Sect. 1. The first Conclusion cleared in four pro­positions.

THe first Conclusion or Doctrine is this. All men are under the curse of the Law. This is the condition of all mankind, as they stand since the fall, that they are li­able to the curse of Gods Law.

I shall evidence this Truth by four Propo­sitions.

I. All men are under the Law; I speak now of man in his first condition, and as he was made in Adam. God did set the first man, and all his posterity with him, in the [Page 7] day of his Creation, under the authority and command of his own Law. We may look upon it under a double Notion.

1. As a Platform of righteousnesse; and thus we were under it by conformity: the Law was written in mans heart; so much is implyed Rom. 2.15. God made man after his own image, Gen. 1.26. Which standeth in know­ledge, righteousnesse, and holinesse of truth, Col. 3.11. Eph. 4.24. His mind, will, and af­fections, and all being conformable to the mind of God, as the counterpart to the O­riginal.

2, As a rule of obedience; and so we were under it by subjection, As God bestowed up­on man sufficient ability to obey the Law, so likewise he tyed him to walk according to the prescript thereof exactly. Man was not made [...]. self-soveraign, or Independant, there was never any creature formed, that might stand upon it's own bottom, and say, as Psa. 12.4. Who is Lord over me? or as those Jer. 31.2. We are Lords, we will no more come unto thee.

Yea further, besides the morall Law writ­ten in his heart, God gave him a positive Law, restraining him from the tree of the knowledge of good and evil, upon pain of death; and this was to serve both for the probation; and the manifestation of his obe­dience to his Maker: I need not insist longer on this proposition, but shall take it for granted.

II. All men have broken the Law; they [Page 8] have swarved from this Platform, & are gone aside from this Rule. This must be branched out, and explained in three particulars.

1. Our first Parents broke the Law, flew off from the holy commandment given to them, and so made an escape from God their Master. The story is plain, Gen. 3. which Solomon expresseth thus. Man hath found out many inventions, Eccl. 7.29. A­dam having a strict charge given, not to eat of tha [...] one tree, hearkened to the counsel of his wife, who was before bewitched and ensnared by Satan, speaking to her in the Serpent. And although he had strength e­nough to have repelled the temptation, and to have kept himself free, yet he willingly yielded, and withdrawing his heart from God, went crosse to his charge. Being set in an estate of happinesse, and honour, he pro­ved disloyal, and departed away wantonly, and causlesly from the blessed God, and be­took himself to the creature, this was a wo­ful breach, being not one single Iniquity, but a compound, or fardell of many, as Divines observe, especially these 4.

1. Distrust of God, giving credit rather to the false tales, and whisperings of Satan, then to the word of the everliving God, and entertaining thoughts tending to question, the realnesse and sincerity of his commands, promises, and threatnings.

2. Unthankfulnesse to God, who had set him in such an excellent condition; but he playes the part of an ambitious discontent­ed [Page 9] subject, who is displeased with that pre­ferment which the Prince confers upon him; he slights it, and will have a better.

3. Rebellion against God, in going point blank against the commandment of God, adventuring upon that, which he had ex­presly forbidden, not fearing the threat­ning, but putting the Lord to it, and tempt­ing him, to see what he would do.

4. Apostasie from God, [...] a falling away, a revolting from the Lord, and so from righ­teousness, holiness, obedience, & subjection to him, unto the service and obedience of Satan, casting off his Creator, & leaving his Soveraign and Commander (as it were) on the plain field, and running into the tents of his E­nemy.

2. We all broke the Law in them. We were all in Adams loyns, what he was, we were; what he did, we did. Although we did not in our own persons, either talk with the Serpent, or put forth our hands to take the fruit, yet we did eat the forbidden fruit as well as he, and so broke the Law, and turned aside in him: for he was not a single person, standing for himself alone, but a publick one, standing in the room of all mankind: therefore his sin, being not meer­ly the sin of his person, but of the whole nature of man, is justly imputed to us all. If Adam had stood in his uprightnesse, we should have been partakers of the gains, he forfeiting all, we must share with him in the losse. See Romans 5.12. In [Page 10] whom all have sinned, and ver. 19. By one mans disobdience many are made sinners. Adam was the Head, all his posterity the members: If the Head plot, and practise treason against the State, is not this judged the act of the whole body? He was the Tree, we the branches: when the tree falls, all the branches fall with it Corruit, & cuncti simul in genitore cadente, cor­ruimus..

3. We do all actually break the Law in our own persons, and that 2 wayes.

1. in the frame and disposition of our na­tures, which are corrupt, filthy, crooked, wholly broken off, and turned aside from conformity, and subjection to the Law. Our disobedience in Adam draws along after it, a woful depravation of our natures; so that we are all bred and born transgressours, Psal. 58.3. Isa. 48.8. Adam begat a son in his own image, a sinner like to himself, Gen. 5.3. David in his penitentiall confessions, af­ter his grievous fall, bewails this, as the rise of all the mischief, Psal. 51.5. This leprosie this poyson, hath overspred all mankind, and the whole nature of it; all sorts, sexes, states, degrees, and not one free; and all the parts and powers of every man, in soul and body throughout. Our first Father being a corrupt tree, hath infused corruption into all the branches, and being a poysoned foun­tain, hath shed his poyson into all the streams flowing from him. Hence every man is born, not onely destitute of all goodnesse, but also wholly averse from it: not onely prone to all evil, but also full of it, as a Toad [Page 11] is full of poyson, Rom. 1.29. and this sinful stain is as fresh at this day, and so will be till the worlds end, as it was at the first: it is re­newed in every succeeding generation with advantage.

2. in the course and practise of our lives: we do according to our kind; the bad tree brings forth bad fruit, the corrupt spring brings forth unwholsome waters; if the powers or habits be depraved, the operations and actings which proceed from them can be no better Laesae fa­cultates, la­sae actiones. Prov. 21.4; all the workings of man in his corrupted estate are evil and sinful, like him­self. See Psal. 14.1, 2.3. Laesae fa­cultates, la­sae actiones. Prov. 21.4 All our wayes in reference to the fi [...]st Table, are unholinesse; in reference to the second, unrighteousnesse. It were easie to demonstrate this, by running over all the Commandments. We are still breaking the Law.

1. In thought: all the buddings, and ima­ginations of our minds, are onely evil con­tinually, Pro. 24.9 Gen. 6.5. Matth. 5.19. Tit. 1.15.

2. In affection: the motions and actings of our hearts are perverse and wicked. We love the evil, and hate the good, Mich. 3.2. so our trusts, fears, joyes, &c. they all run crosse, and counter, Jer. 17.9.

3. In speech evil, corrupt, loose, unpro­fitable communication, falshood, flattery, pride, scorning, censuring, and a thousand extravagancies of the tongue, Psal. 5.9. and 36.3. Rom. 3.13.

4. In action: we commit evil, and omit [Page 12] good, or marr it in the making, Psal. 14.1. abominable works; none that doth good, not one, Gal. 5.19. &c. These and such like are the sparks which do dayly fly out of the hellish furnace of our wofull natures, as Hos. 7.6. And thus much of the second proposition.

III. All men are found guilty of sin by the light, and verdict of the Law. The Law of God is a right line, which at once disco­vers what is straight and what is crooked. Index sui, & obliqui. As it shews unto man what is good, and what the Lord requires of him, Micah 6.8. so when man hath swarved, and transgres­sed, it shews him his contrary evil, and chargeth him with doing that which he ought not to have done. It's a glasse, which might both let him see his native beauty (if he had any) and his deformity, and spots, which he hath brought upon himself. It's a finger, which both points at the right way, and discovers to the traveller the wrong way. As it is in humane Laws, the very same Statute that forbids treason, mur­ther, theft, &c. doth also (when any of these facts are committed) charge them up­on the Actours; and the ordinary Rule, and Warrant, to proceed by in trying the parties is this, or that Statute or Law of the land: so it is in the Law of God; it hath a voice, whereby it can cry aloud to the conscience of the sinner, and tell him, This is a misdemean­our, and that is a miscarriage, for which thou must answer. Thus it was with our first Pa­rents, [Page 13] as it may very probably be inferred from Gen. 3.7. And yet it is not materiall (as to the truth, and authenticknesse of the verdict) whether the sinner see this light, and hear this voice, or not: the Sun sends forth his light, although all the world were blind: the candle will shine, although all in the room were asleep, so the righteous Law of God, cryes out of violence and wrong, al­though sinners be deaf, and cannot hear it; and chargeth them with iniquity, although they (wretched souls) be so blockish that they will take no notice of it. In brief, the Law chargeth all the world to be under sin, and guilty before God, Rom. 3.9.19. Thus of the third Proposition.

IV. All men being found guiltie by the verdict of the Law, doe therefore stand accursed by the doome of the same Law: for there is a necessarie connexion betwixt guilt, and curse. If Adam, and his posteritie be justly chargeable with sin against the Law, then are they also justly liable to the Curse of the Law; for the Law breaths out a curse against all the sonnes and daughters of Adam, and claps it on their backs, be­cause of sinn; so that they are all under the curse, even the curse of Almightie God revealed, and expressed in the Law

To cleare this further, let us look upon it. 1. in the sentence. 2. in the execution of it.

1. In the sentence. This is the voice of the Lord, sounding out in the Law, which both threatens it to the transgressours, and de­clares [Page 14] them to be accursed. The Law pro­nounceth the curse against all sinners in the Name of the Lord: it tells Adam, and his posteritie that they are accursed: it saith to every one in particul [...]r, without respect of persons, to Kings and subjects, to fathers, and children, to Masters, and servants, to rich and poore, &c. Thou man, thou woman, art accursed. se Deut. 27.15.16. &c. Gen. 4.11. Jer. 11.3. Psal. 119.21. It is the flying Roule 20 cubits long, and 10 cubits broad, which goes forth over the face of the whole earth. Zach. 5.2. &c.

2. In the exicution; as the Law, de­clareth, and denounceth the curse, so the Lawgiver strikes the sinner accordingly. Look what the Law speakes, the Lawgiver makes good; he executes (by his own hand, or by his instruments) the judge­ment written, as Psal. 149.9. As the just judge on earth executes the sentence passed upon the Malefactor, according to the Law: so doth the Lord, the Judge of all the world; he inflicts the curse, which the Law awards, in such manner, and measure, as he pleaseth; thus he cursed Adam, when he had sinned. Gen. 3.17. and he is said to bring curses on a people, and to give a people to the curse, and to make them to be an Execration. Pro. 3.33. Isa. 24.6. & 43.28. Jer. 42.18. and the curse is said to be powred upon men. Dan. 9.11.

Sect. 2. A more particular Enquire, what the Curse is, and wherein it stands

BUt it may be worth the labour, to en­quire more particularly, what this Curse is, and wherein it stands: we may expresse it thus.

It is the abandoning of the sinner from God, and so from all happiness, and the throwing of him downe into the folds of his wrath, and so into all miserie we read Jos. 6. of the accursed thing. * God laid a curse on the spoile of Jericho, that is, devoted it to utter destructions, Ver. 17, 18 * giving a strict charge that no man should meddle with it, upon paine of being accursed, and devoted to destruction himself, which was accordingly executed upon Achan. chap. 7. Truly, sinne is that Accursed thing; there is nothing in all the world so accursed, as sinne, and whosoever meddles with it, God from heaven pronounceth that man accursed, and devotes him to the uttermost of his wrath, even to eternall destruction, Deut. 27.26. God is blessed, yea blessednesse it self; therefore the blessednesse of the crea­ture must needs stand in the enjoying of God, and so of all good in him: contrari­wise then the cursednesse of the creature stands in its being cast off from God, and con­sequently implunged into his displeasure, and the greatest misery. It is set forth som­times [Page 16] by darknesse; for God is light, and to be separated from him, is to be compassed with black darknesse: sometimes by death, as in the threatning, Gen. 2.17. for he is life, and to be removed from him, is to dwell in the very shadow of death. Thus did the Lord curse Adam after his sin, q. d. Seeing thou hast a mind to depart from me, be it so, I do abandon thee out of my presence, be gone from me; Thou art accursed, and accursed thou shalt be; and to seal up this sentence, he thrusts him out of Paradise, Gen. 3.24.

Now this Curse (even as the sin) hath spred, and derived it self to all his posterity, so that all are accursed in, and with him. And that we may view it more fully, let us consider it in the parts, as it lies. 1. On the body. 2. On the soul. 3. On both toge­ther.

I. The curse on the body shews it self mi­serable, 1. Birth. 2. Life. 3. Death.

1. A miserable birth, attended with pain and sorrow, both to mother and child: the mother cries, the child weeps: there is a curse in the begetting, conceiving, bearing in the wombe, and bringing forth, Gen. 3.16. the curse is derived to us, and descends upon us all from the loins of our fathers, and the wombs of our Mothers, Deut. 28.18. it takes hold upon us, and is in force against us as soon as ever we have a being.

2. A miserable life: the Curse attends us, and goes along with us, during our continu­ance here: in our persons, names, estates, [Page 17] cal­lings, and in all that ever we either do or suffer. The poyson and power of it breaks forth, either, 1. In infflicting on us positive evils, as on our persons, sicknesses, diseases, deformity, weaknesse, toilsome labours, Gen. 3.19. Deut. 28.21, 22, 27, 60. &c. on our e­states, crosses, losses, plunderings, poverty, ver. 16.17.—31, 32.—51, 52. on our names, disgrace, reproach, ver. 37. on our callings, and all our wayes, ver. 20.29. Or 2. in withholding from us good blessings, ver. 23.—33.— Jer. 5.25. Or 3. in blasting the bles­sings which we enjoy, or putting a sting into them, so that they become either hurtfull or unprofitable, Mal. 2.2. Yea, the earth which is given to the children of men, is cursed to the sinner, Gen. 3.17. &c. denying its strength for his sustenance, bringing forth bry­ars, &c.

3. A miserable death: the body is conti­nually murling away, and old age it self tasts deeply of this bitter cup. For although the hoary head be a crown of glory, yet that is no thanks to it self; its onely when its found in the way of righteousness, Prov. 16.31. still the sinner of an hundred years old, shall be accursed, Isa. 65.20. We are all of the dust, and shall at length return to it, Gen. 3.19. Psal. 89.48. The body, by its union to the soul, enjoyed life; but by separation it becomes a livelesse carkasse. This separation is a curse; not onely in it self, but also 1. in the manner of it; for its a parting of two old friends, and usually is done with vio­lence, [Page 18] and painfulnes, as if you would rend an arme from the bodie, or pluck the heart out of the bellie. 2. In the conse­quent of it, the bodie must lie in the grave, and rott there. Psal. 49.14. so that now the sinner hath no more place in the land of the living; a full period is put to all his earthly contentments, and sometimes he leaves his name for a curse to posteritie. Isa. 65.15. and it rotts. Psal. 10.7.

II. But oh! all this is nothing in com­parison of that curse, which falls upon the soule. I shall reduce the things which appertaine to this head, to 3 particulars.

1. An utter forfeiture of the special sweet favour of God, even in this life, together with a wofull subjection unto his hot displeasure. We may suppose the Lord speakes thus to our first Father, and in him to us all, you had my favour, my countenance was towards you, I embraced you once with loving kindnes, and you were happie in it; and if you had conti­nued in your obedience, you might have continued in my love, and I would still have compassed you about with my good­nes: but seeing you have set it so light, you shall have no more of it, you shall know, how you come by it hereafter, yea the fire of mine indignation shall smoke against you to the uttermost: ye were once my Hephzibah, a chosen generation, the dear­ly beloved of my soule: now ye are be­come [Page 19] a smoke in my nostrils, the genera­tion of my wrath, and a people against whome, the Lord will have indignation for ever. Thus we are all struck dead, with the losse of Gods favour, and plunged o­ver head, and eares in the sea of his dreadfull displeasure. We are deprived of that, which is better than life, and filled brim-full of that, which is worse than death, see Isa. 27.11. Rom. 1.18. Eph. 2.3.

2. An utter losse of the faire pure image of God, which was put upon us in the day of our Creation, and in stead of that a putting on us the foule black image of the Divel, and sinne. We may suppose a­gaine, the Lord speakes thus. I created thee after mine own image, I did put upon thee the stampe of the divine nature, in wisdome, righteousnes, and holinese of truth: but seeing thou wast so farre from taking care to preserve it, that thou didst wantonly cast filth upon it: therefore I doe remand it from thee, it shall no longer abide in that base unworthie soule of thine: henceforth let that ugly image of sinne, and hell, which (it seemes) pleaseth thee better, seize upon thee; take it to thee, and fils thy self with it. Thus we are all alienated from the life of God. Eph. 4.18. This part of the curse lyes heavie on the whole soule.

1. On the Mind, and understanding part: which is impotent, and unable to conceive the things of God, and to discerne [Page 20] of things that differ, our understandings are darkened. Eph. 4.18. see. 1. Cor. 2.14.

2. On the Conscience, which is defiled, Tit. 1.15. being either sensles, and so ex­cusing, when it should accuse, Eph. 4.19. or when awaked, wanting just matter of excusing, and so unpeaceable. Isa. 57.21.

3. On the will, which is rebellious a­gainst the truth, and wayes of God revealed to the mind, depraved in its power of chusing, can will onely, that which is evil, cannot will that which is good. see Pro. 17.11. Jer. 5.23. Math. 23.37.

4. On the affections, which (being the Wills Waiting-Maids) are of the same temper, disordered, affecting evil, disaf­fecting good, running into extremitie of excesse, or defect, and so spoyling the con­versation. Thus man, once made upright, yet by seeking out many inventions, Eccl. 7.29. is become without God in the world. Eph. 2.12. ergo accursed.

3. When the soule, and body are par­ted, then the wretched soule is sent down to hell, to take possession of those everlast­ing flames. As soone as ever the first death hath done its office, forthwith the doome of the second death passeth upon the im­mortall soule, and then the great Jaylour of hell layeth hold upon it, and drags it into the presence of the Almighty, on whom it shall look, with horror and a­mazment. Thy now sleeping conscience shall then be awakened, and all thy sinnes [Page 21] shall be set in order before thee, thou wilt not see them now, but they shall then stare in thy face; yea thy secret sinnes shall be set in the light of Gods countenance, and thy most pleasing iniquities shall appeare before thee in their proper black hiew, to gaster thy soule into finall desperation. No place left for repentance; the doore of mercie, and the gate of heaven, shall be thenceforth shut up against thee for ever; thy wretched soul must take up its lodging in the lothsome prison of hell with the Di­vell and his Angels; Luk. 16.22, 23. 1 Pet. 3.19. where it shall lie, filled with the wrath of God for the present astonished, and swal­lowed up with the apprehension of the eternitie of that to come, and tremblingly waiting for the great day of reckoning, and the dreadfull houre, when it shall be poured downe in full vials upon the whole man.

III. The curse, which comes upon bo­dy, and soule together, or the whole man, may be summed up in these 3 parti­culars, also.

1. The losse of his right unto, and so­veraignty over the creatures, The Lord invested Adam in the day of his creation into a title, and power Jus [...] po­t [...]sta [...]e v [...]. over the work of his hands, especially the creatures here below, he had free libertie to use them and they were given to be serviceable to him; even the Sun, Moone, and starres to give him light; the garden and all the [Page 22] trees of it (except that one) for his necessarie, and comfortable sustenance, and refreshing. God hath given the earth to the children of men. Psal. 115.16. yea the Patent extended to dominion over the creatures. Gen. 1.28. in which respect the Psalmist greatly admires the Lords high honouring of mankind. Psal. 8.4, 6. &c. But now by the fall, Adam hath for­feited all this interest, so that the crea­tures might justly deny us their service, the Sun, Moon, and starres might with­hold their light, heat, and influences from us; the fire, aire, water &c. might refuse to act, or work for our good; yea contra­rily, the creature setts it self against us, in the quarrell of its Creatour, as if it owed us a mischeif; the Lion, Bear, Woolf, would devoure us, the beasts of the feild make head against us, yea, every worme will turne againe. All the hosts of heaven and earth, are readie even like to rebell against us. This is a curse, which all the sonnes, and daughters of Adam feele in some measure, and sometimes reacheth to the taking away of life, limbe, and all comforts. And although the sinner enjoy the benefit of the creatures both for ne­cessitie, and delight, yet that is onely by the indulgence of the most High, who makes his Sun to shine, and his raine to fall upon all: and the choicest enjoyments are but as the Accommodations afforded to a Traitour in the Tower; there's a deadly [Page 23] curse lying hid in the bowels of them, which will make sad work in the latter end.

2. The general Judgement after death, which is called the Judgement of the great day. Jude. 6. The Lord Jesus shall come in the clouds, and shall be revealed from heaven with his mightie Angells, in flame­ing fire, 2. Thes. 1.7, 8. He shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God. 1. Thes. 4.16. When the trumpet sounded at the giving of the law, Exod. 20 18 Heb. 12.19.20, 21. it was (doubtles) to set forth the terribleness of the curse, which attends the Law; but at this great day, it shall sound farr lowder, to fill the eares, and hearts of sinners, which have broken it, with the dreadfull report of it, to their conviction, and confusion, Jude. 14.15. Their bodies shall be raised out of the dust, and united to their soules, and their persons shall be presented before this glorious Judge, and arraigned at the barr of his great Tri­bunall. The books shall be opened, and all their foule businesses, (although now cast be­hind their backs, and laid to sleep in the darkest vaults of forgetfulness) shall be un­masked before the whole world, Eccl. 12.14. The processe, and result of the transactions of that day, will be no small part of this curse, when the Goats, which shall stand at Christs left hand, shall heare him solemnly sounding out, that most dolefull sentence, Depart ye cursed, &c. Math. 25.41.

3. The full, and finall Execution after [Page 24] Judgement. As soone as ever this great work of judging the world is over, and the last doome awarded, then shall follow the execution thereof accordingly: then shall the great black curse be poured downe upon sinners; all the curses of the Law (and Gospell too) shall meet together as in one Sea, and fall upon the soules and bodies of all impenitent ones, in their perfect strength, and furie, and abide on them for ever. this is called everlasting punishment, Math. 25.46. and it stands in 2 things.

1. Some that's privative, called the punishment of losse. Paenae dam­ni. an utter expulsion, or banished from the blessed face, and presence of God, and the glorie of heaven. Depart from me, Math. 7.23. 2. Thes. 1.9. They shall be shut out as incurable Lepers, or as, Dogs, from communion with God, and the society of the Saints. They shall be deprived not only of all possibilitie of soul-blessings, which they never cared for, but also of the good things of this life, which were their onely portion. The glorious God will not owne them any more, Jesus the Mediatour will offer them salvation no more, the Spirit of Christ will strive with their soules no more; there shall be no Minister to preach peace to them, to weep over them, and to beseech them to be reconciled to God; no friend to com­fort them, and to wipe away their teares, no Sun to shine upon them, no bitt of bread, or drop of water to refresh them: No blessing of God once to come neere them; [Page 25] no good to be seen, enjoyed, or ever to come within their kenning (unlesse it be to ag­gravate their miserie, that they may gnash their teeth for madnes, in considering what they have lost) unto all eternitie, without remedie.

2. Something that's positive, called the punishment of sense, or paine Paena sen­sus. a totall sub­jection to the heavie, yea intolerable wrath of God in the torments of Hell. Everlasting fire, Math. 25.41. The vengeance of eternall fire, Jude. 7. And the wrath to come, 1. Thes. 1.10. The whole person, soule and bo­die, shall be companion with the Divell, and his Angels, and beare a part with them in torment. The worme of a guiltie conscience shall lie gnawing at the hearts of sinners, like a snake, or a viper, and never die, Mar. 9.44. The Lord himself, (who is a consum­ing fire) will power all the full vials of his wrath upon them; troopes, and swarms of woes shall encompasse them; the raging waves of hellish flames shall roare against them, and overwhelme them: thus they shall have their portion in the lake, that burnes with fire, and brimstone, which is the second death, Rev. 21.8. God will set his infinite wisdome on work, to extract the Quintessence of all the curses of the Law, and his Almightie power shall second this wisdom, in inflicting them to the full. The fire shall be unquenchable, never goe out, Mar. 9.43.44. see Rev. 14.9, 10, 11. The breath of the Lord doth kindle it, and still blowes it, [Page 26] and keeps it in, Isa. 30.33. He will hold up the wretched creature with the one hand, that it may continue in being, and beat it with the other hand, that it may ever be dying, and never die. The perfection of curses.

Thus I have presented to your view, some small scantlings, or shadowes, (and but sha­dowes) of that, which no understanding of man, or Angel is able to conceive, or expresse to the life. Viz: the curse of the Law, due to sin. I proceed to the Application.

Sect. 3. Use. 1. & 2.

And 1. Hence we may be bold to con­clude, without the least haesitation or doubting, that Mankinde is not now in that condition, wherein it was at first created. For Mankinde is under the curse of God, and of the Law: but certainly God did not create man accursed in the beginning: No such work could possibly come out of the hands of the Lord Jehovah, who is God blessed for ever. Oh no, God made him a blessed creature, his posteritie with and him, putting upon him, some parcels of his own blessednes. The Lord looked up­on him, and saw he was very good, Gen. 1.31. And said, Oh man, I have set the stampe of mine own image upon thee, and thou art a blessed creature by that blessed­ness, which I have put upon thee. The Law looked upon him, and saw him every way [Page 27] conformable to it self, and said, Oh man, I can find no flaw in thee, therefore I blesse thee in the Name of the Lord. But oh la­mentable change. Heu, quan­tum muta­tus ab illo? The Law looks at him angerly, and saith, Oh vile accursed creature. The Lord looks on him in deepe displeasure, and saith, surely some mischeivous hand hath been here. Did not I sowe the seed of blessedness in this feild? how comes it then, to be so full of cursed tares? oh, the Enemie hath done this. As, Math. 13.27.28. Thus man is wofully flitted from the top of Mount Gerizon, to the topp of Mount Ebal, and is quite another, than God made him; as farr differing from what he was once, as cursing is from blessing.

Oh, consider this; look back, and see what we have been. He that was once blessed in the shine of his Princes favour, and hath now lost it, how sensible is he of it? how doth the remembrance of it, even pinch and sadden his spirit, oh then! what despe­rate brutish hearts have wee that can look upon the ruines of our first blessedness with drie eyes?

2ly. We should seriously consider, and take notice of the wofull condition of all men by nature. What can be spoken more to the aggravation of our miserie than this, that we lie under the curse of the Law of the most high God? The Law speakes aloud to all the sonnes, and daughters of Adam jointly, and severally, as Mal. 3.9. ye are cursed with a curse: oh ye wretched Back­sliders, [Page 28] draw neere heare, and tremble; yea, let every one suffer himself to be con­vinced of this, and take it home, and say, woe is me, I am an accursed creature. And to drive this Naile home, I shall insist a while on the consideration, both 1. of the sad effects, and 2. the strange properties of this curse.

Sad effects of the Curse.1. The sad Effects, or consequence of the curse, (I mean, such as are felt even in this life) are sundrie; as

1. The subjection of the whole creature to vanitie. It groaneth, and travelleth in paine together, Rom. 8.20, &c. The curse, that lyeth on thee for sinne, maketh the creature sick, causeth heaven, and earth to quake. Every creature was full of beautie, and virtue according to his kind, and ca­pacitie; but that beautie is greatly decayed, and that virtue much wasted, and almost dryed up. They were all made to serve thee, but now, that thou art a convicted Rebell, and therefore accursed by the doome of the Law, they all fare worse for thy sake; the curse reflects upon them, because of thy treason against God: even as when a Noble­man is found a Traitour, and so obnoxious to the Law, all his servants, and retayners are sharers with him (lesse or more) in his sufferings.

2. Spirituall bondage, and thraldome un­to Sathan. This curse is attended with la­mentable soule-slaverie, infinitely worse, than that of the bodie. Every naturall man [Page 29] is a prisoner, under the power of the Jay­lour of hell, even while he lives here in this world. God the great King, and Judge of the world, hath said, Take him Jaylour and he hath taken him, and holdes him captive to doe his will. 2. Tim. 2.26. * He hath strong holds in the hearts of sinners, he possesseth them, and leads them at his pleasure; he saith, goe, and they goe; come, and they come; doe this, and they doe it. He blinds their minds, hardens their hearts, and works in them powerfully, Eph. 2.2. Indeed they spitt at him, and say, they defie him; yet neverthelesse they are his drudges, and carry his pack, and doe his worke. And while they professe that they scorne to serve him, yet even then they serve him willingly, and with both their hands. Oh miserie, be­yond all expression!

3. Unfruitfulness towards God. He may complaine of Mankind, as once of Israel, Jer. 2.21. I had planted the a noble Vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange Vine unto me? All our fruit is fruit unto death: we can bring forth no fruit unto God. The curse of the Law hath blasted us: we are (as it were) Thunder-struck, and made unserviceable. We can doe nothing that is truly good, or wel pleasing to God, Rom. 8.8. When Christ came neere to the figtree, and saw nothing on it, but leavs, he cursed it, and then it withered, Mat. 21.19. So the Lord, seeing Adam, and his posteritie now by their [Page 30] Apostasie become degenerate plants, pro­nounced a curse upon them, saying, Never fruit grow on you any more, and so we are become no better than withered stumps. Thou thinkest, that thou dost good duties, this and that good work thou hadst thy hand in, such, and such good fruits thou canst shew; but alas its nothing so, thou art a drie, and a barren tree.

4. Liablenes to all the plagues, and judg­ments of God. The curse setts us in such a posture, as we are continually exposed to some mischiefe, or other. The ground, which brings forth bryars, and thornes, being neere unto cursing, its end is to be burned, Heb. 6.8. The foolishman thinks his tongue is his owne, to use as he will; Psal. 12.4. But Solomon tells him, his mouth is neere to destruction, Pro. 10.14. See Ezech. 7.5, 6, 7. 2. Pet. 2.3. Speaking of false Teachers, he saith, their judgment lingers not, but is hastening on its way; their damnation slumbreth not, it keeps waking, to seize on them in due time. And indeed, what is it, that hindreth vengeance from falling on sinners, but onely the Lords patience? Tha [...] consuming fire is at hand readie to lick thee up, and to destroy thee: there is but one stepp betwixt thee, and death. The Lord might forthwith stop thy breath, an [...] then thou art gone for ever, the ladder i [...] every moment like to be turned: tho [...] hangest but by one weake threed, and whe [...] that is broken, then thou droppest into th [...] flames of hell.

[Page 31]5. Punishing sinne, with sinne, a very sad effect of the curse, when the Lord hath de­termined to set home the curse upon a sinner with a witnesse, then he leaves him to him­self for his former provocations, either to run himself deeper into the same sinnes; or else to fall into more vile, and vicious courses, and so to heap up wrath against himself. As sometimes a father saith of an hopeless child: Seeing he will not be re­claymed, let him take his course, let him run himself out of breath, and hasten to his owne ruine. Thus he scourged the Gen­tiles for their wilde courses against the light of Nature, Rom. 1.26.28. And the Jewes for their contempt of the word, Psal. 81.11, 12. And their opposing the Gospell, 1. Thes. 2.15, 16. Thus the Lord deales with many of the secure sleepie sinners: they give no regard to the offer of mercie, therefore the Lord shutts them up in ignorance, and saith, let him, that is ignorant, filthy, carnall, be so still: they are not bettered by mercies, or judgments, therefore they shall be made worse. The close deceiver becomes a grosse robber, and God gives him over to lying, swearing, forswearing, &c. The immoderate use of the creatures becomes grosly riotous; God gives him up to beastly drunkenness, mispending of his time, wasting his estate, yea sometimes to wantonness, and bodily filthyness, to hatred yea scorning of good counsel, and the like abhominable practices.

6. Hellish terrours, startlings of conscience, [Page 32] feare of death, and of the Judgment to come. These are the sparkles, which flie up out of these everlasting burnings, while the furnace is in heating to devoure the ungod­ly of the earth, Isa. 33.14. Fearfulness sur­prizeth the hypocrites, Heb. 2.15. Its one maine branch of mans naturall miserie that through feare of death, he is all his life, subject unto bondage, Act. 24.25. When the Aostle Paul, preached of the Judgment to come, Felix trembled. The sinner feeles ma­ny a privie nippe, while he is walking on in the wayes of his owne heart; he hath grip­ings in his spirit, that torment him, and he feeles the flashing of hell fire sometimes in his conscience, so that he is appaled with the foresight of the wrath to come. His heart smites him, and tels him, that Venge­ance lyes in wait for him, because of igno­rance, drunkenness, contempt of the Gos­pell, &c. The thoughts of death, and judg­ment damp him, and strike him to the heart, and he saith, oh I must once goe downe into the dust, what shall then become of this poore soule? Animula vagula blandula. Quae nunc ab [...]bis in lo­ca. I must be brought to judgment, how shall such a sinful wretch as I, look the great Judge of heaven, and earth in the face. Alas poore sinner, thou settest a good face on the matter, before men, but thy heart knowes, that it is thus.

2. The strange properties, or qualities of the curse, Strange pro­perties of the Curse. are especially these 5. (I call them strange) because. 1. Most of them lie out of the road of the naturall mans apprehension, [Page 33] and beliefe, they are hid from his eyes, he will not easily be perswaded of them. 2. Yea, the godly themselves doe not so clearly dis­cerne, nor so carefully observe, or make use of them, as they might.

1. It is a grievous, and a bitter curse. Can there be any thing more grievous, and bitter, than the abandoning of the creature from God? It was a very girevous curse, which Shimei the Benjamite shott against King David, as David himself termes it, 1. Kin. 2.8. A strong sore, forcible curse, -so the originall word signifies. How much more rightly may all this be spoken, of the curse of Gods Royall Law? When the An­gel of the Lord would measure out a curse against the Merozites, according to the bredth of their sinne, he bids curse them bitterly, Jud. 5.23. Gods curse against sin­ners is bitter, Jer. 4.18. Its made up of gall, and worme-wood. Ier. 8.14.9.15. When Solomon would give warning of the danger, which may come by the ensnaring of an whorish woman, he tells us, that in his owne experience he finds her more bitter than death, Eccl. 7.26. If he had knowne any thing more bitter, he would have mentioned it. Now the curse of the Law is the death [...] [...]he sinner, Gen. 2.17. The curse of the people upon Merciles self-seeking persons is grievous, it bites sore, Pro. 11.26. &, 28.27. Oh, but what then is the curse of him, who is the God of all people? that's but a flea-biting to this.

2. It's a grounded, and authorative curse. [Page 34] It hath a superscription, and stampe of di­vine warrant upon it: the power of heaven goes along with it, which puts weight upon it, and makes it heavie and bitter. Elisha cursed the mocking children in the name of the Lord, and that curse commissioned, and enraged the 2 she beares to teare them in pei­ces, 2. Kin. 2.23.24. So the Law curseth the sinfull children of Adam in the name of the Lord, and this curse armeth all Gods judg­ments against them. The causles curse is contemptible, it shall not come, Pro. 26.2. But the Law of God finds abundant cause in the sonnes of men, and therefore it curseth with authoritie, and efficacie. When a na­turall father curseth his children, as Noah, Cham, Gen. 9.25. And Jacob Simeon and Levi, Gen. 49.7. This breaths out authority; and therefore it strikes deep. When the Pope curseth with bell, book, and candle (as they say) his seduced slaves, which have received his marke, tremble at it, because they ap­prehend (though falsly) the authoritie of Christ himself to be in it, how much greater cause of trembling is there, when the father of the spirits, who is God over all, curseth transgressours?

3. It's an imp [...]iall, and thorough-deal­ing curse; it overtakes all sinners; none can escape, or avoyd it. Cursed is eve­ry one, that continueth not in al things &c. vers. 10. Before, No abilitie of nature, or religious priviledge, or any excellencie whatsoever, can possibly shelter or safeguard [Page 35] thee from it, till thou arrivest at Jesus Christ. We read of Levi, that he knew not his fa­ther, nor his mother, nor his brethren, nor his owne children, Deut. 33.9. So the curse of the Law saith unto every one without exception, I have not seen thee, I doe not know thee; it falls downe-right on all, without respect of persons. They use to picture Justice blind, even the justice of humane Lawes, so the justice of the divine Law is (after a sort) blind; it can neither be bribed, nor dashed out of countenance: it cannot be swayed either by feare, or fa­vour; it takes no notice of any by conside­rations, which might turne it aside from it's right course. Zach. 5.3. The flying roule goes over the face of the whole earth, to cut of every one that stealeth, and every one that swea [...]eth, &c. Yea it's so impartiall, that it will not spare, or favour a justifyed person, who is now under the wings of Christs blessing, but will look grimly upon him, and reach him some sharp lashes if it find him faultie, or miscarrying.

4. It's a subtil, and a spirituall curse, it peirceth into the inwards, and goes downe into the bowels of the bellie, it can strike the very spirit of the sinner; so that often­times when no curse appeares without, yet then there is nothing but curse within: when the outward man is compassed about with blessings, the inward man lies in the midst of all evil, yea is filled with the curse of God. The bodie is fat, and faire liking, [Page 36] the bones flourish like an herb, the Estate prospers, their name is up, no bands in their death, &c. but even then God sendeth leanness into their soules, Psal. 106.15. Their minds are more blinded, their hearts more hardened, their consciences more seared, they are more crusted, they grow more se­cure, and uncapable of any good, Lam. 3.65. Give them obstinacie of heart, thy curse upon them. Let their hearts be covered over, as with a buckler, to keep of every blow from Gods word, or hand. This is Gods curse on the heart; so that while all things are so well composed without, that they pro­mise to themselves nothing but blessing, yet even then the curse of God sits close on their spirits, and ripens them insensibly for destruction.

5. It's a standing, and abiding curse. The Justice of God hath brought it so home, and given it such a deep expression into the na­ture of man, that it's unremoveable. No power either of man himself, or of any, or all the creatures in heaven, or earth, is able to take it off. The sinfull soule under the curse of the Law is like to a prisoner, bound hand and foot, and throwne into the dungeon, readie for execution, he cannot loose the chaines nor get himself out; he is sure for starting: No power, abilitie, dis­posednes in, or from the sinner himself can availe any thing, towards the ridding of him from the jawes of the curse: No foot­steppe, or possibilitie of help by, or from the [Page 37] creature, man, or Angell, to put to a little finger towards his release from it. The fly­ing Roule, which enters into the house of the Theife, and swearer, must remaine in the midst of his house and consume it, tim­ber, and stones, and all, Zach. 5.4. The wrath of God abides on the disobedient sin­ner, Jo. 3.36. Time cannot wear it out, Isa. 65.20. If a remedie be tendered to the sinner, he is utterly uncapable of it. 1 Cor. 2.14 He hath no­thing, which can concur with grace: where­by to further his recovery, in the least mea­sure, but contrariwise, he fastens the curse more upon himself, Rom. 2.5. and runs more, and more into the clutches of it, and further still out of the reach of blessedness.

Lay all these things together, and judge in your selves, what cause we have to reflect sadly upon our selves, and to lie downe in dust, and ashes, under the sence of our owne miserie, as finding, and knowing our selves to lie under the stroke of his great, and terrible curse? Woe is me, for the lamen­table ignorance, and sottishnes of our people generally, which sport, and sing, and walk merrily under this burthen, as if they were the happiest creatures under the Sun. But oh, be convinced of it, and put it not away from you any longer. Why will you not acknowledge your selves to be such, as the Lord, and his Law have found, and voted you to be? will you goe about to make the Law a vaine thing, and the Lawgiver a liar? That thou canst never doe, the word of the [Page 38] Lord endureth for ever, let God be true, and every man a lyar. Come downe into the dust, cast away thy plumess, thy corrupt fancies, of an imaginarie blessednes, thou art really a cursed man. Please not thy self in this Hell of thine as if it were an Heaven: but be advised to take downe this unquesti­onable truth, and know it for thy self, that it may lie neer to thy heart, and thou mayst be humbled under thy wofull condition. Thus much of the 2d use.

Sect. 4. Use 3d, & 4th.

THirdly let us heare pause a while, that we may consider, and admire the won­derfull condescension of the Lords goodnes, and wisdome towards the sonnes of men, in that he doth so sweetly allay, and mitigate the curse, that it doth not poure out all it's furie upon us. All the inhabitants of the world being accursed through sinne, it's a wonder, that the first, and second death have not fallen pel-mel upon them all, and devoured them at once: its a wonder, that the curse hath not dashed us all to peices, and brought the whole world into a Chaos long agoe. This is from the wise, and good providence of God, who for the preservati­on of the whole frame, and for the comfort of his owne people, doth snub, restraine, and moderate the curse, and keepes it within certaine bounders, as the Sea within its banks, that it cannot overflow, and destroy [Page 39] the earth, We see that the horse, the Ox, and other such like creatures have not quite renounced mans service, but are easily brought into subjection: Yea, the most sa­vage creatures are not invincibly rebellions but God affords to man both skill, and pow­er to tame them Jam. 3.7. And 2. What a mercifull dispensation is this, that such swarmes of curses should flie abroad in the world, and yet so very few of them (in com­parison) should touch us? That so few are born blind, deafe, maimed, idiots? That nature is sustained in health, strength, vi­gour? yea, that we live upon the earth, and enjoy the influence of heaven? That the heaven over our head is not brasse, and the earth under our feet, iron, yea, that we are in any estate short of hel, who might justly have been stript of all at once, and made the com­mon Butt of all his curses? And further, Isa. 3. What a sweet providence is it, that when the Lord inflicteth evils or judgments, which are properly, and in themselves the bitter fruits of the curse, he doth not alwayes in­flict them meerly as curses, in reference to the sinnes of the persons, but sometimes one­ly praeventions of sinne, and the miseries which follow it, as. 1. Cor. 11.32: Or as exer­cises of patience, as in the famous example of Job; or as meanes, which his divine wis­dome is pleased to use, for the manifestation of his owne glorie, in some, way, or other. Whereof we have a notable instance in the man, which was blind from his birth, Jo. [Page 40] 9.1.2.3. The disciples ask our Saviour, whose sinne was the cause of that judgment, his owne, or his parents? He answers, neither of both, but that the works of God should be made manifest in him, his meaning is this; you think this man is thus marked out for some notorious sinne either of his owne. Or his Parents: but you are mistaken: for al­though sinne be an universal cause of all judg­ments, See Pis­cator and Gualter on the place. yet in this case the Lord did not look upon the sinnes of either of them, as the adaequate, or next mooving cause of in­flicting this blindness: but he intended here­by the manifestation of his works the work of justice, and severitie, in afflicting him so sadly, and so long; the work of goodnes, and mercie, in bestowing the blessing of sight upon him; and cheifly, that this miracle wrought by me (saith Chirst), may be a cleare, and undeniable demonstration, that I am the Son of God, seeing it could not possibly be done by any other hand. ab v. 32. To shut up this use; let us not reckon our selves the lesse miserable, because of these, and the like providences, but rather ascribe them to the indulgence of mercie, and adore the glorie of his dispensations, who suffereth us not to be so accursed, as we deserve.

4ly. Hence I inferre, that there is no justification to be had, no, nor any possibili­tie thereof by the works of the Law. It is a vaine thing once to expect it. The Law curseth sinners; how then doth it bless them? but if it justifie them, it blesseth them. [Page 41] All men are under the curse of the Law: therefore no man is under the acquittance, and absolution of the Law. This is one of the Apostles arguments in the verses before to look for justification, and blessing from the Law, is not onely to lose our labour, but also to bring upon our selves more mis­cheif. Its the way to inwrappe us more in the folds of the curse, to implunge us into a deeper Sea of guilt, yea to seale up the curse against our owne soules, and to make it sure to our selves. Observe, what is the conclusion, which the Apostle would prove, from the text alledged out of Deuteronomie. vers. 10. before, It is, that those, which are of the works of the Law, are under the curse, that is, not onely those, which break the Law, or doe not keep it perfectly, but those that depend upon it, and reckon of justification by the works of it, even these also are accursed, so Rom. 3.19.20. The Law chargeth all men with sinne, and thereby stoppes every ones mouth, and makes all the world subject to the vengeance of God. [...]. Whence it followes unavoydably, that no flesh shall be justified by the deeds of the Law. Therefore the Apostle professeth, that he would by no meanes be found, having his owne righteousnes, which is of the Law, Phil. 3.9. As if he should say, If I should ap­peare before Gods judgment-seat, clothed in that habit, he would abhorre me, and I were utterly undone. So then, there is no justification to be had by the Law; No [Page 42] man can possibly reach that conformitie to the Law of God, either inward, or outward, in the frame of the heart, or cariage of the life, which will be able to plead his justification in the sight of God, It is not any good qualitie with­in us, or any goodwork, that comes from us, or both joyned together (though never so ex­cellent for kind, or degree), that can set us right in the court of heaven. There is nothing at all, which a man hath, nothing at all, which he doth or can doe, for which God will pronounce him righteous: but when he hath done all, and is got up to the high­est pitch, the Law will tell him to his face, that he is still Accursed. This is needfull to be urged: for not onely the world, but the churches of Christ, are full of justitiaries, which carve unto themselvs an imaginary self-righteousness according to the Law. Oh that these persons would open their eares to this truth, and take it down. Of these I observe 4 sorts, I meane such, as seek a Blessedness by the Law, which they shall never find.

1. Professed Papists, which submit unto, and hold fast the establish'd doctrine of the Church of Rome, especially as it is set forth in the councell of Trent; where they determine thus. The alone formal cause of the Justification of a sinner before God, or that which gives being to it, is Righteousness implanted, or a new qualitie of grace, or frame of holines wrought in the soule: which what is it else, but personall, and inhaerent conformitie to the Law of God? They tell us further, [Page 43] of a, first justification, whereby of unrighteous, a man is made righteous; and secondly, whereby of unrighteous, he is made more righ­teous. The former (if I mistake not) they hold incompleat, and so insufficient; being but a kind of entrance made by faith, and other preparative dispositions: the latter is that, on which the maine waight of the business lies; and its done (say they) by the improovement, and exercise of those good dispositions, according to the com­mand of the Law. So that a Papist, keeping to the principles of his religion, must either have his blessedness from the Law, or stand accursed still: and if we make the best of it, he is chargeable with that follie, for which the Apostle taxeth the Galathians. vers. 3. Of beginning in the spirit, and seeking to be made perfect by the flesh. And herein the hand of God is remarkeable, either in mer­cie, or justice, or both, to some of them, in taking them off from their old plea, so that when they are to die, they dare not trust their soules in so crazie a bottome: yea their great Champion Bellarmine, when he hath bett his braines, and stretched his wits, in sundrie pages to uphold the doctrine of justification by inhaerent righteousnes, yet at length he comes to this resolve. * Because of the uncertaintie of our owne righteous­nes, and the danger of vaine glorie, there­fore it is * the safest way to trust onely in the mercie and goodnes of God. In which words, he doth (upon the matter) unweave [Page 44] his owne webbe, and destroy what he had built. For if this be the safest way, it is so, because it is Gods onely approoved way for the justification of a sinner; and conseq. this way alone must be taken, and all other wayes must be rejected, and avoided, as be­ing not onely not the safest, but positively unsafe, and certainly full of danger, yea, unquestionably destructive.

