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
will discriminate between the Man and his Fault and whiles it is angry with the Man yet it hates him not it will hate the Injustice of the Man and destroy that but not the Man it may be he hates me without a cause his Fault cannot justifie mine God hath given him a Being and is the only Lord of it and that Being of his is good and deserves my Love to preserve it his offence is the only object of my hatred and cannot give me a Commission to destroy the Subject It is true that in order to my preservation I may do such a thing as may be prejudicial to him that hates me with such moderation that the evil I do him must not exceed the evil that otherwise I might suffer by him for this is agreeable to right Reason But this must be without the least grain of Revenge so much as in my thought For all Revenge hath in it somewhat of Irregularity The great God to whom Vengeance alone belongs Rom 12.19 that is absolute Lord of his Creature and therefore can owe him nothing yet punisheth not by way of Revenge as a party injured but by way of Justice as the supream Judge that inflicted that Penalty that was annexed to his righteous Law when he gave it Nothing that one Creature could do to another could be said to be Unjust were it not that it is against the Law of this supream Law-giver and Judge and therefore Retribution in me that am injured is an act of Revenge in God an act of his Justice and when he inflicts his Punishment though in respect of me that suffered it is his Revenge yet in respect of his Law that is broken it is but his own Justice The Lusts of the Flesh There are certain Natural Propensions in us for the preservation of our temporal being and kind those are planted in our Nature by the God of Nature as well as in the nature of sensitive Creatures and are in themselves good when acted according to that Rule which God hath given unto us Those Rules are such as either are adequate to the Sensitive Nature viz. That they should be acted with due proportion and to the end for which they are so implanted in our Nature or such as are applicable to them in respect of that higher degree of Being that is in our Nature viz. that they should be acted with subordination to the dictate of right Reason And when either of these fail even these natural Propensions do become Lusts of the Flesh and fight against the Soul for they are not in their place and consequently breed a disorder in the Soul. This is easie to be seen in the consideration of both of these defects The Appetite of Eating and Drinking is no Lust but a Propension incident to our Nature for the Preservation of the Compositum But when a Man shall act it beyond its due proportion eat or drink to Excess or when a Man shall use it to a wrong End to eat or drink because he will eat and drink placing the end of his Appetite in the use of it now he transgresseth the first Rule he makes his Belly his God and his Appetite becomes a Lust Again if a Man shall give way to his Appetite though in a due proportion or to a due end yet if upon rational Circumstances a greater Good shall be thereby lost or a greater Evil thereby incurred then this Appetite becomes a Lust because it is out of its place and wants its due subordination to right Reason as when my eating or drinking shall scandalize my weak Brother for whom Christ died 1 Cor. 10.28 and thereby bring a greater loss to him than good to my self Again if either the Providential Dispensation of God or his Command be against it it makes the exercise of that Appetite to become a Lust because it wants that subordination to right Reason for it is the most uncontrollable Principle of Reason to bear an universal subjection to the Command and Will of God Thus when God by the course of his Providence called to fasting then to find slaying of Oxen and killing of Sheep the Appetite becomes a Lust Again when God forbad the eating of the Fruit of the Tree of Knowledge of Good and Evil then Adam's eating becomes a Lust and consequently a snare unto him for his sensitive Appetite was out of its place it should have been subordinate to his Reason but it was above it And these Excesses of the fleshly Appetite are expressed by several Expressions in the Word of Truth sowing to the Flesh Galat. 6.8 making provision for the Flesh Rom. 13. ult warring after the Flesh 2 â—or 10.3 walking after the Flesh Rom. 8.2 2 Pet. 2.10 viz. when a Man makes it his Business to study the desires of his fleshly Appetite and to fulfil it And the disorder that is wrought in the Soul by this misplacing of the sensual Appetite Ephes 4.19 Who being past feeling have given themselveâ— over to lasâ—iviousness to work all uncleanness with greediness Galat. 5.17 The Flesh lusting against the Spirit 1 Pet. 2.11 Fleshly Lusts warring against the Soul Rom. 1.24 given over to vile Affections Rom. 6.19 yielding your members servants to uncleanness Rom. 7.23 A Law in the Members â—arring against the Law of the Mind and bringing it into captivity It is a sad thing for any Man to think that such a disorder should be in the Soul that the nobler part born to rule should be a Captive and a Slave to the inferiour part of Man much more when that noble part shall become a willing Vassal and Prostitute to that part of Man which is no higher than a Beast and not only so but improve its own Ability Wit Skill and Power to make that part of our Nature below a sensitive Creature The Beasts as hath been observed before though their sensual Appetite be their highest Faculty and so moves not in a subordination to any higher Power yet they move conformable to the End for which those Propensions were implanted in them But when the sensual Appetite in Man hath captivated his Reason which should be her guide and ruler it is made the worse by her Prisoner and now its motions are not only absolute and without controll of Reason excentrick to that very natural Rule given to the motions of the same sensitive Appetite in the very Sensitives themselves And the reason is partly because the Wisdom of God hath given a kind of natural Law or Boundary to those Propensions in the Sensitives because they have no higher Power in them to regulate them but to Man he gave a higher Power to order and manage this sensual Appetite which Power having lost his sovereignty the sensual Appetite doth not only want his Bounds but also having corrupted and displaced that higher Faculty is again corrupted by it and made by her captive and at length by Custom the reasonable Soul becomes only an Instrument to contrive
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
as things stand with Man he hath not this means of his Cure in or from himself but must derive it being now lost from him who at first gave it him the next Enquiry is Whether God hath appointed any Means for the cure of Man's Ignorance Perverseness and Guilt and consequently to lead him to Happiness and what it is wherein we conclude 1. That God in his infinite Wisdom and Goodness hath revealed and conveyed to the Children of Men the Means of their Happiness in several times by several ways and in several degrees in all successions of times 2. That this Discovery and Means of Happiness he hath by the course of his Providence put together and diffused to Man-kind in the Compilation of the Old and New Testament wherein are contained not only the clear Discoveries of things to be Known and Believed conducing to Man's everlasting Happiness but likewise things to be Done and effectual Perswasions for the doing of it 3. That in the Use thereof there are not only the natural Means of discovery of Truths necessary to be known of things to be done and most effectual and powerful Perswasions beyond all other moral Arguments to the Obedience thereof but likewise a strong Concurrence of the Power of God according to his Will subduing the Understanding to believe and the Will to obey 4. That by this Belief of those necessary Truths and Obedience to the Will of God thus revealed Man shall be conducted to his everlasting Happiness which was the great End of his Creation CHAP. VI. 〈◊〉 the Credibility of the Sacred Scriptures THESE things be of easie consequence if once this be clearly proved to be the Word of God for then we argue demonstratively and à priori from the Cause to the Effect viz. Because that whatsoever is the express Word of God himself which is the God of Truth cannot chuse but be infallibly true and beyond all disputation But the question will be upon the Assumption viz Whether this be in truth the Word of God which if once granted all the rest will need no proof The Understanding of Man hath wrought in it a four-fold Assent to every Truth whereunto it assents 1. An Inherent Assent that is of such Principles if any be which are connatural to Man. Thus the Understanding assâ—â—ts not to this Proposition That the Old and New Testament are the Word of God. 2. Knowledge wrought by Demonstration or Scientia per causam Thus though there be many Truths in the Scripture that are demonstrable yet that these Scriptures are the infallible Word of God is not naturally demonstrable 3. Belief which is the taking up of a Truth upon the Testimony of him that asserts it This that it may be firm requires two qualifications First a firm and absolute perswasion That what the Author affirms is trâ— And thus a Man once admitting That this is 〈◊〉 â—ord of God doth most unquestionably believâ— because the truth of the Author is demonstrably unquestionable 2. A firm and clear Assent That this is the Word of that infallible Author And this is wrought only by a secret and immediate work of the Power of God upon the Soul and is as firm Assent if not more firm than Science it self 4. Perswasion or Opinion which riseth upon probable grounds And although this can never arrive to Belief or Knowledge yet according to the strength