayers and Services of the Members of Christ in him even as the obedience of his own Sons because they are moved and actuated by the very same Spirit which is the Spirit of his Son. And as the intrinsecal form of things is that which instrumentally conforms the qualities and proportions of the thing which it informs unto that intrinsecal form and suits it with Qualities and Conditions suitable to its Operations so this Spirit of Christ doth by degrees conform the Soul the Affections the whole Man unto the Image of Christ changing it into the same Image 2 Cor. 3.18 And this Spirit of Christ doth lead them into all Truth John 16.13 And from hence it is that he that is the true Member of Christ cannot continue in a constant course of sin 1 John 3.9 For his seed remaineth in him viz. That Spirit of Christ by which he is actuated and by which he is born of God John 3.6 That which is born of the Spirit is Spirit That abideth in him and will be degrees like a living Spring work out that mudd that our own flesh and corruption cast into us 2. Which is a fruit of the former The mind of Christ For this Spirit of God works a Conformity in the Heart and Life to Christ whose Spirit it is This Spirit of Christ makes an impression of the Image of Christ upon the Soul and Life The like Effect with this we find in all things In matters Natural the vicinity of two things together works a Conformity of the weaker to the stronger either Element or Form In matters Moral Conversation between two breed a Conformity in Manners even different from their otherwise natural Constitution much more where the Spirit of Christ lays hold on the Soul and unites a Man unto Christ there is not only new Company but a new Form and consequently of necessity a new frame and temper of Heart and Life conformable to such Company and to such a Form. And in order to this Conformity unto Christ the Old Conversation the Old Man which is corrupt according to the deceitful Lusts Ephes 4.22 must be put off the Affections and Lusts must be crucified Galat. 5.25 the Body will be dead because of sin Rom. 8.10 Ungodliness and Worldly Lusts will be denied Tit. 2.12 For these make a deformity from Christ such a Spirit as the Spirit of Christ cannot long endure to inform or inhabit such a Soul but if it come into him it will change him And in stead thereof the Man shall be born again by the Spirit John 3.5 the Spirit will be Life Rom. 8.10 Christ will be new formed in them Galat. 4.19 the walking will be in the Spirit Galat. 5.25 the New Man will be put on even the Image of Christ Righteousness and true Holiness Ephes 4.24 Christ will be put on Galat. 3.27 Rom. 13.14 the Life will be the Life of Christ Galat. 2.20 the Heart will be the Habitation of Christ Ephes 3.17 of God Ephes 2.22 of the Holy Ghost 1 Cor. 6.19 the mind the mind of Christ 1 Cor. 2.16 the temper of the Soul the same with his humble as he was humble Phil. 2.5 holy as he is holy 1 Pet. 1.16 long-suffering and indulgent as he was John 13.15 Behold have I not given you an example Patient under the Will of God c. And by Conformity unto Christ Man is put into a right state and in that order towards God himself and others as he was in his creation and thereby in some measure restored to that Happiness which he had by reason of that order The Happiness and Peace of every thing consisting in the due observance of that station and Rule which God hath given it And this Conformity unto Christ is our Sanctification which is nothing else but a restoring of Man in some measure to that Conformity unto the Will of God in which he was created Man by sin lost that impression of God's Image God was pleased to give us his Son who is the express Image of his Father and by this Spirit of his to re-imprint that Image again upon as many as behold him and come unto him by Faith 1. Thes 4.3 This is the will of God even your Sanctification so that the Sanctification or Obedience which is wrought in us and required of us is the Conformity of the Will of Man to the Will of God. The Obedience performed unto God by the Faithful ariseth from a double Principle 1. This whereof we now speak an intrinsecal Change of the Nature Conforming the Heart
any thing that he doth or suffers be answerable to his own well-being which is the termination of that Love and accordingly likes or dislikes it or wills it to be or not to be done This Precept is resolved into its Negative Whatsoever ye would not that men should do to you that do not to them And for the use of both we are to take them both with these Limitations 1. It is understood in an equality or parity of Relation and not otherwise For an instance the Father may expect that from a Son viz. Reverence and Observance which will not be fit for the Father to give to the Son. The Duties are diversified according to the diversity of the Relations The resolution of the Precept in this case is therefore this Whatsoever I would that my Father should expect from me that I would that my Son should do to me è converso Variations of Circumstances and Relations diversifie the Case and therefore the resolution of this Precept in case of different Relations must be as well with the change of the Relations as of the Persons and the Question to be asked the Conscience in such a case is Were I in my Neighbour's Condition and my Neighbour in mine what I would in such a Case expect from my Neighbour that I ought to do to him Ex Autographo cum eod collat FINIS A Brief Abstract OF THE Christian Religion A BRIEF ABSTRACT OF THE Christian Religion 1. THAT there is One and but one most Glorious God Eternal Incomprehensible perfectly Happy Infinite in Wisdom Power and Goodness filling all places but comprehended in no place full of Justice Mercy Truth and Perfection 2. That this God though but One in Essence is yet Three in number of his Subsistence Father Son and Holy Spirit 3. That this God in the beginning of time created the World commonly called the Heaven and Earth which he still governs by his Power Wisdom and Providence And this he did 1. For the Manifestation and Glory of his Wisdom Power and Goodness 2. For the Communication of his Beneficence Goodness and Bounty to the things which he thus made according to their several Natures and Capacities 4. That having finished this inferior World called the Earth and furnished it with all things necessary and convenient for the use and convenience of the nobler Creature which he intended he created the first Man Adam and the first Woman Eve the common Parents of all Mankind from whom all the Men and Women in the World are derived by natural Propagation 5. To these first Parents of Mankind Almighty God gave some Endowments or constituent Parts that are common to all Mankind as well as to them namely 1. Terrestrial or Earthly Bodies for the first Man was made out of the Earth and the Bodies of all other Men though they are derived to them by ordinary Generation yet their Bodies are terrestrial or elementary Bodies 2 Spiritual and Immortal Souls endued not only with the Power of Vegetation as Herbs and Trees nor only with the Power of Sense and Perception and Appetite as the bruit Beasts but also with the Power of Understanding and Liberty of Will whereby he obtains a kind above all other visible Creatures besides And this Soul thus endued with the Power of Understanding and Will doth not die with the Body but it is immortal and never dies And this is called a Reasonable Soul whereby we understand and think and consider and remember and chuse one thing and refuse another whereby we have a Capacity to know Almighty God his Works his Will and to obey and observe it and to perform all the Actions that belong to a Reasonable Creature 3. A Power of Propagation of their Kind by the mutual conjunction of Sexes by vertue of that Divine Benediction given to Man as well as to sensible Creatures Be fruitful multiply and replenish the Earth By vertue of which Benediction all the Families of Mankind that were or are or shall be upon the face of the Earth are in the course of ordinary Generation derived from the first Parents of Mankind 4. A Power and Right of Dominion over the inferiour Creatures which he doth exercise partly by the ordination and appointment of their Creation and partly by the advantage of his understanding Faculty and though this Dominion be in some sort weakened and decayed by the Fall of our first Parents yet it still in a great measure continues to the Children of Men. 6. But some Priviledges our first Parents had in their state of Innocence which by their Fall hath been much impaired and lost and not derived to their Posterity 1. A state of perfect Innocence free from all Sin and sinful contagion 2. A state of Happiness and Blessedness as large as Humane Nature could be capable of 3. A state of great Integrity and Perfection as far forth as it was possible for Humane Nature to enjoy as Light and great Knowledge in his Understanding Integrity in his Will right Order in his Soul Righteousness and Holiness 4. A state of Immortality of Body and Soul in their perfect conjunction so long as he kept his Innocence 7. The Ends for which Almighty God created Man thus were first those common Ends which moved him to create the World above mentioned namely his own Glory and the Communication of his Goodness and Beneficence but secondly these seem to be the special Ends of Man's Creation 1. That he might have a Creature in this lower World that might more conveniently actively and effectually give glory unto God and to that end he endued him with Nobler Faculties that might perform this Office his Understanding whereby he might know his Maker and his Will and his Works His Will whereby he might obey his Will his Affections whereby he might love and fear and admire him His Faculty of Speech whereby he might glorifie and praise him this is another kind of Glory than the other inferiours do or can bring to their Maker And to the end he might thus glorifie his Maker he placed him in the view and sight of the goodly frame of Heaven and Earth and gave him his Law wherein he should obey and serve his Creator 2. That he might be partaker of as much Happiness and Blessedness as the Humane Nature could be capable of while it stood in conjunction with his Body and that he should by a kind of Translation into Heaven enjoy more Pure Perfect and Everlasting state of Blessedness and Glory 8. When God had thus created Man he gave him a Law of Righteousness and Holiness and revealed it to him and for a Probation or Trial of his Obedience forbad him the eating of the Fruit of one Tree in Paradise under pain of Death 9. Our first Parents rebelled against that just and easie Law by eating the forbidden Fruit. And although they did not presently die corporally yet they by this Disobedience fell into these Inconveniences 1. They
