was represented without a bloody sacrifice Partly from the nature of the thing and the fulness of the satisfaction required untill all that was finished Iohn 8.20 death was that which was threatned to sin death was that which was feared by the sinner Many ignorant people will say the least drop of Christs blood was enough to save a thousand Worlds if so his circumcision had been enough without his death but Christ is not glorified but lessened by such expressions Surely his death was necessary or God would never have appointed it his bloody death suited with Gods design Gods design was to carry on our recovery in such a way as might make sin more hateful and obedience more acceptable to us 1. Sin more hateful by his Agonies Blood Shame death no less remedy would serve the turn to procure the pardon and destruction of it Rom. 8.3 By sin he condemned sin in the flesh that is by a sin offering God shewed a great example of his wrath against all sin by punishing sin in the flesh of Christ his design was for ever to leave a brand upon it and to furnish us with a powerful mortifying argument against it by the sin-offering and ransom for souls Surely it is no small matter for which the Son of God must dye At Golgotha sin was seen in its own colours There he shewed how much he hateth it and loveth purity Secondly To commend obedience Christs suffering death for the sin of man at the command of his Father was the noblest piece of Service and the highest degree of Obedience that ever could be performed to God beyond any thing that can be done by Men or Angels There was in it so much love to God Pity to Man so much Self-denial so much Humility and Patience and so much Resignation of himself to God who appointed him to be the Redeemer and Surety of Man to do this office for him as cannot be parallel'd The great thing in it was obedience Rom. 5.14 By the obedience of one shall many be made righteous So ' Phil. 2.7 God was not delighted in mere blood but in blood offered in obedience All his former actions together with his Death and Sufferings make but one intire Act of eminent obedience but his painful and cursed death so willingly and readily undergone was the crowning Act. The formal reason of the merit was that Christ came to fulfil the will of God by which will we are sanctified Heb. 10.10 therefore his death was necessary Fifthly From this Ransom and act of Obedience there is a Liberty resulting unto us for the redeemed are let go when the ransom is paid Now this Liberty is a freedom from sin that we may become the Servants of God Rom. 6.22 Being made free from sin ye became servants of righteousness Christ came not to free us from the duty of the Law but the penalty and Curse thereof to free us from the duty of the Law is to promote the Devils Interest No he freed us from the Wrath of God that we may serve him chearfully to establish Gods Interest upon surer and more comfortable Terms to restore us to Gods favour and service To Gods favour by the pardon of sin to his service by writing his Laws on our Hearts and Minds Sometimes our Redemption from the Curse is spoken of Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us Sometimes our Redemption from Sin Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity And so by consequence from the power of the devil which is built on the curse of the Law and reign of Sin Satans power over us doth flow from the sentence of the condemnation pronounced by the Law against sinners and consists in that dominion sin hath obtained over them If the curse of the Law be disanulled and the power of sin broken he is spoiled of his Power Col. 2.14 15. Blotting out the hand-writing of ordinances that was against us which was contrary to us and took it out of the way nailing it to his cross And having spoiled principalities and powers he made a shew of them openly triumphing over them Sixthly That we are not partakers of this Liberty nor of the benefit of this Ransom till we are in him and united to him by Faith for the Text saith in whom we have redemption by his blood Certainly we must be turned from Satan to God before we are capable of receiving the forgiveness of sins Acts 26.18 We do not actually partake of the priviledges of Christs Kingdom till we be first his Subjects Who hath delivered us from the power of Satan and hath translated us in the kingdom of his dear Son in whom we have redemption through his blood the forgiveness of sins Christ and his people are an opposite state to the Devil and his Instruments while we are under the opposite power we belong not to Christ and the priviledges of his Kingdom belong not to us but as soon as we are translated and put into another estate then we have the first priviledge remission of sins Look as in the fall there was sin before guilt so in our reparation there must be conversion Renovation or Repentance before Remission We are first effectually called or sanctified and then justified and glorified Mans recovery to God is in the same method in which he fell from him It is first brought about by a new nature and communication of life from Christ. He regenerateth that he may pardon and he pardoneth that he may farther sanctifie and make us everlastingly happy Thirdly That remission of sins is a part and a principal part of Redemption I. How is it a part or fruit of Redemption I Answer Redemption is taken either for the Impetration or Application 1. The Impetration or laying down the price that was done by Christ upon the Cross. So it is said Heb. 9.12 Christ by his own blood obtained eternal redemption for us Then was God propitiated the deadly blow given to the Kingdom and Power of the Devil and the Merit and Ransom interposed by the virtue of which we are pardoned the obtained redemption and remission of sins is a fruit flowing from it and depending upon it as an effect upon the cause 2. The Scripture considers Redemption in its Application Besides laying down the price there is an actual deliverance and freedom by virtue of that price This is either begun or compleat The compleat redemption or freedom from sin and misery is that which the Godly shall enjoy at the last day Rom. 8.23 We which have the first fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body Eph. 4.30 Grieve not the holy spirit of God whereby ye are sealed unto the day of redemption Eph. 1.14 In whom also after ye believed ye were sealed with that spirit of promise which is the earnest of our