concurrence and multiplicity of Arguments concurring to the Perswasion it may arrive to the very next degree to Belief or Knowledge Thus it may be firmly concluded That this is the Word of God and the Means which he in his Providence hath appointed to guide Man to the attaining of his last Happiness This Perswasion though it be not Faith it doth prepare the Heart for that high and noble Assent and mighly strengthens it being attained These are in the next place to be considered 1. It doth discover those Truths clearly and satisfactorily which hath perplexed all the Labours and Enquiries of the wisest Men and thereby unriddles and renders easie most of those difficulties and doubts in natural and moral Philosophy which could never or not without strange uncertainty and reluctation be so much as guessed at by them The abstrusest Truths are hardly discovered and found out which is one cause of those several absurd Opinions and Positions which have been invented and imposed by Mens Fancies to make out supply and reconcile those Difficulties which the Ignorance of it may be one Truth doth most necessarily occasion but when that Truth is once discovered it doth most clearly resolve those Difficulties and scatter those Absurdities and procure an easie Assent from that Reason in Man which could not at first easily discover it To consider this in some Particulars In Matters Natural Whence grew all those strange Chimera's concerning the first Matter Its Eternity Its undeterminateness and a thousand disputes Whether it is What it is and all end in nothing but unsatisfactory and unresolving Disputes concerning Eduction of Forms out of the power of it and by what Agent concerning the eternal succession and concatenation of Causes concerning the beginning of Motion especially of the Heavens the endeavouring to reconcile an eternal duration to a successive motion concerning the different activities and qualities of simple Bodies their mutual actings one upon another the cause of the disgregating of the simple Bodies one from another unto that convenient distance and of their concurrence in production of mixt Bodies the production of Creatures especially Man the nature of the Soul the fitting of Objects and Powers in the Senses and Intellect All these and millions of Disputes rise from the ignorance of that Truth which at one view we may with satisfaction read resolved in the First of Genesis and in no Book in the World beside but what hath been borrowed from thence Again Touching the orderly Position of the Creatures The conveniency of one thing to the exigence and necessity of another The moderation and government of things endued with destructive qualities each to other The concurrence of several contingent Causes to the producing of Mutations in States Religion c. as if those contingent Causes had been as it were animated with one Soul or Spirit and the like The observation of these and the like things and the want of true knowledge have put Men to those exigences of invention which resolve them into Fate or Destiny into the power of the Stars into the Law of Nature and yet we are still where we were not knowing What that Fate is What that Order or Power of Heaven is Whence that Law of Nature came or was given But if we look into this Book of God we find all these difficulties extricated we find the preservation of this Order in the Creatures to proceed from and depend upon the Wisdom and Power and Government of an infinite and intellectual Being who whiles his Creature for the most part moves according to the Rule
Man in the Counsel of his Prescience but did not fore-appoint it in the Counsel of his Predetermination The rule of Nature is That whatsoever is while it is is necessarily The offence of Man though it proceeded from his Liberty yet when it was it was necessarily And because all things before they are are present with God as if they were and in the same degree as if they were therefore it was in the same degree of Fore-knowledge as if it had been necessary and consequently the superstruction of all that Counsel of God concerning Man after his Fall was not taken up pro re nata but was as ancient and as firm as Eternity it self We find the Fall of Man attributed to these Causes arising from these three 1. The Devil 2. Man. 3. God. 1. In the Devil a lapsed Angel and in respect of the Excellency of his Knowledge and spiritual Being had an advantage and could out-act the Reason of Man whose Soul acts organically and therefore though Man were created in the highest Perfection incident to his Nature yet he might be over-match'd with the power and subtilty of that Evil Angel. He fitted his Temptation to that which was most desirable viz. Knowledge and this Temptation took the greater impression because in the Command as hath been observed there was nothing but a pure Experiment of Man's Obedience and no rational incongruity of the eating of this Fruit more than another the strangeness of the Command and the severity of the Penalty made the suggested advantage that might come by this the more credible had he gone about to tempt Man to Blasphemy to murder his Wife or any other Sin the breach whereof had been equally penal to this the incongruity of such Acts to that natural Law which was connatural to him had made the Temptation fruitless but that envious Spirit did well know that the Obligation of every Law was under the same Penalty that this Law concerning the forbidden Fruit was most obnoxious to his Temptation that the the desire of Knowledge was the most prevalent Inclination in Man and so fits his Temptation exactly viz. That this command could have no other End or Reason than to fence Man from such an Advantage as might make him yet more like his Maker Ye shall be as gods knowing Good and Evil. And the very same way he took with the Second Adam his first Temptation was in such a thing that a Man would wonder where the Fault should be he was hungry and in a Wilderness without Bread Nature could not subsist and Bread could not be had there unless it were made yet our Saviour being better acquainted with the drift of his Temptation than was Eve rejected this as a Temptation to a distrust of the Providence of his Father 2. In Man. 1. The finitude of his Understanding Though he was created perfect yet he was created finite It could not match the Sophistry of an Angel. Hence this sin of Adam is called Beguiling and Deceiving The Serpent beguiled me 2. The Liberty of his Will which though he was created Innocent had nevertheless a Power to offend 3. The prevalence of his Sensual Appetite But this came not in till the field was almost lost the Temptation won upon the Understanding and Will before the subsidiary aid of the Sensual Appetite did or could come in the Beauty of the Fruit and its Goodness for Food was evident to Man before but it durst not assail the Command of God till the Understanding was deluded with an expectation of Wisdom 3. In God There was nothing positive but only putting of him wholly in his own Power Doubtless he was not ignorant of the design of the Serpent and could have as effectually supplanted his endeavour by his special Assistance or by an Angel as effectually have guarded Man from that Tree as he did that other Tree of Life afterwards from Man but he had made Man perfect he hath given him a Command under a severe Penalty and hath given him Power to obey it if he will believe his Creator and trust in him he is safe if he will not he may chuse but is lost See the Congruity and difference in the Temptation of the first and second Adam both tempted by the Devil that in a Paradise this in a Desart that in his Abundance tempted with Superfluity this in Want tempted with Necessity both had absolute Freedom of Will and both left to the strength of their own Power for the Angels came not to minister to Christ till the Devil had left him but the latter Adam in his Temptation will not stir a grain from the Command the scriptum est of God and the Devil leaves him the former lets go his strength the Command of his Creator the Lock of his strength and is taken and overcome And thus have we seen Man in his Glory and in his Ruine The former he did owe to the free Bounty and Goodness of God for how could that which had not a Being till it was given him deserve such a Being the latter he owes only to himself and how can he now expect a Reparation He hath contracted a Guilt which as his future Doing or Suffering cannot expiate for this Suffering is the necessary Consequence not the satisfaction of his Guilt and this Suffering must therefore be as everlasting as his Being because his Guilt is as everlasting as his Being his Doings were they perfect were but his Duty and therefore cannot expiate that Guilt which was contracted by the breach of that Duty but could it be available to expiate his Guilt yet as his Disobedience made him guilty so it made him unable to perform his Duty his Intellectuals are deprived of that Light which he hath abused and therefore lost his Will corrupted and embased in a subjection to his Sensual Appetite and this Disobedience accompanied with many Aggravations the least whereof might incense the very Goodness and Patience of his Creator beyond all hopes of Mercy and Atonement this Disobedience against God to whom he owed the most exact Obedience he added Ingratitude to his Disobedience he disobeyed that God from whom but even now he received his Being and such a Being he added Perverseness to his Ingratitude it was against such a Command which he might have kept and needed not to have broken he added Wantonness to his Perverseness he disobeyed when he had a stock of Blessedness as ample as his being was capable of he added Treason to his Wantonness believing the Voice of a Creature a Creature that but now had revolted from his God in a villainous imputation of God with Falsity and Envy And how after all this and infinitely more than this can he expect any thing from his injured God but what the severity of his Justice can inflict if he meets with frowardness in the Earth distemper in the Air surprizals and inundations in the Water rebellion in the Creatures a snare in his Table treachery