be there your peace shall rest upon it And though our Saviour professeth Matth. 10.34 I came not to send peace but a sword it is ex accidente or eventu by the malignity of our own Nature and the contestation of the Devil to keep his Possession against Christ the right owner and Lord of Man His Doctrine spiritual and powerful Isaiah 11.3 4. He shall not judge after the sight of his eyes nor reprove after the hearing of his ears he shall smite the earth with the rod of his mouth and with the breath of his lips shall he stay the wicked The teaching of Christ in the Flesh as one having Authority and not as the Scribes Matth. 7.29 The breath or spirit of his mouth a consuming breath 2 Thes 2.8 and hence Rev. 1.16 Out of his mouth went a sharp two-edged sword His Sufferings Satisfaction Resurrection Intercession and Reign in his Church that Evangelical Chapter Isaiah 53. A despised man rejected when Barabbas and he in competition for Life We hid our faces from him forsaken and denied by his own Disciples Acquainted with grief we often find him in tears never in mirth He hath born our griefs and carried our sorrows in his Passion when it eclipsed the Light of his Fathers Countenance from him in his Compassion a merciful high Priest touched with our Infirmities Heb. 2. Wounded by the Souldiers by the Nails for for our Transgressions By his stripes when whipt by the Souldiers are we healed Yet this Lamb dumb before his shearers when Pilate impiously interrogated him He made his grave with the wicked being crucified between Thieves and with the rich in the Garden of a rich and honourable Joseph yet though his Soul was made an offering for sin he survived his own death saw his seed prolonged his days and the pleasure of the Almighty prospered in his hands and the two and twentieth Psalm penned as if the Passion of our Saviour had been then acted His Cry Verse 1. My God my God why hast thou forsaken me The scorns of the beholders Verse 7. All they that see me laugh me to scorn Matth. 27. Ver. 39. They that passed by reviled him wagging their heads The very Language of the reviling Scribes Verse 8. fulfilled Matth. 27.43 He trusted in God that he would deliver him c. The manner of his death Verse the 16. They pierced my hands and my feet The sharing of his Garments Verse 18. They parted my garments among them Again in several other Prophecies the several Occurrences of his Life and Death gathered up by other Prophets He never appeared more regally and triumphantly than in his Voyage to Jerusalem Matth. 21.5 and that coming of his not without a Prophecy Zach. 9.9 Behold thy King cometh unto thee meek and sitting upon an ass The price of Judas's treason and the imployment Zach. 11.13 They weighed for my price thirty pieces of silver The Vinegar that he drank upon the Cross Psal 69.21 And in my thirst they gave me Vinegar to drink The time of his Birth and Death Dan. 9.25 26. From the going forth of the Command to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks and threescore and two weeks the street shall be built again and the wall even in troublous times And after threescore and two weeks shall the Messiah be cut off but not for himself and the people of the Prince that shall come shall destroy the city and sanctuary the desolation of Jerusalem shortly following the death of our Redeemer The manner of the Calculation hath been diversly conjectured yet all concur to a very near projection of times And lastly that undeniable evident Prophecy most clearly fulfilled through millions of difficulties to the eminent knowledge of God by Christ a matter that were there nothing else were sufficient to convince all gainsaying Isa 11.20 To it shall the Gentiles seek Isa 42.1 Behold my servant c. he shall bring forth Judgment to the Gentiles and Verse 6 I will give thee for a covenant of the People for a light of the Gentiles Isa 49.6 I will give thee for a light to the Gentiles that thou mayest be my salvation unto the end of the earth Psal 72.8 His dominion shall be from sea to sea and from the river unto the ends of the earth And this began to be fulfilled in the Homage of the wise Men that came from the East Matth. 2.1 In the diversity of Tongues Acts 2.4 In Peter's Vision Acts 10.15 In Paul and Barnabas turning to the Gentiles Acts 13.46 And if a Man do but consider the Antiquity and Particularity and Positiveness of these Prophecies the improbabilities of effecting it in respect of the Persons who were to be converted tenacious to their Idolatry Have a nation changed their Gods the improbability in respect of the Means a company of poor unlearned persecuted Apostles in respect of the Religion whereunto to be called to believe in a crucified Saviour whom they never saw a Religion persecuted and condemned by the great Masters of Religion Scribes and Pharisees a Religion promising nothing within the view of Reason or use of Sense a Religion that takes Men off from all that wherein Men naturally repose their Hopes and Delights a Religion opposed by the chiefest Wits in the World the Philosophers and wise Men a Religion studied to be supprest by the greatest Power Policies and Cruelties that the World could afford and yet for all this to master all these Difficulties and bring into subjection the greatest part of the World for these sixteen hundred Years though I confess not without mixtures of great Corruptions must wring from any reasonable Man an acknowledgment both of the great Power and Providence of God in the Government of the World and also of the Truth of Christ the Messiah 2. Touching the Typical Predictions of Christ Gen. 2.9 The Tree of Life in the midst of the Garden which by the Divine Dispensation had that efficacy given to it that it should seem by Gen. 3.22 if lapsed Man had eat thereof he had recovered his lost perpetuity This was nothing else but Christ at least typically the Wisdom of God that the wisest of Men called the Tree of Life Prov. 3.18 This that Tree of Life in the midst of the Paradise of God Revel 2.7 whose Leaves were for the healing of the Nations Revel 22.2 Melchizedeck the Priest of the most high God Gen. 14.18 The Type of Christ's Eternal Priesthood Psal 110.4 Thou art a priest for ever after the order of Melchizedeck And of his peaceable Kingdom King of Salem without beginning of days or end of life Heb. 7.3 The whole State of the Jews even from Abraham was in effect Typical Abraham the Father of the Jews according to the Flesh the Father of the Faithful as believing the Promise Gal. 3 7. Rom. 9.7 Sarah and Agar typical of the Church and the World the Flesh and the Spirit the Covenant
by one Spirit unto the Father CHAP. VII Of the Efficacy of the Satisfaction of Christ and the Congruity of it to right Reason THUS for the settling of our Minds in the Truth of Christ we have considered of those clear Prophecies and Types of Christ in the Old Testament We now come to consider some Particulars concerning this great work of our Redemption 1. Wherein consists the Efficacy and Virtue of Christ's Mediation and Sacrifice 2. How it was effected Wherein we shall consider 1. His Satisfaction 2. The Application of this Satisfaction in reference to the Father his Intercession in reference to us his Word and Spirit 3. The Effects and Consequents of it 1. The Efficacy of this Satisfaction consists in that free Acceptance by God of this Sacrifice of Christ as a Satisfaction for the Sins of his Elect and to be the price of the Inheritance thereby purchased for them by an eternal Contract between the Father and the Son for otherwise it were impossible of its own nature that the Sacrifice of one could expiate for the sin of another The tenor of this great Covenant between God and Christ was that the Son should take upon him Flesh should fullfil the Law of our Creation should suffer death and rise again and that Almighty God would accept this as the satisfaction for the sins of the righteous and as the price of Eternal Life for as many as should believe in him This is effectually set forth by the Word of Truth it self John 6.37 38 39 40. All that the Father giveth me shall come unto me and him that cometh to me I will in no wise cast out for I came down from heaven not to do my own Will but the will of him that sent me and this is the Father's will that hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day It is the Will of God which is nothing but the Acceptaton of God 1 John 4.10 He sent his Son to be the propitiation for our sins his sending was his Acceptation Isa 53.10 When thou shalt make his soul an offering for sin there was the Acceptation of the Father Again on the Son's part Psal 40.6 â— Burnt-offering and sin-offering hast thou not reâ—uired then said I Lo I come And the same Word of Truth that tells us John 3.16 That God gave his only begotten Son tells us again John 10.17 18. I lay dâ—wn my life that I may take it up again And this susception of Christ and acceptation of God though we represent it to our selves under several Notions yet it was one indivisible and eternal Counsel of the Divine Majesty Acts 2.23 Him being delivered by the determinate counsel and fore knowledge of God And this Purpose and Counsel of his only the proceed of his eternal and free Love So God loved the world John 3.16 In this was manifested the love of God towards us because he sent c. But could the Pardon of Man's Sin and his attaining of Happiness be had at no lower a rate could not God have freely forgiven the one and given the other without this great mixing of Heaven and Earth in this wonderful Mystery of the Sacrifice of the Son of God As the original Resolution of all the Works and Counsels of God must be into his own good pleasure so