The first Question or Case is this.

1. Quest. WHat are the special Remedies, Means, or Helps against che­rishing, or keeping up of any special or peculiar sin, either in heart or life; against the Lord, or against the Light & Conviction of a mans own Conscience.

Before I come to the Resolution of this Question, I shall promise a few things that may clear my way.

1. First: When mens hearts are sincere with God; when they don't indulge, cherrish, or keep up any known [Page 2] Trangression in their hearts, or lives against the Lord. They may on very good grounds, plead an interest in God, in Christ, and in the Covenant of Grace, though their Corruptions prevail against them, and too fre­quently worst them, and lead them Captive, as is most evident in these speci [...]l Scriptures, 2 Sam. 23. 5. Psal. 65. 3. Rom. 7. 23. 25. Isa. 6 [...]. 16, 17, 19. Jer. 14. 7, 8, 9. Hos. 14. 1, 2, 3, 4, 8.

But now when any mans heart doth condemn him for dealing deceitfully and guilefully with God, in this, or that, or the other particular; or for connivings, or wink­ing at any known Transgression that is kept up, either in his heart, or life, against the Lord; and against the light of his own Conscience, which he will not let go, nor in good earnest use the means, whereby it should be subdu­ed and mortified: It is inot to be expected that such a person can come to any clearness, or satisfaction about their interest in Christ, and the Covenant of Grace, and their right to the great things of that other world; when a person will dally with sin, and will be playing with snares and baits, & allow a secret liberty in his heart to sin, conniving at many workings of it, and not setting upon Mortification with earnest endeavours; though they are convinced, yet they are not perswaded to arise with all their might, against the Lords Enemies, but do his work negligently, which is an accursed thing; and for this, God ca [...]s such a person into sore straits, and lets him wander in the dark, without any sight, sense, or assurance of their gracious estate or interest in Christ, &c. The Is [...]ac [...]es should perfectly have rooted out the Canaanites, but because they did it but by halfs, and did not engage all their power and strength against them, therefore God left them to be as Thorns in their eyes, and as Goads in their sides. So when men have taken Christ's Press-mo­ney, and are engaged to fight with all their might, a­gainst those Rebels that war against him in their hearts, ways, and walkings; and to persue the Victory to the utmost, till their Spiritual Enemies lye dead at their feet, [Page 3] and yet they do but trifle and make slender opposition a­gainst their sins: This provokes God to stand afar off, and to hide his Reconciled Face from them.

'Tis true, when men are really in Christ, they ought not to question their state in him; but yet a guilty Con­science will be clamorous, and full of objections, and God will not speak peace unto it, till it be humbled at his foot. God will make his dearest Children know that it is a bitter thing to be bold with sin. Now before I lay down the Remedies, give me leave to shew you what it is to indulge sin, or when a man may be said to indulge or cherish, or keep up any known Transgression in his Soul against the Lord; now for a clear understand­ing of me in this particular, take me thus.

First: To indulge sin, or to cherrish it. It is to make 1 daily provision for it, Rom. 13. ult. it is to give the Breast to it, and to feed it, and nourish it, as fond Pa­rents do feed and humour the sick Child, the darling Child; it must have what it will, and do what it will; it must not be crost. Now when men ordinarily, habitu­ally, commonly, are studious and laborious to make pro­vision for sin, then sin is indulged by them. But

Secondly: When sin is commonly, habitually, sweet 2 and pleasant to the Soul; when a man takes a daily plea­sure and delight in sin, then sin is indulged, 2 Thes. 2. 12. You read of them that had pleasure in Unrighteousness, Isa. 66. 3. And their Soul delighteth in their Abominati­ons, Prov. 2. 14. who rejoyce to do evil, &c.

Thirdly: When men commonly, habitually side with 3 sin, and take up Armes in the desence of sin, and in defiance of the commands of God, the motions of the Spirit, the checks of Conscience, and the reproofs of others, then sin is indulged. But

Fourthly: When men ordinarily, habitually do yeild 4 a quiet, free, willing, and total subjection to the Authori­ty and commands of sin, then sin is indulged; that man that is wholly addicted and devoted to the service of sin, that man indulges sin. Now in none of these senses [Page 4] does any Godly man indulge any one sin in his Soul. Though sin lives in him, yet he doth not live in sin. E­very man that hath drink in him, is not in drink. A Child of God may slip into a sin, as a Sheep may slip into the mire; but he does not, nor cannot wallow in sin as the Swine does in the mire, nor yet keep on in a Road of sin, as Sinners do, Psal. 139. 24. See if there be any way of Wickedness in me. A course, a Trade of sin is not con­sistent with the truth or state of grace, Job. 10. 7. Thou knowest that I am not Wicked. He doth not say, thou knowest that I am not a Sinner, or thou knowest that I have not sinned: No! for the best of Saints are Sinners, though the worst and weakest of Saints are not wicked. Every real Christian, is a renewed Christian; & every re­newed Christian takes his denomination from his reno­vation, and not from the remainers of Corruptions in him; and therefore such a one may well look God in the Face, and say, Lord, thou knowest that I am not Wicked. Weaknesses are chargeable upon me, but Wickednesses are not chargeable upon me. And certainly, that man gives a strong demonstration of his own uprightness, who dares appeal to God himself that he is not wicked.

That no Godly man does, or can indulge himself in a­ny course, or way, or Trade of sin, may be thus made evident.

First: He sins not with allowance; when he does evil, 1 he disallows of the evil he does, Rom. 7. 15. For that which I do, I allow not: A Christian is sometimes wherri­ed and whirled away by sin before he is a ware, or hath time to consider of it. See Psal. 119. 1. 3. 1 Joh. 3. 9. Prov. 16. 12.

Secondly: A Godly man hates all known sin, Psal 2 119. 128. I hate every false way. True hatred is [...], against the whole kind. That contrariety to sin, which is in a real Christian, springs from an inward gra­cious nature, or principle, and so is to the whole species, or kind of sin, and is irreconcileable to any sin whatsoe­ver. As contrarieties of nature, are to the whole kind, [Page 5] as light is contrary to darkness, and fire to all water: so this contrariety to all sin, arising from the inward man, is universal to all sin. He who hates a Toad, because it is a Toad, hates every Toad; and he who hates a Godly man, because he is Godly, he hates every Godly man; and so he who hates sin, because 'tis sin, he hates every sin, Rom. 7. 15. What I hate, that do I.

Thirdly: Every Godly man would fain have his sins 3 not only pardoned, but destroyed; his heart is alienated from his sins, and therefore nothing will serve him, or satisfie him, but the blood and death of his sins, Isa. 2. 20 chap. 30. 22. Hos. 14. 8. Rom. 8. 24. Saul hated David, and sought his life; and Haman hated Mord [...]cat, and sought his destruction; and Absalom hated Amnon, and kill'd him; Julian the Apostate hated the Christians, and put many thousands of them to death. The great thing that a Christian has in his eye, in all the duties he performs, and in all the Ordinances that he attends, is the blood, and death, and ruine of his sins.

Fourthly: Every Godly man groans under the burden 4 of sin, 2 Cor. 5. 4. For we that are in this Tabernacle, do groan, being burdened. Never did any Porter groan more to be delivered from his heavy burden, than a Christian groans to be delivered from the burden of sin, the burden of affliction; the burden of temptation, the burden of desertion, the burden of opposition, the burden of persecution, the burden of scorn and con­tempt, is nothing to the burden of sin; ponder upon that, Psal. 38. 4. and Psal. 40. 12. ver. and Rom. 7. 24 ver.

Fifthly: Every Godly man combats and con­flicts 5 with all known sin. In every gracious Soul there is a constant and perpetual conflict. The flesh will be still a lusting against the spirit, and the spirit against the flesh, Gal, 5. 17 Rom. 7. 22, 23. [...] King. 14. 30. 31. Though sin and grace were not born together, and though sin and grace shall never die together, yet whiles a Believer lives in this world, they must live together; and whilst [Page 6] sin and grace do cohabit together, they will still be opposing and conflicting one with another.

Sixthly: Every gracious heart is still a crying out a­gainst 6 his sins; he crys out to God to subdue them; he crys out to Christ to crucifie them; he crys out to the Spirit to mortifie them; he crys out to faithful Ministers to arm him against them; and he crys out to sincere Christians, that they would pray hard that he may be made Victorious over them. Now certainly, it is a most sure sign that sin has not gained a mans heart, a mans love, nor his consent, but committed a Rape upon his Soul, when he crys out bitterly against his sin. It is ob­servable, That if the Ravished Virgin, under the Law, cryed out, she was guiltless, Deut. 22. 25, 26, 27. certainly such as cry out of their sins, and that would not for all the world indulge themselves in a way of sin; such are guiltless before the Lord. That which a Christian does not indulge himself in, that he do's not do in divine account. But

Seventhly: The fixed purposes and designs of a Godly man, is not to sin, Psal. 17. 3. I am purposed that my 7 mouth shall not transgress; that is, I have laid my design so, as not to sin. Though may have many per­ticular failings, yet my general purpose is not to sin, Psal. 39. 1. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a Bridle, while the wicked is before me. When ever a Godly man sins, he sins against the general purpose of his Soul. David laid a Law upon his tongue; he uses three words in the first and second verses to the same purpose, which is, as if he should say in plain English, I was silent, I was silent, I was silent; and all this to express how he kept in his passion, that he might not offend with his tongue. Though a Godly man sins, yet he doth not purpose to sin, for his purposes are fixt against sin; Holiness is his high-way; and as sin is it self a by-way, so it is besides his way. The honest Traveller purposes to keep straight on his way; so that if at any time he misse his way, he misses his purpose. Though Peter denyed Christ, yet [Page 7] he did not purpose to deny Christ; yea, the setled pur­pose of his Soul, was rather to die with Christ, than to deny Christ, Math. 26. 35. Peter said unto him, Though I should dye with thee, yet will I not deny thee. Interpre­ters agree that Peter meant as he speak. But

Eighthly: The setled Resolutions of a gracious heart, 8 is not to sin, Psal. 119. 106. I have sworn, and I will per­form it, that I will keep thy Righteous Judgments; Neh. 10. 28, 29, 30, 31. dwell on it, Job. 31. 1. &c. Micha 4. 5. For all people will walk, every one in the name of his God, and we walk in the name of the Lord our God for ever and ever. So Daniel and the 3 Children.

Blessed Hooper resolves rather to be discharged of his Bishoprick, than yield to certain Ceremonies.

Jerom writes of a brave Woman, who being upon the wrack, bid her Persecutors do their worst, for she was resolved that she would rather die then lye.

The Prince of Conde being taken Prisoner by Charles the Nineth of France, and put to his choyce; first, whe­ther he would go to Mass; or second, be put to Death; or thirdly, suffer perpetual Imprisonment: Answered, as for the first, I will never do by the assistance of Gods grace; and as for the other two, let the King do with me what he pleaseth, for I am very well assured that God will turn all to the best.

The Heavens shall as soon fall (said William Flower to the Bishop, that perswaded him to save his life by retract­ing) as I will forsake the Opinion and Faith I am in, God assisting of me.

So Marchus Arethusius chose rather to suffer a most cruel Death than to give one half-penny towards the Building of an Idol Temple.

So Cyprian, when the Emperour, in the the way to his Execution, said, Now I give thee space to consider whether thou wilt obey me in casting a grain of Frankincens into the fire, or be thus miserably slain: Nay, saith he, there needs no deliberation in the case. There are many thousands of such instances scattered up and down in History.

Ninethly: There is a real willingness in every gracious Soul to be rid of all sin, Rom. 7. 24. Hos. 14. 2. 8. Job 7. 21. Saving grace makes a Christian as willing to leave his sin, as a Slave is willing to leave his Galley, or a Prisoner his Dungeon, or a Thief his Bolts, or a Beggar his Rags. Many a day have I sought Death with [...]cars (saith blessed Cooper) not out of impatience, dist ust, or perturbation, but because I am weary of sin, and fearful of falling into it. Look as the Daughters of Heath even made Rebeccah weary of her life, Gen. 27. 46. so Cor­ruptions within makes a gracious Soul, even weary of his life: A gracious Soul looks upon sin with as evil, and as envious an eye as Saul look'd on David when the evil spirit was upon him. O! saith Saul, that I was but once well rid of this David; and O saith a gracious Soul, that I was but once well rid of this proud heart, this hard heart, this unbelieving heart, this unclean heart, this earthly heart, this froward heart of mine. 10

Tenthly: Every Godly man complains of his known sins, and mourns over his known sins, and would be fain rid of his known sins, as might be made evident out of many scores of [...]cripture, 7 Job. 21. 51. Psal. 14. Hos. 2.

Eleventhly: Every gracious Soul sets himself mostly, 11 resolutely, valiantly, and habitually against his special sins, his constitution sins, his most prevalent sins, Psal. 18. 23. I was also upright before him, and I kept my self from mine Iniquity. Certainly that which is the special sin of a Godly man, is his special burden; it is not de­lighted in, but lamented; there is no sin which costs him so much sorrow as that, to which either the temper of his body, or the occasions of his life leads him. That sin which he finds his heart most set upon, he sets his heart, his whole soul most against. The Scripture gives much evidence that David (though a man after Gods own heart) was very apt to fall into the sin of Lying, he used many unlawful shifts; we read of his often faultring in that kind, when he was in straits, and hard put to it, 1 Sam. 21. 2. 8. 1 Sam. 27. 8, 10, &c. but it is as clear [Page 9] in Scripture, that his heart was set against lying; and that it was the grief and daily burden of his Soul: Cer­tainly that sin is a mans greatest burden and grief, which he prays most to be delivered from. O! how earnestly did David pray to be delivered from the sin of lying, (Psal. 119. 29.) Keep me from the way of lying. And as he prayed earnestly against lying, so he as earnestly de­tested it; (ver. 163.) I hate and abhor Lying. Though Lying was Davids special sin, yet he hated and abhorred it as he did Hell it self. And he tells us how he was af­fected or afflicted rather with that sin, whatsoever it was, which was his Iniquity, (Psal. 31. 10,) my life is spent with grief, and my years with sighings; my strength faileth, and my bones are consumed, or Moth-eaten as the Hebrew has it, (here are deep expressions of a trou­bled Spirit;) and why all this? Mark, he gives you the reason of it in the same verse, because of mine Iniquity: as if he had said, there is a base corruption which so haunts and doggs me, that my life is spent with grief, and my years with sighing: He found (it seems) his heart running out to some sin or other, which yet was so far from being a beloved sin, a bosom sin, a darling sin; that it was the breaking of his heart, and the consump­tion of his bones. So Psal. 38. 18. I will declare mine Iniquity, I will be sorry for my sin. There is no sin that a gracious heart is more perfectly set against, than against his special sin; for by this sin God first, has been most dishonored; and secondly, Christ most crucified; and thirdly, the Spirit most grieved; and fourthly, Conscience most wounded; and fifthly, Satan most advantaged; and sixthly, Mercies most imbittered; and seaventhly, Du­ties most hindred; and eighthly, Fears and doubts most raised and increased; and ninethly, Afflictions most mul­tiplied; and tenthly, Death made most formidable and terrible, and therefore he breaks out against this sin with the greatest detestation and abhorrency. Ephraims spe­cial sin was Idolatry, Hos. 4. 17. he thought the choicest gold and silver in the world hardly good enough to frame [Page 10] his Idols of: But when it was the day of the Lords gra­cious power upon Ephraim, than he thought no place bad enough to cast his choicest Idols into, as you may see by comparing of these Scriptures together, Hos. 14. 8. Isa. 2. 20. and chap. 30. 22. True grace will make a man stand stoutly and stedfastly on Gods side, and work the heart to take part with him against a mans special sins, though they be as right hands, or right eyes. True grace will lay hands upon a mans special sins, and cry out to Heaven, Lord Crucifie them, Crucifie them; down with them, down with them even to the ground: Lord do justice, do speedy justice, do signal justice, do exemplary justice upon these special sins of mine; Lord how down root and branch; let the very stumps of this Dagon be broken all in pieces; Lord curse this wild [...]ig-tree that never more fruit may grow thereon: But

Twelfthly: There is no time wherein a gracious Soul 12 cannot sincerely say with the Apostle in that H [...]b. 13. 18. Pray for us, for we trust we have a good Conscience, in all things willingly to live honestly; gracious hearts affect that which they cannot effect: So Acts 24. 16. And herein do I exercise my self, to have always a Conscience voyd of offence towards God, and towards men, in all cases, in all places; by all means, and at all times: a sincere Christian labours to have a good Conscience, void of of­fence towards God, and towards men, Prov. 16. 17. The high-way of the upright, is to depart from evil; that is, it is the ordinary, usual, constant course of an upright man to depart from evil. An honest Traveller may step out of the Kings high-way into a House, a Wood, a Close; but his work, his business is to go on in the Kings high-way; so the business, the work of an upright man, is to depart from evil. 'Tis possible for an upright man to step into a sinful path, or to touch upon sinful facts; but his main way, his principal work and business is to depart from Iniquity; as a Bee may light upon a Thistle, but her work is to be gathering at flowers; or as a Sheep may slip into the dirt, but its work is to be [Page 11] grazing upon the Mountains, or in the Meadows; but

Thirteenthly, and lastly: Jesus Christ is the real Christians only Beloved; he is the Saints only darling, 2 Can. 3. As the Apple-tree among the Trees of the Wood, so is my Beloved among the Sons: ver. 8. The v [...]yce of my Beloved, behold he cometh leaping upon the Mountains, and 8 skiping upon the hills; ver. 9. My Beloved is like a Roe, or a young Hart, ver. 10. My Beloved spake, and said unto me, Rise up my Love, my fair one, and come away, ver. 17. Turn my Beloved, and be thou like a Roe, or a young Hart upon the Mountains of Bether. Can. 4. 16. Let my Beloved come into his Garden, and eat his pleasant fruits. Seven times Christ is called the Beloved of his Spouse in the fifth of Canticles, and twice in the sixth Chapter, and four times in the seaventh Chapter, and once in the eighth Chapter. In this Book of Solomons Song, Christ is called the Churches Beloved just twenty times. I might turn you to many other Scriptures, but in the mouth of twenty Witnesses you may be very clearly and fully satisfied, that Jesus Christ is the Saints Beloved. 1. When the Dutch Martyr was askt whe­ther he did not love his Wife and Children, he Answer­ed, Were all the World a lump of gold, and in my hand to dispose of, I would give it to live with my Wife and Children in a Prison, but Christ is dearer to me than all. 2. Saith Jerom, If my Father should stand before me, and if my Mother should hang upon me, and my Brethren should press about me, I would break through my Brethren, throw down my Mother, and tread under-foot my Father, that I might cleave the faster and closer unto Jesus Christ. 3. That Blessed Virgin in Basil, being condemned for Christia­nity to the fire, and having her Estate and Life offered her if she would worship Idols, cryed out. Let money perish, and life vanish, Christ is better than all. 4. Love made Hierom to say, O! my Saviour, didst thou dye for love of me, a love more dolorous than death, but to me a death more lovely than love it self. I cannot live, love thee and be longer from thee 5. Henry Voes said, If I [Page 12] had ten heads, they should all off for Christ. 6. John Ard­ley Martyr said, If every hair of my head were a man, they should all suffer for the Faith of Christ. 7. Ignatius said, Let fire, racks, pullies, yea, & all the torments of Hell, come on me, so I may win Christ. 8. George Carpenter being asked whether he loved not his Wife and Children, when they all wept before them; Answered, My Wife and Children are dearer to me than all Bavaria, yet for the love of Christ, I know them not. 9. O Lord Jesus, said Ber­nard, I love thee more than all my Goods, and I love thee more than all my Friends, yea, I love thee more than my ve­ry self. 10. Austin saith he, would willingly go through Hell to Christ. 11. Another saith, He had rather be in his Chimney-Corner with Christ, than in Heaven without him. 12. Another crys out, I had rather have one Christ than a thousand Worlds; by all which 'tis most evident, that Jesus Christ is the Saints best Beloved, and not this or that sin.

Now by these 13 Arguments. 'tis most clear that no gracious Christian do's, or can indulge himself in any Trade, course, or way of sin.

Yea, by these thirteen Arguments 'tis most evident that no Godly man, has, or can have any one beloved sin, any one bosom, darling sin, though many worthy Mi­nisters, both in their Preaching and Writings, make a great noise about the Saints beloved sins, about their bo­som darling sins. I readily grant, that all Unregenerate persons have their beloved sins, their bosom sins, their darling sins; but that no such sins are chargable upon the Regenerate is sufficiently demonstrated by the thirteen Arguments last cited: And O! that this were wisely and seriously considered of, both by Ministers and Christi­ans; there is no known sin that a Godly man is not trou­bled at, and that he would not be rid of. There is as much difference between sin in a Regenerate person, and in an Unregenerate person, as there is between poyson in a Man, and poyson in a Serpent: Poyson in a mans body, is most offensive and burdensome, and he rea­dily [Page 13] uses all Arts and Antidotes to expel it, and get rid; but poyson in a Serpent, is in its natural place, and is most pleasing, and delightful: So sin in a Regenerate man is most offensive and burdensome, and he readily uses all holy means and Antidotes to expel it, and to get rid of it: But sin in an Unregenerate man is most pleasing and delightful, it being in its natural place. A Godly man still enters his protest against sin; a gracious Soul, while he commits sin, hates the sin he commits.

O Sirs! there is a vast difference between a special and a beloved sin, a darling sin, a bosom-sin: Noah had a sin, and Lot had a sin, and Jacob had a sin, and Job had a sin, and David had a sin, which was his special sin; but neither of these had any sin which was their beloved sin, their bosom sin, their darling sin; that passage in Job 31. 33. is observable. If I covered my Transgression as Adam, by hiding mine Iniquity in my Bosom. Mark in this Text, while Job calleth some sin or other his Iniquity, he de­nyeth that he had any beloved sin; for saith he, Did I h [...]de it in my Bosom, did I shew it any favour, did I cherrish it, or nourish it; or keep it warm in my Bosom. O! No, I did not. A Godly man may have many sins, yet he hath not one beloved sin, one bosom sin, one darling sin; he may have some particular sin, to which the Unregene­rate part of his will may strongly incline, and to which his unmortified affections may run out with violence too; yet he hath no sin he bears any good will to, or doth re­ally or cordially effect. Mark, that may be called a mans particular way of sinning, which yet we cannot, we may not call his beloved sin, his bosom sin, his darling sin; for it may be his greatest grief and torment, and may cost him more sorrow and tears than all the rest of his sins; it may be a Tyrant usurping power over him, when it is not the delight and pleasure of his Soul. A Godly man may be more prone to fall into some one sin rather than another; it may be Passion, or Pride, or Slavish fear, or Worldliness, or Hypocrisie; or this, or that, or tother Vanity; yet are not these his beloved sins, his [Page 14] bosom sins, his darling sins; for these a [...]e the Enemies he hates, and abhors; these are the grand-Enemies that he prays against, and complains of, and mourns over; these are the potent Rebels that his Soul crys out most against, and by which his Soul suffers the greatest vio­lence. Mark, no sin: but Christ is the dearly beloved of a Christians Soul; Christ, and not this sin, or that, is the chiefest of ten thousand to a gracious Soul; and yet some particular corruption or other may more frequent­ly worst a Believer, and lead him Captive; but then the Believer crys out most against that particular sin: O! saith he, this is mine Iniquity; this is the Saul, the Pharoah that is always a pursuing after the blood of my Soul. Lord let this Saul fall by the Sword of thy Spirit; let this Pharoah be drown'd in the Red Sea of thy Sons blood. O! Sirs, It is a point of very great importance, for gracious Souls to understand the vast difference that there is between a beloved sin, and this, or that particu­lar sin, violently Tyrannizing over them; for this is most certain, whosoever giveth up himself freely, willingly, cheerfully, habitually, to the service of any one particu­lar Lust, or Sin, he is in the state of Nature, under wrath, and in the way to eternal Ruine.

Now a little to shew the vanity, folly, and falshood of that Opinion that is received, and commonly avowed by Ministers and Christians, viz. That every Godly per­son 1 hath his beloved sin, his bosom sin, his darling sin; seriously and frequently consider with me of these fol­lowing particulars. 2

First: That this Opinion is not bottomed or founded upon any clear Scripture or Scriptures, either in the Old or New Testament.

Secondly: This Opinion that is now under considera­tion, 3 runs counter cross to all those thirteen Arguments, but now alledged, and to all those scores of plain Scrip­tures, by which those Arguments are confirmed.

Thirdly: This Opinion that is now under considera­tion, has a great tendancy to harden and strong then wick­ed [Page 15] men in their sins; for when they shall hear and read that the Saints, the dearly beloved of God, have their beloved sins, their bosom sins, their darling sins, what inferences will they not be ready to make: What are these they call Saints, wherein are they better than us? have we our beloved sins? so have they Have we our bosom sins? so have they; have we our darling sins? so have they. They have their beloved sins, and yet are beloved of God, and why not we? why not we? Saints have their beloved sins, and yet God is kind to them; and why then not to us, why not to us also? Saints have their beloved sins, and yet God will save them; and why then should we believe that God will damn us? Saints have their beloved sins, their bosom sins, their darling sins, and therefore certainly they are not to be so dearly loved, and highly prized, and greatly honour­ed as Ministers would make us believe. Saints have their beloved sins, their bosom sins, their darling sins, and therefore what Iniquity is it to account and call them Hypocrites, Deceivers, Dissemblers, that pretend they have a great deal of love to God, and love to Christ, and love to his Word, and love to his ways; and yet for all 4 this, they have their beloved sins, their bosom sins, their darling sins. Surely these mens hearts are not right with God; with much more to the same purpose.

Fourthly: If Christ be really the Saints beloved, then sin is not their beloved, but Christ is the Saints beloved, as I have formerly clearly proved; and therefore sin is 5 not there beloved. A man may as well serve two Ma­sters, as have two Beloveds, viz. a Beloved-Christ, and a beloved Lust.

Fifthly: Those supernatural Graces, or those Divine qualities that are infused into the Soul at first conversion, are contrary to all sin, and opposite to all sin, and engages 6 the heart against all sin; and therefore a converted per­son can have no beloved sin, no bosom sin, no darling sin. Seriously weigh this Argument.

Sixthly: This Opinion may sill many weak Christians [Page 16] with many needless fears, doubts, and jealousies about their Spiritual and Eternal conditions Weak Christians are very apt to reason thus; Surely my Conversion is not sound; my Spiritual Estate is not good; my Heart is not right with God; a saving work has never yet past upon me in power: I fear I have not the root of the matter in me: I fear I have never had a through change: I fear I have never yet been effectually call'd out of dark­ness into his marvellous light: I fear I have never yet been Espoused to Christ: I fear the Spirit of God hath never taken up my heart for his Habitation: I fear that after all my high profession, I shall at last be found an Hypocrite: I fear the Execution of that dreadful Sen­tence, Math. 25. Go ye Cursed, &c. And why all this, O poor Soul? Answer, Because I carry about with me my beloved sins, my bosom sins, my darling sins. Ministers had need be very wary in their Preaching & Writing, that they don't bring forth fuel to feed the fears and doubts of weak Christians, it being a great part of their work, to arm weak Christians against their fears and faint­ings: But

Seaventhly: This Opinion that is now under conside­ration, is an Opinion that is very repugnant to sound and sincere Repentance; for sound, sincere Repentance includes and takes in a divorce, an alienation, a detesta­tion, a separation, and a turning from all sin, without exception or reservation. One of the first works of the Spirit upon the Soul, is the dividing between all known sin and the soul; 'tis a making an utter breach betwixt all sin and the soul; 'tis a dissolving of that old League that has been between a Sinner and his sins, yea, between a Sinner and his beloved Lusts. One of the first works of the Spirit, is to make a man to look upon all his sins as Enemies, yea as his greatest Enemies, and to deal with his sins as Enemies, and to hate and loath them as Ene­mies, and to fear them as Enemies, and to arm against them as Enemies. Seriously ponder upon these Scrip­tures, Ezek. 18. 28. 30, 31. 14. of Ezek. 6. 2. Cor. 7. 1. [Page 17] Psal. 119. 101. 104. 128. verses. True Repentance is a turning from all sin, without any Reservation, or ex­ception; he never truly repented of any sin, whose heart is not turned against every sin. The true penitent casts off all the rags of Old Adam, he is for throwing down every stone of the old building; he will not leave a horn, nor a hoof behind. The reasons of turning from sin, are universally binding to a penitent Soul. There are the same reasons and grounds for a penitent mans turning from every sin, as there is for his turning from any one sin. Do you turn from this or that sin, because the Lord has forbid it, why upon the same ground you must turn from every sin; for God has forbid every sin as well as this or that particular sin. There is the same Authority, forbidding or commanding in all; and if the Authority of God awes a man from one sin, it will awe him from all. He that turns from any one sin, because it is a Trans­gression of the holy and righteous Law of God, he will turn from every sin upon the same account. He that turns from any one sin, because it is a dishonour to God, a reproach to Christ, a grief to the Spirit, a wound to Religi­on, &c. will upon the same grounds turn from every sin.

Quest. But wherein does a true penitential turning from all sin consist? Answ. In these six things.

First in the alienation and inward aversation and draw­ing off of the Soul from the love and liking of all sin, and from all free and voluntary subjection unto sin, the heart being filled with a loathing and detestation of all sin, Psal. 119. 104. 128. as that which is most contrary to all good­ness and happiness.

Secondly: In the wills detestation and hatred of all sin, when the very bent and inclination of the will is set 2 against all sin, and opposes and crosses all sin, and is set upon the ruine and destruction of all sin, then the Penitent is turned from all sin, Rom. 7. 15. 19. 21. 23. Isa. 30. 22. 14. Hos. 8. When the will stands upon such terms of defiance with all sin, as that it will never enter into a league of friendship with any sin, then is the Soul turned from every sin.

Thirdly: In the judgments, turning away from all sin, by disapproving, disallowing, and condemning all sin, Rom. 7. 15. O! saith the judgment of a Christian, sin is the greatest evil in all the world, 'tis the only thing God abhors, and that brought Jesus Christ to the Cross, that damns Souls, that shuts Heaven, and that has laid the foundations of Hell. O! It is the pricking thorn in my eye, the deadly arrow in my side, the two-edged-sword that hath wounded my Conscience, and slain my com­forts, and separated between God and my Soul. O! sin is that which hath hindred my prayers, and imbitter­ed my mercies, and put a sting into all my crosses; and therefore I can't but disapprove of it, and disallow of it, and condemn it to death, yea, to Hell from whence it came.