2. Blind ignorant Protestants, which have nothing of religion, but onely the bare name, a meer outside, their Christendome, the faces of Christians. They were baptised, they keep their church, they come to the communion, and receive their Maker (as they carnally, and grosly speak), they have a share in the outward priviledges of the church, saying, Lord, Lord, and therefore they think, that no blame lies upon them, the curse is farre enough of from them, they are accepted of God, and in a blessed condi­tion thus the Jewes gloryed in the Temple of the Lord, which the Lord condemneth, as a trusting in lying words, Jer. 7.4. They boasted of their priviledges, that they were Abrahams seed, never under bondage, yea, that they had one father, even God, &c. The Lord Jesus tels them plainly, that they were the servants of sinne, and of their fa­ther the Divel, Jo. 8.33, 34, 41, 44. A clear glasse, wherein the generalitie of our people may see their faces; all their religion stands in this, that they are called Christians, and goe among the people of God: this is their [Page 45] blessedness. But oh wofull people, how came you by this blessedness? whence had you it? you are under the Law; it holds you under guilt, and pronounceth you accursed; and (alas) these priviledges and services are far too weak, and poor things to take off that guilt, and to remove that curse which sticks to your wretched souls. Oh my soul pitties your sottishness. Awake from your slumber, and deliver your selves from these delusions, before ye perish in them.

3. Civil livers, which go far in the obser­vation of the outward duties of the second Table, they are honest in their dealings, equal in their actions, sweet in their behaviour, and as far as the letter os the Law will carry them, unreprovable; these are the righteous men which justifie and bless themselves, as the young man, Matth. 19.20. and the Pharisee, Luke 18.11. but these went away unjusti [...]ed, and therefore accursed. Thus it was with the Apostle Paul before his conversion, who had more to boast of in the flesh than any man; for besides circumcision, and many other Je­wish priviledges which he enjoyed, he came up so high in conformity to the righteousness required in the Law, that as touching it, he saith he was blameless: and these things were his gain; but when he found Jesus Christ, he looked upon them all as loss, and cast them away as dung, yea as dogs-meat, [...] q. [...], alluding to [...], v. 2. before. Phil. 3.5-8. as if he had said, If those dogs, those evil workers (the Jewish Teachers, which press circumcision and legal righteousness) do taste [Page 46] such savour and sweetness in this kinde of meat, let them take it to themselves, as fittest for them, it will not down with me; I have other meat, which these men either do not know, or cannot digest. This is just the case of many among us. But oh man, if thou wilt bring thy self and thy work to the standard, thou wilt finde, that although thou blessest thy self, and others bless thee too, yet thou art without the sun-shine of Gods blessing. For if it were granted, that thou hast gone thorow-stitch in thy duty to men, yet still the business is lame, and halts on a side; all this while thou hast neglected thy duty to God, and dost thou look to be accepted for thy partial obedience? would this be a sufficient acquittance to a child in his fathers house, that he hath discharged himself well in all his carriage to his brethren, and servants in the family, while he hath never regarded his duty to his father? or can he expect his fa­thers blessing? may he not rather fear his curse? This is thy case, who restest in the moral righteousness of the second Table.

4. Religious professors, who besides all these, have also a form of godliness; they have the form of knowledge, and of the truth in the Law, Rom. 2.20. and in the Gospel too 2 Tim. 3.5. they have seen, and sorrowed for their sins and bad courses; they have broken off their iniquities, and reformed their ways; they perform religious duties, pray, reade the Scriptures, hear the Word preached, observe the Lords day, shew some degrees of love and [Page 47] respects to good men. In a word, they have sundry commendable abilities within, and bring forth many (materially) good fruits without; and hereby they work out unto themselves a carnal peace, perswading them­selves that they are in good case, and accoun­ting themselves righteous, and blessed of God; but all this will go for no more in the Court of Heaven, than the righteousness of the Law, which holy Paul durst not stand to for his justification. He did not onely disclaim those priviledges, and that righteousness, which before he had accounted his gain, but all things whatsoever; yea doubtless (saith he) I do count all things but loss; I do, even at this present, since I came truly to know the Lord Jesus Christ, renounce and cast a­way all things, whatsoever I am, or have, in the business of my justification before God, save the righteousness which is through the faith of Christ, Phil. 3.8, 9. Let a man reach out as far as is possible in conformity and o­bedience to the first Table (as well as to the second) both in religious dispositions, and holy performances, and let this be joyned with a glorious external profession of Christ and the Gospel, yet he may still abide under the Law, and so be a stranger to the grace of justification. It is not any one of these, or the like qualifications and workings, nor all of them put together, that can raise the soul in­to a justified condition, but still it abides un­der the curse. What high characters of more than ordinary holiness doth the spirit of God [Page 48] put upon the Jews? Isa. 58.2. they sought God daily, they delighted to know his ways, as if they were a Nation that did righteous­ness; yet they are rejected and disallowed, even in their choicest and strictest duties; Je­sus Christ professeth that he will send away many at the last day, which have done won­derfull works in his Name, Matth. 7.22, 23. This is a fine spun, but (I fear) too common hypocrisie, to make graces, duties, reforma­tions, performances, the matter of our righ­teousness before God. Let Christians take heed, lest while they reckon on the blessing, they be found under the curse.

The issue of this use is, to knock us all off from thoughts of justification by the Law, seeing we are all under the curse of it. Let us not make account of such a thing, it will prove but a dreame, and we shall be deceived. Let us by all means shun this most perilous work.

Sect. 5. Ʋse 5 & 6.

5. IT's no wonder then, if the preaching of the Law be so unwelcome, so burthen­some; yea (I may say) so hatefull and abo­minable to the greatest part of our Congre­gations. If you would prophesie unto them of wine and strong drink, speak unto them smooth and pleasing things, and tell them of nothing but Gospel, and promises and com­forts, you are very welcome, oh this is excel­lent Doctrine. But contrariwise, the Ministery [Page 49] of the Law is as unwelcome to their hearts, as water into a ship, or fire into their bones; and can ye blame them? Ier. 5.14. alas the Law breaths out nothing but curses against the men of the world; its like the roll of the book which was spread before Ezekiel, written within and without, with lamentations, and mournings and woe, Ezek. 2.10. which way soever the Minister turns it, it speaks cursing to wicked men, it flasheth hell fire in their faces conti­nually; how should this be endured, to hear themselves cursed to their faces all the day long? therefore they hate him that rebuketh in the gate, Amos 5.10. sometimes they break out into gross and open distempers, they rage and storm, and persecute us; they smite us with their tongues, and call us railers, and preachers of damnation; they go away with their hearts filled with gall and malice, and their tongues with clamours and outcries a­gainst us; they say to us, as the possessed per­sons said to Christ, Are you come hither to torment us before the time? Matth. 8.29. O­thers can bite in their wrath, but they grum­ble in their hearts, and sometimes say, they could wish that their Minister were more dis­creet; and it were well if he would keep him to his Text. But truly, he that threateneth the curse of the Law against a natural man, is not gone far from his Text. Thus it is, and thus it will be while Satan is the God of this world, and sin reigneth in the hearts of the men of the world, we canno [...] expect it should be otherwise: Even John Baptist, when he [Page 50] comes to cast down mountains, must look to finde no better entertainment.

6. Yet every hour we may strongly infer a necessity of preaching the Law, although John Baptist be censured as a busie pragmati­cal fellow, yet he must do his work for all that; although the preaching of the Law be both tedious and odious to carnal men, yet must we not neglect that piece of our Mini­stery in any case; this Law-work must be at­tended in its due place: for seeing man lies under this misery and danger, its needfull that he should see and know it, that so he may come to be affected with it, as the case requires. There is no wise man (I suppose) but would willingly be informed of any mis­chief that is towards him; if he be under the displeasure of the supreme Power, or in dan­ger of some mortal disease; or if he fear an adversary at Law, every one would know the worst of his own cause: for he may possibly by this means be put into a way to prevent or avoid it, which otherwise (ordinarily) he cannot. How much more needfull is this wis­dome in the business of the soul? Now the best and most regular way to attain this end, is the Ministery and preaching of the Law it self, that the wretched sinner by a particular home-application of it, may get acquaintance with his wofull condition, and so apply him­self to the use of means, whereby he may e­scape the danger. Every natural man lies under the guilt of sin, and therefore under the displeasure of the most high God; sick of a mor­tal [Page 51] soul malady, which brings him under the power of the second death; cast in his cause before the judgement seat of heaven, to his utter ruine and undoing. It concerns him therefore to attend upon the Ministery of the Law, that he may know how the case is with him. A malefactor or trespasser amongst men, may discover by searching into the Law of the Land, what danger he is in: so may the sinner by searching into the Law of God. Whence (I conceive) I may be bold to con­clude, not onely the conveniency, but also the necessity of the seasonable preaching of the Law in our ordinary ministration. This is not a politick device of Preachers, or purpose to screw into mens consciences, that they may Lord it over them (as carnal men are apt to judge) but a way approved by God himself, in order to the conversion of sinners, and seconded by the practice of his servants in former times. The Law is the Lords can­dle to reveal sin, Rom. 3.20. and [...]y conse­quence to reveal the curse due to sin. Its the Lords hand to work wrath in the soul, by striking it with conviction, and with fear thereupon, Rom. 4.15. God the great Law­giver hath put upon it such a beam of purity and authority, that it is able to manifest sin to the conscience, even in the most slie and hidden aberrations. It's the Lords Bayliff, to hunt out sin in the several kinds, degrees and colours of it, and to lay his arrests upon the sinner. It's the Lords voice, to call and fetch every Adam out of his thickets, Gen. [...]. [...], 10. [Page 52] yea, it's the Lords sword, or slaughtering-knife, whereby he kills and slays the sinner in himself, that he may live unto God, Gal. 2.19. Now that the Law may do all this, it is not enough that the sinner have an overly and general knowledge of it, but it must be opened, and applied in some competent mea­sure of distinctness to his heart and consci­ence; for doubtless every natural man may say of the Law, as the Eunuch of the Text, in the Prophecy of Isaiah, How can I un­derstand it, except some man should guide me? Act. 8.31. God sends Moses to conduct the children of Israel towards the Land of Canaan, but they must go thorow the wilder­ness, and there the Law must be promulgated in a terrible manner, with thundrings and lightnings, &c. that the fear of the Lord might be before their faces, Exod. 20.20. Sinners must come to mount Sinai before they come to mount Sion. Jesus Christ himself when he comes with healing in his wings, and his heart and mouth full of blessing for sinners; yet even then he will send his messenger be­fore his face to prepare the way before him; they must remember the Law of Moses in the mean time, and before his coming he will send them one to go before him in the spirit and power of Elias, &c. lest he come and smite the earth with a curse, Mal. 4.2, 4, 5, 6. Luke 1.17. So that (to shut up this use) we must crave your excuse if we harp sometimes on this harsh string; for although it be not toothsome physick, yet it is wholsome. We [Page 53] should be both unfaithfull to our great Ma­ster, and treacherous to your souls, if we should withhold from you this so necessary a part of Gods counsel. We were not worthy to be admitted Counsellors at Law, if we would not plainly tell our Clients the worst of their causes. We know the terrour of the Lord, therefore we perswade you by the light of the Law, to consider of your misery, 2 Cor. 5.11. That speech of the Pharisees is a truth, though ill meant, and worse applied by them John 7.49. The people which know not the Law, are cursed. When people cannot en­dure to hear of their sin, and curse by the ministery of the Law, it is too probable a sign that they lie fast bound (hand and foot) under the curse. Oh my brethren, were it not better to hear the curse ringing aloud in your ears in this world, while there is a pos­sibility of escaping it, than to feel it lying on your souls and bodies, in the full power and fury of it in the world to come, when the time of mercy and blessing is expired; Oh consider it, and the Lord give you under­standing.

Sect. 6. Ʋse 7 & 8.

7. SUffer the words of exhortation, and give me leave to impart unto you coun­sel from God. Oh that your ears were open, and your hearts pliable, that this counsel mght be acceptable unto you, about a mat­ter of so great importance. Let this exhortati­on [Page 54] run in two streams: 1. To all the sons and daughters of Adam; you see in what wofull case you stand by the just verdict of the holy Law of God. I beseech you weigh it well; its the great curse of Almighty God that you lie under. Would you see it yet more clearly in its hideousness? then look upon it in all its dimensions; for breadth, it wraps in all man­kind, Adam and his whole generation, to the last man that shall stand upon the earth, and all creatures which serve for his use; for length, it reacheth to eternity; for depth, it goes down to hell, and there puts forth its greatest mischief; for height, it gets up to heaven, and in [...]ects it, the moon and stars are not pure in his sight, Job 25.5. Review the sad effects and strange properties before mentioned, and then tell me, are you now convinced of your misery? is it come so near to your consciences, that you cannot now shake it off any longer? Oh then, I intreat you, for the love of your souls get from under it; how dare ye abide in this condition? how can ye eat or drink, or sleep with such a mas­sie weighty curse lying upon your souls? Say, Oh wretch that I am, I was born at first to blessedness, but I am now implunged into a most wofull curse; and shall I lie still under it, and not go about to recover my first estate? Oh no, haste away, and escape for thy life; the longer thou continuest under the curse, the more sinfulness and guilt thou contra­ctest, and so makest thy self more accursed. Deliver thy self betimes; how long wilt thou [Page 55] linger in this blacke Sodome?

2. To parents, and such as have the charge of others; alas, your children are under the curse of the Law. Suppose that some of them were infected with the leprosie, pestilence, or any contagious disease threatening death; or were under any calamity at present, which would certainly be their ruine, if not timely prevented, would ye not use the best means for their help? especially if your hearts can tell you, that you have had a great hand in bringing them into this danger? Oh then, if you have the bowels of parents earning in your bellies, you will spare no cost nor pains, but lay out your selves freely in all ways possible for their seasonable recovery: you, you have been the immediate instru­ments of putting them into this lamentable pickle; you have begotten and brought them forth, and from you they have derived (to­gether with their being) this dolefull curse; and will you suffer them to lie under it still, and not put forth your hands to help them out? Do ye not tremble to think, into what a deep gulf you have implunged them? Oh what joy can you have in them, in their beauty, comeliness, towardliness, or their sweet natural parts, whiles this sad thought is ever and anon coming into your mindes? Alas, these tender babes, these hopefull chil­dren, are in themselves no better than ac­cursed creatures. But we may well mourn o­ver the desperate carelesness of the greatest part of parents and masters, which suffer [Page 56] those that are under them to continue in that wofull plight, without looking after their re­cov [...]ry; yea, give them leave in these licen­cious days to run up and down from one sect to another, and from one wickedness to an­other, and to make themselves still more vile, and yet do not restrain them; as it is said of Eli, 1 Sam. 3.13. And what shall we think of those parents that encourage their chil­dren to sinfull ways? they may swear, scorn at godliness, break the Lords day, profane his worship, neglect, yea trample upon his Ordinances, and they give them good leave to do so, saying (in effect) to them, as Re­becca said to her darling Jacob, when she set him on to get the blessing, Upon me be thy curse, my son Gen. 27.13.. While you carry thus to­wards them, I tell you, you may bless them morning and evening, yet God curseth them. Ah cruel father, mother, master, dame, you must one day answer for their souls, and their blood will be required at your hands. You say you love them, and would see them do well; but I beseech you, love them better than thus, or you will one day waile and wring your hands, to see them irremedilesly miserable.

8. This truth being duly taken down (be­fore we dismiss it) may serve to bring us all out of love with one wicked practice which is too common every where, and that's cur­sing; and to discover it to be a thing both desperately sinfull, and even in it self unrea­sonable. Some profane unsavoury ones are [Page 57] not afraid upon any trivial occasion to curse themselves, if this or that be not so, I would I were hanged, I wish this meat may be my poison, Let me never thrive, &c. and these dreggish dangerous times have brought forth a generation of men of corrupt minds, and dissolute principles, which can curse them­selves with a kind of authority and bravery; If I do not such and such a thing (and it may be some desperate abominable crime) God damn me, God confound me, &c. As for imprecations against others, how ordinary are they? there be deboist unnatural chil­dren, which blush not to curse their parents; so parents curse their children, masters their servants, and one neighbour another; you shall hear a man sometimes curse his horse, if he do but stumble; or his cattel, if they turn out of the way; or his very axe, ham­mer, or the working-tool in his hand, if it miscarry. In short, there is no language so ready to our common people, if they be dis­pleased or put into passion, as hangment, ven­geance, the devil, a mischief, the pox, or the like; when as the mad man, they cast fire­brands, arrows and death, Prov. 26.18. And some have so accustomed their tongues to such hellish speeches, that they are to them but words of course, they curse when they mean no harm; which is an abominable ta­king of Gods Name in vain; seeing every imprecation is (virtually at least) a prayer to God to do the thing expressed or intended therein. Let me advise you therefore to con­sider [Page 58] what you are doing; you are under the curse of the Law, and will you be so bold and busie with it? Oh that you were wise, and that ye would cause these words to sinke down into your ears, and seriously ponder in your hearts these particulars following:

1. Cursing is given in Scripture, as the mark and brand of persons that are notori­ously profane, and such as are strangers from God, and in the bond of iniquity, Psal. 10.7. his mouth is full of cursing. See 1 Sam. 17.43. and 2 Sam. 16.5, the practice of Shimei, Jud. 17.2. Micahs mother, Rom. 3.14. its sometimes followed home with remarkable judgments, Exod. 21.17. Prov. 30.11. see the exemplary punishment of Shelamiths son, Lev. 24.14.

2. It is very unbeseeming, and inconsistent with the profession of Religion, not becoming those which have given their names to Christ; and from that very consideration sometimes forbidden, Rom. 12.14. Eph. 4.31. 1 Pet. 3.9. it is so foul a thing, that the practice of it (if habituated and frequent) will scarcely stand with saving grace; Christians that give way to it, and suffer themselves to be overcome by it, do very much forget themselves. See Jam. 3.4, 10. &c. Peter foully overtaken, Mat. 26.74.

3. It argues a great measure of flintiness, and strange audaciousness of spirit, when a man dare adventure to play with such edge­tools, to bandie so terrible a thing as the curse is, and to dally with it upon every tri­fling occasion.

[Page 59]4. In thus doing, you take upon you the office of the Law; yea you step into the Lords own seat. God hath put this burthen on the Law (as to bless the observers, so) to curse the transgressors of it; how darest thou then incroach upon it? who made thee a Law-gi­ver; or who gave thee this authority? Oh take heed, thou makest thy self guilty of most unwarrantable usurpation.

5. You invite the curse, and call for it to come and seize upon your selves, or others, as if it were too slow, and made not haste e­nough; but thou maist be well assured it hath wings; its the flying roll; and thou wilt find to thy sorrow one day, that it comes with too much speed, thou needest not to hasten it.

6. You adde more misery to the miserable. Thou art wretched above measure already, through the curse of the Law which lieth up­on thee; wilt thou increase thy wretched­ness by sealing up the curse against thy self, and that with thine own mouth? Thy chil­dren are in a wofull condition, by means of the sin and curse which thou hast derived un­to them; and wilt thou make it more wofull by pronouncing a curse upon them with thine own lips? may not many a child say to his father and mother, Is it not enough that you have brought me into the world accursed by the Law of God, but I must have your curse also?

7. Yea lastly, you provoke the Lord to take you at your words, and to say, Well, be it unto you, even as you will. Thou saist, God [Page 60] damn me; its a bargain thou shalt be dam­ned. The Lord doth oftentimes send down the curse upon the children, according to the imprecation of their parents, the prints whereof stick upon them visibly all their days. They that love cursing, shall have cursing enough, Psal. 109.17, 18, 19.

Therefore put away this bad language from you, and let it not be heard any more amongst us.

Sect. 1. The second Conclusion; what this imports, that Christ was made a curse for us.

THe second Conclusion or Doctrine which these words hold forth unto us, is this: Christ was made a curse for us which are un­der the curse of the Law; Jesus Christ the Son of God, the second person in Trinity, be­came a curse for the sons of men, who stand accursed by the doome of Gods righteous Law.

Let it be observed, that he is not onely ac­cursed, but a curse; and this expression is u­sed both for more significancy and fulness, to note out the truth and realness of the thing, and also to shew the order and way he took for bringing us back unto that blessedness which we had lost. The Law was our righte­ousness in our innocent condition, and so it was our blessedness, Jam. 1.25. but the first A­dam falling away from God by his first trans­gression implunged himself into all unrigh­teousness, [Page 61] and so inwrapped himself in the curse: Now Christ the second Adam, that he may restore lost man into an estate of blessed­ness, he becomes that for them, which the Law is unto them, namely a curse; Rom. 10 4. begin­ning where the Law ends, and so going back­ward to satisfie the demands of the Law to the uttermost; he becomes first a curse for them, and then their righteousness, and so their blessedness.

For making good this truth, I shall endea­vour to clear these two things:

1. What this is, that he is made a curse for us; and wherein it stands?

2. By whom, or by what power he was made a curse for us?

For the former:

Christs becoming a curse for us, stands in this; that whereas we are all accursed by the sentence of the Law, because of sin, he now comes into our room, and stands under the stroak of that curse which of right belongs to us; so that it lies not now any longer on the backs of poor sinners, but on him, for them, and in their stead; therefore he is called a surety, Heb. 7.22. the surety stands in the room of a debtor, malefactor, or him that is any way obnoxious to the Law; such is Adam and all his posterity: we are by the doom of the Law, evil doers, transgressors; and upon that score we stand indebted to the justice of God, and lie vnder the stroke of his wrath. Now the Lord Jesus seeing us in this conditi­on, he steps in, and stands between us and [Page 62] the blow; yea, he takes this wrath and curse off from us unto himself; he stands not one­ly, or meerly, after the manner of a surety among men, in the case of debt: for here the surety indeed enters bond with the prin­cipal for the payment of the debt; but yet he expects that the debtor should not put him to it, but that he should discharge the debt himself, he onely stands as a back-set of good security. No, Christ Jesus doth not expect that we should pay the debt our selves, but he takes it wholly to himself, as a surety for a murtherer or traitor, or some other noto­rious malefactor, that hath broken prison and is run away; he lies by it body for body, state for state, and undergoes whatsoever the ma­lefactor is chargeable withall for satisfying the Law: even so the Lord Jesus stands sure­ty for us, runnagate malefactors, making himself liable to all that curse which belongs to us, that he might both answer the Law fully, and bring us back again to God. As the first Adam stood in the room of all man­kind fallen: 1 Pet. 3.18. so Christ the second Adam stands in the room of all mankind which is to be re­stored; he sustains the person of all those which do spiritually descend from him, and unto whom he beares the relation of an head.

But to open it yet more fully, I conceive that to this making of him a curse for us, these three things do concur:

1. His taking upon him the nature of man, which is both sinfull and accursed; the chil­dren [Page 63] were partakers of flesh and blood, and he also took part of the same, Heb. 2.14. he came in the likeness of sinfull (and therefore of accursed flesh) Rom. 8.3. he took upon him the nature, not of this or that particular man, as Abraham, David, Peter, or any other, but the nature of mankind in general; even that self-same nature that sinned, and is there­fore accursed. It was not a similitude or sha­dow of flesh, or a meer shew of being a man, but truly, really, sensibly flesh or manhood, as himself avouched to his Disciples after his resurrection, bidding them handle him, that they might be satisfied that it was not a spirit which they saw, but the very same true bo­dy which he had before, Luk. 24.39. The Word or second Person in Trinity, took the nature of man into the unity of his person, that it might dwell and have its subsistence in the Godhead onely, John 1.14.

2. The real imputation of our sin (or the guilt of our sin) to him. Isa. 53.6. He was made sin for us, even he which knew no sin, 2 Cor. 5.21. All the sins of the Elect were charged upon him, both original and actual, and he had them all by imputation, without any inhe­rence of sin in him at all; he had no sin of his own, neither of nature nor practice, for he was conceived by the overshadowing of the Holy Ghost, and so was born holy, Luk. 1.35. And besides, had the guilt but of one, even the smallest personal sin been upon his soul, it would have utterly disabled him from the work of his Mediatorship, Heb. 7.26. yet he [Page 64] had the sins of others; the sin of the world was laid at his door, as if it had been his own; he was numbred with the transgressors, Mar. 15.28. Isaiah 53.12. Luk. 22.37. And thus the Lord looked upon him as a sinner upon our account. If this had not been so, how could either death have been justly inflicted upon him, or his merit have been imputed unto us? This must be Lu­thers meaning, when he saith Christ was the greatest sinner; he was Manasseh that Idolater, David that adulterer, Peter that denier of his Master, &c. to wit, by imputation onely, he being made sin for them, as the Apostle speaks.

3. An actuall undergoing and suffering the wrath of God, and the fearful effects there­of, in the punishments threatned in the law. As he became a debtor, and was so accoun­ted, even so he made payment thereof; he was made a sacrifice for sin, and bare to the full all that ever divine justice did or could require, even the uttermost extent of the curse of the Law of God. He must thus undergo the curse, because he had taken upon him our sin: The justice of the most high God revea­led in the Law looks upon the Lord Jesus as a sinner, because he hath undertaken for us, and seizeth upon him accordingly, pouring down on his head that curse and those punish­ments which are threatened in it against sin; for the curse followeth sin, as the shadow the body, whether it be sin inherent, or sin im­puted: even as the blessing follows righteous­ness, whether it be righteousness inherent, or righteousness imputed. The Scripture is very [Page 65] clear and full in holding forth this, as the main part of the curse; it was prophesied of long before, Isa. 53.4, 5. &c. he was stricken or smitten, and this striking was even unto wounding, and this wounding was accompa­nied with bruising. And because all our ini­quities (in the punishments of them) met in him, as all rivers in one sea, all arrows in one butt, all the Regiments of an Army in one place of rendezvous, therefore he was op­pressed; for he was brought forth as a Lamb to the slaughter, in his humiliation his judg­ment was taken away, Acts 8.33. yea, he was cut off from the Land of the living: It was also fore-typified and represented by many sorts of Sacrifices in the Law. 1 Cor. 5 7. All those Pro­phecies and types were accomplished in him; he told his disciples often in the days of his flesh, that he must suffer many things; and so he did; see Heb. 9.26. & 28. He hath ap­peared once in the end of the world, to put away sin by the sacrifice of himself; and, He was once offered, to bear the sins of many. All this suffering is comprehended in that sentence, Gen. 2.17. In the day that thou ea­test, thou shalt die; this was the punishment which Divine Justice did award against sin; therefore this he must suffer.

But because the main s [...]ess, and (as it were) the very dregs of this bitter cup, lies here; it may be worth our labour to consider it a lit­tle more particularly; and that, 1. In the preparation thereunto. 2. In the main brunt it self.

[Page 66]1. There was a preparation to it by many smaller and lighter skirmishes; for (having emptied himself of his glory, so that he did not appear to be that which indeed he was, and subjected himself to the state of a servant, and so a meet object of suffering) he became a man of sorrows all his life long, Isa. 53.3. compassed about with infirmity, Heb. 5.2. as soon as he was born he was laid in a manger, because there was no room for him in the Inne; while he was very young he was perse­cuted, and forced to flie into Aegypt [...], he was tempted of Sathan. Quod illud dictum ci­vium satis arguit. Us­ser. Annal. per poster. p. 552.; he wrought for his living at the trade of his re­puted father, as it is more than probable by that speech of the Mazarenes, Mar. 6.3. Is not this the carpenter, &c? He was the object of mans reproach, he was called a wine-bibber, a friend of publicans and sinners, an enemy to Caesar, one that hath a devil; he was sub­ject to the infirmities which are incident to mankind, as hunger, thirst, poverty; he was betrayed by Judas, forsaken by his disciples, abused by the Jews, mocked, buffetted, spit upon, crowned with thorns, accused, arraig­ned, condemned as the vilest malefactor. In one word, he was a worm, and no man, Psal. 22.6.

2. The main brunt it self was, that he was struck with death. The Sacrifice in the Law was to be slain; the goat which was to be of­fered for a sin-offering for the people, must be killed, and the blood of it must be brought within the veil, Lev. 16.15. The same courses (as to killing) was to be taken with the burnt-offering, [Page 67] peace-offering, and trespass-offer­ing; as we may see in the 1, 3, 5, 6, 7. chapters of Leviticus. So it was prophesied, Isa. 53.12. he poured out his soul unto the death; and elsewhere often.

Now this death which Christ did undergo, was both of the body and soul.

1. He suffered the death of the body, called the first death; this Gabriel the Angel revea­led to the Prophet Daniel some 1006 years be­fore, Dan. 9.26. the Messiah shall be cut off; the accomplishment whereof the stories of the Evangelists relate very largely, Isa. 53.8. Acts 8.33. his life is taken from the earth. We by sin had deserved the first death, the taking down of this earthly frame, by the separati­on of the soul and body, therefore Christ our surety must die that death for us; the parti­cular end of death which he should and did suffer, was the death of the cross; which was so designed and ordered by the all-wise coun­sel and providence of God, both because it was very painfull and grievous, and also be­cause it was a most shamefull and ignomini­ous death; but especially because it was, even by divine appointment, stigmatized with this brand of infamy, that whosoever was hanged on a tree, was to be accounted ceremonially accursed, as it is avouched in the close of the verse. It was not necessary that he should suf­fer all the several sorts of death, as stoning, burning, sawing, beheading, &c. it was suffi­cient that he suffered that one kind of death, which the wisdom of God saw to be most fit [Page 68] and suitable; neither yet was it necessary, that his death should be attended with such cruelties, as some men have been enforced to suffer, as pulling the flesh from the bone, pinching it with hot pincers, and the like: These are rather personal, than natural, and meerly accidental, not essential to the first death: Therefore the legs of Christ were not broken; and although his body was laid in the grave, yet he saw no corruption, because these infirmities did not consist with the dig­nity of his person; and the latter would have made void the fruit and effect of his suf­ferings. Therefore the Scripture declares both these to be contrary to Gods will. See Jo. 19.33-36. Acts 2.31.

2. He suffered the death of the soul, or that which is called the second death. Sin brought death into the world; not onely that death which pulls down this earthly frame, but also that which makes a wofull separation of the whole man from God: Therefore the Lord Jesus must undergo this death too, Isa. 53.10. he made his soul an offering for sin. And this death stood in these two things.

1. There was a stoppage or withdrawing of the sense of his fathers love and favour from his soul. This he complains of as a forsaking, Psal. 22.1. and it answers to that [poena damni] punishment of loss, which we should suffer. But we must understand this to be done in such manner and measure as becomes the person suffering; [...]. it was not a pulling the Godhead from the manhood; this union con­tinued [Page 69] entire all the time of his sufferings, and shall do to all eternity. Neither was it a deprival of the spirit, wherewith his humane nature was filled even from the womb, that did still abide in him, and shall never be ta­ken away from him; according to that pre­cious promise, Isa. 59.21. which I conceive must be fulfilled first in him, and then in his seed with him. Neither was it a total or per­petual withdrawing, but onely in part, and for a time; the Lord turned away his face from him for a little season, he hid himself out of his sight, and would not be found; he took off the sweet influence of the joy and comfort of the spirit, suspending them for a time, and keeping off from him at a great distance, Psal. 22.1. yet all this while God was present with him by his supporting grace, so that he had some intermissions, and an Angel came to comfort him, Luke 22.43. [...]. and he was heard in that he feared, H [...]b. 5.7. or he was heard from his feare; that is, he was heard and delivered.

2. There was a letting out, and seizing of the Lords wrath and indignation upon his soul; God did put into his hand a cup of the red wine of his wrath full of the mixture of the bitterest ingredients, and he drank it off. This answers to that [p [...]na sensus] punish­ment of pain which we should suffer. All the waves of Gods displeasure went over his head. See Psalm 18.4, 5. & 88.6, 7, 16, 17. This supernatural death he suffered in both the kinds before mentioned; first in the [Page 70] garden, and after that on the cross.

In the garden, Mat. 26.36. John 18.1. there the wrath of God did encounter him, and he was put to grapple with it hand to hand; he bare three several storms one after another, and so took a deep draught of this bitter cup. The manner of it is described by sundry ex­pressions, [...]. Mark 14.33. [he began to be sore amazed] which notes a dreadfull astonish­ment, arising from a sudden commotion of all the powers of his soul together; [and to be very heavie] that is, [...]. to be surprized and possessed with a very great and pressing an­guish of spirit, through the unspeakable hor­rour of divine wrath. And verse 34. he com­plains thus [my soul is exceeding sorrowfull; or, [...]. Crux anto crucem. [...]. beset round with sorrow, unto death.] So Luke comprehends all this in one word, cal­ling it an agony, Luke 22.44. where he also describes it by the effects, both that it put him upon more than ordinary vehemency, and (as it were) more outstretchedness in prayer; which the Apostle expresseth by strong crying and tears, Hebr. 5.7. and also that it caused him to sweat, as it were great drops of blood trickling downe to the ground.

2. On the cross; here was the main blow; he bare our sins on the tree, 1 Pet. 2.24. here the wrath of Almighty God lay on his soul, in the whole weight of it. Now the justice of God musters all his forces, and gathers toge­ther all his regiments, to fall upon Christ with his whole army, as if he would rout him [Page 71] at once. He descended into hell, I mean not locally, into the place of the damned; for after death his body went down to the grave, and was locally there for the space of three days; and his soul went into paradice; that is, into heaven, the place of bliss and glory; as Luke 23.43. but onely virtually and effe­ctively, in that being Mediator, and standing in our stead, he did, even while he was on the cross, before he gave up the ghost, un­dergo those hellish pains and sorrows in his soul, which were due to us for sin. The Lord took him and plunged him into the sea of his wrath; all the waves and billows of it came rouling over his head, and he sunk down in­to the very depths of death. The Prophet Jo­nah being in the belly of the whale, was a type of Christ, both in his corporal and spi­ritual death; therefore those things may tru­ly be applied to his soul-sufferings, which he complains of, John 2.3, 4, &c. the extremity whereof forced him to cry out with a loud voice, Why hast thou forsaken me? Matth. 27.46, even as Jonah had said long before, I am cast out of thy sight, Jon. 2.4. To con­clude this; Christ on the cross hath the fury of the battel poured down upon him, so that he bare the very heat and burden of it; here he drank up the very dregs and bitterness of the cup, even to the bottom.

Sect. 2. Some usefull observations, tending to clear it further.

FRom all these particulars we may observe (onely as by the way) these three things:

1. That the sufferings of Christ were not seeming, and in shew onely, but real, and indeed.

2. That the bodily sufferings and death of Christ, were not sufficient to satisfie for the sins of the world, but he must also undergo the sufferings and death of the soul. For the proper seat and subject of sin is the soul, not the body (which is but as the souls shop, u­sing it as the Smith doth his hammer and an­vile) therefore if he had not suffered in soul, the plaister had been narrower than the sore.

3. That the sufferings of the soul were not barely mediate, or by consent from the bo­dy, as sympathizing onely with it, but pro­per and immediate. The soul is the first and principal in sin, the body but the instrument. It is most agreeable to justice, that the prin­cipal should be rather deeper in the punish­ment than the instrument; which holds not here, if the body suffer immediately, and the soul onely by sympathy. Doubtless, that same wrath of God, those terrors and tor­ments [Page 73] of hell (for the substance of them) fell down-right upon the soul of Christ, which sinners should, and reprobates must endure in their souls for sin.

Yet still this must be understood [...], in such a way as suits with the dignity of the person suffering; there was a mitigation or abatement in his soul-sufferings from the ri­gour which the damned shall be put to, in three particulars:

1. In the place of suffering; this is but a circumstance in the business; hell [the place of the damned] is no part of the debt, there­fore neither is suffering there locally any part of the payment of it: no more than a prison is any part of an earthly debt, or of the payment of it. The surety may satisfie the creditor in the place appointed for pay­ment, or in the open court; which being done, the debtor and surety both are ac­quitted, that they need not go to prison; if either of them goe to prison, it is be­cause they do not, or cannot pay the debt: for all that justice requires, is to satisfie the debt, to the which the prison is meerly extrinsecal: even so the justice of God cannot be satisfied for the transgression of his Law, but by the death of the sinner; but it doth not require that this should be done in the place of the damned. The wicked goe to prison, because they do not, they cannot make satisfaction otherwise; Christ having fully discharged the debt, needed not to go to prison.

[Page 74]2. In the time of continuance; the dam­ned must bear the wrath of God to all eter­nity, because they can never satisfie the justice of God for sin, therefore they must lie by it world without end; but Christ hath made an infinite satisfaction in a finite time, by un­dergoing that fierce battel with the wrath of God, and getting the victory in a few hours, which is equivalent to the creatures bearing it, and grapling with it everlastingly. The lenth or shortness of durance, is but a circum­stance, not of any necessary consideration in this case. Suppose a man indebted 100 l. and likely to lie in prison till he shall pay it, yet utterly unable; if another man comes and lays down the money on two hours warning, is not this as well, or better done? That which may be done to as good or better purpose, in a short time, what need is there to draw it out at length? The justice of the Law did not require, that either the sinner or his sure­ty should suffer the eternity of hells torments, Non aeterni­tatem, sed duntaxat ex­tremitatem. but onely their extremity. It doth abundant­ly counterpoise the eternity of the punish­ment, that the person which suffered was the eternal God. Besides, it was impossible that he should be detained under the sorrows of death, Act. 2.24. and if he had been so detai­ned, then he had not spoiled Principalities and Powers, nor triumphed over them, but had been overcome, and so had not attained his end.

3. In a companion of the pains of the se­cond death, unavoidably attending it in re­probates; [Page 75] to wit, desperation; an utter hopelesnesse of any good; a certain expe­ctation and waiting on the worst that can befall. I shall not enter into a dispute, whether the despair of the damned in hell, be properly a sin ot not; there be good Divines, both ancient and modern, that hold the negative; which to me seemes most probable, not so much from that ground on which they go, that there is no sin in hell (it being the place of suf­fering, not of doing) nor from this, that despair being the privation of hope, as hope is not of the things which are seene, Rom. 8.24. so despair is not of the things which are al­ready felt. Whence some would infer, that as hope in the glorified Saints ceaseth, be­cause they have now the enjoyment of the blessedness which they expected: so despair shall cease in the damned, because they are possessed already of everlasting destruction. But I suppose it cannot rationally be de­nied, that the damned in hell do despair; onely I say, it is very probable that this despair is not properly a sin; for as hope doth ever suppose and eye a promise of some good thing to come, apprehending it as cer­tain, and waiting for the accomplishment: so desperation (hopes contrary) must needs be exercised about the same object, but puts forth a contrary act, apprehends the pro­mise as impossible, and casts off all expe­ctation of the accomplishment of it. Now promises are confined to this life onely, [Page 76] although the things promised (for the best part of them) are to be enjoyed in the life to come; there are no promises made to them that are actually damned in hell, of any future good; and therefore as it would be no vertue in them to hope, so it is no sin in them to despaire. But to re­turne; the wretched sinner in hell seeing the sentence passed against him, Gods pur­pose fulfilled, never to be reversed, the gates of hell made fast upon him, Luk. 16.26. and a great gulfe fixed betwixt hell and heaven, which renders his escape impossible, he now gives up all, and reckons on nothing but the uttermost misery. Now this despair is not an essential part of the second death, but onely a consequent, or (at the most) an effect, occasioned by the sinners view of his irremedilesse wofull condition. But this neither did, nor could possibly befall the Lord Jesus; he was able by the po­wer of his God-head, both to suffer, and to satisfie, and to overcome, therefore he expected a good issue, and knew that the end should be happy, and that he should not be ashamed, Ps 16.9.10. Acts 2.26, 27, 28, 31. Isaiah 50. ver. 6, 7, &c. E­ven as a very shallow streame would easily drowne a little childe, there could be no hope of escape, unlesse some man should come in due time to relieve it, because it wants strength to save it selfe; whereas a growne man might hope well enough to escape out of a far deeper place, because by reason of his stature, strength and skill, [Page 77] he could wade or swimme out. Truly the wrath of the Almighty manifested in hell, is like the vast ocean, or some broad deep river, and therefore when the sinfull sons and daughters of Adam (which are with­out strength) are hurled into the midst of it, they must needs lie downe in their con­fusion, as altogether hopelesse of delive­rance or escaping; but this despaire could not seize upon Jesus Christ, because (al­though his Father took him, and cast him into the sea of his wrath, Isa. 9.6. & 57.16. & 63.1, 3, 5. so that all the billowes of it went over him, yet) be­ing the mighty God, with whom nothing is impossible, he was very able to pass tho­row that sea, which would have drowned all the world, and to come safe to shore. Thus of the first Branch.

Sect. 3. Shewing by whom, or by what power, he was made a Curse.

BUt then secondly, we may make a further inquiry, by whom, or by what power he was thus made a Curse for us; we finde that he was made of the seed of David, accord­ing to the flesh, Rom. 1.3. made of a woman, and under the Law, Gal. 4.4. made Surety of a better Testament, Heb. 7.22. and so here made a Curse: But who made him, or how comes he, who is the Son of God blessed for ever, to be a Curse? For the clearing of this, I shall speak something to it, 1. Negatively. 2. Positively.

1. Negatively. It was not done, 1. By any power, or authority which the Law had over him, in respect of himself, for he did no sin, neither was guile found in his mouth, 1 Pet. 2.22. 1 Pet. 1.19. [...]. 1 Tim. 19. Yea, he was as a Lamb without blemish, and without spot, therefore the Law could not take hold on him; it had nothing at all to lay to his charge, nor could possibly fasten the least guilt upon him, save onely as he stood ingaged for us, it lay not against him.

2. Much less was it not by any power or contrivement of the creature, for then it must be either Sathan, or man, but 1 Sa­than could not do it; for although he be the Prince of the world, and had an heart brim [Page 79] full of malice against him, yet he had no­thing at all in him, no power, or authority over him, no not in the least measure, [...]. Joh. 14.30. How could he, when the unclean spi­rits were at his command, he cast them out with a word. 2. Neither was man able to put him into this condition, to make him a Curse, no, nor all the men in the world. It was not the iniquity of the times, into which he was fallen; although it was a very evill time (their very hour, and the power of darkness, Luke 22.53.) yet that was not the proper working cause of it. Neither was it the perfidiousness of Judas his houshold ser­vant; that was but a remote interveening means for the bringing, of it on, or raising it up to the height. Nor was it the mischievous disposition, and plottings of the high Priests, and Jews against him; he could easily have befooled, and prevented them all; he could for a word of his mouth have had a guard of more than twelve legions of Angels for his assistance, or rescue, Matth. 26.53, 54. And when they came to apprehend him, he did but speak a word, and they went backward, and fell to the ground, Joh. 18.6. Neither was it lastly, the timorousness of Pilate, where­by he yeelded to the importunity of the Jews, even against his own conscience. See Mat. 27.18, 24. Luke 23.4, 14.22. &c. And when Pilate did proudly boast of his power over him, he checked him, and told him roundly, that all his power was no more, but an in­feriour, delegated power, meerly at the [Page 80] pleasure of an higher, Joh. 19.10, 11. So then it was not any one of these, nor all these put together, that could possibly bring the Son of God under the Curse; they were onely subordinate instruments, acting in some parts of it; but he was infinitely above them all. We must seek out some higher cause; Therefore,

2 Positively. The Scripture holds forth three things, very remarkable to this pur­pose, which (being taken joyntly) are that soveraign power, whereby Christ was made a Curse.

1 The decree and appointment of God. As he was fore-ordained before the founda­tion of the world, 1 Pet. 1.20. so he was de­livered [to death] by the determinate coun­sel, and fore-knowledge of God. The hands whereby he was taken, crucified, and slain, were wicked hands, yet those hands therein did that very thing, which the hand and counsel of God determined before to be done, Act. 2.23. & 4.28. Therefore he is cal­led the Lamb slain from the foundation of the world, Rev. 13.8. that is, 1. In respect of Gods eternal purpose manifested by the pro­mise made in Paradise, That the seed of the Woman, shall break the Serpents head, Gen. 3.15. And 2. Of the efficacie of his death upon all the Elect from the beginning of the world, although the world was four thou­sand years old, before he was actually slain. It is observable, that the Scripture ascribes the dispensation of this whole work to God [Page 81] the Father, as the first moover, and sovereign Manager of it; He laid on him our iniquity, Isa. 53.6. He made him to be sin for us, 2 Cor. 5.21. He set him forth, Rom. 3.25. He sent him, Rom. 8.3. Gal. 4.4. It pleased the Lord to bruise him, Isa. 53.10. The Lord calls on the sword, Zach. 13.7. to awake and smite his Shepherd, the man that is his fellow, he means Jesus Christ, God-man, who is equal to the Father as God, but inferiour to him, as man, appointed to be the great Shepherd of the sheep, the Lords little flock: But, saith the Lord, I will smite the Shepherd. Symbol. Athanas [...]. The ap­plication of this Prophesie we have, Matth. 26.31.

2 Christs voluntary condescention there­unto, Joh. 14.31. having disavowed Satans power over him, he professeth his own wil­lingness (and that from a principle of love) to do that which his Father had command­ed him. Compare this with Joh. 10.18. where he saith, I lay down my life of my self, &c. And it will appear, that this was his own act, to be made a Curse for us, in that he did freely, and of his own accord, submit to his Fathers Commandment touch­ing the laying down of his life, God the Father made him perfect by sufferings, Heb. 2.10. and he sanctified himself, Joh. 17.19. by preparatory sufferings first, and then by offering up himself, even as the Priests in the Law were first sanctified by the sprinkling of blood upon them, and then they offered for the sins of the people, Exod. 29.20, 21. He [Page 82] gave himself for our sins, Gal. 1.4. He made himself of no reputation: He took on him­self the form of a servant, he humbled him­self, and became obedient, &c. Phil. 2.7, 8. yea although he knew before, what was his Fa­thers will, and his own duty, yet by the suf­ferings themselves he learned obedience, that is, he came experimentally to know (as a man) what it is to obey, and how hard a thing it is for the creature to grapple with the wrath of the Almighty, and to submit to the pleasure of his justice in conflicts with the second death, Vide Bezam Pareum, Gerhardum in Locum. Heb. 5.8. His willingness appears further, by his setting his face sted­fastly to go to Jerusalem, when the time of his suffering drew near, Luke 9.51. by his taking up Peter very sharply, for discoura­ging, and dis-swading him from it, Matth. 16.22, 23. and by his speech to him at his ap­prehension when he had cut off the ear of Malchus; The cup which my Father hath given me, shall I not drink it? Joh. 18.11.

3 A compact or agreement solemnly made betwixt God, and Christ the Mediator, which is the result of the two former, Gods Com­mandement, and Christs obedience. We may present it to our understanding in this form. God the Father saith to Christ the Mediator, I look upon Adam, and his poste­rity, as a degenerate seed, a generation of Apostates and back-sliders, yea Traitors and Rebels, liable to my severest wrath, and utterly undone; yet I cannot finde in my heart to see them all perish, I have de­termined [Page 83] to shew mercy upon a considerable number of them, to save them, and bring them to glory: If therefore thou wilt un­dertake for them, becoming a Curse in their stead, and so making satisfaction to my justice for their sins, I will give them unto thee, to take care of them, and to bring them up to my Kingdome, for the manifestation of the glory of my grace. Well, saith Christ, I am content, I will do it with all my heart, and so the agreement is made. This may be gathered from Psal. 2.7, 8, 9. and Psal. 40.6, 7, 8. Christ the Son speaks in both places. In the former he publisheth the Decree or Or­dinance of heaven touching himself, and bringeth in the Father installing him into the Priesthood, or office of Mediator, for so the Apostle applieth that Text, Heb. 5.5. Thou art my Son, &c. and also avouching this Covenant, and agree­ment in the two main parts of it.

1 The Condition, which he will have per­formed on Christs part, or what Christ must do: He must ask of God; that is, not onely verbally by prayers and supplications, beg mercy, pardon, righteousness, and salvation for poor lost sinners, but also really, by ful­filling the righteousness of the Law both in doing and suffering, and so by his satisfaction and merit, purchasing acceptation for them at his hands.