especially of this Ephes 1.5 He hath predestinated us to the adoption of children by Jesus Christ to himself according to the good pleasure of his Will. Yet we do find some Congruity of Right Reason in this course of Man's Redemption 1. To magnifie to all the World the Glory of his free Grace Ephes 1.6 and to take away all possibility of boasting in the subject of this Redemption Ephes 2.8 By Grace are ye saved through Faith and that not of your selves it is the gift of God not of works lest any man should boast 1 Cor. 1.29 That no flesh should glory in his presence The Dependence that all Creatures especially Man have upon the Creator both in their Being and Perfection doth most justly and reasonably challenge from the reasonable Creature a free Retribution of Acknowledgment of his Dependence upon the Goodness of God and it is an affection of the greatest Congruity that is imaginable yet we see how soon Man forgot that duty and would be independent upon his Lord. Now when Man had concluded all his Posterity under sin then for God freely to give such a Price of Redemption as it magnifies the Freeness and Bounty of his Goodness so it doth ingage lapsed Man to the everlasting Acknowledgment of the Free Grace of God in restoring him that so God may be all in all 2. To magnifie the Exquisiteness of his Justice In that dreadful Proclamation of the Name of God Exod. 34.6 7. we find a strange mixture of his Mercy and Justice Forgiving Iniquity Transgression and Sin and that will by no means clear the guilty and both parts essential to his Name Such a way then must be for Man's Restoration that may evidence his Mercy in pardoning as well as his Justice in punishing Sin Christ was made sin for us who knew no sin that we might be made the righteousness of God in him 2 Cor. 5.21 And being made Sin for us was likewise made a Curse for us Galat. 3.13 Here we have him pardoning Iniquity Transgression and sin of Men and yet not sparing his own Son when he bore the imputed guilt of our sins 3. To magnifie the glory of his Wisdom The admirable Fabrick of the World speaks abundantly the Wisdom of our Creator but all this was inferiour and subservient unto this great Business 1 Cor. 1.24 Christ the Power of God and the Wisdom of God 1 Pet. 1.22 A Business for the inquiry and speculation of Angels Ephes 3.10 The manifold Wisdom of God the end of the Creation Colos 1.16 All things created by him and for him Colos 1.20 to reconcile all things to himself whether they be things in Heaven or things in Earth Ephes 1.10 That he might gather together in one all things in Christ The sum of this Mystery we have 1 Tim. 3.16 God manifested in the flesh justified in the Spirit seen of Angels preached to the Gentiles believed on in the world received into glory In this great frame of Man's Redemption we see the Counsel of God strangely executed his ancient Promises fulfilled the Shadows and Types of the Law unveiled the breach of the righteous Law of God punished the Righteousness thereof fulfilled the Justice of God satisfied his Mercy glorified his Creature pardoned justified glorified all those difficulties intricacies and confusions which came into the world by the sin of Man extricated ordered and salved the
As well our Victory 1 Cor. 15.57 as our Deliverer from the Wrath to come 1 Thes 1.10 As well our Life Colos 3.4 as our Deliverance from Death as well our Purifier as our Redemption from Iniquity Tit. 2.14 as well our Peace Ephes 2.14 as our Price as well the Price of our purchased Inheritance as the Price of our Ransom 1 Cor. 6.20 As well our Translator into his own Kingdom as the Deliverer from the power of Darkness Colos 1.13 And this as the former we owe likewise in the original and foundation of it to the free Love and Acceptation of God 1 Cor. 1.30 Christ of God is made Righteousness and therefore called the Righteousness of God by Faith Phil. 3.19 Without this free Love of God as it is impossible to imagine a Mediator between God and Man so much more is it impossible to imagine how the Righteousness of that Mediator should be the Righteousness of a guilty sinful Man Our Redemption and Salvation by Christ hath its original and strength from the free Love and Acceptation of God. 2. How this Redemption and Salvation was immediately effected which was thus The Eternal Word took upon him the Nature of Man in the unity of one Person and in our Nature did fulfil that Righteousness which we were bound to fulfil and did undertake take our Guilt and underwent the Punishment due to that Guilt which was accepted of God as the Satisfaction for the sins of the Elect for the Remission of their sins and his Righteousness accepted as the Righteousness of those for whom he so satisfied whereby he did not only abolish Death the Curse due to our sins but brought Life and Immortality to light 2 Tim. 1.10 This Truth we shall set down in these several Positions 1 That Christ the Mediator was perfect God the Eternal begotten Son of God one Eternal Essence with the Father His Name Isa 9.6 The mighty God the Everlasting Father Matth. 1.23 Emmanuel Matth. 16.16 Thou art Christ the Son of the living God that great Confession of Peter asserted by Christ himself John 1.14 The Word was God and the Word was made Flesh John 10.30 I and the Father are one John 17.5 Glorifie me with thy own self with that glory which I had with thee before the world was John 14.9 â—e that hath seen me hath seen the Father 1 Tim. 3.16 God manifest in the flesh 1 Tim. 6.15 King of kings and Lord of lords Heb. 1.3 The brightness of the Father's glory and the express image of his person Colos 1. â—5 16. The image of the invisible God by whom all things were created and consist Colos 2.9 In him dwelleth all the fulness of the Godhead bodily Phil. 2.6 Being in the form of God thought it no robbery to be equal with God Acts 20.28 Ye are redeemed with the Blood of God John 8.59 Before Abraham was I am And those speeches of our Saviour which seem to import an inequality between the Father and the Son are not to be understood in reference to this Nature of Christ but in reference to his Office of Mediator or to his Person in reference to the Humane Nature John 14.28 Ye would rejoyce because I say I go to my Father for my Father is greater than I For as the Divine Nature of Christ was never disjoyned from the Father so it went not to him consequently my Father is greater than I must be spoken in reference to him under that Nature which was To go to the Father 2. That Christ was perfect Man consisting of a reasonable Soul Matth. 26.38 My Soul is exceeding sorrowful even unto death and of a humane Body even after his Resurrection Luke 24.39 A spirit hath not flesh and bones as ye see me have and this Humane Nature subject to natural Passions he was sorrowful hungry sensible of pain and Heb. 4.15 tempted in all things as we are yet without sin he was subject to the Infirmities of our Nature not to the Distempers of our Nature This Humane Nature he took of the Virgin Mary and so was truly the Seed of Abraham But this by a miraculous Procreation by the immediate Power of God Matth. 1.20 and that without the contagion or guilt of any sin As he did no sin nor guile was found in his mouth 1 Pet. 2.22 so he knew no sin 2 Cor. 5.21 And if he had had any Guilt of his own then he could not have been a fit Sacrifice or Priest for us 1 Pet. 1.19 A Lamb without spot or blemish Heb. 7.26 For such a high-priest became us who is holy harmless undefiled c. 3. That both these Natures were united in the Person of Christ our Mediator yet without any confusion of Natures and the conjunction so strict that in both Natures he was but one Mediator And hence it is that many of those things that were properly to be attributed to one Nature and not to the other are affirmed of the Person of Christ under the Notion proper to the other Nature of Christ Acts 20.28 Ye are redeemed with the blood of God there the act of the Humane Nature is attributed to the Person of Christ in the Notion of the Divine Nature Again John 3.13 No man hath ascended into Heaven but he that came down from Heaven even the Son of man which is in Heaven yet that Nature of the Son of man was not then in Heaven But so strict is this personal Union that whatsoever is affirmed concerning one Nature may be affirmed of the whole Person of the Mediator but yet so distinct are the Natures that nothing that is affirmed concerning one Nature can be affirmed of the other Nature the eternal Son of God dyed for us but the Deity of the Son of God dyed not Herein we therefore conclude 1. That both Natures were united into one Person 2. That both Natures thus united made up but one Mediatour and so both Natures united into one Office as well as into one Person 3. That notwithstanding the uniting of both Natures into one Person and Office yet are there acts or things that properly belong to one Nature which do not belong to the other thus the Father is said to be greater than the Son John 14.28 in reference to his humane Nature Mark 13.32 But of that day and hour knoweth no man no not the Angels which are in Heaven neither the Son but the Father For although the Natures were united in one Person yet it is not imaginable that the fullness of the Divine Nature was communicated to the humane for that were to make the humane Nature of Christ infinite and not so much assumed unto as converted into the Divine Nature and then it had been impossible he could have suffered or have had any Eclipse of the light of his Fathers Countenance as he did in his bitter cry upon the Cross at which time without all question there was not nor could be any intermission of Communion between the