Fourthly: In the purpose and resolution of the soul, 4 the soul sincerely purposing and resolving, never willing­ly, wilfully, or wickedly to transgress any more, Psal. 17. 3. The general purpose and resolution of my heart is not to transgress, though particular failings may attend me; yet my resolutions and purposes are firmly set a­gainst doing evil, Psal. 39. 1. The true Penitent holds up his purposes and resolutions to keep off from sin, and to keep close with God, though he be not able in every thing, and at all times to make good his purposes and resolutions, &c. But

Fifthly: In the earnest and unfeigned desires, and care­ful 5 endeavours of the Soul to abandon all sin, to forsake all sin, and to be rid of all sin, Rom. 7. 22, 23. You know when a prudent, tender, indulgent Father sees hs Child to fail and come short in that which he enjoyns him to do; yet knowing that his desires and endeavours is to please him, and serve him, he will not be harsh, rigid, sowre, or severe towards him; but will spare him, and exercise much tenderness, and indulgence towards him; and will God, will God, whose mercies reach above the Heavens, and whose compassions are infinite, and whose love is like himself, carry it worse towards his Children [Page 19] then men do carry it towards theirs? Surely no. God's Fatherly indulgence accepts of the will for the work, Heb. 13. 18. 2 Cor. 8. 12. Certainly, a sick man is not more desirous to be rid of all his Diseases, nor a Priso­ner to be freed from all his bolts and chains, than the true Penitent is desirous to be rid of all his sins.

Sixthly and lastly: In the common and ordinary de­clining .6 shunning, and avoyding of all known occasions of sin, yea, and all temptations, provocations, inducements, and enticements to sin, &c. That royal Law, 1 Thes. 5. 22. Abstain from all appearance of evil, is a Law that is very precious in a Penitent mans eye, and commonly lyes warm upon a Penitent mans heart; so that take him in his ordinary course, and you shall find him very ready to shun, and be shie of the very appearance of sin, of the very shews and shadows of sin. Job made a Cove­nant with his eyes, Job. 31. 1. and Joseph would not hear­ken to his bold tempting Mistriss, to lye by her, or to be with her, Gen. 39. 10. And David when himself, would not sit with Ʋain persons, Psal. 26. 3, 4, 5. Now a true penitential turning from all sins, lyes in these six things, and therefore you had need look about you; for if there be any one way of wickedness, wherein you walk, and which you are resolved you will not forsake, you are no true penitents, and you will certainly lose your souls, and be miserable for ever.

This Opinion that is now under-consideration, is an 8 opinion that will exceedingly deject many precious Chri­stians, and cause them greatly to hang down their heads, especially in four days. 1. In the day of common cala­mity. 2. In the day of personal affliction. 3. In the day of death. 4. In the great day of account.

First: In a day of common Calamity, when the Sword 1 is drunk with the blood of the slain; or when the raging Pestilence lays thousands in heap upon heap, or when Fevours, Agues, Gripes, and other Diseases, carry hundreds every week to their long homes. O! now the remembrance of a mans beloved sins, his bosom sins, his [Page 20] darling sins (if a Saint had any such sins) will be very apt to fill his soul with fears, dreads, and perplexities: Surely now God will meet with me, now God will avenge himself on me for my beloved sins, my bosom sins, my darling sins: O! how righteous a thing is it with God, be­cause of my beloved lusts, to sweep me away by these sweeping Judgments that are abroad in the Earth? On the contrary, how sweet and comfortable a thing is it, when in a day of common Calamity, a Christian can ap­peal to God, and appeal to Conscience, that though he has many weaknesses, and infirmities that hang upon him, that yet he has no beloved sin, no bosom sin, no darling sin, that either God or Conscience can charge up­on him. O! such a consideration as this, may be as life from the dead to a gracious Christian, in the midst of all the common Calamities that do's surround him; and that hourly threaten him.

Secondly: In the day of personal Affections, when the 2 smarting Rod is upon him, and God writes bitter things against him; when the Hand of the Almighty has toucht him in his Name, Estate, Relations, &c. O! now the remembrance of a mans beloved sins, his bosom sins, his darling sins, (if a Saint had any such sins) will be as the hand writing upon the Wall (Dan. 5. 5, 6.) that will make his counteance to be changed, his thoughts to be troubled, his joynts to be loosed, and his knees to be dashed one against a­nother. O! now a Christian will be ready to conclude, O! 'tis my beloved sins, my bosom sins, my darling sins that has caused God to put this bitter cup into my hand, and that has provokt him to give me gall and wormwood to drink, Lam. 3. 19. Whereas on the contrary, when a man under all his personal tryals, though they are many, and great, yet can lift up his head and appeal to God and Conscience, that though he has many sinful weak­nesses, and infirmities hanging upon him, yet neither God nor Conscience can charge upon him any beloved sins, any bosom sins, any darling sins: O! such a consi­deration as this, will help a man to bare up bravely, [Page 21] sweetly, cheerfully, patiently, and contentedly, under the heaviest hand of God, as is evident in that great in­stance of Job: who so sorely afflicted as Job? and yet no beloved sin, no bosom sin, no darling sin, being chargable upon him by God or Conscience (Job. 10. 7. chap. 31. 33.) How bravely, sweetly, and Christianly do's Job bear up under those sad changes and dreadful providen­ces that would have broke a thousand of such mens hearts, upon whom God and Conscience could charge beloved sins, bosom sins, darling sins? But

Thirdly: In the day of death; Death is the King of 3 terrors, as Job speaks; and the terror of Kings, as the Philosopher speaks: Oh how terrible will this King of terrors be to that man upon whom God and Conscience can charge beloved sins, bosom sins, darling sins: This is certain, when a wicked man comes to die, all the sins that ever he committed don't so grieve him, and terrifie him, so sad him, and sink him, and raise such horrors and terrors in him, and put him into such a hell on this side Hell, as his beloved sins, his bosom sins, his darling sins; and had Saints their beloved sins, their bosom sins, their darling sins, Ah what a Hell of horror and terror would these sins raise in their souls, when they come to lye upon a dying Bed! But now when a Child of God shall lye upon a dying Bed, and shall be able to say, Lord thou knowest, and Conscience thou knowest, that though I have had many and great failings, yet there are no beloved sins, no bosom sins, no darling sins, that are charge­able upon me. Lord thou knowest, and Conscience thou knowest: 1. That there is no known sin that I don't hate and abhor. 2. That there is no known sin that I don't combat and conflict with. 3. That there is no known sin that I don't grieve and mourn over. 4. That there is no known sin that I would not presently, freely, willingly, and heartily be rid of. 5. That there is no known sin that I don't in some weak measure endeavour in the use of holy means to be delivered from. 6. That there is no known sin, the effectual subduing and mortifying of which, would not administer matter of the [Page 22] greatest joy and comfort to me. Now when God and Con­science shall acquit a man upon a dying Bed, of beloved sins, of bosom sins, of darling sins, who can express the joy, the comfort, the peace, the support that such an acquittance will fill a man with?

Fourthly: In the day of Account, the v [...]ry thoughts of which day, too many, is more terrible than Death it 4 self, such Christians as are Captivated under the power of this opinion, viz. That the Saints have their beloved sins, their bosom sins, their darling sins; such cannot but greatly fear, and tremble to appear before the Tri­bunal of God. O! saith such poor hearts, how shall we be able to answer for beloved sins, our bosom sins, our darling sins, as for infirmities, weaknesses, and follies that has attended us, we can plead with God, and tell him; Lord, when Grace has been weak, Corruptions strong, Temptations great, and thy Spirit withdrawn, and we off from our Watch, we have been worsted and captivated. But what shall we say as to our beloved sins, our bosom sins, our darling sins; O these fill us with terror and horror, and how shall we be able to hold up our heads before the Lord, when he shall reckon with us for these sins. But now when a poor Child of God thinks of the day of Account, and is able, through grace, to say, Lord, though we cannot clear our selves of infirmi­ties, and many sinful weaknesses, yet we can comfortably ap­peal in thee, and our Consciences, that we have no beloved sins, no bosom sins, no darling sins. O with what com­fort, confidence, and boldness, will such poor hearts hold up their heads in the day of Account, when a Chri­stian can plead those six things before a Judgment seat, that he pleaded in the third particular, when he lay upon a dying Bed? how will his fears vanish, and how will his hopes and and hopes and heart revive, and how comfortably and boldly will he stand before a Judgment-Seat? But

Ninethly: This opinion that is now under considera­tion, 9 has a very great tendancy to discourage and deaden the hearts of Christians to the most noble and spiritual [Page 23] duties of Religion, viz. 1. Praising of God. 2. De­lighting in God. 3. Rejoycing in God. 4. Admiring of God. 5. Taking full content and satisfaction in God. 6. Witnessing for God, his Truth, his Ordinances and ways. 7. To self-tryal and self-examination. 8. To the making of their Calling and Election sure. I cannot see with what comfort, confidence, or courage, such souls can apply themselves to the Eight duties last men­tioned, who lye under the power of this opinion, viz. That Saints have their beloved sins, their bosom sins, their darling sins: But now when a Christian is clear, and he can clear himself, (as every sincere Christian can) of beloved sins, of bosom sins, of darling sins, how is he upon the advantage ground to fall in roundly with all the Eight duties last mentioned? But

Tenthly and lastly: This opinion that is now under 10 consideration, has a very great tendency to discourage multitudes of Christians from coming to the Lords Table. I would willingly know with what comfort, with what confidence, with what hope, with what expectation of good from God, or of good from the Ordinance, can such Souls draw near to the Lords Table, who lye under the power of this opinion or perswasion, that they carry about with them their bosom sins, their beloved sins, their dar­ling sins? How can such souls expect that God should meet with them in the Ordinance, and bless the Ordi­nance to them? How can such souls expect that God should make that great Ordinance to be strengthening, comforting, refreshing, establishing and enriching unto them How can such souls expect, that in that Ordi­nance God should Seal up to them his Eternal Loves, their Interest in Christ, their Right to the Covenant, their Title to Heaven, and the Remission of their sins, who bring to his Table their beloved sins, their bosom sins, their darling sins? But now when the People of God draw near to the Table of the Lord, and can appeal to God; that though they have many sinful failings and infirmities hanging upon them, yet they have no beloved [Page 24] sins, no bosom sins, no darling sins that they carry about with them: How comfortably and confidently may they expect that God will make that great Ordinance a blessing to them, and that in time all those glorious ends for which that Ordinance was appointed, shall be ac­complished in them, and upon them? Now by these ten Arguments, you may see the weakness, and falseness, yea, the dangerous nature of that opinion that many worthy men have so long Preacht, Maintained, and Printed to the World, viz. That the Saints have their beloved sins, their bosom sins, their darling sins; nei­ther do I wonder that they should be so sadly out in this particular, when I consider how apt men are to receive things by Tradition, without bringing of things to a strict examination; and when I consider what strange definiti­ons of Faith many famous, worthy men have given, both in their writings and Preachings; and when I consider what a mighty noise many famous men have made about legal preparations, before men presume to close with Christ, or to give up themselves in a Marriage Covenant to Christ; most of them requiring men to be better Christians before they come to Christ, than com­monly they prove, after they are implanted into Christ, &c.

Now though I have said enough, I suppose to lay that Opinion asleep that has been last under consideration, viz. That the Saints have their beloved sins, their bosom sins, their darling sins; yet for a close of this discourse, pro­mise with me these five things.

First: That all Unconverted persons have their belov­ed 1 sins, their bosom sins, their darling sins. The be­loved, the bosom, the darling sin of the Jews was Idola­try: The beloved, the bosom, the darling sin of the Co­rinthians, was Uncleanness, Wantonness, 1 Cor. 6. 15. 20. The beloved, the bosom, the darling sin of the Cre­tians, was Lying, 2 Titus 12. Jeroboams beloved sin was Idolatry, and Cains beloved sin was Envy, and Corahs beloved sin was Gain saying, and Esaus beloved sin was [Page 25] Prophaneness, and Ishmaels beloved sin was Scossing, and Baalams beloved sin was Ambition; Simoon and Levios beloved sin was Treachery, Manasses beloved sin was Cruelty, and Nebuchadnezars beloved sin was Pride, and Herods beloved sin was Uncleanness, and Judas his beloved sin was Covetousness, and the Young mans be­loved sin in that 19th. of Matthew was Wordly-mind­edness, &c.

Secondly: Promise this with me, that the Elect of 2 of God, before their Conversion, had their beloved sins, Manass [...]s beloved sin was Cruelty, and Ephraims be­loved sin before Conversion was Idolatry, Hos. 4. 17. and Zacheus, his beloved sin before Conversion, was worldly-mindedness and defrauding of others; and Pauls beloved sin before Conversion, was Persecution; and the Jaylors beloved sin before Conversion, was Cruolty; and Mary Magdolens beloved sin before Conversion, was Wantonness and Uncleanness, &c.

Thirdly: Premise this with me, viz. That after Con­version, 3 there is no Sin that the heart of a Christian is more seriously, more frequently, more resolutely, and more perfectly set against, than that which was once his beloved Lust: The hatred, detestation, and Indignation of a Converted person, breaks out and discovers it self most against that Sin which was once a beloved Sin, a bosom Sin, a darling Sin; his care, his fear, his jealou­sie, his watchfulness is most exercised against that Sin, which was once the darling of his soul: The Converted person eyes this Sin as an old Enemy; he looks upon this Sin, as the Sin by which God has been most dishonoured, and his own Conscience most enslaved, and his Immor­tal soul most indangered, and Satan most advantaged, and accordingly his Spirit rises against it, Hos. 14. 8. 2. Isa. 20. chap. 30. 22. And all Christians experience confirms this truth; but of this more before.

Fourthly: After Conversion, a Christian endeavours 4 to be most eminent in that particular grace which is most contrary and opposite to that Sin which was once his be­loved [Page 26] Sin, his bosom Sin, his darling Sin. Zacheus his boloved Sin was Worldliness and Defrauding, but being Converted, he labours to excel in restitution and libera­lity: The Jaylors beloved Sin was Severity & Cruelty, but being Converted, he labours to excel in pitty and courtesie: Pauls beloved sin was Persecution, but being Converted, how mightily do's he bestir himself to Con­vert souls, and to edifie souls, and to build up souls, and to strengthen souls, and to establish souls, and to encou­rage souls in the ways of the Lord; he gives it you under his own hand, That he laboured more abundantly than they all, 2 Cor. 11. 23. Austins beloved Sin, his bosom Sin, his darling sin, before his Conversion, was Wanton­ness and Uncleanness; but when he was converted, he was most careful and watchful to arm against that Sin, and to avoid all temptations and occasions that might lead him to it afterwards. If a mans beloved Sin before Con­version has been Wordlinesse, then after conversion he will labour above all to excel in Heavenly-mindedness; or if his Sin, his beloved Sin, has been Pride, then he will labour above all to excel in Humility: or if his be­loved Sin has been intemperance, then he will labour a­bove all to excel in temperance and sobriety; or if his beloved Sin has been Wantonness and Uncleanness, then he will labour above all, to excel in all Chastity and Pu­rity; or if his beloved Sin has been Oppr [...]ssing of others, then he will labour above all, to excel in Piety and Com­passion towards others; or if his beloved Sin has been Hypocrisie, then he will labour above all to excel in sin­cerity, &c. But

Fifthly: Though no Godly man, though no sincere 5 gracious Christian hath any beloved Sin, and bosom, darling Sin, yet there is no Godly man, there is no sin­cere gracious soul, but has some Sin or other, to which they are more prone than to others. Every real Christi­an hath his inclination to one kind of Sin rather than ano­ther, which may be called his special Sin, his peculiar Sin, or his own Iniquity, as David speaks in Psal. 18. [Page 27] ver. 23. Now the main power of grace and of upright­ness is mainly seen and exercised in a mans keeping of himself from his Iniquity. Now that specal, that pecu­liar Sin, to which a gracious soul may be most p [...]one and addicted to, may arise, 1. From the temperament and constitution of his body; the complexion and constitution of a mans body may be a more prepared instrument for one vice rather than another: or 2. It may arise from his particular Calling; Christians have distinct and par­ticular Callings that encline them to particular Sins. For instance, the Souldiers Calling puts him upon Ra­pine and Violence, Luk. 3. 14. Do Violence to no man, neither accuse any falsly, and be content with your wages. And the Trades-mans Calling, puts him upon Lying, Deceiving, Defrauding, and over-reaching his Brother. And the Ministers Calling puts him upon Flattering of the Gallants and great ones of his Parish, and upon pleasing the rest, by speaking of smooth things, Isa. 30. 10. and by sowing of Pillows under their Elbows, Ez [...]k. 13. 18, 20. And the Magistrates, Judges, and Justices Employ­ments lays them open to Oppression, Bribery, Injustice, &c. If Christians are not very much upon their watch, their very Callings and Offices may prove a very great snare to their souls: Or 3dly, It may arise from his out­ward state & condition in this world, whether his state be a state of Prosperity, or a state of Adversity; or whether he be in a Marriage state, or in a single state. Many times a mans outward state and condition in this world, hath a strong influence upon him, to encline him to this▪ or that particular sin, as best suiting with his condition: or 4thly, It may arise from distinct and peculiar Ages; for it is certain, that distinct and peculiar Ages do strong­ly encline persons to distinct and peculiar Sins; Youth enclines to Wantonness and Prodigality; and Manhood, to Pride, and Ambition; and Old Age, to Covetous­ness and Frowardness. Common experience tells us, that many times Wantonness is the Sinners darling in the time of his youth, and Worldliness his darling in the time [Page 28] of his age; and without controversie, Christians distinct and peculiar Ages may more strongly incline them to this or that Sin, rather than any other: or 5thly, It may a­rise from that distinct and particular way of Breeding and Education which he has had. Now to arm such Christi­ans against their special Sins, their peculiar sins (whose Sins are advantaged against them, either by their con­stitutions and complexion, or else by their particular Calling, or else by their outward state and condition, or else by their distinct and peculiar ages, or else by their particular way of Breeding and Education) is my pre­sent work and business; for though the raigning power of this, or that special peculiar Sin be broken in a mans Conversion, yet the remaining life and strength that is still left in those corruptions, will by Satan be improved against the growth, peace, comfort, and assurance of the soul: Satan will strive to enter in at the same door, and by the same Dalilah, by which he hath betrayed and wounded the soul, he will do all he can to do the soul a further mischief; Satan will be still a reminding of the soul of those former sweets, pleasures, profits, delights, and contents that have come in upon the old score; so that it will be a hard thing, even for a Godly man to keep himself from his Iniquity, from his special or peculiar Sin, which the Fathers commonly call, (though not truly) peccatum in delitiis, a mans special darlin and be­loved Sin. Well Christians, remember this once for all, viz. That sound Conversion includes a noble and se­rious revenge upon that Sin which was once a mans be­loved, bosom, darling Sin, 2 Cor. 7. 11. Yea, what clearing of your selves; yea, what Indignation; yea, what fear; yea, what vchement desire; yea, what zeal; yea, what revenge. You see this in Cranmer, who when he had subscribed with his right hand, to that which was a­gainst his Conscience, he afterwards, as a holy revenge, put that right hand into the flames; so Mary Magdalen takes that hair of hers. Of all Sins; (saith the sound Convert) I am resolved to be avenged on my once [Page 29] beloved, bosom, darling Sins, by which I have most dishonoured God, and wronged my own precious and immortal soul, and by which I have most endangered my everlasting Estate.

Having thus cleared up my way, I shall now endeavour to lay before you some special remedies, means, or helps against cherishing or keeping up of any special or peculi­ar Sin, either in heart, or life, against the Lord, or against the light and conviction of a mans own Consci­ence.

First: Cherrishing or keeping up of any special or pe­culiar 1 Sin, either in heart or life against the Lord, or a­gainst the light and conviction of a mans own Con­science will hinder assurance these several ways:

First, It will abate the degrees of our Graces, and so make them more undiscernable. Now grace rather in its degrees, than in its sincerity, or simple being only, is that which gives the clearest evidence of a gracious e­state, or of a mans interest in Christ. Sin, lived in, is like a Vermin to the Tree, which destroys the fruit; Grace cannot thrive in a sinful heart: In some soyl, Plants will not grow: The cherrishing of Sin, is the wi­thering of Grace: The casting of a favourable eye on any one special Sin, hinders the growth of Grace: If a man has a choyce Plant or Flower in his Garden, and it wi­thers and shrevils, and is dying, he opens the ground, and looks at the root, and there finds a Worm gnawing the root; and this is the cause of the Flowers fading: the Application is easie.

Secondly: The cherrishing of any special peculiar 2 Sin, or the keeping up of any known transgression against the Lord, and against the light of a mans own Consci­ence, will hinder the lively actings and exercise of grace, it will keep Grace at an under, so that it will hardly be seen to stir or act; yea, it will keep Grace so down, that it will hardly be heard to speak. When a special, or peculiar Sin is entertained, it will exceedingly mar the vigorous exercises of those graces which are the evi­dences [Page 30] of a lively Faith, and of a gracious state, and of a mans Interest in Christ: Grace is never apparent and sensible to the soul, but while it is in action; therefore want of action must needs cause want of assurance. Ha­bits are not felt immediately, but by the freeness and fa­cility of their acts, of the very being of the soul it self, nothing is felt or perceived, but only its acts. The fire that ly [...]th still in the flint, is neither seen nor felt; but when you smite it, and force it into act, it is easily dis­cernable. For the most part, so long as a Christian hath his graces in lively action, so long he is assured of them: He that would be assured that this sacred fire of grace is in his heart, he must blow it up, and get it into a flame. But

Thirdly: The cherrishing of any special Sin, or the 3 keeping up of any known transgression (in heart or life) against the Lord, and against the light of a mans own Conscience, so blears, dimms, and darkens the eye of the soul, that it cannot see its own condition, nor have a­ny clear knowledge of its gracious state, or of its inte­rest in Christ, &c. Somtimes men in riding, raise such a dust, that they can neither see themselves, nor their dearest Friends, so as to distinguish one from another; the Application is easie. The Room somtimes is so full of smoak, that a man cannot see the Jewels, the Trea­sures that lyes before him; so 'tis here. But

Fourthly: Cherrishing of any special or peculiar Sin, 4 or the keeping up of any known transgression against the Lord, or against the light of a mans own Conscience, provokes the Lord to withdraw himself, his comforts, and the gracious presence and assistance of his blessed Spi­rit; without which presence and assistance the soul may search and seek long enough for assurance, comfort, and a sight of a mans interest in Christ, before it will enjoy the one, or see the other. If by keeping up of any known transgression against the Lord, you set the holy Spirit a mourning, which alone can comfort you, and assure you of your interest in Christ, You may walk long en [...]ugh with­out [Page 31] comfort and assurance, Lam. 1. 16. The Comforter that should relieve my Soul, is far from me; so in that 1 John 3. 21. It is supposed, that a self-condemning heart, makes void a mans Confidence before God. The preci­ous Jewel of Faith can be holden in no other place, but in a pure Conscience, that is the only Royal Palace, wherein it must and will dwell, 1 Tim. 1. 19. Hold­ing Faith and a good Conscience, Heb. 10. 22. Let us draw near with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil Conscience. He that comes to God with a true, honest, upright heart, being sprinkled from an evil Conscience, may draw near to God in full assurance of Faith; whereas guilt, clouds, clogs, and distracts the soul, that it can never be with God, either as it would, or as it should; Conscientia pura, semper secura, A good Conscience hath sure confi­dence. Conscience is mille testes, a thousand Witnesses for, or against a man. Conscience is Gods Preacher in the bosom. 'Tis better with Euagrius to lye secure on a bed of Straw, than to have a turbulent Conscience on a bed of Down. It was a Divine saying of (Seneca) a Heathen, viz. That if there were no God to punish him, no Devil to torment him, no Hell to burn him, no man to see him; yet would he not sin, for the ugliness of sin, and the grief of his own Conscience. But

Fifthly: Cherrishing of any special or peculiar sin, or 5 the keeping up of any known transgression (in heart or life) against the Lord, and against the light of a mans own Conscience, will greatly hinder his high esteem and reputation of Jesus Christ, and so it will keep him from comfort, assurance, and sight of his interest in him; so that somtimes his dearest Children are constrained to cry out, God is departed from me, and he answereth me not, neither by Dream, nor Vision, neither this way, nor that, 1 Sam. 28. 15. But

Sixthly: The greatest and most common cause of the .6 want of assurance, comfort and peace, is some un­mortified Lust, some secret, special, peculiar sin, unto [Page 32] which men give entertainment, or at least, which they do not so vigorously oppose, and heartily renounce as they should and might, hinc illae lachrymae, and this is that which casts them on sore straits and difficulties; and how should it be otherwise, seeing God, who is infinitely wise, holy, and righteous, either cannot, or will not re­veal the secrets of his love to those who harbour his known Enemies in their bosoms? the great God either cannot, or will not regard the whinings and complain­ings of those who play or dally with that very sin which gauls their Consciences, and connive and wink at the stirrings and workings of that very Lust, for which he hides his face from them, and writes bitter things against them. Mark, all fears, and doubts, and scruples, are be­gotten upon sin, either real, or imaginary: Now if the sin be but imaginary, an enlightned rectified judgment, may easily and quickly scatter such fears, doubts, and scruples as the Sun doth mists, and clouds, when it shines in its brightness; but if the Sin be real, then there is no possibility of curing those fears, doubts, and scruples a­rising from thence, but by an unfained Repentance, and returning from that sin. Now if I should produce all the Scriptures and instances that stand ready prest to prove this, I must transcribe a good part of the Bible; but this would be labour in vain, seeing it seemeth to have been a notion, engraven even on natural Conscience, viz. That sin so defiles persons, that till they be washed from it, neither they, nor their services can be accepted; from whence arose that custom of setting water-pots at their entrance into their Temples, or places of worship. Let him that wants assurance, comfort, peace, and a sight of his interest in Christ, cast out every known sin, and set upon a universal course of Reformation; for God will not give his Cordials to those that have a foul Stomack; those, that against light, and checks of Conscience, dally and tamper with this sin, or that, those God will have no commerce, no communion with; on such, God will not lift up the light of his countenance, Rev. 2. 17. To him [Page 33] that overcometh, will I give to eat of the hidden manna, and I will give him a white stone, and in that stone, a new name written. These are all Metaphorical expressions, which being put together, do amount to as much as Assurance; but mark, these are promised. [...], to him that o­vercometh, to him that rides on conquering, and to con­quer. O that Christians would seriously remember this The dearer it cost any one to part with his sins, the more sweet and comfortable will it be to call to mind the Victory, that through the spirit of grace he has got over his sins. There is no comfort, joy, or peace to that which arises from the conquests of sin, especially of spe­cial sins. When Goliah was slain, what joy and triumph was there in the Camp? So here,

Seventhly: Cherrishing of any special or peculiar sin, 7 or the keeping up of any known transgression (either in heart or life) against the Lord, and against the light of a mans own Conscience, will hinder the soul from that warm, lively, fervent, frequent, seasonable, sincere, and constant way of duty, as contributes most to the in­crease of grace, peace, comfort, and assurance, &c.

Eighthly: Seriously consider of the several assertions 8 and concurrent judgments of our best and most famous Divines in the present case: I shall give you a tast of some of their Sayings.

First: A man (saith one) can have no peace in his 1 Conscience, that favoureth and retaineth any one sin in himself against his Conscience.

Secondly: Another saith, A man is in a damnable 2 state, whatsoever good deeds seem to be in him, if he yield not to the work of the Holy Ghost, for the leaving but of any one known sin which fighteth against peace of Conscience. But

Thirdly: So long (saith another) as the power of 3 mortification destroyeth thy sinful affections; and so long as thou art unfainedly displeased with all sin; and doest mortifie the deeds of the body by the Spirit, thy case is the case of Salvation. But

Fourthly: Another saith, A good Conscience stands not with a purpose of sinning, no not with irresolution a­gainst sin; this must be understood of habitual purposes, and of a constant irresolution against sin.

Fifthly: The rich and precious box of a good Consci­ence 5 (saith another) is polluted and made impure, if but one dead fly be suffered in it. One sin being quietly permitted, and suffered to live in the soul, without being disturbed, resisted, resolved against, or lamented o­ver, will certainly mar the peace of a good Consci­ence.

Sixthly: Where there is but any one sin (saith ano­ther) .6 nourished and fostered, all other our graces are not only blemished, but abolished, they are no graces; Dike, of the deceiptfulness of the heat, chap. 16.

Seventhly: Most true is that saying of Aquinus, That all sins are coupled together, though not in regard of con­version to temporal good, for some look to the good of gain, some of glory, some of pleasure; yet in regard of aversion from eternal good, that is God: So that he that looks but towards one sin, is as much averted and turned back from God, as if he looked to all; in which respect St. James says, He that off [...]ndeth in one, is guilty of all, 2 Jam. 10. Now that ye may not mistake Aquinas, nor the Scripture he cites, you must remember that the whole Law is but one copulative, Exod. 16. 18. Ezek. 18. 10, 11, 12, 13. v Mark, he that breaketh one Command, habitually breaketh all; not so actually. Such as are truly Go [...]ly, in respect of the habitual desires, purposes, bents, by­asses, inclinations, resolutions, and endeavours of their Souls, do keep those very commands that actually they daily break. But a dispensatory Conscience keeps not any one Commandement of God; he that willingly and wilfully, and habitually gives himself liberty to break a­ny one Commandement, is guilty of all: That is 1. Ei­ther he breaks the chain of duties, and so breaks all the Law, being copulative; or, 2. With the same dispositi­on of heart, that he willingly, wilfully, habitually breaks [Page 35] one, with the same disposition of heart he is ready prest to break all. The Apostles meaning in that, Jam. 2. 10. is certainly this, viz. That suppose a man should keep the whole Law for substance, except in some one particular; yet by allowing of himself in this particular, thereby he manifests that he kept no precept of the Law in obedi­ence and conscience unto God; for if he did, then he would be careful to keep every precept: thus much the words following import, and hereby he manifests that he is guilty of all. Some others conceive, that therefore such a one may be said to be guilty of all, because by al­lowing of himself in any one sin, thereby he lyes under that Curse which is threatned against the transgressors of the Law, Dan. 27. 26.