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
the Flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the world received up into Glory 1 Tim. 3.16 The Mystery of Faith 1 Tim. 3.9 CHAP. VI. Predictions and Types of Christ YET this great Mystery of Christ was not kept so secret but that as the fruit of his Mediation preceeded his coming in the Flesh as shall be after shewn so some glimpses of this Truth were discover'd to former Generations 1 Pet. 1.10 Of which Salvation the Prophets have enquired Ephes 2.20 Foundation of the Apostles and Prophets Christ the Corner-stone We shall therefore for the settling of our Minds in this Cardinal Point observe those Predictions concerning Christ in the Old Testament and we shall find the Old and New Testament like the two Cherubims upon the Mercy Seat their Faces looking one toward another yet both of them toward the Mercy Seat and as we have before noted the Old Testament unriddling the difficulties of Nature so the New Testament unriddling the Old The Predictions of Christ in the Old Testament were of two kinds Prophetical and Typical The Prophetical Predictions to follow them in order of time 1. The first and great Publication of the Gospel though dark and mysterious was that by God himself in Paradise Gen. 3.15 I will put enmity between thee and the woman between thy seed and her seed it shall break thy head and thou shalt bruise his heel This was not only fulfilled in that mystical Woman the Church and here see Revel 12.17 but also in Christ 1. He was the Seed of the Woman and not of the Man Luke 1.34 He sent his Son made of a Woman Gal. 4.4 The Parallel observable By the Woman Sin first came into the World and Salvation 2. It shall break thy head He came to destroy the works of the Devil in his Temptation In his Life he bound the strong Man Heb. 2.14 destroyed him that had the power of Death that is the Devil Matth. 12.29 In his Preaching Luk. 10.17 18. Satan like Lightning falling down from Heaven in his Death and Resurrection spoiling Principalities and Powers and made a shew of them openly and triumphing over them in it Colos 2. â—5 In his Ascension Ephes 4.8 When he ascended up on high he led Captivity captive this Captive taker is the Devil 2 Tim. 2.26 In his Members Ephes 6.12 We wrestle against Principalities and Powers and it is our Business to stand against the Wiles of the Devil Ibid. Vers 11. To resist him stedfastly in the Faith 1 Pet. 5.9 In the Dispensation of his Government in his Church and Members Revel 12.7 Michael and his Angels fight with and overcome the Dragon and his Angels In his last and great Judgment Revel 20.10 The Devil cast into the Lake of Fire 1 John 3.8 For this purpose was the Son of God manifested that he might destroy the works of the Devil 2. The next great Promise of Christ was that which was made to Abraham That in him Gen. 12.3 Gen. 18.18 That is in his Seed Gen. 22.18 all Nations of the Earth should be blessed This is applied to Christ Galat. 3.16 And afterwards to Isaac the Son of the Promise was the same Promise renewed and entailed Gen. 26.4 And so exact was the great God of Heaven in the fulfilling of his Promise that until by a civil Investiture the right of Primogeniture was translated from Esau to Jacob first by the sale of his Birth-right Gen. 25.33 and then by the Blessing though surreptitiously by Jacob yet providentially by God Gen. 27.29 This Promise was not actually entailed upon Jacob's Line Gen. 28.14 This Patria potestas Jacob likewise used upon his three eldest Sons Reuben for his Incest Simeon and Levi for their Murder Gen. 49.34 56. Whereby Judah became as it were the first-born and therefore Judah continually after had the preheminence of Primogeniture Viz. in the division of the Land Numb 34.19 Judah's Commissioner first named so in the alotment of the Land of Canaan Joshua 15.1 Judah had the preheminence in compleating the Victory of Canaan by the Suffrage of God. Judges 1.2 And by the decision and Prophecy of dying Jacob the Regality a right of Primogenture and the Messiah entailed to that stock Gen. 49. The Scepter shall not depart from Judah nor a Law-giver from between his feet until Shiloh come and unto him shall the gathering of the People be And hence he is called the Lion of the Tribe of Judah Revel â— 5 This Gathering of the People to him was the Calling of the Gentiles to the knowledge of God in Christ And this was the Star of Jacob which Balaam inspired against his will prophesied of Numb 24.17 And this that great Prophet which God promised by Moses to raise up to stand between the Majesty and Glory of God and the frailty of Humane Nature Deut. 18.15 John 5.46 The Redeemer of Job Job 19.25 From the time of Moses the Prophecies of Christ are interrupted and his time not specified but in him God was pleased to evidence it first in his Promise to him 2 Sam. 7.16 Thy throne shall be established for ever And this Covenant touching Christ therefore called the sure Mercies of David Isaiah 55.3 again Isa 11.1 10. In that day there shall be a root of Jesse which shall stand for an ensign of the people To it shall the Gentiles seek and his rest shall be glorious And this was a known Truth even among the unbelieving Jews Matth. 22.42 The learned Doctors confessed that Christ was to be the Son of David This fulfilled in Christ Acts 13.23 Of this man's seed hath God according to his promise raised unto Israel a Saviour Jesus Revel 5.5 The Root of David The Place of his Birth Mich. 5.2 And thou Bethlehem c. out of thee shall he come forth unto me that is to be ruler in Israel whose goings forth have been from old from everlasting this Bethlehem the City of David 1 Sam. 17.22 notoriously confessed among the Jews to be the place of the Messias's Birth Matth. 2.5 The Manner of his Birth A virgin shall bear a son and shall call his name Immanuel Isa 7.14 fulfilled Matth. 1.25 And as in his Name the union of the Divine and Humane Nature is discovered so more plainly Isa 9.6 His name shall be called Wonderful Counsellor the mighty God the Everlasting Father the Prince of Peace of the increase of his Government and Peace there shall be no end Peace proclaimed at his Birth Luke 2.14 On earth peace good will towards men his Business Peace 2 Cor. 5.1 God in Christ reconciling the World to himself Ephes 2.14 Christ our Peace his Gospel the Gospel of Peace Rom. 10.15 Ephes 6.15 Peace his Legacy John 14.27 Peace his Command Matth. 5.9 Blessed are the Peace-makers Rom. 12.18 Live peaceably with all men Luke 10.5 6. Into whatsoever house ye enter first say Peace be to this house And if the son of Peace
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
even seeming Disappointments and Frustrations of the Love of God to Man and the glory of God in him improved to the higher manifestation both of his Love and Glory This is the Lord 's doing and let it ever be marvellous in our Eyes 4. The Congruity of it even to that nature that is in Man. The great God could have over-ruled his Creature to his own Will by his own Power but he rather chuseth to bring him up unto him by such means as are congruous to the nature of his Creature and let in a supernatural Light and Life by natural means and instruments The Son of God takes upon him Flesh and in his Flesh reveals the way and means of Life 1 John 1.1 That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon c. In this Flesh he evidenceth his Love to Mankind suffers dies for them As the Discovery of the Truth by him was most proportionable to our manner of Understanding so was that Love which he shewed to us most winning upon our Wills In this is the love of God made manifest that when we were enemies Christ died for us Greater love than this sheweth no Man. Thus he winneth us with the cords of Love and maketh us willing in the day of his Power especially when this Light and Love is carried home to the Heart with the strength of his own powerful Spirit Man is a compounded Creature of Senses Passions and Spirit and though his Excellence consist in the latter and to the higher Perfection he attains the more spiritual he is yet as he owes even the service of his more inferiour Faculties to his Lord so they were not uselesly placed in him even in reference to his supreme End there is the Excess usually Man is inordinate in the former especially his Senses and that is much evidenced by the proneness of Man to Idolatry and sensual Worship Exod. 32.1 Make us gods that may go before us this Malady the Wise God that knows our frame doth not only cure with severe Comminations and Prohibitions but diverts it he gave the Jews outward Sacrifices and Observations he hath given us Christians his Image in his Son to divert us from Idolatry his Love and Compassion revealed even in our own flesh to take up our Affections and yet by these leads us up to a higher pitch John 6.63 Even by sensual Objects and Expressions he leads up to spiritual It is the Spirit that quickens the flesh profiteth nothing the words that I speak unto you they are Spirit and they are Life And this is most evident in the whole Life of Christ for though he still winds up his Auditors to the high and spiritual conceptions yet he is contented to use those motives that work upon the Senses and Passions Miracles Tears Parables Importunities Signs diversity of Tongues Visions of Angels sensual Convictions to Thomas John 20.27 Reach hither thy finger and behold my hands and to all his Disciples Luke 24.39 Behold my hands and my feet that it is I my self Thus although the Power of God could have wrought