2 The Promise, which he ingageth to per­form on his part, or what he will do himself thereupon. The Son must ask, and the Fa­ther will give, he will give him the hea­then, [Page 84] &c. that is, he shall both be the Lords salvation to the ends of the earth, Isa. 49. [...]6. M [...]t. 28.18. Phil. 2.10, 11. and have all power given him in heaven and earth, so that all knees shall bow to him, and every tongue shall confess him to be Lord. In the other Text before mentioned, Psal. 40. Christ declares his compliance to the agreement; and his subscribing the Covenant on his part, when he came into the world, as the Apostle explains it, Heb. 10.5. &c. Mine ears (saith he) hast thou digged, or pierced, Lo I come to do thy will; as if he should say, Oh Father, thou dost ingage me to be thy ser­vant in this great work of saving sinners, Lo, I come to do the work, I here covenant and agree to yeeld up my self to thy dispo­sing, and to serve thee for ever. It seems to be an allusion to the Masters boaring through the servants ear, Exod. 21.6. we have an abridgement of this Agreement, Isa. 53.10. in both parts:

Si posuerit sacrificium pro reatu animam suam, or Si posuerit sa­crificium anima e [...]us.1 On Christs part, his soul shall be made an offering for sin.

2. On the Fathers part, he promiseth that thereupon Christ shall see his seed, he shall have a numerous spiritual posterity, beget­ting and bringing many thousands to the o­bedience of his Father; Yea further, vers. 11. So ample shall be the fruit of his suffer­ings, that he shall be satisfied, in seeing the travel of his soul, he shall have abundant joy and contentment, even in that which hath cost him dearest, he shall justifie many poor guilty condemned sinners, by their [Page 85] knowledge of him, or by faith in his Name, for he shall take upon him their iniquities, and acquit them from blame.

And this Covenant of God with Christ, is the very basis or bottome of the Covenant of Grace. God made a Covenant with Christ, the spiritual David, Psal. 89.3, 4. that he might make a Covenant with all his Elect in him, Rom. 11.26, 27. He made this Agreement with Christ as the Head, and on this is reared up the whole frame of precious promises, com­prised in the Covenant of Grace, as a good­ly building upon a sure foundation. And herein the Levitical Priesthood was a type of the Priesthood of Christ. That was settled on Aaron, and his successors, and continued unto them by Covenant, their anointing was to be an everlasting Priesthood, Exod. 40.15. and more fully, Numb. 25.12, 13. he gave to Phineas, and to his seed, the Covenant of an everlasting Priesthood; and by vertue thereof, they were inabled to manage the Covenant of life and peace, which was with them, Mal. 2.5. as to the Legal and Ceremo­nial administration of it; even so the true Priesthood is settled on Christ, and continu­ed to him by Covenant, and by vertue of this he manageth the Covenant of Grace in its Evangelical and Spiritual administration. And as they must bear the iniquity of the Congregation, and so be made [typically] a Curse for them, Lev. 10.17. So Christ must be made a Curse [truly by imputation] by bearing the iniquity of the Congregation of [Page 86] the first-born, which are written in heaven. Only the Apostle gives us this difference be­twixt these two Covenants, that those in the Law were made Priests without an oath, but Christ was made with an oath, Heb. 7.20, 21. For the proof of which, he brings Psal. 110.4. noting out a special preheminence of his Priesthood above theirs, that theirs was changeable, and so had an end; but his is unchangeable and perpetual; the Lord ha­ving confirmed the Covenant by his Oath, and so infeoffed him in it by a grant never to be revoked. Therefore Covenant and Oath are sometimes put together, as Psal. 89.3.

But I am sensible, that I have expatiated too far. The issue of all is this in short; Christ being made a Curse for us, proceeds from the purpose, and good pleasure of God appointing him, and calling him out there­unto; and it is the execution of a wonder­full and glorious design, or contrivement agreed upon by God and Christ, for work­ing out the salvation of the Elect. I hasten to the Application.

Sect. 4. Use 1. Information in four particulars.

ANd first, This Truth will afford us mat­ter of very useful Information, to esta­blish our judgements in some particulars of special concernment.

[Page 87]1 It holds forth unto us the strange mis­chievousness of sin in the nature and work­ings of it. Oh the excessive sinfulness, the unspeakable poysonfulness of sin, that could reach as high as heaven, and bring the Son of the Eternal God under the Curse. Oh that the sons and daughters of Adam would look about them, & begin at length seriously to consider, what an hideous Monster they nourish, what a venemous Serpent they keep, yea hug in their bosomes. Look upon it in this glass, and see how black, and ugly it ap­pears. If you have not seen it by the Mini­stry of the Law, so as to humble you, and to lay you low before the Lord, I beseech you, turn your eyes unto Jesus Christ, and see what foul work it hath made, what mis­chief it hath brought on him. Behold here a strange sight, a sad spectacle, the blessed Son of God made acursed. The justice of the Law hath found him amongst sinners, and singled him out from all the company, and set him as a mark to shoot at, yea, hath spent all the arrows of its quiver upon him, and thereby hath mangled, and rent, and torn, and wounded him grievously, yea hath brought him down to the gates of death, e­ven as low as hell. When thou hast present­ed him to thy minde in this pittiful pickle, then reflect upon thy self, and say, What evill beast hath done this? Was it any of­fence that he hath done against the Law in his own person, that hath provoked it to pour out such a flood of curses upon him▪ [Page 88] Oh no, he was holy, harmless, undefiled, there was no spot of unrighteousness in him. It was for my rebellion, treason, apostacy from my Maker, Me, me, ad­sum qui feci. I have sinned, and Christ hath suffered the curse for my sin. Take now a survey of the several branches of this curse, and see how it dogged him all along from his birth, to his burial, especially the griefes, and the groans, the sorrows, and the sweats, the tears, the terrors, and the tor­ments of his soul under the power of the second death, and then say in thy heart, Oh fool that I was, I did not beleeve, that sin had been so exceeding bad as it is, I see now it is no tame beast, but an unreasonable ra­venous devouring Serpent, full of deadly poyson. Canst thou see all this heavy load lying on the back of Christ, and yet judge any sin to be small, or go on with a proud heart, and a high look, maintaining thine old league with sin, and continuing in the hell of thine accursed natural condition, as if it were thy heaven?

2 It re-mindes us further of the greatness of that misery, whereinto man is implunged by sin: For if Christ be made a curse, who had no sin of his own, but onely ours laid upon him; What a grievous curse then, must needs lye upon them, who have the guilt of their personal sins sticking close to their con­sciences, and still lye weltring in their own gore-blood? especially on those wretched souls which must bear the wrath due to sin in their own persons for ever? The men of the [Page 89] world put the evil day far from them, they feel no harme, they fear no danger, and therefore they blesse themselves in their pre­sent state, and say, No curse shall take hold upon them: But oh how much better were it to reason thus? Christ was made a curse for sinners, therefore surely sinners in them­selves, and without Christ are in a desperate condition. If we should see a man grievous­ly tormented, and put to death with extra­ordinary tortures, and should withall under­stand, that he suffered all these things for another mans crimes, and not for his own, we would conclude thus, Surely, that man was a notorious Malefactor; and if the stroke of Justice had fallen upon his own head, what a terrible death must he have indured? If this curse was so bitter, his wrath so heavy on Christ our Surety, how unspeak­ably bitter, and heavy would it be on us the principals? Yea bring it home to thy self, and say, Alas, What have I done? I have surely spun a fair thred, I have brought my self into a lamentable condition, that either the Son of God must come down from hea­ven, and be made a curse for me, or else I must lye by it for ever. Let us work this me­ditation on our hearts for our deeper humi­liation.

3 It presents unto us the exactness and impartialness of the justice of God against sinners, in that he will let the curse fall even on the head of his onely begotten Son, if he finde sin upon him. Tribulation, and [Page 90] anguish must be upon every soul of man that doth evill, without respect of persons, Rom. 2.9, 11. An unquestionable Maxime, for we see tribulation, and anguish have fallen heavy upon the soul of the Man-Christ, though he did no evil himself, onely because he was numbred with the Transgressors, and bare the sins of many by imputation. We may look upon it as a miracle of Justice, and stand wondring at the Lords proceedings a­gainst Christ, how the curse was inflicted on him; in all the punishments of it; yea, the most grievous and piercing that can be ima­gined. If any might have escaped, who more likely than the Son of his bosome, the Son of his delights? but he might not be spared. Justice will not suffer it, but puts in its plea, and saith, I expect reparation for the transgression of my righteous Law; If therefore Jesus Christ hath undertaken to pay this debt for sinners, let him look to it, I must, and will be satisfied to the uttermost farthing. He is willing to be their Surety, and to stand in their room; let him therefore bear the whole burden, I will not acquit him, till he hath discharged the whole debt. No, no, his loud crying, and tears, his bloody and painful sweats, his fervent, and heaven-piercing prayers, his often renewed petiti­ons, that this cup might pass away from him, not any one of these, nor all these could prevail, to stay the hand of Divine justice, but he must take off this cup of the Curse, and drink it even to the bottome. Oh that [Page 91] our secure sinners in Sion, would weigh these things sadly, and take the measure of the Lords severity against sin, by his dealing with his own Son, and think thus, If these things be done in the green tree, what shall be done in the dry? Luke 23.31. If he was so strict with his Son, what will he be to his slave? If he dealt so sharply with his dar­ling, how will he deal with his enemy? If his righteous servant escape thus hardly, where shall the ungodly, and sinner appear? Prov. 11.31.

4 It commends unto us the unspeakable­ness of the love of the Lord Jesus to poor undone sinners. Behold here, the Son of God, the only begotten of the Father, who is the image of the invisible God, the first-born of every creature, the brightness of his Fathers glory, and the dearly beloved of his soul, who is cloathed with honour and ma­jesty, and whom all the Angels worship, even he is come down from heaven, hath laid aside his Majesty, put off the robes of his glory and abased himself to the lower parts of the earth, to become not onely a worm, and a reproach of men, but also a curse for Adam, & his wretched posterity, to take off the curse of the Law from their shoulders, and to stand accursed in their stead? Listen, and hear, [...]. Dien. Carth. how sweetly he bespeaks the Lord on our behalf. Holy Father, here is a company of poor mi­serable debtors, very bankrupts, wretched malefactors, which lye under thy heavy dis­pleasure, and are the children of death; but [Page 92] I appear here as their Surety, I have taken all upon me, require no debt, inflict no pu­nishment on them, put it all on mine ac­counts, I will discharge all their scores, I will answer whatsoever can be laid to their charge. Oh incomparable love, surpassing all that can be found in the creature; the highest pitch whereof reacheth but to friends, Joh. 15.13. that is, to such as are friendly, kinde, beneficial to us, from whom we have received such good turns, as do oblige us to a return of thankfulness; and yet even this love is very rare. To dare to dye for a good man, that is, a kinde man, that hath been good to us, is but a peradventure, So much doth [...] import in some places, as in Mat. 20.15. & Eph. 4.29. Rom. 5.7. But God commends his love to us, in that while we were sinners, and therefore enemies, Christ dyed for us, vers. 8.10. So then, here is un­paralleld loving kindness; for who would stoop thus low? Who would become con­temptible, yea, abominable for others? who would bee content to lye under the ex­tremest miseries for enemies, traitors, and the worst of creatures? Who would enter­tain, and imbrace a curse upon any tearms, and not rather shun, and avoid it? yet this hath the Lord Jesus done for us. Oh that we had hearts to admire this miracle of mercy.

Sect. 5. Use 2. Exhortation in two branches.

SEcondly, Hence we may also draw whole­some matter of Exhortation. Hath Christ undergone the Curse? Was he made a Curse in our stead, who lye under the curse of the Law? Oh that all the sons and daughters of Adam would take this into their serious thoughts, that thereby they may be excited to learn, and to practise two very necessary lessons.

• 1 Of wisdome for themselves.
• 2 Of duty to the Lord Jesus.

1 Such poor sinners as have been convin­ced by the former doctrine, of their accursed condition, should now be wise for themselves even to give free way to him to take the curse from off them, that he may bear it, and not to take it to themselves. Art thou now sensible of thy sinfull condition? Dost thou hear the Law cursing thee aloud in thy con­science? And dost thou feel the sting and venome of it drinking up thy spirit? Then take to thy self the boldness to send it to Christ, tell it, Jesus Christ hath removed the curse from thee, and laid it on his own shoul­ders: Say, Indeed I am a great sinner, deep­ly implunged in transgression, mine own ini­quities have prevailed against me, and are gone over my head, and therefore the curse doth justly lye upon me, and might presse [Page 94] me down into the nethermost hell; but the Lord Jesus (blessed be his name for ever) is become a curse for me, he hath born it in my stead, it lyes not now on me, but on him. If thou hast ought to say against me, go to him, he will answer thee to the full. This might be very seasonable (if well digested) to such convinced humbled sinners, as are of so little faith, that they dare not reckon of any good by Jesus Christ. Oh saith the poor broken soul, Wo is me, I am undone, for I am a vile accursed wretch: I hear indeed, that the Lord Jesus is becomed a curse for sinners, but as for my self, I fear the news are too good to be true, I cannot be perswaded, that he is made a curse for me. What? the Son of God made a curse for me? for such a base, sinful, worthless creature as I am? It is not probable I cannot beleeve it. No, no, I must bear the curse my self, and for ought I see, it will presse me down to hell. But stay a little, and consider, Christ is made a curse for sin­ners, which are under the curse of the Law, thou art one of this unhappy number, thou seest, and bewaylest thy woful condition, and abhorrest thy self. Wherefore then doest thou not own this, and take it home, and say, Christ is made a curse even for me. If thou wert oppressed, See 1 T [...]m. 1.15, 16. & overburthened with debt, Creditors coming in on every side, so that thou couldest not tell which way to turne thee, no remedy but to prison; Suppose now a man of very great wealth, should offer himself to be thy Surety, to satisfie all for [Page 95] thee, were it not great folly in thee, to re­fuse him, and to say, I have not deserved such favour, or to distrust him, and to say, I cannot beleeve that he will do it? Or sup­pose thou wert a Traitor to the supreme Magistrate, convicted, condemned; if his Son should undertake for thee, and yeeld up himself to justice in thy stead, Were it not madness in thee to reject him? especially if thou shouldest understand, that this is done, not onely by the Fathers consent, but also by his appointment and approbation? Poor sinner, this is thy case. Thou art this Debtor, this Traitor, and therefore under the curse? Jesus Christ is made a curse for thee, even by the appointment of his Father, he comes to take it off from thee, and to lay it upon himself. Wilt thou now put him from thee, and say, This cannot be, he will never do this for me; and the rather pause a while, and resolve to give him leave to take it. If thou be wise, thou wilt not stay long in the place of the breaking forth of children, Hos. 13.3. Thou art in darkness; here is a glympse of light, thou art in prison; there is a door of hope to escape. The curse is too heavy for thee, Christ is willing to ease thee of it. Do not thou keep it to thy self to be swallow­ed up by it, but let thine eye be towards him; Look upon him as made sin and curse for thee, and upon this ground dispute for thy soul thus; Hath he indeed become a curse for me? Why then, there is hope I may escape it.

[Page 96]2. And if we can take down this truth, so as to make account that he is made a curse for us in particular, then we may look on our selves as engaged upon this score, to the practice of a necessary duty. If the Lord Je­sus did not stick to be made a curse for us, then should not we be unwilling to be made a curse for him. The onely begotten Son of God, blessed for ever, did abase himself, he became a worm for us, the reproach of men, and contempt of the people, Psal. 22.6, 7. he was despised, reviled, abused; yea, scorned, spitted on, and trodden under foot for us; and shall we thinke it too much to suffer those things for him? he was content to undergo the displeasure, the wrath; yea, the curse of the most high God for our sakes; and shall we, the sorry sons and daughters of the earth, the right heirs of the curse, refuse or shrink to undergo the displeasure, the wrath, the curse of man for his sake? Oh no, let us lie down at his feet, let us lay our bodies as the ground, Isa. 51.23. and as the street to them that go o­ver; let us submit to become any thing for Christ; let us not be evil doers, but if we be so accounted, and be put to suffer as evil do­ers, let us bear it patiently: we should be ready to meet in the mid-way, and cheerful­ly to imbrace the greatest injuries, the foul­lest indignities, which the devil or man can possibly heap upon us, either for Christ and his testimony, or with Christ in the prosecuti­on and maintenance of any good cause, wherein the Lord calleth us to appear. Let [Page 97] not all the black-mouthed curses that hell it self can invent, knock us off from well-do­ing, or discourage us in the work of the Lord Jesus. Whatsoever the work is, let it suffice us, if he accept us, and be glorified. Take, my brethren, the Apostles and Saints of God in times past, for your examples here­in, 1 Cor. 4.9-13. I think (saith S. Paul, spea­king of himself and his fellows) that God hath set forth us, as it were men appointed to death; we are fools, weak, despised for Christs sake—we are made as the filth of the world, and the off-scouring of all things; For thy sake I have born reproach, saith Da­vid, Psal. 69.7. yea, for thy sake are we killed all the day long, saith the Church, Psal. 44.22. which the Apostle applies to himself, Rom. 8.36. Mind well that serious exhortation, Act. 5.41. and the ground from whence it is inferred, Hebr. 13.11, 12, 13. As the bodies of those beasts whose blood was offered for the expiation of sin, were burnt without the camp, Lev. 6.27. Lev. 4.11, 12, 21. so Jesus also, that he might sancti­fie the people with his own blood, suffered without the gate. Thus the Lord Jesus sub­mitted to the curse for us; what must we do now for him? Why, even go forth unto him without the camp, bearing his reproach. He went out of the city, and bare his own cross to Golgotha, Jo. 19.17. We must with Simon the Cyrenean, bear it after him, Luk. 23.26. We must deny our selves, take up our cross and follow him, Mat. 16.24. If we hate not all, even our own lives for him, he disclaims [Page 98] us from being his Disciples, Luk. 14.26, 27. yea our spirits should be all on a flame within us, in affectionate desires of the glory of Christ; so that we should be content even to be ac­cursed from Christ, Vide Zanch. de Nat. Dei l. 5. c. 3. at least in the loss and forgoing of our share in eternal blessedness, for the further enlargement of his kingdom, in the salvation of many. This was the mind of holy Paul, Rom. 9.3. and it should be our mind also. Those nice and delicate Christi­ans which look for every mans blessing and good word, which cannot endure a frowning brow, an harsh word, or an ill turn for Christ: but they are ready to faint in their minds, and to cast off all, do requite the Lord Jesus very badly, who endured such contradiction of sinners, yea the cross it self for them, Heb. 12.2, 3. Jer. 12 5. If running with footmen weary you, how will you keep pace with horses? If some sprinklings and dashings of rain water in a fair day of prosperity do so disquiet you, that you are ready to sit down, and desert your Saviour, then how will you do in the swelling of Jordan; when not onely the rain falls, but the floods come, and the windes blow, and the storms of persecution assaile you on every side, threatening your utter overthrow? Oh then, what will you say to bonds and fetters, to the dungeon and lit­tle-ease, to racks and strappadoes, to gib­bets and gallows, to fire and faggot, to boy­ling oil and scalding lead, boring out your eyes, plucking off your skins, pulling the members of your bodies asunder by piece-meale, [Page 99] and many the like barbarous usages, devised by brutish men, skilfull to destroy, which Christians have been put to suffer in ages past? and who can secure you from them in times to come? Poor soule, if thou canst not with patience bear the curse of a man, whose breath is in his nostrils, bethink thy selfe how thou wilt bear that grievous curse, which will surely overtake thee if thou be ashamed of Jesus Christ.

Sect. 6. Use 3. Lamentation, that sinners put him to it still.

THirdly and lastly, from this conclusion thus presented to us, we may take just occasion to enter upon a sad lamentation, while we look upon the great wickedness of too many, who not thinking it enough that Christ hath taken the curse off from them, and laid it upon himself, do heap upon him still more cursing, and lay a greater weight thereof on his back every day. If we should see a brute beast (as an horse) so laden with one pack upon another, or with one fardell added to another, that he is even falling down under it; and much more, if we should see a poor servant having a burthen heavie enough lying on him already, to have still more heaped upon his shoulders, till his back be ready to break under the load, we would all pity the oppressed creatures, and cry out of the oppressors, as most unmercifull and [Page 100] unreasonable men. Oh then, what bowels of tender compassion should be in us towards the Lord Jesus, who hath still new loads of cur­ses laid upon him from day to day? and how should our hearts rise in an holy indigna­tion against them which deal so basely with him?

But methinks I hear some say, What, are there any such monsters in the world? or at least in the Church? we can hardly be­lieve it.

Yes verily, both in the world, and in the Church, and those very many, and of sun­dry sorts; as

1. All those which deny, or do not ac­knowledge Christ Jesus to be that which indeed he is, in regard of the incomparable excellency of his person, in both his Natures Divine and Humane, and his Offices of Pro­phet, Priest, and King, &c. as those Here­ticks which began to spring up in the days of the Apostles, which denied that Jesus was the Christ, 1 John 2.22. and did not confess that Jesus Christ was comed in the flesh. Ioh. 4.2, 3. 2 Jo. 7. the old and new Arrians, which deny the God­head of Christ, and hold him to be but a crea­ture; and the Jews, as in the days of his flesh they looked on him as a meer man, John 10.33. so they have still from that time per­sisted in the same errour, calling him the son of Mary, denying him to be the Lord and Christ. The Manichees also of old denied him to be true man; and the Papists by their fiction of transubstantiation, by consequence [Page 101] deny the same. It would be needless expence of time and paper, to bring in a list of all which might be instanced under this head. These heretical and erroneous conceits of Christ, are in Gods interpretation no better than blasphemies, yea curses pronounced a­gainst Christ. Observe those expressions, 1 Cor. 12.3. where to say, that Jesus is the Lord, and to call Jesus accursed, are set down as oppo­sites; whence it followeth, that to deny him to be the Lord, is to call him accursed. S [...]e Beza, Morton.

2. Those which abhor, contemn, despise (at least in their hearts) the word of the Go­spel, the doctrine of salvation by Jesus Christ. All Atheists, newters, sensual wretches, which reject the counsel of God against themselves, and trample that pearl of truth, which is held forth and freely offered unto them, un­der their feet, preferring their pottage be­fore their birth-right, as Esau; What profit will this birth-right be to me (saith he) be­ing at the point to die? Gen. 25.22. so say the profane unsavoury people of these times; when righteousness and blessedness are ten­dered to them in the Gospel, through the cross and curse of Christ Jesus, they are re­solved to look to their bodies, and estates in this world, whatsoever become of their souls. They choose rather to forfeit their interest in that glorious priviledge of the Lords first-born, than to forgo their part in the base pleasures of the flesh, and profits of the world. As the Gadarens would rather have Jesus Christ depart out of their coasts, than lose [Page 102] their hogs, Mat. 8.34. so these persons prize the vilest things of the earth, before grace, and the things of eternal life. Christ crucifi­ed, 1 Cor. 1.23. is a stumbling-block to the Jews; and to the Greeks he is foolishness. Oh what a mean estimation have our people generally of those spiritual riches, for the purchasing whereof Jesus Christ was made a curse? where shall we finde the door, at which this damnable sin doth not lie? yea, I fear it lies at the doors of some which account themselves the choi­cest friends of the Lord Jesus, and think the truth is with them onely; even those that sleight the Ministery, Ordinances, and ap­pointments of Christ in his Church; and in effect say unto him, We have no need of thee.

3. Those which make an Apostasie from the doctrine which they have received, who ha­ving once entertained the truth, and made a profession of Christ, according to the Go­spel, do shrink away from the truth, fall off from Christ, cast away their profession, and undo that which they have done, turning from the holy commandment delivered unto them, and imbracing this present world. Christ was once looked upon as precious, now he is a reproach; once they accounted him a blessing, now they flie from him, as from a curse. Oh poor miserable creature, hath not Christ abased himselfe to beare on his owne shoulders the heavie curse of thine enmity, thy rebellion, thy disobedience against the Almighty, and all thy treacheries and abo­minations, [Page 103] whereby thou hast provoked the eyes of his glory? and hast not thou once escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ? and wilt thou now tarry back with the dog, to lick up thine old lothsome vomit? wilt thou betake thy self again to that state and trade of sin, which put him to grapple with the curse of the Law, and whereof thou wast once ashamed? Truly in doing thus, thou even rollest the curse back upon him, as it were with both thy hands. But he will have it no more; the curse will fall upon thine own head, thy latter end will be worse than thy beginning, 2 Pet. 2.20. &c. especially those which revolt so far, as to sin against the Holy Ghost, in their judgments professedly con­tradicting, in their hearts, maliciously oppo­sing, and in their words and works with all their power persecuting Christ, his Gospel, and the professors of it; these crucifie to themselves the Son of God afresh, and put him to an open shame, as if he should say, they lay the curse upon him again, Heb. 6.6. The apostasie of Julian recorded in the Hi­story of the Church, reached even to blas­pheming and cursing Christ, and the doctrine of the Gospel, and his end was lamentable; for in this case there remaineth no more sa­crifice for sin, but a certain fearfull looking for of judgment and fiery indignation, &c. Heb. 10.26, 27. &c.

4. Those profane and graceless persons which have taught and accustomed their [Page 104] tongues to outragious and grizly swearing, such as even rends the body of Jesus Christ in pieces, and plucks it from his soul again, makes more wounds in it, tears away its flesh, and squeezes his blood out of the veins. We are commanded when we take an oath, to swear by his name, Deut. 6.13. this must be both very rarely, and with great solemnity. The bounders of it are, truth, righteousness, and judgment, Jer. 4.2. An oath thus taken, is an act of religion, and so a kind of blessing of God: but if it swerve from these rules, it is a fearfull sin, straitly forbidden by Christ himself, Matth. 5.34. &c. and by the Apostle James, chap. 5.12. and is no better than a cur­sing of God; especially that hellish kind of swearing, which is attended with such outra­gious blasphemies against the Lord Jesus. If because of swearing, Ier. 23.10. the Land mourneth; then much more for those desperate and bloody oaths, which reach to the cursing of Christ our Saviour. The word there used, sig­nifieth both swearing and cursing; which shews the near affinity betwixt these two, and implies to us, that every irregular taking up of the Name of God, or Christ in an oath, is in effect a cursing of them. Alas my bre­thren, the heavie curse of the Law of God, which is due to us all for sin, and might have crushed us for ever, is fallen upon him, and hath torn and mangled him pitifully; and shall wretched creatures be so barbarous, as to toss his holy Name up and down in their unhallowed mouths, and to tear and mangle [Page 105] him anew, by their horrible and villanous oaths? Is not this to lay more curses upon him, and even to oppress him with curses?

5. Those, who making a general professi­on of Christ, and expecting salvation by him, do yet walk on in their sins, and take occasi­on by the abounding of grace in the Gospel, to be more licentious, and to adde sin to sin, as drunkenness to thirst, making the pre­tence and profession of Religion an embol­dener to looseness, to the abuse of lawfull liberties, and to unwarrantable practises. The Apostle Jude gives us the character of these, calling them ungodly men, which turn the grace of God into lasciviousness, and deny the onely Lord God, and our Lord Jesus Christ, Jude 4. And S. Paul gives us an hint of them, Rom. 6.1. the abounding grace of God manifested in Christ, is both the Motive and End of their continuing in sin; they sin both because grace doth abound, and that it may abound. But oh! little do these persons consider, that this grace could not have been feasable, but by Christs bearing the curse for our sins. And if it cost so dear a price, shall we cause him to pay it again? shall we be so bold, as sin still, and thereby put him to bear the curse over and over again, as often as we sin? far be it from us to do so wickedly. The loose and carelesse Christian, which makes account that Christ became a curse for him, and yet followeth his old trade still, doth (as it were) give Christ this malapert language; Lord Christ, I know thou art [Page 106] richly able to bear the curse, were it a thou­sand times heavier than it is: therefore I will put thee to it, I will sin still, and thou must bear the curse still, I will not restrain my self from any of those courses which some men call sinfull, but I will walk in the waies of mine own heart, and fill my selfe with the delights of the flesh. Its pity thou shouldst not have load enough, that art so good at bearing the curse. Oh abominable ranting! that terrible denunciation, Deut. 29.19, 20. &c. may be applied to this case, by an argument from the less to the greater, thus: He that heareth that Christ is made a curse for him, and yet blesseth himself in his heart, and en­courageth himself in sin, the Lord will not spare him, but all the curses of Gods book shall lie upon him, &c. Yea lastly, every mis­carriage in the profession of Religion, wil­lingly allowed, or continued in, through negligence or remisseness, is in some degree a cursing of God; which I gather from that speech of Job concerning his sons, Job 1.5. It seems the sin which he suspected they were guilty of, was the neglect of their watch, that they willingly suffered looseness and vanity to seize upon their spirits, See the Eng­lish Annot. & Caryl. in loc. which might bring forth some unsavoury fruits without. A ma­lady to which even good men are subject, e­specially in times of feasting. And this he calls cursing God in their hearts.

Unto these, and all the rest of their bre­thren in evil, I must speak a word or two, ta­king up a lamentation, and pleading against [Page 107] them on the behalf of Christ. Oh ye sons of men, what abominable thing is this that ye do? why do ye offer such hard measures to him who hath put himself upon such perilous adventures, yea extremities, that he might save you from utter destruction? Give ear, and hear the Lord Jesus pleading his own cause a­gainst you thus, what iniquity have you found in me, that you deal thus basely with me, that you handle me so cruelly? you can find none in me but that which lay first at your own doors, and is charged vpon me on your ac­count; or as Jerusalem in the day of her sore affliction bemoaning her condition, Lam. 1.12. Jer. 2.15. Is it nothing to you; all you that pass by, be­hold and see if there be any sorrow like unto my sorrow; or, as Job earnestly begging the compassion of his friends, who persecuted him with great violence by their mis-grounded ac­cusations, and thereby heaped more misery upon him, Have pity upon me, have pity upon me, O ye my friends, &c. Job. 19.21, 22. Is it not enough, that I have born such sorrow as never man bare such a curse as would have pressed you all down to hell, but I must have more bur­thens laid upon me still, and that by my friends too? new curses every day? I beseech you have pity on me, and hold off hands; I have had e­nough of the curse already, oh do not put me to it again. And if for all this thou wilt shut up thy bowels from him, and walk contrary to him, thou shalt finde it true at length to thy cost, Jam. 2.13. that there shall be judgement without mercy to him, that hath shewed no mercy.

Sect. 1. The third Conclusion, What Re­demption is.

THe third Conclusion or Doctrine, is the marrow and summe of the Text.

Christ, by being made a Curse for us, hath re­deemed us from the curse of the Law.

This is the result, the issue, the fruit of the Lord Christs becoming a curse for us, that hereby we are redeemed from the curse of the Law, under which we were held. This Truth may receive proof from the consent of other Scriptures. Let us hear but two or three of the fullest testimonies, that thereby it may be established, Gal▪ 4, 5. God sent forth his Son made of a woman, made un­der the Law, to redeem us, &c. Tit. 2.14. He gave himself for us, that he might redeem us, &c. Heb. 9.11, 12. Christ, by a greater, and more perfect Tabernacle than that under the Law, and by his own blood — hath ob­tained eternal Redemption for us. Observe here, that this Redemption followeth upon, and floweth from Christs becoming a Curse for us, two wayes.

1 In the intention, and purpose of God and Christ. God the Father in his eternal counsel, did propound unto himself this end of giving Christ, and Christ in the fulness of [Page 109] time, did set before his eyes the same, and in giving himself to become a curse, that poor inthralled sinners might be redeemed there­by from the curse of the Law.

2 In the effect, and event of the thing. Look what the Lord did intend to work, and to bring about by Christs undergoing the curse for us, the same was, and is throughly wrought, and brought about to the full. The thing is done, as to the making of a plenary satisfaction to Divine justice, and so obtain­ing the benefit of Redemption, on the be­half of all those, for whom the Lord hath appointed it in his eternal purpose.

But for a more particular clearing, and beating out of this Doctrine, I shall endea­vour,

1 To shew what this Redemption is, and wherein it stands.

2 To give some arguments or grounds of Scripture-reason, for the confirmation of it.

For the former, the Scriptures of the New Testament afford us several words to express the nature of this benefit. The most general word is rendred [Deliverance] and notes out a setting one free by any means whatsoever, as in the Lords Prayer [Deliver us from evil] Mat. 6.13. & 2 Pet. 2.9. [T [...]e Lord knoweth how to deliver, &c.] This word is used to express the work of Redemption, 1 Thess. 1.10. [Who delivereth us from the wrath to come.]

There is another general word of the [Page 110] same signification, [...] Luke 12.58. properly it im­ports a changing from, or an alienation. It is used once (and but once that I know) in this argument, to wit, Heb. 2.15.

[...].There be some other words of a more re­strained signification, one which is sometimes rendred [Delivering] as Act. 26.17. [...]. but pro­perly notes a taking away by force, or by an act of justice, as 1 Cor. 5.13. & Act. 12.11. The Apostle Paul in mentioning this benefit, ma­keth use of this word, [...]. Gal. 1.4. [That he might deliver us, &c.]

There be other two words more frequent in Scripture, which signifie a setting free, by paying of a price. The former is in re­ference to Captives or Prisoners, who being in bondage to others, are set at liberty by the payment of a Ransome. This is called Re­deeming, or redeeming from, Luke 1.68. and Rom. 3. [...]. We are all in slavery, under sin, the Law, Satan, &c. Christ comes, and by lay­ing down his life for us, payes our ransome, and so delivereth us out of their hands. The latter word is borrowed from the Condition of such persons, [...]. as having been abridged of their former liberty, or of such things as having been alienated from their first owners, and so being under the power of others, are now brought out from that condition, and brought into a state of freedome.

We read in the Law of sundry persons, and things, who being under the power of others, might yet be redeemed; as servants, which had sold themselves; lands and dwel­ling-houses, [Page 111] which were sold by their own­ners, Levit. 25.23. &c. And this Redemption was made, by paying a valuable considera­tion, according to the number of years to the Jubilee, more or lesse, and so buying them out. [...]. This is the import of the word here used, and seems to be an Allusion to that Levitical Ordinance. We had sold our selves to the drudgery of sin, and were become Satans servants, and so liable to all that curse and wo, that attends upon that slavery; Now the Lord Jesus comes, and because our case is desperate, no revolution of years could ever have brought us a Jubilee, but we must be bond-men for ever, therefore he hath paid an infinite sum, that he might buy us out clearly from this accursed servitude, and bring us into true liberty, we are said to be ransomed, not with corruptible things, but with the precious blood of Christ, 1 Pet. 1.18, 19. and to be bought with a price, 1 Cor. 6.20. and Christ is said to be slain, and to buy us with his blood, Rev. 5.9.

The Scripture is exact and copious in dis­covering this great work in the particulars of it, shewing us th [...] different termes. 1 From which. 2 Unto which Christ hath redeemed us.

1 From what hath he redeemed us? From sin, Mat. 1.21. From all iniquity, Psal. 130.78. & Tit. 2.14. From death, Hos. 13.14. From the power of the grave, Psal. 49.15. from the Law, Rom. 7.6. Gal. 4.5. and here, from the curse of the Law. From this present evil world, Gal. 1.4. [Page 112] From the earth, and from among men, Rev. 14.3, 4. From the wrath to come, 1 Thess. 1.10. Out of the hands of our enemies, Luke 1.71, 74.

2 Unto what hath he redeemed us. To himself, Deut. 4.34. 2 Sam. 7.23. To God, Rev. 5.9. to be the first fruits unto God, and to the Lamb, Rev. 14.4. to be a peculiar peo­ple to himself, Tit. 2.14. to serve him without fear all our dayes, Luke 1.74, 75.

Yet further, the Redemption of Man­kinde is considerable in a double respect.

1 As it is an act and work of Christ the Me­diator, and so the immediate product of his sufferings, thus it exists in Christ himself, as Rom. 3.24. the Redemption that is in Jesus Christ, therefore he is called the Redeemer, Isa. 59.20. Rom. 11.26. and he is said to send re­demption to his people. Psal. 111.9. he hath laid down the price, and so effected the busi­ness, Heb. 9.12. he hath obtained redemption. He professeth, that he came to give his soul to be a ransome for many, Matth. 20.28. and the Apostle tells us, [...]. That he gave himself a counter-ransome for all, a ransome every way equivalent and full, 1 Tim. 2.6.

2 As it is a benefit actually brought home, & applied to elect sinners by effectual calling, Jesus Christ was made a curse, and so became a sacrifice for sinners, not that they might immediately without any more ado, be made partakers of the redemption purcha­sed thereby, or be actually redeemed upon the very offering made, but that, having [Page 113] first made this benefit feasible, so that now there is such a thing to be had, which without him (neither is, nor could be) he might afterwards communicate it to the Elect, and give them the personal possession of it, that they might enjoy it for them­selves. And this he doth by a powerful draw­ing them to himself, and so by union to him, they have a real interest in this benefit. Therefore the Apostle sometimes speaks of it as appropriated to beleevers, Eph. 1.7. Col. 1.14. and Jehovah stiles himself the Churches Redeemer, Isa. 49.26. as often elsewhere, and Job calls him his Redeemer, Job. 19.25.

Both these considerations are here implied, as depending necessarily the one upon the other, in respect of those that shall be saved; and that they are not to be confounded, but distinguished, appears by Heb. 9.15. where we may observe a clear difference betwixt the death of the Mediator for the redempti­on of transgressions, and receiving the pro­mise of the inheritance. This latter being laid down as a consequent, or fruit of the for­mer, and limited to them, that are called.

To conclude, Take the whole in this short summe, Redemption is the buying out, and delivering of sinners from the curse of the Law, and so from the guilt of sin, and the wrath of God, and the condemation of hell due thereunto by the death and satifaction of Christ the Mediator.

Sect. 2. Proof from Scripture-reason.

FOr the latter, this main truth concerning the redemption of sinners by Christ, now made a curse for them, may receive further confirmation from grounds of Scripture-reason, whether we consider the fitness of the person, to undertake such an enterprise, or the efficaciousness of his sufferings.

1 The person was every way fit to redeem us, being both God and man.

1 He is true God, 1 Joh. 5.20. blessed for ever, Rom. 9.5. the only begotten of the Fa­ther, Joh. 1.14. the onely begotten Son, which is in the bosome of the Father, vers. 18. and therefore very gracious with him; which the Father himself did solemnly testi­fie by a voice from heaven, Matth. 3.17. He is the mighty God, Isa. 9.6. therefore the Fa­ther hath laid help on him, Ps. 89.20. the Horn of David, Psal. 132.17. and the Horn of sal­vation, Luke 1.69. mighty to save, Isa. 63.1. he was infinite lyable to break through all difficulties, and with an holy scorn to sleight an whole host of the most terrible enemies, to march through them without danger, and in despite of them all, to fetch waters of life for us out of the Well of Bethlehem. He is the Lord; 1 Chro. 11.18. Is there any thing too hard for him? Jer. 32.27.

2 He is true man also, in one and the same person, flesh of our flesh, and bone of our bone, next a kin to us, therefore he is not [Page 115] ashamed to call us brethren, Heb. 2.11. It was a Levitical Ordinance, that if an Israelite were fallen into decay, and had sold himself to a stranger, any of his brethren, or nigh of kin unto him, might redeem him, Lev. 25.47, 48, 49 and the same might be done, if he had sold any part of his possession, vers. 25. therefore these two phrases are used in­differently to note the same thing, a near kinsman, and one that hath right to redeem, Ruth 2.20. & 3.9. Of this we have an instance in Hanameel, Cosen-german to the Prophet Jeremy, Chap. 32.7, 8. &c. This doubtless had some reference to Christ. We had sold our selves to a stranger, even to Satan, to serve him; Christ is a near kinsman, one of the same stock and blood with us, therefore the right of redemption is his. It was also a statute, and a custome in Israel, That if a man dyed, having no childe to inherit after him, then his brother, or next kinsman should take his wife, and raise up seed to his deceased bro­ther, Deut. 25.5. &c. and withall, if the inhe­ritance were alienated, or set to sale, he was to buy it out, or redeem it, for the use of the first-born, that so it might continue settled upon the Family of the dead man. Wee have a clear instantial Gospel-truth lys hid (as I conceive) Old Adam dyed, and left no seed behinde him, that might inherit heaven, and moreover the inheritance was quite ex­tinct, and lost, as to him, and all his; and therefore the Lord thrust him out of Para­dise, Gen. 3.24. Onely Jesus Christ is found [Page 116] the next kinsman, who begetting sons and daughters by the word of Truth, doth therby raise up a seed of God, & redeem the forfeited inheritance, and so settle it upon the first-born of Adams family for ever; yet with this difference, that this seed shall not be called after the name, nor inherit in the right of the first Adam, but they shall be called by a new name, which the mouth of the Lord shall name, Isa. 62.2. And they shall inherit in the right of the second Adam onely, Act. 26.18. Eph. 1.11.

2 The sufferings of Christ were fully effi­cacious to redeem us; for thereby,

1 He hath given abundant satisfaction to the justice of God, and so hath weakned, yea nullified, [...]. and taken away sin in the guilt and condemning power of it. God sent his Son in the similitude of sinful flesh, and for sin, that is, upon the sad, and woful occasion of sins being in the world, or that he might a­bolish and destroy it. And what is the fruit of this glorious designe? Why, he hath con­demned sin in the flesh, that is, by laying the curse, which the Law threatned against sin­ners, upon that very flesh, or nature, which had sinned, he hath cast sin in its own plea. A mans work may be said to plead for his pay; the crime of a Malefactor cryes for the execution of the Law upon him; so sin pleads against the sinner, and calls for death, its wages to be inflicted upon him. Sin, al­though as an act it be transient, yet in the guilt of it lyes in the Lords high Court of [Page 117] Justice, filed upon record against the sinner, and calling aloud for deserved punishment, saying, Man hath sinned, and man must suf­fer for his sin. But now Christ having suffered for sin, that plea is taken off; Lo here, saith the Lord, the same nature that sinned, suffer­eth, mine own Son being made flesh, hath suffered death for sin in the flesh, the thing is done, the Law is satisfied; and so he non­suits the action, and casts it out of the Court, as unjust. Thus whereas sin would have con­demned us, he hath condemned sin, and there is now no condemnation to them that are in Christ Jesus, Rom. 8.1, 3. The blood of the Mediator out-cryes the clamor of sin. We read Lev. 16.7. &c. of two Goats which were to be presented before the Lord; the one to be offered for a sin-offering, the other to be kept alive, for a Scape-goat, that Aaron having laid his hands on his head, and con­fessed over him all the iniquities of the chil­dren of Israel, might afterwards send him away, bearing their iniquities into a Land not inhabited. All this is fulfilled in Christ; he hath both given himself to be a sin-offer­ing for us, and thereby removed guilt so far, that when it is sought, it cannot be found, Jer. 50.20. So much is implied in that ex­pression, Heb. 9.26. He hath put away sin by the sacrifice of himself, therefore redemption and propitiation are put together, as the ef­fect and cause.

First, [...]. P [...]acamentum. he is a propitiation pacifying Gods wrath, and rendring him propitious to sin­ners, [Page 118] and thence follows Redemption, Rom. 3.24, 25. When the debt is discharged, then the Law with the arrests and executions of it, are void, and of no force: So Christ having paid our debt, hath thereby both removed sin and guilt, and voyded the curse of the Law, so that now it hath nothing against us.

2 He hath broken the Serpents head, ac­cording to the ancient Prophesie given out in Paradise, Gen. 3.15. by taking part of flesh and blood with us, he hath through death destroyed him that had the power of death, that is, the devil, and so wrought our deliverance, Heb. 2.14, 15. The Son of God was manifested, that he might loose [or dis­solve] the works of the Devil, 1 Joh. 3.8. he hath (as it were) shattered them all to peeces, Isa. 30.14. and will still be shattering them, hee will not spare, so that there shall not be left so much as a shred. Now this was one of his works, to hold poor sinners fast bound, and shut up under the brazen bolts of the curse of the Law unto condemnation; but he hath broken the gates of brass, and cut the bars of iron in sunder, Psal. 107.16. He hath met those terrible enemies, the Philistims of hell, and grappled with them hand to hand, he hath discomfited them, and brought them under, and he will not cease, till he hath beaten them small, as the dust before the wind, nor turn again till they be consumed. That which David spoke of himself as the Type, See Isa. 63.3, 4, &c. is eminently fufilled in Jesus Christ onely, Psal. 18.37, 38-42. He is that little [Page 119] David, that prevailed over the great Cham­pion Goliah of Gath, with a sling and with a stone, and smote him, and slew him, 1 Sam. 17.50, 51. He is that strong invincible Sampson, that rent in peeces that infernal roaring Lion, as easily as if he had been a Kid, Judg. 14.5, 6. that slew the Philistims hip, and thigh, with a great slaughter, Chap. 15.8. and when they had him fast bound with new cords, they became as flax upon his armes, and with the jaw-bone of an Ass, laid heaps upon heaps, vers. 14, 15, 16. that carried away the door of the gates of Hell, to set the pri­soners at liberty, Chap. 16.3. and made the noblest conquest, when he seemed to be wholly conquered, and no hope was left, that ever he could look up again, slaying at his death far more than hee had slain in his life, vers. 21-30. He hath spoyled Principalities and powers, and triumphed over them on the Cross, Col. 2.15. When the High commis­sion Court, and Star-chamber were cast down, then all fell with them, that appertain­ed to them; as there are no more informa­tions, pleadings, censures, punishments: So there are no Serjeants, Bayliffs, Apparitors, Pursevants; even so this Lord Jesus, having thrown down the Court of sin by his death, and thereby disabled the Law, he hath also judged the great Catch-pole of hell, and put him out of office, so that he cannot now ex­ecute the curse, and wrath of God upon poor sinners, as gladly hee would; and al­though for the present, he can reach to [Page 120] bruise their heel, and doth often work them wo, yet the Redeemer will tread him under their feet shortly, Romans 16. ver. 20.

Sect. 3. An Objection, [If by Ransome, then not by Rescue,] Answered.

THus much for the clearing, and prooving of the Conclusion: but here lieth a Doubt in the way; for answering whereof, wee may borrow a little light from the pre­mises. If our Redemption was by Christ's becoming a Curse for us, and so by buying us out with the price of his blood, How could it then be by strength of hand, and a forcible rescue?

These two seem to destroy one another, Ransome and Rescue. V [...]de Muscu­lum, loc com. de redempt [...] ­one. To be delivered by the paying of a price, and to be delivered by conquest, are inconsistent, as to the same per­sons. The nature of the things is so different, that they cannot concurre in the same de­liverance.

Ans. Although these two do usually stand at a distance, yet in this great business of the Redemption of mankinde they close well to­gether. To clear this, take these three Con­siderations.

1. Mankinde, by the breach of the Law, be­ing become a debtor to justice, and under the curse, even in the extremity of it; and Al­mighty [Page 121] God, who is the party wronged, be­ing the onely soveraign Lord, and Lawgiver; Therefore the principal and most proper way to effect man's deliverance, was to give satis­faction to justice, so that either sinners must die the death in their own persons, or Christ their surety must give his life a ransome for them, being at an utter loss in themselves.

Against this, it may be objected, Then we must say, that Christ redeemed us from God, and himself being God, he redeemed us out of his own hands, by paying a price to himself; which is absurd. Ans. This seeming absur­dity will vanish, if we keep to Scripture phrase, and take along with us these Two things.

1. The person of the Redeemer was not onely God, but also man, and although as to the sufficiency for the work, and the valour, and efficacie of it, he must neces­sarily be God, yet both the right, and act of Redemption belonged to him properly as man; so that we may say, It was the man Christ, that bought us out of the hands of the curse, and wrath of God.