inheritance until the redemption of the purchased possession The inchoate or begun deliverance is that measure of deliverance which believers enjoy now by Faith which consists of two parts Iustification and Sanctification Sanctification 1. Pet. 1.18 Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works When we are free from the power and weight of sin Iustification so it is in the Text and Eph. 1.7 When sin is freely pardoned and our debt cancelled and we are delivered from evil and wrath to come II. As it is a part so it is a principal part This will appear if you consider the evil we are freed from As 1. The power of the Devil is destroyed All the advantage which he hath against us is as we are sinners guilty sinners before God For we are put into his hands when we have forfeited the protection of our righteous Lord but forgiveness of sins gives us a release from him Acts 26.18 When Christ came to procure it he destroyed the devils Power when we are converted we are interessed in the priviledge 2. The reign of sin is broken for sanctifying Grace is inseparable from pardoning Grace yea I will venture to say that the gift of the sanctifying Spirit is a part of our pardon executed and applyed for a part of the punishment of sin was spiritual death or the loss of Gods Image Col. 2.13 He hath quickned you together with Christ having forgiven all your trespasses When God pardoneth he sanctifieth and createth us anew that we may be fit for his service so that we are renewed by the Spirit as well as recovered out of the sâ—ares of the devil 3. We are eased of tormenting fears in a great measure Man can have no firm peace and comfort in his own soul while sin remaineth upon him our case is dangerous whether we be sensible of it or no because our condition is not to be valued by our sense and feeling but by the sentence of the Law of God which we have broken and violated if there be any difference in the case the more insensible we are the more miserable The generality of men indeed are senseless and careless put far away the evil day from them and so make light work of reconciling themselves to God but are they the more safe for this No if they will dance about the brink of Hell and go merrily to their execution it argues not their safety but their stupidness The thoughts of danger is put off when the thing it self is not put away but if they be serious they cannot be without trouble Rom. 1.32 Knowing the judgement of God they conclude that they that do such things are worthy of death The very light of Nature will revive many unquiet thoughts within them The justice of the supream Governour of the World will still be dreadful to them whose law they have broken and whose wrath they have justly deserved They may lull the soul asleep by the stupifying potion of carnal Delights and while Conscience is asleep please themselves with stoln waters and bread eaten in secret which is soon disturbed by a few serious and sober thoughts of the world to come God is offended and what peace can they have 4. Death is unstinged That 's the usual time when Convictions grow to the height and the stings of an awakened Conscience begin to be felt 1 Cor. 15.28 Then the thoughts of Death and Judgement to come are very terrible to them and men begin to see what it is to bear their own sins and how happy they are who are sure of a pardon 5. The obligation to Eternal punishment ceases Pardon is dissolving and loosing that obligation Now the punishment is exceeding great Hell and damnation are no vain Scare-crows Eternity makes every thing truly great the poena damni an everlasting separation from the comfortable presence of the Lord Matth. 25.41 Go ye cursed Luk. 13.27 Depart ye workers of iniquity When God turned Adam out of Paradise his case was very sad but God took care of him in his Exile made him Coats of skin gave him a day of Patience afterwards promised the seed of the woman who should recover the lapsed estate of mankind intimated hopes of a better Paradise That estate therefore is nothing comparable to this for now man is stripped of all his comforts sent into an endless state of Misery whence there is no hopes of ever changing his condition So for the poena sensus the pain Mark 9.44 Where their worm never dieth and their fire is never quenched The worm is the worm of Conscience reflecting on past folly and disobedience See here a man may run away from the rebukes of Conscience by many shifts sleeping sporting distracting his Mind with a clutter of business but there not a thought free but is always thinking of slighted means abused mercies wasted time the offenses done to a merciful God and the curse wherein they have involved themselves the fire is the wrath of God or these unknown pains that shall be inflicted on body and soul which must needs be great when we fall into the hands of the living God! If a little mitigation a drop to cool your Tongue be thought a great matter oh what a blessedness is it to be freed from so great an evil Perhaps you coldly entertain the offer of a pardon now but then to be freed from wrath to come oh blessed Jesus 1 Thes. 1.10 2. The good depending on it Luk. 1.77 To give us the knowledge of salvation by the remission of sins Eternal life dependeth on it for you are not capable of enjoying God till his wrath be appeased As all evil was introduced by sin so all happiness by pardon This is an initial blessing which maketh way for the rest VSE Of Exhortation To perswade you to seek after this benefit All of us once needed it and the best of us till we are wholly freed from sin still need it 1. We all of us once needed it for we are not onely criminal persons liable to condemnation but actually condemned in the sentence of Gods law Ioh. 3.18 He that believeth not is condemned already Now should not a condemned man make means to be pardoned and should not we accept of Gods terms especially when there is but the slender thred of a frail life between us and execution He that securely continues in his sins despiseth both the curse of the Law and the grace of the Gospel Oh consider nothing but a pardon will serve the turn not forbearance on Gods part not forgetfulness on yours 1. Not forbearance of the punishment on Gods part God may be angry with us while he doth not actually strike as the Psalmist saith Psal. 7.11 12 13. God is angry with the wicked every day if he turn not he will whet his sword He hath bent his bow and will make it ready