his Work in his by an immediate hand he rather chuseth such Means as may bear Congruity with the humane and reasonable Nature of his reasonable Creatures CHAP. VIII Of the great Work of our Redemption What it is How effected and for whom NOW we come to consider the great Work it self of our Redemption by Christ 1. What it is 2. How effected 3. For whom 4. How applyed 5. The Effects wrought by it 1. For the first Man by his Sin incurred a Guilt which bound him over 1. To a necessity of losing the Favour and Presence of God which was to be attained and kept only by Obedience 2. To a necessity of undergoing the wrath of God as the just reward of his Disobedience That Redemption that we now consider must supply both these 1. There must be a deliverance from that Wrath which was justly sentenced upon Man for his Disobedience And because it is impossible that the Punishment could be removed unless the Guilt were likewise removed some course must be taken to remove that Guilt And because the Guilt of any one Offence doth everlastingly disable that person that hath contracted it to avoid or expiate it and puts it wholly and everlastingly in the power of that Person that is offended to be judge of his own Satisfaction for if it were imaginable that an offender could for the future as far out act his Duty as in his Offence he came short of it it is not conceptible to be satisfactory without the acceptation of him that is offended hence it is that unless our offended Creator to whom we owe our Obedience to the utmost extent of our Beings accept a Satisfaction for our Guilt it is not possible nor imaginable that the Guilt of any one Sin can receive any Expiation It is true he might have released it of his absolute Power without any Satisfaction but that he would not do as is before shewen then that he accepted any Satisfaction it is a wonder of Mercy but that he should propound it himself and such a Satisfaction as Christ and to accept it it is a Wonder of Wonders And for this reason the foundation of our Redemption is ever attributed to the Love of God 1 John 3.1 Behold what manner of love the Father hath bestowed upon us 1 John 4.9 In this was manifested the love of God towards us because God sent his only begotten Son into the world that we might live through him 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses to them The very foundation of Man's Redemption from his Guilt and Punishment by Christ was the Love of God in sending and accepting his Son's Satisfaction 2. But if we had only a Remission of our Guilt though that might have removed our Punishment it had not cured our Loss therefore to set Man right there must not only be the removal of the Wrath of God which made us miserable but his Favour and Reconciliation without which we could not be happy And because though our Debt were paid yet we could never come to the Favour and Acceptance of God unless his Image the Rule which he planted in Man to attain Happiness were again restored to Man and because that is impossible for us to do we by our Sin contracted Blindness as well as Guilt and Weakness as well as Blindness and therefore as we must up to our Creator for Acceptation of Satisfaction for our Guilt so we must to him to provide our Righteousness Though we had found Christ Sin for us 2 Cor. 5.21 and Christ a Curse for us Gal. 3.13 before we could be delivered from our Curse so had we found that we had been still short of our Happiness unless we had also found him as well our Righteousness as our Redemption 1 Cor. 1.30
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
Corruption and the concurrence of the Prince of the Air it becomes our Misleader being filled with Errors and mistakings or our Tormentor being filled with horror and desperation and it is the great work of God in our renovation to restore the Conscience to his primitive office and place by taking away the guilt of sin which kept the Conscience in a continual storm Heb. 10.2.22 and by purging the Conscience from the pollutions and corruptions of sin Heb. 9.14 purging the Conscience from dead works to serve the living God. 3 In the Will there is irregularity upon a double ground 1. By reason of that Corruption that is in the Understanding for the prosecution or aversation of the Will are much qualified and ruled according to the Light that is in the Understanding and if that Light be Darkness and Error then there must necessarily follow a miscarriage in the Will. 2. By reason of that Captivity that is in the Will unto the Law of Sin and of the Flesh God gave unto Man a righteous Law which was to be the Law and Rule of his Mind and Will and while it was conformable to this it was conformable to the Will of God and so beautiful and regular But in stead thereof there is a Law of Sin and Death Rom. 8.2 Rom. 7.21 and this Law subdues the Law of the Mind and brings the Soul into captivity to the Law of Sin Rom. 7.23 And the Will being thus captivated is made carnal and filled with enmity against God and that Law which he once planted in us to be the Rule of our Will so that it is not subject to the Law of God neither indeed can be Rom. 8.7 nay the Will is so much mastered and possessed by this Old Man and his Law that when it meets with the Law of God coming into the Soul it takes occasion thereby to work in the Soul all manner of Concupiscence Rom. 7.6 out of malice and policy to make that Law which comes to rescue the Soul more odious to the Soul and the Soul to it as Conquerours use to introduce Laws Customs and Languages of their own the more to estrange the conquered from any memory of their former duty or freedoms And when Christ comes into the Soul he rescues the Will from this Captivity and from the Dominion of Sin though not from the Inherence and Residence of it and doth by degrees waste and diminish that very inherence of sin Rom. 6.14 Sin shall not have Dominion over you for you are not under the Law but under Grace and plants and supports another Law in us even the Law of the Spirit of Life in Christ which maketh us free from the Law of Sin and of Death Rom. 8.2 4. In the Affections The great and master Affection of our Soul is our Love and all other Affections are derived from it and in order to it Our Hatred of any thing is because it is contrary and destructive to what we love our Fear of any thing is because it would rob us of what we love our Grief for any thing is because it hath deprived us of what we love And according to the measure of our Love is the measure of our other Affections an intense Love unto any thing makes our Hatred of its contrary equally intense and so for the other Affections In our original Creation our Love was rightly placed upon God the only deserver of our Love and our Love was rightly qualified it was a most intense Love The Law and Command of God Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy Soul and with all thy might was but the Copy of that Law that was written in our Nature And our Love thus rightly placed and rightly qualified did tutor all the rest of our Passions and Affections both in their objects and degrees It taught us to hate Sin and that with a perfect hatred because contrary to the Mind of that God whom we did perfectly love and it taught us to hate nothing else but Sin because nothing but that had a contrariety unto God. But when we fell our Love lost its object and all the Affections thereby became misplaced and disordered And though we lost the object of this Affection yet we lost not the Affection it self our Love therefore having lost his guide wanders after something else and takes up our selves and makes that the object of our Love. But as our Love is misplaced in respect of its object so it mistakes in its pursuit of that object no Man can truly love himself that doth not truly love God because the true effect of Love is to do all the Good it can to the thing it loves Now the chiefest Good to our selves is only our Conformity unto God's Will and consequently our Love to him wherein consists our Happiness But it is no marvel that having forsaken the true object of our Love and chosen our selves to be that object we are likewise mistaken in the seeking of our own Good Rom. 1.26 Who changed the truth of God into a lie and worshipped and served the Creature more than the Creator For this cause God gave them up to vile affections Now every man that terminates his Love upon himself serves and worships himself And now that order which God planted being broken it is no wonder that all confusion and disorder falls among our Affections And now our Love being misplaced all the rest of our Affections are likewise misplaced and out of order Now the right frame of our Love and consequently the corruption of it consists in three things 1. In the ultimate Object of our Love it ought to be settled upon God and upon him only 2. In the Order of our Love it ought to be set upon God and upon him first and all other things may be loved but yet in him and after him 3. In the Degree of our Love our chiefest and most intense Love must be set upon God and upon him only And these are most rational and natural Conclusions as appears before Now the Old Man in our Affections consists in the absence and deprivation of this Order that God hath set 1. The deprivation of the first when either we love not God at all or which is all one when we make him not the Ultimate Object of our Love but love him meerly in reference to our selves the consequence whereof is that if God be not in all things subservient to those things we conceive most conducible to our own good we disobey him we murmure against him we blaspheme him we hate him If the basest Lust Pleasure Content come in competition with his Command it shall conquer it because we have made our selves our Ultimate and Chief End and therefore shall certainly prefer any thing that we think most conducible to this End. And certainly he that makes himself his Ultimate End and the chief object of his Love cannot chuse but fail in