Eighthly: Every Christian should carry in his heart 8 (saith another) a constant and resolute purpose not to sin in any thing; for Faith and the purpose of sinning can never stand together: This must be understood of an habitual, not actual; of a constant, not transient pur­pose: But

Ninethly: One flaw in a Diamond (saith another) takes away the lustre and the price. One puddle, if we 9 wallow in it, will defile us. One man, in Law, may keep Possession. One piece of ward Land, makes the Heir liable to the King. So one sin lived in, and allowed, may make a man miserable for ever: But

Tenthly: One turn may bring a man quite out of the 10 way. One act of Treason makes a Traytor. Giddcon had seventy Sons, but one Bastard, and yet that one Bastard destroyed all the rest, Judg. 8. 13. One sin (as well as one Sinner) lived in, and allowed, may destroy much good saith another.

Eleaventhly: He that favoureth one sin, though he forgoe many, do's but as Ben adab recover of one dis­ease, 11 and dye of another; yea, he doth but take pains to go to Hell, saith another.

Twelfthly: Satan, by one Lye to our first Parents, made fruitless what God himself had Preached to them immediatly before, saith another.

Thirteenthly: A man may by one short act of sin▪ bring 13 a long Curse upon himself and his Posterity; as Ham did when he saw his Father Noah Drunk, Gen. 9. 24, 25. And Noah awoke from his Wine, and knew what his younger Son had done unto him, and he said, Cursed is Canaan, a Servant of Servants shall he be unto his Brethren. Canaan was Hams Son: Noah (as Gods mouth) Prophesied a Curse upon the Son for his Fathers sin. Here Ham is cursed in his Son Canaan, and the curse entailed not only to Canaan, but to his Posterity. Noah Prophesies a long series and chain of curses upon Canaan and his Children; he makes the cur [...]e Hereditary to the Name and Nation of the Canaanites: A Servant of Servants shall he be unto his Brethren, that is, the vilest and basest Servant; for the Hebrews express the superlative degree by such a du­plication (as Vanity of Vanities) that is most vain; (a Song of Songs,) that is a most excellent Song So here, a Servant of Servants; that is, the vilest, the basest Ser­vant: Ah heavy and prodigious Curse, upon the account of one sin. But

Fourteenthly: Satan can be content that men should 14 yield to God in many things, provided that they will be but true to him in some one thing; for he knows very well, that as one dram of Poyson may poyson a man; and one stab at the heart may kill a man; so one sin un­repented of, one sin allowed, retained, cherrished, and practised, will certainly damn a man. But

Fifteenthly: Though all the parts of a mans body be 15 sound, save only one; that one Diseased and Ulcerous part may be deadly to thee; for all the sound members cannot preserve thy life, but that one diseased and Ulce­rous member will hasten thy death: So one sin allowed, indulged, and lived in, will prove killing and damning to thee.

Sixteenthly: Observe (saith another) that an un­mortified 16 sin, allowed, and wilfully retained, will eat out all appearance of Vertue and Piety. Herods high e­steem of John and his Ministry, and his reverencing of him, and observing of him, and his forward performance of many good things, are all given over and laid aside at the instance and command of his master-sin, his reigning­sin. Johns head must go for it, if he won't let Herod en­joy his Herodias quietly. But

Seventeenthly: Some will leave all their sins but one; 16 Jacob would let all his Sons go but Benjamin: Satan can hold a man fast enough by one sin that he allows and lives in; as the Fowler can hold the Bird fast enough by one wing, or by one claw.

Eighteenthly: Holy Policarp, in the time of the fourth 18 Persecution, when he was commanded but to swear one Oath, he made this Answer; Four-score and six years have I endeavoured to do God Service, and all this while he never hurt me; how then can I speak evil of so good a Lord and Master who hath thus long preserved me: I am a Chri­stian, and cannot swear; let Heathens and Infidels swear if they will, I cannot do it, were it to the saving of my life

Nineteenthly: A willing, and a wilfull keeping up, ei­ther 19 in heart or life, any known transgression against the Lord, is a breach of the holy Law of God; it is a fight­ing against the honour an glory of God, and is a reproach to the Eye of God, the Omnipresence of God.

Twentiethly: The keeping up of any known trans­gression 20 against the Lord, may endanger the souls of o­thers, and may be found a fighting against all the crys, prayers, tears, promises, Vows, and Covenants that thou hast made to God, when thou hast been upon a sick bed, or in eminent dangers, or near death; or else when thou hast been in solemn seeking of the Lord, either a­lone, or with others; these things should be frequently and seriously thought of by such poor souls as are entan­gled by any Lust.

Twenty-one: The keeping up of any known trans­gression 21 against the Lord, either in heart or life, is a high tempting of Satan to tempt the soul; it will also greatly unfit the soul for all sorts of duties and services that he either owes to God, to himself, or others; it will also put a sting into all a mans troubles, afflictions, and di­stresses; it will also lay a foundation for dispair, and it will make Death, which is the King of terrors, and the terror of Kings, to be very terrible to the soul.

Twenty-two: The keeping up of any known trans­gression 22 against the Lord, either in heart or life, will fight against all those patterns and examples in holy Writ, that in duty and honour we are bound to immitate and follow. Pray where do you find in any of the blessed Scriptures, that any of the Patriarks, Prophets, Apostles, or Saints, are ever charged with a willing, or a wilfull keeping up either in their hearts, or lives, any known transgression against the Lord.

Twenty-three: The keeping up of any known trans­gression 23 against the Lord, will highly make against all clear, sweet, and standing communion with God. Pa­rents use not to smile, nor be familiar with their Children, nor to keep up any intimate communion with them, in their neglects and disobedience; 'tis so here.

Twenty-four: The keeping up, either in heart or 24 life, of any known transgression against the Lord, will fight against the standing joy, peace, comfort, and assu­rance of the soul. Joy in the Holy-Ghost, will make its nest no where, but in a holy soul; so far as the Spirit is grieved, he will suspend his consolations, Lam. 1. 16. A man will have no more comfort from God, than he makes Conscience of sinning against God. A Conscience good in point of Integrity, will be good also in point of Tranquility If our hearts condemn us not, then have we considence towards God (and I may say also towards men, Act. 24. 16) Oh what comfort and solace hath a clear Conscience, he hath somthing within to answer ac­cusations without. I shall conclude this particular with [Page 39] a notable saying of one of the Ancients. The joys of a good Conscience are the Paradise of Souls, the delight of Angels, the Garden of delights, the Field of blessing, the Temple of Solomon, the Court of God, the habitati­on of the Spirit: Bernard.

Twenty-five: The keeping up of any known trans­gression, 25 either in heart or life against the Lord, is a high contempt of the All seeing Eye of God, of the Omni­presence of God. It is well known what Ahashuerus, that great Monarch said concerning Haman, when com­ing in, he found him cast upon the Queens bed, on which she sate; What (saith he) will he force the Queen before me, in the house, Esth. 7. 8. There was the killing Em­phasis in the words, before me; Will he force the Queen be­fore me? What, will he dare to commit such a Villany, and I stand and look on? O Sirs! to do wickedly in the sight of God, is a thing that he looks upon as the greatest affront and indignity that can possibly be done unto him. What (saith he) whilt thou be Drunk before me, and Swear, and Blaspheam before me, and be wanton and un­clean before me, and break my Laws before my Eyes. This then is the killing aggravation of all sin, that it is done be­fore the Face of God, in the presence of God, whereas the very consideration of Gods Omnipresence, that he stands and looks on, should be as a B [...]r, a Remora, to stop the proceedings of all wicked intendments, a dis­swasive rather from sin, than the least encouragement thereunto. 'Twas an excellent saying of Ambrose; If thou canst not hide thy self from the Sun, which is Gods Mi­nister of light, how impossible will it be to hide thy self f [...]om him whose Eyes are ten thousand times brighter than the Sun, Ambrose. offic. l. 1. c. 14. Gods Eye is the best Mar­shal to keep the Soul in a comely order. Let thine Eye be ever on him, whose Eye is ever on thee. The Eyes of the Lord are in every place, beholding the evil and the good, Prov. 15. 9. There is no drawing of a Curtain be­tween God and thee. God is totus Oculus, all Eye; He seeth all things, in all places, and at all times. When [Page 40] thou art in secret, consider Conscience is present, which is more than a thousand Witnesses; and God is present, which is more than a thousand Consciences. It was a pretty fancy of one that would have his Chamber painted full of eyes, that which way soever he lookt, he might still have some eyes upon him; and he fancying himself according to the Moralists advice, always under the eye of a Keeper, might be the more careful of his carriage. O! Sirs, if the eyes of men, makes even the vilest to forbear their beloved lusts for a while; that the Adulte­rer watcheth for the twy-light; and they that are Drun­ken, are Drunken in the Night. How powerful will the Eye and Presence of God be with those that fear His An­ger, and know the sweetness of his Favour? The thought of this Omnipresence of God will affrighten thee from sin. Gehezi durst not ask, or receive any part of Nahamans Presents in his Masters presence, but when he had got out of Elisha's sight, then he tells his Lye, and gives way to his Lusts. Men never sin more freely, then when they presume upon secrecy; They break in pieces thy peo­ple O Lord, and afflict thy Heritage. They slay the Wid­dow and Stranger, and murder the Fatherless, yet they say, The Lord doth not see, neither shall the God of Jacob regard it, Psal. 94. 5, 6, 7. They, who abounded in a­bominations, said, The Lord seeth us not, the Lord hath forsaken the Earth, Ezek. 8, 9, 12. The wise man dis­swadeth from wickedness upon the consideration of Gods Eye and Omniscience. And why wilt thou my Son be ra­vished with a strange Woman, and embrace the bosom of a Stranger; for the ways of man are before the Eyes of the Lord, and he pondereth all his goings, Proverbs 5. 20, 21. Joseph saw God in the Room, and therefore durst not yield; but his Mistress saw none but Joseph, and so was impudently alluring and tempting him to folly. I have read of two Religious men that took contrary courses with two lewd Women, whom they were desirous to reclaim from their Vicious course of life: One of the Men, told one of the Women, that he was desirous to [Page 41] enjoy her Company, so it might be with secrecy; and when she had brought him into a close room, that none could pry into, he told her, All the barrs and bolts here cannot keep God out. The other desired the other Wo­men to company with him, openly in the streets, which when she rejected as a mad request; he told her, It was better to do it in the eyes of a multitude, than in the eyes of God. O why shall not the presence of that God, who hates sin, and who is resolved to punish it with Hell­flames, make us ashamed or afraid to sin, and dare him to his face.

Twenty-six: There have been many a Prodigal, who by 26 one cast of the Dice, have lost a fair Inheritance. A man may be kill'd with one stab of a Pen-knife; and one hole in a Ship may sink it: and one Thief may rob a man of all he has in the world. A man may escape many gross sins, and yet by living in the allowance of some one sin, be deprived of the glory of Heaven for ever. Moses came within the sight of Canaan, but for one sin, not sanctifying Gods Name, he was shut out; and no less will it be to any man, that for living in any one sin, shall be for ever shut out of the Kingdom of Heaven; not but that there may be some remainders of sin, and yet the heart taken off from every sin: but if there be any secret closing with any one way of sin, all the profession of God­liness, and leaving all other sins, will be to no purpose, nor ever bring a man to happiness.

Twenty-seaven: As the Philosopher saith, a Cup, or 27 some such thing that hath a hole in it, is no Cup, it will hold nothing, and therefore cannot perform the use of a cup, though it have but one hole in it. So if the heart have but one hole in it, if it retain the Devil but in one thing, if it make choyce but of any one sin, to lie and wallow in, and tumble in, it doth evacuate all the other good by the entertainment of that one sin; the whole box of Oyntment will be spoyled by the dropping of that one Flye into it. By the Laws of our Kingdom, a man can never have a true Possession, till he have voided all. And [Page 42] in the state of grace, no man can have a full interest in Christ, till all sin, that is, all reigning, domineering sin be rooted out.

Thus you see the concurrant judgments of our most fa­mous Divines, against mens allowing, indulging, or re­taining any one known sin against their light and Consci­ences; but that these Sayings of theirs may lay in more weight and power upon every poor soul that is intangled with any base Lusts; be pleased seriously and frequently to consider of these following particulars.

First: 'Tis to no purpose for a man to turn from some 1 sins, if he do's not turn from all his sins, Jam. 1. 26. If any man seem to be Religious, and bridle not his tongue, but deceiveth his own heart, this mans Religion is in vain. This at first sight may seem to be a hard saying, that for one fault, for one fault in the tongue, all a mans Religion should be counted vain; and yet this you see the Holy-Ghost does peremptorily conclude. Let a man make ne­ver so glorious a profession of Religion, yet if he gives himself liberty to live in the practise of any known sin, yea, though it be but in a sin of the tongue, his Religion is in vain, and that one sin will separate him from God for ever. If a Wife be never so officious to her Husband in many things, yet if she entertains any other Lover in­to his Bed besides himself, it will for ever alienate his affections from her, and make an everlasting separation between them: The Application is easie, to turn from one sin to another, is but to be tossed from one hand of the Devil to another; it is but with Benhadad, to reco­ver of one disease, and die of another; It is but to take pains to go to Hell. If a Ship spring three leaks, and only two be stopped, the third will sink the Ship; or if a man have two grievous wounds in his body, and takes order only to cure one, that which is neglected will cer­tainly kill him. 'Tis so here. Herod, Judas, and Saul, with the Scribes and Pharisees, have for many hundred years experienced this truth. But

Secondly: Partial obedience, is indeed no obedience, it is only universal obedience, that is true obedience, Exod. 24. 7. All that the Lord hath said, will we do, and be obedient. They only are indeed obedient, who have a care to do all that is commanded: For to obey, is to do that which is commanded, because it is commanded; though the thing done be commanded, yet if it be not therefore done, because it is commanded, it is no obe­dience. Now if this be the nature of obedience, then where obedience is indeed, it is not partial but universal; for he that doth any one thing that is commanded, be­cause it is commanded, he will be carefull to doe every thing that is commanded, there being the same reason for all. They that are only for a partial obedience, they do break a sunder the bond and reason of all obedience; for all obedience is to be founded upon the Authority and will of God, because [...]od (who hath Authority over all his Creatures) doth will and command us to obey his voyce, to walk in his Statutes; for this very reason do we stand bound to obey him; and if we do obey him up­on this reason, then must we walk in all his Statutes, for so hath he commanded us; and if we will not come up to this, but will walk in what Statutes of his we please, then do we renounce his Will, as the obliging reason of our obedience, and do set up our own liking and plea­sure as the reason thereof. God has so connexed the du­ties of his Law one to another, that if there be not a con­scientious care to walk according to all that the Law re­quires, a man becomes a transgressor of the whole Law, according to that of Saint James, chap. 2. 10. whosoever shall keep the whole Law, and yet offend in one point, is guilty of all, the bond of all is broken, the Authority of all is slighted, and that evil disposition, that sinful frame of heart, that works a man to venture upon the breach of one command, would make him venture upon the breach of any command, were it not for some infirmity of nature, or because his purse will not hold out to main­tain it, or for shame, or loss, or because of the eyes of [Page 44] Friends, or the sword of the Magistrate, or for some o­ther sinister respe [...]ts. He that gives himself liberty to live in the breach of any one command of God, is quali­fied with a disposition of heart to break them all. Every single sin contains vertually all sin in it. He that allows himself a liberty to live in the breach of any one particu­lar Law of God, he casts contempt and scorn upon the Authority that made the whole Law, and upon this ac­count breaks it all. And the Apostle gives the reason of it in c [...]r. 11. For he that said, Do not commit Adultery, said also, Do not k [...]ll: Now if thou commit no Adultery, yet if thou kill, thou art become a transgressor of the Law, not that he is guilty of all distributively, but collectively; for the Law is copulative, there is a chain of duties, and these are all so likned one to another, that you cannot break one link of the chain, but you break the whole chain. No man can live in the breach of any of any known com­mand of God, but he wrongs every command of God, he hath no real regard to any of the Commandements of God, that hath not a regard to all the Commandements of God. There is one and the same Law-giver in respect of all the Commandements, he that gave one command, gave also another; therefore he that observes one Com­mandement in obedience unto God, whose Commande­ment it is, he will observe all, because all are his Com­mandements; and he that slights one Commandement, is guilty of all, because he doth contemn the Authority of him that gave them all. Even in those Commande­ments which he doth observe, he hath no respect to the Will and Authority of him that gave them; therefore as Calvin doth well observe upon Jam. 2. 10, 11. That there is no Obedience towards God, where there is not an uni­form endeavour to please God, as well in one thing as in ano­ther.

Thirdly: Partial obedience tends to plain Atheisme; 3 for by the same reason that you slight the Will of God in any Commandement, by the same reason you may de­spise his Will in every Commandement; for every Com­mandement [Page 45] of God is his Will, and it is holy, spiritual, just, and good, Rom. 7. 12, 14. and contrary to our sin­ful Lusts; and if this be the reason why such and such Commandements of God wont down with you, then by the same reason none of them must be of Authority with you.

Fourthly: God requires universal Obedience, Deut. 4 5. 33. &c. chap. 10. 12. and chap. 11. 21, 22, ver. &c. Jer. 7. 23. Walk ye in all the ways that I have commanded you, that it may be well unto you, Math. 28. 20. Teaching them to observe all things that I have Commanded you &c.

Fifthly: Partial Obedience is an audacious charge a­gainst God himself, as to his Wisdom, or Power, or 5 Goodness; for those Statutes of God which you will not come up unto, either they are as Righteous as the rest, and as Holy as the rest, and as Spiritual as the rest, and as Good as the rest, or they are not: If they be as holy, spiritual, just, righteous, and good as the rest, why should you not walk in them, as well as in the rest? To say they are not as holy, spiritual, righteous, &c. as the rest, O what a Blasphemous charge is this against God himself, in prescribing unto him any thing that is not righteous and good, &c. and likewise in making his will, (which is the rule of all righteousness and goodness) to be partly righteous, and partly unrighteous; to be partly good, and partly bad.

Sixthly: God delights in universal Obedience, and in 6 those that perform it, Deut. 5. 29. O that there were such a heart in them, that they would fear me, and keep all my Commandements always; upon this account Abraham is called the friend of God in Scripture, three times, Isa. 41. 8. 2 Chron. 20. 7. James 2. 3. and upon the very same account, God called David, A man after his own heart, Act. 13. 22. I have found David the Son of Jesse, a man after mine own heart, which shall fulfill all my Will. [...]. All my wills, to note the universality and sincerity of his Obedience.

Seventhly: There is not any one Statute of God, but 7 it is good, and for our good, ergo, we should walk in all his Statutes, Deut. 5. 25. Ye shall walk in all the ways which the Lord your God hath commanded you; that you may live, and that it may be well with you; what one path hath, the Lord commanded us to walk in, but as it concerns his own glory, so likewise it concerns our good?

Is it not good for us to love the Lord, and to set him up as the object of our fear, and to act faith on him, and to worship him in spirit and in truth, and to be tender of his glory, and to sanctifie his day, and to keep off from sin, and to keep close to his ways. But

Eighthly: Universal Obedience, is the condition, up­on 8 which the promise of mercy and salvation runs, Ezek. 18. 21. If the wicked will turn from all his sins that he hath committed, and keep all his Statutes, and do that which is lawful and right, he shall surely live, he shall not die:

Ninethly: Our hearts must be perfect with the Lord 9 our God, Deut. 18. 13. Thou shalt be perfect with the Lord thy God, and Gen. 17. 1. Walk before me, and be thou perfect. Now how can our hearts be said to be per­fect with God, if we do prevaricate with him; if in some things we obey him, and in other things we will not o­bey him; if we walk in some of his Statutes, but will not walk in all his Statutes; if in some part we will be his Servants, and in other part of our lives, we will be the Servants of sin. But

Tenthly: If the heart be found, and up-right, it will 10 yeeld entire and universal Obedience, Psal. 119. 80. Let my heart be sound in thy Statutes, that I may not be a shamed, and v. 6. Then shall I not be ashamed when I have respect to all thy Commandements; by these verses com­pared together, it appears, that then the heart is sound and sincere, when a man has respect unto all Gods Com­mandements: without a universal Obedience, a man can never have that hope which maketh not ashamed. But

Eleventhly: Either we must endeavour to walk in all the Statutes of God, or else we must find some dispensa­tion or toleration from God to free us, and excuse us, and hold us indemnified, though we do not walk in all of them. Now what one Commandement is there from Obedi­ence, whereunto God excuseth any man? or will not 25 punish him for the neglect of obedience unto it: The Apostle saith, That whosoever shall keep the whole Law, [...]nd yet offend in one point, he is guilty of all, Jam. 2. 10. If he prevaricates with God, as to any one particular Com­mandement of his, his heart is naught, he is guilty of all, he hath really no regard of any of the rest of Gods Laws. But

12thly: The precious Saints and Servants of God, whose examples are recorded, and set forth for our imita­tion; they have been very careful to perform universal Obedience; will you see it in Abraham, who was ready to comply with God in all his Royal Commands. When God commanded him to leave his Country, and his Fathers House, he did it, Gen. 12. When God Commanded him to be Circumcised, though it were both shameful and painful, he submitted unto it, Gen. 17. When God commanded him to send away his Son Ishmael, though when Sarah speak to him about it, the things feemed very grievious unto him, yet as soon as he saw it to be the Will of God, he was Obedient unto it, Gen. 21. When God commanded him to Sacrifice his Son Isaac, his only Son, the Son of his Old age, the Son of the Promise, the Son of his [...]elight; yea, that Son from whom was to proceed, that Jesus in whom all the Nations of the Earth should be blessed; and though all this might seem to cross both Nature and Grace, both Reason and Religion, yet Abraham was willing to obey God in this also, and to do what he commanded, Gen. 22. so David was a man after Gods own heart, which fulfilled all his Wills, as the original runs in Acts 13. 22. And it is said of Zacharias, and Elizabeth, that they walked in all the Commandements and Ordinances of the Lord, &c. Luk. 1. 6. 1 Thes. 2. 10. Ye are Witnesses, and God also, [Page 48] how holily, and justly, and unblameably we behaved our selves among you that believe.

13thly: Universal Obedience speaks out the strength of our love to Christ, and the reality of our friendship 13 with Christ, Joh. 15. 14. Ye are my Friends, if ye do what­soever I command you. That Child shews most love to his Father, that observes all his precepts; and that Servant shews most love to his Master, that observes all his Ma­sters commands, and that Wife shews most love to her Husband, that observes all he requires in the Lord: So here, &c.

14thly. Universal Obedience will give most peace, 14 rest, quiet, and comfort to the Conscience. Such a Christian will be as an eye that hath no Mote to trouble it; as a Kingdom that hath no Rebel to annoy it; as a Ship that hath no leak to disturb it, Psal. 119. 165. Great peace have they which love thy Law, and nothing shall of­fend them. But

15thly: Mans holiness must be conformable to Gods 15 Holiness, Ephe. 5. 1, 2. Be ye followers of God as dear Chil­dren, Math. 5. 48. Be ye perfect, as your Heavenly Father is perfect. Now God is Righteous in all his ways, and holy in all his works, and so ought all to desire and en­deavour to be, that would be saved, 1 Pet. 1. 15. As he who hath called you is Holy, so be ye also holy in all manner of Conversation. v. 16. because it is written, Be ye holy, for I am holy. But

16thly. The holiness of a Christian must be conforma­ble 16 to the holiness of Christ. Be ye followers of me, as I am of Christ, 1 Cor. 11. 1. Now Christ was holy in all things. It behoveth us (said he) to fulfill all Righteous­ness. And this should be the care of every one that pro­fesseth himself to be Christs, to endeavour to be holy as Christ was holy, 1 John 2. 6. He that saith he abideth in him, ought himself to walk even as he walked. But

17thly. Servants must obey their earthly Masters, not 17 in some things only, but in all things, to wit, that are just and lawful, Tit. 2. 9. Exhort Servants to be obedient to [Page 49] their own Masters, and to please them well in all things. What Master will be content that his Servant should chuse how far forth he will observe and do those things which he doth require of him? much less may we think that such arbitrary and partial performances will please that God who is our Heavenly Master.

18thly: The promises of mercy, both spiritual and 18 temporal, are made over to universal obedience, 1 King. 6. 12, 13. Deut. 28. 1, 2, 3, Ezek. 18. 21, 22, 27, 28. turn to all these promises and dilate on them, &c.

19thly. One sin never goes alone, as you may see in 19 the falls of Adam and Eve, Lot, Abraham, Noah, Ja­cob, Joseph, Job, David, Solomon, Peter, Ahab, Judas, Jeroboam; one sin will make way for more; as one little Thief can open the door to let in many great ones: Sa­tan will be sure to nest himself, to lodge himself in the least sins, (as Birds nest & lodge themselves in the small­est branches of the Tree) and there he will do all he can to hatch all manner of wickedness. A little wedge makes way for a greater; & so do little sins make way for greater.

20. The reasons of turning from sin, are universally binding to a gracious soul. There are the same reasons 20 and grounds for a penitent man's turning from every sin, as there is for his turning from any one sin; do you turn from this or that sin, because the Lord hath forbid it? why, upon the same ground you must turn from every sin; for God has forbid every sin as well as this or that parti­cular sin; there is the same Authority forbidding or com­manding in all; and if the Authority of God awes a man from one sin, it will awe him from all, &c. But

21stly One sin allowed, and lived in, will keep Christ 21 and the Soul a-sunder. As one Rebel, one Traytor, hid and kept in the House, will keep a Prince and his Sub­ject a-sunder; or as one stone in the Pipe, will keep the water and the Cistern a-sunder. So here. But

22dly. One sin allowed, and lived in, will unfit a per­son 22 for suffering; as one cut, or one shot in the shoulder, may hinder a man from bearing a burden; will he ever [Page 50] lay down his life for Christ that can't, that won't lay down a Lust for Christ. But

23dly. One sin allowed and lived in, is sufficient to de­prive 23 a man for ever of the greatest good. One sin al­lowed, and wallowed in, will as certainly deprive a man ōf the blessed Vision of God, and of all the treasures, pleasures, and delights that be at God's right hand, as a thousand. One sin stript the fallen Angels of all their glory; and one sin stript our first Parents of all their dig­nity and excellency, Gen. 3. 4, 5. One flye in the box of prccious Oyntment, spoyls the whole box: One Thief may Rob a man of all his treasure; one Disease may de­prive a man of all his health; and one drop of Poyson will spoyl the whole glass of Wine: and so one Sin al­lowed, and lived in, will make a man miserable for ever. One Mill stone will sink a man to the bottom of the Sea, as well as a hundred: 'tis so here. But

24thly. One Sin allowed, and lived in, will eat out 24 all peace of Conscience; as one string that jars, Will spoyl the sweetest Musick; so one sin countenanced and lived in, will spoyl the musick of Conscience. One Pyrate may Rob a man of all he has in this world. But

25thly. and lastly: The Sinner would have God to 25 forgive him, not only some of his sins, but all his sins; and therefore 'tis but just and equal that he should turn from all his sins. If God be so faithful and just to forgive us all our sins, we must be so faithful and just as to turn from all our sins. The Plaister must be as broad as the Sore, and the Tent as long, and as deep as the Wound. It argues horrid Hypocrisie, damnable folly, and wonderful impudency, for a man to beg the pardon of those very sins that he is resolved never to forsake, &c.

Object. But it is impossible for any man on Earth to walk in all God's Statutes, to obey all his Commands, to do his will in all things, to walk according to the full bredth of Gods Royal Law. Sol. I Answer, there is a two-fold walking in all the Statutes of God; there is a two-fold Obedience to all the Royal Commands of God.

First: One is legal, when all is done that God re­quireth; 1 and all is done as God requireth, when there is not one path of duty, but we do walk in it perfectly and continually: thus no man on Earth doth, or can walk in all God's Statutes, or fully do what he Com­mandeth; For in many things we offend all, Jam. 3. 2. So Eccles. 7. 20. There is not a just man upon the Earth, that doth good, and sinneth not, 1 King. 8. 46. For there is no man that sinneth not, Prov. 20. 9. Who can say I have made my heart clean, I am pure from my sin, Job. 14. 4. Who can bring a clean thing out of an unclean, not one, 1 Joh. 1. 8. If we say we have no sin, we deceive our selves, and the truth is not in us.

Secondly: Another is Evangelical, which is such a 2 walking in all the Statutes of God, and such a keeping of all the Commands of God, as is in Christ accepted of, and accounted of, as if we did keep them all; (this walk­ing in all God's Statutes, and keeping of all his Com­mandements, and doing of them all, is not only possi­ble, but it is also actual in every Believer, in every sin­cere Christian) and it consists in these particulars.