Divine Nature of Christ and his Father So in his suffering his humane Nature only suffered 4. Although the sufferings and actions of his humane Nature were not to be attributed to his Divine Nature yet they are to be attributed to the whole Person of Christ for the Union of both Natures in one Person added that invaluable value even to the sufferings and actions properly attributable to his humane Nature the man Christ was the offering but the God Christ was the Altar that sanctified that offering for had not the Divine Nature added that value to his Righteousness and Death it had been impossible that it could be meritorious the Death of a most innocent Person may bring a Guilt upon them that inflict it not a merit for another unless cloathed with a higher worth than Innocence 4. That there was a Necessity that Christ should have both Natures and both Natures thus united in one Person This includes three Necessities 1. The necessity of an Humane Nature It is true that God could of his absolute power have restored man without the intervention of any thing but his own Will but as in all his works he holds such a course as his Wisdom Goodness and Justice are conspicuous and legible so especially in this excellent work of our Redemption there is an admirable order and congruity in all the passages of it The Children of Adam had a threefold Union in him a Specifical Union as being of the same specifical Nature with him a Virtual Union being all included in him and a Representative Union in that great Covenant of Nature which Adam made with his Creator and so all partaked of the consequences of his Disobedience Death went over all 1 Cor. 15.4 22. As in Adam all die so in Christ shall all be made alive There was therefore an Union of Natures between the Redeemer and Redeemed Heb. 2.16 17. For verily he took not on him the Nature of Angels but the Seed of Abraham wherefore it behâ—ved him to be in all things like unto his Brethren c. There is likewise a Virtual and Representative Union between the Redeemer and Redeemed and this could not have been without that Natural Union which was between them though not merely by it as shall appear hereafter hence Christ and his Church one Body Rom. 12.5 1 Cor. 12.12 27. Ephes 1.23 Colos 2.19 they grow up into him in all things Ephes 4.13 By Virtue of this Union it is that when Christ being made sin for us was crucified our Old man was crucified with him Rom. 6.6 the same Spirit that quickened Christ quickeneth us to the first Resurrection Rom. 8.11 and to the second Resurrection 1 Cor. 15.20 they are Sons and Heirs of God by Virtue of this Union Rom. 8.17 Gal. 4.7 their Afflictions fill up the measure of Christ's Afflictions Colos 1.24 and he reckons their sufferings his and Compassions to them esteemed as done to to him Matth. 25.44 their Union to the Father is through their Union to him which is one with the Father John 17.22 23. That they may be one as we are one I in them and they in me Now though it is certain that this Union groweth by another means than the bare conjunction of our Nature yet here is the congruity Christ is united unto us by our Nature we to him by his Spirit so that the Unity of Nature with us holds a congruity with that Union which was between the first Adam and us Again such was the Will of God that the Expiation of our Sins should not be without a Sacrifice Heb. 9.22 Without shedding of Blood no remission It was necessary therefore that he should have a Body prepared him which might be a Sacrifice for sin Again we see in all the works of God though he was at his Pleasure to interpose his own immediate Power yet he useth means con natural to the Subject upon which he works And hence it is that our Redeemer works upon all that is Rational in man In his Teaching he taught convincingly with sound Reason in his Perswasions with Tears with Miracles with Promises with Threatnings with a free laying down of his Life for us when we were Enemies These could not be communicated in a way proportionable to our Nature but from him that bore our Nature 2. The necessity of the Divine Nature Questionless the humane Nature of Christ had as exact a regularity and innocence as in the Creation was placed in Adam but that could not be capable alone of a Merit beyond it self there was a necessity of a personal Dignity in Christ more than could be found in the created Nature of man to make his Righteousness and Sufferings meritorious for others for it must be a Righteousness more than commensurate to all the unrighteousness of Men and a Satisfaction more than commensurate to all the Demerit of men This had been impossible if that Righteousness and that Satisfaction had received their value from any thing below the Divine Nature hence is that Expression Acts 20.28 Take heed c. to feed the Church if God which he hath purchased with his own Blood. And as it was necessary in respect of his Righteousness and Satisfaction so in respect of the continued Exigences of his people Ephes 2.18 through him we have access by one Spirit unto the Father He could not be a perfect Mediator unless he had a clear Acquaintance with all the Exigences of his people unless he could be present with them in all their Fears despondences Temptations and Necessities which requires the co-existence of the Divine Nature 5. We say that the Eternal word did in the appointed time take flesh of the Virgin into the Unity of one Person This was that infinite Motion of the Love of God viz. First to become Man for us and then to become Sin for us The manner of the Incarnation of Christ we cannot discover every work of God is past our discovery much more this admirable work And by this Birth of Christ he took upon him the Nature of man but not any Original or inherent Sin or Guilt because by a miraculous Generation the very substance was purified Luk. 1.35 that holy thing which shall be born of thee c. and this very Birth of Christ was part of his Satisfaction because part of his Humiliation Phil. 2.5 He made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of Men Heb. 2.9 was made lower than the Angels So that in his Conception and Birth we find 1. His Satisfaction 2. His Righteousness 6. We say The whole Life of Christ till his Passion had these three parts in it viz. Satisfaction by way of Suffering 2. Satisfaction by way of Righteousness and 3. Instruction and these three were the great Ends of his Life 1. â—or his Suffering part Christ being born without Sin and perfectly framed to the image of God could not in Justice be
declared to be the Son of God with Power Rom. 1.4 And this Resurrection of Christ must of necessity follow his Satisfaction he had taken upon him our Sin and therefore must undergo the Wages due unto it viz. Death in the very instant of his Death he had compleated his Sacrifice and Satisfaction when he said upon the Cross It is finished John 19.30 Yet as it was necessary for him to lie under Death so long as might convince the Reality of it so it was impossible for him to lie longer the Debt was paid and he could be no longer detained Prisoner Acts 2.24 Whom God hath raised up having loosed the pains of death because it was not possible he should be holden of it And this Resurrection of Christ as it was by the Power of God 2 Cor. 13.4 He liveth by the Power of God Ephes 1.19 The working of his mighty Power or by the Eternal Spirit Rom. 8.11 The Spirit of him that raised up Jesus from the dead so it was the effect of his Justice the Price of Man's Redemption being paid he was now by the Eternal Covenant of God to prolong his days And hence he is said to be justified in the Spirit 1 Tim. 3.16 Even that Spirit that raised him up from the dead did at the same time proclaim the compleatness of his Satisfaction and justifie the fulfilling of his Undertaking If Christ had not risen there had of necessity followed these two Consequences either of which had left us in as bad case as he found us 1. It had been then impossible that his Death had been a sufficient Sacrifice If he had been detained under Death the Guilt had still continued undischarged And hence 1 Cor. 15.17 If Christ be not raised your faith is vain ye are yet in your sins As if he should have said If there be no Satisfaction made for your Sins ye are still in them If Christ be detained under Death it is evident the Satisfaction is not made for the Curse of the Law continues undischarged and consequently the Guilt continues unacquitted and hence Christ's Sacrifice was justified by his Resurrection so are we Rom. 4.25 Who was delivered for our offences and raised again for our justification And this Resurrection of Christ was his Victory over Guilt and Death and Hell. 1 Cor. 15.57 The Victory given through Christ Colos 2.15 Having spoiled Principalities and Powers he then made a shew of them openly 2. It had been impossible that the Members of Christ could have the benefit either of the first or second Resurrection for by reason of that Union with their Head they partake of all those conditions whereof their head participates Crucified with him Gal. 2.20 Dead to sin and buried with him Rom. 6.3 6 8. Live with him Galat. 2.20 Rise together with him to newness of Life Rom. 6.4 Rom. 8.11 12. Planted unto the likeness of his Resurrection Rom. 6.5 Ascended with him Ephes 2.6 and shall rise again to eternal Happiness by virtue only of his Resurrection 1 Cor. 15. 1 Thes 4.14 9. That Christ after his Resurrection did Ascend up into Heaven where his humane Nature is cloathed with Power and Glory and Immortality The Death of our Saviour was attested by his three days keeping his Grave and the Resurrection was attested by all the Evidences that incredulity it self could require for satisfaction because the matter of the greatest difficulty to believe and which being admitted made the whole truth concerning him easily credible Therefore for the clearing of this truth as he spent forty days to conquer the Temptations of the Devil in the Wilderness so he spent forty days after his Resurrection to subdue the infidelity of mankind to the belief thereof And during that time used all the sensible Convictions that might be for the confirming of their belief that the very Body of Christ re-assumed his Soul and Life 1. The Body removed out of the Sepulchre Luke 24.5 Why seek ye the Living among the Dead 2. He appeared unto them and because those appearances were accompanied with some Circumstances that might breed jealousie that it was a finer substance than a Body as his sudden vanishing out of their sight Luke 24 3â— His sudden presenting of himself among them when the Doors were shut Luke 24.36 John 20.19 Yet to convince that suspicion he exhibits his hands and his side eats with them converses with them about forty days Acts. 1.3 The Body of Christ being by the power of God made of an Angelical though not spiritual substance is taken up into Heaven Mark 16.19 Luke 24.57 Acts 16.9 where he sits at the right hand of Glory Acts 3.21 Heb. 10.12 Heb. 12.2 This was that which was figured by the High Priest's entring into the Holy of Holies Heb. 9.24 and extended to the very whole humane Nature of Christ the same that ascended is he that descended Ephes 4.9 This was the saying of Christ himself John 20.17 I am not yet ascended to my Father but go tell my Brethren I ascend unto my Father and your Father c. And this is that that our Saviour so often inculcates That the Son of Man shall come in his Glory c. Matth. 