that which is her Enemy 3. Stablish thy mind in the knowledge of God and of his Goodness and this being laid in the bottom will keep thy Ship from uncertain giddy floating The knowledge and Sense of the chiefest Good will carry the chiefest Motions of thy Will towards it and against all that is contrary to it and by this means the Motions of thy Will will be certain steddy uniform and regular the inclination of thy Will to any thing else will be measured by this and subordinate unto it if the Good propounded consist not with the Fruition of thy chiefest Good thy Will will reject that Good propounded and if it consist with it it will measure a Motion of the Will towards that Good proportionable to it and the want of the Knowledge or Sence of this Good sends the Motions of thy Will on gadding after every Vanity stedfast in nothing willing what it hath not and weary of what it hath pursuing a Butter-fly or a Glow-worm with the same eagerness and intention of Soul as it would do a substantial and satisfactory Good when thou seest a Child fixing the intention of his mind upon a Rattle or a Hobby-horse more than upon a goodly Mannour or upon a Feather or a Riband more than upon a Title of Honour conjoyned with Power and when he hath these Toys to be weary of them and pursue something else thou canst easily see the ground of this Errour in his Valuation to arise from his Ignorance of the true difference between them and this unstability in his content in them doth arise from the emptiness and unusefulness of them and that disproportion which he finds in them to his expectation his infant reason being yet better able to value in Fruition than in expectation And yet thou dost not consider that the disproportion of those things which thy riper Will pursues as Good as to the chiefest Good is infinitely greater than that of the most Childish enjoyment to those things wherein the most and wisest of Men place their chief expectation and that the Errour of the most childish Judgment laid in the Ballance with the Judgment of the wise Men of the World wants fewer Grains to make it equal than that of the wisest Man in the World not having his Soul ballasted with the Love and Knowledge of God laid in the Scales with one that makes his Creator his chiefest hope and expectation Keep a Guard upon thy Conscience The chief work of Conscience in the Soul consists in these things 1. The reception of sound practical Principles this is the Foundation of all its subsequent working the Major proposition 2. The discovery of those Actions or purposes which are in the Soul 3. The comparing of those Actions or purposes with those former practical grounds 4. The Conclusion or Judgment upon those Actions and Principles thus compared of Absolution or Approbation or of Condemnation and Rejection 5. The Motion of the Conscience towards the Soul upon this conviction viz. Perswasion or Dissuasion to or from the Act in question if future stirring or comforting the Soul in reference to the Act if past Thy Conscience is that Cart by which thou dost or shouldest steer thy Course in this World towards the other and therefore it is of highest Concernment to have an eye upon it and therefore 1. Learn to furnish it with practical Principles of Truth and Soundness These Principles are for any thing that appears to me extrinsecal to the Soul the Dictates of the Divine Law and Will conveyed into the Conscience either by the immediate Revelation and Demonstration of God unto the Soul thus to Adam in a perfect measure and to those Holy men of God the Patriarchs Prophets and Apostles or by the Course and way of his Providence either by unwritten Tradition Rom. 2.15 and this was a more uncertain Dispensation because more easie to be corrupted by the Practices and teachings of Men which were so mingled with it that it was very hard to discover the Wheat from the Chaff so that if we should now go to gather up Principles for the Conscience out of the Practices of Men or Nations or the Collections of humane Laws or Authors we should gather up Principles full of uncertainty contrarieties and inconsistencies among themselves and such of them as had any sound Conformity to truth were so general that several Men or the same Man at several times or upon several occasions would deduce from them a justification of contrary Practices as we see is done among divers Men that admit the same general Principles of Practice and yet upon the same Principles their Consciences when they come to particular Actions act quite contrary one to the other the great and merciful God hath therefore by a wonderful Course of his Providence conveyed unto us a Collection of practical Principles made by himself even the Word of his Truth admirably adequated to our use especially in two things 1. Of their Truth and Infallibility we cannot mistake them for they are the very Revelations of the God of Truth unmingled with the Sophistications and Corruptions of Men Gold seven times tryed 2. Their Particularity and Certainty there is scarce an Action in a Mans whole life but a Man shall find a Rule fitted for it David that had but a part of it and a small and a dark part of it in Comparison of what we have câ—lls it a Perfect Law converting the Soul a sure Testimony making wise the Simple Psal 19.7 a Commandment exceeding all other perfection Psal 119.95 that made him wiser than his Enemies and Teachers Ibid 98. a Word able to make the Man of God peâ—fect throughly furnished to all good Works 2 Tim. 3.17 and though the very words of the Book are full of admirable Truth and Conviction infinitely out-going all the writings of Men yet there is more in it than this even a Promise of a Blessing of it to as many as seriously make it their study and Rule of Life and Faith and a fulfilling of that Promise the Son of God sending his own Spirit along with the use of that Word Life with the Letter into the Soul And this was that which made this Law of God though comprised in a little Volume to be so exceeding wide and precious to David there went along with it and with his Meditation of it a Spirit of Life and Light that shewed him larger Dimensions of it than could be found by the bare strength of his natural Understanding 2. Take leisure upon all thy Actions and purposes to acquaint thy Conscience with them that so thy Conscience may have time to deliberate and to compare it with its Principle the Word of God. Precipitancy and Hastiness in Actions robs the Conscience of that employment which God hath given to it and as it is the Mother of all sin so it brings a double inconvenience to a Man even from his Conscience viz. 1. A deadness and
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
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
few days God forbid that I should look upon it as the merit of my Charity for it was his own or that I should be therefore charitable because I expected a temporal Reward for I have therein but done my duty and am therein an unprofitable Servant But I bless God that hath made good this Truth of his even to my sensible and frequent Experience CHAP. XXIX Of Sanctification in reference to our Neighbour viz. Righteousness the Habit and Rule of it 2. THE second general wherein our Sanctification consists is Righteousness viz. that just temperature of Mind and consequently of our Conversation that respecteth other Men Herein we will consider 1. The Habit it self or habitual Righteousness 2. The Rule of it 3. The Parts of it 1. The Habit it self it is a frame and temper of Mind arising from the Love of God to give every Man his due according to the Will of God. The great Duty that the Creature owes to his Creator is Love Thou shalt love the Lord with all thy Heart and this as hath been shewn is the first and great Commandment and the first and most natural Duty and Bond that can be the Consequence of this Love is the doing all the good we can unto him and for him from whom we receive our Being now all the good we can do him is but to please him to be conformable to his Will for it is impossible that any thing can contribute any thing to him that is infinitely full all the good we can do him therefore and all the expressions of our Love consists in this viz. A free subjection and obedience to his Will. And because we find this Righteousness and Justice and Love to our Neighbour is commanded by him and is evidenced to his Will both by that natural inclination that he hath put in us by the dispensation of his Providence whereby he makes every Man useful and beneficial to another in this way of mutual Justice and by his written Word whereby he expresly requires it this Cardinal and fundamental motion of the Soul viz. the Love of God doth presently conclude that since that great God to whom I owe my self and all my Love and all my Obedience requires this duty at my hands though I could see no reason for it I would presently submit unto much more when there is so much reason for it as indeed God doth not require my Obedience in any thing but if it be well considered is most admirably consonant to sound Reason and to my own advantage Deut. 4.6 Keep therefore and do them for this is your wisdom and your understanding in the sight of the nations so that the foundation of habitual Righteousness is Love to God the Consequence of that Love to God is a rational universal and voluntary Obedience to his Will and Command the Command of God next to Love to himself is to love our Neighbours the expression of that Love is in acts of Righteousness and Justice to them hence it is called the second great Commandment the great Injunction that Christ gave to his followers the fulfilling of the whole Law. 2 The Rule of Righteousness In our original Condition God gave unto