First: In the Approbation of all the Statutes and 1 Commandements of God, Rom. 7. 12. The Commande­ment is holy, and just, and good. ver. 16. I consent unto the Law that it is good; there is both assent and consent, Psal. 119. 128. I esteem all thy precepts concerning all things to be right. A sincere Christian approves of all Divine Commands, though he can't perfectly keep all Divine Commands. But

Secondly: It consists in a Conscientious submission un­to 2 the Authority of all the Statutes of God. Every Com­mand of God hath an Authority within his heart, and o­ver his heart, Psal. 119. 161. My heart standeth in awe of thy Word. A sincere Christian stands in awe of every known Command of God, and hath a spiritual rega [...]d unto them all, Psal. 119. 6. I have respect unto all thy Commandements. But

Thirdly: It consists in a cordial willingness, and a cordial desire to walk in all the Statutes of God, and to obey all the Commands of God, Rom. 7 18. For to Will is present with me, Psal. 119. 5. O! that my ways were directed to keep thy Statutes, ver. 8. I will keep thy Statutes. But

Fourthly: It consists in a sweet complacency in all Gods Commands, Psal. 119. 47. I will delight my self in thy Commandement which I have loved, Rom. 7. 22. I delight in the Law of God after the inward man. But

Fifthly: He who obeys sincerely, obeys universally, 5 though not in regard of practice (which is impossible) yet in regard of affection, he loves all the Commands of God, yea, he dearly loves those very Commands of God, that he cannot obey, by reason of the infirmity of the flesh, by reason of that body of sin and death that he bears about with him; ponder upon that, Psal. 119. 97. O how I love thy Law. Such a pang of love he felt, as could not o­therwise be vented; but by this pathetical exclamation, O how I love thy Law, ver. 113, 163, 127, 159, 167. pon­der upon all these verses. But

Sixthly: A sincere Christian obeys all the Commands 6 of God; he is universal in his obedience, in respect of valuation or esteem; he highly values all the Commands of God; he highly prizes all the Commands of God, as you may clearly see by comparing these Scriptures toge­ther, Psal. 119. 72, 127, 128. Psal. 19. 8, 9, 10, 11. Job 23. 12. But

Seventhly: A sincere Christian is universal in his Obe­dience, 7 in respect of his purpose and resolution; he pur­poses and resolves, by Divine assistance, to obey all, to keep all, Psal. 119. 106. I have sworn, and will p [...]rform it, that I will keep thy Righteous Judgments, Psal. 17. 3. I am purposed that my mouth shall not transgress. But

Eighthly: A sincere Christian is universal in his Obe­dience. 8 In respect of his inclination, he has an habitual inclination in him to keep all the Commands of God, 1 King. 8. 57, 58. 2 Chron. 30. 17, 18, 19, 20. Psal. 119. 112. I have inclined my heart to perform thy Statutes always, oven to the end. But

Ninethly and lastly: Their Evangelical keeping of all the commands of God consists in their sincere endeavour to keep them all; they put out themselves in all the ways and parts of obedience; they do not willingly and wit­tingly slight or neglect any Commandement, but are striving to conform themselves thereunto; as a Dutiful Son doth all his Fathers commands, at least in point of endeavour. So your sincere Christians make Conscience of keeping all the Commands of God, in respect of en­deavours, Psal. 119. 59. I turned my feet unto thy Testi­monies. God esteems of Evangelical Obedience, as per­fect obedience; Zacharias had his failings, he did hesi­tate through unbelief, for which he was struck dumb; yet the Text tells you, That he walked in all the Com­mandements of the Lord blameless, Luk. 1. 6. Because he did cordially desire and endeavour to obey God in all things. Evangelical Obedience is true for the essence, though not perfect for the degree. A Child of God o­beys all the Commands of God, in respect of his sincere desires, purposes, resolutions, and endeavours; and this God accepts in Christ for perfect and compleat obe­dience. This is the glory of the Covenant of Grace, that God accepts and esteems of sincere obedience as perfect obedience. Such who sincerely endeavour to keep the whole Law of God, they do keep the whole Law of God in an Evangelical sense, though not in a legal sense. A sincere Christian is for the first Table as well as the se­cond, and the second as well as the first; he doth not ad­here to the first, and neglect the second, as Hypocrites do; neither doth he adhere to the second, and contemn the first, as prophane men do. O Christians, for your sup­port and comfort, know, that when your desires and en­deavours are to do the Will of God entirely, as well in one thing as another, God will graciously pardon your failings, and pass by your imperfections. He will spare you as a man spareth his Son that serveth him, Mal. 3. 17. Though a Father see his Son to fail, and come short in many things which he enjoyns him to do; yet knowing [Page 54] that his desires and endeavours are to serve him, and please him to the full, he will not be rigid and severe with him, but will be indulgent to him, and will spare him, and pitty him, and shew all love and kindness to him. The Application is easie, &c.

The second Question or case is this, viz: What is that Faith that gives a man an interest in Christ, and in all those blessed benefits and favours that comes by Christ? or whether that person that experiences the following particulars, may not safely, groundedly and comfortably conclude that his [...]aith is a true just [...]fying, saving faith, the faith of Gods E­ [...]ac [...], and such a faith as clearly evidences a gracious Estate, and will certainly bring the Soul to Heaven? Now in An­swer to this important Question, we may suppose the poor Believer is ready to experess himself thus:

First: Upon search, and sad experience, I find my 1 self a poor lost, miserable, and undone Creature, as the Scriptures every where do evidence, Ephe. 2. 1, 2, 5, 12. Colos. 2. 13. Rom. 8. 7, Luk. 19. 10.

Secondly: I am convinced that it is not in my self to 2 deliver my self out of this lost, miserable, and forlorne E­state; could I make as many Prayers as might be piled up between Heaven and Earth; and weep as much blood as there is water in the Sea, yet all this could not procure the pardon of one sin, nor one smile from God, &c.

Thirdly: I am convinced that it is not in Angels or 3 men to deliver me out of my lost, miserable, and undone condition. I know provoked Justice must be satisfied, Divine wrath pacified, my sins pardoned, my heart re­newed, my state changed, &c. or my soul can never be saved; and I know it is not in Angels or Men, to do any of these things for me.

Fourthly: I find that I stand in absolute need of a Savi­our 4 to save me from wrath to come, 1 Thes. 1. 10. to save me from the curse of the Law, Gal. 3. 10. 13. and to save me from infernal slames, Isa. 33. 14. so that I may well cry out with those in Act. 2. 37. Men and Brethren [Page 55] what shall we do: And with the Jaylour, Act. 16. 36. Sirs, what shall I do to be saved?

Fifthly: I see and know (through grace) that there is 5 an utter impossibility of obtaining salvation by any thing, or by any person, but by Christ alone, according to that of the Apostle, Act. 4. 12. Neither is there Salva­tion in any other, for there is no other name (that is, no o­other person) under Heaven, given among men, by which we must be saved. I know there is no Saviour that can deliver me from eternal death, and bring me to eternal life and glory; but that Jesus, of whom it is said, that he shall save his People from their sins, Luk. 1. 21. and there­fore I must conclude that there is an utter impossibility of obtaining Salvation by any other person, or things, &c. But

Sixthly: I see and know (through grace) that Jesus 6 Christ is an All-sufficient Saviour, that he is a mighty, yea, an Almighty Saviour, a Saviour that is able to save to the utmost all them that come to him, as the Scripture speaks, Psal. 89. 19. I have laid help upon one that is mighty, Isa. 63. 1. I that speak in Righteousness, mighty to save, Heb. 7. 25. Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. I know that the Lord Jesus is mighty to save me from that Wrath, and from that Curse, and from that Hell, and from that Damnation that is due to me, by reason of my sins: And that he is mighty to justifie me, and mighty to pardon me, and mighty to reconcile me to God the Father, and mighty to bring me to glory, as the Scripture do's every where testifie. But

Seventhly: I know (through grace) that Jesus Christ 7 is the only person anointed, appointed, fitted, and furnish­ed by the Father, for that great and blessed work or office, of saving Sinners souls, as these Scriptures amongst o­thers do clearly testifie, Isa. 61. 1, 2, 3, 4. Luk. 4. 17. 18, 19, 20, 21. Math. 1. 20, 21. John 6. 27. Certainly were Jesus Christ never so able, and mighty to save, yet [Page 56] if he were not anointed, appointed, fitted, and furnish­ed by the Father for that great office of saving poor lo [...]t Sinners; I know no reason why I should expect Salvati­on by him. But

Eighthly: (I know through grace) that the Lord Je­sus 8 Christ hath sufficiently satisfied, as Mediatour, the justice of God, and pacified his wrath, and fulfilled all Righteousness, and procured the favour of God and the pardon of sin, &c. for all them that close with him, that accept of him, as he is offered in the Gospel of grace, Gal 3. 19, 20. 1 Tim. 2. 5. Heb. 8. 6. Heb. 9. 14, 15. chap. 12. 24. Heb. 10. 12, 14. Math. 3. 15. Rom. 8. 1, 2, 3, 4. 33, 34. chap. 5. 8, 9, 10. Act. 13. 39.

Ninethly: I find that Jesus Christ is freely offered in the Gospel to poor lost undone Sinners, such as I am. I 9 find that the Ministers of the Gospel are commanded by Christ to proclaim in his Name a general pardon, and to make a general offer of him to all, to whom they Preach the everlasting Gospel, without excluding any, Mark. 16. 15. And he said unto them, Go ye into all the World, and preach the Gospel unto every Creature; and what is it to preach the Gospel unto every Creature, but to say unto them as the Angels did to the Shepherds? Luk. 2. 10, 11. I bring you good tidings of great joy, which shall be to all people; for unto you is born this day, in the City of Da­vid, a Saviour, which is Christ the Lord, &c.

Tenthly: I know (through grace) that all sorts of Sin­ners 10 are invited to come to Christ, to receive Christ, to ac­cept of Christ, and to close with Christ, Isa. 55. 1, 2. Math. 11. 28, 29. Joh. 7. 37. Rev. 3. 20. and chap. 22. 17. &c. But

Eleventhly: Through grace I do in my understanding 11 really assent to that blessed record and report that God the Father, in the blessed Scriptures has given concerning Christ, 1 Joh. 5. 10, 11, 12. The report that God the Father has made concerning the Person of Christ, and concerning the Offices of Christ, and concerning the work of Redemption by Christ, I do really and cordially [Page 47] assent unto, as most true and certain, upon the Authority of Gods Testimony, who is truth it self, and cannot lye. Now though this assent alone is not enough to make a sa­ving reception of Christ, yet it is in saving faith, and that without which, it is impossible there should be any saving faith. But

12thly. I can say (through grace) that in my judg­judgment, 12 I do approve of the Lord Jesus Christ, not only as a good, but as the greatest good, as a universal good, as a matchless good, as an incomparable good, as an infinit good, as an eternal good, and as the most suta­ble good in Heaven and Earth to my poor soul, as these Scriptures do evidence, Psal. 73. 25, 26. Cant. 5. 10. 45. Psal. 1, 2. Phil. 3. 7, 8, 9, 10. 1 Tim. 1. 15. I know there is every thing in Christ that may suit the state, case, necessities and wants of my poor soul; there is mercy in him to pardon me, and power in him to save me, and wisdom in him to counsel me, and grace in him to enrich me, and righteousness in him to cloath me, &c. and therefore I can't but approve of the Lord Jesus, as such a good as exceeds all the good that is to be found in Angels and Men; the good that I see in Christ doth not only counterpoise, but also excel all that real or imaginary good that every I have met with in any thing below Christ. Christ must come into the will, he must be re­ceived there, else he is never savingly received. Now before the Will will receive him, the Will must be cer­tainly informed that he is good, yea, the best, and great­est good, or else he shall never be admitted there. Let the understanding assent never so much to all propositi­ons concerning Christ, as true, if the judgment doth not approve of them as good, yea, as the best good, Christ will never be truly received; God in his working, main­tains the faculties of the Soul in their actings, as he made them.

13thly. So far as I know my own heart, I am sincere­ly 13 willing to receive the Lord Jesus Christ in a Matrimo­nial Covenant, according to these Scriptures, Hos. 2. [Page 58] 19, 20. 2 Cor. 11. 2. Isa. 54. 5. Isa. 61. 10. Isa. 62. 5. Cant. 3. 11. &c. Through grace I am,

First: Sincerely willing to take the Lord Jesus Christ 1 for my Saviour and Sovereign Lord. So far as I know my own heart, I do through mercy, give my hearty con­sent, that Christ, and Christ alone shall be my Saviour and Redeemer. It is true, I do duties, but the desire of my soul is to do them out of love to Christ, and in obe­dience to his Royal Law and Pleasure. I know my best Righteousnesses are but as filthy rags, Isa. 64. 6. And woe would be to me, had I no other shelter, or Saviour, or resting place for my poor soul, than rags, than filthy rags. And so far as I know my own heart, I am sincerely willing to give up my self to the guidance and govern­ment of Jesus Christ, as my sovereign Lord and King, desiring nothing more in this world, than to live and die under the guidance and government of his Spirit, Word, and Grace. But

Secondly: I am willing, through grace, to give a 2 Bill of Divorce to all other Lovers, without exception or reservation. So far as I know my own heart, I desire no­thing more in this world, than that God would pull out right-eye sins, and cut off right-hand sins. I am very desirous, through grace, to have all sins brought un­der by the Power, Spirit, and Grace of Christ; but espe­cially my special sins, my head corruptions. I would have Christ alone to Rule & Reign in the haven of my heart, without any Competitour. But

Thirdly: I am sincerely willing, through Grace, to 3 take the Lord Jesus Christ for Better, for Worse, for Richer, for Poorer, in Sickness and in Health, and in his Strength: I would go with him through fire and water, resolving (through his Grace) that nothing shall divide betwixt Christ and my Soul. So far as I know my own heart, I would have Christ, though I beg with him, though I go to Prison with him, though in agonies in the Garden with him, though to the Cross with him. But

Fourthly: So far as I know my own heart, I am sin­cerely 4 willing, First, to receive the Lord Jesus Christ pre­sently, 1 John 12. Secondly, to receive him in all his Offices, as King, Prophet, and Priest, Col. 2. 6. Acts 5. 31. Thirdly, To receive him into every room of my soul; to receive him into my understanding, mind, will, affections, &c. Fourthly: To receive him upon his own terms, of denying my self; taking up his Cross, and fol­lowing of him where-ever he goes, Math. 16. 21. Rev. 14. 4. &c.

Fifthly and lastly: So far as I know my own heart, I 5 do freely consent. 1. To be really Christs. 2. To be pre­sently Christs. 3. To be wholly Christs. 4. To be on­ly Christs. 5. To be eminently Christs. 6. To be for ever Christs, &c.

Certainly that Christian that has and do's experience the particulars last mentioned under the second question, that Christian may safely, groundedly, boldly, and com­fortably conclude that his faith is a true, justifying, sa­ving Faith, the Faith of Gods Elect, and such a Faith as clearly evidences a gracious Estate, and will never leave his Soul short of Heaven.

Now how many thousand Christians are there, that have this Faith that is here described, which is doubtless a true, justifying, saving Faith, that gives a man an in­terest in the person of Christ, and in all the blessings and benefits that comes by Christ, who yet question whether they have true faith or no, partly from weakness, partly from temptations, and partly from the various definiti­ons that are given of Faith by Protestants, both in their Preachings and Writings; and it is, and must be for a lamentation, that in a point of so great moment, the Trumpet should give such an uncertain sound.

The third Question, or case is this, viz. whether in the great day of the Lord, the day of general Judgment, or Eccles. 11. 9. cap. 12. 14. Matth. 12. 36. cap. 18. 23. in the particular Judgment that will pass upon every soul immediately after death, which is the stating of the soul in an Eternal estate or condition, either of happiness or [Page 60] misery; whether the sins of the Saints, the follies and Luk. 16. 2. Rom 14. 10, 12. 2 Cor. 5. 10. Heb. 9. 27. cap. 13 17. 1 Pet. 4 5. vanities of Believers, the infirmities and enormities of sincere Christians shall be brought into the judgment of discussion and discovery, or no? Whether the Lord will either in the great day of account, or in a mans particu­lar day of account or judgment, publickly manifest, pro­claim, and make mention of the sins of his people, or no? This question is bottomed upon the ten Scriptures in the Margent, which I desire the Christian Reader to consult; and upon the sad and daily complaints of many dear sincere Christians, who frequently cry out, O! we can never answer for one evil thought of ten thousand, nor we J [...]. 9. 3. Psal 19. 12. Psal 143. 2. Ezr 19. 6. can never answer for one idle word of twenty thousand; nor we can never answer for one evil action of a hundred thousand, and how then shall we stand in Judgment? how shall we look the Judg in the Face? how shall we be ever able to an­swer for all our Omissions, and for all our Commissions; for all our sins of Ignorance, and sins against light and know­ledge; for all our sins against the Law, and for all our sins against the Gospel, and for all our sins against soveraign Grace, and for all our sins against the Remedy, against the Lord Jesus, and for all the sins of our Infancy, of our Youth, Heb. 9 27. and of old Age, &c. What account shall we be able to give up, when we come to our particular day of Judg-ment, immediately after our death, or in the great and general day of account, when Angels, Devils, & Men shall stand before the Lord Jesus; whom God the Father hath or­dained to be the Judge of Quick and Dead, Act. 17. 31.

Now to this great Question I Answer, that the sins of the Saints, the infirmities and enormities of Believers shall never be brought into the Judgment of discussion and discovery, they shall never be objected against them, either in their particular day of Judgment, or in the great day of their Account. Now this truth I shall make good by an induction of particulars thus.

First: Our Lord Jesus Christ, in His judicial proceed­ings in the last day, which is set down clearly and largely in Math. 25. 34. to ver. 42. doth only enumerate the [Page 61] good works they have done, but takes not the least notice of the spots and blemishes of the infirmities or enor­mities Deut. 32. 4, 5, 6. Dan. 9. 24. of the weaknesses or wickednesses of his people. God has sealed up the sins of his people, never to be re­membred or lookt upon more. In the great day, the book of Gods Remembrance shall be opened, and publickly read, that all the good things that the Saints have done for God, for Christ, for Saints, for their own Souls, for Sinners; and that all the great things that they have suf­fered for Christ's sake, and the Gospels sake, may be mentioned to their everlasting praise, to their eternal honour. And though the choicest and chiefest Saints on Rom 7. 23, 24. Gal. 5. 17. Earth have, 1. Sin dwelling in them: 2. Operating and working in them. 3. Vexing and molesting of them, being as so many Goads in their sides, and Thorns in their eyes. 4. Captivating and prevailing over them, yet in that large Recital which shall then be read of the Saints lives, Math. 25. There is not the least mention made either of sins of Omission, or Commission; nor the least mention made, either of great sins, or of small sins; nor the least mention made, either of sins before Conver­sion, or after Conversion. Here in this world the best of Saints have had their buts, their spots, their blots, their specks, as the fairest day hath its Clouds, the finest Linnen its spots, and the richest Jewels their specks; but now in the judicial process of this last and universal As­sizes there is not found in all the Books that shall then be opened, so much as one unsavory but, to blemish the Rev. 20. 12. Dan. 7. 10. Num. 23. 21. fair Characters of the Saints. Surely he that sees no Ini­quity in Jacob, nor perverseness in Israel, to impute it to them whilst they live, he will never charge Iniquity or perverseness upon them in the great day. Surely, he who has fully satisfied his Fathers Justice for his peoples sins, and who hath by his own Blood ballanced and made Isa. 53. up all Reckonings and Accounts between God and their souls, he will never charge upon them their faults and fol­lies in the great day. Surely he, who hath spoken so much for his Saints, whilst he was on Earth, and who [Page 62] hath continually interceded for them since he went to John 17. Heb. 7. 25. Heaven, he won't (though he hath cause to blame them for many things) speak any thing against them in the great day. Surely Jesus Christ, the Saints Pay-master, Heb. 10. 10, 12, 14. Matth. 18. 24. Col. 2 14. who hath discharged their whole debt at once, who hath paid down upon the nayl the ten thousand Talents which we owed, and took in the Bond, and nailed it to the Cross; leaving no back-reckonings unpaid, to bring his poor Children, which are the travail of his soul, afterward Isa. 53. 11. into any danger from the hands of Divine Justice; he will never mention the sins of his people; he will never charge the sins of his people upon them in the great day. Our dear Lord Jesus, who is the Righteous Judg of Heaven and Earth in the great day of account, He will bring in Omnia bene, in his presentment all fair and well, and ac­cordingly will make Proclamation in that High-Court of Justice, before God, Angels, Devils, Saints, and Sin­ners, &c. Christ will not charge his Children with the least unkindness, he will not charge his Spouse with the least unfaithfulness in the great day; yea, he will repre­sent them before God, Angels, and Men, as compleat in him, as all fair and spotless, as without spot or wrinkle, as without fault before the Throne of God; as holy and Col. 2. 10. Cant. 4. 7. Ephe. 5. [...]7 Rev. 14 5. unblameable, and unreproveable in his sight; as imma­culate as the Angels themselves, who kept their first E­state. This honour shall have all the Saints, and thus shall Christ be glorified in his Saints, and admired in all 1 Th [...]s. 2. 10 them that believe. The greatest part of the Saints by far, will have past their particular judgment long before Heb 9. 27. the general judgment, and being therein acquitted and discharged from all their sins, by God the Judge of the quick and dead, and admitted into Heaven upon the cre­dit 2 Tim. 4. 1. of Christs Blood, Righteous satisfaction, and their free and full justification. It cannot be imagined that Je­sus Christ, in the great day, will bring in any new charge against his Children, when they have been cleared and absolved already. Certainly when once the Saints are freely and fully Absolved from all their sins by a Divine [Page 63] Sentence, then their sins shall never be remembred, they shall never be objected against them any more. For one Divine Sentence cannot cross and rescind another: the Judge of all the world had long since cast all their sins be­hind his back, and will he now set them before his face, Isa. 38. 17. and before the faces of all the world? surely no, he has long since cast all their sins into the depths of the Sea, (bot­tomless depths of everlasting Oblivion) that they might Micah. 7. 19. never be buoyed up any more! He has not only for­given their sins, but he has also forgotten their sins: And Jer. 31. 34. will he remember them, and declare them in the great day? surely no: God has long since blotted out the trans­gressions Isa 43. 25. of his people. This Metaphor is taken from Creditors, who when they purpose never to exact a Debt, will blot it out of their Books. Now after that a Debt is strucken out of a Bill, Bond, or Book, it can­not be exacted; the Evidence cannot be pleaded, Christ Col. 2. 14. having crost the debt-Book with the red lines of his Blood. If now he should call the sins of his people to re­membrance, and charge them upon them, he should cross the great design of his cross: Upon this foundation stands the absolute impossibility that any sin, that the least sin, yea, that the least circumstance of sin, or the least aggra­vation of sin should be so much as mentioned by the Righteous Judge of Heaven and Earth, in the process of that judicial Tryal in the great day, except it be in a way of absolution, in order to the magnifying of their pardon. God has long since blotted out as a thick Cloud Isa. 44. 22. the transgressions of his people, and as a Cloud, their sins. Now we know that the clouds, which are driven away by the winds, appear no more; nor the Mist which is dryed up by the Sun, appears no more, other Clouds, and other Mists may arise, but not they which are driven away and dryed up. Thus the Sins of the Saints being forgiven, they shall no more return upon them; they shall never more be objected against them.

Further, The Lord saith, Though your sins be as Scar­let, Isa. 1. 18. they shall be as white as Snow; though they be red [Page 64] like Crimson, they shall be as Wooll: Pardon makes such a clear riddance of sin, that it is as if it had never been; the Scarlet Sinner is as white as Snow, Snow newly fallen from the Skye, which was never sullied: The Crimson Sinner is as Wool, Wool which never re­ceived the least tincture in the Dye-fat: you know Scar­let and Crimson are double and deep dyes, dyes in grain; yet if the Cloath dyed therewith, be as the Wooll be­fore it was dyed, and if it be as white as Snow, what is become of those dyes? are they any more? is not the Cloath as if it had not been dyed at all? even so, though our sins by reiterating them, by long lying in them, have made deep impressions upon us, yet by Gods discharge of them, we are as if we had never committed them.

Again, The Psalmist pronounceth him blessed, whose Psal. 32. 1. sin is covered. A thing covered is not seen; so sin for­given, is before God as not seen: The same Psalmist pronounceth him blessed, to whom the Lord imputeth not sin. Psal. 32. 2.

Now a sin not imputed, is as not committed. The Prophet Jeremiah tells us, That the Iniquity of Israel shall be sought for, and there shall be none; and the sins of Ju­dah, and they shall not be found. Now is not that fully Jer. 50. 20. discharged which shall never be found, never appear, ne­ver be remembred, never be mentioned. Thus by the ma­ny Metaphors used in Scripture, to set out forgiveness of sin, pardon of sin, you plainly and evidently see, that Jer. 31. 34. Ezek. 18. 22. God's discharge is free and full, and therefore he will ne­ver charge their sins upon them in the great day. But

Some may object and say, that the Scripture saith, that God shall bring every work into Judgment, with every Eccles. 12: 14. secret thing, whether it be good, or whether it be evil: How then can this be, that the sins of the Saints shall not be mentioned, nor charged upon them in the great day.

I Answer: This Scripture is to be understood Re­spective, &c. with a just respect to the two great par­ties Matth 25 3 [...], 33. which are to be judged, Sheep and Goats, Saints [Page 65] and Sinners, Sons and Slaves, Elect and Reprobate, Holy and Prophane, Pious and Impious, Faithful and Unfaithful; that is to say, all the Grace, the Holiness, the Godliness, the Good of those that are good, shall be brought into the Judgment of mercy, that it may be freely, graciously, and nobly rewarded, and all the wickedness of the Wicked shall be brought into the Judgment of Condemnation, that [...]t may be righteously and everlastingly punished in this great day of the Lord. All Sincerity shall be discovered and rewarded; and all Hypocrisie shall be disclosed and revenged. In this great day, all the works of the Saints shall follow them into Heaven; and in this great day, all the evil works of the Wicked shall hunt and pursue them into Hell. In this See Wisd. 2. th [...]ough [...]u [...], and cap. 5. from the first verse to the tenth. great day, all the hearts, thoughts, secrets, words, ways, works, and walkings of Wicked men, shall be discovered and laid open before all the world, to their everlasting shame and sorrow, to their eternal amaze­ment and astonishment. And in this great day, the Lord will make mention (in the years of all the world) of e­very Prayer that the Saints have made, and of every Sermon that they have heard, and of every Tear that they have shed, and of every Fast that they have kept, and of every Sigh and Groan that ever they have fetcht, and of all the good words that ever they have spoke, and of all the good works that ever they have done, and of all the great things that ever they have suffered. Yea, in this great day, they shall reap the fruit of many good Services which themselves had forgot. Lord, when saw we Thee Hungry, and fed Thee; or Thirsty, and give Math 25 34. 41. Thee drink; or Naked, and Cloathed Thee; or Sick, or in Prison, and Visited Thee? They had done many good works, and forgot them; but Christ records them, re­members them, and rewards them before all the World. In this great day, a bit of Bread, a cup of cold Water, shall not pass without a reward. In this great day, the Saints shall reap a plentiful and glorious crop (as the Matth 10. 24. 25. [...]ecles. 11. 16. fruit) of that good seed, that for a time hath seemed to [Page 66] be buried and lost. In this great day of the Lord, the Saints shall find that Bread which long before was cast up­on the waters. But my

Second Reason is taken from Christs vehement pro­testations, That they shall not come into Judgment, Joh. 5. 24. Verily, Verily, I say unto you, he that heareth my Vide Aqu [...] 87. Sup [...]l. est. in l. 4. S [...]. dist. 47. Word, and believeth on him that sent me, hath everlasting life, and shall not come into Condemnation, but is passed from death unto life. Those words, shall not come into Con­demnation, are not rightly translated; the Original is [...], shall not come into Judgment, not into Dam­nation, as you read it in all your English Books: I will not say, what should put men upon this Exposition, ra­ther than a true translation of the Original word; fur­ther, it is very observable, that no Evangelist useth this double asseveration but St. John, and he never useth it, J [...]h. 1. 51 ch. 3. 3, 11 chap. 6. 26. 32, 47, 53, &c. but in matters of greatest weight and importance, and to shew the earnestness of his Spirit, and to stir us up to bet­ter attention, and to put the thing asserted, out of all question, and beyond all contradiction; as when we would put a thing for ever out of all question, we do it by a double asseveration, verily, verily, 'tis so, &c.

Thirdly: Because his not bringing their sins into Judg­ment, doth most and best agree with many pretious and glorious expressions that we find scattered (as so many shining, sparkling Pearls) up and down in Scripture; As

First: With those of Gods blotting out the sins of his people. I, even I am he, that blotteth out thy transgres­sions, Isa. 43. 25. Isa. 4 [...]. 22. for my own sake, and will not remember thy sins. I have blotted out, as a thick Cloud, thy transgressions, and as a Cloud, thy sins.

Who is this that blots our transgressions? he that hath the keys of Heaven and Hell at his girdle; that opens and no man shuts; that shuts and no man opens; he that hath the power of life and death, of condemning and ab­solving, of killing and making alive; he it is that blott­eth out transgressions: If an Under-Officer should blot [Page 67] out an Indictment, that perhaps might do a man no good; a man might for all that, be at last, cast by the Judge; but when the Judge, or King, shall blot out the Indictment with their own hand, then the Indictment cannot return; now this is every Believers case and happiness.

Secondly: To those glorious expressions of Gods not remembring of their sins any more, Isa. 43. 25. And I Jer. 31. 34. will not remember thy sins: And they shall teach no more eve­ry man his Neighbour, and every man his Brother, saying, Know ye the Lord, for they shall all know me, from the least of them to the greatest of them, saith the Lord, for I will forgive their Iniquity, and I will remember their sin no more. So the Apostle, For I will be merciful to their unrighteous­ness, Heb. 8 12. and their sins, and their iniquities will I remember no more.

And again; The same Apostle saith, This is the Covenant that I will make with them; After those days, Heb. 10. 17. That which Cicero said flatteringly of Caesar, is truly affi [...]med of God, Nihil ob­liv [...]sci solet praeter injurias, he forget [...]eth nothing but the wrongs that daily are done him by his. saith the Lord; I will put my Laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more.

The meaning is, their iniquities shall be quite forgot­ten, I will never mention them more, I will never take notice of them more, they shall never hear more of them from me: though God hath an Iron memory to remember the sins of the wicked, yet he hath no memory to remem­ber the sins of the righteous.

Thirdly: His not bringing their sins into Judgment, doth most and best agree with those blessed expressions, of his casting their sins into the depth of the Sea; and of his casting them behind his back. He will turn again, he Mic. 7. 19. will have compassion upon us, he will subdue our iniquities, and thou wilt cast all their sins into the depths of the Sea. Where sin is once Pardoned, the Remission stands never to be repealed; pardoned-sin shall never come in account against the pardoned man, before God any more; for so much doth this borrowed speech import: If a thing were cast into a River, it might be brought up again; or if it [Page 68] were cast upon the Sea, it might be discerned and taken up again; but when it is cast into the depths, the bottom of the Sea, it can never be buoyed up again.

By the Metaphor in the Text, the Lord would have us to know, that sins pardoned shall rise no more, they shall never be seen more, they shall never come on the account more; he will so drown their sins, that they shall never come up before him the second time.

And so much that other Scripture imports; Behold, Isa. 38. 17. for Peace I had great bitterness; But thou hast in love to my Soul delivered it from the Pit of Corruption; for thou hast cast all my sins behind thy back▪ These last words are a borrowed speech, taken from the manner of men, who are wont to cast behind their backs, such things as they have no mind to see, regard, or remember. A gracious soul hath always his sins before his face, (I acknowledge Psal. 51. 3. my transgressions, and my sin is ever before me) and there­fore no wonder if the Lord cast them behind his back. The Father soon forgets, and casts behind his back, those faults that the Child remembers, and hath always in his eyes; so doth the Father of Spirits.

Fourthly: His not bringing their sins into Judgment, doth best agree with that sweet and choice expression of Gods pardoning the sins of his people.