by Men or Angels There was in it so much love to man so much self-denyal humility and patience so much resignation of himself to God who had appointed him to be our Redeemer that it cannot be parallel'd The great and most remarkable thing in Christs death was obedience Rom. 5.18 Phil. 2.7 8. God delighted not in more blood but blood offered in obedience as the best way to impress upon man a sense of his duty and to teach him to serve and please God at the dearest rate 5. This death commendeth the love of God to us for it is the great demonstration of it Many draw a quite contrary conclusion as if he were with much a do brought to have mercy on us but they forget that he is first and chief in the design 2 Cor. 5.19 God was in Christ Reconciling the World unto himself Christ came from heaven to declare to us the greatness of Gods love God thought nothing too dear for us not the Son of his love nor his death ignominy and shame Rom. 5.8 God commendeth his love in that while we were yet sinners Christ dyed for us When we had alienated our hearts from God refused his service and could expect nothing but the rigour of his Law and vindictive Justice then he spared not his own Son to bring about this Reconciliation for us 6. As God is pacifyed so it gives us hopes our business lyeth not with a God offended but with a God Reconciled if we had not to do with a pacifyed God who could lifâ— up his face to hâ—â— or think a comfortable thought of him but this gives us hope Rom. 5.10 For iâ— when we were Enemies we were reconciled to God by the death of his son much more being reconciled we shall be saved by his Life We were enemies by sin in us which God hateth and declareth his wrath against it in the Law Then by the satisfaction wrought by Christ we were restored to his favour so far that free and easie conditions were procured in the Gospel and his spirit is offered to prepare and fit us for a Life of Glory We have heard what Christ hath done Thirdly What assurance have we that this peace is obtained Consciences are not easily settled therefore some visible evidences are necessary that God is pacifyed I shall name three or four 1. Christ Resurrection and Ascension into glory this shews that God was propitiated and hath accepted the ransom that was given for Souls We read Rom. 4.25 that he dyed for our offeâ—ces and rose again for our Justification his dying noteth his satisfaction his rising again the acceptance of it God by raising him up from the dead shewed that he had received the death of his Son as a sufficient ransom for our sins for he dyed in the quality of a surety and in that quality was raised up again By his death he made the payment by his Resurrection the satifaction of it was witnessed to the World for then our surety was let out of prison Isa. 53.8 He shall be taken from prison and from judgment in his death he was in effect a prisoner under the arrest of divine vengeance but when he rose again he was discharged therefore there is great weight layed upon it as to our acquittance Rom. 8.34 yea rather that is risen again who is even at the right hand of God There is some special thing in his Resurrection comparatively above his death which hath influence on our Justification that is it was a visible evidence given to the World that enough was done for the expiation of sins and to assure us of our deliverance if we be capable and his ascension into glory doth further witness it he being exalted to the greatest dignity is able to defend and protect his people and hath the advantage of interceding with his father for the supply of all our wants 2. The grant of the New Covenant which is therefore called the Covenant of his peace Isa. 54.10 The Covenant of my peace shall not be removed Ezek. 37.26 I will make a Covenant of peace with them it is so called not only because thereby this peace and Reconciliation is offered to us but the terms are stated and the conditions required are far more equitable gracious and commodious for us then the terms of the Law Covenant Man as a sinful creature is obnoxious 〈◊〉 Gods wrath for the violation of the Law of nature and so might perish without remedy and no impeachment to Gods goodness can happen thereby but when God will give bounds to his soveraignty over him and câ—ter into terms of Covenant witâ— him and give him a bottom to stand upon whereon to expect good things from him upon the account of his faithfulness and righteousness this is a condescension and so far condescended in the first Covenant that after that man hath cast away the mercies of his creation and his capacity to fulfill that covenant this was mere mercy and grace that God would enter into a second Covenant it is not from any mutableness in God but from the merit and satisfaction of a Redeemer Surely there must be some great and important cause to change alter and abrogate a covenant so solemnly made and established to lay aside one covenant and to enter into an other especially since the former was so Holy Righteous and Equal fit for God to give and us in the state we then were in to receive Now what was the important reason Christ came to salve Gods honour in the first covenant and to secure the ends of his Government though a second covenant should be set up the blood of his cross hath made this Covenant everlasting Heb. 13.20 and upon gracious terms doth convey great and precious priviledges to us 3dly The pouring out of the spirit which certainly was the fruit and effect of Christs death and also an evidence of the worth and value of it The Apostle telleth us That Christ was made a curse for us that the blessing of Abraham might come upon the Gentiles by faith in Iesus Christ. And what blessing was that the gift of the Spirit Gal. 5.13 14. And in another place when he interpreteth the Types of the Law He telleth us that the Fathers did all eat of the same spiritual meat that we do and did all drink of the same spiritual drink for they drank of the Rock that followed them and that Rock was Christ. If the Rock was Christ the water that gâ—shed out of the Rock was the spirit often compared to waters in Scripture Iohn 4.14 And Iohn 7.38 39. And the Rock yielded not this water till it was smitten with the Rod of Moses a figure of the curses of the Law Christ was stricken and smitten of God and so procured the spirit for us Iohn 7.39 The Holy Ghost was not yet given for Iesus was not yet glorifyed That is had not finished his passion and the acceptance of it was not yet attested to