Man a Rule of Righteousness by the immediate impression and revelation of his own Mind unto him and inclination to submit â—to it And this although it was much defaced yet was not wholly taken away by his Fall. So much was by the Divine Providence conveyed from Man to Man as left the Offender without excuse But as the River ran farther from the Fountain so it became more foul and polluted the sins of Men contesting with and corrupting by degrees that traditional Righteousness which was derived from Man to Man But the merciful God was pleased as the sins and corruptions of Mankind did make breaches into this Rule of Righteousness and corrupted the manners of Men so he was pleased in the ways of his Providence to repair it in some measure in all Ages raising up Prophets and Preachers of Righteousness as Noah was to the old World exciting and by his powerful and wise Spirit enabling Men to make Laws and Constitutions in States and Kingdoms which though they were not of his own immediate dictating yet he attributes too little to the Wisdom and Providence of God that doth attribute the inventing and composing of those useful and righteous Laws even among the Heathen to the meer Wisdom and discovery of Men when he himself leads us up unto himself even in the low Projections of the Plowman Isa 38.26 For his God doth instruct him to discretion and doth teach him It is true that there is a kind of natural Consonancy of the Rules of Justice and Righteousness to the well being of Men and Societies of Men as is most evident both where that Justice is and where it is not and by the observation of the now aged World and of the success and motions of Mankind much may be collected both of the Necessity of Righteousness and of the Parts and Particulars wherein it consists But God yet more careful of his Creature hath not left us to our own Collections wherein the varieties of Manners the growth of Sin and Corruptions and our own Blindness may deceive us or perplex us but hath given us a written Rule of Righteousness the Word of the Old and New Testaments He hath shewed thee O man what is good Micah 6.8 Deuteronom 30.14 The word is very nigh thee in thy mouth and in thy heart that thou mayest do it Now the Word of God is considerable as a Rule of Righteousness 1. Absolutely and in it self and therein it is considerable how the Law Moral Ceremonial and Judicial alone or joyned with the Expositions and Counsels of the Gospel are a Rule of Righteousness 2. Relatively and thus the Word of God sends us to two other but subordinate Rules 1. Subjection to Humane Laws Be obedient to every Ordinance of Man for Conscience sake 1. Pet. 2.13 2. Conscience in that great Rule Whatsoever ye would that men should do unto you that do you unto them 1. The first Consideration the Scripture as it is the Rule of all Divine Truth so it is a perfect Rule of Righteousness both towards God and Man 2 Tim 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in Righteousness that the man of God may be perfect throughly furnished to every good work There wants nothing in the Rule to acquire Perfection though by reason of the defect in the subject it cannot be attained 1. The Law of God is a Rule of Righteousness viz. the Moral Law. It is true in these two â—derations the Law is not binding to the 〈…〉 since the coming of Christ to the 〈…〉 1. It is not binding to the Gentiles as a Covenant for so it was in a particular manner given to the Jews and not to the Gentiles The External
our Flesh was to exhibit himself a Pattern of Holiness towards God and Righteousness towards Man. And thus the History of our Saviour's Life is a Rule of Righteousness in his Meekness Matth. 11.29 Learn of me for I am meek in his Humility Philip. 2.5 Let the same mind be in you as was in Christ Jesus c. in his Patience under Affliction or Persecution 1 Pet. 2.11 12 13. Because Christ hath also suffered for us leaving us an example who when he was reviled reviled not c. in Offices of Love and Charity towards our Brethren John 13.14 15. For I have given you an example that ye should do as I have done in love and tenderness towards others Ephes 5.12 Be ye followers of God as dear children and walk in love as Christ also hath loved us c. in Obedience to Parents to Magistrates in Liberality in Compassion in sweetness of Conversation in a word we may in his Life find not only that external Conformity to the Divine Law that God requires of us but also a radical habitual frame of Mind and Life in all Vertue so that we may plainly see in the comparing of his Life with these Apostolical Precepts and Directions contained in the Epistles that the former was as it were the Text and the latter but Collections or Animadversions upon it turning the practice of his Life into Precepts and concluding what we ought to be by observing what he was and did God intending to re-instamp his Image upon Man did send his Son the Image of the invisible God as a Seal into the World to imprint upon his Followers the Image of God which consisted in Righteousness and true Holiness As in our Conformity to the Life of Christ consists our Righteousness here so shall our Glory be hereafter for we know that when he shall appear we shall be like him 2. As thus the History of Christ contains a Rule and Pattern of Righteousness so do the Precepts and Counsels of the Gospel contain a Rule of Righteousness and that more excellent than the Law and that especially in these particulars 1. In that it teacheth and infuseth the true Principle of all Righteousness by shewing us the Love of God to us and therewith commandeth and thereby begetteth Love to God again and in that Love and from it doth teach and enable us to all the Duties of Righteousness towards Men it discovereth a greater and higher act of God's Love to us than the Law did because it discovers his Gifts of Christ unto us and with and in him all things and it doth more distinctly inform us in that Principle of Righteousness in and from the Love of God. 2. It discovers more effectual Motives and Incitements unto this and all other duties in respect of our selves The Law having a shadow of good things to come did inforce its Obedience by Promises of Temporal Advantages and Threatnings of Temporal Punishments but the Promises of the Gospel and its Threatnings are of a higher and more operative nature viz. Eternal Life and Eternal Wrath. 3. It doth improve the Commands and Prohibitions of the Law to its proper yet spiritual and sublime Sense for the Commands or Prohibitions of the Law seemed to respect more principally the outward Act and though in truth it looked farther for the Law in spiritual yet the extent of it was not so clearly evidenced till our Saviours Divine Comment upon it Matth. 5. 4. It doth superadd many Precepts not only of Righteousness towards God but even of Righteousness towards Man that were not contained or at least not so explicitly and positively as in the Gospel such are Works of Mercy and Compassion Patience in Persecution Liberality towards others loving our Enemies abstinence from Revenge Gentleness Moderation and right placing of our Affections contempt of the World Humility and the like These though we find them commended in the passages of the Prophets and Psalms yet they are not so distinctly delivered nor so binding and peremptorily injoyned till we come to the Doctrine of Christ and his Apostles who have put an equal necessity upon his Disciples to observe these as those other Injunctions of the mere Law. The Pharisees whose exact and rigid obedience to the Commands of the Law was their study and practice yet our Saviour tells his Disciples That except their Righteousness exceed that of the Scribes and Pharisees they can in no wise be his Disciples nor enter into Heaven Matth. 5.20 Now this exceeding of their Righteousness consisted in this that is before observed 1. In an Obedience to the Commands of the Law in the spiritual intention and application of it 2. In the practice of those Vertues which came not under the Letter of the Law unto which he had before annexed his Beatitudes Poverty of Spirit Mourning Meekness Hungring after Righteousness Purity Peace-making Patience in Persecution And in these four Particulars especially the Rule of Righteousness contained in the Gospel I cannot say exceeded the Law but exceeded the manner or clearness of the manifestation of the Law it having been the method of Almighty God ever since the Fall of Man to make several steps of discoveries of his mind unto Man and the latter to contain a more eminent degree of Light than the former in Abraham and the Patriarchs was one step in the Law a second in the coming of Christ in the Flesh a third and in the sending of the Holy Ghost a fourth and yet all contained one and the same truth but different degrees of manifestation And as in these Particulars the Rule of Righteousness contained in the New Testament was more clear and excellent than that of the Law so in the same and other respects it infinitely outgoes all the Rules and Dictates of Righteousness contained in the Philosophers whose Rules were Traditions which God by his Providence conveyed from Age to Age for the ordering and governing of Mankind and those improved by the Wisdom and severe and polished Judgments of Men to whom God had given a great measure of Reason and Truth to whom he gave so much Light as might leave the World unexcusable in their disobedience yet reserved so much from them as might glorifie his Son to be one that was a Teacher sent from God and none taught like him CHAP. XXX Of the general Precepts of Righteousness given by Christ and 1. Loving our Neighbour as our self NOW as in our Duty towards God Christ doth not only deliver unto us many special and particular Duties but also delivers some short general Precepts which are easie to be remembred and do include our whole Duty to God As that of Matth. 22.37 Thou shalt love the Lord thy God with all thy heart c. so in the matters of Righteousness and Justice towards Men he doth not only deliver some special and explicite Duties but hath given us some general Precepts from whence a good Conscience may easily deduce Conclusions applicable to