And I will cleanse them from all their Iniquity, whereby Jer. 33. 8. they have sinned against me; and I will pardon all their Ini­quities, whereby they have sinned, and whereby they have transgressed against me. So in Micah, Who is a God like unto thee, that pardoneth Iniquity, and passes by the transgressions of Mic 7. 18. the remnant of his heritage (as though he would not see it, but wink at it) He retaineth not his Anger for ever, because he delighteth in Mercy. The Hebrew word, (Nose from Nasa) that is here rendered, pardoned, signifies a taking away; when God pardons sin, he takes it shier away; that if it should be sought for, yet it could not be found, Jer [...]0. 20. as the Prophet speaks; In those days, and in that time, saith the Lord, the Iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall [Page 69] not be found, for I will pardon them whom I reserve; and these words, and passeth by, in the (afore-cited) seventh [...] Gnab [...], he passed over. of Micah, and the 18th. according to the Hebrew (Veg­nober Gnal) is and passeth over, God passeth over the trans­gression of his heritage; that is, he takes no notice of it; as a man in a deep muse, or as one that hath hast of busi­ness; seeth not things before him, his mind being busied about other matters, he neglects all to mind his bu­siness.

As David, when he saw in Mephibosheth the feature of his friend Jonathan, took no notice of his lameness, or any other defect, ot deformity: So God beholding in his people, the glorious Image of his Son, winks at all their [...]sa. 40 1, 2. faults and deformities; which made Luther say, Do with me what thou wilt, since thou hast pardoned my sin; and what is it to pardon sin, but not to mention sin?

Fifthly: His not bringing their sins into the Judgment of Discussion and Discovery, doth best agree to those ex­pressions of forgiving, and covering; Blessed is he whose transgression is forgiven, whose sin is covered. In the Ori­ginal, Psal. 32. 1. it is in the plural Blessednesses; so here is a plurality of Blessings, a chain of Pearls.

The like expression you have in the 85th. Psalm, and the second v. Thou hast forgiven the Iniquity of thy people, thou hast covered all their sin. Selah. For the understand­ing of these Scriptures aright, take notice, that to Cover, is a Metaphorical expression; Covering is such an action Sic vel [...]tur, ut in judicio non r [...]vel. ntur. which is opposed to disclosure; to be covered, it is to be so hid and closed, as not to appear. Some make the Me­taphor from filthy, loathsome objects, which are cover­ed from our eyes, as dead carcasses are buried under the ground; some from Garments, that are put upon us to cover our nakedness; others from the Egyptians that were drowned in the red Sea, and so covered with wa­ter; others from a great Gulf in the earth, that is filled up, and covered with earth, injected into it; and others make it in the last place, an allusive expression to the mer­cy-seat, over which was a covering.

Now all these Metaphors in the general, tend to shew this, that the Lord will not look, he will not see, he will not take notice of the sins he hath pardoned, to call them any more to a judicial account.

As when a Prince reads over many Treasons, and Re­bellions, and meets with such and such, which he hath pardoned, he reads on, he passeth by, he taketh no no­tice of them, the pardoned person shall never hear more of them, he will never call him to account for those sins more. So here, &c. When Caesar was painted, he puts his finger upon his scar, his wart. God puts his fingers upon all his peoples scars and warts, upon all their weak­nesses and infirmities, that nothing can be seen but what is fair and lovely; Thou art all fair, my Love, and there is no spot in thee, Cant. 4. 7.

Sixthly: It best agrees to that expression of not im­puting of sin. Blessed is the man to whom the Lord im­puteth not Iniquity, and in whose spirit there is no guile. So Psal 32 2. the Apostle in that, Rom. 4. 6, 7, 8. Now not to impute Iniquity, is not to charge Iniquity, not to set Iniquity upon his score, who is blessed and pardoned, &c.

Seventhly and lastly: It best agrees with that ex­pression that you have in the 113. Psalm, and the 11, and 12. Verses, For as the Heaven is high above the Earth, so great is his mercy towards them that fear him; as far as the East is from the West, so far hath he removed our Trans­gressions from us. What a vast distance is there betwixt the East and West? of all visible latitudes, this is the greatest; and thus much for the third Argument. The

Fourth Argument that prevails with me, to judge that Jesus Christ will not bring the sins of the Saints into the judgement of discussion and discovery in the great day, is, because it seems unsuitable to three considerable things, for Jesus Christ to proclaim the infirmities and miscarri­ages of his people to all the world.

First: It seems to be unsuitable to the glory and so­lemnity of that day, which to the Saints will be a day of refreshing, a day of Restitution, a day of Redemption, [Page 71] a day of Coronation, as hath been already proved; now how suitable to this great day of solemnity, the Procla­mation of the Saints sins will be, I leave the Reader to judge.

Secondly: It seems unsuitable to all those near and dear relations, that Jesus Christ stands in towards his; Isa. 9. 6 [...] Heb 2. 11, 12. Eph [...] 1. 21, 22. Rev. 19. 7. Joh. 15. 1. Joh. 2. 1, 2. he stands in the Relation of a Father, a Brother, a Head, a Husband, a Friend, an Advocate: Now are not all these by the Law of Relation, bound rather to hide, and keep secret (at least from the world) the weaknesses, and infirmities of their near and dear Relations; and is not Christ, is not Christ much more? By how much he is more a Father, a Brother, a Head, a Husband, &c. in a spiritual way, than any others can be in a natural way, &c.

Thirdly: It seems very unsuitable to what the Lord Jesus requires of his in this world; the Lord requires that his people should cast a Mantle of Love, of Wisdom, of Silence, and Secresie over one anothers weaknesses and infirmities, &c.

Hatred stirreth up strifes, but Love covereth all sins: Loves mantle is very large; Love will find a hand, a plaister to clap upon every sore. Flavius Vespacianus, Prov. 10 12. 1 Pet 4: 8: (the Emperour) was very ready to conncal his friends Vices, and as ready to reveal their Vertues: So is Di­vine love in the hearts of the Saints, If thy Brother offend thee, go and tell him his fault between him and thee alone; If he shall hear thee, thou hast gained thy Brother. As the Pills of Reprehension are to be gilded and sugar'd over Mat. 18. 15. with much gentleness and softness; so they are to be given in secret; tell him, between him and thee alone, Tale-bearers, and Tale-hearers are alike abominable.

Heaven is too hot, and too holy a place for them, Psal. 15. 3. Now will Jesus Christ have us carry it thus to­wards offending Christians, and will he himself act other­wise? Nay, is it an evil in us to lay open the weaknesses and infirmities of the Saints to the World? and will it be an excellency, a glory, a vertue in Christ, to do it in the great day, &c.

A fisth Argument, is this, It is the glory of a man to pass over a Transgression, The discretion of a man deferr­eth his anger, and it is his glory to pass over a transgression, Prov. 19. 11. or to pass by it, as we do by persons or things, we know not, or would take no notice of. Now, is it the glory of a man to pass over a transgression, and will it not much more be the glory of Christ, silently to pass over Non [...] quen- [...] quam nisi offen­dam, said a Heathen. the transgressions of his people in that great day? The greater the Treasons and Rebellions are, that a Prince passes over, and takes no notice of, the more is his Ho­nour and Glory: and so doubtless it will be Christs in that great day, to pass over all the Treasons and Rebellions of his people; to take no notice of them, to forget them as well as to forgive them.

The Heathens have long since observed, that in nothing man came nearer to the Glory and Perfection of God himself, than in Goodness and Clemency; Surely, if it be such an honour to man, to pass over a Transgression, it cannot be a dishonour to Christ, to pass over the Trans­gressions of his people, he having already buried them in the Sea of his blood. Again, saith Solomon, It is the glo­ry of God to conceal a thing. And why it should not make Prov 25. 2. for the Glory of Divine Love, to conceal the sins of the Saints, in that great Day, I know not: And whether the concealing the sins of the Saints in the great day, will not make most for their joy, and wicked mens sorrows, for their comfort, and wicked mens terrour and torment, I will leave you to judge, and time and experience to de­cide; and thus much for the resolution of that great question.

Now from what has been said, in answer to this third Question, a sincere Christian may form up this first plea as Eccles. 11 9. cap. 12. 14. Math. 12. 14. cap. 18. 23. Luk. 16 3. Rom 1 [...]. 10. 2 Cor. 5. 10. Heb 9. 27. cap. 13. 17. 1 Pet. 4 5 to the ten Scriptures in the Margent, that refer either to the general judgment, or to the particular judgment that will pass upon every Christian immediately after death. O blessed God, Jesus Christ has by his own blood bal­lanced and made up all reckonings and accounts that were between thee and me; and thou hast vehemently pro­tested, [Page 73] that thou wilt not bring me into Judgment; that thou wilt blot out my Transgressions as a thick Cloud, and that thou wilt remember my sins no more; and that thou wilt cast them behind thy back, and hurl them into the depth of the Sea; and that thou wilt forgive them, and cover them, and not impute them to me, &c. This is my Plea, O Lord, and by this plea I shall stand; Well, saith the Judge of Quick and Dead, I own this plea, I accept of this plea, I have nothing to say against this plea; the plea is just, safe, honourable and righteous, enter thou into the joy of thy Lord.

Secondly: Every Sinner at his first believing and closing with Christ, is justified in the Court of glory from all his sins, both guilt and punishment. Justification Act. 13. 39. doth not increase or decrease, but all sin is pardoned at the first act of believing. All who are justified, are justi­fied alike; there is no difference amongst Believers, as to their justification, one is not more justified than ano­ther, (for every justified person hath a plenary Remission of his sins, and the same Righteousness of Christ impu­ted) but in Sanctification there is difference amongst Be­lievers. Every one is not sanctified alike, for some are 1 Cor. 12. 19, 1 [...], 14. 1 Joh 2 1. 12, 13, 14. stronger and higher, and others are weaker and lower in grace: As soon as any are made Believers in Christ, all the sins which they have committed in time past, and all the sins which they are guilty of, as to the time present, they are actually pardoned unto them in general, and in particular. Now that all the sins of a Believer are par­doned at once, and actually unto them, may be thus de­monstrated.

First: All phrases in Scripture imply thus much, Esa. 43. 25. I, even I am he, which blotteth out thy Trans­gressions for mine own sake, and will not remember thy sins, Jer. 31. 34. I will forgive their Iniquity, and I will remem­ber their sin no more, Jer. 33. 8. And I will pardon all their Iniquities whereby they have sinned, and whereby they have Transgressed against me, Ezek. 18. 22. All his Trans­gressions, that he hath committed, they shall not be mentioned [Page 74] unto him, Heb. 8. 12. I will be merciful unto their Ʋn­righteousness, and their sins, and their Iniquities I will re­member no m [...]re; ergo, all is pardoned at once. But

Secondly: That Remission of sins that leaves no Con­demnation to the party offending, is the Remission of all sins; for if there were any sin remaining, a man is still in 2. At a sinners first Con [...]er­sion his sins are truly and perfectly par­doned 1. All as to sin al­ready past 2. All as to the state of Re­mission; they had a perfect right to the pardon of all their sins pa [...]t, present, and to come, though not an equal [...]. the state of Condemnation; but Justification leaves no Condemnation; Romans 8. 1. vers. There is no Con­demnation to them that are in Christ Jesus, and ver 33. Who shall lay any thing to the charge of Gods Elect? It is God that justifieth; and ver. 38, 39. Nor things present, nor things to come, shall be able to separate us from the Love of God, which is in Christ Jesus our Lord; and Joh. 5. 24. He that heareth my Word, and believeth on him that sent me, hath everlasting life, and shall not come into Condem­nation, but is passed from death to life: ergo, all sins are pardoned at once, or else they were in a state of Con­demnation, &c. Thus you see it evident, that there is no Condemnation to them that are in Christ Jesus; there­fore there is full remission of all sins to the soul at the first act of believing. But

Thirdly: A Believer (even when he sinneth) is still united to Christ, Joh. 15. 1. 6. Joh. 17. 21, 22, 23. 3 1 Cor. 6. 17. And he is still Cloathed with the Righteous­ness of Christ which covers all his sins, and dischargeth him from them, so that no guilt can redound to him, Isa 61. 10. Jer. 23. 6. 1 Cor. 1. 30. Phil. 3. 9. &c. But

Fourthly: A Believer is not to fear Curse, or Hell, at all, which yet he might do if all his sins were not pardoned at 4 once; but some of his new sins were for a while unpar­doned, &c. But

Fifthly: Our Lord Jesus Christ, by once suffering, suffered for all the sins of the Elect, past, present, and to 5 come; the infinite wrath of God, the Father, fell on him for all the sins of the chosen of God, Isa. 53. 9. Heb. 12. 14. chap. 10. 9, 10, 12, 14. If Christ had suffered for ten thousand worlds, he could have suffered no more than he did; for he suffered the whole infinite wrath of God the Father; the [Page 75] wrath of God was infinite wrath, & the sufferings of Christ were infinite sufferings; ergo, Look as Adam's sin was e­nough to infect a thousand worlds, so our Saviours me­rits are sufficient to save a thousand worlds; those suffer­ings that he suffered for sins past, are sufficient to satisfie for sins present, and to come. That all the sins of Gods Isa. 54. 5, 6. people (in their absolute number, from first to last) were laid upon Christ, who in the days of his sufferings, did meritoriously purchase perfect remission of all their sins; to be applyed in future times to them, and by them is most certain. But

Sixthly: Repentance is not at all required for our justi­fication (where our pardon is only to be found) but on­ly 6 Faith; therefore pardon of sin is not suspended, until we repent of our sins. But

Sevently: If the Remission of all sins be not at once, 7 it is either because my faith cannot lay hold on it, or be­cause there is some hinderances in the way: But a man by the hand of faith, may lay hold on all the merits of Christ, and the word reveals the pardon of all; and the Sacrament of the Lords Supper seals and confirms the pardon of all; and there is no danger nor inconvenience that attends this assertion, for it puts the highest obliga­tion imaginable upon the soul, as to fear and obedience, Psal. 1 30. 3. v. If thou, Lord, shouldest mark Iniquities? O Lord, who shall stand, ver. 4. But there is forgiveness with thee, that thou mayest be feared. Forgiveness makes not a Christian bold with sin, but fearful of sin, and care­ful to obey, as Christians find in their daily experience: By this Argument it appears clear, that the forgiveness of all sins is made to the soul at once, at the first act of Believing. But

Eightly: If new sins were not pardoned until you do repent, then we should be left to an uncertainty whiles 8 our sins be pardoned, or when they will be pardoned; for it may be long ere we repent, as you see in David, who lay long under the guilt of Murther and Adultery before he repented; and you know Solomon lay long under ma­ny [Page 76] high sins before he repented, &c. and it may be more long ere we do, or can know that we do truly repent of our sins. But

Ninethly: If all sins were not forgiven at once, then justification is not perfect at once, but is more and more 9 increased and perfected, as more and more sins are par­doned, which cannot consist with the true doctrine of justification. Certainly, as to the state of justification, there is a full and perfect remission of all sins (considered under the differences of time past, present, and to come) as in the state of Condemnation, there is not any one sin pardoned, so in the estate of Justification, there is not any one sin but is pardoned; for the state of Justification is opposite to all Condemnation, and Curse, and Wrath. But

Tenthly: All agree, that as to Gods eternal decree or purpose of forgiveness, all the sins of his people are for­given. 10 God did not intend to forgive some of their sins, and not the rest, but an universal and full, and compleat forgiveness was fixedly purposed and resolved on by God. Forgiveness of sins is a gracious act, or work of God for Christ sake, discharging and absolving, believing and repenting persons, from the guilt and punishment of all their sins; so that God is no longer displeased with them, nor will he ever remember them any more, nor call them to an account for them, nor condemn them for their sins, but will look on them, and deal with them as if they had never sinned, never offended him.

Thirdly: Consider, that at the very moment of a Be­lievers dissolution, all his sins are perfectly and fully for­given; 3 all their sins are so fully and finally forgiven them, that at the very moment of their souls going out from the body, there is not one sin of omission or commission, nor any aggravation, or least circumstance left standing in the book of Gods remembrance; and this is the true reason why there shall not be the least mention made of their sins in their tryal at Christs Tribunal, because they were all pardoned fully and finally at the hour of their death; all [Page 77] debts were then discharged, all scores were then crossed; so that in the great day, when the Books shall be opened and perused, there shall not one sin be found, but all blotted out, and all reckonings made even in the blood of Christ.

Indeed, if God should pardon some sins, and not others, he would at the same time be a friend and an enemy, and we should be at once both happy and miserable, which are manifest contradictions; besides, God doth nothing in vain: But it would be in vain for God to pardon some sins, but not all! for as one leak in a Ship, unstopped, will sink the Ship; and as one sore, or one disease, not healed, nor cured, will kill the body, so one sin unpardoned will destroy the soul.

Fourthly: God looks not upon those as Sinners, whose sins are pardoned, Luk. 7. 37. And behold a Woman in the 4 City which was a sinner: A notorious sinner, a branded sinner; mark, it is not said, behold a Woman which is a sinner, but behold a Woman which was a sinner; to note, that sinners converted and pardoned, are no longer re­puted sinners. Behold a Woman which was a sinner: look as a man, when he is cleansed from filth, is as if he had never been defiled; so when a Sinner is pardoned, he is in Gods account, as if he had never sinned. Hence those phrases in Cant. 4. 7. Thou art all fair my love, and there is no spot in thee, Col. 2. 10. And ye are compleat in him who is the head of all principality and power; as though he had said, Because in himself he hath the Well-head of Glory and Majesty, the which becometh ours; in that he is also the head of his Church, Col. 1. 21. And you that were somtime alienated, and Enemies in your mind, by wicked works, yet now hath he reconciled, ver. 22. In the body of his flesh, through death, to present you holy, and unblamea­ble, and unreproveable in his sight; that is, by his Righte­ousness imputed and imparted; Ephe. 5. 27. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. The word present, is taken from [Page 78] the custom of solemnizing a Marriage; first the Spouse was woed, and then set before her Husband adorned with his Jewels, as Rebecca was with Isaacs; Rev. 14. 5. And in their mouth was found no guile, for they are without fault, before the Throne of God. 1. They are without fault by imputation. 2. By inchoation. Hence Job is said, to be a perfect man, Job 1. And David to be a man after Gods own heart; Act. 13. 22. The forgiven party is now looked upon, and received with that love and favour, as if he had never offended God, and as if God had never been of­fended by him, Hos. 14. 1, 2, 4. Isa. 54. 7, 8, 9, 10. Jer. 31. 33, 34, 36, 37. Luk. 15. 19, 20, 21, 22, 23. Here the sins of the Prodigal are pardoned, and his Father re­ceives him with such expressions of love and familiarity, as if he had never sinned against him; his Father never so much as objects any one of all his high sinnings against him. Hence it is that you read of such sweet, kind, ten­der, loving, comfortable expressions of God towards those whose sins he had pardoned, Jer. 31. 16. Refrain thy voyce from weeping, and thine eyes from tears, verse 20. Is Ephraim my dear Son, is he a pleasant Child? Math. 9. 2. Son, be of good cheer, thy sins are forgiven thee. The Schools say, that the remission of sins is not only oblativa mali, but collativa boni, a remotion of guilt, but a colla­tion of good. Look as he that is legally acquitted of Theft, or Murder, is no more reputed a Thief or Mur­deter; so here, Isa. 50. 20. In those days, and in that time, saith the Lord, the Iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found; for I will pardon them whom I reserve. Pardoned sin, is in Gods account no sin; and the pardoned sinner in Gods account is no sinner, as the pardoned deb­tor is no debtor. Where God hath pardoned a man, there he never looks upon that man as a siner, but as a just man. Pardon of sin is an utter abolition of it, as it doth reflect upon the person making him guilty, and obliging him actually to condemnation; in this respect the pardoned man is as free as if he had never sinned. Therefore the [Page 79] Believer, the Penitent person hath insinite cause of re­joycing, that God hath perfectly pardoned his sins, and that he looks upon him no more a sinner, but as a just and righteous person. O Sirs, what can the great God do more for your comfort and consolation; and therefore never entertain any hard thoughts of God, as if he were like those men, who say, they forgive with all their hearts, and yet retain their secret hatred and inward malice as much as ever, but for ever live in the saith of this truth, viz. That when God doth pardon sin, he takes it so a­way, as that the party acquitted is no more looked up­on as a sinner. Now upon this consideration, what a glorious plea hath every sincere Christian to make in the day of account. But

Fifthly: Forgiveness takes off our obligation to suffer eternal punishment; so that look as a forgiven Debtor 5 is freed from whatsoever penalty his debt did render him liable to; so is the forgiven sinner from the punishment it self. In this respect Aristotle saith, To forgive sin, is not to punish it. And Austin saith, To forgive sin, is not to in­flict the punishment due unto it. And the Schools say, To remit the sin, is not to impute the punishment. When a King pardons a Thief, his theft now shall not prejudice him. The guilt obliging, is that whereby the sinner is actually bound to undergoe the punishment due to him by the Law, and passed on him by the Judge for the breach of it; this is that which by the Schools is called the Extrinsecal guilt of sin, to distinguish it from the in­trinsecal, which is included in the deordination of the act, and which is inseparable from the sin. And if you would know wherein the nature of forgiveness; immediately, and primarily consists, it is in the taking off this Obliga­tion, and discharging the sinner from it. Hence it is that the pardoned sinner is said not to be under the Law; Rom. 6. 14. and not to be under the Curse, Gal. 3. 13. and not to be under the sentence of Condemnation. And ac­cording to this notion, all Scripture-phrases are to be con­strued, Rom. 8. 1. by which forgiveness is expressed. God, when he [Page 80] forgives sin, he is said to cover them, Psal. 32. 1. Psal. 85. 2. Rom. 4. 7. to remember them no more, Isa. 43. 25. Jer. 31. 34. Heb. 8. 12. To cast them behind his back, Isa. 38. 17. To throw him into the depth of the Sea, Mica. 7. 19. To blot them out as a Cloud, Isa. 4 [...]. 22. And to turn away his face from them, Psal. 51. 9. By all which expressions we are not to think that God doth not know sin, or that God doth not see sin, or that God is not displeased with sin, or that God is not displeased with Believers for their sins; but that he will not so take notice of them, as to enter into judgment with the persons for them. So that the forgiven sinner is free from Obligation of the punish­ment as truly, as surely, as fully, and as perfectly, as if he had never committed the sin, but were altogether in­nocent In every sin there are two things considerable; First, The offence which is done to God, whereby he is displeased: Secondly, The Obligation of the man so of­fending him to eternal Condemnation. Now remission of sin doth wholly lye in the removeing of these two; so that when God doth Will neither to punish, or to be of­fended with the person, then he is said to forgive. It is true, there remains paternal and medicinal Chastise­ments after sin is forgiven, but no offence or punishment strictly so taken: And is not this a noble plea for a Belie­ver to make in the day of account? But

Sixthly: Consider that all the sins of Believers were laid upon Christ their Surety, Heb. 7. 21, 22. Whats 6 that? that is, he became bound to God, he became re­sponsible to him for all their sins, for all that God in justice could charge upon them, and demand for satis­faction, Isa. 53. 5, 6. Our Salvation was lai upon one that is mighty, Psal. 89. 19. Isa. 63. 1. As Judah became a Surety to Jacob for Benjamin, he engaged himself to his Father, I will be Surety for him, of my hand shalt thou re­quire him; if I bring him [...] unto thee, and set him before thee, then let me bear the blame for ever, Gen. 43. 9. Here­in he was a Type of Christ (that came of him) who is both our Surety to God for the discharge of our debt and [Page 81] duty, and Gods Surety to us for the performance of his Promises. Father, saith Christ, I will take upon me all the sins of thy people; I will be bound to answer for them; I will Sacrifice my self for them; at my hands do thou require satisfaction for their sins, and a full compensation unto thy justic [...]; I will dye, I will lay down my [...], I will make my soul an offering for sins; I will become a Curse, I will endure thy Wrath. O what unspeakable comfort is this, that there is a Christ to answer for that which we could never answer; Christ is a Surety in way of satisfaction, undertaking for the Debts, the Trespasses, the Sins of his Elect; in this respect it is that Christ is most properly called a Surety, in regard of his taking upon him the sins of his Elect, and undertaking to answer and make satis­faction unto the justice of God for them. Christ inter­poseth himself betwixt the wrath of God and his people, undertaking to satisfie their debts, and so to reconcile them unto God. Christ had nothing of his own to be Con­demned for; nothing of his own to be ac [...]uitted from; He was Condemned to pay your Debt, as your Surety, and therefore you cannot be Condemned too; He was acquitted from it being paid as your Surety, and there­fore you cannot but be acquitted too. He appeared the first time with your sin to his Condemnation, He shall appear the second time without your sin, unto your Sal­vation, Heb. 9. 28. God the Father says to Christ, Son, if you would have poor Sinners pardoned, you must take their Debts upon your self, you must be their Surety, and you must enter into Bonds to pay every farthing of that Debt poor Sin­ners owe; you must pay all if you will undertake for them; for I will ne [...]er come upon them for it, but on you. Cer­tainly these were some of those transactions that were be­tween God the Father, and God the Son from all Eter­nity, about-the pardoning of poor sinners; If ever thy sins be pardoned, Christ must take thy Debts upon Himself, and be thy Surety, 2 Cor. 5. 21. He made him to be sin for us that knew no sin. Christ was made sin for us; 1. By way of imputation, for our sins were made to meet upon him, as [Page 82] that Evangelical Prophet hath it, Isa. 53. 6. And second­ly by Reputation, for he was reckoned among Malefactors, ver. 12. The way of pardon is by a translation of all our sins upon Christ, it is by charging them all upon Christs score. That is a great expression of Nathan to David; The Lord hath put away thy sin: But the Original runs thus, The Lord hath made thy sins to pass over; that is, to 2 Sam 12. 13. pass over from thee to his Son; he hath laid them to his charge.

Now Christ hath discharged all his Peoples Debts and Bonds. There is a two-fold debt which lay upon us, one was the debt of Obedience unto the Law; and this Christ did pay by fulfilling all Righteousness, Math. 3. 15. The other was the debt of punishment, for our transgressions; and this debt Christ discharged by his Death on the Cross, Isa. 53. 4, 10, 12. and by being made a Curse for us, to redeem us from the Curse, Gal. 3. 13. Hence it is, that we are said to be bought with a price, 1 Cor. 6. 20. chap. 7. 23. and that Christ is called our Ra [...]som. Lutron. Math. 20. 28. and Antilutron, 1 Tim. 2. 6. The words do signifie a valuable price laid down for anothers Ran­som. The Blood of Christ (the Son of God) was a va­luable price, a sufficient price; it was as much as would take off all Enmities, and take away all Sin, and to satisfie Divine Justice, and indeed so it did; and therefore you read, That in his blood we have Redemption, even the for­giveness of our sins, Ephes. 1. 7. Col. 1. 14, 20. and his death was such a full compensation to divine Justice, that the Apostle makes a challenge to all, Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect, and vers. 34. Who is he that Condemneth, it is Christ that dyed. As if he had said, Christ hath satisfied and discharged all. The Greek word Antilutron is of special Emphasis: The vul­gar Latine renders it Redemptionem, Redemption; Beza Redemptioms precium, a price of Redemption; but nei­ther of them fully expressing the force of the word, which properly signifieth a counter-price, when one doth un­dergoe in the room of another, that which he should have [Page 83] undergone in his own person. As when one yields himself a Captive for the Redeeming of another out of Captivi­ty; or giveth his own life for the saving of anothers. There were such Sureties among the Greeks, as gave life for life, body for body; and in this sence the Apostle is to be understood, when he saith, that Christ gave him­self [...], a Ransom, a counter-price, paying a price for his people. Christ hath laid down a price for all Be­lievers; they are his dear bought Ones, they are his choyce redeemed Ones, Isa. 51. 11. Christ gave himself Antilu­tron, a counter-price, a Ransom, submitting himself to the like punishment that his redeemed Ones should have undergone. Christ, to deliver his Elect from the Curse of the Law, did subject himself to that same Curse of the Law, under which all man-kind lay. Jesus Christ was a true Surety, one that gave his life for the life of others, as the Apostle saith of Castor and Pollux, that the one redeemed the others life with his own death. So did the Lord Jesus, he became such a Surety for his Elect, giving himself an Antilutron, a Ransom for them, Joh. 6. 51. Tit. 2. 14. 1 Pet. 1. 18. Rev. 1. 5. chap. 5. 9. O what comfort is this unto us to have such a Jesus, who himself bare our sins, even all our sins, left not one unsatisfied for! laid down a full ransom, a full price, such an expia­tory Sacrifice, as that now we are out of the hands of Justice, and Wrath, and Death, and Curse, and Hell, and are reconciled, and made near by the Blood of the everlasting Covenant, the Blood of Christ (as the Scrip­ture speaks) is the Blood of God, Act. 20. 28. So that there is not only satisfaction, but merit in his Blood; there is more in Christs Blood than meer payment or sa­tisfaction; there was merit also in it, to acquire and pro­cure, and purchase all spiritual good, and all eternal good; for the people of God, not only immunities from sin, Death, Wrath, Curse, Hell, &c. but priviledges and dig­nities of Sons and Heirs; yea, all Grace, and all Love, and all Peace, and all Glory; even that glorious Inheri­tance purchased by his Blood, Ephes. 1. 14.

Remember this once for all, that in justification our debts are charged upon Christ, they go upon his ac­counts; you know that in sin, there is the vicious and staining quality of it, and there is the resulting guilt of it, which is the obligation of a Sinner over to the Judgment Seat of God to answer for it. Now this guilt (in which lies our debt) this is charged upon Christ. Therefore (saith the Apostle) God was in Christ, reconciling the World to himself, not imputing their Trespasses unto them, 2 Cor. 5. 19. And hath made him to be sin for us, who knew no sin, ver. 21. You know in Law, the Wifes Debts are charged upon the Husband; and if the Debtor be disa­bled, than the Creditor sues the Surety. Fide jussor, or Surety and Debitor, in Law, are reputed as one person. Now Christ is our Fide jussor, He is made sin for us, saith the Apostle; for us, that is in our stead. A Surety for us, one who puts our scores on his accounts, our burden on his shoulders; so saith that Princely Prophet Isaiah, Isa. 53. 4, 5. He hath born our griefs, and carried our soroows; how so? He was wounded for our transgressions; he was bruised for our iniquities; that is, he stood in our stead, he took upon him the answering of our sins, the satisfying of our debts, the clearing of our guilt; and therefore was it, that he was so bruised, &c.