2. God the Father himself had a special hand in this business; the whole dispensa­tion, and managing of it was by his su­pream, and soveraign appointment (as we heard before); and thus it is no more absurd to say, that God took a course to satisfie his own just [...]ce, and to redeem us from himself, than to say, that a King doth so, when he gives his own son, to lay down [Page 122] his life, Or a Credi­tor, when he requires the debt of his own Son, for which the son was surety by the Fathers con­sent. for the saving of Traitors from the stroak of his Law.

2. Man being thus obnoxious to the justice of God, and therefore delivered up by him in­to the hands of Sathan, as his jaylour, or exe­cutioner, to keep him as his prisoner, till he shall pay the uttermost farthing; and Sathan being also his deadly enemy, and unwilling to let him go; in this respect there is a necessity of an heavenly might to be put forth, for rescu­ing the poor prisoners from him, that they may be actually, and thoroughly redeemed.

But here again some may say, There is no need of any such Conquest or Rescue; for when justice is satisfied, then the prisoner must be discharged, and the jaylour can hold him no longer: so Christ having paid the debt, and given full satisfaction to the ju­stice of the Law for the sin of man; God doth now discharge the poor sinner; and how can the Jaylour of hell hold him under his power still?

Ans. 1. Admit for the present, that [de jure] he cannot, hee ought not to keep sin­ners under, now that the ransome is paid; yet for all that, [de facto] indeed he doth it, and will do it, till he be forced to let them go. Let us suppose a jaylour, having notice of a Goal-deliverie to be shortly, or having received a writ for setting at Liberty such & such prisoners by name, should yet 1. wilfully refuse, yea oppose, and resist the exe­cution thereof with force, and armes. 2. serve himself of them, and strive to keep them in [Page 123] bondage for his pleasure. Is it not now high time, for the King, or the supream power to come against this jailor, to suppress him, to put him out of office, that so he may perfect his own grant & rid the poor prisoners out of his hands.

This is the very case in hand, God hath long agoe declared his will, Isa. 52.10. Hos. 13.14. Job. 33.24. concerning the redemption of mankinde, and he is daily sending out Writts for setting free some of his prisoners: but Sathan, out of an inbred malice against the Redeemer, and Redeemed, 1. doth oppose, and resist with all his might. He hath been an adversary to this work from the first; he endeavoured to strangle it in the cradle, by stirring up Herod to kill all the young male-children in Bethlehem, Matt. 2.16. Mat. 4.6. Mat. 16.22. Jo. 13.2.27. hoping that the childe Jesus might go to the pot a­mong them; he tempted him to self-mur­ther; he suborned Peter to diswade him from suffering; he filled the heart of Judas to be­tray him, that he might be cut off at once; And when he could by no force or subtilty prevent the payment of the price, but it was done in despite of him, yet he hath set him­self ever since by all means to hinder both the publication of it by the Gospel, and the efficacy of it by the Spirit, in the hearts of sinners, to render it altogether useless, 2 Cor. 4.4. as water spilt on the ground. 2. He holds his Captives still, that he may serve himself of them, by setting them to do his work, and ruling, and riding them at his own pleasure, 2 Tim. 2.26. Eph. 2.2. As Pharaoh and the E­gyptian taskmasters kept the children of Is­rael [Page 124] by strong hand, to work in morter, and brick, and in all manner of service in the field, Exod. 1.14. and after that the Assyrian oppressed them, and last of all the King of Babylon brake their bones, Isa. 52.4. Jer. 50. 17. and no way of deliverance, but by con­quest: Even so do those infernal Taskma­sters keep under the sinfull sonnes and daughters of Adam, and will not let them go, till the Redeemer fetch them with an out­stretched arm. In a word, it was Sathan that first by his lures brought them into this snare, and being now the God of this world, he is so settled in his vast dominions, by prescri­ption of a long time, that he will not relin­quish his title, but must be ejected by violence.

2. As for that branch of the Objection, that upon Christ's paying the ransome, God doth discharge the sinner, it may not pass for a truth, without some explication. It was not the minde of God the Father, or Christ the Mediatour, that this benefit should actually inure to the Elect, immediately from the time of the payment it self: God did determine, and prescribe a certain order, & way, where­by they should come to the personal enjoy­ment of it, and have it laid in their bo­somes; which will be at the time of the re­spective conversion of every of them, I spe [...]k of G d's ordi­na [...]y cou [...]se, excepting the case of Infants. and not before. The Apostle granteth this, when he saith, Rom. 7.6. Now we are delivered from the Law. [Now] in opposition to the verse before [when we were in the flesh] So that, al­though we be redeemed, as to the price, and [Page 125] satisfaction of justice, yet Sathan will keep us still in bondage, till Christ bring the be­nefit home to our souls by the work of Con­version.

3. I add this third consideration. The bondage and slaverie under which wretched man lies through sin, although it may be truly said to be forced in respect of Sathan, yet as to sinners themselves, it is voluntary. When Cyrus had proclaimed to the Jews a dismission from the captivity of Babylon, many of them slighted it, and chose rather to stay in captivity still: Their practise is the very temper of all the children of Adam, what they are, that they will be. Slaves they are to sin, and slaves they will be; and conse­quently accursed, and under condemnation, Liberty is proclaimed by the Gospel, and the hearts of sinners are averse from it; the wisdome of the flesh is enmity in this, more than in any thing, yea they resist, [...]. [or fal cros] against the Holy Ghost, Acts 7.51. Therefore the Redeemer must come with an almighty power, to subdue every high thought in man, to demolish all his strong holds, and even to force this Redemption upon him with holy violence, or else he will not embrace it, while he lingers, the Angel of the Covenant must lay hold upon his hand, and bring him forth, as Lot from Sodom. Gen. 19.16.

Sect. 4. Another Objection, It might have been done in an easier way, Answered.

BUt here lies another Rub in our way, which must be removed. Some may say, It was not necessary, that Christ should be­come a curse for us, as is before expressed, Might not the work of Redemption be wrought by some other means? Could not God the Father have chalked out, Cur per san­guinem, quod potu­it facere per sermonem. and Christ the Mediatour have walked in a more smooth and easie way, but he must go in this rough, and thorny path of subjection to the curse, for the effecting of this business?

Ans. 1. Seeing the holy Scripture doth ascribe the whole administration of this my­sterie from first, to last, to the good pleasure of God's will, as the first, and supream cause. Ipsum inter­rogatum mihi scire licet, quod ita: cur ita, non licet. Bernard. Therefore it may be judged, an un­warrantable over-bold curiosity in the silly sonnes of men to enquire, or determine, what God might have done by his absolute power, or why he would do it thus, rather then o­therwise. His Word tells us, what he would do, and we see by the event, what he hath done. This way was the will of God, and none other, and therefore this way Christ took, and none other, and thereby attained his end, Heb. 10.9, 10. We may safely rest here, and make no further search; for who hath known the mind of the Lord? Rom. 11.34. [Page 127] His meer will, and pleasure, Volunt as Dei est pro lege, pro causa cau­sarum, pro ratione ra­tionum. is a reason abun­dantly sufficient, and beyond exception.

2. The Lord hath revealed his minde so farr in this particular, that we may be bold to go a little further, and to resolve thus. God, who is great in counsell, and excellent in working, had store of means at hand, where­by to set free, and recover lost mankinde; yet he was pleased to pitch upon this, as being most agreeable to his holy nature, and most suteable to his high, and soveraign ends, man's salvation, and his own glory.

I explain it thus. God is infinite in all his attributes, in his justice, as well as his mercy. These two cannot interfeere; as justice may not intrench upon mercie, so neither may mercie encroach upon justice; the glory of both must be maintained. Now by the breach of the Law the Justice of God is wronged, Nec miseri­cordia Dei praescribit justitiam, nec just [...]tia aufert mise­ricordiam. Aug. so that, although mercie be apt to pardon, yet Justice requires satisfaction, and call's for vengeance on sinners. Every transgression must receive just recompence. Heb. 2.2. and God will not in any case absolve the guiltie, Exod. 34.7. till this be done, the hands of Law-mercy are tied, that she cannot act. And seing satisfaction could not be made to an infinite Majestie, but by an equal person, and price, therefore the Son of God must become a Curse for us, by taking our na­ture, and pouring out his soul to the death; and by this means Justice, and Mercie are reconciled, and mercy hath her free course to save sinners.

So that now, presupposing God's Decree, we may safely say, It must be thus, and it could be no otherwise. God will have his Justice satisfied to the full, and therefore Christ must bear all the punishment due to our sin, or else God cannot set us free: For he cannot go against his own just will. Quod vuli, necesse est esse. Ob­serve the force of that phrase Luke 24.26, & 46. Christ ought to suffer: and Matth. 26.24. Thus it must be. A just earthly Prince holds himself bound to inflict punishment imparti­ally upon the malefactour, or his surety; it stands upon his honour, he saith, it must be so, I cannot do otherwise. This is true much more of God, who is Justice it self.

And as this great design of Christs redeem­ing sinners, by being made a curse for them, doth sound out aloud the glory of divine Ju­stice, so it also bears visible characters of some other Attributes: as,

1. His Truth. He had passed a peremptory doom, and made a solemn declaration of it in his word, that he that sinneth shall die the death, Gen. 2.17. Rom. 6.21, 23. and he will not break his word. So he had foreor­dained Jesus Christ, and set him forth to take upon himself this burthen, to become a pro­pitiation for sin through his blood, Rom. 3. 25. 1 Pet. 1.20. and made known his minde eoncerning it in his written word, plainly, Isa. 53.7. If we read the words, [It is exacted, or strictly required] meaning, Exigitur. as Junius, and some others. the iniquity, or punishment of us all, vers. 6. is required at his hands, he must answer for it in our stead; [Page 129] and so he is afflicted, and this affliction reach­eth even to the cutting him off, ver. 8. yea the Spirit of Christ in the Prophets, did signifie unto them not onely his sufferings, but also the very particular time of them, 1 Pet. 1.11. Therefore when Christ puts this work upon an [ought, and must be], hee laies the weight of all on the Scriptures, [thus it is written] as we may see in the texts before-cited, as if he should say, God hath spoken it, and his truth ingageth him, to see it done.

2. His wisdome. For hereby, 1. he main­tains the authority of his righteous Law, when a law is solemnly enacted, with a pe­nalty in case of transgression, all those, whom it concerns, may conclude for certain, that the Lawgiver will proceed accordingly: And it is a rule in policie, That Laws once esta­blished, and published, should be vigorously preserved. If the Lord should have wholly waved the execution of the Law upon sin­ners, or their surety, it might have tended greatly, both to the weakening of its autho­rity, and the diminishing of the reverence of his Soveraignty in the hearts of the sonnes of men.

2. He provided a curse against Licentious­ness. Impurity is apt to lay the reins loose up­on the necks of sinners. If sin had been par­doned, without exacting the penaltie of the Law, it might have emboldened men in their sinfull wayes, their hearts would have been wholly set upon mischief, Eccles. 8.11. they will say, Where is the God of Judgement? [Page 130] Mal. 2.17. But now he lets sinners see, that he will not pardon sin, no not to repenting persons, but upon condition of Christ's bear­ing the curse for them; whence they may conclude, that he will not spare them, if they be bold to continue in their rebellion.

3. And probably, that he might hereby also cut of all occasions, which the devil his enemy might take to calumniate, and traduce him. He might accuse him 1. of inconstancy, and changeableness; that having threatned death to transgressours, he did quite forget himself, in waving the threatning, and di­spensing wholly with his Law, by granting them free remission: Yea, 2. of partiality, and respect of persons, that he should be so easie, and forbearing, as to let them pass without any punishment at all, Quasi tam facilis fuis­set, antea s [...] ­verus erga seipsum. having been formerly so severe, and rigid against himself in cast­ing him and his angels into everlasting flames, without hope of recovery. Sathan might say, Lord, thou mightest have spared me, as well as man: But the Lord may an­swer, man hath made satisfaction; he hath borne the curse, and thereby fully discharged all the demands of the Law: if he had not, I would not have spared him any more, than thee.

3. His goodness, and loving kindeness. God the great Lord, and Governour of the world might have rigorously exacted the penalty of the Law, on the persons of sinners them­selves, but he hath so farr dispensed with the Law, as to admit of a Suretie, by whom the [Page 131] end of the Law, that is, the manifestation of his justice, and hatred of sin, might be fulfil­led, and yet a considerable part of mankinde might be preserved from the jaws of the se­cond death, which otherwise must have pe­rished eternally. Saith the Lord, I may not, I will not suffer this high affront of Adam, and his posterity, against my holy Law, where­by the honour both of my justice, and truth are in danger, to be trampled under foot. And yet if I should let out all my wrath upon them, the spirit would fail before me, and the souls which I have made, Isa. 57.16. I will therefore let it out upon their Surety, and he shall bear it for them, that they may be delivered; and thus the Lord in wrath re­members mercie, Hab. 3.2.

I have done with the doctrinal part of this Conclusion: I proceed to the Application.

Sect. 1. 1 Information in six particulars.

2 HEnce we may infer matter of Infor­mation in sundry particulars.

1 See, and seeing, admire the unspeakable love of God, and of Christ, to wretched mankinde; not onely that Christ is made a curse in our stead, but much more that this strange dispensation should work so noble and glorious an effect, as Redemption is. As­suredly, both God the Father in giving Christ to be a curse, and Christ the Mediator in submitting thereunto, had this great end all along in their eye, and upon their hearts (next to the greatest end of all the glory of free grace) even the rescuing of poor lost sinners from that hellish slavery wherein the curse of the Law had intangled them. Oh the rich love of the Lord our God. It was the fruitful womb which did first conceive, and then warm, and at length in the fulness of time bring forth this heavenly birth, Joh. 3.16. 1 Joh. 3.16. & 4.9, 10. Should an earthly Prince disburse a great summe of money, of his own accord, undesired, for the ransoming of a company of slaves, which were not only strangers, but also enemies to him, and his Fa­thers house being convicted Traitors, and so continuing: this would be accounted an act of [Page 144] such singular clemency, as could hardly bee paralleld by any report of story. What won­derful loving kindness then is this? that the Prince of the Kings of the earth, Rev. 1.5. hath laid out the price of his dearest blood for the redemption of the backsliding trai­terous brood of Adam, and is found of them, that sought him not, that never looked after him, Isa. 65.1. Rom. 10.20.

2 The work of Redemption is a very costly peece, a business of infinite charge. The Redeemer must be no meaner person than the Christ of God: the price to be paid, no lower a price, than the accursed death of the Cross. Might not the incomparable dignity of the person have dispensed with the means of the price? or the extraordinary costli­ness of the price, have over-weighed the means of the person? so that either a lower price from a person of such eminent worth, or a meaner person paying such an extraor­dinary dear price, might have served the turn? Oh no, neither of these. If the whole world, yea ten thousand worlds, with all the riches, and treasures of their several Indies had been laid down upon the naile for this ransome by the greatest Potentate, that ever the earth knew, they would have been con­temned, as falling infinitly short. It was a most costly Redemption, and so we should ac­count of it. We reckon of our earthly pri­viledges, Can. 8.7. libertie, immunities, freedomes, according to the rate which they cost, if wee know they cost a great price, we value them [Page 145] the more. He that said, he had bought his Roman freedome with a great summe, Act. 22.28. did prize it accordingly; even so, and much more should we set an high rate upon this choice spiritual benefit, which cost so vast a summe.

3 The grace of the Gospel is a very pre­cious thing, Out of the eater came meat, &c. Iudg. 14.14. for it is the purchase of Christs satisfaction, and the summe and kernel of the work of Redemption. The curse of the Law did even break his bones, and this hath o­pened a spring of spiritual marrow and fatness, wherewith the soules of dry empty sinners might be both filled and satisfied. Were it not for this, there could be no grace, nor mercy, we should never have heard of any such thing as the Gospel, to bring the glad tidings of peace, and salvation to the lost world, but every mothers childe of us had continued in the bond of iniquity, and had suffered the extremity of the curse in our own persons for ever. For this is the very next bottome, whereupon all Gospel-grace, and whatsoever is necessary to the sal­vation of sinners, doth stand; and as it were the soul from which it hath both being and breathing. The excellency of the cause hath a strong influence into the effect, to make it excellent also. If we look upon the nature and frame of man in the first Creation, his body curiously wrought out of the dust of the earth, his soul breathed into him from heaven, to be both a living creature, and made after the Image of God, Gen. 1.26. & [Page 146] 2.7. and all this done with a word; we can­not but say, it is a very excellent and pre­cious work. David stands wondering at it, Psal. 139.14, 15. How much more excellent and precious is the work of grace, which is the fruit of Redemption (our second Creation?) for the effecting whereof, the Lord did not onely, Let it be, but (as if that were not suf­ficient) the second person must lay aside his glory, and take upon him the form of a ser­vant, and not onely bear our nature, but al­so our sin and curse, even to the death Phil. 2.7, 8. By this we should estimate the exceed­ing great worth of that grace which is brought unto us by the revelation of the Gospel. If some good things of nature be precious, much more are those of grace, Deut. 33.1. &c. Prov. 3.14, 15. And if we cannot but wonder at some of the eminentest works of nature, how much more cause have we to ad­mire the beauty and glory of that great work of grace, which the Apostle calls mar­vellous light, 1 Pet. 2.9. See 1 Pet. 1.12.

4 God will have a Church. Although Adam, and all his posterity revolted from God, and ran away into the tents of Satan his utter enemy, to his dishonour, and their own ruine, yet for all that he hath a designe to fetch back, and recover a number of them to make them his own people, and thereby to glorifie the riches of his grace towards them in an eminent measure; Me thinks I hear the Lord speaking on this manner, What? hath the crooked Serpent of hell served me thus? Hath he enticed Adam unto rebellion against me? and cheated him into [Page 147] the curse of my Law? Alas poor man! I pitty thee, that thou hast suffered thy self to be thus ensnared. How art thou fallen from thy dignity? Into what a gulf of perdition hast thou implunged all thy posterity? Ier. 48.30. But I know Satan, his pride, his malice, and his envy, that he would not leave me a people on the earth to serve me; I know his wrath, but it shall not be so, his lyes shall not so effect it. I will take a speedy course to befool him in his own plot, I will have a people that shall be for my praise in despite of him. Having therefore predestinated from eternity a considerable number of this forlorn gene­ration, and finding them now among the pots, covered all over with filth and shame, through their Apostacy, his infinite wisdome deviseth a way to recover them out of capti­vity. He gives the Lord Jesus out of his own bosome, tha [...] by taking upon him the curse due to them, he might ransome them from the curse, and separate them from the lost world which lyes in wickedness, and under the power of Satan, and so form them for himself, that they might shew forth his praise, Isa. 43.21. These are the very matter, where­of the Church consists (I mean the invisible Church) which may be defined a chosen company of the posterity of Adam, whom God hath purchased with his own blood out of every Kindred, and Tongue, and People, Mat 16.18. and Nation to be a peculiar people to himself, Act. 20.28. Rev. 5.9. Tit. 2.14. Thus out of the ashes of this ruined world, [Page 148] God raiseth up to himself a glorious Phenix Eph. 5.26. A Church which shall never dye, but shall be established for ever, Psal. 102.28. & 125.1.

5 The Church is very dear and precious in the eyes of the Lord Jesus. They are the purchase of his own blood, and thereby are become his peculiar people. The costliness of any commodity, puts upon it a suitable preciousness, endearing it to the person which bare the cost of it. Jacob served a hard service for Rachel, and that inhanced her worth in his heart, and increased his love to her, so that the dayes seemed to him but a few, Gen. 29.20. Michal, Davids wife cost him two hundred fore-skins of the Phi­listims, 1 Sam. 18.27. A great adventure, an high exploit. This doubtless rendred her the more dear to him, which appears by his pe­remptory requiring her, after she was unjust­ly taken away from him, and had been some years another mans wife, Probably seven years 2 Sam. 3.13, 14, &c. Jesus Christ served a very hard service, and wrought a very great exploi [...] that he might purchase unto himself a Church to be his Spouse, and having compassed her with much difficulty, he looks upon her as his Sister, his Love, his Dove, his fair One, yea all fair, the fairest among women, the One, the onely One, the choice One, his heart is ravished with her, Cant. 4.9. she is as the poor mans little Ewe Lamb, that lay in his bosome, and was unto him as a Daughter, 2 Sam. 12.31. A Kingdome, or City, wonne [Page 149] in battel, with confused noise, Hephzibah Isa. 62.4. Multo san­guine, ac vulneribus ea victoria stetit. and garments rolled in blood, Isa. 9.5. is so much more dear to the Conquerour, because it cost so dear. The Kingdome of heaven, the City of the great King is conquered out of the the hands of Satan at a very dear rate. It cost the Lord Jesus strong crying and tears, yea much blood, and many wounds; there­fore surely it is very near to his heart, and precious in his sight, Isa. 43.4.

6 The condition of the invisible Church, and all the members of the Lords chosen people, is incomparably happy. They are the onely renowned Society in the world, for they are the Lords Redeemed ones. This glorious design, when once it takes place in poor lost sinners, and is laid in their bo­somes, puts them into a glorious estate. We may say of the Church, as Moses of Israel, Deut. 33.29. Happy art thou, who is like unto thee, O people, saved by the Lord, &c.

That we may take the length, and breadth of this happiness, let us look upon Redemp­tion, in its 1 Properties. 2 Benefits. 3 Pri­viledges.

Sect. 2. Three properties of Redemption, and three Be­nefits issue from it.

1 REdemption by Christ, hath these three excellent Properties.

1 Its free and gracious. As the Israelites sold themselves to their corporal enemies for naught, so we became slaves to our spiritual [Page 150] enemies without price, and as they, so we are redeemed without money, Isa. 52.3. Al­though it cost Jesus Christ the price of blood in an accursed death, yet it was according to the riches of Gods grace, Eph. 1.7. In regard of Christ our Surety, it was not free, but dearly bought; for as Almighty God, the person offended, did require satisfaction to be made to Justice; so Christ undertaking for us, answered his demands accordingly. But in all other respects it is free. The ap­pointing of such a thing, as Redemption for lost sinners, the providing of such a Surety to undertake the work, the managing of it all along in such a way, as it might not faile of its accomplishment, the accepting of it when it was done, for full satisfaction, the particular application of it to the needs of all the Elect, all these were acts of free grace and mercy. Poor soul, the Lord doth not expect the worth of one farthing from thee, towards the purchase of thy Redemption; Look thou upon it, as the meer fruit of rich grace.

2 It is full and plenteous, Psal. 130.7. Je­sus Christ hath gone thorough-stitch with it, he hath done it to the full, for there is no defect or flaw in it at all. He doth not work one, or some few parts of it, making an en­trance for us, and leaving us to grapple with the rest, to bear the heat and burden of the day, and to wrastle out as we can; but he makes compleat work of it, he redeems us from all our iniquities, he delivers us out of the [Page 151] hands of all our enemies, he takes off from our backs the whole curse, and sets us in a state of true freedom. Therefore in the bring­ing of it home to poor sinners, they are said to receive abundance of grace, Rom. 5.17. 1 Tim. 1.14. I grant, it is not made out to us at present in all the parts and degrees of it, but it shall be entire and perfect in heaven; there shall not an hoof be left behinde. Take it in the whole from first to last, and it is every way plenteous, he will save to the uttermost, Heb. 7.25.

3 It is eternal, and without period, Heb. 9.12. The liberty whereinto Christ Jesus brings the Elect, is permanent, it shall never turne into bondage, it abides irrevocable, and unchangeable to all eternity. The Jews which had sold themselves to bee servants, were to be set free at the Jubilee, yet that Jubilee lasted but for one year, therefore the same persons might afterwards become bondmen again; but this acceptable year of the Lords Redeemed, Isa. 61.2. & 63.4. is an everlasting year, it shall never end, there­fore they shall never be subject to bondage any more. When the Lord would comfort the Jews with hopes of a return from Baby­lon, he usually annexeth Evangelical pro­mises, respecting the deliverance of poor sinners from the slavery of Satan, whereof that captivity was a type; some of which pro­mises do plainly express, the perpetuity of that spiritual freedome, which they shall enjoy, Isa. 35.10. Isa. 51.6. & 60.19, 20. Jer. [Page 152] 31.11, 12. & 32.39. Ezek. 37.25, 26. & 39.29, and these shall begin to be fulfilled most visibly at the calling of the Jews.

2 Redemption by Christ doth beget, and bring with it many rare spiritual benefits. It is a rich Mine, containing a mass of treasure of unspeakable worth. Could we dig into it, we might finde variety of the choisest pearls, in comparison whereof, the most orient pearles, that this world can afford, are no better than dross. What the Lord said once to his Anointed Cyrus, a temporal deliverer of his people, the same he hath spoken much more to his Anointed Jesus, the Churches great Redeemer. I will give thee the treasures of darkness, the hidden riches of secret places, Isa. 43.3. These are the unsearchable riches of Christ, Suscepit mala nostra ut [...]hueret bonasua, Aug. Eph. 3.8. The things which eye hath not seen, nor ear heard, &c. 1 Cor. 2.9. He hath taken upon him our evill things, that he might bestow upon us his good things.

That we may rightly understand the na­ture of these several benefits, in reference to the mother-benefit from whence they spring, I shall briefly make way to them by these three considerations.

1 The Redemption that is in Christ, hath in it not onely satisfaction, Impunitas, & pramium but also merit; from the former ariseth freedome from de­served punishment; from the latter the con­ferring of everlasting reward. Hence it is, that some benefits consists in deliverance from evil, and others in bestowing of good things.

2 As the woful condition of the sons of [Page 153] men through sin is made up of two sorts of evills, some referring to what they are in Gods account, others to what they are in themselves; answerably the condition, whereinto Redemption brings them, con­sists of two sorts of benefits. 1 Relative, importing a change in Gods account of them. 2 Real, standing in an alteration of qualities in themselves.

3 The benefits which flow from Redempti­on, do not immediately follow the sufferings of Christ on the Cross, so as thereby, and thenceforth to be actually existent, and to enure to all the elect, but are onely made feasible by them, yet so, as to be communi­cated infallibly in due time. They are con­tained in the womb of redemption, but yet their several births are according to the time of life; I mean, they are in it virtually as the fruit in the seed, but not actually laid in the bosomes of sinners, till redemption it self be applied unto them. I may compare the whole fabrick of the salvation of sinners to a mighty tree; the root of it is upward in heaven, the decree of it election; the boil of it is redemp­tion, having many spiritual benefits, as so many branches growing out of it, virtually contained in the boil, breaking forth, and de­riving their several fruits to poor sinners at the time of their conversion.

These things being premised, let us take a view of them, as they are scattered here and there in the Scriptures; I shall present them in that order, which I conceive to be most proper.

These things being premised, let us take a view of them, as they are scattered here and there in the Scriptures, I shall present them in that order, which I conceive to be most proper.

Falling out with God. was the be­ginning of our Aposta­sie; and Re­conciliation is the begin­ning of our actual reco­very.1. Reconciliation: This is so near a kin to Redemption, that for substance, it is the same, differing onely in some respects. As treason, murther, or the like crime commit­ed against the Law of the Magistrate, doth not onely make the offender liable to the penalty of the Law, but also sets them at a distance, and provokes the wrath of the Ma­gistrate against him: Even so, the sin of man did not onely make him a prisoner un­der the Curse of the Law of God, but brought on a wofull enmitie betwixt God, and him. The Scripture often presents the Lord dis­pleased with sinners, and gives all men (as they stand in their first birth) this Livery, that they are children of wrath, Eph. 2.3. and his wrath is revealed from heaven against sin. Rom. 1.18. yea, the Lord is said to hate not onely sin, but sinners, Psal. 11.5. Hos. 9.15. and they are called haters of God, Psal. 5.5. [...] Dei osores, Deo exosi Pareus▪ sic Theophyl. Deut. 5.9. Rom. 1.30. But now by the Redemption which is in Christ, as the Curse is taken off, so the enmity also is slain, wrath is turned away, reconciliation is wrought. The Messiah was to make reconciliation for iniquity, Dan, 9.24. which is as much as that. 2 Cor. 5.19. God was in Christ, reconciling the world to himself. Being enemies, we are reconciled, by his death, Rom. 5.10. and when poor sin­ners, [Page 155] being by sin enemies, and strangers, do receive Jesus Christ, then in him they receive the Attonement, Rom. 5.11. so that now they are actually reconciled. Col. 1.20, 21. [...]. and set in an estate of firm amitie and friendship with the glorious God, through the blood of the Covenant. In the first Adam he disclaimes us as base Rebels, but in the second he owne's us, as reconciled friends. Let the Lord's Redeemed ones lift up their heads, and know their happiness. Jesus Christ hath slain the enmity, which was betwixt God and you. This price of Reconciliation hath broken down the wall of separation; and although the Lord be still a consuming fire, marching against the briars and thornes, and burning them altogether, yet even then he saith to his vineyard, Furie is not in me. Isa. 27.4.

2. Remission of sinnes. This goes hand in hand with reconciliation. 2 Cor. 5.19. As the violation of the Law of an earthly Gover­nour, brings upon the offender (besides the Governour's displeasure) an obligation to punishment, and when that obligation is voyded, then he is said to be pardoned: so man's disobedience against the great Lord of heaven and earth, did oblige him to such punishment as the royal Law had threatned; but Christ our Surety, by bearing it for us, hath voided that obligation, and so we are discharged from it, and in this stands our Pardon. Therefore the Apostle joynes Re­demption, and Remission together, as being (upon the matter) both one. Eph. 1.7. Col. [Page 156] 1.14. and expresly ascribes them both to his blood, as the meritorious cause.

Vide Grot. defens. cap. 6. & Ludov. Luc. Assert. contra Mich. Gittich. arg. Iun. Non idem sed tantun­dem. ‘Whence (by the way) we may discover the weakness of that Socinian Argument, against Redemption by Christ's satisfacti­on, because our Redemption is called Re­mission. For where satisfaction is made, (say they) by undergoing due punishment, or paying a valuable price, there is no place for pardon. But surely the Holy Ghost knowes better then we how to speak properly. It's Redemption by his blood, and yet it is forgiveness of our sinnes. And their argument hath more shew then weight: For this satisfaction was not made by paying the very same, but the as much, not the proper strict debt, which the Law changeth upon the sinner, but the full va­lue or weight of it, with some alteration. The Law saith, The soul that sinneth shall die: even the self same person, and it must be death eternal, because the sinner can never pay the uttermost farthing. Had this been, there had been no place for par­don. Psa. 69.4. But now Christ comes in, and vo­luntarily undertakes to restore the things, which he took not away, that sinners, which took them away, might be set free. Sup­pose a subject hath committed a crime, de­serving in rigour of Law perpetual impri­sonment; if now the King's Son be con­tent to undergo 6 moneths imprisonment in his stead, which (considering the qua­lity of the person) is as much, as a mean [Page 157] man's suffering it during life; the King indeed may refuse this way of satisfaction, because it is not the very letter of the Law; but if he accept it, what doth it import less, then a pardon to the subject? This is the Case. The Son of God giving himself a sacrifice for sin, doth in a short time wrastle through, and master those suffer­ings, which would have mastered sinners, and hold them under to all eternity. Now although Almighty God, the great Law­giver might have refused this kinde of payment, as not being the very same, which the Covenant of works exacteth; yet ha­ving not onely consented, but devised and settled it, as the most covenient way for the security of sinners, and the manifestation of his glory, thereupon he is well pleased with it, being as full satisfaction to justice, as if the sinner had satisfied in his own per­son. So that the Lord's accepting of it upon this account is so far from excluding remission, that it rather makes way for it, and gives it a being. This appears further by the Apostles ruled case, Heb. 9.22. See Jun. paral. & Pareus. with­out shedding of blood no remission, which holds both in Legal sacrifices, and in the great sacrifice of Christ, typified thereby, as the scope of the place shews.’ But to return,

The Law chargeth the curse upon the sons of men. The Lord Jesus takes the curse upon himself, and thereby makes an end of sinnes, for this was one of the works, which he was [Page 158] to do, Dan. 9.24. the debt being paid, the book is cross'd, the bond is cancelled. No forfeiture to be taken, no penalty to be un­dergone. Let wretched sinners take notice of their happiness in this also. Christ was sent to purge away all your iniqui­ties. 1 Ioh. 1.7. Psal. 65.3. Redemption blots out all your Items, and layes up pardons in heaven for your use, to be readie for you, in the time of need.

3. Justification of our persons. Obligation to punishment doth imply liableness to accu­sation, and condemnation for the offence, which deserves such punishment. The righte­ous Law of God finding man a transgressour; and so unrighteous, threatens death as his due: And in order to the inflicting of it, stands up as an Accuser, and passeth sen­tence against him. Now Christ, being made sinne, and a curse in the sinners stead, doth thereby with one, and the same labour, both set him free from the punishment of sin, and acquit him from the accusation, and condemnation of the Law: Whereupon he may plead, that although the demerit of his sin doth crie a­loud for punishment, yet it is not due to his person, because Jesus Christ hath borne it for him, and made full satisfaction to justice, Rom. 3.24. The Apostle makes justification an effect of the Redemption, which is in Christ Jesus. Dan. 9.24. the Messiah was to bring in everlasting righteousness, Jer. 23.5, 6. a righ­teous Branch is promised to be raised up to [Page 159] David, and his name shall be called Jehovah, our Righteousness. And thus he is made of God to us Righteousness. 1 Cor. 1.30. When the offence is taken away by a pardon, the person is accounted righteous. Therefore the not imputing of sin, and the imputing of righteousness go together, as it appears by the Apostles explication of the Prophet David's meaning, Psal. 32.1, 2. Romans 4.6, 7, 8. God sees no iniquitie in Ja­cob, and when the sins of Judah are sought for, they shall not be found, Jer. 50.20. understand this not in regard of the inor­dinacie and blameableness of the acts, nor yet simply, in reference to the just desert of sin considered in it self (for these are of the very nature of sin, and cannot be separated from it) but in respect of the particular guilt, and punishment of those persons, which being taken away, they do thereupon stand right in the Court of heaven. We see it here in Courts below, if nothing come in against a man, if there be no accuser, he is quit, and stands as innocent in point of Law, as if he had not been questioned: So, when Christ hath by his satisfaction disabled the Law, from giving in any evidence against the poor sinner, he then is absolved, and stands clear before the great Judg: when the Lord hath found a ransome, then he doth not onely say, Deliver the sinner, but he shews unto him his uprightness, that is, he makes him partaker of the righteousness of Christ, Iob 33.23, 24. &c. and so looks upon him as righteous, through his [Page 160] satisfaction. This was one end, why the Lord made Christ sin for us, 2 Cor. 5, 21. Let the poor convinced soul take notice of this also. Thou feelest much guilt on the spirit, thou groanest under it, and fearest damnati­on: but here is thine acquittance. When the poor woman's accusers were slunk away, Christ said to her, Woman, hath no man con­demned thee, neither do I, John 8.10, 11. so saith the Lord to thee: See poor soul, the Law saith nothing against thee: the mouth of thine accusers are stopp'd, none can con­demn thee, neither will I: yea, thou mayest make the same challenge, that the Apostle make's, Who shall lay any thing to my charge? God justifies, &c. Rom. 8.33, 34.

Sect. 3. Other four benefits flowing from Redemption.

4. Adoption. by Creation we were the sons of God; we bare his image, as a son bears the image of his father, Luke 3.38. but yielding to Sathan's temptation, and affect­ing a new fancied Divinity, we fell from God, lost the title, and dignitie of sons, forfeited all our birth-right, and made our selves no better then the bratts of hell. But the son of God manifested in the flesh, hath not onely wash­ed off our sin in the guilt, and curse due to us, but hath restored us to the dignity of chil­dren. This was one of those high ends, which [Page 161] the Lord had in his eye, when he sent him in that humbled posture, to redeem us, it was, that we might receive the adoption of sonnes, Gal. 4.4, 5. The Apostle Paul reckon­ing up eight several honours, which God had conferred upon the people of the Jews, wherein they excelled all other nations, he sett's adoption first, as the most eminent, Rom. 9.4. according to that Exod. 4.22. Israel is my son, even my first born. This being but an external dignity, to continue for a time till the partition wall should be broken down, was a shadow, and resemblance of that Gospel-honour, which we have by the work of Redemption, even the right, or dignity to be the sons of God. Jo. 1.12. the Congre­gation of the first born, Heb. 12.23. and if children, then heirs yea joint heirs with Christ, Rom. 8.17. for being now in Christ, and made partakers of his righteousness, we have fellowship also with him in his Son­ship, Gal. 3.26. This is a fruit of the abun­dant grace of Christ, and an high advance of the work of Redemption applied. If the Lord be pleased to have pity on base runa­gate prodigalls, he might have bought us out into the condition of hired servants; that had been favour far beyond expectati­on: But to adopt us into his family, Luk. 15.19, 22, 23. Dignitas quaedam sablimis. Ames. to kill the fatted calf for us, to put upon us the best robe, to set us at his table, and to grace us with the honour of sonnes, yea heirs of God, a better estate than Adam lost, what an high dignity is this? behold what manner [Page 162] of Love, the Father hath bestowed on us; and admire it, 1 Jo. 3.1, 2. Indeed it doth not yet appear, what we shall be: our hap­piness lyes under a cloud, vailed from the eyes of the world, and in a great part from our selves also; but yet we are, even here the Lord's first born, and the glory of this condition shall one day be revealed in de­spite of hell, and the world. Judge not your selves miserable, because your neighbours so account you: but know that your Re­deemer hath purchased your enfranchise­ment, and now the Lord takes you for his sonnes, and daughters, never to be disinhe­rited, or cast out any more.

5. Sanctification. The first Adam having wantonly engaged in a rebellion against his Maker, did thereby not onely implunge him­self, and all his, into the gulf of Gods curse, but also forfeit that matchless Jewel of his Image, which was infinitely too good to be prosticuted to his inordinate lust. Whence followes a wofull change in our natures, by a depravation of the whole frame of our soules, in all the powers of them, and ma­king us like unto Sathan. So that now we are every way dead (as to our spiritual estate), both by sin, in the loss of God's favour, which is better then life; and in sin by the loss of that conformity to him, which once we enjoyed. But our great redeemer frees us from this death, also by Sanctificati­on. This was one end of Christs giving him­self for the Church, that he might sanctifie, [Page 163] and cleanse it. Eph. 5.25, 26. his death hath a soveraign vertue, to work the death of sin, as his life, hath to work the life of righteous­ness. Rom. 6.4, 5, 6. He is made of God to us Sanctification, 1 Cor. 1.30. and now as there is no condemnation to them that are in Christ, so they are set free from the Law of sin, and death, by that law of the spirit of life, which is in Christ; and all this ariseth from God's sending him to condemn sin in the flesh. Rom. 8.1, 2, 3. Christ was put to death in the flesh, and for a requital he puts to death the flesh, that is, the body of sin in us. The law laid the Curse upon him, and he having borne it, turn's it upon the Law of sin, which is in our members, and blasts that rotten stump, saying to it, as once he said to the unprofitable fig-tree, Let no fruit grow on thee henceforth for ever, Matth. 21.19. and seting a new plant of holiness in the soul, to bring forth fruit unto God. Indeed we see it not yet fully done, but the Curse is gone out against the old man, and he is wasting, and shall be ut­terly destroyed in time. Let the Lords people see their happiness in this also. Poor soul, thou cryest out unclean, unclean, I have a very foule nasty heart, my soule is a very stie of all uncleanness, I am carnal, fold under sin, Rom. 7.14.23.34. I can do no good thing; Oh miserable man, who shall deliver mee? why? Christ thy Redeemer hath made thee a new creature, he hath put into thee a principle of holiness, and he is still at work in thee, weakning sin, by degrees, so that though it will dwell in [Page 164] thee, yet it shall not over-master thee, nor bring thee under its feet. Corruption shall go down, and grace shall get up more, and more. The Lord Jesus will not spare either pains, or cost in prosecuting this bu­siness. he will wear of that filthy slough of the old nature, and the image of hell, and make thee partaker of the divine nature, that thou mayest be conformed to his own image, Sigh, and breath after it.

6. Final Redemption. Which stands in the total removal, and absence of all miserie, and imperfection, begun at death, to be per­fected, at the resurrection. The Apostle calls it, the Redemption of our bodies. Rom. 8.23. (as I conceive) for these reasons,

1. To distinguish it from the first, and great act, wrought by Christ on the Cross, to wit, Redemption by way of merit, whereon the main stress of the business lay, which was not intended so much for the body, as the soul, to deliver it from guilt, and curse.

2. To intimate that part of Redemption, which we shall be partakers of by death, whereby we shall be set free, from manifold evils, and annoyances, which compass us about, and molest us, while we are in the bodie.

3. Because the accomplishment of this be­nefit at the last day, shall be more visible in the bodie. The soules of righteous men, even before the resurrection, are fully deli­vered from all bondage, wanting onely that perfection, which stands in their union to [Page 165] their bodies. These lying in their graves, as in prison under misery, shall then be uni­ted again to their souls, and so both shall be equally sharers (according to their several capacities,) in this final Redemption.

So then, this is a certain effect, or conse­quent of the great work, wrought by Jesus Christ, the price is paid for the whole and full deliverance shall come in the day of Re­surrection; which is therefore called the day of Redemption. Eph. 4.30. and Christ is made of God to us. Redemption. 1 Cor. 1.30. At that day, (oh most desirable day) there shall be a clear riddance from all those un­welcome guests, which sin hath brought into the world. As 1. from the evils of the bodie, or outward man, all crosses incident to our imperfect condition here, whether atten­dants on mortality, or corrections for our wandrings, and miscarriages, or sufferings for righteousness.

2. from the evils of the soul, or inward man, from sin, with all the rags, and tatters of it, which being fast on us here; from the temptations of Sathan, and the inticements of an evil world, wherewith we are encom­passed; and also from the second death, the wrath to come, in the damnation of hell. Glad [...]us mort [...]s retusus, vulne­rat adhu [...] ▪ sed c [...]a p [...] ­ [...]cu [...]um. Calv. in [...] The first death indeed will hold us under a long time, but at length it shall be destroyed. 1 Cor. 15.26. and in the mean time it is but as a sword without edg, which may wound a little, yet without danger, it shall do us no hurt, but be as a wicked door, to let our [Page 166] souls into immortalitie; and the grave with the corruption of it, shall be as a bed of spices to perfume our bodies, and to prepare them for the resurrection. Briefly, whatsoever there is in all the world, that can be called evil, we shall be set free from it all forever, all imperfection both of parts, and degrees shall be done away: Matt. 22.30. 1 Cor. 13.10. yea, Gods own ordinances, as marriage, preaching, and sacraments, which (are given as remedies of weakness here) shall take their leave, as things whereof we shall have no further need, or use. Let the Lords redeemed lift up their heads, and see this part of their happiness afarr off. Your soules and bodies both lie under a thousand wearisome vanities, in this pilgrimage; but your redemption draweth nigh, when there shall be no more sorrow, nor crying, but all tears shall be wiped away, from your eyes. Rev. 21.7. never to know, or taste of misery any more.

[...].7. Full Glorification. We have some fore­tasts of it in this life, therfore the Apostle speaketh of it, as a thing done in those that are justified, Rom. 8.30. when God gives poor believing souls assurance of his love, sence of his favour, and fills the heart with joy and peace, then he begins to glorifie them. Therefore this joy is called unspeakable, and full of glory, 1 Pet. 1.8. these are a choice portion of the first fruits of the spirit. Rom. 8.23. we shall reap the whole harvest of glo­ry in heaven. Its called by way of Eminency, the salvation of our souls, 1 Pet. 1.9. Redem­ption, [Page 167] and the former benefits flowing from it, are salvation begun, and continued, for we are saved here Eph. 2.8. 2 Timoth 1.9. but this shall bee salvation consummate.

The Scripture sets forth this benefit by variety of appellations, as Eternal life, Matth. 25.46. Everlasting habitations, Luke 16.9. Paradise, Luke 23.43. The recom­pence of reward, Heb. 11.26. A Crown of Righteousness, 2 Tim. 4.8. A Crown of glory that fades not away, 1 Pet. 5.4. The glory which is to be revealed in us, or into us, Rom. [...], [...]to us N [...]n n [...]m ast [...]b [...]mus q as [...]inanes & vacui Spectateres nec g [...]oria quasi extriae s [...]cus reve­lab [...]tur n [...]b [...] sed in nobis Bernard. 8.18. For we shall not stand as idle spectators, looking upon it, as a thing without us, but we shall be possessours of it within us, the everlasting Kingdome of our Lord and Sa­viour Jesus Christ, 2. Pet. 1.11. The inheri­tance of the Saints in light, Col. 1.12. and the riches of the glory of it, Eph. 1.18. Yea an inheritance incorruptible, undefiled, and which withereth not away, 1 Pet. 1.4. And on this account the Apostle calls it the Adopti­on, Rom. 8.23. because that shall be the time of our entring into the full possession of the Kingdome, which is prepared for us, and unto which we are intituled by adoption. It was a main end of Christs giving himself for the Church, that at length he might present it to himself a glorious Church without spot or wrinkle, Eph. 5.25, 27. And the Apostle reasoning from reconciliation by Christs death, to salvation by his life, Rom. 5.10. intimates, that this is a necessary con­sequent of that. This estate shall be the per­fection [Page 168] of all created contentments. Here shall be riches, which cannot be plundered, treasures which corrupt not, pleasures which vanish not; whatsoever is truly desirable which men enjoy severally (some this, some that) in this world; heaven hath all these, and infinitly much more, in a far more ex­cellent manner, and measure to bestow on every one of the Lords Redeemed. It shall be a full age of communion with God, in knowledge and holiness; the whole man shall be made partaker of unspeakable glory, and filled with all the fulness of God to all eter­nity. Here is now the top of all. If we have our part in this Redemption, 1 Cor. 13.12 1 Io. 3.2. two parallel texts. let us stand a while, and consider, what great things the Lord doth for us. We read of Abraham, that he sent away Hagar and Ishmael her son with bread, and a bottle of water (and that by Gods own appointment) because the Son of the bond-woman must not be heire with Isaac, Gen. 21.10, 12, 14. And after that Isaac had been rescued from death by the offering up of a Ram in his stead, Gen. 22.13. Abraham growing old, gave small gratuities to the sons of the Concubines, and sent them away from Isaac, but unto him he gave all that he had; the inheritance was reserved for him, Gen. 25.5, 6. You that are ransomed from the curse by Jesus Christ the great Ram of Conse­crations, you only are the Lords Isaac's, the children of the promise; The Ancient of dayes measures out to the men of the world, (the servants of sin) some pittances of his [Page 169] good things, temporal blessings, for their subsistence here below, but you are they, that shall go away with the Inheritance; It is your Fathers good pleasure to give you the Kingdome, Luke 12.32. Oh then, let us contemne all worldly glory, let it fall out of our hands, and hearts, and let us rejoyce in the hope of this heavenly glory, Rom. 5.2.

These are the rare spiritual benefits, which Redemption brings forth (seven fair Daugh­ters of one blessed Mother.) Look upon them, and behold their beauty. Are they not exceeding fair? Incomparably lovely? Did you ever see any beauty like unto their beau­ty? Oh that we could all fall in love with them, that we might never rest, till we get an interest in them, to injoy them in their goodness and sweetness, both here, and hereafter for ever.

Sect. 4. Four precious priviledges of actual Redemption.