CHRISTS ETERNAL EXISTENCE AND THE DIGNITY OF HIS PERSON Asserted and Proved IN OPPOSITION To the Doctrine of the SOCINIANS In several SERMONS on Col. 1.17 18 19 20 21. verses By the Reverend THO. MANTON D. D. London Printed in the Year 1685. TO THE CHRISTIAN READER HEre are presented to thy view some of the further profitable and pious Labours of that eminent Divine Dr. Manton now with God who though like a Tree full of fruit he has already yielded much fruit yet still more and more falls from him Since his much to be lamented Death two very large Volumes with some lesser of his Sermons have been published which give a clear discovery to the World of his great Abilities for and great diligence in the Office and Work of the Ministery Now this small piece succeeds which in comparison of the former is but a poor Stripling but as the shaking of an Olive Tree as the gleaning Grapes when the Vintage is over Yet let it not be rejected or slighted upon that account for though 't is not so bulky as they yet according to its proportion 't is of equal value and shews the same Head and Heart which they do My Pen upon this opportunity would fain be launching forth into the commendation of the worthy Author but I will not suffer it considering how little he needs that from any and how much he is above it as from me Neither will I suffer it to run out in the commending of these Sermons for I hope to impartial and judicious Readers they will commend themselves the best way of commending I only recommend them as judging them worthy of the perusal of all who are desirous of a fuller knowledge of our Lord Jesus For he is the grand subject treated of in them His Person Offices Works Blesssings are here described asserted vindicated and improved Our Redemption by his blood his being the Image of the invisible God the First-born of every Creature his Creating and Sustaining all things his Headship over the Church Prae-existence before all Created Beings his being the First-born from the Dead the Union of the two Natures in his Person his Reconciling of Sinners to God through the blood of his Cross these are the Heads insisted upon in these Sermons the Author following the Apostle Col. 1.14 ad 20. And are not these great Points of a very sublime nature containing the very vitals of Gospel Revelation can Ministers Preach Print too much of them can private Christian Hear Read Meditate too much of them Oh they are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep things of God! in which is manisfested the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold Wisedom of God which the Angels desire to look into which are the wonder and astonishment of Heaven which put such a transcendent excellency upon the knowledge of Christ. Should we not therefore thankfully receive and diligently peruse all discourses that may clear up our light in and about these profound Mysteries I hope the consideration hereof will make these Sermons acceptable to many gracious Souls They all hanging upon this string and pointing to this Argument of what Christ is has done suffered and procured for Believers they are not unfitly put together and printed by themselves in this small volume Several of the Points mentioned are Controversial for a long tract of time there has been hot disputes about them what Volumes pro and con have been written both by Antient and Modern Divines about them but our Reverend Author does not so much concern himself in what is Polemical and Controversial but chose rather in a plainer way as best suiting with Sermon-work to assert and prove the Truth by Scriptural Testimonies and Arguments and that he has done to the full Reader whoever thou art into whose hands these Sermons shall come let me assure thee they are the genuine Work of the person whose name they bear They were copyed out from and according to his own Notes by one who I am sure would be as exact therein as possibly he could But how earnestly could I wish if God had not seen it good to order it otherwise that the Author himself might have lived to have reviewed and polished them for what hand so fit to polish the Stone as that which cuts it but now what is amiss must be left to the understanding Reader to discover and to the candid Reader to pardon Christian I commit thee to God he bless thee and all the Labours of his Faithful Servants whether living or dead to the promoting of thy Spiritual and Eternal good Which he ardently desires who is Thine to serve thee in our Lord Iesus Tho. Iacomb REDEMPTION BY CHRIST SERM. I. COL 1.14 In whom we have redemption through his blood even the forgiveness of sins THE Apostle in the former verse had spoken of our slavery and bondage to Satan from which Christ came to deliver us now because sin is the cause of it he cometh to speak of our Redemption from sin In whom we have redemption through his blood even the forgiveness of sins Here is I. The Author II. The Benefit III. The Price The Point is this Doct. That one Principal part of our Redemption by Christ is remission of sins Here I shall shew you 1. What remission of sins is 2. The Nature of Redemption 3. That Remission of Sins is a part and a principal part of it 1. What Remission of Sins is Both terms must be explained what sin is and what is the forgiveness of sin For the first Sin is a violation of the Law of the Eternal and Living God 1 Ioh. 3.4 Whosoever committeth sin transgresseth also the law for sin is the transgression of the law God is the Law-giver who hath given a righteous Law to his Subjects under the dreadful penalty of a Curse In his Law there are two things the Precept and the Sanction The precept is the Rule of our duty which sheweth what we must do or not do The Sanction or penalty sheweth what God will do or might justly do if he should deal with us according to the Merit of our Actions Accordingly in sin there is the Fault and the Guilt 1. The Fault That man who is Gods subject and so many ways obliged to him by his benefits instead of keeping this Law should break it upon light Terms and swerve from the Rule of his duty being carried away by his own ill disposed will and base Lusts. It is a great and heinous offence for which he becometh obnoxious to the Judgment of God 2. The Guilt which is a liableness to punishment and that not ordinary punishment but the vengeance of the eternal God who every moment may break in upon us Where there is sin there will be guilt and where there is guilt there will be punishment unless we be pardoned and God looseneth the Chains wherewith we be bound Secondly Forgiveness of Sin is a dissolving the obligation to punishment or a