You remember the scape-Goat, upon his Head, all the Iniquities of the Children of Israel, and all their trans­gressions in all their sins were confessed and put; And the Goat did b [...]ar upon him all their Iniquities, Lev. 16. 21, 22. What is the meaning of this? Surely Jesus Christ, upon whom our sins were laid, and who alone died for the un­godly, Rom. 5. 6. and bear our burdens away. Therefore the Believer in the sence of guilt should run unto Christ, and offer up his Blood unto the Father, and say, Lord it is true, I owe Thee so much, yet Father forgive me; re­member that thine own Son was my Ransom, his Blood was the price, he was my Surety, and undertook to answer for my sins; I beseech thee accept of his Attonement, for he is my Surety, my Redemption: Thou must be satisfied; but [Page 85] Christ hath satisfied thee, not for himself; what sins had he of his own? but for me, they were my debts which he satis­fied for; and look over thy book, and thou shalt find it so; for thou hast said, He was made sin for us, and that he was wounded for our transgressions. Now what a singu­lar support, what an admirable comfort is this, that we our selves are not to make up our accounts and reckon­ings; but that Christ hath cleared all accounts and reckonings between God and us. Therefore it is said, That in his blood we have Redemption, even the forgiveness of sins, Eph. 1. 7.

Quest. Whether it were not against the justice of God, that Q. Christ, who was in himself innocent (without all sin; a Lamb without a spot) should bear and endure all th [...]se punish­ments for us who were the offending, and guilty, and ob­noxious persons only: Or if you please thus,

Whether God was not unjust, to give his Son Jesus Christ Q. to be our Surety, and Mediator, and Redeemer, and Savi­our? for as much as Christ could not be any one of these, for, and unto us, but by a willing susception of our sins upon him­self, to be for them responsible unto the justice of God, in suffering those punishments which were due for our sins.

I shall speak a few words to this main Question. I say then, that it is not always, and in all cases unjust; but it is somtimes, and in some cases very just to punish one who is himself Innocent; for him, or those, who are the [...]nocent, and guilty; Grotius in his Book, de satisfactione, gives divers instances; but I shall mention only two.

First: In case of Conjunction where the innocent party, and the nocent party do become legally one par­ty; and therefore, if a Man Marries a Woman indebted, he thereupon becomes obnoxious to pay her debts, al­though absolutely considered, he was not obnoxious thereunto. But

Secondly: In case of Surety-ship, where a person knowing the weak and insufficient condition of another, doth yet voluntarily put forth himself, and will be bound to the Creditor for him, as his Surety to answer for him; [Page 86] by reason of which Surety-ship the Creditor may come upon him, and deal with him, as he might have dealt with the principal Debtor himself; and this course we do or­dinarily take with Sureties for the recovery of our right, without any violation of justice. Now both these are ex­actly applicable to the business in hand; for Jesus Christ was pleased to Marry our Nature unto himself; he did partake of our flesh and blood, and became man, and one with us: And besides that, he did both by the Will of his Father, and his own free consent, become our Surety, and was content to stand in our stead or room, so as to be made sin and curse for us, (that is) to have all our debts and sorrows, all our sins and punishments laid upon him; and did engage himself to satisfie God, by bearing and suffering, what we should have born and suf­fered. And therefore, although Jesus Christ (absolute­ly considered in himself) was innocent, and had no sin inherent in himself, which therefore might make him lyable to Death, and Wrath, and Curse; yet by becom­ing one with us, and sustaining the office of our Surety, our sins were laid on him; and our sins being laid upon him, he made himself (therefore) obnoxious, (and that justly) to all those punishments which he did suffer for our sins. I do confess, that had Christ been unwilling, and forced into this Surety-ship, or had any detriment, or prejudice risen to any party concerned in this transacti­on, than some complaint might have been made con­cerning the Justice of God. But

First: There was a willingness on all sides for the passive work of Christ; First, God the Father (who was 1 the offended party) he was willing, which Christ assures us of, when he said (Thy Will be done,) Math. 26. 42. Act. 4. 25, 26, 27, 28.) Secondly, We poor Sinners (who are the offending party) are willing. We accept of this gracious and wonderful Redemption, and bless the Lord, who so loved us, as to give his Son for us. And thirdly, Jesus Christ was willing to suffer for us; Be­hold I come, Psal. 40. 7. And shall I not drink of the Cup [Page 87] which my Father hath given me to drink, Joh. 18. 11. I have a Baptisme to be Baptised with, and how am I strait­ned till it be accomplished, Luk. 12. 50. He calls the death of his Cross a Baptisme, partly because it was a certain immersion into extream calamities, into which he was cast; and partly, because in the Cross, He was so to be sprinkled in his own Blood, as if he had been drowned and Baptised in it; the Greek word [...], that is here rendred strained, signifies to be pained, pressed, or pent up, not with such a grief as made him unwilling to come to it, but with such as made him desire that it were once over. There seems (saith Grotius) to be a similitude implyed in the Original word, taken from a Woman with Child, which is so afraid of her bringing forth, that yet she would fain be eased of her burden, Joh. 10. 11. I am the good Shepherd: The good Shepherd giveth his life for the Sheep; Christ is that good Shepherd by an excel­lency, that held not his life dear for his Sheeps safety, ver. 15. I lay down my life for the Sheep, vers. 17. There­fore doth my Father love me, because I lay down my life; vers. 18. No man taketh it from me, but I lay it down of my self. A necessity there was of our Saviours death, but it was a necessity of immutability (because God had de­creed it, Act. 2. 23.) not of coaction; He laid down his life freely, He dyed willingly. But

Secondly: No parties whatsoever were prejudiced or lost by it; we lost nothing by it, for we are saved by his 2 death, and reconciled by his death, and Christ lost no­thing by it; ought not Christ to have suffered these things, and enter into his glory? Luk. 24. 26. The Cap­tain of our Salvation is made perfect through sufferings, Heb. 2. 10. You may see Christs glorious Rewards for his sufferings in that, Isa. 53. 10, 11, 12. And God the Fa­ther lost nothing by it, for he is glorified by it; I have glo­rified thee on Earth, I have finished the work which thou gavest me to do, Joh. 17. 4. Yea, he is fully satisfied and repaired again in all the honour which he lost by our sin­ning: I say he is now fully repaired again by the sufferings [Page 88] of Christ, in which he found a price sufficient, and a Ran­som, and enough to make peace for ever. In the day of account, a Christians great plea is, that Christ has been his Surety, and paid his debts, and made up his accounts for him.

Now from what has been said last, a Christian may Eccles. 11. 9. cap. 12 14. Math. 12. 1 [...]. cap. 18. 23. Luk. 16. 3. Rom. 14. 10. 2 Cor. 6. 10. Heb. 9. 27 cap. 13. 17. 1 Pet 4. 5. form up this second plea to the ten Scriptures in the Mar­gent, that refer either to the general Judgment, or to the particular Judgment that will pass upon every Christian immediately after death. O blessed Lord! upon my first believing and closing with Jesus Christ, thou didst justifie me in the Court of glory, from all my sins, both as to guilt and punishment. Upon my first act of believing, thou didst pardon all my sins, thou didst forgive all my iniquities, thou did'st blot out all my transgressions; and as upon my first believing, thou didst give me the Re­mission of all my sins, so upon my first believing thou did'st free me from a state of Condemnation, and inte­rest me in the great Salvation. Upon my first believing, I was united to Jesus Christ, and I was cloathed with the Rom 8. 1. Heb. 2 3. Righteousness of Christ, which covered all my sins, and discharged me from all my transgressions; & remember, O Lord, that at the very moment of my dissolution thou did'st really, perfectly, universally, and finally forgive all my sins; every debt that moment was discharged, and every Score that moment was crossed, and every Bill and Bond that moment was cancelled; so that there was not left in the book of thy remembrance one sin, no not the least sin standing upon Record against my soul: And besides all this, thou knowest, O Lord, that all my sins were laid upon Christ my Surety, and that he became responsible Heb. 7. 21. 22. for them all; he did dye, he did lay down his life, he did make his soul an offering for my sins, he did become a curse, he did endure thy infinite wrath, he did give com­pleat satisfaction, and a full compensation unto thy Justice for all my sins, debts, trespasses: This is my plea, O Lord! and by this plea I shall stand: Well, saith the Lord, I allow of this plea, I accept of this plea, as just, [Page 89] honourable, and righteous, Enter thou into the joy of thy Lord. But

Seventhly: Consider, that what ever we are bound to do, or to suffer by the Law of God; all that did Christ do, and suffer for us, as being our Surety and Mediator. Now the Law of God hath a double challenge or demand upon us; one is of active obedience, in fulfilling what it requires; the other is of passive obedience, in suffering that punishment which lies upon us, for the transgression of it, in doing what it forbids. For as we are Created by God, we did owe unto him all obedi­ence which he required; and as we sinned against God, we did owe unto him a suffering of all that punishment which he threatned, and we being fallen by transgression, can neither pay the one debt, nor yet the other; we can­not do all that the Law requires. (Nay of our selves we can do nothing,) neither can we suffer, as to satisfie God in his Justice wronged by us, or to recover our selves in­to life and favour again; and therefore Jesus Christ, (who was God made man) did become our Surety, and stood in our stead, or room; and he did perform what we should, but could not perform; and he did bear our sins and our sorrows; he did suffer and bear for us, what we our selves should have born and suffered; whereby he did fully satisfie the justice of God, and made our peace, and purchased life and happiness for us. Let me a little more clearly and fully open this great truth in these few particulars.

First: Jesus Christ did perform that active obedience 1 unto the Law of God, which we should (but by reason of sin) could not perform; in which respect he is said, Gal. 4. 4. To be made under the Law, that he might redeem them that were under the Law; So far was Christ under the Law, as to redeem them that were under the Law. But redeem them that were under the Law, he could not, unless by discharging the bonds of the Law in force upon us; and all those bonds could not be, and were not dis­charged, unless a perfect righteousness had been present­ed [Page 90] (on our behalf, who were under the Law) to fulfill the Law. Now there is a two-fold Righteousness ne­cessary to the actual fulfilling of the Law; one is an in­ternal Righteousness of the Nature of man; the other is an external Righteousness of the Life or works of man: both of these do the Law require. The former, Thou shalt love the Lord thy God with all thy heart, &c. which is the sum of the first Table: And thou shalt love thy Neigh­bour as thy self, which is the sum of the second Table: the latter, Do this and live, Levit. 18. 5. He that conti­nueth not in all things, which are written in the book of the Law, to do them, is Cursed, Gal. 3. 10. Now both these Righteousnesses were sound in Christ; First, the inter­nal, Heh. 7. 26. He was holy, harmless, undefiled, sepa­rated from sinners, chap. 9. 14. And offered himself with­out spot to God, 2 Cor. 5. 21. He knew no sin. Secondly, External, 1 Pet. 2. 22. He did no sin, neither was guile found in his mouth, Joh. 17. 4 I have finished the work which thou gavest me to do, Math. 3. 15. He must fulfill all Righ­teousness, Rom. 10. 4. Christ is the end of the Law, for Righteousness to every one that believeth. Now concern­ing Christs active obedience, to the Law of God these things are considerable in it.

First: The universality of it, he did whatsoever his 1 Father required, and left nothing of his Fathers will un­done; he kept the whole Law, and offended not in one point. What ever was required of us, by vertue of any Law, that he did, and fulfilled. Hence he is said to be made under the Law, Gal. 4. 4. Subject, or obnoxious to it, to all the precepts or commands of it. Christ was so made under the Law, as those were under the Law, whom he was to Redeem. Now we were under the Law, not only as obnoxious to its penalties, but as bound to all the duties of it; that this is our being under the Law, is evident by that of the Apostle, Gal. 4. 2 [...]. Tell me, ye that desire to be under the Law; surely it was not the pe­nalty of the Law they desired to be under, but to be un­der it in respect of obedience; so Math. 3. 15. Here [Page 91] Christ tell you, That it became him to fulfil all Righteous­ness, [...], all manner of Righteousness what­soever; that is, every thing that God required, as is e­vident from the Application of that general Oxiome to the Baptisme of John. But

Secondly: The exactness and perfection of it. He kept the whole Law exactly; as he was not wanting in mat­ter, 2 so he did not fail in the manner of performing his Fathers Will; there was no defects, nothing lacking in his obedience; he did all things well, what we are pressing towards, and reaching forth unto, he attained; he was perfect in every good work, and stood compleat in the whole will of his Father. And hence it is, that it is Recorded of him, that he was without sin, knew no sin, did no sin, which could not be if he had failed in any thing. But

Thirdly: The constancy of it. Christ did not obey by 3 sits, but constantly; though we cannot, yet he continu­ed in all things which are written in the book of the Law, to do them. This Righteous One held on his way, he did not fail, nor was he discouraged; yea, when perse­cution and tribulation did arise against him, because of his doing the Will of his Father, he was not offended, but did always do the things which pleased his Father, as he told the Jews, Joh. 8. 29.

Fourthly: The delight that he took in doing the Will of his Father, Psal. 40. 8. I delight to do thy Will, O my God; 4 yea, thy Law is within my heart (or in the mid'st of my bowels, as the Hebrew runs,) by the Law of God we are to understand all the Commandements of God; there is not one Command which Christ did not delight to do. Christs obedience was without murmuring or grudging; his Fathers Commandements were not grievous to him; he tells his Disciples, that it was his [...] to do the Will of him that sent him, and to finish his work, John 4. 34. But

Fifthly: The vertue and efficacy of it, for his obedi­ence, his righteousness never returns to him void, but it 5 [Page 92] always accomplishes that which he pleases, and prospers in the thing whereto he ordains it, and that is the making others Righteous, according to that of the Apostle, Rom. 5. 19. For as by one mans disobedience, many were made sin­n [...]rs; so by the [...]bedience of one, shall many be made Righ­teous, 2 Cor. 5. 21. God made him to be sin for us, who knew no [...], that we might be made the Righteousness of God in him; and accordingly we are, for of God he is made un­to us Righteousness, 1 Cor. 1. 30.

The perfect, compleat Obedience of Christ to the Law, is certainly reckoned to us; that is an everlasting truth: If thou wilt enter into life, keep the Commandements, Math. 19. 17. The Commandements must be kept either by our selves, or by our Surety, or there is no entering into life; Christ did obey the Law, not for himself, but for us, and in our stead, Rom. 5. 18, 19. By the Righteousness of one, the free-gift came upon all men unto justification of life; By the Obedience of one, many shall be made Righteons. By his Obedience to the Law, we are made Righteous; Christs Obedience is reckoned to us for Righteousness. Christ, by his Obedience to the Royal Law, is made Righteousness to us, 1 Cor. 1. 30. We are saved by that perfect Obedience, which Christ, when he was in this world, yeelded to the blessed Law of God. Mark, what ever Christ did as Mediator, he did it for those whose Mediator he was; or in whose stead, and for whose good he executed the Office of a Mediator before God; this the Holy Ghost witnesseth, Rom. 8. 3, 4. What the Law could not do, in that it was weak, through the flesh. God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the Righteousness of the Law might be fulfilled in us. The word Likeness, is not simply to be referred to flesh, but to sinful flesh, as Basil well observes; for Christ was like unto us in all things, sin only excepted: If with our justification from sin, there be joyned that active Obedience of Christ, which is imputed to us, We are just before God, ac­cording to that perfect form which the Law requireth. [Page 93] Because we could not in this condition of weakness, whereinto we are cast by sin, come to God, and be freed from Condemnation by the Law, God sent Christ as a Mediator to do, and suffer what ever the Law required at our hands; for that end and purpose, that we might not be condemned, but accepted of God. It was all to this end, that the Righteousness of the Law might be fulfilled in us; that is, which the Law required of us, consisting in duties of obedience, this Christ performed for us: This expression of the Apostle, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; if you will add to it that of Gal. 4. 4. That he was so sent forth, as that he was [...], made under the Law; that is, obnoxious to it, to yield all the obedi­ence that it doth require, compares the whole of what Christ did, or suffered; and all this, the Holy Ghost tells us, was for us, vers. 4. He that made the Law as God, was made under the Law as God-Man, whereby both the ob­ligations of the Law fell upon him, 1. Paenal. 2. Praecep­tive. First, The paenal Obligation to undergoe the Curse, and so to satisfie Divine Justice. Secondly, The prae­ceptive Obligation, to fulfil all Righteousness, Math. 3. 15. This Obligation he fulfilled by doing, the other by Dying; Mark, this double Obligation could not have befallen the Lord Jesus Christ, upon any natural account of his own, but upon his Mediatory account only, as he voluntarily became the Surety of this New and better Co­venant, Heb. 7. 22. so that the fruit and benefit of Christs voluntary subjection to the Law, redoundeth not at all to himself, but unto the persons which were given him of the Father, Joh. 17. whose Sponsor he became; for their sakes he underwent the paenal Obligation of the Law, that it might do them no harm, He being made a Curse for us, Gal. 3. 13. and for their sakes he fulfilled the praeceptive Obligation of the Law; do this, that so the Law might do them good. This the Evangelical Apostle clearly asserts, Christ is the end of the Law for Righteousness, to every one that believeth, Romans 10. 4. Christ is the end of the [Page 94] Law, [...], what end? why sinis perfectiuus, the per­fection and accomplishment of the Law; he is the end of the Law for Righteousness; that is, to the end, that by Christ, his active obedience, God might have his per­fect Law perfectly kept, that so there might be a Righte­ousness extant in the humane nature, every way adaequate to the perfection of the Law: And who must wear this Garment of Righteousness, when Christ hath finished it? Surely the Believer, who wanted a Righteousness of his own; for so it follows, for Righteousness to every one that believeth; that is, that every poor naked Sinner, be­lieving in Jesus Christ, might have a Righteousness; wherein being found, he might appear at Gods Tribunal, but his nakedness not appears. But as Jacob in the Gar­ment of his Elder Brother Esau, so the Believer in the Garment of his Elder Brother Jesus, might inherit the blessing, even the great blessing of Justification.

The only matter of mans Righteousness, since the fall of Adam, wherein he can appear with comfort before the justice of God; and consequently, whereby alone, he can be justified in his sight, is the obdience and sufferings of Jesus Christ, the Righteousness of the Mediator; there is not any other way imaginable, how the Justice of God may be satisfied, and we may have our sins pardoned in a way of justice, but by the Righteousness of the Son of God, and therefore is his name Jehovah, Tridkenna The Lord our Righteousness, Jer. 23. 6. This is his name; that is, this is the prerogative of the Lord Jesus, a matter that appertains to him alone, to be able to bring in an ever­lasting Righteousness, and to make reconciliation for Iniqui­ty, Dan. 9. 24. It is by Christ alone, That they who be­lieve, are justified from all things, from which they cannot be Eccl [...]s. 11 9. cap 12. 14 Matth. 1 [...]. 14. cap. 18. 2 [...]. Luk. 16. 3. Rom. 1 [...]. 10. 2 [...] 10. Heb 9. 27. cap. 13. [...]7. 1 Pet. 4. 5. justified by the Law of Moses, Act. 13. 39.

Now from the active obedience of Christ, a sincere Christian may form up this third plea as to the ten Scrip­tures in the Margent, that refer either to the general judg­ment, or to the particular judgment that will pass upon e­very Christian immediately after death. O! blessed God, [Page 95] thou knowest that Jesus Christ, as my Surety, did per­form all that active obedience unto thy holy and righte­ous Law that I should have performed; but by reason of the in-dwelling power of sin, and of the vexing and mo­lesting power of sin, and of the captivating power of sin, could not. There was in Christ an habitual righteousness, a conformity of his nature to the holiness of the Law; for 1 Pet. 1. 19. he is a Lamb without spot and blemish; the Law could never have required so much righteousness as is to be found in him; and as for practical righteousness, there was never any aberration in his thoughts, words, or deeds. H [...]b. 7. 26. The Prince of this world cometh, and hath nothing in me. John 14. 30. The Apostle tells us, That we are made the Righteousness of God in him; he doth emphatically add that clause, [...] 2 Cor. 6. 21. in him, that he may take away all conceit of inherence in us, and establish the Doctrine of imputation: As Christ is made sin in us by imputation, so we are made righte­ousness in him by the same way. Augustines place which Beza cites is a most full Commentary; God the Father (saith he) made him to be sin, who know no sin, that we might be the Righteousness of God, not our own; and in him, that is in Christ, not in our selves; and being thus justified, we are so Righteous, as if we were Righteousness it self. O! holy God, Christ my Surety hath universally kept thy Royal Law, he hath not offended in any one point; yea, he hath exactly and perfectly kept the whole Law of God, he stood compleat in the whole will of the Father; his active obedience was so full, so perfect, and so adaequate to all the Laws, demands, that the Law could not but say, I have enough, I am fully satisfied; I have found a Ransom, I can ask no more. Neither was the obedience of Christ fickle or transient, but permanent and constant; it was his de­light, his meat and drink; yea, his Heaven to be still a do­ing the will of his Father. Assuredly; whilst our Lord Joh. 4. 33, 34. Jesus Christ was in this world, he did in his own person fully obey the Law; he did in his own person perfectly conform to all the holy, just, and righteous commands of the Law. Now this his most perfect and compleat obedi­ence [Page 96] to the Law, is made over to all his Members, to all Believers, to all sincere Christians; it is reckoned to them, it is imputed to them, as if they themselves, in their own persons had performed it. All sound Believers being in Christ, as their head and Surety, the Laws righ­teousness is fulfilled in them legally, and imputively, though it be not fulfilled in them formally, subjectively, inherently, or personally sutable to that of the Apostle, That the Righteousness of the Law might be fulfilled in us; mark, not by us, but in us; for Christ in our Nature R [...]m 8 4. [...], which Beza well tenders, [...] legis, that the right of the Law might be ful­filled in us. hath fulfilled the right of the Law, and therefore in us, be­cause of our communion with him, and our ingrafting into him, God hath condemned sin the flesh of his Son, that, all that which the Law by a right could require of us, might be performed by him for us; so as if we our selves, had in our own persons performed the same. The Law must have its right before a Sinner can be saved; we cannot of our selves fulfil the right of it: But here's the comfort, Christ our Surety hath fulfilled it in us, and we have fulfilled it in him. Certainly, whatsoever Christ did concerning the Law, is ours by imputation, so fully, as if our selves had done it. Do's the Law require obedience? saith Christ, I will give it. Do's the Law threaten Curses? saith Christ, Math 3 15. cap. 5, 17, 18, they shall be borne. The precept of the Law, saith Christ, shall be kept, and the promises received, and the punishments endured, that poor Sinners may be saved. Our Righteous­ness and Title to eternal life do indispensably depend upon the imputation of Christs active obedience to us; there must be a perfect obeying of the Law, as the condition of life, either by the Sinner himself, or by his Surety, or else no life, which doth sufficiently evince the absolute necessi­ty of the imputation of Christs active obedience to us; the Sinner himself being altogether unable to fulfil the Law, that he may stand Righteous before the great and glori­ous God. Christs fulfilling of it must necessarily be imputed to him in order to righteousness. There are two great things which Jesus Christ did undertake for his re­deemed ones; the one was to make full satisfaction to [Page 97] Divine Justice for all their sins. Now this he did by his Blood and Death, the other was to yield most absolute conformity to the Law of God, both in nature and life; by the one, he has freed all his Redeemed ones from Hell, and by the other he has qualified all his Redeemed ones from Heaven. This is my Plea O Lord, and by this plea I shall stand. Well, saith the Lord, I accept of this plea as honourable, just, and righteous, Enter thou into the joy of thy Lord.

Secondly: As Jesus Christ did for us, perform all that active obedience which the Law of God required; so he 2 did also suffer all those punishments which we had deserv­ed by the transgression of the Law of God, in which re­spect he is said, 2 Cor. 2. 22. To be made sin for us, 1 Pet. 2. 24. Himself to bear our sins in his own body on the Tree, 1 Pet. 3. 18. For Christ also hath once suffered for sin, the just for the unjust, that he might bring us to God, Phil. 2. 8. To humble himself and to become obedient unto death, even the death of the Cross, Gal. 3. 13. To be made a Curse, an Exceration for us, Ephe. 5. 2. To give himself for us an Offering and Sacrifice unto God, Heb. 9. 15. And for this cause he is the Mediator of the New Testament; that by means of Death, for the Redemption of the transgressions that were under the first Testament, they which were called might receive the promise of eternal inheritance. Now concerning the passive obedience, or suffering of Christ, I would present unto you these conclusions.

First: That the sufferings of Jesus Christ were free and voluntary, and not constrained or forced. Austin saith, that Christ did suffer quia voluit, & quando voluit, & quo­modo voluit, Joh. 10. 17. I lay down my life, ver. 18. No man taketh it from me, but I lay it down of my self; I have power to lay it down, and I have power to take it again, Gal. 2. 20. Who gave himself for me. Christs sufferings did rise out of obedience to his Father, Joh. 10. 18. This Commandement have I received of my Father, and Joh. 18. 11. The Cup which my Father hath given me, shall I not drink it? And Christs sufferings did spring and rise out of [Page 98] his love to us, who loved me, and gave himself for me, Gal. 2. 20. so Ephe. 5. 25. As Christ loved the Church, and gave himself for it. And indeed, had Christs sufferings been involuntary, they could not have been a part of his obedience, much less could they have mounted to any thing of merit for us. Christ was very free and willing to undertake the work of mans Redemption; when he com­eth into the world, he saith, Sacrifice and Offerings thou wouldest not, but a body hast thou prepared me; Then said I, H [...]b. 1 [...]. 5. Lo, I come to do thy Will O God, It's the expression of one overjoy'd to do the Will of God; So Luk. 12. 50. I have a Baptisme to be Baptised with, and how am I straitned till it be accomplished. There was no power, no force to compel Christ to lay down his life, therefore it is called the offer­ing of the body of Jesus, Heb. 10. 10. Nothing could fa­sten Christ to the Cross, but the golden link of his free Love. Christ was big of love, and therefore he freely o­pens all the pores of his body, that his blood may flow out from every part, as a precious Balsom to cure our wounds. The heart of Christ was so full of love, that it could not hold, but must needs burst out through every part and member of his body into a bloody sweat, Luk. 22. 44. At this time it is most certain, that there was no manner of violence offered to the body of Christ; no man touched him, or came near him with Whips or Thorns, or Spears, or Lances. Though the Night was cold, and the Ayre cold, and the Earth on which he kneel­ed cold, yet such a burning love he had in his breasts to his people, as cast him into a bloody sweat. 'Tis certain that Christ never repented of his sufferings, Isa. 53. 11. He shall see of the travail of his soul, and shall be satisfied. It is a Metaphor that alludes to a Mother, who though she hath had hard labour, yet doth not repent of it, when she sees a Child brought forth. So though Christ had hard Travel upon the Cross, yet he doth not repent of but thinks all his sweat and blood well bestowed, be­cause he sees the Man-child of Redemption is brought sorth into the world. He shall be satisfied, the Hebrew [Page 99] word [...] signifies such a satiating as a man hath at some sweet repast, or banquet. And what do's this speak out, but his freeness in suffering.

But here some may object, and say, that the Lord Je­sus, Obj. when the hour of his sufferings drew nigh, did repent of his Suretyship; and in a deep passion, prayed to his Fa­ther to be released from his sufferings: Father, if it be possible, let this Cup pass from me, (and that three times over,) Math. 26. 39, 42, 44.

Now to this Objection I shall Answer, first more gene­rally; Answ. and secondly, more particularly.

First, in the general: I say that this earnest prayer of 1 his doth not denote absolutely his unwillingness, but ra­ther sets out the greatness of his willingness; for although Christ as a man, was of the same natural affections with us, and desires, and abhorrences, of what was destructive to nature, and therefore did fear and deprecate that bit­ter cup which he was ready to drink; yet as our Media­tor and Surety, and knowing it would be a Cup of Sal­vation to us, (though of exceeding bitterness to himself) he did yield and lay aside his natural reluctancies as Man, and willingly obeyed his Fathers will to drink it, as our loving Mediator, as if he should say, O Father, whatso­ever becometh of me, of my natural f [...]ar, or desire, I am con­tent to submit, to the drinking of this Cup, thy Will be done. But

Secondly, and more particularly I Answer, that in 2 these words of our Lord there is a two-fold voice. 1. There is vox natur [...], the voyce of nature; Let this Cup pass from me. 2. There is vox officii, the voyce of his Mediatory office; [...]less, not as I will, but as thou wilt.

The first voyce ( [...] this Cup pass) intimates the velleity of the inferiour part of his Soul; the sensitive part pro­ceeding from unnatural abhorrency of death as he was a Creature. The latter voyce (Nevertheless, not as I will, but as thou wilt) expre [...] the full and free consent of his will, complying with the will of his Father in that grand [Page 100] everlasting design of bringing many Sons unto glory, by making the Captain of their Salvation perfect through sufferings, Heb. 2. 10.

It was an Argument of the truth of Christ, his humane Nature that he naturally dreaded a dissolution. He owed it to himself as a Creature, to desire the conservation of his being, and he could not become unnatural to himself, For no man ever yet hated his own Flesh, Ephe. 5. 29. Phil. 2. 8. But being a Son, he learned submission, and became obedient to the death, even the death of the Cross; that shameful, cruel, cursed death of the Cross; the suffering whereof he owed to that solemn Astipulation, which from everlasting passed between his Father and himself, the third person in the blessed Trinity, the Holy Ghost being witness. And therefore, though the Cup was the bitter­est Cup that ever was given man to drink, as wherein there was not death only, but wrath, and curse: Yet see­ing there was no other way left of satisfying the justice of his Father, and of saving Sinners, most willingly he took the Cup, and having given thanks (as it were) in those words, The Cup which my Father hath given me, shall I not drink it: Never did Bridegroom goe with more chearfulness to be Married to his Bride, than our Lord Jesus went to his Cross, Luk. 12. 20.