3 REdemption by Christ, invests those that are partakers of it in sundry precious priviledges. The benefits before mentioned give us a being, and standing in the state of grace. These concern our well-being, and help to make our condition both more honourable, and more comfortable: For they are secondary effects of the Cross of Christ, and his Legacies left to his friends, wherein the world hath neither part, nor [Page 170] portion. Let us make a little inquiry after them, and take a short taste of some of them for our use.

1 It makes us truly and properly blessed. The Apostle assures us of this in the next verse [That the blessing of Abraham might come on us Gentiles through Jesus Christ] God had ingaged himself to Abraham by express Co­venant, Gen. 22.18. that in his seed all the Nations of the earth should be blessed, Gen. 22.18. that is, in the seed of the Woman, bruising the Ser­pents head, Gen. 3.15. This blessed seed Christ Jesus, should destroy all Satans power, which he had over sinners, by means of sin, and the curse, and thereby render them really bles­sed. And certainly those, and onely those are singularly blessed, which are made par­takers of this Redemption. All other bles­sedness is but a shew, a shadow, a comple­ment, scarcely deserving the name of bles­sedness. At the best, the world can hold forth, onely some poor shreds, or scraps, but the soul, and the marrow of it is here. The Elect are happily carried by the hand of their strong Redeemer from Mount Ebal, over the valley to Mount Gerizim, Psal. 115.15 while their neighbours are left behinde under the curse. They are the Lords Jacobs which get the blessing from Esau, for they are called to in­herit a blessing, 1 Pet. 3.9. See a notable Text for this, Isa. 19.23, 24, 25. which tells us that in after-times, when the Gentiles, Egypt & Assyria shall be brought into the fellowship of the Gospel with Israel, then the Lord will [Page 171] solemnly bless them, as being his inheritance (even by purchase) and they shall be a bles­sing; yea all that see them, shall acknowledge them, that they are the seed which the Lord hath blessed, Isa. 61.1.9. Who are they that shall be thus acknowledged? even Cap­tives, to whom the Lord Jesus proclaimes liberty. And who are they, that shall make this acknowledgement? All that see them, even strangers, and such as have no share in it, as Laban, Gen. 24.31. Saul, 1 Sam. 15.13. and Balaam, Numb. 23.26. This is the prime priviledge, and hath an influence into the rest.

2 By the grace of Redemption, we be­come a special, a peculiar people to the Lord above all other people, Deut. 7.6. Tit. 2.14. This follows upon the former, being a choice branch of blessedness, Psal. 33.12. When a man hath paid a great ransome for some poor Captives, he challengeth them for his own, and they account themselves not their own, nor any others, but onely his that hath bought them; so the Lord saith to the Redeemed, You are mine, Exod. 19.5, 6. Mal. 3.17. and they eccho again to him, Lord we are onely thine, Psal. 119.95. Cant. 6.3. & 7, 10. Hos 2.23. The Redeemer himself owns all those whom the Father had given him, to be pecu­liarly theirs, Joh. 17.9, 10. St. Paul insists much on this priviledge upon the very same ground. Yee are not your own, but the Lords, for yee are bought with a price, Rom. 14.8, 9. 1 Cor. 6.19, 20. Oh let us lift up our [Page 172] eyes, and consider, what an excellent privi­ledge this is, to be the Lords, and onely his; to be a Garden inclosed, a Spring shut up, a Fountain sealed for him, and to his use one­ly, Cant. 4.12. to be graven upon the palmes of his hands, Isa. 49.16. to be a people near unto the Lord, Psal. 148.14. What can we de­sire more? Beloved Christians, It is not ma­terial, in what condition thou art in, as to men, whether high, or low, rich, or poor; if you be in the number of the Lords ran­somed ones, you are his, and you may hum­bly glory in it. How do some men pride them­selves in their relations and dependances? I am such a mans son, brother, cousin-ger­man, tenant, servant, &c. Poor matters to boast of in comparrison of this, to be one of the Lord Jewels, or a golden vessel in his house, while many are looked upon, as base, contemptible rubbish, and wholly laid a­side.

3 Our Redeemer is in heaven at Gods right hand, carrying on the work, that it may not fail, but be effectual to all the Elect. Oh glorious priviledge! He is at work,

1 For those of them, that are still under the curse, to whom this benefit is not yet brought home. He made intercession for the transgressors, having first born their sins, Isa. 53.12. this he did while he was on earth, he prayed for them that crucified him, Luke 23.34. Father forgive them, &c. and in that Prayer, which he put up so solemnly before his passion, he makes requests for those that [Page 173] should beleeve hereafter, Joh. 17.20.21. Non humi­liter suppli­cando quasi genibus flexis, sed gloriose re­presentande, &c. Ames Medul. l. 1. c. 23. And what he did on earth, he doth much more in heaven, although not in the same manner, but in such a way as agrees to a glorified e­state; not by falling down on his knees in humble supplications, but by presenting his sufferings with the satisfaction and merit of them, and procuring at the hands of his Fa­ther, the actual application of them to poor sinners, for their conversion and salvation: according to that, Psal. 2.8. Ask of me, and I will give thee the heathen for thine inheri­tance, &c. It was by vertue of his prayer on the Cross, that so many thousands were brought in (as the first fruits) immediately after his Ascention; and it is by vertue of his intercession in heaven, that the whole har­vest of the Elect shall be brought in also in all succeeding generations.

2 For those that are actually made par­takers of this grace of Redemption: He ap­pears continually before God to plead their cause. Aaron had a brestplate of Judge­ment, wherein were set twelve precious stones, with the names of the twelve Tribes of the Children of Israel, engraven upon them, that he might bear them upon his heart, when he went into the holy place, for a memorial before the Lord, Exod. 28.15.-29. So our Lord Jesus, the High Priest of our profession, hath the names of all his redeem­ed people, as signets on his heart, and pre­sents them continually to his Father in hea­ven, that upon the account of his All-suffi­cient [Page 174] Sacrifice offered for them, he may per­swade and prevaile with him, for all neces­sary supplies of grace in all their concern­ments, to continue them in their reconciled condition, to give them daily strength to o­bey him, to issue out pardons for their daily slips, [...] In oppositi­on to Satan, who is, [...]. Rev. 12.10. 1 Joh. 2.1, 2. (He that is our Propitia­tion, is also our Advocate with the Father) and to hold them close to him, so that not one of them shall perish, but they shall all arrive at the happy haven of eternal glory. All this was prefigured in the Law. The High-priest, having first offered a Goat for the whole Congregation of Israel, must come the same day into the Holy of Holies, and bring the blood with him, and sprinkle it on, and before the Mercy-seat, withall burning Incense, that a cloud might arise and cover it; that by thus doing on one solemn day every year, he might make an Attonement for all their sins, Lev. 16.15, 16.-33, 34. Even so Jesus Christ our High-Priest, having given up himself a sacrifice for the sins of the world, and thereby obtained eternal Redemption, entered into heaven, and there appears with his blood, to make Intercession through the merit of it, for guilty sinners, sprinkling their consciences with it to purge them from dead works, Heb. 9.12.-14. to render them ac­cepted by the Incense of his prayers, and to manage the whole business of their salvation to the end. Christ our Surety carries the price of our Redemption to heaven, and renders it in his Fathers house. See here [Page 175] righteous Father, (saith he) this is the ran­some for lost Man-kinde, I have brought the full summe, my will is, that it shall be effe­ctual, both to deliver those that are still cap­tives, and to bring those home thou hast gi­ven me infallibly to salvation. Thus ou [...] redemption by Christ becoming a Curse for us, was not onely fully satisfactory to justice, [...]. A savour of rest, Gen. 8.21. Numb. 28.2. but also an offering and sacrifice of a sweet smelling savour, Eph. 5.2. Oh what an hap­piness is this! Dear heart, thou hast a fast friend in the Court, who is both able and willing to look to thy cause, and to follow thy business, that it shall not miscarry, thou needest not fear, but he will save thee to the uttermost, Heb. 7.25.

4 Our Redeemer hath purchased of his Father the gift of his holy Spirit, that he may bestow it on all the Elect, Having pur­chased it by h [...]s passion, he conveyes it by his in­tercession, Ioh. 14.16. and thereby both fetch them in, and carry them on in the state of grace. The Apostle acquaints us with this priviledge also in the 14. verse following, God sent his Son to redeem us [that we might re­ceive the promise of the Spirit through faith] Christ in his Sermon at Nazareth, applies to himself that notable Prophesie which is set down, Isa. 61.1, 2. concerning his anointing, and sending to heal the broken-hearted, and to set at liberty them that are bruised ascri­bing this to the Spirit, Luke 4.18.21. The Redeemer coming out of Zion, shall not onely turn away ungodliness from Jacob, but convey unto them his Spirit, which shal never be taken away from them, Isa. 29.20, 21. The [Page 176] Lord promiseth to put his Spirit on the Mes­siah his Servant, that he may bring forth judgement unto victory, Isa. 42.1, 2. &c. which was fulfilled in part, Matth. 12.17, 18, &c. Christ promiseth the Apostles, to send the Spirit of Truth from the Father to testifie of him, Joh. 15.26. and that even for the conversion of those that hated him, as vers. 24. Yea, he shall convince the world of sin, righteousness and judgement, Joh. 16.8. &c. shewing them the things which he receives from Christ, and so glorifying him, vers. 14. They that are freed from condemnation by Christ coming in the flesh, have the Spirit of God dwelling in them, Rom. 8.1, 2, 9. for all necessary sup­plies in the way of salvation, to teach them all things, Joh. 14.26. to soften their hearts, and to inable them to obey, Ezek. 11.19, 20. to change them into the image of the Lords glory, 2 Cor. 3.18. to frame them to the af­fections of children, and to stir up in them groans of prayer, Rom. 8.26, 27. Gal. 4.6. to witness with their spirits their adoption, As Christ is [...] to plead for us with God in heaven; so the Spirit is [...] to plead for Christ with us on earth. Ioh. 14.16. Rom. 8.16. to be a seal and earnest of their inheritance, untill the day of final Re­demption, Eph. 1.13, 14. and to raise up their mortal bodies at the last day, Rom. 8.11. Oh admirable priviledge! Judge in your selves, If a King having ransomed a company of his subjects from Turkish slavery, should send to every one of them a Noble-man to be al­wayes near them, were not this an incredible favour? And if Jesus Christ, the King of Saints, should send a glorified Saint, or a [Page 177] good Angel, to abide with his redeemed peo­ple, what an honour were it? But if he should give his Spirit to be our Keeper, Com­forter, Leader; yea our All under himself; Oh this would be incredible, if the word of the Lord did not put it out of question.

Sect. 5. Other three Priviledges by Redemption.

5 BY personal interest in the grace of Re­demption, we become the Lords free­men. We were perfect slaves before; now we are brought into a condition of liberty, so that although we do not enjoy the whole length and breadth of it at present, yet we are free-men in right, and actually also in good measure. The Son hath made us free, therefore we are free indeed, Joh. 8.36. Being ransomed out of slavery into the dignity of children, we are accounted no longer stran­gers, and therefore we are free, Matth. 17.26. Although in reference to Christ our Re­deemer, we are servants, he having all the right of power over us; yet considered, as now actually partakers of this glorious be­nefit, we are his free-men, 1 Cor. 7.22.

The Natives of a Kingdome are free by their birth-right, and so are those, that are naturalized by special favour, or by a summe of money: We are not free-born, but by a vast summe paid out of Christs stock, we are naturalized, and so made Spiritual free­men. [Page 188] This Gospel-liberty might be exem­plified in sundry things; as,

1. Whereas in our old sinful condition, we were wholly locked up in our spirits from God, and so clogged, that we could not walk one step with him in his wayes; now the hea­viest of our bolts being knocked off, we may walk, yea run in the way of Gods Com­mandements, and not faint, Psal. 119.32. Isa. 40.31, 32.

2. Our hearts were altogether shut up from h m, so that we could not pray to him, being insensible of our needs, yea and the gate of heaven was fast barred against us, that our petitions could not enter; now the Throne of grace is set open for us, and a spirit of liberty is put into us through the blood of Jesus, that we may draw near with boldness, and confidence, Eph. 3.12. Heb. 10.19-22. Our Redeemer assures us of speed­ing on his account, Joh. 14.13, 14.

3 We had forfeited the right to the crea­tures, which God gave us in the day of our creation; now we have our Charter renew­ed, and a full assurance of the free use of them, by a more honourable title, even the right of Christ our Lord Redeemer, whom God hath appointed Heire of all things, Heb. 1.2. and by him all things are ours, even things to come, as well as present, 1 Cor. 3.21. &c.

4. We were subject to the traditions and impositions of men, we bowed down our backs, and suffered them to ride on our con­sciences, [Page 189] and to make us their vassals; now we are delivered from that servitude by the price which Christ hath paid for us, 1 Cor. 7.23. So that although we must needs bee subject to the powers ordained of God, even for conscience sake, Rom. 13.5. yet not so, as to have dominion over our faith, but onely in the Lord.

Briefly, as no earthly freedome can pre­judice Christs interest in us, as his servants; so neither can any earthly obligation hinder us from having our share in this honour of be­ing his free-men.

Beloved Christians, take notice of this for your selves, Liberty is a thing very desirable; all men would be free. This you have by Christ in a most excellent manner. All other liberty in comparison of this is no better than pure villanage. Oh that we could ad­mire it! and improve it to advantage.

All the promises of God belong to the Lords Redeemed in a special manner. They are primarily intended for them, and made unto them; they are authentick onely in, and through him, 2 Cor. 1.20. and therefore claimable onely by those that have interest in him; yea all the marrow, and goodness of them shall be given in unto them, and laid in their bosomes onely, as their proper por­tion.

1 Promises of spiritual blessings, the love and favour of God, acceptation of their persons, and services, pardon of sin, power against sin, an heart of flesh, heavenly wis­dome, [Page 180] sufficiency of grace, preservation from falling away; all these, and many the like great and precious promises, whereby we are made partakers of the Divine nature, do properly belong unto those, which have ob­tained the precious faith of the Elect through the righteousness of God, and our Saviour Jesus Christ, and shall be made good unto them onely, 2 Pet. 1.1, 4.

2 Promises of temporal good things are theirs also. Indeed we finde sometimes pro­mises in Scripture, both made, and accom­plished to the men of the world, which live in sin, Gen. 17.20, & [...]7, 39, 40. 1 King. 21.29. and are strangers to the grace of Re­demption, as to Ishmael, Esau, Ahab. But these are not properly called Promises; they are rather declarations of Gods willingness, and purpose to do something for them, which they need or desire; And the per­formance of them, is not so much the fulfil­ling of a promise, as the indulgence of his general goodness, who as a good house­keeper makes provision for his whole fami­ly, for his servants, as well as his children, according to their several conditions, and qualities; or rewards for some temporal good service done for him, as in the case of Jehu, 2 King. 10.30. and of Nebuchadnezzar, Ezek. 29.17, 18, &c. The promises even of these in­feriour good things are fruits of the Lords special good will, and therefore proper to the Redeemed.

The Old Testament promises pertained to the Israelites, and severed from the rest [Page 181] of the world, Rom. 9.4. all others being strangers to them, Eph. 2.12. And the pro­mises of the New Covenant belong to the Lords Redeemed, as severed from all the servants of sin; therefore they are called Heirs of Promise, Heb. 6.17. When the Lord saith, those that seek him, shall want no good thing, Psal. 34.10. and he will with-hold no good thing from them that walk uprightly, Psal. 84.11. he fixeth the propriety in the per­sons so described, as those onely that can groundedly claime them; and this right to the promises, ariseth upon the account of his giving his Son to death for us, this being in­finitly the greater favour, and therefore he will not stick to give us the lesser, Rom. 8.32. And now, dear brethren, which are now par­takers of the great benefit of Redemption, much joy may you have in this sweet privi­ledge. In the volume of Gods book you have a treasury of promises, which is able to afford you a rich supply, whatsoever your needs are. Oh, that we were so wise, as to get acquaint­ance with them, and to make them familiar to our selves, that we may know where to finde every Jewel, and every Ear-ring, and every Bracelet, to deck our souls with on all needful and convenient occasions.

7 By the grace of Redemption, we come to have a peculiar interest in the providence of God. Our Apostacy in Adam deprived us of our best safety, for thereby we pro­voked the Holy One to leave us to shift for our selves, and not to take care of us any [Page 192] more, but to say, as Jer. 15.1, 2. Cast them out of my sight, and let them go forth; or as Zach. 11.9. I will not feed them, that that dyeth, let it dye, &c. So that we may sadly complain and bewail it, that our defence is departed from us, and we are exposed to all dangers, that not only judgements, but also mercies may become poysonful, and baneful to us. But now the Lord Jesus, by paying our ran­some from the curse, hath renewed our in­terest in the providence of God, so that he looks after us, and watcheth over us in a special manner for our good. It is said of the earthly Canaan, that it is a Land which the Lord cared for, his eyes were alwayes upon it from the beginning of the year to the end of it, Deut. 11.12. It is true much more of the heavenly Canaan, the invisible Church, whereof that was a type. His spe­cial providence is at work for the whole, and every particular member of it continu­ally. Hee will keep his Vineyard of red wine both night and day, Isa. 27.3. This is the Theme, or Argument of the 90. and 121. Psalmes, where it is largely handled. And the Apostle saith, That God is the Saviour of all men, specially of them that beleeve, 1 Tim. 4.10. This priviledge is very compre­hensive, and might be inlarged in many par­ticulars. We may take a short view of them, thus,

The special providence of God towards the Redeemed, is exercised about good, and evil.

[Page 193]1. About good things. It goes before them, Psal. 5.11.12 & 103.4, 5. compasseth them round, and is their rere­ward. The Lord takes care of them, and (as I may say) fore-casts what may be best for them, puts them upon honest and war­rantable courses in their going out and comming in, prospers them in all things they take in hand, Psalm. 1.3. as Joseph, Gen. 39.3.23. and H [...]zekiah, 2 Chron. 31.21. blesseth a little unto them, and makes it to go far, Psal. 37.16. It is our Redeemer Christ, that turns our water into wine, and multiplies a few loaves and fishes, to feed many thousands.

2. About evill things, by saving them, 1. From; 2. In; 3. Out of evils.

1. He saves them from evills. The Lord is not onely a Sun to inlighten, and to warm us, but a Shield to pro [...]ect and guard us, Psalm. 84.11. Hee saveth the poore from the sword, &c. Job 5.15.19, 20. Sometimes hee doth so carefully watch over his people, that troubles and dangers do not overtake them, the floods of great waters do not come near them, Psal. 32.6. for he hideth them in the hollow of his hand, till the storms be blown over, and so they are safe.

2. He saves them in evills. When afflicti­ons, and troubles are upon them, He keeps all their bones, & [...]. Psal. 36.20. Dan. [...], 2 [...], & [...].2 [...], 23. he bears a part with them, Isa. 63.9. he sustains and suc­cours them, he gives them patience in suffer­ing, he strengthens them with heavenly might, he conforms them to himself, purging out their dross, and making them partakers [Page 184] of his holiness, yea sometimes he conveyes for them miraculously, preserving them safe in the very mouth, and midst of mischief, as the three Children and Daniel, restraining the rage and violence of the creatures, even contrary to their natures, that they could do them no hurt.

3 He saves them out of evills. Although in his wise and just counsel, he suffers troubles to seize upon them, and chastens them with rods, yet he hath his times of deliverance here, sooner, or later. The godly injoy many petit, partial redemptions in this life, before that great day of Redemption come, Psal. 34.22. He knows how to deliver them, 2 Pet. 2.9. Jacob hath his time of trouble, but he shall be delivered out of it, Jer. 30.7. For the rod of wickedness shall not alwayes rest on their lot, Psa. 125.3. Yea their death is pre­cious in his sight, Psal. 116.15. so that even then they have hope.

And in a word, this providence doth so order all things (both good and evill) that all shall work together for their good, Rom. 8.28.

All the parcels of this precious priviledge flow from the Redemption, which is in Christ Jesus. It is prophesied of Christ un­der the type of Solomon, that he shall deliver the needy, and redeem their souls, Psal. 72.12, &c. When the Branch of the Lord shall be beautiful and glorious, there shall be a Tabernacle for a shadow, and a covert from the storm, Isa. 42.6. When Christ shall reigne [Page 185] the man shall be as a hiding place from the wind, Isa. 32 1, 2. It is Jacobs Redeemer, that will help him, Et erit vir sc. Christus Rex, &c. Jun. in Sch. ad loc. and be with him in the water and fire, Isa. 41.14. & 43.12. God will save Ju­dah by the Lord their God, that is, by the Messiah to come, Hos. 1.7. See that special promise, Mark. 16.18.

What say you to this, yee ransomed souls? your own experience may make out all these things. For hath not the Lord made provi­sion for you, Psal 94 13. and laded you with benefits even beyond expectation? Do yee not see how hee keeps some sad stroaks off from you, while some of the Devils slaves are beaten black and blue, gives rest to you, while the pit is in digging for the wicked? bears your hearts up, while some of your neighbours sinke under the burden, rescues you out of six and seven troubles, while they are swallowed up of them? you may rejoyce in Benjamins portion; The beloved of the Lord shall dwell in safety by him, &c. Deut. 33.12. and say, as David, The Lord is my Shepherd, I shall not want, Psal. 23.1.

Thus you have a Septenary of priviledges (besides that of benefits) which are the pe­culiar portion of the Lords Redeemed. Let our hearts breath out the Psalmists admira­tion; Oh, how great is thy goodness, which thou hast laid up for them that fear thee? &c. Psal. 31.19.

Sect. 6. Four priviledges more common?

I Shall add other four, which though they be more common, and not proper to the elect, yet deserve the name of priviledges too.

1. Redemption by Christ is the opening of a sluce, for the waters of life, to run amongst the Gentiles. The Prophets are very fre­quent in holding forth this priviledge, that strangers shall come in, and submit them­selves Psal. 18.43. &c. all the ends of the earth shall see the salvation of God, Psal. 98.2, 3. the earth shall be full of the knowledge of the Lord, Psal. 86.9. Psal. 87.4. Isa. 65.1. Isa. 11.9. waters shall break out in the wilderness, &c. Isa. 35.6, 7. and 41.18, 19. This was the work of Christ our Redee­mer, so it was prophesied. Gen. 49.10. Shiloh, shall come, and to him shall be the gathering of the people, Psal. 22.27. David tells us, that all the ends of the earth shall turn to the Lord, and that upon this ground, because he is King and governour among the nati­ons, vers. 28. but how comes he to this Sove­raigntie? it was the consequent of his great sufferings, which are largely described before, Isa. 52.14, 15. the Lords servant shall have his visage marred, (by a deep humiliation) yet he shall sprinkle many nations. God gives Christ for a Covenant of the people, for a light of the Gentiles, to bring out the priso­ners from the prison, Isa. 42.6, 7. There was a famous prophesie of the shining of great light upon the people, that walked in dark­ness: [Page 197] Isa. 9.2. this was fulfilled, when Christ sojourned in Capernaum Matt. 4.13, 14. By the blood of Christ, the middle wall of partiti­on being broken down, those that were far off, are made near. Eph. 2.13, 14. and so no more strangers, but fellow-citizens, with the Saints, vers. 19.20. therefore Christ having said, I lay down my life for my sheep, pre­sently adds, I have other sheep, which are not of this fold; them also I must bring, &c. John 10.15.16. This is a great priviledge, and so to be accounted. The Apostle Paul calls upon us gentiles to glorifie God for his mercy, Rom. 15.9. &c. for alas what would have be­comed of us sinners of the Gentiles, if this Redemption had not opened a door of hope, we had been left as dead bones, altogether helpless, and undone for ever.

2. Its the foundation of that general Co­venant, which God is pleased to strike with all those, whom he makes willing, to come in, and to joyn themselves unto him in a vi­sible profession of his name, and with their seed both of old among the Jews, and now with all nations, to whom he sends the Gospel. The Apostle Peter presseth the men of Judea, and the inhabitants of Jerusalem, to a thorough entertaining of Christ, by this argument, because the promise is general. Acts 2.38, 39. which implies, that Christ cru­cified is the basis of the Covenant. Circum­cision was a visible sign of the external Cove­nant, whereby God owned the Jewish nation for his people above all others, therefore [Page 188] its called the Covenant it self, Gen. 17.10, 11, 13. and Baptisme now is a visible sign of it, to all those throughout the world, which submit to the Gospel. Both these institutions have reference to Christ, as the inward mar­row, and substance of them▪ for we are said to be circumcised in Christ, and by the cir­cumcision of Christ; and to be buried, and raised again with him in Baptisme, Col. 2.11, 12. Assuredly, if the Lord Jesus had not un­dertaken, to buy out sinners from the curse, by becoming a curse for them, there had been no such thing as a Covenant. God would never have owned any of the sons of men, in order to eternal life; no, nor so much as have suffered them to be called by his name, But now by the work of Redemption, all that are retainers to Christ, in the visible Church, (though strangers to the life of grace,) have some kinde of right to all Church-ordinances, Jus ad rem. if not in re. and are allowed a share in sundrie boons of favour; they may get a general acquaintance with Christ, and at­tain to some common graces, whereby it may go better with them, and they are near­er the kingdome of God, than those that are mere strangers; Oh, take heed of slighting this mercie, If the Lord will vouchsafe to own you, and your seed in the way of a Co­venant, thereby making you (in some de­gree) capable of the choisest good things, even heaven, and eternal life, you may thank your redeemer for this: and if you do not improve it to better proficiency, to raise [Page 189] you to an higher forme in his school, and kingdome, it will make a sad reckoning one day.

3. It shall be by the all-sufficient merit and vertue of the grace of redemption, that the people of the Jews (once the people of God, but now rejected, and under wrath for their unbelief, and hatred against the Lord Jesus) shall be called to the knowledge of the truth, and obtain mercy; and the fulness of the Gentiles shall be brought in, to make up one glorious Church, and new Jerusalem. There be many excellent promises, in the writ­ings of the Prophets which hold forth both these: The restauration of the Lords ancient people, is plainly foretold, in those texts, which I have formerly made use of, on other occasions, Isa. 59.20, 21. compared with Rom. 11.26, 27. The Apostle cleares the meaning, of that prophesie, and applies it to the cal­ling of the Jews, Psal. 69.35, 36. God will save Zion, and will build the Cities of Ju­dah, &c. Isa. 24.22, 23. the prisoners shall be visited after many dayes, and the Lord of hosts shall raign in mount Zion, &c. see also Jer. 30.8.9. and 18. Ezek. 20.34, 37, 40. &c. This is lively represented by the resurrection of the drie bones, Ezech. 7.31.1.14. The coming in of the Gentiles is spoken of, Isa. 60.3, 4, &c. and 66.19, 20. &c. Rev. 21.10, 11, 24, &c. zach. 8.20, &c. all this flowes from the Redemption which is in Christ, Isa. 11.10, 11, 12. the root of Jess shall stand up for an ensigne, both to the Jews and Gentiles, Jer. 50.33, 34. Israel [Page 200] and Judah are held captives, but their Re­deemer, the Lord of hosts is strong, and will thoroughly plead their cause, &c. Zach. 9, 11. it is by the blood of the Churches Covenant, that the Lord sends forth her prisoners out of the pit: Zach. 10.8. yea, the house of David, and the inhabitants of Jerusalem shall look upon him, whom they have pierced, and mourn for him, Mal. 4.2. Zach. 12.10. the white robes of those, which came out of great tribulation, were washed, and made white in the blood of the Lamb, Rev. 7.14. which our Brightman referrs to the calling of the Jews. Oh, how glorious shall those times be? when the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, Isa. 30.26. and he that is feeble among them shall be as David, &c. Zach. 12.8. Let us long for this day, and have it much on our hearts. Pray the Lord, to bring again the captivity of his people, and to plant them upon their Land, to send forth watchmen, which may call upon the Shulamite to return. Amos 9.14, 15. Can. 6.13. and to stirr up remembrancers, which may give him no rest, till he establish, and till he make Jerusalem a praise in the earth, Isa. 62.6, 7.

4. The overflowings of this glorious work, do reach even to the bettering of the whole Creation. The whole company of reasonable creatures, Angels, and Men, are the purpose of Jesus Christ; he hath bought them into his own hands, to be their Lord, to possess, command, and dispose of them at his plea­sure. [Page 201] He commanded not onely the windes and the Sea, and they obeyed him, but also the evil Spirits, and they owned his autho­rity, Matth. 8.27. Luke 4.35, 36. He bought even those that denyed him 2 Pet. 2.1. God's patience towards the wicked, preservation of them, provision for them, their breathing in the air, treading on the earth, and the like common favours, are the fruits of Re­demption. Every Son, and daughter of A­dam, is beholding to the grace of the Re­deemer for their very lives, and their repri­val from the damnation of hell: yea, were it not for this, the whole world might (pro­bably) have been turned into a Chaos again. It's certain, that this great visible fabrick, with all the creatures in it, both living, and liveless, Sun, Moon, Starres, Elements, Plants, &c. is subject to vanitie; God hath subje­cted it, in his just judgement, for man's A­postasie. So that it lies under the bondage of corruption, the creatures have lost much of their beauty, and virtue; they are forced to do service to the servants of sin, Matth. 5.45. The good things of the earth are put to bad uses, [...]. Mundi par­tium in ea summus est consensus, quod omnes una finem istorum ma­lorum expe­ctant, Beza. and imployed to the dishonour of the Creator, Hos. 2.8. under this heavy burthen they sigh, yea they travel in pain, and that together, with joynt consent, earnestly ex­specting an end of these evils: which shall be at the day of the general judgement, when all things shall be restored. Acts 3.21. and the children of God shall be possessed of full re­demption. The creature was made for man, [Page 192] and as it became a sharer with him in the bondage of corruption; so it shall be also (according to its capacity) in his delive­rance, and glorious liberty to come. Rom. 8.19, 20, &c. How this shall be, by what means, and in what manner, it is not easie to deter­mine. Some think, by a total abolition of the substance; and if it cease to be, it ceases to be under bondage. The most say, by an alteration of qualities; it shall be so changed, as it shall seem to be, not the same, but ano­ther, and the Scripture tells us, that the heavens, and earth that are now, are reser­ved to be burnt, with fire, 2 Pet. 3.7.10. which (say they, So some expound Job 14.12. see Caryl on that text, at large.) is meant of their purgation, not their annihilation. Howsoever it be for the manner, the thing is without question, the creature shall be delivered.

Now this priviledg flowes from the Re­demption wrought by Christ. For,

1. As it was man's sin, that brought the curse upon the creature: so the taking away of the sin of man, is the taking of the curse from the creature; even as the restoring of a Traitor is the restoring of all that depends upon him.

2. The present Liberty, and glory of the sonnes of God is an effect of Redemption: therefore so is the Liberty, and glory, which the creature shall enjoy, with them; this being an appurtenance to that, and as the shadow to the body.

It behoves us to take notice of this for our selves. It should sadden our hearts, when we [Page 193] consider, that the Creature fares worse through our Apostasie; and yet it may rejoyce us, that it fares better by our recovery.

But I have dwelt too long on the use of Information: I shall therefore dismiss it, and proceed to another.

Sect. 1. Consolation against sinnes, old and new severally.

3. THe Lords Redeemed may with joy draw up cordial waters of Consola­tion out of this well of salvation. The former use hath afforded us much matter of refresh­ing, having sent forth sundry crystal streames of comfort, to make glad the city of our God. Yet there is moee behinde. The main Conclu­sion, Isa. 12.3. [that Christ hath ransomed us from the curse, by becoming a curse for us] is a solid ground of consolation to poor sinners, against sundry distempers, or annoyances, whereunto they are subject in this life. as,

1. Against sinne, which may be considered 1. as it was in there old estate of bondage. 2. as it is now in their restored condition.

1. For the former, The humbled soul, looking back upon his old slavery under sin, may conceive cause of discouragement, by sundry aggravations of it, which will present themselves unto him: But the right under­standing of this truth will afford him help against them. I observe especially four,

1. The greatness and heynousness of his sinnes in particular. Oh, saith he, were mine [Page 194] iniquities of an ordinary size, I could have hope; but alas, they are mighty ones, like the great mountains, some of them are of a deep die, crying, crimson, scarlet sinnes, outragious miscarriages, they are gone over my head, and reach up to the heavens, But oh poor soul, dost thou think that thy sinnes can be greater than Christs satisfaction, or that he took upon him the curse of small sinnes, Dicat terra redempta sanguine. Magna ini­quitas mea sed ma [...]or est redem­ptio tua. Aug. 2 King. 21.1, 2, &c. 16. and not of great ones? Assuredly, this is a mighty redemption, a great salvati­on. God made his power wonderfull, in the work of Creation, and he makes his mercy as wonderfull in this work of new creation. Art thou a greater sinner then Manasseh? Read his story, where the Holy Ghost points him out in his black, and ugly colours, and tell me, if thou didst ever hear of such a monster: yet the fruit of this Redemption reached even unto him: for upon his humi­liation, the Lord was intreated of him, 2 Chron. 33.12, 13. thy greatest sinnes are finite, but the merit of Christ's redemption is infi­nite. If some mountains were removed, and hurled into the great Ocean, it would swal­low them up, that they could not be seen: So the Sea of Christs bloud will drown the huge mountains of thy iniquities. Though thy sinnes be as scarlet, thy Redeemer will make them white as snow; though they be red like crimson, they shall be as wool, Isa. 1.18. Oh then! never lay the weight of thy guilt in the balance with Christs satisfaction, never fear, that that will overweigh this. Thy surety [Page 195] hath made thy peace for the greatest, as well as the smallest faults. He was charged with thy most heinous crimes, that thou mightest be delivered from the curse of them.

2. The multitude, and numerousnes of them. Though I have not committed such greisly enormous sinnes, as some others have done, yet I have made that up in the num­ber, which is wanting in weight: my trans­gressions are manifold, yea innumerable, more than the haires of mine head, Psal. 40.12. or the sands that are on the sea shore. Be it so, But dost thou think, that they are more than Christs merits? Hath he born in his body, and made satisfaction for all the sinnes of all the Elect, from Adam to the last man on earth, and dost thou fear, thy sinnes are so very many, that this satisfaction cannot reach to take them away: The Apostle comparing the guilt of the first sin with the free gift by Christ, gives the preheminence to this, in that the former brought condemnation for one, but this latter brings justification for many offences, Rom. 5.16. and Christ testi­fies of the woman that was a sinner, that her sinnes which were many, are forgiven her, Luke 7.47. Be thy sinnes never so many, if they fill a roll, that reacheth from the East to the West, or from earth to heaven, they can but wrap thee in the curse, and Christ hath taken upon him the whole curse, that he might redeem thee from it, If thou hast mul­tiplied to sin, God will multiply to pardon, Isa. 55.7. he will cast all our iniquities into [Page 196] the depths of the Sea, Mic. 7.19. If thou shouldest fill a thousand baskets with sand, and cast them all into the midst of the Sea, the waves would so sweep them all away, that no remnant of them would appear, so the streames of Christ's blood are able to wash away thy manifold sinnes, that not one of them shall remain: When the dew is fallen upon the ground, thou mayest see infinite millions of drops, but when the Sun breaks out, and shines in its strength, it licks up, and scatters them all in a very short time, and thou seest not one left: So the Sonne of righteousness can dispel thy numberless transgressions, as a cloud, or a mist, that they cannot be found, Isa. 44.22. Jer. 50.20.

3. Long continuance in the state and trade, and under the guilt, and power of sin. Oh, I am a sinner of a long standing, I am old and aged in sin, Ierem. 2.33. Ier. 22.21. Eze. 23.43. I am soaked in ini­quity, I have served many apprentiships in it, and am grown gray-headed, I have drawn out a long train of vanitie, and sin, as it were with cartropes, Isa. 5.18. Methinks, I feel the guilt of it so sodered into my spirit by dayly custome, that it cannot be plucked out. But stay a while, poor soul, if the Lord hath be­gun to draw thy heart to seek an interest in the grace of Redemption, let not this dismay thee. Although thou hast spent all thy dayes in a course of sin, spun out a long thread of iniquity, lived under guilt, even to the age of Methuselah, yet the Redemption that is in Christ is richly able to set the free. He, to [Page 197] whom a thousand years are but as one day, can take of thy guilt of 1000 years standing. There were means for cleansing an old Le­prosie of long continuance, and sacrifices to be offered to that end, Lev. 13.11. and 14.2. The Israelites after the death of every Judge returned to their old trade of sin, and ceas­ed not from their stubborne way. Judg. 2.19. Yet the Lord stirred them up Saviours still; and though thou hast continued long in sin, yet Christ continues still a Saviour. The sin­ner that is 100 year old, is accursed. Isa. 65.20. but the curse which thy Redeemer did undergoe, is strong enough to shatter in peices the most inveterable curse, and to turn it into a blessing. The removal of guilt so deeply rivetted into thy soul by length of time seems to thee impossible, but to him all things are possible. To shut up this, I would have the humbled soul to resolve thus; Christ Jesus hath offered up himself to God through the eternal spirit; and wherefore thus? surely, that he might by his blood purge my con­science, from dead works, and so deliver my soul from that eternal guilt, and curse where­in it is intrapped. Heb. 9.4.

4. The advantage which Justice might have against the sinner, for rejecting, or neglecting the offer, and season of grace. Oh, how of­ten hath the Lord made a render of salvation to me by the Gospel? how affectionately hath he invited me to come in, and to take hold on the strength of this great Redeemer? yet I have resisted the spirit, and trampled this great [Page 198] grace under my feet, or at least slighted it shamefully; therefore I have cause to fear, that the time is past, and that mercy shall never reach to my soul. Had I thoroughly closed at the first call, or seen some reasonable time to lay down armes, and submit, I could hope, that the Lord would have passed by all my former offences: But that he should now ac­cept me after the abuse of so much mercy, such unprofitableness under his ordinances, strong opposition against grace so unwearied­ly offered, and settling my self on the lees of mine old sinful condition, contrary to the light, which I had received, this is quite be­yond mine expectation. These and the like aggravating circumstances cannot but exa­sperate divine Justice, and even compel it to vindicate its own honour, and to avenge it self on such a notorious wretch, as I am: Surely the Lord hath determined to glorifie himself in my finall condemnation. Thus the poor afflicted soul is apt to plead against its interest in this redemption. But oh my dear heart, be not so peremptory; open thine eyes & thou shalt see mercy glorying against Judgement. James 2.13. None of these ag­gravations shall obstruct the sweet fruit of this glorious benefit, but it shall break through them all. True it is, one of the Lords ends in suffering sin to abound, and shewing forth so much patience to sinners, is the ma­nifesting of his Justice upon the vessels of wrath fitted to destruction, Rom. 9.22. as in the case of Pharaoh, Exod. 9.16. But what is [Page 199] this to thee, who hast laid down thine armes, and art gasping for mercie? He hath an­other, and a more desirable end in respect of thee, namely, that grace may much more abound, and may raign thorough righteous­ness unto life. Rom. 5.20, 21. And what wilt thou say, if the glory which he gets by de­livering thee from the curse, be double to that, which he might have by leaving thee under it. By this he onely glorifies his justice, but by the former he glorifies both his justice, and mercy, this, in rescuing thee from guilt, and wrath: that, in laying the curse upon his onely Son, that mercy might have free way to serve thee. Why then dost thou not rather conclude thus? surely the Lord which doth all things for his own glory; will more regard a greater then a lesser glory, my un­believing heart saith, it will be his choicest glory to destroy me, being guiltie of such foul rebellions: But the mercy of the re­deemer saith, No, not so, I have borne the whole curse for thee, that justice might have no advantage by thy rebellion; therefore I will rather raise up my glory by thy delive­rance. The Jews did alwayes resist the Holy Ghost, Acts 7.51. and trample the grace of God under their feet, even to the shedding of the blood of the Son of God, yet a great number of them are, and shall be ransomed by the merit of that same blood which they shed: Zach. 12.1 [...] & 13, 1 [...] Ioh. 6.9. Peter having plainly confessed, that Jesus was the Christ, the Son of the living God, Matt. 16.16. yet shortly after he rebukes Christ for speak­ing [Page 200] of his suffering and death, vers. 22. where­by (although ignorantly) he opposed the work of redemption; and when the time of suffering came, he disowned him with swear­ing and cursing, Matth. 26.70, &c. yet the Lord Jesus passed by all these provocations, and he became both a witness of his suffer­ings, and a partaker of the glory, to be re­vealed, Acts 13.9. 1 Pet. 5.1. Saul (who was also called Paul,) did not onely reject Christ, and the tender of Salvation by him, but also was in­jurious, a persecuter, a blasphemer, plaid the mad man against the Saints, and compelled them to blaspeme. Might not Paul have de­spaired of favour, and said, surely God will plead the cause of his Justice against me, he will never put up such high affronts against mercie; But we hear no such language. No, the grace of our Lord (saith he) was exceed­ing abundant, &c. 1 Tim. 1.13, 14. Herein he was set for a pattern to us. [...] ver. 16. Let the same minde be in us.

2. For the latter. The converted soule, who is actually made partaker of the grace of Re­demption, and all his scores cleared, as to his estate of unregeneracy, yet even he may see matter of discomfort, by reason of [...].

1. Its presence, or in dwelling. Oh (saith the Godly soul,) I feel a lump of sinne still [...]ing in me, there is a troublesome Inmate that still hampers me, a continual dropping, [...] [...]o [...]ome-enemy, which besets, and clogs [...] wofully, it is as near me, as my very bo­wels: [Page 201] I cannot be quiet for it, if I lie down, or if I rise up; if I go forth, or if I come in, it is still about me, In the business, and im­ployments of my ordinary calling, it't' put­ing in an oar, and in performance of Reli­gious duties, but it act's with all its might, raising up oftentimes such base passions, and lusts, as like a malignant East-winde, are ready to blast my best fruits. Oh sad com­plaint. But pause a while, and take one thing with another. Thou thinkest thou art still under the Curse, while the case is thus with thee: but it is not so. The great designe of thy Redeemer in destroying sinne, and deli­vering thee from it, doth not take place fully whilest thou art in this mortality. His mean­ing was not, to remove it wholly out of thy soul, so as no footstep of it should remain, but onely to take away the sting, and deadly ruining power of it for the present: The to­tal abolishing of it must be a gradual work, not to be perfected till thou shalt put on in­corruption. Thy happiness here stands not in the not having sin, but in the Lords not imputing of sin, through the satisfaction of Christ. It is the wisedome of our heavenly Father, thus to exercise those, whom he pre­pares to be vessels of mercy; He will have their remaining time here, to be a warfare, that they may know the fellowship of Christs sufferings. He was burthened with thy sin, and could not be rid of it, till death: thou must be conformed to thine head, and make account it will be thy neighbour, while thou [Page 202] art in the body. But remember, that while thou art yoked with this body of sin, and groaning under it, thy Redeemer hath com­passion on thee. If the Canaanite be in the Land, he will be a thorn in Israels side, yet he shall not prevail. Holy Paul had a law in his members, which led him captive to the law of sin, and made him cry out, Oh miserable man; yet even then he can thank God in the view of full deliverance by Christ, Rom. 7.21, 23, &c. Thine head is now conforming thee to himselfe, and will not cease till hee hath wrought out thy victory with tri­umph.

2 It is prevalency or domineering. Oh! if I had it under, I could have some ground of comfort; but alas, it is exceeding masterful, it doth not onely lead, but hold me captive. Oh! how doth sin rage within me? Strong lusts, like the Anakims? If there be any grace in me, any thing of the new man, it is but as a grashopper in comparison of a Gy­ant: One cryes out of the lust of the flesh, which soon kindles and gets up into a flame of inclination to bodily uncleanness: Another of the lust of the eyes, in too eager desires after the world: A third, of pride of life in ambitious aspirings after great things. A fourth of rash anger which bears him down as with the stream, and puts him upon un­seemly language and carriage. And al­though I pray, and strive against my lust (saith the Christian) yet it still, ever, and anon gets the upper hand. I have been over­taken [Page 203] with a gross sin, I have fallen into it again and again, yea I have sinned willingly, against knowledge, and with delight: I fear I shall one day perish by the hand of sin. But stay a while, and hearken what the Lord will speak to thee. It is a sad thing that Christs free-man should be so hankled in a snare, and so trampled under the feet of a masterful lust; and more sad, if he should lay under the power and command of a gross sin in the actual committing of it, yet there is hope in Israel concerning this: Onely take notice, that I have no designe to bolster up the sinner in his way of inquity, my endeavour is to speak peace to the disconsolate Saint. I say then, thou art not alone (poor soul) others of the Lords people have been and may be in this very condition. Noah foulely over­come with wine, yet commended by God himself to be a righteous man. Sampson in­tangled in the love of one Harlot after ano­ther, yet numbred among those which by faith obtained a good report. David deeply implunged into those two gross sinnes, Adul­tery and murder, and abiding under the guilt of them a long time; yet who among all the Lords Worthies registred in Scripture, was comparable to him? There were sacrifices in the Law for sins against knowledge, as well as sins of ignorance. A man that was grie­vously infected with the Leprosie, Levit. 6.1, 2, 6, 7. Levit. 13. [...]. & 14, 4 &c. had means of cleansing at hand, as well as he that was defiled with ordinary uncleanness. The blood of the Redeemer can purge all sorts [Page 204] of sins, and therefore the mercy of God doth reach out to pardon all, Exod. 34.7. Is thy sin in too great power? Remember, that Christ crucified is the power of God, he will break the head of Leviathan, he came to de­stroy the works of the Devil, 1 Joh. 3.8. Hast thou sinned willingly, and with delight? Jesus Christ delighted to do his Fathers will, Ps. 40.8. he suffered willingly for thy sin. The Lord sometimes gives lust and sin leave to rage, and master his servants, for a season but it shall not totally prevail. Although thy corruptions be as the sons of Zeruiah to David, too hard for thee, yet if the bent of thy soul bee a­gainst them, if thou fightest against them with the heart of an enemy, thou shalt at last bee conquerour over them through the Cross of Christ. See the promise, Rom. 6.14.

3 The advantage, which Justice might get against him, by reason of frequent neglects, faylings, wandrings, swarvings from the rule of the word since his conversion. Oh (saith the godly soul) I can do nothing aright; how often do I miscarry in the manner, mo­tives, and ends of obedience? Methinks I am fettered, that I cannot go a foot pace, much less run in the way of Gods Comman­dements. To some kinde of evill, ready and free enough, to some kinde of good too often dead and sluggish. If I be redeemed indeed, why am I thus? or what comfort can I have in the work of Redemption, while I am in this case? Doth the prisoner when he is re­leased, feel the shackles still on his legs? If [Page 205] Christ by undergoing the curse of my former bondage, hath brought me into liberty, why am I still in bondage? who shall answer for me now? or where is the ransome for it? But now consider, if these distempers are the un­avoidable workings of remaining corruption which cannot be wholly shaken off. The best Saints may finde in themselves an indisposed­ness to good, and forwardness to evil, espe­cially about those things which are most spi­ritual, and require much self-denial in their carnal and earthly interest of ease, credit, and other outward enjoyments, as in a constant course of secret prayer, private reproof of others upon just occasion, acknowledging a miscarriage to their own disgrace, putting up wrongs, for the maintaining of peace, and such like. Why is thy heart dejected for that which is the common lot of all the godly? Thou mayest think it is well, that the Lord hath not left thee to grosser sins; and al­though thou hast many failings, yet the Lord looks upon thee according to thy better part; he will own his own grain in the midst of much chaffe. And here is the crown of thy comfort. Christ Jesus hath offered a sacri­fice for every one that erreth, and for him that is simple, Ezek. 45.20. and he can rea­sonably bear with the ignorant, and those that are out of the way, Heb. 5.2. and he will carry on his work in thy soul, till thy sinful distempers bee wholly subdued, and thou shalt have no more cause to com­plaine.