this Relation bindeth us unto As obedience and self-denial 1. Obedience to his Laws and the motions of his Spirit His Laws Luke 6.46 Why call you me Lord Lord and do not the things which I say The motions of his Spirit Rom. 8.14 As many as are led by the spirit of God they are the sons of God 2. Self-denial Christ spared not his natural body to promote the good of his mystical Body he exposed his life for our Salvation we should hazzard all for his Glory Nature teaches us to lift up the hands to save the head 4. There must be sutableness and imitation 1 Ioh. 2.6 He that abideth in him ought to walk as he walketh 5. If you be planted into his Mystical body you will make conscience of Love and Tenderness IV. Vse Let us Triumph in this Head depend on him There are two Arguments his Ability and his Sympathy 1. His Ability He can give us Life Strength Health Eph. 3.16 That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Col. 1.15 Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness 2. His Sympathy He is touched with the feeling of our Infirmities Heb. 4.15 We have not an high priest which cannot be touched with the feeling of our infirmities but was in all points â—empted like as we are yet without sin The Head is concerned for the Members SERMON VI. COL 1.18 Who is the beginning the first born from the dead I Come now to consider the first particular Title which is given to Christ There are two other Titles given to Christ the one respects the state of Grace the other the state of Glory And First With respect to the state of Grace he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning that is Origo mundi meliâ—ris the beginning of the new Creature as well as the Old for the same place and dignity which Christ hath in the order of Nature he hath in the order of Grace also Therefore he is called the beginning of the creation of God Rev. 3.14 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not taken there passively as if it were the first thing that was created but actively that he giveth a being and beginuing to all things that are created and by the Creation of God is meant the new Creation So that the Point is Doctrine That Iesus Christ is the Author and beginning of the new Creatiâ—â— I shall briefly explain this and pass to the next branch Christ is the beginning two wayes I. In a way of Order and Dignity II. In a way of Causality 1. In a way of Order As first and chief of the renewed state This is many ways set forth in Scripture Two things I shall take notice of 1. That he is the builder of the Church 2. The Lord and Governour of it 1. As Founder and Builder of the Church Matth. 16.18 Thou art Peter and upon this Rock will I build my Church Christ challenges it to himself as his own peculiar prerogative to build the Church More fully the Apostle Heb. 3.3 4 5. For this man was â—â—unted worthy of more glory than Moses in as much as he that builded the house hath more honour than the house for every house is built by some man but he that buildeth all things is God And again Moses was faithful in all his house as a servant but Christ as a Son over his own house The scope of the Apostle is to prove that Christ must have the preheminence above all others that have been imployed in and about Gods House Moses was one of the chief of that sort that had greater familiarity with God than others and intrusted by him in very great and weighty matters yet Christ was not onely equal to Moses but far above him he proveth it by a comparison taken from a Builder and an House and from a Lord of the House and a Servant in the House but Christ is the builder of the House and Moses but a part of the House Christ is the Lord and Moses but the servant therefore Christ is more excellent and worthy of greater honour One of the Noblâ—st works of God is the Church of the First-born none could build frame and constitute this but the Son of God coming down in our flesh and so recovering the lost world into an holy society which might be dedicated to God For the materials of this house are men sinful and guilty neither Men nor Angels could raise them up into an holy Temple to God none but the Eternal word or the Son of God Incarnate â—e that buildeth all things is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things the things treated of he doth not speak of the first creation but the second the restoring of the lapsed World to God 2. The other Honour is that Christ is Lord of the new creation as well as the founder and builder of it for the World to come is put in subjection to him not to the Angels Heb. 2.7 By the World to come is not meant the state of Glory but the state of the Church under the times of the Gospel It is made subject to God the Redeemer it is solely and immediately in his Power and under his Authority and cast into a dependance upon him II. In a way of Causality So he is the beginning either as a Moral or efficient cause 1. As a moral Meritorious cause We are renewed by Gods creating power but through the intervening Mediation of Christ Or Gods creating power is put forth with respect to his Merit The life of Grace is purchased by his death 1 Ioh. 4.9 God sent his onely begotten son into the world that we might live by him Here spiritually hereafter eternally For life is opposite to death incurred by sin We were dead legally as sentenced to death by the Law and spiritually as disabled for the service of our Creator And how by him that he speaketh of verse 10. by his being a propitiation We were in the state of death when the doors of Mercy were first opened to us under the guilt and power of sin but we live when the guilt of sin is pardoned and the power of sin broken but this life we have not without Christs being a propitiation for our sins or doing that which was necessary whereby God without impeachment of honour might shew himself placable and propitious to Mankind 2. As an efficient cause by the efficacy of his Spirit who worketh in us as Members of Christs Mystical Body Wherefore it is said 2 Cor. 5.17 If any man be in Christ he is a new creature And Eph. 2.10 We are his workmanship created in Christ Iesus unto good works Whatever Grace we have cometh from God through Christ as Mediator and from him we have it by virtue of our union with him It is first applied by the converting