Though the Cup that God the Father put into Christs hand, was bitter, very bitter, yea, the bitterest that ever was put into any hand, yet he found it sweetned with three Ingredients. 1. It was but a Cup, it was not a Sea. 2. It was his Father (and not Satan) that mingled it, and that [...] in all the bitter Ingredients that were in it. 3. It was a gilt, not a Curse, as to himself; The Cup which my [...] giveth me; he drank it, I say, and drank it [...] every drop, leaving nothing behind for his Redeem­ [...] of Love and Salvation; in the Sa­cramen [...] Cup of his own Institution, saying, This Cup is the New Testament in my Blood, for the Remission of sins; This [...] in remembrance of me, 1 Cor. 11. 25. Math. 26. 28. Thus (my Friends) look upon Christ as Mediator [Page 101] (in which capacity only, he covenanted with his Father for the Salvation of man-kind;) and there was not so much as a shadow of any receding from, or repenting of what he had undertaken. But

Secondly: As the sufferings of Jesus Christ were very free and voluntary, so they were very great and hainous; 2 what agony, what torment was our Saviour wrackt with? how deep were his wounds, how weighty his burden, how full of trembling his Cup, when he lay under the Mountains of the guilt of all the Elect? How bitter were his Tears, how painful his Sweat, how sharp his encoun­ters, how dreadful his Death? who can impute how ma­ny Vials of Gods inexpressible, insupportable wrath Christ drank off; in that 53. of Isa. you may read of despising, rejected, stripes, smilings, wounds, sorrows, bruising, chastisement, oppression, affliction, cutting off, putting to grief, and pouring out of his soul to death; all these put together, speaks out Christ to be a very great sufferer; he was a man of sorrows, as if he were a man made up of sorrows, (as the man of sin, as if he were made up of sin) as if He were nothing else: He knew more sorrows than any man, yea, than all men ever did; [...] Iniquity (and consequently the sorrows) of all men met in him, as if he had been their center, and he was acquainted with griefs; he had little acquaintance else, grief was his fa­miliar acquaintance, he had no acquaintance with laugh­ter; we read not that he laughed at all, when he was in the world; his other acquaintance stood afar off, but grief followed him to the Cross, from his Birth to his Death; from his Cradle to the Cross; from the Womb to the Tomb; he was a man of sorrows, and never were sor­rows like his; he might say, Never grief or sorrow like mine: 'Tis indeed impossible to express the sufferings and sorrows of Christ; and the Greek Christians used to beg of God, [...], that for the unknown sufferings of Christ, he would have mercy upon them: Though Christs [...]rings are abundantly made known, yet they are but little known; eye hath not seen, nor ear heard, [Page 102] nor hath it, or can it enter into the heart of man to con­ceive what Christ suffered, who hath known the power of Gods wrath? Christ Jesus knew it, for he underwent it, his whole life was made up of sufferings; He was no soo­ner born, but sufferings came trooping in upon him; He was born in an Inn, yea, in a Stable, and had but a Manu­ger for his Cradle. As soon as his Birth was noised a­broad, Herod, under a pretence of worshiping of him, had a design to murder him, so that his supposed Father was fain to flye into Aegypt to secure his life; he was persecuted before he could (after the manner of men) be sensible of persecution; and as he grew up in years, so his sufferings grew up with him; Hunger and Thrist, Tra­vel and Weariness, Scorns and Reproaches, false Accusa­tions and Contradictions still waited on him, and he had not where to lay his head, 1 Pet. 3. 18. For Christ also hath once suffered for sins. This is the wonderment of Angels, the happiness of fallen man, and the torment of Devils, &c. that Christ hath suffered. The Apostles words look like a Riddle, Christ hath suffered; as if he should say, read thou if thou canst what he hath suffered; as for my part they are so many, that in this short Epistle I have no mind to Record them; and they are so grievous, that my passionate love won't suffer me to repeat them, and therefore I content my self thus abruptly to deliver them. Christ hath sufferd; Christs sufferings were unspeakable, His sufferings were unutterable; and therefore the Apostle satisfies himself with this unperfect broken speech, Christ hath suffered. O what woes and lamentations, what crys and exclamations, what com­plaints and sorrows, what wringing of hands, what knocking of breasts, what weeping of eyes, what wayl­ing of tongues belong to the speaking and hearing of this doleful Tragedy? Even in the Prologue I tremble, and at the first entrance I am as at a non-plus, that I know not with what woful gesture to act it, with what moanful voice to pronounce it, with what mournful words, with what pathetical speeches, with what emphatical phrases, [Page 103] with what interrupted accents, with what passionate com­passionate plaints to express it. The multiplicity of the plot, and the variety of the acts and scenes is so intri­cate, that my memory falls to comprise it; the matter so importent, and the story so excellent, that my tongue sail [...] to declare it; the cruelty so savage, and the massa­cre so barbarous, that my heart even fails to consider it. Wherefore I must needs content my self (with the Apo­stle here) to speak, but unperfectly of it, and thinks this enough to say, Christ hath suffered; and well may I think this enough, for behold, what perfection there is in this seeming imperfect speech. For

First, To say indefinitely, he suffered without any li­mitation 1 of time; what is it but to say that he always suffered without exception of time? And so indeed the Prophet speaks of him, namely, That he was a man of sor­rows, Isa. 53. 3. His whole life was fill'd up with suf­ferings. But

Secondly: To say only he suffered, and nothing else; what is it, but to say, that he patiently suffered; he ne­ver 2 resisted, never rebelled, never opposed? He was led as a Sheep to the slaughter; and as a Lamb dumb before the Sheerer, so opened he not his mouth, Act. 8. 32. Isa. 53. 7. And when he was reviled, he reviled not again; when he suffered, he threatned not, 1 Pet. 2. 23. But

Thirdly: To say precisely he suffered, and no more; what is it, but to say that he freely suffered, that he vo­luntarily 3 suffered? Christ was under no force, no com­pulsion, but freely suffered himself to suffer, and volun­tarily suffered the Jews to make him suffer, having power to quit himself from suffering if he had pleased. I lay down my life, no man taketh it from me, but I lay it down of my self: I have power to lay it down, and I have power to take it again, Joh. 10. 17. But of this before.

Fourthly: To say plainly he suffered; what is it, but to say that he Innocently suffered, that he wrongfully suf­fered? 4 for had he been a Malefactor, or an Offender, it should have been said, that he was punished, or that he [Page 104] was executed; but he was full of Innocency, he was ho­ly and harmless; and so it follows in that 1 Pet. 3. 18. The just for the unjust. But

Fifthly: To say peremptorily he suffered, what is it but to say that he principally suffered, that he excessively 5 suffered: To say he suffered, What is it but to say he was the cheif sufferer, the arch sufferer? and that not only in respect of the manner of his sufferings, that he suffered absolutely so as never did any; but also in respect of the measure of his sufferings, that he suffered excessively be­yond what ever any did. And thus we may well under­stand, and take those words, He suffered. That lamenta­tion of the Prophet, Lam. 1. 12. (is very applicable to Christ.) Behold and see if there be any sorrows like unto my sorrow, which is done unto me, wherewith the Lord hath af­flicted me in the day of his fiorce anger. Now is it not e­nough for the Apostle to say that Christ hath suffered; but will you yet ask what? But pray Friends be satisfied, and rather of the two, ask what not? for what sufferings can you think of, that Christ did not suffer. Christ suffered in his Birth, and he suffered in his Life, and he suffered in his Death; he suffered in his Body, for he was diversly tormented; he suffered in his Soul, for his Soul was heavy unto death; he suffered in his Estate, they part­ed his Rayment, and he had not where to rest his head; he suffered in his good Name, for he was counted a Sa­maritan, a Devillish Sorcerer, a Wine-bibber, an Ene­my to Caesar, &c. He suffered from Heaven, when he cryed out, My God, my God, why hast thou forsaken me? He suffered from the Earth, when being hungry, the Fig­tree proved fruitless to him: He suffered from Hell, Satan assaulting and encountering of him, with his most black and horrid temptations: He began his life meanly and basely, and was sharply persecuted; He continued his life poorly and distressedly, and was cruelly hated: He ended his life wofully and miserably, and was most grie­vously tormented with Whips, Thorns, Nails, and (above [Page 105] all) with the terrors of his Fathers wrath and horrors of hellish agonies.

Ego sum qui peccavi: I am the man that have sinned; but these Sheep, what have they done? said David, when he saw the Angel destroying his people, 2 Sam. 24. 17. And the same speech may every one of us take up for our selves, and apply to Christ, and say, I have sinned, I have done wickedly; but this Sheep, what hath he done? yea, much more cause have we than David had, to take up this complaint. For

First: David saw them dye, whom he knew to be Sin­ners, 1 but we see him dye, who (we knew) knew no sin, 2 Cor. 5. 21. But

Secondly: David saw them dye a quick speedy death, 2 we see him dye with lingering torments; He was a dying from six to nine, Math. 27. 45, 46. Now in this three hours darkness, he was set upon by all the powers of darkness with utmost might and malice; but he foyled and spoiled them all, and made an open shew of them (as the Roman Conquerors used to do) triumphing over them on his Cross, as on his Chariot of State, Col. 2. 15. attended by his vanquished Enemies, with their hands bound behind them, Ephe. 4. 8. But

Thirdly: David saw them dye, who (by their own con­fession) 3 was worth ten thousand of them; we see him dye for us, whose worth admitteth no comparison. But

Fourthly: David saw the Lord of glory destroying 25 mortal men; and we see mortal men destroying the Lord of glory, 1 Cor. 2. 8. O how much more cause have we then to say as David, I have sinned, I have done wickedly; but this Innocent Lamb, the Lord Jesus, what hath he done, what hath he deserved, that he should be thus greatly tor­mented. Tully, though a great Orator, yet when he comes to speak of the death of the Cross, he wants words to ex­press it. (Quid dicam in crucem tollere,) What shall I say of this death, saith he. But

Thirdly: As the sufferings of Christ were very great, so the punishments which Christ did suffer for our sins, 3 [Page 106] these were in their kinds, and parts, and degrees, and pro­portion, all those punishments which were due unto us, by reason of our sins, & which we our selves should otherwise have suffered: Whatsoever we should have suffered as Sin­ners, all that did Christ suffer as our Surety and Mediator, (always excepting those punishments which could not be endured without a pollution and guilt of sin [...]) The cha­srisement of our peace was upon him, Isa. 53. 5. (And inclu­ding the punishments common to the nature of man, not the personal arising out of imperfection, and defect, and distemper. Now the punishments due to us for sin, were corporal, and spiritual. And again, they were the pu­nishments of loss, and of sense; and all these did Christ suffer for us, which I shall evidence by an induction of particulars.

First: That Christ suffered corporal punishments, is 1 most clear in Scripture: You read of the Injuries to his Person, of the Crown of Throns on his Head, of the smi­ting of his Cheeks, of spitting on his Face, of the scourg­ing of his Body, of the Cross on his Back, of the Vine­gar in his Mouth, of the Nails in his Hands and Feet, of the Spear in his Side, and of his crucifying and dying on the Cross, 1 Pet. 2. 24. Who himself, in his own body on the Tree bare our sins, 1 Cor. 15. 3. Christ dyed for our sins, according to the Scriptures, Rev. 1. 5. And washed us from our sins in his own Blood, Col. 1. 14. In whom we have Re­demption through his Blood, even the forgiveness of sins, Math. 26. 28. For this is my Blood of the New Testament, which is shed for many for the remission of sins. Christ suffered derision in every one of his Offices.

First: In his Kingly Office: They put a Scepter in his Hand, a Crown on his Head, and bowed their Knees, 1 saying, Hail King of the Jews Matth. 27. 29.

Secondly: In his Priestly Office: They put upon him a gorgeous white Robe, such as the Priests wore, Luk. 2 23. 11.

Thirdly: In his Prophetical Office: When they had blindfolded him, Prophesie, say they, who it is that smiteth 3 [Page 107] thee, Luk. 22. 64. Sometimes they said, Thou art a Sa­maritan, and hast a Devil, Joh. 8. 48. And sometimes they said, He is beside himself, why hear ye him, Mark. 3. 21.

And as Christ suffered in every one of his Offices, so he suffered in every member of his Body; in his Hearing by their reproaches, and crying, Crucifie him, Crucifie him. In his sight by their Scoffings, and scornful gestures. In his Smell, in his being in that noysome place G [...]lgotha, Math. 27. 33. In his Tast, by his tasting of Vinegar min­gled with Gall, which they gave him to drink, Math. 27. 1 33. In his Feeling, by the Thorns on his Head, blows on his Cheeks, spittle on his Face, the Spear in his side, and the Nails in his Hands; he suffered in all parts and mem­bers of his body from head to foot: His Head (which de­served a better Crown than the best in the world) was Crowned with Thorns, and they smote him on the head. Osorius writing of the sufferings of Christ, saith, That the Crown of Throns bor'd his head with seventy-two wounds. To see that Head (before which, Angels cast down them­selves and worshiped (as I may say) Crowned with Throns, might well amaze us. To see those Eyes that were purer than the Sun, put out by the darkness of death: To see those Ears, which hear nothing (to speak to ca­pacity) but Hallelujahs of Saints and Angels, to hear the Blasphemies of the multitude: To see that Face which was fairer than the Sons of men (for being born and con­ceived without sin, he was freed from the contagious effects of it, 2 Deformity, and was most perfectly beautiful, Psal. 45. 2. Cant. 5. 10.) to be spit on by those beastly wretched Jews. To see that Mouth and Tongue, that spake as ne­ver man spake, accused for false Doctrines, nay Blas­phemy. To see those Hands, which freely swayed the Scepter of Heaven, nayled to the Cross. To see those Feet, like unto fine brass, Rev. 1. 15. nayled to the Cross for mans sins. Who can behold Christ thus suffering in all the members of his Body, and not be struck with asto­nishment. Who can sum up the horrible abuses that were put upon Christ by his base Attendants. The Evangelist [Page 108] tells us, that they spit in his Face, and buffeted him; and that others smote him with the palms of their hands, say­ing, Prophesie unto us, thou Christ, who is he that smote thee? Math. 26. 67, 68. And as Luke adds, many other things Blasphemously speak they against him, Luk. 22. 65. What those many other things were, is not discovered, only some antient Writers say, That Christ in that night suffered so many, and such hideous things, that the whole knowledge of them is reserved only for the last day of judg­ment. Mallonius writes thus, After Caiphas and the Priests had sentenc'd Christ worthy of death, they committed him to their Ministers, warily to keep till day, and they im­mediat [...]ly threw him into the Dungeon, in Caiphas house; there they bound him to a stony pillar, with his hands bound on his back, and then they fell upon him with their palms and fists. Others add, That the Souldiers, not yet content, they threw him into a filthy, durty puddle, where he abode for the remainder of that night; of which the Psalmist seems to speak, Thou hast laid me in the lowest pit, in darkness, and in the deeps, and I sink in the deep myre, where there is no standing, Psal. 88. 6. Psal. 69. 2. But that you may clearly see what horrible abuses were put upon Christ by his Attendants: Consider seriously of these particu­lars.

First: They spit in his Face, Math. 26. 67. Now this was accounted among the Jews, a matter of great infamy and reproach, Numb. 14. And the Lord said to Moses, If her Father had spit in her Face, should she not be ashamed seven days. Spitting in the face, among the Jews, was a sign of anger, shame, and contempt, Job. 30. 10. They abhor me, they flye far from me, and spare not to spit in my Face. The face is the table of beauty or comliness, and when it is spit upon, it is made the feat of shame. Spitting in the face, was a sign of the greatest disgrace that could be put upon a person; and therefore it could not but be very bit­ter to Job, to see base Beggars spit in that Face that was wont to be honoured by Princes: But this we are not to wonder at, for there is no indignity so base and ignomi­nious, [Page 109] but the choicest Saints may meet with it, in and from this evil world. Afflicted persons are sacred things, and by the Laws of Nature and Nations, should not be misused and trampled upon, but rather pitied and la­mented over: But barbarous Miscreants, when they have an opportunity, they will not spare to exercise any kind of cruelty, as you see by their spitting in the very Face of Christ himself. I hid not my Face (saith Christ) from Isa. 50. 6. 2. shame and spitting, thou I was sairer than the Children of men, Psal. 45. 2. yet I used no Mask to keep me fair, though I was white and ruddy, the chiefest among ten thousand, Cant. 5. 10. yet I preserved not my Beauty from their nasty spittle. O that, that sweet & blessed Face of Jesus Christ, that is so much honoured and adored in Heaven, should ever be spit upon by beastly wretches in this world.

Secondly: They struck him, Joh. 18. 22. One of the Officers which stood by, struck Jesus with the palm of his 2 hand, saying, Answerest thou the high Priest so? Because our Saviour gave not the High-Priest his usual titles, but dealt freely with him, this impious Apparitor, or Ser­jant, to curry favour with his Master, strikes him with his hand, with his rod say some, with his stick say others; like Master, like Man. O that that holy Face, which was designed to be the object of Heaven, in the beholding of which, much of the Celestial glory doth consist; that that Face which the Angels stare upon with wonder, like Infants at a bright Sun-beam, should ever be smitten by a base Varlet in the presence of a Judge. Among all the sufferings of Christ, one would think that there was no great matter in this, that a vain Officer did strike him with the palme of his hand; & yet if the Scriptures are consulted, you will find that the Holy Ghost layes a great stress upon it. Thus Jeremy, He giveth his Check to him that smiteth him, he is filled full with reproach, Lam. 3. 30. Christ did patiently and willingly take the stripes that vain men did injuriously lay upon him; he sustained all kinds of vexa­tions from the hands of all kinds of ungodly ones. Thus Micah speaking of Christ, saith, They shall sinite the Judg [Page 110] of Israel with a rod upon the cheek, Mica. 5. 1. Hngo, by this Judge of Israel, understandeth our Lord Jesus Christ, who was indeed at his passion contumeliously buffeted and smitten with rods upon the cheek, Math. 26. 67. By smiting the Judg of Israel with a rod upon the cheek, they express their scorn and contempt of Christ. Smiting upon the face, the Apostle makes a sign of great reproach, 2 Cor. 11. 20. If a man smite you on the face, there is nothing more disgraceful (saith Chrysostom) than to be smitten on the check, Christ. Hom. 82. in Joh. c. 18. And the diverse reading of the original word do's fully evidence it. He struck him with a rod, or he struck him with the palm of his han [...]. Now the word [...], say some, refers to his being struck with a rod, or club, or shoe, or plantofle; others say, it refers to his being struck with the palm of mens hands: Now of the two, it is generally judged more disgraceful to be struck with the palm of the hand, than to be struck with either a rod, or a shooe; and there­fore we read the Text thus, He struck Jesus with the palm of his hand, that is, with open hand, or with his hand stretched out.

Some of the Ancients commenting on this cuff, say, Let the Heavens be afraid, and let the Earth tremble at Christs Crysost [...]m Hom. 81. in John c. 18. patience, and this Servants impudence. O ye Angels! how were ye silent? how could you contain your hands, when you saw his hand striking at God? If we consider him Aug. in Trall. 13. (saith another) who took the blow, was not he that struck him, worthy to be consumed of fire, or to be swallowed up of Earth, or to be given up to Satan, and thrown down into Hell. Bernard saith, that his hand that struck Christ, was Ber. ser. de pas. vinc. Serm. de pas. Ludo de vita Christi. armed with an iron glove: And Vincentius affirms, That by the blow, Christ was felled to the Earth: And Ludovicus adds, that blood gushed out of his mouth, and that the im­pression of the Varlets fingers remained on Christs cheek with a tumour and wan colour. If a Subject should but lift up his hand against his Soveraign, would he not be severely punished? but should he strike him, would it not be pre­sent death? O what desperate madness, and wickedness [Page 111] was it then to strike the King of Kings, and Lord of Lords, whom not only men, but the Cherubims, and Siraphims, Rev. 17. 16. and all the Celestial powers above adore and worship? Heb. 1. 6. Those Monsters in that Math. 26. 67. did not only strike Christ with the palm of their hands, but they buf­feted him also. Now some of the Learned observe this dif­ference betwixt [...] and [...], the one is given with the open hand, the other with the fist shut up; and thus they used him at this time; they struck him with their fists, and so the stroke was greater and more offensive, for by this means they made his face to swell, and to become full of bunches all over. One gives it in thus, by these blows of their fists, his whole head was swollen, his face became black and blew, and his teeth ready to fall out of his jaws. Very probable it is, that with the violence of their stroaks, they made him reel and stagger, they made his mouth, and nose, and face to bleed, and his eyes to startle in his head.

Now concerning Christs sufferings on the Cross; I shall only hint at a few things, and so close up this par­ticular concerning Christs corporeal sufferings; take me thus.

First: The death of Christ on the Cross; It was a bit­ter death, a sorrowful death, a bloody death; the bitter thoughts of his sufferings put him into a most dreadful a­gony, Luk. 22. 24. Being in an agony, he prayed more ear­nestly, and his sweat was as great drops of blood falling to the ground. The Greek word that is here used [...], signi­fies a striving or wrestling against, as two combatants or wrestlers do strive each against other. The things which our Saviour strove against, was not only the terrour of death, as other men are wont to do, (for then many Christians and Martyrs might have seemed more con­stant and couragious than he) but with the terrible justice of God, pouring out his high anger and indignation up­on him, on the account of all the sins of his chosen that Isa 53 4, 5, 6. were laid upon him, then which nothing could be more dreadful. Christ was in a vehement conflict in his soul, [Page 112] through the deepest sense of his Fathers wrath against sin­ners; for whom he now stood as a Surety and Redeemer, 2 Cor. 5. 21. And for a close of this particular, let me say, that Gods justice which we have provoked, being fully satisfied by the inestimable merit of Christs passion, is the surest and highest ground of consolation that we have in this world; but for the more full opinion of this blessed Scripture, let us take notice of these following parti­culars.

First: His sweat was as it were blood: Some of the An­tients 1 looks upon these words only as a similitude, or figu­rative hyberbole, it being a usual kind of speech to call a vehement sweat a bloody sweat; as he that weeps bit­terly is said to weep tears of blood; but the most and best of the Antients understand the words in a literal sense, and believe it was truly and properly a bloody sweat, and with them I close. But some will object and say, it was (sicut guttae sanguinis,) as it were drops of blood. Now to this I answer.

First: If the Holy-Ghost had only intended that sicut for a similitude or hyperbole, he would rather have ex­prest 1 it as it were drops of nature, than as it were drops of blood; for we all know that sweat is more like to wa­ter than to blood. But

Secondly: I answer that sicut, as in Scripture-phrase, doth not always denote a similitude, but somtimes the 2 very thing it self, according to the verity of it. Take an instance or two instead of many: We beheld his glory, as the glory of the only begotten of the Father; and their words seemed to them as it were idle tales, and they be­lieved them not; the words in the original [...], are the same. Certainly Christs sweat in the Garden was a wonderful sweat, not a sweat of water, but of red gore­blood. But

Secondly: He sweat great drops of blood, clotty blood issuing through flesh and skin in great abundance. [...], 2 [...], clottered or congealed blood. There is a thin faint sweat, and there is a thick clotted sweat; in this [Page 113] sweat of Christ, blood came not from him in small dews, but in great drops, they were drops, and great drops of blood, crassy and thick drops: Some read it droppings down of blood, that is blood distilling in greater and grosser drops; and hence it is concluded, as preternatural; for though much may be said for sweating blood in a course of Nature, according to what Aristotle affirms, Arist. [...] 3. de hist. Animal. c. 29 August. h. 14. de civit dei. c 24. and Austin saith, that he knew a man that could sweat blood, even when he pleased; & it is granted on all hands, that in faint bodies, a subtile thin blood like sweat may pass through the pores of the skin; but that through the same pores crassy thick & great drops of blood should issue out; it was not, it could not be without a miracle: Certainly the drops of blood that fell from Christs body, were great, very great, yea, so great, as if they had started through his skin to out-run the streams and rivers of his Cross. But

Thirdly: These great drops of blood did not only di­ [...]llare, drop out, but decurrere, run down like a stream so 3 fast, as if they had issued out of most deadly wounds; They were great drops of blood, falling down to the ground: Here is magnitude and multitude; great drops, and those so many, so plentious, as that they went through his Apparel, and all streamed down to the ground; and now was the time that his garments were dyed with crim­son red; that of the Prophet, though spoken in another sense, yet in some respect may be applyed to this. Where­fore art thou red in thy Apparel; and thy garments like him that treadeth the Wine-fat? O what a sight was here! his Isa. 63. 2. head and members are all on a bloody sweat, and this sweat trickles down, & bedecks his garments which stood like a new firmament studded with stars, portending an approaching storm: Nor stays it there, but it falls down to the ground. Oh happy garden, that was watered with such tears of blood! Oh how much better are these rivers than Abana, and Pharpar, rivers of Damas [...]us, yea, then Bernard. all the waters of Israel; yea than all those rivers that waters the Garden of Eden? so great was Scanderbegs ardor in Battel, that the blood burst out Bucholeer. [Page 114] of his lips; but from our Champions, not lips only, but whole body burst out a bloody sweat: Not his eyes only were Fountains of tears, or his head waters, as Jeremy wished, but his whole body was turned, as it were, into Jer. 9 1. Rivers of blood. A sweet comfort to such as are cast down for that, that their sorrow for sin is not so deep and soaking as they could desire.

Christs blood is put in Scripture (by a Synecdoche of the part) for all the sufferings which he underwent for the sins of the Elect, especially his bloody death with all its concomitants, so called. First, Because death, espe­cially when it is violent, is joyned with the effusion of blood: If we had lived in the days of our Fathers, we would Math 23. 30. not have been partakers with them in the blood of the Pro­phets: And so again, Pila [...]e said, I am Innocent of the Math. 27. 24. blood of this just person, that is, of his death. Secondly: Herein respect is had to all the Sacrifices of the Law, whose blood was poured out when they were offered up. H [...]b. 9. 22. Almost all things are by the Law purged with blood; and without shedding of blood, there is no remission; so that the blood of Christ is the Anti-type aimed at in the blood of those Sacrifices that were slain for Sinners sins. But

Secondly: As the death of Christ, on the Cross, was a bitter death, a bloody death, so the death of Christ on the Cross, was a lingring death: It was more for Christ to suffer one hour, than for us to have suffered for ever; but his death was lengthened out, he hung three hours on the Cross, he dyed many deaths before he could dye one; from the sixth hour till the nineth hour (that is, from twelve, till three in the Afternoon) there was darkness o­ver Math. 27. 45. all the Land: About twelve when the Sun is usually brightest, it began now to darken; And this darkness was so great, that it spread over all Luk. 23. 44. the Land of Jewry; yea, some think over all the world; so we translate it in Luke, And there was darkness over all the Earth, to shew Gods dislike of their horrid cruelty: He would not have the Sun give light to so horrid an act; the Sun as it were, hid her face, [Page 115] that she might not see the Sun of Righteousness so un­worthily, so wickedly handled. It was dark: 1. To shew the blindness, darkness, & ignorance of the Jews in crucify­ing the Lord of glory. 2. To shew the detestation of the fact. 3. To shew the [...]vileness of our sins. This dark­ness was not a natural Eclipse of the Sun; for first it can­not be so total, so general: Nor Secondly, It could not be so long, for the interposed Moon goeth swiftly away. Certainly this was no ordinary Eclipse of the Sun, seeing the Passover was kept at the full Moon, when the Moon stands right opposite to the Sun on the other side of the Heaven, and for this cause cannot hinder the light of Exod. 10. 12. the Sun; but a supernatural work of God coming to pass by Miracle, like as the darkness in Aegypt. The Moon being now in the full (it being the mid'st of the Lunar moneth, when the Passover was killed) and so of necessi­ty the body of the Moon (which useth to Eclipse the Sun by its interposition, and being between us and the Sun) must be opposite to, and distant from the Sun, the diame­trical breadth of the Hemisphere, the Full Moon ever ri­sing Suid. in vi [...]ae. 5. Dion. at the Suns setting; and therefore this Eclipse could never be a natural Eclipse. Many Gentiles, besides Jews, observed this darkness as a great Miracle. Dionysius the Areopagite (as suidas relates) could say at first sight of it, Amos 8. 9. Either the World is ending, or the God of Nature is suffer­ing of this darkness. Amos long before had Prophesied; And it shall come to pass in that day, that I will cause the Sun to go down at Noon, and I will darken the Earth in the clear day. The opinion of Authors, concerning the cause of this darkness, are various; some think that the Sun by Divine power, withdrew and held back its beams; others say, that the obscurity was caused by some thick Clouds which were miraculously produced in the Ayre, and spread themselves over all the Earth: Others say, that this darkness was by a wonderful interposition of the Moon, which at that time was at full; but by a Miracle inter­posed it self betwixt the Earth and Sun. Whatsoever was the cause of this darkness, it is certain that it continued [Page 116] for the space of three hours as dark as the darkest Winter Math. 27. 46. Nights.

About three (which the Jews call the nineth hour) the John 19. 28 30. Sun now beginning to receive his light, Jesus cryed with a loud voice, Eli, Eli Lama sabachthani, My God, my God, why hast thou forsaken me? And then that the Scrip­ture might be sulfilled, he said, I thirst; and when he Luk. 23. 46. had received the Vinegar, he said, It is finished; and at last, crying with a loud voyce, he said, Father, into thy hands I commend my Spirit; and having said thus, he gave up the Ghost. Christs words were ever gracious, but never more gracious than at this time: You cannot find in all the books and writings of men, in all the An­nals and Records of time, either such sufferings, or such sayings as were these last words and wounds; sayings John 19. 30. and sufferings of Jesus Christ. And having said thus, he gave up the ghost; or as John relates it, He bowed his head, and gave up the ghost: Christ would not off the Cross till all was done that was here to be done; Christ Emisit n [...]n a­misit Ambrose. bowed not because he was dead, but first he bowed, and then dyed; that is, he dyed freely and willingly without constraint; and he died chearfully and comfortably, with­out murmuring or repining. O what a wonder of love is this, that Jesus Christ, who is the Author of life, the Fountain of life, the Lord of life, that he should so freely, so readily, so cheerfully lay down his life for us, &c.

About four in the Afternoon he was pierced with a Spear, and there issued out of his side both blood and wa­ter. John 19. 34. And one of the Souldiers with a Spear pierced his side, and forthwith came thereout blood and water: Out of the side of Christ, being now dead, there issues water & blood, signifying that he is both our Justification & Sanctification.