of the Law and Gospel Gal. 3.24 Circumcision typical of that of the Heart Rom. 2.29 Their state in Egypt Typical The Passover a most effectual Type of Christ 1 Cor. 5.7 Christ the true Passover and therefore the Sacrifice of Christ and of the Passover went together Matth. 26. Eaten whole Exod. 12. Not a bone of him to be broken eaten with bitter Herbs typifying Repentance the Blood sprinkled secures from the wrath of God with Hyssop a cleansing Herb Psal 51. Purge me with hyssop a Feast as well as a Sacrifice John 6.55 The Manna a Type of Christ who was that Bread of God that came down from Heaven John 6.33 The hidden Manna Revel 2.17 The Cloud and Red Sea a Type of Baptism into Christ 1 Cor. 10.1 The Jews in Egypt like the state of the unconverted World hence the World called Spiritual Egypt In their Passage out they are entertained with a Sacramental Initiation they are militant in the Wilderness of the World triumphant in Canaan the rest the water out of the Rock a Type of Christ 1 Cor. 10.4 That Rock was Christ But principally the Levitical Law was a shadow of the good things to come in Christ Heb. 8.5 Who was the End of the Law. And as the Judicial Law among the Jews did not only contain Precepts in themselves naturally good but also Typical and Sacramental Observations of that inward Sanctification and frame of Mind that God required so the Levitical Law did not only contain Precepts of that internal habitude of Love Fear and Obedience unto God admirably delivered through the whole Book of Deuteronomy but also divers Types and Figures which had a double use 1. Of evidencing the full Obedience to those Positive Commands of God because commanded by him 2. Figures of Christ to come and of that frame and constitution of Men and things in relation to him as we may observe in divers Particulars 1. The Covenant between God and Israel the Stipulation on God's part Exod. 19.5 If ye will obey my voice and keep my Covenant ye shall be a peculiar treasure unto me above all people and ye shall be unto me a Kingdom of Priests and an Holy Nation Exod. 34.10 Behold I make a Covenant Before all thy people I will do marvels c. The Stipulation on the Peoples part Exod. 19.8.24.7 All that the Lord hath spoken we will do This is that Covenant which the Lord made with the People in Horeb Deut. 5.2 And the tenor of this Covenant renewed and explained viz. Blessing to Obedience and Curses to Disobedience Deut. 29.10 c. Ye stand this day before the Lord your God that thou shouldest enter into Covenant with â—he Lord thy God and into his oath c. Accordingly in Christ a new Covenant made Jer. 31.33 Heb. 8.10 A New Covenant I will put my Laws into their hearts I will be to them a God and they shall be to me a People 2. As that Covenant was mutual consisted in somewhat promised by God somewhat undertaken by the People Obedience to the Law that God gave them so the Covenant here is reciprocal In the Gospel of God there is a double Covenant 1. A Covenant between God the Father and God the Son that the Son should take upon him Flesh and satisfie for the sins of the Elect Psal 40.6 Heb. 10.9 A body hast thou prepared me lo I come to do thy will O God on God's part a Covenant that those which should be so redeemed should be given over to Christ and united unto him in the nearest relation that is possible John 17. They whom thou hast given me Verse 21. That they may be one in us But of this more infra 2. A Covenant between God the Father in Christ with Man and this is likewise reciprocal On God's part to give Remission of Sins and Eternal Life in Christ to as many as lay hold of this Covenant John 6.40 This is the will of him that sent me that every one that believeth on me should have everlasting life and I will raise him up at the last day Ibid. 47. He that believeth on me hath everlasting life John 7.37 John 12.44 John 3.36 Rom. 3.28 Heb. 8.10 And because he must make him a People that may entertain the Covenant before he can have a reciprocal from them God gives a heart to believe to those that are his that so they may enter into Covenant with God John 6.29 This is the work of God that ye believe Verse 37. All that the Father giveth me shall come unto me Verse 65. No man can come unto me except it be given of my Father Ephes 2.8 This is the putting of the Law in their Hearts Heb. 8.10 And this part of God's Covenant is made rather for us than with us even with and in Christ in whom all the Promises of God are Yea and Amen 2 Cor. 1.20 For these Promises are Eternal Promises an Eternal Covenant given to Christ for the Elect even before they had a Being or could possibly receive them On the part of the People of Christ there is likewise a Covenant too he hath given us Commandments of Obedience John 13 1â— Love one to another Ibid. Verse 34. If ye love me keep my Commandments John 14.15.21.23 Love to Christ Perseverance John 15.9 10. Bringing forth Fruit Ibid. 16. Doing Righteousness 1 John 2.29 Purifying our selves 1 John 3.3 7.9.10 Crucifying Affections and Lusts Galat. 5.24 Zealous of Good Works Tit. 2.14.3.18 Thus God out of his free Love appoints us to Eternal Life in Christ freely gives Christ to be the purchace of it freely promiseth Life for us in him through Faith freely gives us Faith to come to him which when it is wrought our Covenant again with God is but to return a fruit of his own Grace True Faith in Christ cannot be without a sense of this Love of God nor that without a return of Love to him again nor that without a Care to walk according to his Will for if ye love me ye will keep my Commandments And yet he is pleased to accept and reward the work of his own free Grace as the return of us poor and weak Men. 3. This Covenant was ordained in the hands of a Mediator Gal. 3.19 Moses alone came near the Lord and told the People all the words of the Lord and the People answered with one Voice All the words which the Lord hath said will we do Exod. 24.3 The Second Covenant ordained likewise in the hands of a Mediator even Christ Heb. 12.24 Jesus the Mediator of the New Covenant 4. The first Covenant Sealed with Blood Exod. 24.8 Moses took the blood and sprinkled on the people and said Behold the blood of the Covenant thus likewise Christ sealed the second Covenant with his Blood Heb. 9.14 And therefore called the Blood of the Covenant Heb. 10.29 The Blood of the everlasting Covenant Heb. 13.20 And the sprinkling of the Blood of Jesus Christ 1 Pet.
liable to any of those consequences that fell upon Adam or his posterity by Sin because every Affliction of what kind soever is but a return upon the Creature of the Fruit of his obliquity therefore since we have concluded him without Sin he could not be of himself meritoriously obnoxious to any thing that had the Nature of Punishment in it therefore we must conclude that those inconveniences of his Life were Satisfactory It is time those defects of humane Nature which are not only consequents of Sin but have in them the Nature of Sin as disorder of Passions fell not upon Christ but such as were merely consequents of Sin Christ did suffer in his Life he became of no Repuâ—ation and took upon him the form of a Servant Ephes 2.7 Subject to scorns the Carpenters Son Matth. 14.55 a Friend to Publicans and Sinners Math. 11.19 casting out Devils by Beelzebub Matth. 12.24 a Samaritan and having a Devil John 8.48 a Friend to Publicans and Sinners Matth. 11.19 sometimes ready to be stoned John 8.59 had not where to lay his Head Matth. 8.20 and all this meritorious 2 Cor. 8.9 for our sakes became poor that we through his Poverty might be made rich tempted in the Wilderness by the Devil And these Sufferings in the Life of Christ as they were part of his Satisfaction so they are part of our Comfort Heb. 2.18 For that he himself hath suffered being tempted he is able to succour them that are tempted Heb. 4.15 a High Priest touched with the feeling of our Infirmities hence are those passionate Expressions of his Compassion even to his infirm Members Isa 40.11 He shall gather the Lambs with his Arm and carry them in his Bosom and shall gently lead those that are with young Isa 42.3 A bruised Reed shall he not break Isa 63.9 In all their â—fflictions he was Afflicted and the Angel of his Presence saved them Matth. 1.29 Come unto me c. for I am meek and lowly of heart 2. The second great End of Christ's incarnation was that he might fulfil the Law and Will of God as well in the Command as in the Type Matth. 5.19 I came not to destroy the Law but to fulfil it For as it was requisite that he should be free from Sin so it was necessary he should fulfil all Righteousness and as the Imputation of our sins unto him is that which cleanseth us from the Guilt of our sin so the imputation of this Righteousness unto us is that which makes our Persons accepted in the sight of God hence he is called The Lord of Righteousness Jer. 23.6 And Christ of God is made unto us Righteousness as well as Redemption 1 Cor. 1.30 Grace reigned through Righteousness by Christ Jesus Rom. 5.21 and the imputation of this Righteousness is that which perfects our Peace with God Rom. 5.1 By the Righteousness of one the free Gift came upon all to Justification Rom. 5.18 And thus though it were the Righteousness of the humane Nature yet it is called the Righteousness of God by Faith Phil. 3.9 And this Righteousness of Christ was that exact Conformity to the Will of God in which God was well pleased with us as well as him Now it was impossible for any to fulfil that Righteousness which was the Righteousness of a ratâ—onal and humane Nature but he that had a rational and humane Nature as the Righteousness of any thing below the humane Nature bears not a proportion to the Righteousness of a humane Nature such are the Regularities of the sensitive and vegetative Nature so the Righteousness of any Nature above the humane Nature could not be suitable for us Thus the Righteousness of an Angelical Nature is not proportionable to the exigence of our Natures the Law which was given to our Natures cannot square with theirs for that Law was fitted to our whole Compositum therefore it was necessary for Christ to fulfil such a Righteousness as might hold proportion to those for whom it was intended and this could be no other than that Righteousness which must be performed in the Life of an humane Nature 3. The third great work of Christ's Life was for an Instruction and that double 1. Of Example In those several Vertues that are proper for the humane Nature especially in Meekneâ—s Matth. 