and Council of Saints Not one of the sinners shall remain in the company of the righteous nor appear in their Society 2. The wicked are raised ex officio Iudicis not beneficio Mediatoris they are raised by Christ as a Judge but not by him as a Redeemer The one sort are raised by the power of his vindicative Justice the other by the Holy Ghost by vertue of his Covenant Rom. 8.11 He shall quicken your mortal bodies by his spirit that dwelleth in you The one by Christs power from without put forth by him as Judge of dead and living The other by an inward quickning influence that flows from him as their proper head When the Reaper gathers the Wheat into his Barn the Tares are bound in bundles and cast into unquenchable Fire Matth. 15.30 3. The wicked are forced to appear and cannot shift that dreadful Tribunal the other go joyfully forth to meet the Bridegroom and when the sentence of condemnation shall be executed upon the one the other by vertue of Christs Life and Resurrection shall enter into the possession of a blessed and Eternal Life wherein they shall injoy God and Christ and the company of Saints and Angels and sing Hallelujahs for ever and ever Thirdly How is this an evidence and assurance to all good Christians of their happy and glorious Resurrection 1. The Resurrection of Christ doth prove that there shall be a Resurrection 2. That to the faithful it shall be a blessed and glorious Resurrection 1. There shall be a Resurrection it is necessary to prove that partly because it is the foundation of all Godliness if there were not another Life after this there were some ground for that saying of the Atheists Let us eat and drink for to morrow we shall dye 2 Cor. 15.32 If there be no future estate nor being after this Life let us enjoy the good things of the World whilst we can for with in a little while death cometh and then there is an end of all These Atheistical discourses and temptations to sensuality were more justifiable if men were annihilated by death no the soul is immortal and the body shall rise again and come into the judgment and unless we live Holily a terrible judgement it will be to us Partly because we cannot easily believe that the same body shall be placed in heaven which we see committed to the Grave to rot there Of all Articles of Religion this is most difficultly assented unto now there is relief for us in this business in hand Christ is the first-born from the dead There were many praeludia resurrectionis foretokens and pledges of the Resurrection given to the old World in the Translation of Enoch the Rapture of Elijah the reviving of these few dead ones which I spake of before but the great and publick evidence that is given for the assurance of the World is Christs rising from the Grave this makes our Resurrection 1. Possible 2. Easie. 3. Certain and Necessary 1. Possible the least that we can gather from it is this that it is not impossible for dead men to rise for that which hath been may be We have the proof and instance of it in Christ see how the Apostle reasoneth 1 Cor. 15.13 If there be no Resurrection from the dead then Christ is not risen and then our whole Faith falleth to the ground For all Religion is bottomed on the Resurrection of Christ if therefore Christ be risen why should it seem an incredible thing to us that others should be raised also 2. It is Easie for by rising from the dead he hath conquered death and gotten the victory of it 1 Cor. 15.57 A separation there will be of the soul from the body but it is not such as shall last for ever The victory over sin is the victory over death and the conquest of sin makes death an entrance into immortality The Scriptures often speak of Christs destroying the power of death Heb. 2.14 That through death he might destroy him that had the power of death The devils design was by tempting men to sin to keep them for ever under the power of death but Christ came to rescue men from that power by a Resurrection from Death to Life Again it is said he hath abolished death and brought Life and Immortality to light in the Gospel He hath voided the power of death by taking a course for the destruction of sin and made a clear Revelation of that Life and Immortality which was not so certainly known before We look to the natural impossibilities how what is turned to dust may be raised again because we do not consider the power of God but the moral impossibility is the greater for the sting of death is sin and the strength of sin is the Law that which makes sin able to do us hurt is the guilt of sin otherwise it would be but as a calm sleep and this guilt is bound upon us by the Law of the righteous God which threatneth eternal Death to the sinner Now get free from sin and it is easie to believe the conquest of death I will prove two things that Christs Râ—surrection shews both his victory over sin and his victory over death 1 His victory over sin That he hath perfectly satisfyed for sin and appeased the wrath of God who is willing to be reconciled with all those that come to the Faith and Obedience of the Gospel which could not be if Christ had remained under the power of death for the Apostle saith 1 Cor. 15.17 If Christ had not risen ye are yet in your sins that is God is not pacifyed there is no sufficient means of atonement or foundation layed for our Reconciliation with him but his Resurrection declareth that he is fully satisfyed with the ransom paid for sinners by Jesus Christ for it was in effect the releasing of our Surety out of Prison so it is said Rom. 4.15 He was delivered for our offences and raised up for our Iustification he dyed to expiate and do away sin and his Resurrection sheweth it was a sufficient Ransom and therefore he can apply the vertue of it to us 2. His victory over death For he got out of it which not only shews there is a possibility for a man by the power of God to be raised from Death to Life but a facility as a second Adam he brought Resurrection into the World there were two Adams the one Man brought Death and another brought Resurrection into the World The sentence of death is gone out against all the children of Adam as such and the Regenerate Believers that are recovered by Christ shall be raised to immortal Life he hath gotten out of the power of death so shall we 3. Certain and necessary For several Reasons 1. Our relation to Christ he is the head of the body now the head will not live gloriously in Heaven and leave his members behind him under the power of death Believers are called the