Sect. 2. Comfort against inward terrours, reproaches of men, and outward afflictions.

2. AGainst inward fears and terrours of conscience, arising from sense of guilt and liableness to Gods displeasure. Even the Lords redeemed may have shrewd re­mainders of the spirit of bondage upon them; their spirits are sometimes startled and terrified with the fear or feeling of Di­vine wrath. God lets Satan loose against them, to bring their old sins to remem­brance, or to roar upon them as a Lion, for new miscarriages. And when he meets with a timorous unbeleeving heart, he plies it so long with his fiery darts, till at length he be­reaves the sinner of all comfort. Sometimes he is dejected, and laid low in the sight of his own vileness: Sometimes he is tossed and disquieted as the Sea with storms and tem­pests: Sometimes he is even swallowed up with waves of soul-trouble, as a ship ready to sink, so that Satan seems to have his will of him, Lam. 3.18. and he saith, My strength, and my hope is perished from the Lord. A sad and un­welcome business, I confess, yet many of Gods dear servants have been thus put to it, as both Scripture and experience do testifie. Job complains that God held him for his enemy, and made him to possess the iniqui­ties of his youth, Job 13.24, 26. and there­fore [Page 207] the poyson of his arrows did drink up his spirit, and the terrours of God did set themselves in array against him, Iob 19.25. Chap. 6.4. yet elsewhere he professeth his faith in the Redeemer. David cries out, that Gods ar­rows stuck so fast in him, and his hand pressed him so sore, that there was no soundness in his flesh, nor rest in his bones, Psal. 38.3, 4. The like we may see in Heman the Ezrahite, Psal. 88.3, 6, 7, 14, 15, &c. But let the afflicted soul now have recourse to this harbour of Re­demption, and there he shall finde good shelter against all these storms. What hast thou to fear, save the curse of the Law? why? but that is removed and gone. Thy Surety hath freed thee from it, by making an end of thy sins. No sin, no curse. If the Lord hide his face, and frown upon thee, it will bee for a moment, for a small moment, but he will return, and with everlasting kindness have mercy on thee: And for this thy Redeemer hath ingaged his word, Isa. 54.7, 8. As for Satan, that Lion of hell, when he can nei­ther hold; nor recover his prisoners, it is his next policy to disquiet them, and to make their lives uncomfortable. But tell him, that thou art Christs devoted servant, by vertue of a dear ransome, and he hath no­thing in thee, neither shall hee rule in thy conscience; he may go, lash, and torment his own marked slaves, but thou art out of his reach. And if the Lord and Satan do still pursue thy soul with terrours, remember that thy Master Christ hath drunk of this [Page 208] bitter cup before thee, and be assured, that he will plead thy cause with his Father, and at length he will take that roaring Lion un­der-hand, and rend him, as he would rend a Kid, as it is said of Sampson, Judg. 14.6. Know it, dear Christian, for thy comfort, there are no storms in heaven.

3 Against the cursings, evill speakings, re­proaches, contradictions of the men of the world. Their tongues are set on fire of hell, and they are very eloqu [...]nt in the hel­lish art of cursed language, especially against the Lords Redeemed ones, smiting them with bitter words, and heaping upon them the basest indignities, which either the De­vil can suggest, or their malicious hearts in­vent. Hast thou been acquainted with such unwelcome salutations? Do thy prophane neighbours open their mouthes against thee? And dost thou hear the words of cursing and bitterness, yet be not troubled at it. These arrows, though they be very sharp, and sent from a strong arm, yet they shall not reach to pierce thy heart; these coals of Juniper, though they keep in the fire, a whole year, yet thou needest not fear scorching by them; the malignity of them is taken away by the grace of Redemption. If the curse of Gods righteous Law be voided to thee, much more is the curse of mans unrighteous law. If the Lord hath reversed, and disanulled his just sentence, passed against thee in heaven, will he suffer the unjust sentence of sinful man on earth to stand in force against thee? If the curse [Page 209] which is deserved shall not come, much less shall that which is causeless, Prov. 26.2. Say thou to God, as David, Let them curse, but bless thou, Psal. 109.28. thou mayest hope, that the Lord will requite thee good for their cursing, as 2 Sam. 16.12. when the chil­dren of Israel were brought out of Egypt, and upon their way to the promised Land, Balaam was hired to curse them; but the Lord turned the curse into a blessing, Deut. 23.3, 4. So if thou be redeemed out of thy cursed condi­tion, and art travelling heaven-ward, thou shalt meet with curses by the way, but thy Redeemer will turn them into a blessing; yea he hath blessed thee already, so that all their imprecations, censures, slanders, are but the flashings of powder without shot, or like squibs, which breath out fire, but sud­denly vanish and dye. Thou mayest pitty their folly, in speaking evill of the things which they know not. The day is comming, wherein they shall hang down their heads for shame, and say, We counted their life mad­ness, but indeed we are the mad-men, they are the Lords Redeemed, and numbred a­mong the Saints, we are the Devils bond­men, and must go in the black band. How have we raved against them by cursing and railing, and all malicious language: But now we finde that they are the blessed of the Lord, and we (Wo, wo unto us) are the children of the curse.

4 Against outward temporal afflictions which they meet with in this life. These are [Page 210] the lot of the Lords people, whereunto they are appointed, 1 Thess. 3.3. Every one must have his several cup of one kinde, or other. None of us can be wholly discharged from this war, while we are in the body, yet here is safety in the hand of our great Reedeemer. The Ch [...]ldren of Israel, being brought out of the house of bondage, had a troublesome journey through the wilderness to the Land of Canaan, by reason of many difficulties they must encounter withall in the way; but the Angel of the Covenant went before them, and carried them forward, as on E [...]gles wings, and at length gave them rest. You that are happily rescued from the Curse and bondage of hell, may expect to meet with much tribulation in the way to the Kingdome of God, Act. 14.22. But this may be your comfort, Jesus Christ your strong Deliverer looks after you, and will not suffer you to be trodden under foot, Hee is the Captain of your salvation, and he knows by experience, what it is to be afflicted; for the Father thought it most convenient, to make him perfect by sufferings, Heb. 2.10. and he hath drunk the bitterest cup even to the bot­tome, and will so sweeten yours, as you shall have no cause to shrink at it.

I shall inlarge this further in some parti­culars. Not to insist on such grievances as the godly suffer in common with the men of the world: The grace of Redemption affords some reliefe against these. There be three sorts of Afflictions very remarkable, which [Page 211] do oftentimes deject and weaken the spirits of Gods people, so that they need to bee comforted with the savoury, and restorative Apples which grow upon this Tree.

1. Persecutions for righteousness. By this excellent benefit we are made capable of high enjoyments, but it is with the proviso of suffering persecutions, so hath Christ him­self determined, Mark. 10.29, 30. and his chosen witness Paul tells us positively, All that will live godly in Christ Jesus shall suffer persecution, 2 Tim. 3.13. which hath been a­bundantly verified in all ages. See Davids complaint, Psal. 38.20, & 119.86. Act. 8.1. 1 Cor. 4.12. Gal. 4.29. But now the Saints which suffer for the truth, or for well-doing, may chear up their hearts, when they con­sider that the Redeemer himself hath led them the way in this fiery trial. Did ever any undergo so much? his whole life was a continued persecution. Herod sought his life while he was a childe, and when hee was grown up, the Jews persecuted him to the death; and he hath given us warning be­fore hand, that we may not think it strange, if we be baptised with the same baptisme, Joh. 15.20. Let the poor suffering Christian then resolve thus, Luke 4.28, 29. Ioh 5.16, 18. and 8 59. & 10.30, &c. If my Redeemer was per­secuted for righteousness sake, in defence of his heavenly doctrine, the avouching of his eternal God-head, the Fathers sending him to be the Saviour of the lost world, and the doing of good works, and all this for me, and on my account; then it is but equal, th [...]t I [Page 212] should undergo any kinde of persecution for him, and not stick at it. This is but to help to fill up the remainder of Christs sufferings, Col. 1.24. and for thine encouragement take notice that he hath pronounced those bles­sed that are thus persecuted, Matth. 5.10, &c. Look up unto him, who for the joy that was set before him, indured the Cross, Heb. 12.2. and do thou likewise.

2 Sufferings in their innocency. The godly are exposed to hardships in the world, not onely for bearing witness to the truth, and for well-doing, but also when there is no cause at all, save the unreasonable will and malice of men. Thus it was with David, Psal. 13, 4. & 35.7. & 59.3. Prov. 1.11. They lurk privily for the innocent without cause. So Jo­seph, Gen. 39.8, 12, 20. and Daniel 16.4, 16, 22. Some men are so malignantly affected a­gainst sincerity, that rather then fail, they will forge, and invent matter of mischiefe against the godly. If this be thy case, thine integrity, and innocency may bear up thy spirit; thou needest not fret against the Agents, but consider that the Lord hath an hand in it for thy good, at least for the trial of thy faith, self-denial, patience. Above all, remember, that this also was the lot of thy Redeemer. He had no sin, neither was guile found in his mouth, yet he suffered; he was brought as a Lamb to the slaughter, yet ope­ned he not his mouth, Isa. 53.7. 1 Pet. 2.21, 22. Say then, Although I suffer without cause, yet I will not be cast down, but I will com­mit [Page 213] my way unto the Lord, and he shall bring forth my righteousness as the light, Psal. 37.5, 6. The Redeemer which pleads my cause with God, will plead it also with men. Rejoyce not against me, O mine enemy, when I fall, I shall arise, Mic. 7.8. He will awake to judge my cause in due time.

3. Punishments for sin. The Redeemed of the Lord, by giving way to the temptati­ons of the wicked one, and the prevailing of lust, do so far forget themselves, that they even waxe wanton against him, and provoke him to take them underhand, and to inflict some judgement upon them. Thus he pu­nished David for his sin in the matter of Bathsheba, 2 Sam. 12.10, 11, 14. and Moses for not sanctifying him before the people, Num. 20.12. & Deut. 32.50, 51. and the Saints of Corinth for unworthy communicating, 1 Cor. 11.30. which is called judging, vers. 31. The godly sometimes by their miscarriages bring upon themselves, sickness, poverty, losses, crosses in children, or good name, yea bo­dily death. By complying with the sins of the times, they become partners in the judgements, Ezek. 21.3. Wise Solomon ob­serves it, as very remarkable, prefixing a [Behold] to it, that the righteous shall be re­compenced in the earth, Prov. 11.21. even he is not spared, but paid home for his folly; there is a time, that judgement begins at the house of God, 1 Pet. 4.17. Say then, Is this thy case? Thou hast sinned, and now thou sufferest. I advise thee to be humbled for [Page 214] it, yet not to be discomforted. The Redeemer hath born the heat and burthen of Gods wrath for thy sin, and these punishments are not the effects of indignation steeled with hatred, but anger meekned with love.

Minde it, good Christian, the Lord hath annexed this proviso to the Covenant of grace, If you transgress, you must expect to be visited with the rod, yet the Covenant shall stand fast, Psa. 89.30. &c. As poyson duely mixed and ordered by the art of the skil­ful P [...]ysi [...]ian, doth not kill, but help to bring health; So the wise God will temper the punishments which he layes on thee for sin, that they should not hinder, but further the fruit of thy Redemption. Thy Saviour learned obedience by the things which he had suffer­ed for thy sin, Heb. 5.8. Take thou out the same lesson.

I might here take occasion to start and dis­pute this question, Whether those which are actually made partakers of the grace of Re­demption, be so fully freed from the curse of the Law in this life, that the evills which they suffer for sin, have nothing of the curse in them, nor can be truly so called: But I look upon it, as a strife about words; the controversie may be thus decided. [...]. The curse may be considered, either materially, as it is a thing contrary to the good and welfare of the creature, and so unwelcome; or formally as it the sinners liableness to the avenging wrath of God for sin: Or, it may be taken, either largely, for any evill whatsoever, [Page 215] which is the reward of sin, or strictly for that great evil of evils, which stands in the separation of the sinner from God, and his eternal perdition. Take it materially, or in the largest sense, and both Scripture and expe­rience speak it aloud that beleevers are not fully delivered from the whole curse in this life: But take it formally and str [...]ctly, and thus the elect sinner is wholly set free from it at the instant of his conversion. The terrible tempest, that would overwhelme him, and render him utterly and everlastingly miser­able is pass [...]d by, and sh [...]ll not fall upon his head; onely some drops and sprinklings may dash him, but they shall not hurt him; yea the nature of them is so altered, Med [...]inales [...] A [...]g. [...], corr [...] ­ [...]nes [...] & [...] [...] nes, fabr [...] lo [...]s, [...]si­ones [...]t [...]o­n [...]s, & can­didat [...]es Guil P [...]is. apud Ames. Bell. Enerv. that they do him good, as the Lords Warning-peeces, to bring him to repentance after his falls, and a Physical receits, which though they be not toothsome, yet are wholesome to the soul, Heb. 12.10, 11. Jer. 24.5. If thou be well ad­vised, thou wilt not look upon them, as eff [...]cts of revenging justice, but as fatherly chastise­ments, and medicines to cure thy folly, and helps to promote vertue, as hammering or squarings, and knockings, or washings, and whitenings, Dan. 11.35. And this may mini­ster sweet refreshing to thee under the ro [...], even when thou hast the greatest cause of humiliation for thy sin.

Sect. 1. The first mark of actual interest in Redemption.

4. BUt now, lest some bold sinner should snatch at this Consolation, under pre­tence of an interest in the grace of Re­demption, and the benefits and priviledges thereof, it is requisite to adde something for Examination, that every one may know, whether he be actual partaker of them, or no. If this was the great design of Jesus Christ, in taking upon him the curse, to buy poor sinners out of the hands of the Law, and to deliver us from the Curse, then it concernes us all, to search our hearts, and to try our wayes, that upon due consideration, we may be able to give a true satisfying an­swer in our own souls to this weighty case of conscience: Whether am I indeed, and truth redeemed from the curse of the Law? For what shall it avail thee to claime that as thy right, which upon due search, will be found to be none of thine. Shall not the Lord judge thee an Usurper, and a Theefe in so doing? Therefore judge thy selfe, by inquiring, how thy heart can answer to these markes, and evidences of a redeem­ed soul.

[Page]1. Dear love of the Redeemer. Suppose a poor guiltie-slave tugging, and sweating in an hard service under a cruel Lord, and rea­die to breath out his soul for very anguish, by reason of his bondage, if now some happie man, shall in meer compassion disburse a great summe for his ransome, and set him at liber­ty, how doth this engage the silly captives heart to his Deliverer? How doth the esteem of him, and commend him? Oh! saith he, had it not been for such a man, I had lien by it for ever. I even owe him my self, and all that I am, and I shall love him dearly, as long as I live. This is thy case, if thou hast left Christ actually redeeming thee from the Curse. Thou canst look upon him, and consider both those depths of misery from which he hath rescued thee, and that height of felicity, whereinto he hath ensta [...]ed thee, and also the desperate hazzards, which he was constrained to runne, for the perfecting of this great work, and thou canst seriously profess, and say with David, I will love thee dearly, O Lord my strength, and my deli­verer, Psal. 18.1, 2. and 116.1, 2, &c. Thou canst now speak it in the uprightness of thy heart. Oh, my soul is exceedingly indeared unto the Lord Jesus, for looking upon such a miserable creature. I was as a dead dog be­fore the Lord, the curse of the Law was ready to wearie mee, but Christ hath taken it off, and delivered me from it. Therefore I love him, he hath my heart, and shall have it for ever, well then, saith every pretender, [Page 218] I doubt not but I am redeemed, for I love Jesus Christ, else I were not worthy to live. But alas, there is much false, un­sound, Properties of sincere love of the Redeemer. [...], quae ad splendorem solis examen sustinere potest Pasor. Lexic. dissembling love in the world; one­ly that which is pure, sound, and uncor­rupt will evidence your interest in Redem­ption, Eph. 6.24. Let us therefore hold up this Eagle before the Sun, that we may trie, whether it be right bred, or a ba­stard. True love to Christ the Redeemer, is,

1. Single, carried to the person of Christ in a direct line, the eye looks straight towards Christ, so that he loves him primarily for himself, and the good things which he en­joyes by him, but at the second hand. I grant that the benefit of Redemption applied, is both a meanes to produce, and an help to advance this love: but when the soul begins to know Christ somewhat experimentally, then he sees that beautie, and excellency in him, which renders him altogether lovely, Can. 5.16. now he loves him intirely, and longs to be more nearly united to him. He desires not to be delivered from the curse, and so to be righteous, and holy, that he may have an interest in Christ. That is not his method: But contra, he desires to have real interest in Christ, that he may be freed from the Curse, and so be clothed with his righteousness, and conform­ed to him in holiness, Bona tua non nisi tecum, Domine. If thy heart can say yea to this, thou hast an evidence of sincere love to Christ: but if thou lovest him [Page 219] onely for lumps, for the benefits which thou gettest by him, deliverance from hell, and the glory of heaven, thy love is mercenary.

2. Superlative. It transcends, and over­tops all the Love of the creature. The re­deemed soul loveth wife, children, friends, his own life, and the good things of this world according to their several degrees of goodness, and he loves them, (not fainedly, and in shew, but) truly and indeed, within due limits, and in such proportion, as they are capable of, but yet he loves Jesus Christ farre, and farre above them all; This love leaves all other loves many thousand miles behinde it, so that none of them can come near it. He is precious, (singularly precious,) to them that believe: 1 Pet. 2.7. he is an ho­nour to them, they have a very high esteem of him: His interest prevailes in their soules infinitely above all other interests, in the world. Christ disownes, yea rejects all love tendred to him, which is inferiour to the love of our dearest relations, Matth. 10.37. yea, we must hate these in comparison of him, Luke 14.26. Ask thy soul, what it can answer to this? Doth thy soul set an high price on thy Redeemer? Doth thy heart embrace him as incomparably excellent? dost thou finde the enjoyment of him more sweet, and contenting, than all other enjoyments? and his absence, hiding of his face, and restraint of his gracious influences from thy spirit, more bitter, and grievous then all other [Page 220] wants, or burthens, which thou mayest meet with? But if thy heart set up any thing a­bove him, so that Christ and his partie, when they stand in competition with some other partie, which hath gotten the chair in thy soul, are slighted, and must sit at its footstool, or be thrust out of doors: Oh, this is a base beggarly love, which will not stand thee in stead.

3. Invincible. To clear this: the love of Christ in an elect person, actually redeemed, may possibly be overcome by the prevailing of the contrary corruption. It is not simply impossible, being a created quality, and there­fore no more able to stand of it self without divine support, than Adam's love to his Cre­atour, which was so easily mastered, by the suggestions of the serpent, to the ruine of himself, and his posterity: yet notwithstand­ing this possibility, it shall never be totally vanquished, and lost in the soul. It may be greatly decayed, and driven into a corner: so that the godly Christian may want the sence of it, and may verily think, that the love of Christ dwelleth not in him at all; yet it is there, and shall abide in him for ever. This fire, (as that on the Altar) shall never be wholly extinguished, Because the Spirit of God, which first kindled it, is still present, blowing it up less or more, that it cannot die. It's a part of the seed of God, which abides in the saints and preserves them from sinning unto death, which they must needs do, if the love of the Redeemer, be [Page 221] totally routed, 1 Joh. 3.9. It's a stream flowing from the well of water, which springs up in the believer unto everlasting life. John 4.14. The world thrusts sore at this love, that it may fall. Prosperity on one side presents the beautiful and pleasing ob­jects of riches, honours, eternal delights, Gen. 49.24. to draw the love of the soul to themselves. Adversity on the other hand, will endeavour to affright the soul from the love of Christ, by the sterne and unwelcome shapes of trou­bles, afflictions, persecutions, and death it self; yet it's bow abides in strength, by the hand of [...]he mighty God, as Joseph's did. The Saints love not their lives to the death. Rom. 12.11. because they love the Lord Jesus, as Jonathan loved David, not onely, as their own soules, 1 Sam. 20.17. but also with a wonderfull Love. 2 Sam. 1.26, Jonathan's Love to David was admirable in this, that it could not be taken off, either by the frowns, threats, and violence of his Father, Saul against David, and against himself for adhering to David, or by the consideration of his own interest, which was deeply con­cerned in this business, he being heir appa­rent to the Crown, and David standing in his light: so the love of the right Christian, to Christ cannot be wholly overcomed, by temptations on the right hand, or the left; it can envie, and despise both the sweet in­chanting of pleasure, and the bitter affronts of danger; and keeps its ground in some good measure against them all. Love is strong [Page 122] as death, the coales of this fire make a most vehement flame; many waters cannot quench it, nor the floods drown it, Can. 8.6, 7. Trie thy self, if this be thy temper, thy love is right bred: but canst thou give way to any thing in the world, to take off the edge of thy love to Christ? This fire which is so soon put out, came not down from heaven. Yea (minde it) thou lovest Christ, but thou feel­est not a return of love from him to thy soul; yet if thy love be incorrupt, thou wilt still hold on, in prison, as well as Liberty, in death as well as life, it will not be quite tyred out by long delay of comfort; but the hope of an answer of peace, will keep it acting, in thee, and the dayes of thy waiting, and serving him will seem to thee but a few, for the love thou hast to him, as Gen. 29.20.

4. Accompanied with self-jealousie. Al­though the love of the godly soul to his Re­deemer be thus divinely qualified, yet he hath, & keeps up within himself an holy suspi­cion concerning himself, that he may work out his own salvation (now actually begun) with fear and trembling; Phil. 2.13. Look as it is with a poor maid, who is deeply in love with some young man of Eminent parts. She considers the great worth, and excellencie of the person, and her own means and unworthiness: She sees a vast distance betwixt her self and him, so that she shall never be able to answer him according to his condition; hence she apprehends some danger of miscarrying, least he should reject her, and her love should be lost: yet still her [Page 223] affection goes out freely towards him, and he hath her whole heart; only she sees cause to fear, least some undue or uncomely carriage of hers, should displease him, and provoke him to distaste her; and this fear makes her the more cautelous, and helps her to endea­vour to give him all possible contentment, that she may not fail of her desires: Thus it is with a poor son of Adam, now made par­taker of Redemption by Christ; he is greatly in love with his Redeemer, but considering the great inequality betwixt them, and his proneness to offend, he is jealous over his own base heart, least some unworthy walking should give his love the lie, and Christ the dearly beloved of his soul should turn him over to Sathan again, and leave him to be a slave to sin, and the curse; or lest his love should decay, or cool, and Christ his onely one should be displeased at him, and frown upon him. The Gentiles grafted into the Olive-tree, must not be high-minded, but fear, Rom. 11.20. Such are pronounced bles­sed, Prov. 28.14. If Paul was jealous over the Corinthians, much more might they them­selves, 2 Cor. 11.2, 3. If this jealousie be a stranger to thee, thy love may well be suspe­cted.

By these signes thou mayest trie the truth of thy love to Christ, and if thou findest this frame of spirit, thou mayest conclude, that thou art redeemed. A love thus qualified, is a sure evidence of thy Redemption. For none can possibly love the Redeemer at this [Page 224] height, but those, which are actually parta­kers of the benefit. By nature we do not, we cannot love him; onely the banner of his love in the work of Redemption, displayed to the sinner by the spirit of God, drawes his heart to love him. It may be, thou hast no assurance of any interest in this benefit: but if thou findest in thy soul such an high esti­mation of Christ, and grace, and such an advised complacency of spirit in him, as in­clines thee to fix the dearest love of thy heart upon him, (notwithstanding the contrary struglings of the flesh within thee) though it certainly draw after it the loss of all worldly interests whatsoever: I say, if this be thy frame, thou hast no cause to fear thy condition.

Sect. 2. The second and third mark of interest in Redemption?

2. WEariness under the bondage of sinne, both that which is past, and present.

1. The remembrance of his late wofull thraldome under the guilt, and power of sin, doth sometimes sadden his spirit, he cannot think of it without some degree of regret and sorrow. The misery of his former slavery under sinne, is his wormwood, and gall, when he hath it in remembrance, his soul is hum­bled in him. Yea, although he hath good [Page 225] hope through grace, that he hath escaped the danger of it, yet that doth not damme or drie up the spring of sorrow in his soul, but rather renders it now spiritual, and kindly. Now he saith in the language of the Prophet, Oh let me never return into the house of this prison again, lest I die there. Trie thy self: Iere. 37.20. It's no sure signe of a good estate, if upon supposal of thy interest in this benefit, thy soule be lifted up to such an height of joy, as drownes all thoughts of thy old sinfull con­dition, and leaves thee altogether unaffected. If the Apostle had judged this a commend­able disposition, he would never have exhort­ed the saints of Ephesus to remember in what a pitifull condition they had formerly been, while they were farre off, and in the flesh, Ephes. 2.11, 12.

2. The sence of that heavie clogg which lies upon him, the bodie of death, with the lusts thereof, which as fetters on his leggs, are continually pinching him, makes him to sigh, and crie out, Oh wretched man, who shall deliver me? and that not onely when he is in the dark about his spiritual estate, but also in the day of his choisest assurance, when he can heartily thank God in the view of his full deliverance to come, Rom. 7.24, 25. I con­ceive, S. Paul doth there represent the tem­per of every right Christian (as to this parti­cular) in his own example. Suppose the armes, leggs, and other parcels of a dead carkass, were chained to the body of a living man, although the trunk of that carkass were [Page 226] taken quite away, yet, Oh how noisome would it be? It would make a man wearie of himself. Thus it is with the ransomed soul. The bulk of the flesh (as I may call it) is destroyed by the cross of Christ, the life of it is (in a great measure) laid in the dust, when he is set free from the Law, that is, the commanding, over­ruling, masterfull power of sin; yet still the members of this carkass, the affections and lusts of the flesh, are sprawling and stirring, and working in him; and these are as trou­blesome to a gracious heart, as the stinking members of a dead body would be to a living body, if they were coupled to it. Consider thy self now, and see, how it is with thee? Art thou (as Rebekah) weary of thy life, Gen. 27.46. because of those daughters of Heth? Canst thou say with all thine heart, Oh that I were altogether freed from them? oh that this vexatious Inmate, with all her unwelcome train, might be once pack'd out of doors, that I might see it no more? When shall it once be? This is a sweet signe, that thou art actually redeemed. But now, Art thou a stranger to this frame? Is the bodie of sin no burthen, nor grief of heart to thee? Canst thou go under it without stooping? Dost thou not rather bless thy self in thy civil carriage before men, or (at the best) in thy religious outside profession, and per­formances before God, wondering at the pre­ciseness of some persons, which make so much adoe, in sighing, and lamenting under that pressing bondage of corruption which [Page 227] thou art not acquainted with, nor knowest what it means. This is a clear evidence, that thou art still a wretched slave, a meer stran­ger to the grace of Redemption.

3 A sincere consolation, and real en­deavour to abandon all iniquity, and for ever to relinquish a vain conversation. Hee that hath laid a long time in iron fetters for his misdemeanours, if he be wise for himself, will utterly renounce those courses, which hath brought him into that misery; and he that hath felt the iron curse of the Law pinching his soul, and is set free by the Lord Jesus, the grace of God will effectually teach him to deny ungodliness and worldly lusts, Tit. 2.12. When the Lord hath found a ran­some for an humbled soul, whose life was drawing near to the destroyers, and hath sent his Commission to the Minister of the Go­spel to deliver him, the poor soul forthwith reflects upon himself, and saith, I have sin­ned, and perverted that which is right, and it profited me not, that is, I have gotten no­thing by the trade of sin but woe and sor­row, therefore I will follow it no longer, Job 33.23.-27. I will not offend, I will do no more, Job 34.31, 32. The Apostle Peter wri­ting to the dispersed Jews, tells them, that they are redeemed from their vain conversa­tion which they had received by tradition from their Fathers, 1 Pet. 1.18. [...]. They had sundry idle, needless, unprofitable customes, both in Religion, and in common conversa­tion, which they kept on foot from father to [Page 228] son, as things of necessity, and helps to ho­liness, as standing by themselves in the Sy­nagogue to pray by themselves, Luke 18.11. that they might not be defiled by being near to sinners, washing their hands to their very elbows, lest some uncleanness had crept be­yond the wrests, before they eat, washing of cups, and tables, and many other things, in a superstitious imitation of their predecessors. From this vain conversation they were re­deemed by the blood of Christ, and the grace of the Gospel taught them not onely to abandon the lusts of their former igno­rance, and the apparent breaches of the Law, but also those foolish and unsavoury traditi­ons. Wilt thou now bring thy state and wayes to this Touchstone? Thou hopest that thou art redeemed, but canst thou shew us these tokens, this resolution and endeavour? Hast thou learned to cast away thy old iniquities? Dost thou feel really a separation betwixt thy soul, and thy formerly beloved sin? If not, thou deceivest thy self.

But observe further, there be sundry by—courses, too usual not onely with the men of the world, but those also that profess Reli­gion, some clearly sinful, others at least groundless and unprofitable, as communi­cating onely, or necessarily at Easter, com­ing to the Sacrament, fasting, as more holy, dropping down to prayer in the Assembly in time of publick worship, idle, and unneces­sary meeting in the Ale-house to drink shots for good-fellowship, mixt dancing, garish [Page 229] attire, curious dressings, flaring long haire; Doing one ill turn for another, Mat. 5 38, [...]9. So did they, and so do we. these, and the like practices are (at the best) but so many parcels of a vain conversation; and if thy soul have truly tasted the sweet­ness of this precious benefit, thou canst freely let them fall both out of thine heart and hands, and say unto them, Get you hence. If thou hast no minde to part with them, but holdest them fast, and stretchest thy wit to plead for them, I feare thou hast yet no portion in this benefit.

Sect. 3. Other three marks of interest in Redemption.

4. SEparation from the world, from the earth, from men. They are not of the world, even as their Redeemer is not of the world, Joh. 17.14. St. Paul doth solemnly profess, that the world was crucified to him, 1 Ioh. 5.4. and he to the world by the Cross of Jesus Christ, Gal. 6.14. Those hundred forty four thousand which stood on Mount Sion with the Lamb, are redeemed from the earth, [...]. and from among men, Rev. 14.3, 4. They are par­takers of the Divine nature, and so escape the corruption that is in the world through lust, 2 Pet. 1.4. They are more excellent than their neighbours, Prov. 12.26. Their designes desires, delights, aimes, are higher than the earth, they aspire above it. On the contrary, those that abide in their sin, have their por­tion [Page 230] in this life, Psal. 17.14. And its one bad property of the enemies of the Cross of Christ, that they minde earthly things, Phil. 3.19. What saith thy heart to this? Art thou carried up above the world? Doth the earth and the things of it, seem mean and base, and vile in thine eyes? Art thou in the frame and carriage of thy soul above the common pitch and scantling of the sons of men? So that thou thinkest not, willest not, affectest not as they do, but goest in an higher orbe? thy conversation is more in heaven, than in earth, Phil. 3.20. This is a sweet evidence of a redeemed soul. But art thou a friend to the world? Is it thy Darling? Do the profits, plea­sures, Iam. 4.4. contentments of it allure, and prevaile with thee to fall down and worship them, and to devote thy self to their service? Is the earth thine element? Do the things of this life take up thy thoughts, thy cares, thy imploy­ments, so that thou art even drowned in them, and thou hast not an heart that can savour things of a better life? Dost thou walk as a man? Are thy words, actions, aimes like thy neighbours? Are they no bet­ter, nor higher than other mens? Why, then it seems, thou art still in thine old bond­age.

5. Walking in, and after the Spirit. The walk of the natural man, who is the Devills bond-slave is in, and after the flesh. The cor­rupt wisdome of the old man, which is en­mity to God, Rom. 8.7. is his light, and the will thereof, is the very life of his soul. He [Page 231] hath neither light, nor life within him, avail­able to salvation; the instinct and dictatings of his fallen nature, carry him on in his whole course. But when the grace of Re­demption is brought home to the soul, and the Son hath set him free, then the Spirit of the Son (who of a slave hath made him a Son) doth animate, act, lead, and guide him all along in the residue of his conversation, according to that remarkable promise, Ezek. 36.27. and the Apostles grave Aphorisme, Rom. 8.14 The flesh abiding in him, will be still lusting against the Spirit, and drawing him out of his way; but his frame, bent, de­sire, and constant endeavour, is to be at the direction and appointment of the Spirit in all his wayes: He looks upon the flesh as a very bad guide, and not to be trusted, there­fore if at any time he be misled by it, when he perceives it, he turns away from it, with sorrow for his folly. It is the Spirit of God, which he chuseth for his guide; unto it speak­ing in the word he repairs continually for counsel, and resignes himself up to follow it in all things. This is the signal evidence, which the Apostle gives of those that are freed from condemation by Jesus Christ, and he makes it out upon this ground, Because the Law of the Spirit of life in Christ Jesus, hath freed them from the law of sin and death, Rom. 8.1, 2, 3. When the Angel of the Lord had rowsed up Peter in the prison, and caused the chaines to fall off from his hands, he gave him a command to follow him; Peter [Page 232] being now set at liberty, goes after him from one place to another, Act. 12.7, 8. &c. Even so, when the Spirit of God hath loosed a sinner from his bonds, by setling upon him the be­nefit of Redemption, he is then fit, and rea­dy to walk after the same Spirit from one stage of duty to another. As in Ezekiels Vi­sion, the Spirit, that was in living creatures, acted the wheels to go when they went, and to stand when they stood, Ezek. 1.19, 20, 21. So the members of Christ, are carried on by the breathings of his Spirit dwelling in them, in all their wayes. But take notice, that it is not a private spirit, but the Spirit of God speaking in the word, not a spirit opposed to the Scriptures, but the Spirit speaking in the Scriptures, which is the Guide, whom the Redeemed follow. The word of God re­vealed in them, is the breathing and voice of the Spirit; the same spirit presents the way of God prescribed in the word, to the eyes of the minde, and then bows the heart to the obedience of it, so that the Soul saith, Speak Lord, for thy servant heareth, 1 Sam. 3.9. Christs sheep hear his voice, by his Spirit speaking to the Churches, and they follow him, Joh. 10 27. Rev. 2.7. Consider this, Chri­stian, where lyes thy walk? which way goes the genius, savour, minding of thy soul? Hast thou given up thy self to the guidance of the Spirit speaking in the word? when it perswades thee to godliness, humility, love, peace, &c. Doth thy soul imbrace its per­swasions, and art thou free to obey them? Its well. But doth thy pallate relish the things [Page 233] of the flesh? Dost thou walk more willingly after it? Are thy wisdome, reason, sense, e [...] ­amples of others thy counsellors? When thy carnal heart eggs thee on to some un­godly practise, hatred, malice, brow-beating of thy neighbour, revenge, contentions, selfishness, and tenaciousness, in case thou art called to help forward a good work, it is a shrewd sign, that thou art a stranger to this grace, if thou followest its counsel.

6 Purity of heart and life, at least an un­fained desire, study, endeavour after holiness in the whole frame of his soul and course of his conversation. By our Apostacy from God, we have implunged our selves into the ditch, and are become (every mothers childe of us at one clap) filthy and stinking, Simul pu­trefact [...]. Psal. 14.3. being slaves of Satan that unclean Spirit, who la­bours to make us more and more black, that we may be as foul as himself. But when the Lord is pleased to draw any poor sinners out of this horrible pit, by applying them to the grace of Redemption, he will not suffer them to lye any longer in their blood, and filth, but he washeth away their filth, and cleanseth their blood by the unspotted sacrifice of his Son, and by the Spirit of judgement, and of burning, Heb. 9.14. Isa. 4.3, 4. See Heb. 10. [...]2 Hearts sprinkled, and bodies washed. If an Israelite having taken any women captives in the war, did espy one whom he had a minde to make his wife, she must first be prepared by shaving her head, and paring her nailes, and putting off the rayment of her captivity, and the like usages; upon these termes, and not other­wife, [Page 234] shee might enjoy the priviledge of be­ing his wife, Deut. 21.10. &c. That Hester a poor captive-maid may be capable of ad­vancement to the Royal estate of a Queen (wife to one of the greatest Monarchs in the world) she must first be purified with the oyle of myrrhe and sweet odours, for the space of fix months, and then she is preferred to that honour, Hest. 2.12.-16, 17. Even so when the Lord Jesus hath brought back the capti­vity of poor sinners that they may be married to him in heavenly glory, they must first be purified in their consciences from the guilt, and in their hearts from the reigning pollu­tion of sin, and they must still proceed to cleanse themselves, from all filthiness of flesh and spirit, that they may be presented to him holy, 2 Cor. 7.1. and without blame, Eph. 5.27. This was one of Christs great designes in giving himself for us, that he might redeem us, and purifie us to be a peculiar people unto him­self, The walk of the Re­deemed is in the high­way of ho­liness. Isa. 35.8, 9. Tit. 2.14. and he will not be bafled in any of his designes. The Lord will not own thee for a redeemed soul, if thou lyest still in thy filthiness and art a stranger to this spiritual purity. What sayest thou to this? how stands thy heart affected? is true holiness beautiful in thine eyes? dost thou desire and hunger after it? dost thou study, and stretch out continually towards it? art thou still com­plaining of the remnants of impurity, and canst thou not be satisfied without a greater measure of purity both of heart and life? This is a good sign that thou hast an interest [Page 235] in Christ's Ransome. But dost thou distaste puritie? canst thou jeer it, and scoffe it, and slight it, as needless? is it burthensome to thee? and likest thou rather to abide in the old sent, and to lie in the dung of thy corrupt estate and wayes, than to rise up, and to follow after holiness? Surely thou art still in the bond of Iniquitie.

Sect. 1. Exhortation to sensless sinners.

5. THis important Truth may afford us matter of very profitable exhortation. The knowledge of this main Gospel-prin­ciple, concerning the buying out of poor sinners from the curse of the Law, by Christs becoming a curse for them, is very usefull for all the sonnes, and daughters of Adam, to excite them to such duties, as are most pro­per to their present conditions respectively. None of Adam's brood, but it hath some­what to say to them:

1. It cries aloud in the ears of sensless sin­ners, which lie secure in their old slavery, under the curse, unto this day. Oh wretched creatures, what thing shall I take to witness for you? or what shall I equal to you? Lam. 2.13. What tongue can utter words, or what eyes can [Page 236] send forth tears sufficient to lament your sad condition? You lie bound hand and foot, under the power of darkness, and here is Re­demption to be had by Christ. Oh then, why will you chuse to lie so still, and not rather accept of seasonable deliverance? Should a Prince send a message to imprisoned Captives, that their ransome is paid, & they may come forth upon reasonable termes, & be freemen; if now none will stirr to embrace the offer, might it not well be thought, that either they are all dead, or in a deep sleep, or strangely be­sotted. God sends these glad tidings to sinners, every day by the Gospel, & they never regard it. Either they say, as the Jews, Jo. 8.33. We are not in bondage; or they sit secure, and say, no evils shall befall us. Wo, wo to the inha­bitants of the world, which slight this pre­tious grace, choosing rather to lie still under the brazen barres of the curse of Gods fiery Law, which accepts of no man's person, and cannot admit of any plea of exemption for noble or base, rich or poor: All are alike, Rom. 3.21. Oh what pittie is it, and how should it humble us, even unto the dust, to see such a precious jewel trampled under the feet, or carelesly cast behinde the backs of sinners? to observe in the greatest number such an indifferency of spirit, as they are no whit affected with this pearl, that neither sorrow for want of it, nor desire to enjoy it, nor any serious regard of it can take place in their souls? that though they be told of de­liverance by Christ, and profess, that they [Page 237] believe it, yet the Devil prevails with them to resist their own good, and willingly to a­bide in the chains of the curse all their daies? I beseech you, if there be any spark of lawfull selflove in your breasts, if you have not wholy abandoned all compassion of your selves, and are become your own enemies, be awaked from your sloth, and look about you. Do you thus requite the Lord Jesus, O foolish people and unwise? Is not he thy father, Rom. 7.9. that hath bought thee? Rather, let my counsel be acceptable to you in these few particulars.

1. Give way to the Light, and authority of the Law, (in the ministry of it) to bring thee to a thorough conviction of thy misery, and extream need of the help of their Re­deemer. Think it not sufficient that the Law hath lent thee light enough to say, All men are sinners, and so to wrappe thy self in gross with them, and to be content to be reckoned among them, seeing thou canst not avoid it, but bring it home to thy conscience, believe thy self to be his accursed sinner, and say, I am the man. Imprison not the truth in unrighteousness, but let it so overpower thy soul, that thou mayest be no longer able to resist it, but mayest yield thy self into the arrest of God's justice, that the spirit of bon­dage may cause thee to fear the curse and wrath of God, and thou mayest lie slain, Deut. 32.6. and dead in thy self, utterly unable to recover thy self, and therefore helpless, and hope­less, as to thy self, or any thing in the world. Let the Law have its free course to work thee [Page 238] into this frame. When the Lord meane's to apply the ransome to a poor sinner for his deliverance from the pit, he first open's his ears, and scale's his instruction, that he may hide pride from him, Job 33.17.-24. If thou be wise, thou wilt meet the Lord in this way; though it be unpleasant, yet it is pro­fitable. But if thou either continuest dead, and blockish under the discoveries of the Law, or favourest thy self in thy sloth, and ease, or liftest thy crests in confidence of the safety of thy condition, there is no hope for the present of any saving good towards thee. And yet alas, how is the Spirit of the Law straitened in these sad times? Our people will not suffer it to come near them, much less to master them. If any thing be offered them in way of conviction, they either drown it in their cups, or sing it away in merry Jiggs, or laugh it out of countenance, or (at the best) suffer it to wear off, and to die in their hands. But in the fear of God, beware of these things. I tell thee, thou mayest be quite dismounted and cast down, at the Lords feet: All wayes must be block'd up, whereby the carnal heart may take occasion to nourish hope of escaping out of this prison.

2. Being at this loss, advisedly resolve, not to abide in this condition, but to make hast out of it. Say to thy self, O my soul, Where? in what case art thou? It's no tar­rying here: It's too hot to be under the curse, in the flames of hell. Who can dwell with the devouring fire? with everlasting [Page 239] burnings, Isa. 33.14. Search, enquire, ask coun­sel. Go to the ministers of Christ, and say unto them, as these, Acts 2.37. Men and bre­thren, what shall we do? and the Jaylour, Acts 16.30. Sirs, what must I do to be saved? They are the messengers of the Lord of hosts, their lips should preserve knowledge, and you must seek the law at their mouths, Mal. 2.7. Their office is to publish this ransome, and to de­clare unto the humbled sinner his righteous­ness, in pronouncing him delivered by virtue of that Ransome, Job. 33.23, 24. But oh, alas, if there be a Minister in the Town, an Inter­preter, one that is willing, according to the measure of the gift bestowed on him, to re­veal the counsel of God to poor sinners, how long may he sit at home, before any of his neighbours will knock at the door, to tell him, that they are wretched prisoners, under the Curse, and know not how to get out? yea, although he be accounted one of a thou­sand, scarcely four persons in a whole twelve-moneth, will come to him, travelling under their burthen, and propounding such questi­ons as these: Oh how shall I get from the Curse of the Law? who shall draw me out of this woful dungeon, wherein I ly? Truly this speaks sad things to such a people, and testi­fies against them, that they are seared in their consciences, and sealed up unto condem­nation.

3. Fall down before the glorious Majestie of the great Lawgiver the Lord of heaven, and earth, as forlorne prisoners, and con­demned [Page 240] Slaves. Spread your case before him, by a free and full Confession, ripp up the bowels of that darkness, and death, that sinkhole of hell, that lies in your souls. Tell him, in what a desperate state thou art, deal plainly, seriously, and sincerely, leave no co­vert, or shelter, or figg-leaf, to hide thy self under, but lay thy soul bare, and naked be­fore him; Let thy Laughter be turned into mourning, James 4.9. and in the sence of thine undone condition, crie mightily, as the prisoner at the barre, for mercy and delive­rance; Ionah 3.9. who can tell, but that the Lord will returne, and have compassion on thee, that thou perish not in the hands of the Curse? When Saul was stricken down to the earth, by a light, and voice from heaven, and stood be­fore the Lord trembling; and astonished, he forthwith falls to this work, Lord, (saith he,) What wilt thou have me to do? as if he should say, Lord, thou hast overcome, I must yield; what shall I do in this exigent? If thou wilt shew me thy minde, and the way which I should go, Lo, I am here, willing to obey, Acts 9.3, 4, &c. and the Lord speaking of him to Ananias, mentions it, as a thing very re­markable, (even with a starre in the forehead) Behold, See Iob 3 [...].26. he prayeth, verse 11. And certainly, If the Spirit of bondage hath brought the Curse close home to thy soul, and caused it to sting thee to the purpose, thou wilt not be restrained; but thy chamber, and closet, and every corner, where thou canst have Libertie to disburden thy self, will be witnesses of [Page 241] thy complaints and petitions, and thou wilt let the Lord see, that thou art in good ear­nest. But, wo is me, while our people conti­nue so sottish, and prophane, and their hearts so unaffected with their misery, that they cannot bow, nor bend, they have neither ex­pressions, nor affections of prayer, it is no marvel, if the grace of Redemption lie alto­gether neglected. Restraint of prayer ar­gues secu­rity. Iob 15.4. If the bankrupt debtor be so stout, and stiff, that he will not fall down, and beseech his Creditor to have patience, and compassion on him, he may lie by it, who can pittie him?

4. In the mean time take notice, that there is a Ransome paid for sinners by Jesus Christ, that he hath taken upon him the Curse, to buy them out from it. Take it for granted, and write upon it, as unquestionable, that redemption is feasable, so that there is hope, that even thou mayest be actually delivered, out of this wofull prison. Labour to under­stand the nature of this mystery, be perswaded of the realness of it, get thy soul bottomed on the certainty of this main Gospel-truth, work on thy heart the consideration of the necessity of it, in reference to thine own state. Study it, and dwel upon it in thy most serious thoughts, that thy heart may be duly affected with it, as a thing most nearly concerning thine own particular. But alas, our people, although they hear this Doctrine frequently, yet either they are as the horse and mule, without understanding, or they hear it, as a common story, deserving onely [Page 242] some weak, confused assent, or they look up­on it, as an ordinary mercie, or as drie Man­na, never so much as going about to ponder the personal importance of it, but busying themselves about, and enslaving themselves unto the profits, and pleasures, and poor con­tentments of the world, so that they have neither minde, nor leasure, to think of saving their soules from the stroke of God's curse; It cannot be expected, that these persons con­tinuing such, should ever attain to an actual interest in this benefit; they forsake their own mercie, by observing lying vanities, Jon. 2.8. and judge themselves unworthy of ever­lasting life, Acts 13.46.