11.29 Learn of me for I am meek In Humility and Obedience â—hil 2.5 Let the same mind be in you as was in Christ who being c. humbled himself and became obedient Forgetfulness of Injuries Colos 3.13 Forgiving one another even as Christ forgave you Patience in suffering 1 Pet. 2.21 For even hereunto are ye called because Christ also suffered for us leaving us an Example that ye should follow his Example who when he was reviled c. And this conformity to the Practical part of Christ's Life is called the Mind of Christ 1 Pet. 4.1 The following of Christ 1 Cor. 11.1 The Life of Christ 2 Cor. 4.11 That the Life of Christ Jesus might be made manifest in our mortal Flesh The being changed into his Image 2 Cor. 3.18 The growing up into him in all things even to the measure of the Stature of his fulness Ephes 4.13 15. Now this Exemplary Life could not be given us but in our own Nature and yet without it we had been without a most rational means of pleasing God and so arriving at our Happiness the Pattern of the Tabernacle that Moses saw in the Mount was of as great use to him in framing it as the particular Dictamina concerning it 2. Of Doctrin The Will of God concerning man was in effect obliterated Partly by the corruption and decay of our Nature by sin Partly by the just Judgment of God in withdrawing himself and that light which Man had abused And as in the Principles of Truth man became defective so in the Principles of Practice Rom. 1.21 26. God gave them up to vile affections insomuch that among the very Jews who had the very Counsels of God among them the very Principles of their known Laws were adulterated and corrupted Now for this purpose was Christ born as he testifies of himself John 18.37 To this end was I born and for this end came I into the World that I should bear Witness unto the Truth and as he was the Light of the World as he affirms of himself 1 John 8.12 so he was furnisht with a Doctrin from God John 7.16 My Doctrin is not mine but his that sent me John 7.16 and with a Power of delivery beyond the Power of a mere Man John 7.46 Never man spake like this man and Matth. 7.29 He taught as one having Authority and not as the Sâ—ribes And thus we may observe that although the great God could have taught by a Miracle by his absolute power yet he chooseth to reveal his truth to his Creature by means apposite to our Nature the Son of God cloaths himself with Flesh and Blood and teaches Man the
way to his Happiness as one Man teacheth another though we must not exclude that powerful Co-operation of his mighty Spirit that strikes upon our Spirits even when his Word strikes upon our 〈◊〉 And herein the Pharisees spoke truth even against their own Wills Matth. 22.26 Thou teachest the way of God in Truth For God in these last times hath spoken to us by his Son Heb. 1.2 and revealed unto us the whole Counsel and Will of his Father concerning us For he spoke not of himself but the Father which sent him gave him Commandment what he should say John 12.49 And that this Doctrin of his might receive a Testimonial from Heaven it was 〈◊〉 with Miracles and with suffrages from Heaven John 12.30 This Voice came not because of me but 〈◊〉 your sakes Now among divers Particulars of the 〈◊〉 of Christ we may observe these great Master-pieces 1. Instâ—ucting us that there is a higher end for the Sons of Men to arrive unto than temporal Felicity in this Life viz. Blessedness express'd in those several Expressions of his Matth. 5.3 4. c. The Kingdom of Heaven Comfort Fulness sight of God c. And in order to this great Doctrin are those several Doctrines of the Resurrection the last Judgment the Immortality of the Soul truths that the whole World either never knew or had forgotten or doubted 2. Instructing in the true Way to attain this Blessedness teaching us that Righteousness accepted of God consists not in meer outward observations but in the integrity and sincerity of the Heart and hereby rubs off all those false glosses that the formallest of Men had put upon the Law of God teaches that the Love of God is the fulfilling of God's Commandments and the reason is because this Love of God if it be sincere will ingage the whole Man to the exact Observance of what he requires those abstruse practical Truths of Depending upon God's Providence Self-denyal Loving our Enemies Rejoycing in Affliction all flowing from the high Point of the Love of God this is the Law of Christ Gal. 6.2 3. In revealing that which is the only Means to attain the two former even that great Mystery of the Gospel that was hid with God in Christ A Man might rove at the two former though the World had almost lost them both but this latter was a mystery that the Angels themselves knew not 1 Cor. 2.16 Who hath known the Mind of the Lord that he way instruct him But we have the mind of Christ which contains the whole Counsel of God touching Man this is that which Paul calls all the Counsel of God. Acts 20.27 and Truth it self hath given us the Breviary of it John 6.40 This is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day These great Truths of so great Concernment to the Children of Men yet so far remov'd from their Understanding were the third Business of the Life of Christ 7. That Christ bearing the sins of his People did suffer the wrath of God for the Remission of their sins The sufferings of Christ did only befal his Humane Nature for his Divine Nature was impassible yet in respect of that strict union of both Natures in one Person they received a value from that divine and impassible Nature for the union of both Natures in one Person though it did not communicate the Conditions of either Nature to the other did communicate the conditions of either Nature to the same Person as is before shewn This Suffering of Christ had these several Attributions 1 It was a Voluntary Suffering and yet not without a Necessity The Suffering was Voluntary even in respect of his Humane Nature yet Obediential to the Counsel and Purpose of God Matth. 17.21 he must go and suffer Luke 24 26. Ought not Christ to have suffered these things Acts 2.23 Him being delivered by the determinate counsel and fore-knowledge of God Yet was this most Voluntary in Christ Voluntary in the original undertaking of this Work in that Eternal Susception by the Eternal Word Voluntary in the discharge of that Undertaking in the Humane Nature the Humane Nature of Christ pursuing and following the will of Eternity Luke 12.50 I have a baptism to be baptized withal and how am I straitned till it be accomplished And even when the Humane Nature did according to the Law of Nature shrink from its own dissolution yet he presently corrects that natural Passion John 12.27 Father save me from this hour But for this cause came I to this hour Father glorifie thy Name Matth. 26.39 O my Father if it be pâ—ssible let this cup pass from me nevertheless not as I will but as thou wilt whiles his Humanity trembles and startles at the Business he goes about yet his Love to his Church his Obedience to his Father his Faithfulness to his Undertaking breaks through that natural reluctance Now the Voluntariness yet obedience of Christ's suffering both consistent appears Joh. 10.15 1 Joh. 3.16 I lay down my life for my sheep No man taketh it from me but I lay it down of my self yet Isa 53.6 10. All we like sheep have gone astray and the Lord hath laid on him the iniquity of us all it pleased the Lord to bruise him when thou shalt make his soul an offering for sin Psal 2.7 8. As he made himself of no reputation and humbled himself so he became obedient to death Titus 2.14 He gave himself for us that he might redeem us from all iniquity yet John 3.16 God so loved the world that he gave his only begotten Son c. Again 1 John 4.9 Herein perceive we the love of God because he laid down his life for us Yet Rom. 8.32 He spared not his own Son but delivered him up for us all 1 John 4.9 God sent his Son to be the propitiation for our sins Psal 40.7 Then said I lo I come yet he came not without a Mission I delight to do thy will O my God. The sum of all then is the Love of God to Mankind was the absolute and original foundation of our Redemption the same act of this Love proposed and undertook the Redemption of Mankind voluntarily and freely in this way contrived by the Eternal Wisdom and Counsel of God The Humane Nature of Christ in exact and voluntary submission unto this Counsel performed it If it had been Voluntary and not in Conformity to the Will of God whose Will could be the only measure of his Satisfaction it could never have been satisfactory And if it had been meerly Passive it could not have been an Obedience which requires a free Submission and Conformity to the Will of him that injoyns without which it could never be meritorious 2. It was a Meritorious and Expiatory Suffering for by that Eternal Covenant between the Father and the Son he was to bear the sins of