as well as verbum oris This Covenant is carried on in soul Language Psal. 16.21 O my soul Thou hast said unto the Lord thou art my Lord. So Psal. 27.8 When thou saidst seek ye my face my heart said thy face Lord will I seek The Lord offereth or representeth himself as our Lord and we prosess our selves to be the Lords No eye seeth or ear heareth what passeth between God and the Soul Now without this Personal inward Covenanting all the priviledge of the Covenant will do us no good And this Personal inward covenanting amounts to full as much as My Lord my God Therefore it concerneth every one of us see whether we have thus particularly owned Christ if there hath been any Treaty between God and our Souls and whether it came to any conclusion and particular Soul engagement That you could thus own Christ. Not only as God and Lord but as your God and your Lord. SERMON VIII Col. 1.20 And having made peace by the blood of his Cross to reconcile all things to himself by him I say whether they be things in earth or things in heaven IN these words observe First What Christ was to do Secondly The manner how he did it Or First The End for which he was appointed To be our Mediator and Redeemer and accordingly promised and sent into the world to reconcile all things to God Whether they be things in heaven or things in earth Secondly The means by which he accomplished it Having made peace by the blood of his Cross that is by his bloody sacrifice on the Cross thereby answering the sacrifices of Attonement under the Law In the first branch take notice of 1. The Benefit Reconciliation with God 2. The person procuring it by him and it is repeated again I say by him 3. The persons to whom this Benefit is intended expressed 1. Collectively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things 2. Distributively Whether they be things in earth or things in heaven As they are Collectively Expressed it teaches us that grace is revealed and offered in the most comprehensive expressions that none may be excluded or have just cause to exclude themselves As it is distributively expressed the latter clause is of a dubious Interpretation some by things on earth understand Men but by things in heaven the Angels Surely not the fallen Angels for they are not in Heaven neither was Christ sent to reconcile them nor relieve them in their Misery and reduce them to God Heb. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what then shall we understand by things in heaven Some think the holy Angels others the glorified Saints 1. Those that assert the first argue thus that the Angels are properly inhabitants of Heaven and so fitly called things in Heaven and they are Enemies to Men whilst they are ungodly Idolatrous and Rebels to God as good Subjects hold with their Prince and have common Friends and Enemies with him but are reconciled to them as soon as they partake of the Benefits of Christs Death as we are told of joy in heaven among the angels of God at the conversion of one sinner Luk. â—5 10 Now if there be so much joy over one Sinner repenting how much more when many sinners are snatched out of the Jawes of Hell They make the sense to be thus before for the sins of men they weâ—â— aliâ—nated from them but then reconciled but this Scripture speaks not of the Reconciliation of Angels and Men but the Reconciliation of all things to God for so it is expresly in the Text to reconcile all things to himself Now the good Angels cannot be said to be reconciled to God for there was never a breach between them sâ— nunquam cum matre in gratiam rediisse 2. Therefore I interpret it of the glorified Saints See the like expression Eph. 1.10 To gather together in one all things to Christ which are in heaven and in earth And more clearly Eph. 3.15 Of whom the whole family in heaven and earth is named Meaning thereby the Faithful who are already in Heaven and those who are now remaining upon Earth This is a comfortable note and teaâ—hâ—s â—s 1. That the Apostle Paul knew no Purgatory or third place for Souls after Death 2. That the Saints departed are now in Heaven as to their Souls and gathered to the Rest of the Spirits of just men made perfect 3. The souls now in Heaven once needed the Merit of Christ even as we do None come thither but they were first reconciled to God By him their peace was made and they obtained Remission of sins by the blood of his Cross as ye do In short all that go to Heaven go thither by the Mediation Sacrifice and Meritorious Righteousness of the same Redeemer Doct. One great benefit we have by Christ is Peace and Reconciliation with God Here I shall shew 1. What this Reconciliation is 2. How it was obtained 3. What Assurance we have that it is obtained 4. How and upon what terms it is applied to us 1. What this Reconciliation is I Answer It is not an original Peace but a returning to Amity after some foregoing breach Now the breach by sin consisted in two things an aversion of the Creature from God and an aversion of God from the Creature so before Peace and Reconciliation can be made two things must be removed Gods Wrath and our sinful Nature God must be pacified and man Converted Gods Wrath is appeased by the blood of Christ and our Natures are changed and healed by the Spirit of Grace First Gods Wrath is appeased and then the Spirit is bestowed upon us for while God is angry and offended no saving benefit can be expected from him This Text speaks not how he took away our enmity but how he appeased God for us not so much of the Application as the impetration of this benefit The Application is spoken of verse the 21. how it is applied to us but here the Apostle more directly speaks of the impetration how it was procured and obtained for us namely by Christs satisfying Gods Justice for that wrong which caused the breach or the dying of the Son of God for a sinful World Now this hath an influence on Gods pardon and our Conversion for by vertue of this Reconciliation we are justified and pardoned Therefore we are said to be justified by his blood Rom. 8.9 that is the price is paid by Christ and accepted by God there needeth nothing more to be done on the Mediators part by virtue of the same peace made we are also sanctifyed and converted unto God 2 Cor. 5.18 The gift of the sanctifying spirit is given us as the fruit of Christs death 2. How it was obtained by the blood of his cross he made peace This implyeth death and such a death as in appearance was accursed for the death of the cross is the vilest and most cruel death Gal. 3.13 Christ hath Redeemed us from the curse of the Law being