5. But then take this along with you, and be it known unto you all, that the Lord hath measured out, and appointed a way wherein you must go, if ever you will come to this city of Refuge. Reckon not on actual Re­demption, meerly upon this score, because Christ hath taken upon him the Curse, and thereby satisfied the justice of the Law: God hath as well fixed the means, as the End: He hath prescribed something in the nature of a condition, Cum unus­quis (que) actui ex sua vo­luntate pen­denti legem possit impo­nere, &c. Grotius, de Satisfac, cap. 6. to be performed on our part, (yet by his strength) in order to the obtaining of a real interest in this benefit. In every act, which depends upon a mans will, and plea­sure, to do it, or not to do it, he hath liberty to set down his own termes, as that the ef­fect or fruit of it shall enure, either absolute­ly, or under a condition: As, in case I am willing to be at cost for the ransoming of a [Page 243] slave out of Turkie, I may lawfully impose upon him some honest, reasonable conditi­ons, whereunto if he do not submit, he shall have no benefit by the ransome. If this may be allowed to a man, whose breath is in his nostrils, how much more to God, the great Monarch, and Governour of the world? Al­though he was very well satisfied with the price which Christ paid, as being fully satisfa­ctory to his justice: Yet it was not the minde either of the Father, or the Sonne, that any sinner should actually be discharged forthwith upon the payment of the price, but onely upon a condition of something in himself, which may be a ground of a personal title thereunto. Suppose the Prince or state should accept of the satisfaction given by another, (be it his eldest Son) for the crimes of certain prisoners, resolving that their release should become actual, onely upon some conditions to be performed by themselves, (although not by their one power): should any of them, under pretence of this satisfaction, take it ill, that they are not forthwith set at liberty, and thereupon offer to make an escape, may not this be justly interpreted, a breach of prison? may not they expect to. hear some say, Stay friends, you make too much haste, there goes too words to a bargain. Look to your task, do that which you are enjoyned, and the prison doores will instantly flie open; else you must be fetch'd back again, and your bonds made more strong: Even so if you will snatch at this freedome, assoon as ever you he [...]r that [Page 244] the price is paid, creeping out at the win­dow, and not going forth by the door, you will finde at length, that you are wretched Bondmen still: if you will take possession by leaping over the hedge, and not by the way of Liverie, Rom. 10.3. Luke 13.28. [...]. Eje­cted out of illegal pos­session: If not from eternity, or before they were borne. and Seisin, you must be cast out, as Intruders and Usurpers. Yet alas, this is a very common, but a dangerous Solaecisme in Christianitie, (which is rendred more plau­sible by the late Antinomian doctrine, of the actual acquittance of all the Elect, at, and from the very time of Christ's sufferings), Men hear the report of the Redemption of the world by Christ, and they presumptu­ously claim a part in it, at the first news, not regarding the termes, upon which it must become theirs, if ever they enjoy it. If a Mi­nister go to a careless sinner lying on the bed of languishing, and present unto him his sinne, and the Curse, that he may see his danger, and look out for the remedie, he will confidently avouch, that Christ hath shed his blood for him, and will save him, he never fears it, and yet this man hath all his life time rejected the counsel of God, against himself, concerning the way to get a parti­cular interest therein. Alas poor soul: this confidence is nothing else, but a pleasant dream, and there will be a sad awaking at last, when thou hast cheated thy self into everlasting chains.

Sect. 2. The way to get an actual Interest in Redemption.

BUt what is that way, or mean, which God hath fixed, as a kinde of condition of the sinners actual interest in this grace of Redemption?

I Answer: 1. The proper, and most prin­cipal mean is faith in the Lord Jesus. The Scripture layes the stress of this business mainly upon Faith. As Christ is the way to the Father, John 14.6. so Faith is the way to Christ, therefore it is called the faith which is into Christ, Acts 26.18. [...]; u [...]t [...] me: So 2 Tim. 2.15. by which sinners receive forgiveness, and an inheritance: and it is described to be a comming unto Christ, John 6.39. God hath set him forth to be a propitiation; and he becomes such actually to me, through Faith in his blood, Rom. 3.25. This is as an hand created in the soule, by the Spirit of God, to receive, and take home Jesus Crist the Redeemer, with all his bene­fits unto eternal life. It is, when a sinner sen­sible of his sinne, and the curse, and so lost in himself, renounceth his own righteousness, and all creature-helps, and betakes himself to Jesus Christ alone, accepting him as he is offered in the Gospel, that is, both to be his Saviour, and his Lord; both to rest upon him for righteousness, and salvation: an to resigne himself up to his Government, in [Page 246] subjection to his Lawes. This is the Faith of the Gospel, which, as it hath a special aptness, in that it acts (as the eye sees,) Non extra­mittendo, sed intramit­tendo. to be a mean of interessing us in the grace of Redemption; so we cannot doubt, that the Lord hath, put upon it this office also, to be after the manner of a condition, if we observe these Scripture-expressions, Rom. 4.24. if we believe on him that raised up Jesus, it shall be imputed to us for righte­ousness. Rom. 10.9. If thou shalt believe in thy heart, — thou shalt be saved: and the want of this condition is threatned with death, Jo. 8.24. See also, Jo. 20.31. Acts 8.37.

But 2. This faith towards the Lord Je­sus, is ever accompanied with repentance to­wards God; which is called repentance from dead works, and coupled with faith in God, as twins in the doctrine of the foundation of Christ. Heb. 6.1. This is the souls irking with its former sinfull estate, and wayes, and a deep displeasure at himself for them, toge­ther with a forsaking of them, and turning away from them unto God, in the sincere purpose of the heart, and serious endeavour of the conversation. And that repentance hath some hand in this business, to be a mean, (and as a condition too, in part,) of interest in Redemption, may appear by promises of mercie, pardon, and healing made to it, Pro. 28.14. Iob 33.27, 28. Job 11.14, 15, &c. 2 Chron. 7.14. Acts 3.19. and the contrary threatning, Luke 13.3. which plainly implies, that without this there is no escaping of perdition, and there­fore no actual Redemption. So that, the [Page 247] sinner now, as by one hand of faith he takes Christ's Righteousness unto himself; so by Repentance, as by the other hand, he thrusts away sinne from himself, out of his heart, and hands, that he may enjoy a part in the grace of Redemption. Christ the Redeemer him­self made these the chiefest subject of his preaching, Mark 1.15. and so did his Apostles, to whom the publication of this Doctrine was committed, Acts 20.21. and directed hum­bled soules to both these, as they had occa­sion. S. Peter ascribes Repentance with Ba­ptisme, Acts 2.38. and S. Paul saith, Act. 16.31. not that those two preachers differed in their judgements, or that either of these two graces were sufficient alone by it self, but rather to shew their near affinity, that they cannot be separated, that the right and thorough per­formance of the one, is the performance of both. This is the Kings High-way: if you hope to compass Redemption, and salvation in any other way, you will certainly be de­ceived. Oh that you, the careless sinners in Zion (for unto you I speak all this while) would at length be rouzed by the sound of this trumpet, to look out for deliverance by Christ, before the prison doors be made so fast upon you, that there will be no remedy, and to provoke you the more to a thing so necessary, consider these Motives.

1. There is no possibility of deliverance from sinne, and the Curse, by any other means. A redeemer you must have, or you are undone, and the redeemer must pay a [Page 248] vaste summe for your Redemption. This is done to your hand by Jesus Christ, if you will accept it upon his termes: If you will not, I would aske, where will you finde a Re­deemer? Do you look for another to come? He that must do this work, must bear the Curse for you: But where is the man, that can, or will undertake this? God hath found none in heaven or earth mighty enough to lay this help upon, Isa. 63.5. but Jesus Christ, there­fore he hath laid it upon him, Psal. 89.19. and now there remaines no more sacrifice for sinne. There is no wisedome, nor power in all the world, that can relieve or bestead the sinner, which will not submit to this way of God.

2. If thou wilt not give way to Christ, to glorifie his mercie in rescuing thee from the Curse, and Condemnation, he will glorifie his Justice, in letting thee lie an accursed prisoner for ever. If thou wilt seek the Lord, his hand will be upon thee for good: But if thou forsake him, his power, and his wrath will bee against thee, to thy ruine, Ezra. 8.22. If thou wilt not kiss the Sonne, he will be angry, and thou shalt perish in the way, Psal. 2.12. His taking the Curse upon him, will not serve thy turne, to secure thee from the danger of it, unless thou wilt be perswaded to come up to his termes, and heartily em­brace him, as thine onely Lord-Redeemer, will give a large commission to it, to destroy thee without mercie. He that obeyes not the Sonne, the wrath of God abides on him, [Page 249] John 3.36. and he will come with vengeance in his hands against them, that obey not the Gospel, 2 Thes. 1.18.

3. Now the Lord offers you this incompa­rable mercie, you have the render of it still continued in the Ministerie of the Word, and the Spirit is Still inviting, and beseeching you to accept of this redemption, and recon­ciliation thereby. Oh then hearken to the motion, and yeild your selves forthwith un­to the Lord. For although you do not give a peremptory denial, yet if you sit still, and triffle, your hearts will be hardened, Psal. 95.7, 8. I know thy thoughts; thou takest it for granted, that thou canst come, and get a part in Christ, when thou pleasest, but it is not so. It's easie to say, God be mercifull to me, and it is in thy power to presume; but to repent, and to believe unfainedly, and in truth, thou shalt finde to be a work above thy strength. I tell thee, thou bold sinner, God will one day come near, and plead thus with thy conscience, I gave thee Twenty, thirty, fortie yeares, and all that while my Spirit hath been wrastling with thee, to draw thee to Christ, and thou sayest, I can come at my pleasure. If thou canst, why hast thou not come all this while. Seing therefore, thou hast dallied with my grace, and rendred all my importunity and waiting void, and ineffectuall, thou shalt never enter into this blessed rest of Redemption.

4. If you have any true love to the Mini­sters of Christ, or any desire of their welfare, [Page 250] and comfort, then come in, and seek for a share in this benefit, Wee are the servants of the Lord Jesus, sent forth to proclaim Redemption to the world. How would it glad our hearts, to see you all flocking in, as doves to the windowes, for your interest therein! that we may rejoyce in the day of Christ, and say▪ Behold, here am I, and the soules whom thou hast ransomed with thy blood, which have yielded themselves to thee, through our Ministery. If you set light by this grace, and love the world, and the contentments of it better than Jesus Christ, you break our hearts, and you will bring down our heads with shame, and sorrow to the grave. But if you have no regard of us, yet, at least pittie your selves. When the Lord of the whole world shall call us to give an account of our stewardship, and we shall be forced to give in this true evidence against you, Lord, we have stretched out our hands, all the day, all the year, all our life long, to a careless, and disobedient people, Rom. 10.12. Our words came to their eares, but they would not suffer them to reach their hearts; Oh then! how can you lift up your heads? or whether will you flie for relief?

And now, I could heartily wish, that his word might follow you home, and the sound of this trumpet grow more, and more shrill in your eares, till it hath awakened you tho­roughly. Still remember, that it is a busi­ness of the greatest importance, requiring your choicest pains and diligence, if S. Austine [Page 251] said truly, He that hath made thee without thee, will not save thee without the (under­standing it of full savation, or the whole course of it, means as well as end) then may we say as truly, he that hath paid the price of thy redemption without thee, will not give thee the full possession of it without thee. That which a man seeks, he may probably finde; if thou wilt bestir thy self in the use of means, there is hope that thou mayest in­joy this mercy: But if thou sleightest, and neglectest it, thou shalt be sure to lose it. As free a gift as it is, God will not drop it into your mouthes, while you snort and sleep; if you think it not worth your most serious endeavours, you shall never bee better for it.

I have delivered mine errand, and I must leave it with you. Now advise, and see, what answer I shall return to him that sent mee.

Sect. 1. Exhortation to sensible sinners.

2. THis precious Truth holds forth an Olive-branch of peace to sensible and broken sinners, which are convinced of their misery by the curse, and lye under the bond­age [Page 252] age of it, unable to get out. Poor soul, thou feelest thy self accursed thou hearest, that Christ by becoming a curse, hath ransomed sinners from the curse, yet something still knocks thee off, that thou canst not reach up to the enjoyment of this happines, but walkest mournfully as a meer stranger to it, expect­ing the uttermost mischief that it can work against thee. I beseech thee in the bowels of our dear Redeemer, take special notice of this weighty Truth, and bring it home close to thy spirit. Ar [...] thou perswaded that Christ hath done this for wretched sinners? Why then dost not thou set thy heart upon it, and improve it seriously for thy best advantage? Thou poor weather-beaten soul, be of good chear, the Lord Jesus hath paid thy ran­some, and now he bids thee come out of pri­son. Wilt thou not give him leave to redeem thee, but chuse to lye by it still? Oh do not nourish this bondage of conscience any lon­ger, by holding off from this blessed remedy. Say to thy soul, I see the Redeemer hath paid a price, which is abundantly sufficient to redeem many thousands, and hath made them prisoners of hope. Well, I will humbly hope, that I am one of that happy number. And that thou mayest be really happy in the personal possession of this grace of Redemp­tion, I will give thee counsel, and God shall bee with thee. Take it in three particu­lars.

1. Seriously ponder the weight and strength of this great design. It is bottomed on the [Page 253] everlasting love of God, and managed by his admirable wisdome. The spring from which it flows is love, and wisdome carries it on from first to last. It is the good pleasure of his will, founded on his everlasting de­cree, that sinners should be delivered and sa­ved in this way, and in none other. Hearken what the Lord saith to thee poor sinner, I have given my Son to take upon him thy curse, that thou mightest be freed from it: And here I give thee my faithful promise, that if thou wilt heartily accept him for thy Lord-redeemer, and resign up thy self unto him, thou shalt both be acquitted from all the mischief which the curse would bring upon thee, and moreover instated in all that righteousness and glory, which he enjoyes as Mediator, and that by a sure Covenant, ne­ver to be forgotten; my word may be suffici­ent security to thee, but if that will not serve, behold here are my seals [the Sacraments] visible evidences of my well-meaning, which may put all out of question. Oh then, I be­seech thee bring thy heart to rest satisfied in this, unless thou darest sleight the Lords free love, or thinkest that thou canst disanull his eternal purpose, and resist, or alter the coun­sel of his will, and be wiser than thy Maker, what may hinder but thou shouldest lay hold on this strength, and make peace, Isaiah 27.5.

2. I suppose, thou art skared out of thine old prophane temper, and seest great need of plying the Throne of grace, a with supplica­tions [Page 254] for mercy, deliverance, pardon, and ac­ceptation. Psal. 130.1. Lam. 3.55, 56. Well, continue still instant, and watch thereunto, let not thy sales fall, espe­cially pray earnestly for grace and strength to perform the condition. Although the be­nefit of Redemption be far out of thy reach, and seem impossible in thine eyes, Mar. 9.23. yet if thou canst beleeve, it is thine, all things are pos­sible to him that beleeveth. And because faith is the gift of God, and no man can Come to Christ unless the Father draw him, Joh. 6.44. therefore it behooves thee to bee importunate for this drawing power, to bring thee to Jesus Christ, that thou mayest rest up­on him, and be happy. And unto prayer, joyn other Ordinances, waiting on God in the use of them all in their several degrees, and sea­sons, till the Spirit shall breathe a spark of faith into thy soul. Hearken not to those, which bid thee lye still, Prov. 19.15 and wait, but do no­thing; idle waiting may lull thee asleep in se­curity, and lay thee open to delusions and false hallowS concerning thy spiritual condi­tion, which may tend to thy undoing, but it is not the way wherein the Spirit of God de­lights to draw near to the soul of the hum­bled sinner. Wait on the Lord, and keep his way, Psal. 37.34. The Lord is willing to do great things for poor sinners, yet he will bee enquired of by them, they must seek unto him for the performance of them, Ezek. 36.37.

3. While thou art thus sighing towards heaven, and begging faith to be ransomed, [Page 255] and freed from thy sore bondage, be careful to learn self-denial, trampling under-foot, not onely thine own righteousness (which I presume, thou dost already) but also wisdome, reason, sense, and whatsoever else may un­happily stop thy way, and keep thee off from Christ; and still ever, and anon, be trying thy heart towards the acting of faith; do not sit down in the sullenness of thy spirit, saying, I do well to hold of, but struggle with thy unbeleeving heart. Set thy foot upon this way, and lift up one foot after another, that at last thou mayest come to close with thy Redeemer. See he is here waiting for thy coming: Oh, saith he, Hos. 13.13. How long will the poor child stay in the place of breaking forth of children? Stick at it no longer, but over­leaping at difficulties, forthwith betake thy self to Jesus Christ, and thou art actually set free. Ioh. 16.9.10. Let thy heart be convinced of righteousness, as well as of sin, that as thou hast seen thy sin powerfully working towards thy condemna­tion, so thou mayest see, and gladly imbrace the righteousnesse of Christs Salvation, working as powerfully for thy acquittance and justification. Say, Lord, although I finde no encouragement either in my self, or from the creature, to expect any good by the work of Redemption, yet seeing thou hast graci­ously promised deliverance to all poor cap­tives that will betake themselves to Jesus Christ, and give up themselves to him by faith, behold here I am, I beleeve, help thou mine unbeleef, Mar. 9.24. hee shall have the [Page 256] cream of my heart, I will make bold to go to him, and cast my burthen upon him for ever.

But here the humbled soul is ready to plead against himself in this manner. Sect. 2. An­swer to two Objections.

Object. 1. If I knew that this benefit did in­deed belong to me, then I might have some ground to beleeve on Christ, for the obtaining of it. But I have no assurance of that; and thus to beleeve might be to beleeve an untruth, and so instead of doing a duty, I should commit a sin.

Answ. 1. This Objection ariseth, 1. From ignorance of the extent of the grace held forth in the Gospel, as if it did except some particular persons, whereas it makes an offer to all, and every one indefinitely, under the conditions before expressed.

2 From a mistake about the proper nature of faith; supposing it to be an assurance or perswasion of heart, concerning the love of God in special to me, and my actual interest in redemption, whereas in truth it stands,

1 In the understandings assent to the do­ctrine of the Gospel, or a beleef of the cer­tainty of those things which Christ hath done for us as Mediator.

Nemo jube­tur credere se redemp­tum esse, pri­ [...]squam cre­dat in ipsumAnd 2. The hearts willing consenting, and accepting of him with all his benefits freely offered. I must not first know, that I have right unto actual Redemption, and then beleeve on Christ, but I must first beleeve on Christ, that I may have an actual right in it. No man can be groundedly perswaded of his personal interest in Christ, and the grace of [Page 257] Redemption, till he hath heartily consented to the match which the Gospel offereth, and given up himself to him, as his Lord Re­deemer.

2. Yet thou hast sufficient, yea abundant warrant thus to beleeve (that is, to take Christ, and to rest on him for Redemption) both from Gods express command, as 1 Joh. 3.23. and from his invitations by promises of rest, righteousness and salvation, Matth. 11.28. Act. 13.39. and 16.31. Christ himself tells us plainly, Joh. 6.29. [...] &c. answering them that asked him, what they should do, that they might work the works of God? That this (saith he) is the work, or the work of God [by way of eminency, that work, which he would have you to do, and which is well-pleasing to him above all other works] that ye beleeve, &c. This is thy work, fall to it presently; stand not disputing or questioning whether this Redemption be for thee, but beleeve, that by beleeving thou mayest be instuted in it, and it may be actually thine.

Object. 2. But I have heard, that this benefit is not for all; Christ never intended to buy out all and every one of Adams posterity from the Curse, and it may be I am none of that number, for whom it was meant.

Answ. 1. To the former branch of the Ob­jection. Divines have various apprehensions concerning the extent of Redemption. The most received doctrine amongst orthodox Writers (as I take it) is, that it is as narrow as Election and effectual vocation, that the [Page 258] Lord did not intend, that the curse and suf­ferings of Christ, should be paid as a price for the ransoming of all, and every one, but only of those, who were singularly designed in Gods eternal purpose according to Election to the injoyment of it, by effectual calling.

There be other two opinions, which hold an universality of Redemption, yet with a very great difference: The Arminians teach that Christ dyed for all alike, that by his death he obtained that all men should be re­stored into the state of grace and salvation, that Almighty God, did not will, or intend the redemption of any one more, See Wards Conc ad Clerum, pag. 19.20. or less than another, that both the price was paid for Judas, as well as for Peter, and the appli­cation of it (on Gods part) is equally for them both, not more for Peter than Judas; but the difference is made by themselves, the one accepting, the other refusing the grace tendered by the power of his own will. But this doctrine is to be rejected as false and dangerous. It doth clearly make void the grace of God, and exalt mans free will; lift­ing him up into the seat of God, to be his own Redeemer; for (say they) when God hath put forth all those workings of grace which he is wont to make use of in the way to conversion, See Suffrag. Colleg [...]ate in Ar [...]. 1.2, & 3. yet still the will is left in an equal poise, betwixt beleeving, and not be­leeving, able indifferently to incline either way; so that in case a man shall hearken, and answer the Lords call by beleeving, and so turn effectually, this man now hath struck the [Page 259] main stroak in the business, in as much as hee might have refused it, if he would, and he hath whereof to boast, and may say, I had no more grace given towards conversion than others, yet they have rejected it, and remain unconverted, but I by the freedome of my will have imbraced it, and so am converted and consequently in actual pos­session of the grace of Redemption. The Scripture speaks otherwise, 2 Cor. 3.5. We are not sufficient of our selves to think any thing, if not to think, than much less to will, or to work, Phil. 2.13. It is God which works in you both to will and to work. Oh wretched man! by thine Apostacy, thou hast lost thy self, and made thy will a perfect slave to sin, so that unless it be first set free by grace, it cannot possibly be free to any good.

There be some other Divines, Voluntas in tantum li­bera, in quantum liberata. Aug. both learn­ed, judicious, and godly, which allow an universality of Redemption; and they de­liver their judgement thus, or to this effect: That Jesus Christ, by the appointment of his Father, taking upon him the curse due to sin, did give himself a sacrifice, and paid a price for the ransome of all mankinde; yet not with an equal intention and resolution for every one, but thus, Effectually to redeem, and perfectly to save all those whom the Fa­ther had given him, that is the Elect, by ap­plying unto them his satisfaction and merits, and inabling them by his Spirit to perform the conditions of actual interest therein, ha­ving no such purpose, or resolution for all, [Page 260] or any of the rest of mankinde. So that Christ dyed for all in this sense, that all, and every one may obtain actual deliverance and salvation thereby in case they do beleeve; but yet he dyed for the Elect onely in this sense, that they through the merit of his death, which was specially designed for them, might be brought infallibly both to faith, and to eternal life. The difference of this from the first, which limits even the paying of the price, to the Elect, is not so wide, as to give just cause to either party, to brand the Dis­senters with heresie or schisme; both of them having the letter of the Scriptures to war­rant them: The former we may finde, Joh. 10.15. I lay down my life for the sheep, Act. 20.28. He hath purchased the Church of God with his own blood, Eph. 5.25. &c. He gave himself for the Church to sanctifie and glorifie it: The latter, Joh. 3.16. God so loved the world, that he gave his Son, Joh. 4.42. The Christ, the Saviour of the world, 1 Joh. 2.2. A propitiation for the sins of the whole world. He gave himself a ransome for all, 1 Tim. 2.6. He tasted death for every man, Heb. 2.9. Neither am I so confident of the strength of mine own judgement, as to de­termine whether of these, is the naked truth of God: For who am I, that I should ad­venture professedly to side with either party, against men of so great name and worth in the Churches of Christ? Onely (reserving to my self the liberty of mine own thoughts) I shall crave leave to minde you of three things.

[Page 261]1. I suppose, that this latter opinion can­not justly be charged to wrong any funda­mental Truth of Christian Religion, or the Doctrine which is according to godliness.

2 It seems the fairest way to a right re­conciliation of those Texts before mentioned, which speak different things.

3. I am apt to think, that if both were laid together, and well weighed, they would be found to come near to a friendly agree­ment, and not to stand at so wide a distance, as some imagine; for both sides do readily grant,

1. That the satisfaction given by Christ is abundantly sufficient for the redemption of the whole world, yea of ten thousand worlds, it being the blood of God, Act. 20.28.

2. That the offer of it is freely made to all the posterity of Adam, by the appointment of God in the ministry of the Gospel, and therefore the Ministers must both publish this grace to all, and exhort them to imbrace it, Mark. 16.15. Col. 1.28.

3. That it is onely from a special discri­minating grace of God, that some sinners are brought off to submit to Gods termes, while others refuse, Act. 18.27. 2 Tim. 1.9.

4. That onely the Elect are effectually wrought thus to submit, and to accept of Christ offered, and so are actually redeemed, Act. 13.48.

5. That all the rest of the world, not ha­ving this effectual grace vouchsafed them, but being left unto themselves, do refuse re­demption [Page 262] and salvation offered, Ioh. 8.24 & 15.22. and so pe­rish in their sins justly through their own de­fault, Matth. 23.37.38.

2. But to dismiss this discourse: I answer to the latter branch of the Objection thus: Neither of the Opinions named, will bear such a Conclusion. It is but a weak kinde of Logick to argue thus. Christ did not intend to pay a price for the ransoming of every sinner, and therefore it may not be of me; or thus, he did not intend to apply this ran­some to every one for his actual Redemption, therefore perhaps he meant, it not to me. This is absurd, and unreasonable reasoning: For,

1. Why mayest thou not as well say, It may be, he doth graciously intend it for me? seeing thou canst not plead any unworthiness, or uncapableness against thy self, which may not bee as just a bar against all others.

2. Thou hast an offer of this benefit made to thee every day, and thou art invited to entertain it? Wilt thou now stand off and say, I cannot tell whether it be intended for me, or no? If a Creditor shall say to his im­prisoned Debtor, Come forth, for thy debt is paid, and I am satisfied, what a folly were it to answer thus. It may be, my debt is not discharged, I know not whether thou in­tendest my liberty. No, rather wave this in­tention, and close with his offer.

3. The onely way to put the matter out of doubt, is this, Apply thy self in the dili­gent use of Gods Ordinances, to the serious [Page 263] and sincere performance of the condition, and rest not till thy heart be drawn off from all other things, to repose it self on him, ac­cording to his command, Mat. 11.28.

4. Although (I suppose) we may safely conclude, that every childe of Adam, even continuing in his sinful estate, may lawfully take it for granted, that Christ became a curse to buy him out from the curse, that is, that he gave himself a ransome for all men, and therefore for him also, for ought he knows to the contrary; and that he may, and certainly shall be partaker of the fruit thereof, if he submit to the Lords termes (for otherwise what ground have I to make, or he to take the offer of Christ) yet for all that, we may not say, that any sinner continuing under the obedience of sin, that is, that he hath a present interest in Redemption, or is actually partaker of it; for this implies a contradiction, Joh. 8.34. A servant of sin (while such) cannot be the Lords free man; nay rather he ought to be perswaded of the contrary. But as for thee, poor sensible humbled soul, thou mayest groundedly be­leeve, that thou art one of the Lords Re­deemed; this is thy priviledge, and accord­ingly it is thy duty, by the daily acting of faith on Christ, and the constant exercise of all other graces, to endeavour after a full assurance thereof in thy soul; and in the mean time to stay thy self on the Lord, and his sure word for the accomplishment.

Sect. 3. Answer to three Objections more.

Object. 3. BUt if the actual enjoyment of this benefit be limited to the Elect, then I am still where I was; for I know not any thing concerning mine election. If you can make it sure to me, that God hath not cast me out by an eternal Decree, but hath appointed me to salvation, then I shall have some courage in the using of any means, and taking any pains for attaining that end: But if I be none of that number, then I have nothing to do with Redemption, and all my labour of beleeving and repenting, and doing good will be lost, and I shall runne in vain.

Answ. 1. I grant it to be an undeniable truth, that whatsoever we do, whether we run, or sit still, we shall all in conclusion bee found such (as to our everlasting estates) as God hath decreed we shall be.

But then 2. Hence to infer, that it is no matter what a man doth, or how he walks, is a wicked and dangerous conclusion; for the Decreee of Predestination, hath made a ne­cessary connexion, betwixt the means, and the end; but that godless inference, breaks this golden chain all to peeces. To live in ignorance, security, unbeleef, disobedience is the ready way to hell, and consequently a fearful mark of Reprobation. To neglect [Page 265] means of saving knowledge, faith, repen­tance, and new obedience, is to forfeit sal­vation, and to declare thy self to be none of Gods Elect.

A learned Divine illustrates this by a simi­litude thus, Davenant, Animadver­sions on a Treatise called Gods love to man­kinde. p. 512 Put case (saith he) a battel were to be waged betwixt two Armies, and God should reveal some way or other that the greater part of the souldiers sho [...]d perish in the fight, and some few escape, not mention­ing the particular persons which should be slain or preserved; if any souldier should now either pass sentence upon himself before-hand, or suffer his heart to be fore-stalled with a strong conceit, that he is one of them that shall be slain, and shall thereupon des­pairingly run upon his enemies swords, or throw down his weapons, and neglect him­self, and so perish; I demand, whether this despair, and the effects thereof, are not ra­ther to be imputed to his own indiscretion than to the divine revelation? without doubt he may justly blame himself, for taking oc­casion, where none was given.

The application is easie. To walk in the state and wayes of sin, or to avoid the way of faith and holiness, out of a conceit or fear that thou art not in the number of the Elect, is damnable madness.

3. It is a groundless supposition, to say, If I be not elected, all my labour of beleeving, repenting, and holy walking will be lost; for it implies, that a man may do all these, and yet be damned. But this is altogether in­consistent [Page 266] with the frame of the Gospel, which holds forth the quite contrary, that he that doth these things, shall bee saved, 2 Pet. 1.10, 11. Rom. 2.7, 8, &c.

4. No man in the world can give thee an infallible assurance of thy election immedi­ately, neither oughtest thou to seek for such assurance. Scripture and reason both will tell thee, that [...]ods eternall counsels are so deep, as they cannot possibly be found out, no man ought to conclude peremptorily of him­self, that he is a Reprobate, rather let every one that lives in the Church, and under the sound of Gods Ordinances, conceive, hope, that he is one of the elect number, provided that he improve this hope, to be a spur to diligence in the use of means towards salva­tion. But then take heed, that thou suspend not this upon the certain knowledge of thine election; say not, I will first know that I am elected, before I take pains in the way to sal­vation; If the King should grant a pardon to a hundred Traytors, whose names are in­rolled in the Exchequer, upon certain con­ditions to be performed by them, expressed in a Proclamation, it would be a foolish pre­posterous course, first to search the Rolls, be­fore they look after the performance of the conditions; no, they must first do this, and then sue out their pardon: Even so, thy way to heaven, is not first to climbe up thi­ther, to search the Records, whether thy name be there, the word is near thee even in thine heart; Say not, who shall go up to [Page 267] heaven for me? Rom. 10.6, 8. Think not of jumping into heaven at once: Begin at the bottome of the ladder, and go up by steps. He that will not set himself o [...] the way to salvation, unless God will first make him of his Cabinet-councel, is sure to meet with damnation, as the deserved reward of his desperate folly. Therefore, poor soul, if thou hast begun, go on by the exercise of Faith, Repentance, and all other graces, to make thy calling sure; this will make thine Election sure, 2 Pet. 1.10. and then thou needest not fear thy Redemption.

Obj. 4. But I have so long neglected to hearken to the counsel of the word, calling me to believe, that it may be, the day of grace is past to me; If the Lord had any thoughts of good towards me, he would have perswaded my heart before this time: but now I am grown into such a setled habit of unbelief, that I may fear, the Lord hath even determined to leave me under the power of it for ever.

Ans. 1. God is the Soveraigne Lord of time, he workes at all houre [...] of the day, he calles at the Eleventh, as well as the sixth, or nineth houres; Matth. 20.5, 6. he hath his several seasons of offering grace, bringing Christ home to the soul, and satisfying the soul with the comfort of enjoying him, according to his good pleasure.

2. I confess it is a very dangerous thing for a sinner to resist the motions of the Spirit, till he be even wearied out, till the Lord say [Page 268] peremptorily, my Spirit shall no longer strive with this man, I will leave him to his own counsels. And it is to be feared, that this is the case of very many, who living under quickening means, yet grow old in a secure sensless state and course, and it is ten to one, that these persons have sitten out their day of grace: Yet let no sinner (no, not he that is of the blackest grime, or longest standing) set down this absolutely against himself, [that this day of Grace is quite past,] Say not, it's now too late to Repent, and believe, or if I do, God will not regard me. This were to denie the grace of the new Covenant. If now at length thou wilt open thine eares to the counsel of the Gospel, and laying aside thine enmitie, wilt heartily come in, thou shalt finde by good experience, that there is abun­dant grace in the Lord Jesus for thy reco­verie, and salvation. See the example of Paul, 1 Tim. 1.13, 14.

3. But as for the poor afflicted soul, al­though thou hast turned a deaf ear to the encouragements of the Spirit of God, and hearkened to thine own heart too long, yet thou hast no such cause of fear. For thy pra­ctise doth constantly proclaim, that thou fearest the Lord, and obeyest the voice of his servant, Isa. 50.10. in departing from all known ini­quity, and endeavouring to walk worthy of the Lord, unto all pleasing; Onely thou art in darkness, as to thy right unto Jesus Christ, and the grace of Redemption, and although thou breathest after him in the desires of thy [Page 269] soul, yet thou canst not reach up sensibly to close with him by faith. In this condition, as sad as it is to thee, the Lord looks upon thee, as a tender mother lookes upon her childe, that will not take the breast, he pities thy waywardness, and will not make it an advantage against thee, but still invites thee to stay thy self on his Name. He can easily change thy heart of stone into an heart of flesh, and pluck up that bitter root of unbe­lief, though by long custome deeply rooted in thy spirit, and plant in stead of it, the contrary habit of faith. Nothing is too hard for him, yea, he will certainly do it, and never lay to thy charge thy former unbelief, if thou wilt now cease to lean to thine own understanding, and humbly thrust thy self into his bosome, and make thy refuge in the shadowes of his wings, whether thou must come after all thy contrary strugglings, and where onely thou mayest be safe.

Obj. 5. Although I cannot gainsay these things, yet still my heart misgives me, I can­not see it to be my way, thus to believe, and if I should, I much fear, that it would not proove well. To be short, I do not, I cannot believe.

Ans. 1. This is a maladie incident to sen­sible doubting souls, to be obstinate in that which they have fixed upon, to hold fast the Conclusion, when they cannot prove the premises, and rather to study out Arguments, to strengthen themselves in their unbelief, than to yield to the truth laid before them. [Page 270] But I beseech thee, in the bowels of our Re­deemer, look upon this as a piece of Sathan's policie, that he may undoe thee. He would lock upon thine eares, and heart from all those truths, which are most usual for thee. Oh! do not hearken to him, but yield thy self to be overcome by the strength of Scri­pture reason for thy good.

2. These groundless misgivings of heart, are not the perswasions of him that hath cal­led thee, but the buddings of thine own wis­dome at the best, and therefore they are wisely to be resisted. Call them to the barre of Gods testimony, and examine them nar­rowly, what they are, whence they come, and whither they go, and if thou findest them Vagrants, whip them out, and send them away.

3. If thou seest not this to be thy way, the fault is not in the way, but in thy eye: It hath been told thee again, and again, that this is thy way; If thine eye can­not discerne it clearly, or thou fearest, that it is not, yet do as a wise traveller would do, when he is at a loss. He seeth several wayes before him, but the way, which he must take, hath a pillar set up at the en­trance of it, with this inscription. This is the way to — for there comes to him an Inhabitant of those parts, and assures him, that's the way: yet to him it seems very un­likely, and he still suspects, that it will never bring him to the place, where he would be. In this case, what doth he? Why? He re­solves [Page 271] to lay aside his own judgement, and to adventure on the way, which he is directed; He doth so, and holding on in it, at length he obtains his desire. This is thy case, poor soul, thou art travailing heaven-ward, the Gospel, as a standing pillar, points thee out the way, and directs thee to Jesus Christ the Redeemer, and tell's thee, that if thou wilt heartily accept of him, lay the stress of thy soul upon him alone, and abide in him, not turning to the right hand, or the left, thou shalt undoubtedly be happy; Isa. 30.21. The Mi­nister of the Gospel assures thee of the same by the warrant of the word. But thy unbe­lieving heart boggles at this, and thou sayest, surely this is not my way: What? such a wretch as I go to Christ, and exspect any good from him? I dare not, I may not be so bold. Say not so, rather play the Wiseman's part, and adventure on this way, contrary to thine own reason, and thou shalt see, the issue will be good. Bear down thy feares con­cerning a good success, with the stream of God's command; up, and do as thou art bidden, and proove him herewith, whether he will not pour thee out a blessing. 2 King 7.3, 8. Observe the practise of the four Lepers in the gate of Samaria; apply their arguments to thy case, and make an adventure as they did. Say, if I go back into the world, I shall die, and if I sit here without Christ, I shall die; I will therefore betake my self to Christ, and th [...]st my self into his bosome, let him do with me what he pleaseth. Thus doing, thou ma [...] [...]t [Page 272] hope to speed as well as they. Why? what got they? Not onely the saving of their lives, but good chear for their hungrie bellies, and rayment for their naked backs, and gold and silver for their empty purses: Even so, if thou wilt fall in unto Jesus Christ, thou shalt not onely be saved from the curse of the Law, but the flesh of Christ shall be thy meat, and his blood thy drink, his righteousness thy clothing, thou shalt be enriched with all spiritual blessings in him. Follow the example of Queen Esther: When the necks of all the Jews, her dear countrie-men were almost on the block, and their was a present necessity of her interceding with the King, which (if he had not taken it well) might have cost her life, yet she resolves, to put it to the uttermost; I will go in to the King (saith she) and if I perish, I perish. The issue was sweet, and comfortable; she was not onely saved from the danger of the Law, but the King held forth the golden Scepter to her, and granted her Petition for the lives of her people; And if thou wilt make the like ad­venture for thy soul upon the King of Saints, thou shalt both be freed from the danger of a more rigorous Law, Esther 4.16. and 5.2 &c. and be invested in his favour, and he will accept thy services, and fulfill all thy lawfull desires. Thou hast better ground of hope, then either this Queen or those lepers; for they both went meerly upon hazzards, but God would have thee to overleap all difficulties, and trust upon [Page 273] the account of certain profit, coming in to thee hereby, Isa. 55.3.

Sect. 4. Encouragements.

BUt to provoke thee yet more to this im­portant work, which doth so neerly concern thy condition, take notice of these encouraging Considerations.

1. The Name of God is a most sweet name. Read it in that solemne Proclamation, Ex. 34.6. and spell every syllable of it for thy self. It will present unto thy minde the unspeakeable goodness of his glorious Being, and render him eminently amiable. Thou judgest thy self ex­treamly miserable, as one lying under the dreadful guilt of the highest treason: But the first letter of his Name is Mercifull, he hath bowels of compassion, he is not hardly drawn to it, but he delights in mercy, Mic. 7.18. Thou art most unworthy, and thy desert is damna­tion, but another part of his name is Gracious, he is free to bestow his best bounties, on those that account themselves most unworthy. If Sa­tan can present him to thee, as a cruel Ene­mie, or one that would ruine thee, then he might easily drive thee away from him: But look thou upon him, as love it self, 1 John 4.8. and therefore infinitely more tender, Corpora magnanima satis est pro­strasse Le­oni. than the dearest mother can be over her childe. The lyon of the Tribe of Judah will not hurt that soul, which lies prostrate before him.

2. It is a special clause in the Mediatours Commission, that he should proclaim Liberty to the Captives, Isa. 61.1. God the Father [Page 274] saith to him, Lo, I give thee for a Covenant of the people, that thou mayest say to the prisoners, Go forth, Isa. 49.8, 9. Be sure thou take spe­cial care of poor sensible sinners, pour oyl into their woundes, and give them beauty for ashes: Cherish those distressed soules, which lie sighing and sobbing under the burthen of their bolts, and fetters, those that are lost in themselves, and come running to thee, like the chased Hart, panting after the water-brooks, and cannot be satisfied without thee. Dost thou think, that Jesus Christ will not execute his Commission to the full?

3. The termes on which thou mayest actu­ally enjoy Christ, and Redemption, are very fair, being both reasonable, and easie, 1. What can be more reasonable, then that the poor slave, should, in the sence of his undone condition, heartily own him for his onely Redeemer, who hath both paid his ransome, and fetch him out of prison? and what is faith, but the lost sinner's acknowledging and accepting of Jesus Christ for his All in all? 2. What can be more easie, than to do a work, the stress whereof lies upon another hand, not on thine? It's true, of thy self thou art no more able to believe, than to keep the whole Law, (for the dead man can stirre his right hand, no more then his left): but the Gospel, or Covenant of grace affords strength to believe, whereas the Law, or Covenant of works affords none at all to obey: Ier. 31.37, Heb. 8.6, [...], 10. Therefore Christ tells them, His yoke is easie, and his burthen light, (in opposition [Page 275] to those Law-burthens, which the Pharisees imposed, and call's them to come to him upon that account. Matth. 11.28, &c. Thus Christ makes believing an easie work to a self-denying soul: Even as it is easie for one, that knowes not how to fashion a Letter, to write a word, or a sentence legibly, if he will wholly refigne his hand up, to be holden, moved, guided, and carried on by the hand of a cunning Writer throughout. I may now say to thee, poor captive soule, as the ser­vants said to Naaman; If the Prophet had bid thee do some great thing, wouldst thou not have done it? how much more, &c. 2 Kin. 5.13. So here, If the Lord did enjoyn thee some difficult ex­ploit, or some desperate adventure, as the con­dition of thy salvation, would'st thou not have put forth thy self to the furthest? how much more when he saith, Believe, and be saved?

4. Faith layes a kinde of engagement on Jesus Christ to relieve a soul in extremitie. When a poor creature lies succourless, if he can now advisedly look after him, and cast his burthen upon him, this doth after a sort oblige him to come in with succour: An honest man, will the rather do his neighbour a pleasure, if he see, Psal. 55.22. Donabile tuum quod tibi dari de­sideras. Buxtorf. Io. 6.37. [...]. that he depends upon him. A mercifull man will make this an Ar­gument why he must do this or that for a poor man, Oh, saith he, the man put's con­fidence in me, it's a matter of weight, if I fail him, he may be undone: so Christ takes himself bound to help thee, if thou wilt come and commit thy way to him. Otherwise [Page 276] Christ lookes down from heaven upon thee, and saith, There goes a wretched sinner, that would gladly be delivered from the Curse, and saved; but alas, he is not ca­pable of help, for he dares not trust me, h [...] will not come at me. The poor servant m [...] have his wages paid, because he set's his heart upon it, Deut. 24.15. and if thou settest thine heart upon Christ, and his satisfaction, he will render unto thee thy righteousness. If the ship of thy soul be covered with waves through sence of sin, and wrath, and Christ be asleep, thou hast no way, but to jogge him by the hand of faith, and to awake him, as the disciples did, Mat. 8.24. &c. and if thus thou doest, he will turn the storme into a calme: Yea, if he see thee but offering to come to him by faith, and thou art begin­ing to sink, by reason of the weakness of it, yet if thou canst but sigh towards him, he will stretch forth his hand, and save thee, as he did Peter, Matth. 14.29, &c.

5. I know, thou art vile in thine own eyes, thou art willing to be abased, even unto the dust, thou thinkest, thou canst not cast down thy self low enough: Well friend, this is the right way to self-abasement. If thou wilt not come to Jesus Christ, till thou canst bring something with thee, which may commend thee to him, or till thou canst get into a more pleasing posture, thou takest the course, to raise up thine own Crests, and to glory in thy self. But if thou wilt denie thy self, in the thoughts of unworthiness, as well as worthi­ness, [Page 277] and without further disputing put thy self wholly upon his grace, and strength for thy deliverance, this is the way to a more kindely abasement, than any Legal humiliati­ [...] can possibly work. For while thou standest [...] from Christ, thou wilt flie from God, and thy heart will be hardened against him: But if thou canst but touch the hemme of his gar­ment, thou shalt come in due time, to know that in thy self which will lay thee humbly at his feet, and melt thy soul in the bosome of his love. See the example of the woman, la­bouring long under her bloodie Issue, and the manner of her cure, Mark 5.26, &c.

6. I know, thou wouldst advance Jesus Christ, thou wouldst give him all the honour thou possibly canst, thou wouldst make his praise glorious. Well, if thou wilt break through all difficulties, and heartily accept the offer of deliverance through him alone, this is the way to exalt him, this is his Crown, and his glory. It may be, thou canst say, Let God have his glory, whatever be­come of me. Why? if thou wilt now come to him, in the sorrowfull sence of thy wofull bondage, and lay the whole stress of thy soul-affairs upon him, thou shalt see that he will work out his own glory by thy salva­tion. Thy Designe is, to set up his glory, by lying down in thy sorrow, as altogether helpless, and pining away in discontent, but that will not do it: thou canst not honour him in thy condition wherein thou art, by any other way, than by believing. It is by [Page 278] trusting in Christ, That poor sinners come to the praise of his glory, Eph. 1.12.

This is the best part of thy thank­fulness.7. If thou wilt still hold off from embrace­ing this free mercy, then thou addest one sinne to another, even ingratitude to unbe­lief: thou art basely unthankful to the Lord Jesus. Hath he laid aside his majestie, and descended into the lower parts of the earth, yielding himself a prisoner to the Curse of the Law, and all, that he might rescue thee from it, and make thee a freeman of heaven? Hath he purchased thy ransome with so great a summe, and made so hard an adventure to hale thee out of hell? Hath he brought thy de­liverance even to the very nick of enjoyment, and now is readie to lay it in thy lappe, and to thrust it into thy bosome, and dost thou shrink back from the gift? wilt thou render all this coste, and labour of love to be as water spilt on the ground, which cannot be gathered up a­gain? Oh! do not requite him so badly. There be some, that draw back, and that threaten's their perdition; and there be some few, that believe, and this tends to the salvation of their soules, Heb. 10.39. Now consider whether of these two companies is the more desirable, and betake thy self thereunto without delay.

[...], &c. It's the most commend­able Self-love.8. Yea, and besides, thou art else very in­jurious to thy self. If it might be any gain to thee, or at least no loss, to be so unthank­full to thy Redeemer, (and yet this can admit of no excuse), something might be spoken towards the extenuation of thy folly, but truly thy loss will be invaluable, thou [Page 279] foregoest that commodity which can never be recovered, and implungest thy self into that mischief, which will stick by thee for ever. If thou wert floating on the Sea, or some deep river, in danger of present drowning, should any well-willer of thine come, and venture his life to save thee, if thou shunnest him, and refusest his help, is not this to destroy thy self? But oh, thou hast cast thy self head­long into the Sea of God's curse, and Jesus Christ hath (as it were) put his life in his hands, that he might fetch thee out. If now thou wilt not apply thy self to him, but holdest off from him, thou perishest through thine own default, for there is no salvation in any other, Acts 4.12. If thou missest it here, thou mayest bid it farewell for ever.

9. It is a blessed thing to believe, when there is nothing visible to the eye of reason, which may give encouragement thereunto, but all things speak the contrary, this is the excellency of faith, it presents things which are not seen, and convincingly evidenceth them to the soul. They that reach up to this height, are pronounced blessed, John 20.29. Mary was eminently blessed in bearing Christ, and this was an addition to her blessedness, that she believed the message of the Angel concerning it, though cross to her reason. Luke 1.28, 42, 45. God's appearances are sometimes dark; he threatens to condemne, [...], Heb. 11, [...]. when he mean's to save; he rejects, when he will embrace, as the woman of Canaan, to whom he gave sundrie sad repulses, and yet [Page 280] both entertained her and highly commended her faith, Matth. 15.28. The tender Mother doth sometimes set her self out of her childes sight, yet even then her eye is upon it, she takes care of it, and it is then safest, when it apprehends danger neerest. Thus doth the Lord deal with thee; therefore now stirre up thy self to trust in his name. There is a choice promise, Isa. 41.17. If thou seekest water, and findest none, and thy tongue faileth for thirst, yet then the Lord will hear thee, and not forsake thee. Every word hath weight, and sweetness. Take hold upon it, and let it not go.