25.31 Matth. 26.64 To insinuate that that very humane Nature by which he is denominated Man should continue in immortality and appear the last day for the judgment of the World. And as by the power of God Man in his purity had been perpetuated to immortality and so he shall be in his Resurrection so by the power of God the Life of Christ's humane Nature shall be perpetuated to everlasting 2 Cor. 13.4 He liveth by the power of God. And this Body of Christ as it is filled with immortality so it is filled with Glory we shall be made like unto his glorious Body Phil. 3.21 10. That Christ having perfected the work of Man's redemption and ascended into Heaven exerciseth a threefold Office for the benefit of his Church and People 1. Of Power of Dominion This was that Inauguration of Christ in his Kingdom Psal 110.1 Sit thou at my right Hand Isaiah 53.10 Therefore will I divide him a Portion with the great c. because he hath poured out his Soul unto Death And therefore after his Resurrection he tells his Disciples Matth. 28.18 That all power is given him both in Heaven and in Earth and is that which is so often called his sitting at the right hand of his Father Ephs 1.20 and his making both Lord and Christ Acts 2.36 And this Kingdom Dominion and Power of Christ shall continue until the end when he shall deliver up the Kingdom to his Father that God may be all in all 1 Cor. 15.24 27. 2. The Communication of his Spirit The Power of the Spirit of God is in all his Creatures and especially in Men and all Creatures in their actings are but instrumental to the Spirit of God But by Christ the Power of that Spirit is communicated in a more
special and peculiar way and is that very Power whereby their Acts and Motions to eternity are acted and was not communicated in that perfection till after Christ's Ascension John 16.7 If I go not away the Comforter will not come This Spirit of Christ is a Spirit of Illumination and Instruction John 14.26 The Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things 1 Joh. 2.27 The anointing which is from above teacheth you all things a Spirit of Conviction and Redargution John 16.8 a Spirit of Renovation and Cleansing Tit. 3.5 a Spirit of Strength Ephes 3.16 Strengthned with his might by his Spirit a Spirit of Assurance Ephes 1.13 Sealed with the Holy Spirit of Promise a Spirit of quickening Rom. 8.11 quickned by his Spirit that dwelleth in you a Spirit of Adoption and Attestation Rom. 18.15 16. We nave received the Spirit of Adoption a Spirit of Supplication and Intercession Rom. 8.26 27. The Spirit it self maketh Intercession for us The Spirit of defence against Temptation Ephes 6.17 The Sword of the Spirit which is the word of God A Spirit of Union There is a double and reciprocal means of Union between Christ and his people 1. By Faith whereby Christ is united unto them Ephes 3.17 That Christ might dwell in your Hearts by Faith. 2. By the Spirit whereby we are united unto him Rom. 8.9 If any man have not the Spirit of Christ he is none of his Ephes 2.20 In whom also ye are builded together for an habitation of God through the Spirit 1 John 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 Cor. 6.17 He that is joyned to the Lord is one Spirit And this Union with Christ was that which he so much desired of his Father for his Church John 17.22 23. And as by Faith all that Satisfaction and Righteousness which was in him was made ours so all our Actions proceeding from this Spirit are in truth his both in virtue and acception with the Father Ephes 2.18 Through him we have access by one Spirit to the Father Gal. 2.20 I live yet not I but Christ liveth in me And by reason of this Union with Christ as he is a Son so are we Sons Rom. 8.17 Joynt Heirs with him and Galat. 4.7 an Heir of God through Christ thus we apprehend Christ and are apprehended of him Phil. 3.12 3. The third effect and end of Christ's Ascension is his perpetual Intercession in the Presence of the Glory of God for his People Christ in his humane Nature was our Sacrifice and that was but one Sacrifice and but once offered Heb. 9.28.10.14 And Christ who in both Natures was the Priest that offered that Sacrifice Heb. 9 14 25. Who through the eternal Spirit offered himself without Spot to God though he finished that part of his Priestly Office while he was with us yet as the Priesthood of Christ was for ever according to the order of Melchisedec so the exercise of that Priesthood still continues Heb. 9.24 Christ is entred into Heaven it self now to appear in the Presence of God for us And as by his Spirit which he hath given to his people he makes Intercession in them for we have Access to the Father by his Spirit so by himself he makes Intercession for us Heb. ◠25 Wherefore he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them 1 John 2.1 And if any man sin we have an advocate with the Father Jesus Christ the righteous And it is the strength of this Intercession of Christ that makes the Prayers of his People effectual John 16.23 Whatsoever ye shall ask the Father in my Name he will grant it That Incense that was mingled with the Prayers of the Saints Revel 8.3 And here let 〈◊〉 ever admire the endless goodness of God Man is dead in trespasses and sins God sends his Son into the World with a Ransom and with Life John 1.4 In him was life and the life was the light of men But for all this the World still continues in death and darkness John 1.10 The world knew him not He therefore by his Providence conveys Truth to their Ears and by his Spirit carries Life and Light into their Souls and conquers the darkness and death that is in us And when he hath rescued us from ruine he still leaves that Spirit of his to contest with our Corruptions to discover his Mind to form us every day more and more to our lost Image to supplicate and communicate our wants and fears and though those supplications of ours are mingled with imperfections distrusts doubtings and distractions yet he that knows the mind of his own Spirit takes these Prayers of ours and cleanseth them from the dross that hangs about them mingles his own Merit with them presents them to his Father in the strength of his own Intercession and so bears the iniquity of their holy things Nay when we vex and grieve that Agent of his that he hath left in us to perfect our Blessedness and oftentimes stifle his motions and have scarce the sign of Life left in us he nevertheless makes Intercession for us Isa 53.12 He made intercession for the transgressours 3. The next inquiry is for whom the Satisfaction of Christ was 1. Christ did Intentionally lay down his Life for the sins of the Elect of God John 10.15 I lay down my life for my sheep And these Sheep of Christ as they were not confined to one time or age of the World so neither to one Nation or company of People John 10.16 Other sheep I have which are not of this fold viz. of the Nation of the Jews And thus some understand 1 John 22. And not for ours only but also for the sins of the whole world using us the world as a contradistinction of the Gentiles from the Jews to whom it seems he wrote 2. As Christ died Intentionally for the Redemption of the Elect so he died Effectually for them and God hath so ordered his Counsels that those that he hath appointed to eternal Life shall use that means which he hath appointed to be instrumental for the partaking of the Efficacy of his Death John 6.37 All that the Father giveth me shall come unto me and him that cometh unto me I will in no wise cast out 3. Whatsoever were the Intention or Efficacy of the Death of Christ yet we are sure that all Men shall not partake of the full and compleat Effect of Christ's Satisfaction viz. Eternal Life This is a clear Truth yet all the lost Sons of Adam shall be left wholly unexcusable and condemned by the most Righteous and Natural Justice that is imaginable There have been three great Promulgations of Laws in the World. 1. The Law written in the Hearts of Men Rom 1.19 That which may be
thou shalt glorifie me When Man begins to forget his Dependance upon God he leaves him to himself and being out of his way some trouble or other meets him and then he sees he was out of his way and returns to his Dependance again prays to God. Our Prayers are not of themselves effectual but it was the bounty and good pleasure of God to give unto his Creature all suitable good whiles he is in such a Station and Condition as he requires of him That Station for a Man is a continual actual Dependance upon God which can never be without a suitable Conformity of the whole Soul to his Will. Now when the Heart is in such a frame of Dependency it actually exerciseth it in Prayer he strengthens as well as evidenceth his Dependance and draweth himself nearer to God thereby and so nearer to Blessing Now in reference to this particular viz. How Prayer becomes a means of our Mortification of those irregularities in our Soul and Affections it is upon a double ground 1. Because thereby the Soul draws near unto God and so is lifted in some degree into that frame and temper and place and station which is proper for it and so gets above those Lusts and Distempers which hang about him The very vicinity to that pure fire and light cannot consist with the fellowship of those impure Angels of darkness and impurity and so either dissolves them or at least scatters and affrights them Hence Prayer is expressed by lifting up the Soul unto God Psal 25.1 by coming into his presence Psal 95.2 by drawing near unto God James 4.8 an access to the throne of Grace As when Adam had first departed from God by sin he after hid himself from the presence of God Gen. 3.8 and thereby as much as in