made a curse for us for it is written cursed is every one that hangeth on a Tree Now we must see the reasons of this course or way of Reconciling the world that we may not mistake Gods design nor be possessed with any imaginations which are derogatory to Gods honour as suppose if we should hence conceit that God is all wrath and justice unwilling of himself to be Reconciled to man or that he delighteth in blood and is hardly drawn to give out grace Oh no these are false misprisions and misrepresentations of God Therefore let us a little inquire into the reasons why God took this way to Reconcile all things to himself and ordained Christ to bear the chastisement of our peace I answer That the Justice of God might be eminently demonstrated the Lawgiver vindicated and the breach that was made in the frame of Government repaired and God manifested to be a hater of sin and yet the sinner saved from destruction and that the love of God might be eminently and conspicuously discerned and our peace the better secured As let us a little see these things more particularly I begin 1. With the holyness of Gods nature who is of purer eyes then to behold iniquity Hab. 1.13 that is so as to approve of it or altogether connive at it so as to let it go without punishment or mark of his displeasure therefore some way must be found out to signifie his purest holiness and his hatred and detestation of sin and that it should not be pardoned without some testimony of his displeasure against it we are told God hateth the workers of iniquity Psal. 5.5 and the Righteous Lord loveth Righteousness Psalm 11.7 and therefore when God was to grant his universal pardon he would not do it without this propitiatory atonement 2. The honour of his governing Justice was to be secured and freed from any blemish that the awe of God might be kept up in the World In the mystery of our Redemption we must not look upon God onely as pars laesa the wronged party but as Rector Mundi God was to carry himself as the Governour of the World Now there is a difference between a private person and a governour private persons may pass by offences as they please but a governour must do right and what conduces to the publick good There is a twofold notion that we have of publick right Iustum est quod fieri debet and justum est quod fieri potest That which ought to be done or we are unjust as for instance to punish the righteous equally with the wicked that Abraham pleadeth Gen. 18.25 That be far from thee to do after this manner to slay the Righteous with the wicked and that the Righteous should be as the wicked that be far from thee shall not the Iudge of all the earth do right Not that Abraham mindeth God of his Office but he was confidently assured of the nature of God that he could not do otherwise But now there is justum quod fieri poâ—est which if it be done or if it be not done the party is not unjust the first part of Justice is paying of debts the second exacting or requiring of debts Now the Judge of the World doth all things wisely and righteously the question is therefore whether God passing by the offences of the World without any satisfaction required doth deal justly As a free Lord he may make what Laws he pleases but as a just Judge with respect to the ends of government he doth that which is for publick good The right of passing by a wrong and the right of releasing a punishment are different things because punishment is a common interest and is referred to a common good to preserve order and government and for example to the future The Government of the world required it that God should stand on the satisfaction of Christ and the submission of the sinner that he may be owned and reverenced as the just and holy Governour of the World a valuable compensation is insisted on for this end Rom. 2.25 26. Whom God hath set forth to be a propitiation through Faâ—th in his blood to declare his Righteousness for the Remiâ—â—ion of sins that are past through the forbearance of God To declare I say at this time his righteousness that he might be just and the justifier of him which believeth in Iesus 3. To keep up the Authority of his Law God had made a former Covenant which was not to be quitted and wholly made void but upon valuable consideration therefore if it broken and no more ado made about it all respect and obedience to God would fall to the ground The Law may be considered either as to the precept or sanction the Authority of the precept is kept up by Christs submission to the Law and living by the same rules we are bound to live by and performing all manner of obedience to God for it behoved him to fulfill all Righteousness Matth. 3.15 being set up as a pattern of holiness in our nature to which we are to be conformed But that which is most considerable in this case is the sanction or penalty if this should be relaxed and no satisfaction required it might leave upon God the blemish of levity mutability and inconstancy the Law was not given in jest but in the greatest earnest that ever Law was given and so solemn a Transaction was not constituted to no purpose therefore God will not part with the Law upon light terms Gal. 4.4 5. When the fulness of time was come God sent forth his son made of a woman made under the Law to Redeem them that were under the Law That men may kâ—ow that it is a dangerous thing to transgress his Law and that they may fear and do no more presumptuously pâ—rtly that it might not foster in us hopes of impunity which are very natural to us Gen. 3.5 The devil sâ—â—ks to weaken the truth of Gods threatningâ— Deut. 29.19 20. We are apt to look upon the threatnings of the Law as a vain scare-crow Therefore for the terror and warning of sinners for the future God would not release us from the punishment till our surety undertook our Reconciliation with God by bearing the chastisement of our peace 4. Christ death was necessary to make sin odious and obedience more acceptable to us 1. Sin more odiâ—us or hateful no other remedy would servé the turn to procure the pardon and destruction of it then the bloody death of thâ— cross Rom. 8.3 Surely it is no small thing for which the Son of God must dye when you read or hear of Christs sufferings you should never think an extenuating and favourable thought of it more 2. To commend obedience for Christs suffering death at the command of his Father was the noblest piece of service and highest act of obedience that ever could or can be performed unto God It is beyond any thing that can be done