10. Consider, that thousands of poor cap­tive souls have gone this way, and have sped well. When David said, he was cut off, and gave himself for lost, he did but cry, and the Lord heard him, Psal. 31.22. The Psalmist sighing out of the depths, hoped in the word, waited on God, and at length was able to say out of his own experience, With the Lord is mercy, and plenteous redemption, Psal. 130.1.5, 7. The Jaylour comes trembling to Paul and Silas, and being exhorted to be­leeve on Christ, he followes their counsel, and rejoyceth, Act. 16.29.-34. This use we may make of the Parable of the Prodigal; when he comes to himself, and resolves to return, his Father meets him, falls on his neck, kis­seth him, puts on him the best Robe, with a ring on his hand, and shooes on his feet, and kills for him the fatted Calf, which holds forth Gods wonderful graciousness to im­poverished [Page 281] sinners that return to him by faith and repentance, Luke 15.20. &c. and the Publican in sense of unworthiness, crying to God for mercy, goes away justified rather than the Pharisee, Luke 18.13, 14. But espe­cially look upon the example of Saul (who is after called Paul) the Lord meeting him on the rode, as he was posting to persecute the Saints, having convinced him of his sin, sends him to A [...]anias, by whose Ministry hee is brought to imbrace Christ, and to preach him zealously, Act. 9.6, 17, 20. and herein he is set forth, for a patterne to others in time to come, that they might be encouraged to be­leeve, 1 Tim. 1.15, 16. Do thou so too, and ex­pect the same success.

Thus the Lord speaks to thee (O desolate soul) as Laban to Abrahams servant, Gen. 24.31. Come in thou blessed of the Lord, wherefore standest thou without! (as a meer stranger to mee, and to the grace of Redemption) my Sonnes satisfaction by his bearing thy curse, hath made room for thee in mine house, and he hath provided for thee all spiritual ac­commodations to make thee happy. I am loath to leave thee till thou art perswaded; therefore I shall adde one thing more: Thou sayest, I do not, I cannot beleeve: But what if I make it appear, that thou dost beleeve, even now when thou verily thinkest, thou dost not. Observe then, the very stress of faith lyes in the wills hearty consenting to the offer of Christ in the Gospel. Thou art a wretched sinner, accursed by the sentence [Page 282] of the Law, utterly unable to help thy self; Thou hearest the good news of Redemption by Jesus Christ. The Lord invites thee, and saith, If thou wilt renounce all confidence in thy self, and the creature, and unfainedly accept of Christ alone for thy Redeemer, to save thee, and thy Lord to sanctifie and rule thee, he shall both free thee from the curse, and bring thee to the Kingdome of glory. See, here he is for thee. Art thou willing to have him? Thou sayest yea, with all my heart, if I might. And is it even so with thee; thou canst not deny it, else what mean those breathings and groanings towards him in prayer? those solicitous inquiries and searchings after him in addresses to Gods Ministers? Oh, where shall I finde Jesus Christ? Whither is he turned aside? When will he own me? That restlesness of thy spirit, that thou canst not be satisfied without him? These are plain demonstrations, that he hath thy heart, and that the strength of thy will is carryed towards him, in desires and longings to injoy him for thy All in all. So that now, poor soul, Christ is willing, and thou art willing; the match is made, thou en­joyest him by faith although thou dost not perceive it; onely stand not here but endea­vour to scrue it up to more sensible resting on him, and so to the riches of full assu­rance.

Sect 1. Exhortation to the Redeemed, in two Duties.

3. THis Doctrine calls upon the Lords Re­deemed ones, for such a carriage, as is most suitable to their condition. Every re­markable change of estate, requires an an­swerable change of course and practise. If a prisoner (suppose Joseph) be hastily brought out of the Dungeon, to stand before a King, he must shave himself, and change his ray­ment, his speech, apparel, gestures, and all his behaviour must be quite of another strain than they were in his low condition. Even so, beloved Christians, if you feel your selves bought out from the slavery of the curse; I beseech you to consider, that this excellent benefit layes a strong engagement upon you to walk as it becomes the Lords ransomed people.

And this walking must be manifested and held forth in sundry remarkable duties, Gen. 41.14. Ergo & tu dignum te gere tali pretio. Ambros. which I shall rank in such order, as I con­ceive to be most proper.

The first duty which the Redeemed soul hath to do, is this, Admire the riches of the mercy of God in Christ, laying this benefit in [Page 284] thy lap, and let it stir thee up to an holy re­joycing, yea glorying in God, and let this joy break forth in praises.

1. Let this glorious work take up thy heart, and fill it with an holy wondring. Say, Oh, what admirable condescension is here, that Jesus Christ should be at such cost for me, to buy out such a wretch from the curse of the Law, and to make me actually partaker of this blessed liberty! The thought of this in­comparable design thus brought home to my soule, doth even astonish me, that the Lord should pluck me, as a brand out of the fire, and when I had little savour, or desire that way, did break open the prison doores, and set me free, Psal. 126.1.

2. Tune, and teach thy soul to rejoyce in Jesus Christ. Entertain this gift with all gladness. Let the inwards of thy heart be much affected with joy in the consideration of the Lord's mercie to thee: Mary rejoyced in God her Saviour, Luke 1.46, 47. When the Jewes were rescued from destruction, by the dashing in pieces of Haman's bloodie pro­ject, they had joy, and gladness, Esther 8.16, 17. Thou hast now received the atonement by Jesus Christ; therefore thou mayest now glorie in him, Rom. 5.11. Thou seest sinne, the Curse, condemnation, vanquished by the Cross of Christ, and thy self a Con­querour through faith in his blood, there­fore thou hast abundant cause to rejoyce in him, and in his salvation, Hab. 3.13, 17, &c.

[Page 285]3. Let this joy vent it self on all fit occa­sions, by thanksgiving, both in songs, Psal. 126.2. and other expressions of his praise, speaking good of his Name. When the L rd hath redeemed his people, they shall come to Zion with singing, everlasting joy shall be upon their heads, sorrow and mourning shall flee a­way, Isa. 35.10. This Prophesie doth either wholly or chiefly concern the Churches spi­ritual deliverance, and shall be most fully verified, when their deliverance is compleat. The four beasts, and Twenty four Elders sing a new song unto the Lamb upon this ac­count, because he was slain, Vide. Pare­um, in locum and had redeem­ed them, &c. Rev. 5.8, 9. which some apply to the Church triumphant in heaven, Solo­mon in Type, but Jesus Christ in truth should redeem the poor and needie, and shall dayly be praised, Psal. 72.14, 15. Psal. 71.23. Take notice of this, and practise it, Oh, It's a mercie, that calls for all that is within us, to praise him, and all little enough, Psal. 103.1, 2, &c. Keep in thy heart the remembrance of this benefit; Let it still be warme upon thy spirit, that thou mayest express some thankfulness every day, but especially, on the Lord's day, which being the day of Christ's resurrection, Psal. 118.24. is applied by the Fathers to the Lords day. is therefore to be observed as a solemne weekly Commemoration of the work of Redempti­on, which was perfected thereby: and that (I doubt not) by Divine, or Apostolical warrant. Let this be the principal work of the day, and let it have an influence into all the parts of your lives. It is to be be­wailed, [Page 286] that too many of the Lords ran­somed ones spend their dayes in sorrow, lowrness, and dejection of spirit, Whereas they should rather give up themselves to de­light in him, who hath plucked their feet out of the net.

2. Hold fast the Libertie, which Christ hath given you, Seing you are now set free, inslave not your selves again, unto a second bondage, which may be,

1. More gross▪ and palpable, by apostasie from Jesus Christ, in the Doctrine, profession, and obedience of the Gospel. When thou hast entertained this truth of Redemption, by Christ, and hast gone so farre in applying it to thy self, that thou darest claim a part in it, beware now of backsliding, that thou leave not Christ on the plain field, in casting off the truth, and abandoning the profession of it, before men. If thou drawest back, the Lord will have no pleasure in thee, Heb. 10.38. Let these terrible thunderclaps be ever in thine eares, that those which fall away, cannot be renewed unto repentance, Heb. 6.4, &c. That if we sinne willingly, by a to­tall Apostasie from the truth received, there remaineth no more sacrifice for sinnes, but an expectation of Judgement, and fierie in­dignation, &c. Heb. 10.26, 27. See also 2 Pet. 2.20, 21.

2. More covert or refined, and that either of conscience, or of conversation.

1. Bondage of conscience is when the re­deemed soule gives way to the threats, and [Page 287] terrours of the Law, and suffers them to get so farre within him, as they cause him in some degree to lie down under the power of them. Yield not to this slaverie, Onely know, and make account that every sinne is in it self of such a malignant quality, that it would certainly bring the curse, and wrath of God upon thee, If it were not pre­vented: And therefore when thou art overtaken with it, thou must judge thy self worthy to be destroyed, and that the Lord might justly charge it upon thee, and follow the Law against thee, to thy condemnation; and hereupon it will be necessary, that thou be often renewing thy repentance, in Godly sorrow, with faith on the Redeemer for par­don, and fencing thy soul more against thy sinne, by hatred of it, and resolution against it. Do all this and spare not; but let not the Law throw the fire-balls of hell into thy conscience. Look not on thy self as one that lies under the Curse, Thy Redeemer hath cleared the score, and disanulled the Law, as to the Curse of it, so that, it hath no­thing to say against thee. This lyon may roar upon thee, but be not dismayed, the Lord hath sent the Angel of the Covenant, and hath shut the Lyon's mouth, his, Dan. 6.22. rage is abated, his undoing power is taken away, he may shew his teeth, and snatch at thee, but he cannot wound thee mortally. Thou hast now a just and clear ground to go upon, in answering all the demands, pleeas and accusations that can lie against thee in [Page 288] God's high Court of Justice. Therefore doe not nourish Legal feares any longer, but turn the Curse over to thy Redeemer, and bold­ly tell it, that it hath nothing to do with thee. The Apostle in telling the believers of Rome, that they had not received the spirit of bondage again to fear, Rom. 8.15. inti­mates that such a condition (to be held down under the slavish fear of condemna­tion) doth not well consist with the estate of the Redeemed sonnes of God.

2. Bondage of conversation, when a sinner having hearkened to the Call and counsel of the Gospel, in accepting the offer of Christ, and redemption by him, gives leave to the bodie of sinne, dwelling in him, to act its part too much, and to bring him into some degrees of willing bondage, under those lusts, or sinfull practises, which formerly he had escaped and relinquished. Dost thou chal­lenge a share in this ransome? Oh, then do not enslave thy self again unto any sinne; Art thou fetch'd out of the house of spiritual bondage with a mightie hand? Take heed, that thou hanker not after the flesh pots of Egypt, or attempt a return thither, as the people of Israel did, Numb. 14.4. Hath the Lord spoken peace to thee? wilt thou then turne again to folly? God forbid. Psal. 85.8. Oh! alas, that any of us should (after con­tinuance in the profession of Christ, for some considerable time) suffer our selves to be ensnared in our olde lusts, or fall into new wayes of sinne, which yet is the sad case of [Page 289] some, who at their entrance gave hopes of better things. Jesus Christ that mightie Champion, hath cast the Curse of the Law on a dead sleep. If thou wilt give libertie to thy self, to commit iniquitie, or to trade in any forbidden way, thou mayest fear, that the noise of thy sinne will awake this fierce Lion, ere thou be aware, to tear thy soul in pieces. Hearken to the Apostle's counsel; Fashion not your selves according to your former lusts, 1 Pet. 1.14. If the Manslayer, having fled to the city of Refuge, would afterwards make bold to wander without the border of it, the Avenger of blood, finde­ing him, might lawfully kill him, his blood must be on his own head, Numb. 35.26. &c. Even so, if thou hast once betaken thy self to Jesus Christ as thy refuge, and after that, stragglest out of his liberties, into any sinfull practise, thou art then within the reach of the Avenger of blood, the Curse may meet with thee, and slay thy soul. Thy Redeemer hath hedged thee out from all such base courses, as are contrary to the end of thy Redempti­on. If thou wilt take Libertie, where he gives none, at thy peril be it. The best, thou canst expect, is that when he comes, he will com­plain, and say, Alas, what profit is there in my blood, that I have gone down to the pit, to deliver thee out of it, seing thou art re­turning thither again? Be advised then, thou ransomed Christian, to lay a strict injunction upon thy self, and say, O my soul, thou art now set free, sinne no more, least a worse [Page 290] thing come unto thee, Ne veniat Christus, &c, si te in pec­cato invene­rit, dicat tibi, Quae utilitas in sanguine, meo, &c. Ambros. al­luding to Psa. 30.9. Ier. 37.20. John 5.14. and when, through the prevailing of corruption, thou art drawn aside into some vagarie, make haste to returne by repentance, and pray earnestly, that the Lord would keep thee, from going back into that old prison of sinne, and the Curse, out of which, through the grace of Christ, thou art escaped.

Sect. 2. Third Duty.

3. GIve your selves up wholly to the plea­sure, service, and obedience of your Lord, -Redeemer. Resigne your selves to him, to be at his appointment, and to his glorie. So doth the Apostle exhort, from this very ground, 1 Cor. 6.19, 20. The Lord Jesus having paid thy ransome, and made thee a freeman from the Curse, challengeth thee now for his own, and saith, Thou art mine: It is thy part, to Eccho, and say, Lord, I am thine, and to dedicate thy self to him, with full purpose of heart, in the whole stream of thy conversation: and that,

1. In doing. Israels deliverance from Egyptian bondage, was an ingagement to obedience. See the Preface to the Comman­dements, Deut. 5.6. and one end of our Re­demption from the hands of our spiritual enemies is, that wee might serve him in holi­ness, Exod. 20.2. and righteousness all our dayes, Luke 1.74, 75. Christ died, and rose again, that he might be Lord of quick, and dead, therefore whether we live, or die, it must be, not to our selves, but to him. Rom. 14.7, 8, 9. Those [Page 291] that are redeemed, to be Christ's peculiar people, must be zealous of good works, 1 Pet. 1.15, 18, 19. Tit. 2.14. Christ hath suffered, that we being made partakers of the benefit of his sufferings, might live all our time after the will of God, 1 Pet. 4.1, 2. It was no part of our Redeemer's business, to free us from obedience, but ra­ther by adding this engagement of Redem­ption to that of Creation, to make the bond more strong, that a two-fold cord might not be easily broken. We are too carnally selfish, If we think that Christ had no aim in this great work, but onely to deliver us from hell, and bring us to heaven. Doubtless he had a further end in his eye, even to reduce us un­to our first subjection, and obedience (from which we had wickedly departed), with the advantage of better abilitie to serve him, that we might be to his glory. In all which, not our own wisdome, or will, but the word of God must be attended, as our line to work by; especially the Morall Law, which is the plat­forme of righteousness, [...]. an eternal fixed Ca­non for the ordering of our conversation. Therefore it's called the Royal Law, because the King of Kings hath appointed it to be the High-way for all his Subjects to walk in: yea, even believers must fulfil it. Jam. 2.8. So that, the Law ceaseth to condemne, but not to com­mand; It is no longer a curse to destroy us, yet it is still a Rule to direct us. It's strange, that some men either cannot, or will not see, a clear difference, betwixt the mark, or finger which shews the way to the Traveller, [Page 292] and the strength of body, whereby he is enabled to go on in the way; betwixt the command of the Law, which prescribes us our work, and the grace of the Spirit, which gives us power to do it: The Spirit, and the Letter are not opposite, but sweetly subordi­nate: Rom. 7.6. The opposition is onely betwixt the newness of the spirit, and the oldness of the Letter; That service which we before per­formed as slaves, we now performe as sonnes, Christ makes a change in us, in relation to the Rule, but no change in the matter of the Rule it self.

2. In Suffering. Christ hath undergone hard measures for thy sake, and hath there­by purchased thy freedome. Be thou willing to undergo hard measures for his sake, that thou mayest advance his honour. If thou hast tasted the bitterness of thy bondage, and the sweetness of Redemption, thou wilt not grudge to lay down, all thy worldly content­ments at the feet of thy Redeemer, yea, thou wilt not refuse to put thy life in thy hands, and to be sacrificed for the promoting of his glory, and be thankfull that thou art thought worthie to suffer for his Name. Yea, more, Acts 5.41. Phil. 2.17. if Gods providence shall so order, that a black night of darkness, and trouble shall come upon the Church, which may threaten to destroy, or (at least) to shake the faith of Christians, in this case, it seems necessary, that such of the Lords Redeemed, as are grown strong, should put their necks under the heaviest yoke of extraordinary afflictions, [Page 293] if it may conduce to the establishing of others in the Truth, and the furthering of their salvation. S. Paul professeth his readi­ness hereunto, 2 Tim. 2.10. and the Apostle John enjoines it as a necessary dutie upon this very ground. [...], &c. We owe it as a d [...]bt. Hee laid down his life for us, and we ought to lay down our lives for the brethren, 1 John 3.16. Oh the noble he­roik spirit of Moses, and Paul, who were wil­ling to forego their parts in the glory of heaven, on condition that the Lords wrath might be turned away from their country­men the Jewes, that they might be saved. Exod. 32.32. Rom. 9.3. And oh, that we could thus farre deny our selves for the honour of him, who hath denied himself infinitely more for us.

Conclude then for certain, that the Lord's Redeemed ought to resigne themselves whol­ly unto the will, and service of Jesus Christ, their Lord, The equitie (yea necessitie) where­of may further appear, if ye minde these few motives.

1. He onely hath the right of proprietie in you. The ransomed Captive is not his own, to dispose of himself; nor can any other per­son claim an interest in him, to require ser­vice of him, save onely he, that hath paid the price of his Redemption: Even so, nei­ther thy self, nor Sathan, nor the world, but onely Jesus Christ hath the unquestionable title of dominion over thee, to order and to rule thee, so that thou art no debtor, to live, either to thy self, or to them, but to him, [Page 294] that died for thee, Rom. 6.11. The Sacrament of baptisme holds forth this lesson. Thou wast baptised into the name of Jesus Christ, and hereby art really engaged unto his ser­vice. To withdraw thy self from his service, and betake thy self to other Lords, is an high degree of theft, and Covenant-breaking. The Prophet speaks of witholding Tithes, and Offerings, as of a strange unheard of kinde of robbery. Will a man rob God? Mal. 3.8. What unreasonable brutishness is this? Rom. 12.1. What is it then for a Christian to rob God of himself, and his reasonable service? Shall the pettie Thieves be severely punish­ed, and the grand Robbers escape? Resolve then, and say, Lord, other Lords besides thee have had dominion over us, but now we disclaim them, and we will remember thy name onely, Isa. 26.13.

2. The safety and comfort of your standing all along in this pilgrimage here below, de­pend very much upon this. If you will for­sake your selves, and all other Lords, and referre your selves to the guidance, and ap­pointment of Jesus Christ, you need not fear any hard measures from him, in whom there is no unrighteousness; you may trust him, he will see, Psal. 92.15. that you shall fare no worse for that, but better. He that hath saved you in the swellings of Jordan, will assuredly look after yo [...] in smaller dangers. This is the way to secure your own peace and happiness, if, having owned Christ by faith, for your alone Redeemer, you will yield up your [Page 295] selves to him, in unreserved obedience, in every condition, to do and suffer according to his will. But if you will needs be your own masters, or put your selves under the command of other Lords, you do hereby discharge him from taking care of you, and expose your selves to infinite perils. Thou, that hopest thou hast an actual share in this benefit, and yet either refusest to live wholly to him, or else dost capitulate with him, and wilt have a vote in the managing of thine own wayes, thou mayest fear, that God will give thee up to follow thine own counsels, and to shift for thy self in all the stormes, which thou mayest meet withall. And woe to that poor creature, whom God doth leave to himself, and to his own carvings; he must needs be in a very tottering condition, farre from peace.

3. In the great day of reckoning which is to come, Christ the Redeemer shall be judge: for the Father hath committed this business unto him, and hath given assurance thereof, in that, after his sad conflicts with the Curse, and death, he raised him up a Conquerour, Acts. 17.31. Now in that great Assize, Inquisi­tion shall be made among those which are re­tainers to Jesus Christ, chiefly concerning 2 things.

1. Whether hast thou, in the sence of thy wofull bondage under the Curse of the Law, heartily accepted of Christ offered in the Gospel, and renouncing all other helps in thy self, or the crea­ture, [Page 296] rested on him, as thine onely Redeemer?

2. Whether hast thou willingly resigned thy self up to him, as thy soveraigne Lord, to rule, and order thee in thy whole conver­sation, so as thy main study, and work hath been to minde, and to seek his interest, to live to him, and to die to him, and so to be intirely for him, and for his glory.

This Latter shall then be insisted on, and put home, Matth. 25.35, 42, &c. to trie the truth of the former. There­fore it concernes you, to bethink your selves before hand, what answer you will make, when you shall stand before the judge. If your hearts tell you, that you have onely given Christ good words, calling him, Lord, Lord, but have not made conscience of coming up to his com­mandes, or yielding obedience to his will, or submitting to his pleasure, and disposing hand in all things, Oh, what a black day will that be, when you shall not be able to lift up your faces before him, but must stand speechless? Then shall you be sensible of your desperate folly, and condemne your selves for it, sadly lamenting, that you have so grosly neglected both your Redeemer, and your own soules: but all too late, your day will be past. Hap­py is that man, 2 Pet. 3.14. that shall then be found of him in peace, without spot, and blameless, although his lot should be to live in beggerie, and misery in this world, all the dayes of his appointed time.

Yet alas, what a wofull guilt lies on the consciences of too many Christians? We all confess with our mouthes, Christ's authority [Page 297] over us by the right of Redemption, but how few of us make any proof thereof by suitable obedience. The most have given up themselves to seek the interests of the flesh, and the world; their desires, designes, en­deavours, imployments, delights, content­ments, run wholly in the [...]e channels; but the will, service, honour of Jesus Christ, is not in all their thoughts. He bids us be holy, be sober, and watch, deny our selves, take up our cross, love our enemies, have our conver­sation in heaven, seek things above, crucifie the flesh, walk in newness of life, grow in grace, and the knowledge of Christ, &c. But these are strange things to many of us, which challenge a part in the grace of Redemption, and yet walk contrary, denying Christ his right, making provision for the flesh, and in­slaving our lives to the lusts and pleasures of this world. What a number of hollow-hearted, self-seeking Clyents hath Jesus Christ, which follow him, that they may es­cape wrath and the damnation of hell, and injoy Gods favour and salvation in heaven, and yet are never like to attain that which they expect, but are even at the next door to destruction? And all because they have not devoted their hearts and lives sincerely to the service of the Redeemer, but fancied such a car­nal salvation, as will comply with the service of sin, and requires no p [...]ins for compassing it, but may be had with a wish, and sno [...]ting on their beds, and allows them sparing from the diligent study, pursuit, and practise of [Page 298] holiness in their conversation.

Perpend [...], qui talem pro nobis de­dit pecuni­am quale a nobis sit ex­asturus u­suram. August.But as for you that love your Redeemer, I beseech you lay to heart, the dishonour that is done to him, and look to your own soules. If Jesus Christ hath disbursed so great a summe for you, he may justly require some considerable profit. If he hath even emptied himself to save thee from the curse, what canst thou do less, than devote thy self wholly to his honour?

I remember a story of a young man, which being arraigned for some foule crime, was condemned to dye. The Judge looking up­on him, and taking some liking to him, told him, that he would reprieve him. At which unexpected favour, the young man being astonished, professed that unless the Judge would take him into his service, that he might wait upon him as long as he lived, hee would rather chuse to dye. Bee thou like minded, let it not satisfie thee, that Christ hath rescued thee from the curse, and there an end; but now take him for thy Lord, let his will be thy will, let the bent of thy de­sires, and endeavours be to please him in all things, breath after the highest pitch of obe­dience, be willing to be at his disposing in the greatest difficulties, [...], Non tam efficient [...]m notat, quam finem. Zan. in locum. and make it thy daily work to further thy Masters interests some way or other. And whereinsoever thou failest, or fallest short, make it up by godly sorrow, and faith in the Redeemer. Rest not till thou canst say with St. Paul, To me to live is Christ: I am striving to live up to [Page 299] the minde and will of Christ, he shall be my utmost end, Phil. 1.21. In a word, Christ ac­counts it his honour, and do thou account it thine to serve him for ever. See the Apo­stles profession, 2 Cor. 5.14, 15. and turn it in­to practise.

Sect. 3. The fourth Duty.

4. LAbour to bring in others to the parti­cipation of the same benefit. When thou art redeemed, help forward the Re­demption of thy poor brethren. If the Lord Jesus hath taken compassion on thee, and de­livered thee from the curse of the Law, by the actual application of his satisfaction to thy soul; then it behoves thee to have com­passion on thy fellow-prisoners, and to use thy best endeavours, that they also may be set at liberty. Christ hath given himself a ransome for many, Matth. 20.28. and he hath abundance both of merit and spirit to impart unto them, so that if many millions of poor souls were brought in, Rom. 5.17. there would be no less for thee. Do thou then what lyes in thee, that many may be brought to the reall possession of this benefit. Oh, that there were such an heart in all the Lords Redeem­ed, to study the advancement of their Re­deemers glory, in furthering the salvation of captive-sinners, that all (if possible) may be made partakers of this grace. I would gladly [Page 300] presse this duty upon my self, and you, ac­cording to the several relations, wherein we stand. It concerns,

1. Ministers of the Gospel. We are Christs Heraulds sent forth to proclaime deliverance to the Captives, and to perswade them to imbrace it; Lev. 25 9, 10 even as one part of the Priests office was by sound of Trumpet to give publick notice of the year of Jubilee, and to prepare the people for the injoying the pri­viledges of it. Our work is very important, therefore it behoves us to be very faithful, and diligent in it. We have many under our over-sight (alas, too many) which lye in the bond of iniquity, strangers to Jesus Christ. Our maine business is in reference to these, that we may turn them from the power of Satan unto God, and bring them to the in­joyment of true spiritual liberty by Jesus Christ. Wee may look upon those truely miserable soules, as the ruful objects of our choisest pity, and we ought by all due means, especially by publick preaching, and private instruction, to labour their conversion, and to save them from dropping into those ever­lasting burnings. See the grave counsel of the Apostle to this purpose, 2 Tim. 2.25, 26. And here we must have a special eye upon those whom we perceive to be awakened, to look out toward a change. When the Lord sends to us any poor souls that are struck down by the Ministry unto conviction, and humiliation, he doth then call us, to hold forth such spiritual direction and consolati­on, [Page 301] as may sute best with their several condi­tions, according to the word, Mal. 2.7. Job 33.23. When the Lord appointed Cities of Refuge for the man-slayer, he gave charge, that a way should be prepared, and the coasts of the Land divided into three parts.

It seems this division was in favour of the persons, that every one might take the benefit of the nearest City, lest the length of the way might occasion danger, Deu. 19.3, 6. And when the Lord promiseth to bring in his people by the cal of the Gospel (which may possibly refer to the calling of the Jews) he bids, Cast up, cast up, prepare the way of my people, gather out the stones, take up the stumbling-blocks, Isa. 57.14. & 62.10. which expressions seem to allude to the preparing of the way to the City of Re­fuge. This burden lyes chiefly on us Mini­sters of the Gospel, as it appears by the Pro­phesie concerning John Baptist, Isa. 40.3, 4. Matth. 3.3. It is one part of our Office to make the way plain, that no rub may lye in it to hinder guilty distressed souls in their march towards their only Refuge Christ Jesus. And after all this, we have variety of work in re­ference to you, which are actually redeemed, to stablish you in the present truth, to fence you against errors, temptations, corruptions, to build you up in knowledge, faith, holiness, and so to bring you on unto perfection. The charge of the holy Apostle is very punctual and full, Take heed to all the flocke, &c. Act. 20.28. I would awake my self, and my bre­thren, and thus be-speak my self, Oh these [Page 302] sheep are the purchase of Christs blood, he became a curse for them, that he might re­deem them from it. Hath he bought them, and shall I lose them? Hath he undergone the curse to set them free from it, and com­manded me to improve my uttermost endea­vours to bring them to the enjoyment of this benefit, and shall I suffer them to continue in that woful prison, and to perish eternally, through my silence and unfaithfulness? God forbid! Let us consider before-hand, how sad it will be, if at the great day, our Master Christ shall bring forth his curse, blood, sa­tisfaction, and set before our eyes the preci­ousness of poor souls, to plead against us for our negligence, and to aggravate our just condemnation, when there will be no place for repentance.

2. Heads and governours of Families; Husbands in reference to their wives, Fa­thers to children, Masters▪ and Dames to ser­vants; while the bond of these particular re­lations continues, the over-sight of these persons belongs to you, not onely of their bodies, but soules; and the Lord expects, that you should put forth your authority in requiring them to keep his way. He had no doubt of Abraham, but made full account, that he would command his children, and his houshold thus to do, Gen. 18.19. and if thou be a right-bred childe of Abraham, thou wilt follow his steps. Certainly this great work of Redemption from the curse, is one of the chiefe of Gods wayes; therefore yee should [Page 303] see, that they keep this way especially, using all means to bring them to the knowledge and love, and so to the personal injoyment of it in due time. Go to then. Thou art an Husband, thou claimest a share in this liber­ty, but thy wife abides still in her old woful bondage. If thou hast any love to her soul, thou wilt pitty, exhort, pray for her, and say, Alas, alas, for the wife that lyes in my bosome; for ought I can perceive, she is still under the curse of the Law, her great igno­rance, and uncapableness, her unsavouriness, and coldness, yea her aversness, and back­wardness in matters of godliness, especially where it most concerns her own spiritual good, do even proclaime it aloud, to my griefe. Oh that the Lord would have com­passion on her, that at last I might see her partaker of the blessing. Thou art a Father, or mother, you that are such, may look up­on your children with weeping eyes, while you see them chained in the bolts, and fet­ters of the curse, and consider withall, that you were means to bring them into this bondage, and that they are your bone, and your flesh, a part of your selves. Oh then, if you have the bowels of Parents, help them at this dead lift. Will you turn every stone to provide large portions for their bo­dies, and will you do nothing in the mean time for their soules? If they were in prison for debt, or upon any other account, you could not finde in your hearts, that they should lye there still, but you will try all [Page 304] wayes to procure their liberty, and can you be content to see them lye under the curse in the dungeon of hell, for want of share in this Redemption.

Thou art a Master or Dame. Look upon your man-servants and maid-servants. Are they not servants of sin, slaves to lusts and divers pleasures? Addicted to vain conver­sations, as in the prophaning, and mispend­ing of the Lords day? And so strangers to Jesus Christ, and heires of the Curse? Oh pitty their soules, and do what you can by prayer, and good counsel, to recover them out of the gall of bitterness. It may be, thou canst say truly, they are good servants to me, they do my work faithfully, I cannot blame them: But what doth this avail, while thou mayest say as truly, that they are deeply in­gaged to the service of Satan, and aliens to the grace of Redemption? my soul bleeds for their ignorance, and obstinacy. Oh that I might see my servants to become at length the servants of the Lord Jesus. But where shall we finde such governours of Families? one City, or two in a tribe, so few that a little childe may count them. If the wise be provident, frugal, helpful towards the in­creasing of the estate; if the children be dutiful, apt to learn that, which may be their livelihood hereafter, only keeping them­selves free from such courses as may ruine them, or expose them to shame: If the ser­vants be strong to labour, and bring in ad­vantage by their diligence: The Husbands, [Page 305] Fathers, Masters do not so much as put the question in what case their souls stand, whe­ther they be made free by Christ, or still con­tinue slaves to the curse, they suffer them to lye in their gore-blood of their first birth; and if three words of savoury instruction and exhortation would save their souls, they cannot have them. Oh cruel Husband, Fa­ther, Master, will the love of your Relations reach no further? Truly, as it a signe, that your selves have no part in this benefit, so how can your hearts indure, or your hands be strong, when you shall see your wives, children, servants lying woful prisoners un­der those everlasting chaines, Ezek. 22.14 for want of an interest in Jesus Christ? and your consci­ences shall tell you, that you are one cause of their misery, in that you would not stir one finger towards their help or deliver­ance.

3. Neighbours and friends, especially per­sons that are near, either in blood, or by affi­nity; you that are related to others by kindred, can you look upon your brethren, sisters, and kinsmen which lye still under the curse, and not be affected with their sad con­dition? Oh! acquaint them with Jesus Christ, let them know that he hath paid their ransome, shew them the way to get an actual interest in it, that they may be deliver­ed from the wrath to come. The rich Glut­ton being in hell, intreats father Abraham to send Lazarus to testifie to his five brethren, lest they also come into that place of torment, [Page 306] Luke 16.27, 28. as if he should say, While I lived on earth, I was a very slave to my sin­ful pleasures, and utterly neglected all means of freedome, Vide Janse­nium in Comment. ad haec ver­ba, Whether he speak from natu­ral love to them, or self-love, lest his punish­ment should be increased by their [...]ol­lowing his bad example, I shall nei­ther dispute, nor deter­mine. and therefore here I lye under the wrath of God, burning in this flame. And I have some kinsmen still living, who are posting on in the wayes of their own hearts, and in great danger ere long to be cast into this prison. Oh! that some good pitiful body would take a little pains, to convince them of their sin, to set before their eyes the curse under which they lye, and to discover unto them the way of recovery, that they may escape that woe which I feel. So it may be, some of your predecessors, that are gone to their long home, and are now lying in the chains of the pit, have sad thoughts of heart for you that are left behinde, when they consider, that you are following their steps, intent on the service, and pursuit of your lusts, and do wish, that some effectual means were used, whereby you might be reclaimed, and saved from hell. And now may we not hence safely conclude, that it is a shameful thing, and sad­ly to be lamented, if the damned in hell, do express more affectionate care of the eternal happiness of their kindred than those, which pretend to be their best friends on earth; you who either by advised choice, or by long acquaintance, are grown into intimate fami­liarity, may make use of this help, to put one another into the possession of the grace of Re­demption. Amicus est alter idem. A friend is another the same. Two [Page 307] persons joyned in a league of friendship, are one soul in two bodies. Your inward society, and dear esteem of one another, may both af­ford you more frequent opportunities, & may qualifie you with greater freedom in carrying on the work for mutual benefit. Thou sayest, such a one is to me even as mine own soul. Why then dost thou not endeavour, that it may go as prosperously with his soul, as with thine own? And you that are neighbours, what do you? Oh further one another in this way. Do ye not see some that dwell about you fallen among the Theeves of hell, left wound­ed, and half dead? Be you Samaritans, do what you can to deliver, and to heal them. Your cohabitation, and sundry occasions of conversing together, give you these advan­tages of doing good, which others cannot have. Thou art commanded to love thy neighbour as thy self, but if thou dost not labour to bring him into the fellowship of this grace with thy self, then where is thy love? It is sad to observe, that at the meetings of neighbours, one shall scarcely hear three wise words in a whole year tending to the good of souls. To make short, the desire of our Redee­mers glory, and zeal of the salvation of cap­tive souls, should constrain us to lay hold upon all advantages, which Gods providence shall offer, for doing good even to meer strangers, if by any means we may be serviceable, in fur­thering their eternal happiness, by the en­joyment of this rich benefit. See Psal. 119.45, 46.

Sect. 4. The fifth Dutie.

5. LOve the appearing of thy Redeemer, which shall be at his second coming. Believers are described by this propertie. 2 Tim. 4.8. His first coming was to pay the price of Redemption, and then to apply it to all those, whom the Father hath given him, in due season: He will come again to fill up all empty Places, to perfect the work, and to save them to the uttermost. Heb. 7.25. He was once offered to bear the sinnes of many; and he shall come the second time, in the end of the world without sinne unto salvation, Heb. 9.28. He came at first burthened with the curse of the Law: he shall come then in the fulness of the blessing of his Gospel. Then shalt thou reap the full harvest of Redempti­on, and all the fruits of it shall be laid in thy lap at once. Oh then stirre up thy self! thou redeemed soul, to salute this happie day a­farre off, and to embrace it with an affecti­onate love; and let this love discover it self, by threatnings of,

1. Vehement Desires. Let thy heart be every like breathing after it, and longing to enjoy it. The godly, which have the first fruits of the Spirit, do sigh and groan with­in themselves, Rom. 8.23. and the Apostle Peter call's upon us, to look for, and hasten unto the coming of the day of God, 2 Pet. [Page 309] 3.12. These expressions note the earnest desires of the soule. The traveller would fain come to the lodging place, where he may rest at night: The Day-taile-labourer breathes after the evening, that he may be dismissed from his work, and receive his wages. Iob 7.2. They that journey from day to day in hot and drie countries, and they that sweat and broil at harvest-work in the heat of Summer, do gape after the cooling and refreshing shadow. That shall be the time of thy rest, thy re­freshing, thy reward, after all the labours of thine obedience in doing, and suffering the will of God here below. If thou hast en­tred upon the possession of this grace, by an unfained faith in the Redeemer, and hast truly tasted the goodness of it, in the first fruits, how canst thou forbear to sigh, and pant in the strength of thy desires, for the enjoyment of the whole crop, which is re­served for that day?

2. Lively Hope. Let those desires be at­tended with a patient expectation of that happy day of thy compleat deliverance, Rom. 8.23. waiting is joyned with groaning. The Apostle mentions it, as a propertie of belie­vers both there and elsewhere often. 1 Cor. 1.7. they look for him (as it were) afarre off, [...]. to be their Saviour, Phil. 3.20. and to them that thus look for him, he will appear for their salvation, Heb. 9.28. and the grace of God, as it teacheth us to abandon sinne, and to live godly, so it inables us to look for that blessed hope, and glorious appea [...]ing of Christ, [Page 310] Tit. 2.11, 12, 13. How vigorously (think you) did the Inhabitants of Jabesh-Gilead wait for the coming of Saul to their timely aid, according to his solemne promise, that they might be rid out of the hands of Nahash, and delivered from the fear of that slaverie, which he had threatened? 1 Sam. 11.1, 9, &c. And how vigorously should we wait for the coming of Christ, to set us absolutely free from that Nahash, Serpens, Augur, In­cantator. that Serpent, and conju­rer of Hell, and to tread him under our feet, that he may never whisper more? As Ruth was advised by her mother, to sit still, till she should see the issue of the business betwixt her, and her kinsman, concerning the Re­demption and marriage motioned, upon assu­rance, that the man would not rest, till he had finished the thing, Ruth. 3.18. So much more should we learn silently to wait for the happy issue of this great transaction betwixt Christ and us, in our compleat Redemption, and full marriage in heaven.

3. Hearty rejoycing in the foresight of it. Let those strong desires, and lively hopes be carried on, and sweetned with the mixture of spiritual joy, which may comfortably re­fresh, and chear your soules all along in every condition, upon the view of this day before­hand. The Apostle speaking in the Name of justified persons, saith, We rejoyce in hope of the glory of God, yea, even in tribulations, Rom. 5.2, 3. and of himself he saith, a crown of righteousness is laid up for me, having fought a good fight, &c. The manner of his [Page 311] expression breathes out joy, and content­ment in the forethought of it, 2 Tim. 4.8. and long before this, holy Job discovers the same spirit of gladness, I know (saith he) that my Redeemer liv [...]th, and that he shall stand up at the last day, and then I shall see God in my flesh, Job 19.25, 26. How doth the apprentice or hired servant rejoyce to think on the expiration of his Terme, and the last day of his service! Thou poor soul who art still forced to serve the Law of sinne in thy flesh, look forward, and see the time of thy freedome coming on, and be comforted. How do the Mariners and Sea­faring men, that have been wether-beaten, and tossed with tempests, rejoyce, Psal. 107.30. when they see the haven afarre off, where they may be quiet? If thou be put upon hard adven­tures, and art sailing through a rough sea of stormes and troubles in this world, yet lift up thine eyes, and behold the haven of per­fect liberty, and glory, whereunto thy Re­deemer will waf [...] thee shortly, and let this chear up thy Spirit. How greatly doth it glad the heart of a condemned prisoner, that lies bound in affliction, and iron, to hear the report of a pardon sealed at Court for him, which shall be put into his hands at the As­sises, and solemnly proclaimed for his bene­fit? the welcome thought of these things makes his heart even leap for joy, and he begins to insult upon the prison, his bonds, and fetters, and all the instruments of his restraint, and saith, I shal get rid out of all your [Page 312] hands ere long. Thou ransomed soul. Thy pardon is sealed in heaven, the report there­of is comed to thine eares, and heart, by the ministerie of the Gospel; It shall be effectu­ally pleaded for thee at the day of Christ's appearing, and thou shalt be possessed of an absolute freedome, never to know bondage under sinne, and the Curse any more. Oh then! Plal. 126.1, 1. let thy mouth be filled with laughter, and thy tongue with singing: Let thy medi­tations on this subject be sweet, and feast thy soul thereon with great delight. Say thus to the glory of thy Redeemer, Lord Je­sus, thou camest once to be accursed for me, [that was my shame]; but thou wilt come again at that day to be ad­mired in me; [that shall be thy honour,] 2 Thes. 1.10.

Beloved Christians, let us learn these les­sons, and practise them. But truly such car­riage requires a spiritual frame of heart, I shall therefore adde a few particulars, com­mending them to your observation, as ne­cessary helps to further us in the main dutie.

1. Carefully keep thy self unspotted of the world, let not the pleasure of any car­nal lust so tickle thy soul, as to get within thee, and seise upon the vitals of grace, give not libertie to thy foot, to walk in any for­bidden path, but take pains to purge out thy dross, and baggage more and more, that thou mayest be pure in heart, and undefiled in the way. Through this gross neglect, too [Page 313] many Christians, suffering iniquitie to cleave to their hands, disable themselves from loving the appearing of Christ; they do not desire it, but are averse from it, they do not hope for it, but rather fear it, they cannot sensibly rejoyce in it, but the thoughts of it put them into dumps and sadness. Onely this taking heed to thy self, will dispose thee to lift up thy face, without spot, yea, thou shalt be secure, because there is hope, J [...]b 11.14, &c.

2. Preserve in thy self a willingness to die. Th [...]s was the failing of Elijah, 1 Kin. 19.4. and Jonah, Chap. 4.3, 8. I mean, a well-grounded, reall willingness, not slavish, or constrained through impa­tience under sufferings, or discontent in an unwelcome condition, but sincere and cor­dial, from a longing after Jesus Christ, to enjoy him in the full fruit of his Redem­ption. This was S. Paul's temper, Phil. 1.21. There is indeed in every man naturally an aversness from death, being the dissolution of his frame, and an evil of punishment, and the grace of Regeneration doth not wholly take it away, but onely keeps it within due Bounders, and raiseth up in the soul a super­natural desire of blessedness with Christ in heaven, and a willingness to submit to death in order to the attaining thereof, Get thy heart wrought to this frame, and held up. By death the Lord will set thee free from all thy chaines, and not till then; if thou canst not make it welcome, it seems, thou art not wearie of thy chaines; yet alas, how common is this distemper? We look upon the grace of [Page 314] Redemption as very desireable, and we would enjoy it at the very height, yet we hang still in the bodie, and are loth to die. The pri­soner that knowes his Supersedeas is granted, or his pardon sealed, will he be loth to see the prison doores set open, or shrink at the knocking off his bolts from his leggs? If the Lord Jesus came down from heaven, took upon him the curse of the Law, and bare the wrath of God, due to us Rebels, and all that he might bring us to God in glory, shall we stand off, and so cause him to lose his labour? Is heaven, and the pleasures of God's right hand of no more worth in thine eye? Oh Christians, death may well be terri­ble to such, as are strangers to Christ; but he hath taken away the sting of it for you: Therefore labour to get up above your feares, and be freely content to be unclothed, that you may be present with the Lord, 2 Cor. 5.1, 8.

3. In thy whole course after conversion, commit thy soul, and all the hopes of thy happiness unto Jesus Christ. Lay up thy crown with him, commend thy darling, thy choicest treasure unto him, and let him keep it for thee. He hath ransomed thy soul, which thou hadst lost, and recovered the in­heritance of heaven, which thou hadst for­feited by thy treason, therefore put them over into his hands by faith, and hope, and let him have the custody of them. Do this in every condition of life, wherein the Lord shall set thee. When the light shines about [Page 315] thy Tabernacle, and thou enjoyest prosperi­tie in things below, say not, my mountain stands strong, I can manage all things my self, my welfare is in mine own hands. When thy soul is filled with comfort, by the light of Gods countenance lifted up upon it, do not now trust thy self with thy spiritual hap­piness; say not, I shall carve so for my self, as it shall be ever thus with me, but lean upon thy Redeemer, as the soveraign dispo­ser of all thy concernments. Psal. 138.8. Especially look to this in the dayes of adversitie, or danger, by afflictions of soul, or body; then thou shalt be put to it; thrust thy self under the wings of thy Saviour, and deliver up all thine interests into his hands, who hath bought thee for himself, and will not see thee miscarry. Is there any person or creature in heaven or earth, whom you can betrust with them, in assurance of safetie? None be­sides him. The Apostle Peter gives this sa­vourie counsel to suffering Christians, 1 Pet. 4.19. and we have two choice examples per­tinent to this purpose: The former of the Psalmist Psal. 49.5-15. who, in the dayes of evil, when the iniquity of his heels should compass him about, that is, when he shall be exercised with afflictions, and cha­stisements, for his sinfull strayings, and un­even walking, yet resolves, that he will not be afraid, because he hath committed his soule unto God, being assured, that he would redeem it from the power of the grave, in the morning of the resurrection; while the [Page 316] men of the world, whose trust is onely in the broken staffe of the creature, shall fall short of their hopes, and be miserably de­voured by death eternal. The latter example is the Apostle Paul, 2 Tim. 1.12. who beares up courageously in the midst of his sufferings for the Gospel, upon this ground; He hath deposited his soul, [...]. vide Bezam. and the glory prepared for him, in the hands of Christ, and he was perswaded, that he was able (and willing too, that is implyed) to keep that, which he had committed to him against that day.

4. When the summons of death come to arrest thee, and call thee hence, then com­mit and commend tby spirit into the hands of the Lord God thy Redeemer. Thus did David, when Saul and his men hemmed him in on every side, so that there was no way of escape open, but he said, he was cut off, a gone man. Psal. 31.5, 22. Some interpreters do probably take this, See Molle­rus, and Piscator. to be the occasion of his penning that Psalm. The story is 1 Sam. 23.26. Jesus Christ thy Redeemer, being readie to give up the Ghost on the Cross, uttereth the same words, Luke 23.46. and in this commending his soul into the hands of his father: He hath respect to his members, and thereby undertakes the safe keeping of all their soules: Omnes suo­rum animas custod [...]endas suscep [...]t. Calvin. So that thou needest not fear to commit thy spirit at death unto him, as he committed his to his Father: Some of the most precious servants of God, are recorded in Scripture, [Page 317] as Presidents herein. That expression of holy Jacob, breathed out in the midst of his solemne speech to his sonnes on his death bed, doth clearly imply this gracious pra­ctise, Gen. 49.18. and Stephen the first Gospel-martyr, followed the example of his master Jesus herein, Acts 7.59. Go thou, and learn that lesson, that thou mayest have it in readi­ness on the day that thou shalt go hence, and be no more. Say thus, Oh Lord, here I am, an unworthy creature, but thou hast in pure love to my soul, bought me out from the Curse, and so delivered me from the pit, of corruption, Isa. 38.17. and now, that I must lay down this earthly Tabernacle, I do freely render thee thine own. I am thine, save me, Psal. 119.94. I humbly wait for that Crown of righteousness, the full possession of glory, (in perfect union with thy blessed self) which thou hast purchased with so dear a price, and is laid up for me, and many poor soules in heaven, 2 Tim. 4.8.

Thus much of the Fifth Use, which was for exhortation.