him was put himself out of a possibility of recovery so when a Man again brings his Soul into the presence of God as an access and power is now given by Christ by that very approaching unto God he gets mastery of those Lusts that did formerly drive him and as much as they could keep him from God. And this was the very way of Perfection that God himself taught Abraham Gen. 17.1 Walk before me and be thou perfect And though the whole Conversation of a Christian Man ought to be in the presence of God and to measure all his thoughts and actions by their comeliness or uncomeliness in his sight yet Prayer is a more special purposed concentring of the Soul to that Business And though God knows when we come down from the Mount again oftentimes those Lusts meet with us and renew acquaintance with us which we left behind when we went about this serious Business so that though we have ended the Solemnity we have yet a continual use of the Duty yet a frequent a solemn and serious use of this Duty interrupts a custom of sin by degrees weakens the Old Man and will in time make a strangeness between our Lusts and our Souls And let a Man be sure of these two truths That as he that comes upon his Knees with a secret Purpose to hold confederacy with any sin he shall be the worse the more hardned the more neglected by that God which searcheth the Heart If I regard iniquity in my Heart thou wilt not hear my Prayer so whosoever he be that comes to his Maker in the integrity of his Heart though sin adhere as close to that Heart of his as his Skin doth to his Flesh shall find that imployment will make those Lusts that were most dear unto him by degrees to become strange and loose unto his Soul. 2. But there is not only an active and natural efficacy in the Duty it self but which is more when a Man draws near to God God draws near to him James 4.8 As the Grace and Spirit of God that sets thy Heart to Prayer gives out more of his strength and Grace unto thee when thou hast prayed Thus the Goodness of the infinite and eternal God moves in a Circle to the Soul 2 Cor. 12.9 My Grace is sufficient for thee There is not only a strength gotten against our Corruptions by our Approximation to him but an Emanation of Virtue Power and Spirit from him whereby to master and consume them How much more will your heavenly Father give your Spirit to them that ask it Luke 11.13 Vphold me with thy free Spirit Psal 51.12 This is that Spirit by which the deeds of the Flesh are mortified Rom. 8.13 the Spirit of Life that gives freedom from the Law of Sin and Death Rom. 8.2 It is the Scepter of the Kingdom of God in the Soul whereby he rules in the midst of his Enemies Psal 110.2 And where this Spirit is there is Liberty 2 Cor. 3.17 CHAP. XVIII Of Watchfulness and first in respect of God. 3. WATCHFVLNESS And the Object of our Watchfulness is 1. God. 2. Our own selves 3. Temptations 1. For the first our watching concerning God 1. Watch for the Coming of thy Saviour either in the general or thy own particular Judgement for ye know not when the master of the house comes lest coming suddenly he find thee sleeping Mark 13.35 Consider what a terrible thing it will be if Death or Judgement should find thee in a practice of any purposed Sin and thou knowest not whether thy time of Death shall be in the Evening Midnight or at Cock-crow or in the Morning for it comes like a Thief in the Night 2. Watch the Word of God It is that Lanthorn to our Feet that Pillar of Fire which is to go before us in our Voyage through this Wilderness Take heed thou lose not this Light or leave it for then thou shalt wander in darkness 2 Pet. 1.19 This Light will shew thee the mind of thy Creator it will instruct thee what to do in points of difficulty and danger it will shew thee thy self and the constitution and temper of thy Soul and how the greatest matter of concernment to thee in the World stands even the condition of thy own Soul with God it will interpret and unriddle unto thee those various Dispensations and Administrations of things in the World it hath Principles of so high and powerful a Conviction that it will master the disorders of thy Soul beyond the most rigid Dictates Contemplations and Disciplines of the most sublimated Philosophy 2 Tim. 3.17 A Doctrine of Perfection 3. Watch the Presence of God and see that thy Thoughts Words and Actions are beseeming his Presence for all things are naked and manifest before him with whom we have to do Heb. 4.13 and remember we cannot flie or hide our selves from his Presence Psal 139.7 that the Hearts of the Children of Men are before him Prov. 15.11 that he weighs the Spirits Prov. 16.2 That his Eyes are in every place beholding the Evil and the Good Prov. 15.3 that he pondereth Man's goings Prov. 5.21 Job 34.21 Jer. 32.19 Jer. 16.17 that
which was lost in Adam is re-imprinted by him that was the express Image of his Father by the secret transmission of his own pure and operative Spirit into all those that are united unto him and thereby the Will of God is fulfilled Be ye holy for I am holy 1 Pet. 1.16 4. It is necessary as a Preparation or Pre-disposition of the Soul to that everlasting condition of Blessedness which it expects in Heaven the place a holy place Heb. 10.19 an immortal and undefiled Inheritance 1 Pet. 1.4 where nothing that defileth can enter Rev. 21.27 The company an holy company the company of pure Angels and the Spirits of just Men made perfect Heb. 12.22 23. The Business a pure and holy Employment Rev. 19.2 c. The Presence a glorious and holy Presence the Presence of that God that cannot behold any unclean thing whose Name is Holy the Presence of our Mediator who is holy harmless separate from sinners Heb. 7.26 And what congruity can such a Soul have to such a Hope who spends his whole Life in a way quite contrary unto it He therefore that hath this Hope purifieth himself even as he is pure 1 John 3.3 And since all these tâ—ings shall be dissolved what manner of persons ought ye to be in all holiness and godly conversation Couldest thou carry thy sinful and impure Heart into Heaven with thee yet thou couldest not see God which is the Heaven of Heaven Matth. 5. the pure in Heart shall see God Heb. 12.14 Follow peace with all men and holiness without which no man shall see the Lord. CHAP. XXV Of the Means of Sanctification and 1. On God's part his Word and his Spirit 2. THE Means whereby this is effected are either properly on God's part or on ours On God's part his Word and his Spirit 1. The Word of God He having to deal with Creatures which he hath endued with Sense and understanding hath been pleased in his Wisdom and Providence to preserve and deliver unto us his written Word whereby the Truths therein contained may be united to our Understanding And this Word as it contains the holy Counsels of the holy God so the Truths therein contained do naturally tend to our Sanctification though of it self as a bare Moral Cause it be not sufficient to effect it in respect of our indisposition and deadness which must have a Spirit of Life to quicken us and make that Word operative upon us Now in respect of the tendency of this Word to our Sanctification and in as much as God is pleased by it to work this work in us therefore often our Sanctification is attributed at least instrumentally to it John 17.17 Sanctifie them through thy truth thy word is truth Psal 19.7 the law of the Lord is perfect converting the soul John 15.3 Now are ye clean through the word that I have spoken All which tend to no more than this that this Word of God contains those Truths in it which being truly known and believed do conform the Soul to the Will of God that Image which he first cast consisting in Righteousness and true Holiness Now the general Truths which this Book Exhibits to us tending to this end are principally two 1. It discovers what that will of God concerning Man is and this it doth two ways 1. By Precepts of most excellent and sound Justice and Reason which are nothing else but the Repetitions of that Law which was at first in our Nature 2. By Examples especially that Example of our Saviour's who was the Image of the invisible God Colos 1.15 and therefore in our imitation of him we re-assume that impression of God's Image which we once lost Now Christ's Life as it was a Meritorious Righteousness so it was an Exemplary Righteousness Matth. 11.29 Learn of me for I am meek John 13.15 For I have given you an Example that ye should do as I have done Ephes 4.13 the measure of his statuâ—e Philip. 2.5 the mind of Christ 2. It discovers a great deal of convincing Reason why we should conform to this Will of God 1. In respect of the Commands themselves it shews their Righteousness Justice and Perfection and that in our conformity to them consists our Perfection 2. In respect of God that commands them 1. It is he requires it that is the Author and Lord of thy Being and thou canst not chuse but infinitely owe what he requires 2. It is he requires it that will not cannot be mocked he is infinitely able to avenge the rebellion of his Creature 3. It is he commands it that hath been a Bountiful Merciful God unto thee that when thou hast incurred his Curse hath provided a Sacrifice to expiate it when thou hast disabled thy self to obey provides a Spirit of his own to assist thee that when thou fallest pities pardons and restores thee and though he owes it not to thee rewards his own Grace and work in thee with an immortal Glory to thee And what natural ingenuity can chuse but ingage to the uttermost expression of his thankfulness to such a God by a most advantageous Obedience 3. In respect of thy self if thou disobey the loss is thy own if thou obey the benefit is thine Deut. 30.15 For I have set before thee Life and Good and Death and Evil. And herein among divers others is the Excellency of the Word of God as it contains Precepts of most singular Purity and evidencing their own Perfection so it inforceth the Obedience upon Reasons of greater strength and more powerful Perswasions than all the Writings of Men ever did or could by annexing Rewards and Punishments of a higher constitution than the divinest Philosophers ever thought of 2. The Spirit of God Hence this work is attributed to the Spirit of God 1 Pet. 1.2 Through Sanctification of the Spirit unto Obedience and this principally these three ways 1. In preparing and disposing the Heart 2. In accompanying and coming in with the Word 3. In following that Work with a continual assistance of direction and strength 1. As to the first viz. the Preparation of the Heart Since the defacing of the Image of God in the Soul our Hearts like the first Creation are without form and void and darkness is upon the face of it till the Spirit of God move upon the face of these Waters Gen. 1.2 a Heart filled with evil thoughts and that continually Gen. 6.5 till this Spirit strive with it Gen. 6.3 a Heart dammed and blocked up with Lusts and Earth and Disorders so that there is no â—ss for Christ till the Spirit of God open it Acts 〈◊〉 â—n obstinate and a hard Heart an iron sinew 〈…〉 of brass Isa 48.4 till the Spirit of the 〈…〉 and a Heart full of madness Eccles 9. 〈…〉 Spirit be chased away and the Heart 〈…〉 Spirit of God. There oftentimes goes a secret disposition and calming of Heart before whereby some external act of the Providence of God which is prepared and
am an unclean things and all my righteousnesses are as filthy rags Isa â—â— 6 and my own Heart tells me that even to my most exact observance there be secret adheâ— of sin and defect and how much more are thâ— in thy sight who seest through every cranny of the Soul and therefore thou mayest justly reject them yet O Lord thou knowest that that little good that is in them proceeds from an upright Heart from an unfeigned desire to obey thee that it is my Hearts desire and my hearty and daily endeavour to serve thee better that it is the sorrow and gâ—f of my Heart that my returns of obedience and conformity unto thee are so infinite short of what I every way owe unto thee I do not content my self with these loose and half performances that I make before thee and though I see my best obedience gives me daily occasions of repentance yet I will not give over but what I want in my own strength I will beg thy Grace to perfect and thy Mercy to accept according to what I have and to pardon what I want 2 Cor. 8.12 and since I have prepared my Heart to seek the Lord God the good Lord pardon me though I am not cleansed according to the purification of thy Sanctuary 2 Chron. 30.19 2. An over-matching of the Power of Sin by the Power of Sanctifying Grace It is true that in the best Condition we can arrive unto in this World there is with us a body of Sin and Death as well as a Principle of Holiness and Life Rom. 7.24 a lusting of the Flesh against the Spirit as well as of the Spirit against the Flesh Gal. 5.17 a wrestling against Flesh and Blood actuated by Principalities and Powers Ephes 6.12 But where God is pleased to begin this work in the Heart though it never arrives to the abolition of sin yet it ever ariseth to a Victory over it Rom. 6.15 Sin shall not have dominion over you because you are not under the Law but under Grace And now as where there is but one degree of heat in any subject more than there is of cold though that subject be not perfectly hot but there is a mixture of cold in every atom of it yet is denominated from the predominate quality so this Man though he be not exactly conformable to the exact Rule of Righteousness and therefore could not in the severe Justice of God be accepted but that rigorous course of the Law would lay hold upon him Gal. 3.10 Cursed be every one that continueth not in all things which are written in the book of the law to do them which Book of the Law required a Love of God with all the Heart Might and Soul and that not only all that Heart Might and Soul which a Man now hath but which a Man once had and by his own fault hath lost and therefore that Law being weak through the Flesh Rom. 8.2 that is meeting with an impotency in us exactly to fulfil it became rather a Law of Death than Life yet when Christ came into the World and brought with him a perfect Righteousness of his own whereby to justifie us in the presence of God he did likewise by an Eternal Covenant of Peace with the Father stipulate for an acceptation of this imperfect Righteousness of ours which is wrought in us by his Grace and Spirit So that as the Righteousness of Christ the Lord our Righteousness which was perfect in Degrees was by the acceptation of the Father made our Justification so the Righteousness which is begun in us here by his Grace though mingled with our own defects is accepted by God with a Promise of increase of our Glory And the same Christ that hath fulfilled a perfect Righteousness for our Justification doth continually by his own Spirit begin and support a true though imperfect Righteousness in us to our Sanctification and helps against and pardons our many infirmities and defects as he hath promised Jer. 3.12 Return thou back-sliding Israel saith the Lord and I will not cause mine anger to fall upon you Jer. 31.19 Surely 〈◊〉 I was turned I repented Is Ephraim my dear 〈◊〉 is 〈◊〉 a pleasant child for since I spake against him I do 〈◊〉 remember him still Isa 42.3 A bruised reed shall â—e nâ—t break and smoaking flax shall he not quench Isa â—â— 11 He shall â—ed his flâ—ck like a shepherd he shall gather 〈…〉 with his 〈◊〉 and carry them in his bosom and shall gerth lead thâ—se that are with young Hos 11.3 〈◊〉 Ephraim also to go taking them by the arm Which several expressions shew 1. The Original of that initiate Righteousness in us even the Grace of God in Christ continually by degrees mastering our corruptions and in some measure conforming us unto him â— His Tenderness towards those small inceptions of his Grace in us cherishing and encouraging 〈◊〉 His Mercy and Goodness accepting of our sincerity and pardoning our weakness And this is that Evangelical Perfection of our Righteousness and Sanctification here And from this Advantage that the Grace of God hath over our Perfections do arise these four Consequents of it 1. Universality of Obedience 2. Constancy in it 3. Growth and increase in it 4. Renewing of our Repentance all which as they are the gifts of God so they do naturally flow from the over-matching of our Corruptions by Grace as appears in these Particulars 1. Vniversality of Obedience The Heart wherein the Grace of God hath over-matched his sinful Nature cannot allow it self in any known Sin or any known neglect of any one Command but hath respect to all God's Commandments Psal 119.6 Whosoever shall keep the whole yet if he offend in one point he is guilty of all James 2.10 The Grace of God and Sin are universally opposite one to another and as they are so in the abstract so are they in the concrete Where Sin hath an advantage in the Soul it doth oppose universally the whole Will of God and where Grace is in the Soul it doth oppose the whole will of Sin and therefore where any one Sin or neglect of any one Command of God is entertained knowingly and advisedly in the Soul there the Grace of God hath not the upper hand for the same Principle by which it acts viz. the Love of God equally engageth the Soul to every Duty and against every Sin according to the measure of Knowledge that is commmunicated to the Soul. 2. Constancy and Perseverance The change that is wrought in our Nature it is true is not in the essence of it but it is the presence of the Grace of Christ in the Heart that preserves and upholds the Heart and Life in Holiness and Righteousness If that could be withdrawn or intermitted we should like the Iron removed from the Fire soon return to our ancient Nature again but that great God whose presence alone supports all the things in Heaven and Earth in their being and
And the suffering of Christ without the Gate was not without some Allusion to the placing of this Altar without the Tabernacle Vide Heb. 13.12 And as the situation of the Altar so the Sacrifice upon this Altar not without a Mystery for besides those many Sacrifices which were diversified according to the several natures of the Occasion here was one Sacrifice appropriate to this Altar the continual Burnt-Offering a Lamb of the first year in the Morning a Lamb of the first year at Even Exod. 29.38 Numb 28.3 And the Spirit of Truth takes up this description of Christ more frequently than any John 1.29 Behold the Lamb of God that taketh away the sins of the world 1 Pet. 1.19 Redeemed with the precious blood of Christ as of a Lamb without blemish or spot Revel 5.6 The Lamb that was slain c. Revel 13.8 The Lamb slain from the foundation of the world And between this Altar and the Sanctuary stood the Laver of Brass not only typifying the Sacramental Initiation by Baptism but that Purity and Cleansing that is required of all those that partake of this Altar before they enter into the Sanctuary John 3.5 Except a man be born of water and of the Spirit he cannot enter into the kingdom of God As the Blood of Christ cleanseth from the Guilt of our Sin so it cleanseth us from the Power of our Sin before we are to expect an admission into the Sanctuary It was as well Water to cleanse as Bloud to expiate 6. The typifying of Christ in the Priesthood of Aaron and his Successors High Priests Divers of the Ceremonies especially in the Consecration of them were meerly relative to their natural pollutions and the cleansing of them Heb. 7 27. Offering Sacrifices first for their own Sins such was the Sin-offering Levit. 9.7 Levit. 8. â—4 Others in reference to their service and designation thereunto and exercise thereof as their washing with Water Levit. 8.6 Their anointing with the holy Oyl Ibid. Verse 12. The Ram of Consecration Ibid. Verse 22. Their residence at the door of the Tabernacle seven days Ibid. Verse 33. And some parts of his Garments But there were some things that in a special manner were typical of Christ 1. The Breast-plate of Aaron bearing the Names of the Children of Israel called the Breast-plate of Judgement Exod. 28.29 And Aaron shall bear the Names of the Children of Israel in the Breast-plate of Judgment when he goeth into the holy place for a memorial before the Lord continually importing not only the nearness of the Church and redeemed of Christ unto him but also his continual presenting of their Names their Persons in his Righteousness before his Father 2. The Plate of Gold upon the Mitre engraven with Holiness to the Lord Exod. 28.38 And it shall be upon Aaron's forehead that Aaron may bear the iniquity of their holy things that they may be accepted before the Lord. As our Persons are accepted by God in the Righteousness of Christ presented for them to his Father so our Services are accepted in the strength of the same Mediation Christ presenting our Prayers and Services to his Father discharged of those Sins and Defects with which they are mingled as they come from us 3. His Solemn Atonement when he entred into the Holy of Holies Levit. 16. Wherein we shall observe 1. A most special Reconsecration almost of all the things incident to that Service before it was performed the Priest was to make an Atonement for himself by the Blood of the Bullock Verse 11. and for the Altar Verse 18. which signifie that Purification of the Humane Nature of Christ from all Sin Original and Actual from all Sin even in his Conception that so he might be a fit High Priest Heb. 7.26 For such a high priest became us who is Holy Harmless Vndefiled Separate from Sinners and made higher than the Heavens The difference was this Aaron notwithstanding his first Consecration to his Office needed a new Atonement when he entred into the Holy of Holies and exercised that high Type of Christ's Ascension and Intercession But Christ being once Consecrate needed no new Consecration Heb. 7.28 For the Law maketh men High Priests which have infirmities but the Word of the Oath which was since the Law maketh the Son who is Consecrated for evermore 2. This was to be done but once in the year Some services had frequent iterations but those special Services that were but once in the Year were Types of those things that were to be done but once though remembred yearly such was the killing of the Passover Christ by one Offering hath perfected them that are sanctified Heb. 10.14 3. This great Atonement not made but by Blood Heb. 9.7 The high Priest entred not without Blood Livit. 26. And this Atonement was to be made upon the Horns of the Altar Levit. 16.18 viz. The Golden Altar of Incense Exod. 30.10 Hence Christ called the Blood of sprinkling Hebr. 12.24 The Offering that was to be used in this solemn Atonement for so much as concerned the Sins of the People were two Goats which were to be presented before the Lord at the door of the Tabernacle Levit. 16.7 And Lots to be cast one for the Lord the other for the Scape-Goat the former was to be the Sin-offering for the People and his Blood to be brought within the Veil Verse 23. And the other was to bear the Iniquity of the Children of Israel but to be sent into the Wilderness Ibid. Vers 21. Although in the Sacrifice of Christ his Body only died and his Soul escaped yet both were but one Sacrifice he did bear our sins in both his Soul was heavy unto death as well as his Body crucified and as God had prepared him a Body in order to this Sacrifice Heb. 10.5 So he made his Soul an Offering for Sin Isa 53.10 4. As after all this the Priest entred into the most Holy and presented this Blood of Reconciliation before the Mercy Seat and no Man was to be in the Tabernacle when he goeth in Levit. 16.17 So Christ having trodden alone the Wine press of his Father's Wrath Isaiah 63.3 Is entred into the Holy Place not made with Hands now to appear in the presence of God for us Hebr. 9.24 And as the People did representatively by their Mediatour Aaron pass into the Holiest so our High Priest hath consecrated for us Access into the Holiest by a new and living way through the Veil of his Flesh Hebr. 10.20 Who as he is our Advocate with the Father John 2.1 To bear our Names before him as the High Priest did the Names of Israel to present his own Blood before the Father of Mercy as the High Priest did the Blood of the Sin-Offering before the Mercy Seat to bear the Iniquity of our holy things as the High Priest did upon his Forehead so likewise to present our Prayers to the Father Ephes 2.18 Through him we have access
Glory so every Creature having a conformity to the Will of God is moved by him towards that End. And as this is the greatest and chiefest End of all Creatures and Actions so the motion towards it must needs be the most perfect operation of the Creature And as this Truth is sounded in Nature and Reason so it is the good Pleasure of Almighty God to joyn the Perfection and Happiness of the Creature in this Conformity to his Mind and Will. When any thing therefore continues in an universal free subjection and subservience to the Will of God as that very subjection and subservience is an Honour to the Lord of his Being so by that subjection and subservience is the Creature moved and managed to the Glory of God even to the fulfilling of his Will and as a necessary Concomitant to it to its own Perfection and Happiness Christ that was in all things conformable to the Mind and Will of God for he came to do the Will of his Father came into this World to bring Honour to the great God by his Creature Man and as a concomitant and a necessary Consequent of it Happiness and Perfection to Man and to that End first he sets him free from that Guilt and Curse which he contracted by his Fall removes from him those Fetters of the Power and Reign of Sin whereby he was disabled to move conformably to the Will of God puts into him a Spirit of Life that may enable him to live to God and be conformable to his Will and move to his Glory and this is his Sanctification So then next to that great and ultimate End of the Glory of God the Sanctification of the Creature and rendering it conformable to the Will of God was the greatest End of Christ's work of Redemption Ephes 5.25 26 27. Even as Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it c. Luke 1.74 that we being delivered c. might serve him without fear in Holiness and Righteousness Tit. 2.14 who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people c. So that even our Justification is in order to our Sanctification and that in order to the Glory of God viz. that his Creature might be conformable to his Will and might actively move to the Glory of the Creator wherein consists his End and with which is joyned the Creatures Happiness Touching this matter these things are considerable 1. The Necessity of it 2. The Means whereby it is effected 3. The Degrees of it 4. The Parts or Extent of it 1. That the Sanctification of the Heart and Life is absolutely Necessary to every Christian in some measure answerable to his natural Perfection upon these Considerations 1. It was the End of the coming of Christ into the World and the very End of thy Justification His End was not only to remove thy Guilt and thy Curse but to make thee conformable to the Will of thy Creator that thou mayest be actively subservient unto his Glory which thou canst not be unless thy Nature be changed as well as thy Sin pardoned The great End of the coming of Christ was to bring Glory to his Father If he only free thee from thy Guilt he brings Mercy to his Creature but unless he cleanse and change thy Nature thou remainest useless to thy Master 2 It is impossible that there can be Justification of any Man but that according to the measure of his natural ability there will be likewise a cleansing and changing of his Nature because the knowledge and belief of the Love of God in Christ cannot be in Heart without a return of Love from the Soul again to God. The very same act of the Spirit and Grace of God which discovers and unites the sense of the Love of God to thy Soul doth as naturally cause Love in thee to God as the union of the Species to the Glass reflects the Resemblance from the Glass again 1 John 4.19 We love him because he loved us first his was a Love of Pity Compassion a Love of Bounty and Goodness a Love that broke through Death and greater difficulties than Death even the uniting of the Divinity to our Flesh a Love passing Knowledge and thine cannot chuse but be a Love of Admiration and Astonishment a Love of Thankfulness and Gratitude When the Spirit of God works Faith in thee it worketh by Love even by presenting the Love of God to thy Soul in as full dimensions as thy Soul can receive it and when Faith is wrought in thy Soul that worketh again by Love to God. If thou hast not Love to God thou hast not Faith in him and if thou hast Love to him thou canst not chuse but conform thy self to his Mind and his Will John 14.23 If a man love me he will keep my words And for this cause the Apostle makes it not only an inconsistency but a kind of impossibility for one justified to continue in sin Rom. 6.2 How shall we that are dead to sin live any longer therein 1 John 3.9 he cannot sin because he is born of God In every act of known sin that thou committest and every omission of every known good that thou neglectest there is an actual intermission or suppression of the act of Faith and of thy Love to God. 3. It is a necessary consequent of our Vnion with Christ There is as hath been shewed a double act whereby our Union with Christ is wrought on our part an act of Faith to apprehend him on his part an act of his Spirit whereby he apprehends us Philip. 3.1 2. and this Union is so strict that it is resembled to those things that have the strictest Union the Vine and the Branches John 15.1 2. Rom. 11.18 Members of his Body of his Flesh and of his Bones Ephes 5.30 and as in the virtue of this Union we partake of all these Priviledges which were in him his Satisfaction his Righteousness his Sonship his Intercession his Resurrection so likewise of his Spirit as there is one Body so there is one Spirit Ephes 4.4 If any man have not the Spirit of Christ he is none of his Rom. 8.9 It is his in Essence it is ours in Operation and Influence so that the inward Life of a Christian is not his own but he lives by the Life that is that living Spirit of the Son of God. Now as that Spirit or Life that is in the Root when it passeth into the Branch makes the Branch conformable in Nature and Fruit unto the Root So the Spirit of Christ transfused into a Christian doth conform his Nature and Operations unto Christ for that was the great End of God in sending his Son into the World who was in all things conformable unto him that we should be conformable to the Image of his Son Rom. 8.29 And thus that impression of the Image of God