Thus was fulfilled that which was long before fore­told: Zach. 1 [...]. 10. 1 J [...]. [...] Zach. 12 1. They shall by water and by blood: Thus was there a Foun­tain op [...]ed to the house of David, and the Inhabitants of Jerusalem (even to all the Elect) for sin, and for unclean­ness. The Souldiers malice lived when Christ was dead. [Page 117] The water and blood forthwith issuing out as soon as 'twas pierced with a Spear, did evidently shew that he was truely dead. The Syriack paraphrase, saith he, pierced his rib, that is the fifth rib, where the pericardium lay. It is very likely that the very Pericardium was pierced; now the Pericardium is a film or skin, like unto a Purse, wherein is contained clear water to cool the heat of the heart. The blood, saith one, signifies the perfect expiati­on of the sins of the Church, and the water, the daily Ambrose on Luk. [...]. washing and purging of it from the remainder of her cor­ruption. Water and blood issued ont of Christs side, saith another, to teach us that Christ justifieth none by his merit, but such whom he sanctifieth by his Spirit. Christ was pierced with a Spear, and water and blood presently issu­ed out of his side, that his Enemies might not object that he rose again, because he was but half dead on the Cross; and being so taken down, he revived, to testifie the con­trary truth: John so seriously affirmeth the certainty of his death, he being an eye-witness of the streaming out of Christs blood as he stood by Christs Cross. O Gates of Heaven! O Windows of Paradise! O Palace of Refuge! O Tower of strength! O Sanctuary of the just! O flou­rishing Bed of the Spouse of Solomon! Me-thinks I see wa­ter and blood running out of his side more freshly than these golden streams which ran out of the Garden of E­den, and watered the whole world. But here I may not dwell, &c.

But to shut up this particular, about five (which the Jews call the eleventh, and the last hour of the day) Christ was taken down and Buried by Joseph and Nicho­demus. But

Thirdly: As the death of Christ on the Cross was a 3 lingring death, so the death of Christ was a painful death; this appears several ways.

First: His Legs and Hands were violently racked and pulled out to the places fitted for his fastenings, and then 1 pierced through with Nails; his Hands and Feet were nailed; which parts being full of sinnews, and therefore [Page 118] very tender; his pains could not but be very acute and sharpe.

Secondly: By this means he wanted the use both of his 2 Hands and Feet, and so he was forced to hang immovea­ble upon the Cross, as being unable to turn any way for his ease; and therefore he could not but be under very dolorous pains.

Thirdly: The longer he lived, the more he endured; 3 for by the weight of his body, his wounds were opened and enlarged; his Nerves and Veins were rent and torn asunder, and his blood gushed out more and more abun­dantly still: Now the invenomed Arrows of Gods wrath shot to his heart; this was the direful Catastrophe, and caused that vociferation and out-cry upon the Cross, My God, my God, why hast thou forsaken me? The Justice of God was now inflamed and heightned to its full [...] Rom. 8. 32. God spared not his Son; God would not abate one farthing of the debt. But

Fourthly: He dyed by piece-meals, he dyed by little 4 and little, he dyed not all at once; he that dyed on the Cross, was long a dying. Christ was kept a great while upon the rack; it was full three hours betwixt his affixi­on and expiration; and certainly, it would have been longer, if he had not freely and willingly given up the Ghost. I have read that Andrew the Apostle was two whole days on the Cross, before he dyed; and so long might Christ have been a dying, if God had not superna­turally heightened the degrees of his torment. Doubt­less when Christ was on the Cross, he felt the very pains of Hell, though not locally, yet equivalent­ly. But

Fourthly: As the death of Christ on the Cross was a 4 painful death, so the death of Christ on the Cross was a shameful death. Christ was in medio positus, he hung be­tween two Thieves, as if he had been the principal Ma­lefactor. Math. 27. 38. Here they placed him, to make the world be­lieve that he was the great ring-leader of such men. Christ was crucified in the mid'st as the chief of Sinners, [Page 119] that we might have place in the mid'st of Heavenly An­gels; the one of these Thieves went railing to Hell, the Zach. 3 7. other went repenting forth right to Heaven, living long in a little time.

If you ask me the names of these two Thieves, who Q. were crucified with Christ, I must answer, That although the Scripture nominates them not, yet some Writers give them these names, Dismas and G [...]smas; Dismas the happy, and Gesmas the miserable Thief, according to the Poet:

Gesmas damnatur, Dismas ad astra levatur; That is

Well might the Lamp of Heaven withdraw its light, and mask it self with darkness, as blushing to behold the Sun of Righteousness hanging between two Thieves; He shall be an Apollo to me, that can tell me which was the greater, The blood of the Cross, or the shame of the Cross, Heb. 12. 2. It was a mighty shame that Sauls Sons were 2 Sam. 21. 6. hanged on a Tree. O what a shameful death was it for Christ to hang on a Tree between two notorious Thieves But

Fifthly and lastly: As the death of Christ was a shame­ful 5 death, so the death of Christ was a cursed death; Cursed is every one that hangeth on a Tree. The death on Deut. 21. 23. the Tree was Accursed above all kinds of death; as the Serpent was Accursed above all Beasts of the field, both for Gen. 3. 14. the first transgression; whereof the Serpent was the instru­ment, the Tree the occasion. Since the death of any Ma­lefactor might be a Monument of Gods Curse for sin, it may be questioned, why this brand is peculiarly set upon this kind of punishment; that he that is hanged, is Ac­cursed of God? To which I Answer, that the reason of this, was, because this was esteemed the most shameful, the most dishonourable and infamous of all kinds of death, and was usually therefore the punishment of [Page 120] those that had by some notorious wickedness provoked God to pour out his wrath upon the whol Land, and so were hanged up to appease his wrath, as we may see in the hanging of those Princes that were guilty of commit­ting Numb. 25. 4. Whordom with the Daughters of Moab; and in the hanging of those Sons of Saul in the days of David, when 2 Sam. 21. 6. there was a Famine in the Land, because of Sauls perfidi­ous oppressing of the Gibeonites; nor was it with­out cause that this kind of death was both by the Israelites and other Nations esteemed the most shameful and ac­cursed; because the very manner of the death did inti­mate, that such men as were thus Executed, were such ex­ecrable and accursed wretches, that they did defile the Earth with treading on it, and would pollute the Earth if they should dye upon it; and therefore were so trussed up in the Ayre, as not fit to live amongst men; and that others might look upon them as men made spectacles of Gods Indignation and Curse, because of the wickedness they had committed, which was not done in other kinds of death: And hence it was that the Lord God would have his Son, the Lord Christ, to suffer this kind of death; that even hence it might be the more evident, that in his death, he bare the Curse due to our sins, according to that of the Apostle. Christ hath Redeemed us from the Curse of the Law, being made a Curse for us; for it is written, Cursed is every one that hangeth on a Tree. The Gal. 3. 13. Chaldee translateth, For because he sinned before the Lord, he is hanged. The Tree whereon a man was hang­ed, the Stone wherewith he was stoned, the Sword wherewith he was beheaded, and the Napkin where­with he was strangled, they were all Buried, that there might be no evil memorial of such a one, to say, This was the Tree, Sword, Stone, Napkin, wherewith such a one was Executed. This kind of death was so execrable, that Constantine made a Law that no Christian should dye upon the Cross; he abolished this kind of death out o [...] his Empire. When this kind of death was in use among the Jews, it was chiefly inflicted upon Slaves, that either [Page 121] falsly accused, or treacherously conspired their Masters death: But on whomsoever it was inflicted, this death in all Ages, among the Jews, hath been branded with a spe­cial kind of ignominy; and so much the Apostle signifies, when he saith, He abased himself to the death, even to the Phil. 2. 2. death of the Cross. I know Moses's Law speaks nothing in particular of Crucifying, yet he doth include the same under the general of hanging on a Tree: and some con­ceive that Moses in speaking of that Curse, sore-saw what manner of death the Lord Jesus should die; and let thus much sussice concerning Christs sufferings on the Cross, or concerning his corporal suffering [...].

I shall now in the second place speak concerning Christs 2 spiritual sufferings; his sufferings in his Soul which were exceeding high and great. Now here I shall endeavour to do two things: First, To prove that Christ suffered in his Soul, and so much the rather, because that the Pa­pists say and write, That Christ did not truly and proper­ly, and immediatly suffer in his Soul, but only by way of simpathy and compassion with his body to the Mystical bo­dy; and that his bare bodily sufferings were sufficient for mans Redemption. 2. That the sufferings of Christ in his Soul were exceeding high and great; for the first that Christ suffered in his Soul, I shall thus demon­strate.

First: Express Scriptures do evidence this, Isa. [...]3. 1 When thou shalt make his Soul an offering for sin, he shall see his Seed, &c. Joh. 12. 27. Now is my Soul troubled, and what shall I say? Father save me from this hour; but for this cause came I unto this hour, Math. 26. 37. 38. He began to be sorrowful and very heavy. (These were but the begin­ings of sorrow) he began, &c. Sorrow is a thing that drinks up our spirits, and he was heavy, as seeling an hea­vy load upon him, v. 38. My Soul is exceeding sorrowful, even unto death. Christ was as full of sorrow as his heart could hold; every word is Emphatical, My Soul; his Psal. 6 [...]. 1. 2. sorrow pierced his Heaven-born Soul. As the Soul was the first Agent in transgression, so it is here the first Pati­ent [Page 122] in affliction. The sufferings of his body, were but Christs Soul was beleagu­red, or com­passed round, round with sorrow, as that word [...]. sounds. 26 Math. 28 the body of his sufferings; the soul of his sufferings, were the sufferings of his Soul, which was nòw beset with sor­rows, and heavy as heart could hold. Christ was sor­rowsul, his Soul was sorrowful, his Soul was exceeding sorrowsul, his Soul was exceeding sorrowful unto death; Christs Soul was in such extremity of sorrow, that it made him cry out, Father, if it be possible, let this Cup pass; and this was with strong cryings and tears: To cry, and to cry Heb. 5. 7. with a loud voyce, argues great extremity of sufferings, Mark. 14. 33. Mark saith, And he began to be amazod, [...]. and to be very heavy: or we may more fully express it thus, according to the original. He begun to be gastred with wondersul astonishment, and to be satiated, filled brim full with heaviness; a very sad condition. All the sins of the Elect, like a huge Army, meeting upon Christ, made a dreadful on-set on his Soul, Luk. 22. 43, 44. 'Tis said, He was in an Agony. That's a conflict, in which a poor Creature wrestles, with deadly pangs, with all his might, mustring up all his faculties and force to grapple with them, and with-stand them. Thus did Christ strug­gle with the Indignation of the Lord, praying once and a­gain with more intense fervency; O that this Cup may pass away; if it be possible let this Cup pass away, while yet an Luk 22 42, 43. Angel strengthened his outward man from utter sinking in the conslict. Now if this weight that Christ did bare, had been laid on the shoulders of all the Angels in Heaven, it would have sunk them down to the lowest Hell; it would have crackt the Axel-tree of Heaven and Earth: It made His blood startle out of his body in congealed cloddered heaps: The heat of Gods fiery Indignation, made his blood to boil up till it ran over; yea, Divine wrath af­frighted it out of its wonted Channel. The Creation of Ge [...]. 1. the world cost him but a word; he spake and the world was made; but the Redemption of Souls cost him bloody sweats, and Soul-distraction. What conflicts, what strug­lings with the wrath of God? the powers of darkness; what weights? what burdens? what wrath did he un­dergoe, [Page 123] when his Soul was heavy unto death; beset with terrors, as the word implies, when he drank that bitter cup, that cup of bitterness? that cup mingled with curses, which made him sweat drops of blood? which if men or Angels had but sip'd of, 'twould have made them reel, stagger, and tumble into Hell. The Soul of Christ was over-cast with a Cloud of Gods displeasure. The Greek Church speaking of the sufferings of Christ, calls them [...], unknown sufferings. Ah Christians! who can speak out this sorrow? The spirit of a man will sustain P [...]ov. 18. 11. his infirmity, but a wounded spirit, who can bear? Christs Soul is sorrowful; but give me that word again, his Soul is exceeding sorrowful; but if that word be yet too low, then I must tell you, That his Soul was exceeding sorrowful, even unto death: not only extensively, such as must con­tinue for the space of seventeen or eighteen hours, even until death it self should finish it; but also intensively, such, and so great, as that which is used to be at the very point of death, and such as were able to bring death it self, had not Christ been reserved to a greater and heavier pu­nishment; of this sorrow is that especially spoken, Behold Lament. 1. 12. and see if there be any sorrow like unto my sorrow which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger. Many a sad and sorrowful Soul hath, no question, been in the world; but the like sorrow to this was never since the Creation; the very terms, or phrases used by the Evangelists speaks no less. He was sorrowful and heavy saith one, amazed, and very heavy saith another; in an Agony saith a third; in a Soul-trou­ble saith a fourth. Certainly the bodily torments of the Cross were much inferior to the Agony of his Soul; the pain of the body, is the body of pain: Oh but the very soul of sorrow, is the Souls sorrow; and the very soul of pain, is the Souls pain.

Secondly: That which Christ assumed, or took of our nature, he assumed to this end, to suffer in it; and by suf­fering, to save and redeem it. But he took the whole na­ture of man, both body and soul; ergo, He suffered in [Page 124] both, first the assumption is evident, and needs no proof, that Christ took upon him both our soul and body; the Apostle assures us, where he saith, That in all things it be­came Heb. 2. 17. him to be like unto us, therefore he had both body and soul, as we have. Secondly: Concerning the propositi­on, viz. That, what Christ took of our nature, He took it by suffering in it properly and immediatly to Redeem us. Now this is evident by that blessed word, where the Apostle saith, Christ took part with them that he might de­stroy, vers. 14, 15. through death, him that had the power of death, that is the Devil; and deliver them, who through fear of death, were all their life time subject to bondage. Hence I rea­son thus, that wherein Christ delivered us, he took part with us in; but he delivered us from fear of death: Ergo, he did therein communicate with us. Now marke, This fear was the proper and immediate passion of the Soul, namely, the fear of death, and God's anger. And the Text giveth this sense, Because the fear of this death kept them in bondage, but the sear only of the bodily death, doth not bring us into such bondage, witness that Song of Za­chery; That we being delivered from the hands of our Ene­mies, Luke 1. 74. should serve him without fear; this then is a spiritual fear, from the which Christ did deliver us: Ergo, He did communicate with us in this fear; for the Apostle saith, Heb. 2. 18. In that wherein he suffered, and was tempted, he is able to succour them that are tempted. Certainly that fear which fell on Christ, was a real fear, and it was in his Soul, and did not arise from the meer contemplation of bodily tor­ments only, for the very Martyrs in the encountering with them have feared little. Assuredly there was some great matter that lay upon the very Soul of Christ, which made him so heavy, and sorrowsul, and so afraid, and in such an Agony.

But if you please, take this second Argument in another form of words, thus; What Christ took of ours, that, He in suffering offered up for us, (for His assuming of our Nature, was for this end, to suffer for us in our Nature,) but he took our Nature in Body and in Soul, and he deli­vered [Page 125] our souls as well as our bodys; and the sins of our souls did need his Sacrifice, as well as the sins of our bo­dys; and our souls were Crucified with Christ as well as our bodys. Mens mea in Christo Crucisixa est, saith Am­brose. Surely, if our whole man was lost, then our whole man did need the benefit and help of a whole Saviour; and if Christ had assumed only our flesh, our body, then our souls adjudged, adjudged to punishment, had remained under transgression without hope of pardon. Several sayings of the Ancients doth further strengthen this Argu­ment, take a tast of some. Si totus homo periit, totus bene­si [...]io salvateris indiguit, &c. If the whole man perished, August. [...]ont. Feli [...]i n. c. 13. the whole man needed a Saviour. Christ therefore took the whole man body and soul; if he had taken only flesh, the soul should remain addict to punishment of the first transgression, without hope of pardon. By the same rea­son, Christ must also suffer properly in soul, because not by taking our soul, but by satisfying in his soul, our soul is delivered.

Suscepit animum meam, Suscepit corpus meum. Am­brose. Ambrose.

He took all our passions, or affections, to sanctifie them Dama [...]cene. H [...]b. 5. 9. all in himself; but Christ was Sanctified and Consecrated by his death, and so doth he consecrate us. For by one offering, he hath perfected for ever them that are sanctifi­ed: Heb. 10. 14. Ergo, By his offering of our soul, and suffering in our soul, hath he consecrated our soul and affecti­ons.

Suscepit affectum meum, ut emanduret: He took my af­fection to amend it, &c. Now he hath amended it; in that he consecrated it by his offering (Heb. 10. 14.) I [...]llud pro nobis suscepit, quod in nobis amplius p [...]riclitabatur: He hath taken that for us, which was most in danger for us, &c. that is, our soul as he expoundeth it, de incarnat, c. 7. But Christ hath not otherwise delivered us from the danger, but by entring into the danger for us; this dan­ger of the soul, is the fear and feeling of Gods wrath.

Thirdly: Christ bore our sorrows, Isa. 53. 4. Now what sorrows should we bear, but the sorrows due unto us for our sins; and surely these were not corporal only, but spi­ritual also, and those did Christ bear in his soul. The same Prophet saith, ver. 10. He shall make his soul an of­fering for sin: Ergo, Christ offered his Soul, as well as his Body. Again, Our Saviour himself saith My Soul is Math. 26. 38. very heavy unto death. Certainly it was not the bodily death which Christ seared, for then he should have been weaker than many Martyrs, yea, than many of the Ro­mans, who made no more of dying, than of dining; there­fore Christs Soul was verily and properly stricken with heaviness, and not with the beholding of bodily torments only, as some dream. But

Fourthly: That whereby Adam and we ever since do 4 most properly commit sin, by the same hath Christ, the second Adam, made satisfaction properly for our sin; but Adam did, and we all do properly commit sin in our souls, our bodies being but the instruments: Ergo, Christ, by, and in his soul, hath properly made satisfaction. First: The truth of the proposition is confirmed by the Apostle. As by one mans disobedi [...]nce, we are made Sinners, so by the Rom. 5 19. obedience of one, many shall be made Righteous: Christ then satisfied for us by the same wherein Adam disobeyed. N [...]w Adams soul was in the transgression as well as his bo­dy, and accordingly was Christs very soul in his suffer­ings and satisfaction, and Christ obeyed; that is, in his soul; for obedience belongeth to the soul, as one observ­eth upon those words of the Apostle, Phil. 2. 8. He be­came obedient unto death even the death of the Cross: Who Agatho Epist. ad Constantin. upon Phil. 2. 8. doth not understand (saith the same Author) that obedi­ence doth belong to the humane will.

That there is a kind of dying in the soul, when it is pierced with grief, besides the death of the soul, either by sin or damnation is not disagreeing to the Scripture. Si­m [...]on saith to Mary, A sword shall pierce through thy soul: Luk. 2 35. Look as then the body dyeth, being pierced with a sword, so the soul may be said to dye or languish, when it is [Page 127] pierced with grief; what else is Crucifying, but dying? Now the soul is said to be Crucified, as is evident by that passage of the Apostle; I am Crucified to the World, when as yet his body was alive. So Ambrose doubts not to say, Gal. 6. 14. Mens mea in Christo Crucifixa est, My soul was Crucified Amb [...]ose, lib. 5. [...] Luc. in Christ, that is, Christ in His Soul was Crucified, which he calleth our soul, because he did assume our soul and body; or else where he saith, Mea est voluntas, quam su­am dixit, Ambr [...]se, lib. 2. de sid. c. 3. &c. It is my will, which he calleth his; it is my heaviness, which he took with my affections; yet was it properly and personally Christs Soul and Will, but ours by community of nature.

Secondly: For the Assumption. 1. Howsoever it be 2 admitted that the body is the instrument of the soul, both in sinning and suffering, yet the conclusion is this, That because sin is committed in the soul principally and pro­perly, therefore the satisfaction must be made in the soul principally and properly: If this conclusion be granted, we have that we would; for the bodily pains affecting the soul, are not the proper passions of the soul, neither is the soul said to suffer properly, when the body suffereth, but by way of compassion and consent. 2. We grant that in the proper and immediate sufferings of the soul, the body also is affected: As when Christ was in his Agony in the Garden, his whole body was therewith stirred and m [...] and that it did sweat drops of blood: But it is one thing when the grief beginneth immediatly in the soul, and so affecteth the body, and when the pain is first infli [...]ted up­on the body, and so worketh upon the soul, there the soul suffereth properly and principally, of which sufferings we speak here neither properly nor principally, which is not the thing in question. 3. It is not the reasonable soul that is affected with the body, for it is a ground in Philosophy (that the soul suffereth not) but only the sensitive part: But the grief that we speak of, that is satisfactory for sin, must be in the very reasonable soul, where sin took the be­ginning, and so Ambrose saith upon those words of Christ, Ambrose de Incarnat. cap. 7. My Soul is heavy to death; Ad rationabilis assumptionem [Page 128] animae, &c. naturae humanae refertur affectum: It is referred to the assumption of the reasonable soul, and humane af­fection.

Pride, Ambition, Infidelity began in Adams soul, and had their determination there; in the committing of those sins, the body had no part; indeed with the ear, they heard the suggestion of Satan; but it was no sin, till in their minds they had consented unto it: Wherefore, see­ing the first sin committed, was properly and wholly in the soul, for the same the soul must properly and wholly sa­tisfie.

Because sin took beginning from Adams soul, the sa­tisfaction also must begin in Christs Soul, as Ambrose saith, Inciplo in Christo vincere, unde in Adam victus sum. Ambrose. lib 4. in Luc. I begin there to win in Christ, where in Adam I was over­come: Then it followeth, that the sufferings of Christs soul took beginning there, and were not derived by sim­pathy from the stripes and pain of the body. We infer then, that therefore Christs Soul had proper and imme­diate sufferings, besides those which proceeded from sim­pathy with his body, and all Christs sufferings were satis­factory: Ergo, Christ did satisfie for our sins properly and immediatly in his soul.

But if you please, take this fourth Argument in ano­ther form of words, thus, The punishment which was pro­nounced against the first Adam, (our first Surety) and in him against us; that same did Christ, the second Adam, (our next and best Surety) bear for us, (or else it must still lye upon us to suffer it.) But the punishment threat­ned and denounced against Adam, for transgression, was not only corporal, respecting our bodyes, but spiritual also, respecting our souls. There was a spiritual malediction due unto our souls, as well as a corpo­ral, &c.

Look as God put a Sanction on the Law and Covenant of works made with all of us in Adam, that he and his should be liable to death, both of body and soul (which Covenant being broken by sin, all Sinners became ob­noxious [Page 129] to the death both of body and soul) so it was ne­cessary that the Redeemed should be delivered from the death of both, by the Redeemers tasting of death in both kinds, as much as should be sufficient for their Redemp­tion. O Sirs, as sin infected the whole Man, soul and bo­dy, and the Curse following on sin, left no part nor power of the mans soul free; so Justice required that the Re­deemer, coming in the room of the persons Redeemed, should feel the force of the Curse both in body and soul. But

Fifthly: He shall see of the travel of his soul, Isa. 53. 5 Here the soul is taken properly, and the travel of Christs soul is his sufferings; for it follows, And he shall bear their Iniquities. But

Sixthly: Christ gave himself for his peoples sins, Gal. 1. 9. 6. Ephe. 5. 25. 1 Tim. 2. 6. Who gave himself for our sins, Tit. 2. 14. Who gave himself for us, that he might Redeem us from all Iniquities, &c. but the body only is not himself, ergo; The Apostle saith Phil. 2. 7. Christus [...], Exinanivit, Christ did empty or evacuate himself; or as Tertullian expounds it, Exhausit, Te [...]t [...]llian, Con [...]ra Marci­an. lib. 5. He drew out himself, or was exhaust, which agrees with the Prophesis of Daniel, chap. 9. 26. M [...]ssias shall have nothing, being brought to nothing by his death, without life, strength, esteem, honour, &c. Hence we conclude, that if Christ were exhaust upon the Cross, if nothing was left him; that he suffered in body and soul; that there was no part within or without free from the Cross, but all was emptied and poured out for our Redemption.

Again: We read That Christ, through the eternal Spi­rit, Heb. 9. 14 offered himself to God; Whatsoever was in Christ, did either offer, or was offered; His eternal Spirit only did offer, ergo, His whole humane Nature, both Body and Soul was offered. Thus Origen witnesseth in these words, Origen. [...]om. 9 in Levit. Vide quo modo verus pontifex Jesus Christus adsumpt [...] batillo­carnis humanae, &c. See how our true Priest, Jesus Christ, taking the censor of his humane flesh, putting to the fire of the Altar; that is, His magnificent Soul; wherewith he was born in the flesh; and adding Incense, that is, an [Page 130] immaculate Spirit, stood in the middest between the li­ving and the dead. Thus you see that he makes Christs soul a part in the Sacrifice.

Seventhly and lastly: Christs love unto man, in suffer­ing for him, was in the highest degree, and greatest mea­sure that could be; as the Lord saith, What could I have done any more for my Vineyard, that I have not done unto it? But if Christ had given his Body only, and not his Soul for us, he had not done for us all he could, and so his love should have been greatly empaired and diminished; ergo, He gave his Soul also together with his Body, to be the full price of our Redemption; and certainly, the travail and labour of Christs Soul was most acceptable unto God, Isa. 53. 12. Therefore I will give him a Portion with Isa. 35. 12. the great, because he hath poured out his Soul unto death, &c. and bare the sins of many. Doubtless, the sufferings of Christ in his Soul (together with his Body) doth most fully and amply commend and set forth Gods great love to poor Sinners. Before I close up this particular, take a few Testimonies of the Fathers, which do witness with us for the sufferings of Christ, both in Soul and Body.

Christ hath taken off us, that which he should offer as Ambrose. de Incarnat. c. 6. proper for us, to Redeem us; and whatsoever Christ took off us, he offered; ergo, He offered Body and Soul, for he took both.

Another upon these words, My Soul is heavy; saith A­nima Concil. Hispalens. 2. c. 13. passionibus obnoxia, divinitas libra; His Soul was sub­ject to passions, his Divinity was free, &c. If nothing were free but his Divine Nature, than his Soul was subject to the proper and immediate passions there­of.

Perspicuum est, sicut corpus flagellatum, ita animam verè Hierom in 35. cap. Isa. doluisse, &c. It is evident, that as his body was whipped, so his Soul was verily and truly grieved; lest some part of Christs sufferings should be true, some part false; ergo, Christs Soul as properly and truly suffered, as his Body; the Soul had her proper grief, as the Body had whipping; [Page 131] the whipping then of the body, was not the proper grief of the soul: Whole Christ gave himself, and whole Christ offered himself; ergo, He offered his soul not only to suffer by way of compassion with his body, as it may be Fulgen [...]ius ad Th [...]a [...]maud. lib. 3. answered, but he offered it as a Sacrifice, and suffered all passions whatsoever incident to the soul: The same Au­thor expounds himself further, thus, Because this God took whole man, therefore he shewed in truth, in him­self the passions of whole man; and having a reasonable soul, what infirmities soever of the soul, without sin, he took and bare. If Christ then did take and bare all the passions of the soul, without sin, then the proper and im­mediate grief and anguish thereof, and not the compassion only with the body. To these let me add the consent of the reformed Churches; French Confes. Christ did suffer Harm p. 59. Sect. 6. both in body and soul, and was made like unto us in all things, Sin only excepted.

Thomas granteth, that Christ, Secundum genus, passus est 3. Par. qu 46. Artic. 5. omnem passionem humanam, in general, suffered all humane sufferings; as in his soul heaviness, fear, &c.

Now the Testimonies of the Fathers, and the consent of the reformed Churches, affirming the same, that Christ was Crucified in his soul, and that he gave his soul a price of Redemption for our souls: Who can then doubt of this, but that Christ verily, properly, immediately suffer­ed in his soul, in all the proper passions thereof, as he en­dured pains and torments in his flesh; and if you please, this may go for an eighth argument to prove that Christ suffered in his soul.

Secondly: That the sufferings of Christ in his soul, were very high, and great, and wonderful, both as to the pu­nishment of loss, and as to the punishment of sense; all which I shall make evident in these four parti­culars.

First: That Jesus Christ did suffer dereliction, of God really; that he was indeed deserted & Forsaken, 1. By denying of protection. 2. By with­drawing of solace. Non solvit unionem, sed subtraxit vision [...]m. Leo. The Uni­on was not desolved, but the beams, the influence was restrain­ed. forsaken of God, is most evident, Math. 27. 46. My God, my God, why hast thou forsaken me: But to prevent mistakes in this high [Page 132] point, seriously consider. 1. That I do not mean that there was nay such desertion of Christ, by God, as did desolve the union of the Natures in the person of Christ. (For Christ in all his sufferings still remained God and Man.) Nor 2. Do I mean an absolute desertion in re­spect of the presence of God. (For God was still present with Christ in all his sufferings, and the God-head did sup­port his Humanity in, and under his sufferings) but that which I mean, is this. That as to the sensible and com­forting manifestations of Gods presence, thus he was for a time left and forsaken of God; God for a time had ta­ken-away all sensible consolation, and f [...]lt joy from Christs humane soul, that so divine justice might in his sufferings be the more fully satisfied. In this desertion, Christ is not to be looked upon simply, as he is in his own person the Son of the Father, in whom he is always well pleased, but as he standeth in the room of Sinners, Surety and Cau­tioner, Math. 3. 17. Mark. 1. 11. My God, my God, why hast thou forsaken me. Christ spake these words, that thereby he might draw the Jews to a serious consi­deration, and a nim adver­sion of his death and passion, which he under­went, not for his own, but for our sins. Pet. Gal. lib. 8. c. 18. pag 343. paying their debt; in which respect it concerned Christ to be dealt with, as one standing in our stead, as one guilty, and paying the debt of being forsaken of God, which we were bound to suffer fully, and for ever, if he had not interposed for us. There is between Christ and God. 1. An eternal Union natural of the person. 2. Of the God-head and Man-hood. 3. Of Grace and Pro­tection: In this last sense, he means forsaken, according to his feeling: Hence he said, Not my Father, my Fa­ther, but my God, my God; which words, are not words of complaining, but words expressing his grief and sor­row. Our Lord Christ was forsaken, not only of all Creature comforts, but (that which was worse than all) of his Fathers favour to his present apprehension, left for­lorne and destitute for a time, that we might be received for ever. Christ was for a time left and forsaken of God, as David (who in this particular was a type of Christs suffering) cryed out, Psal. 22. 1. My God, my God, why hast thou forsaken me? why art thou so far from my help? He was indeed really forsaken of God; God did indeed leave him in respect of his sense and seeling. So was Christ [Page 133] truly and really forsaken of God, and not in colour or shew, as some affirm. (Athanasius speaking of Gods for­saking of Christ, saith, All things were done naturally, and in truth, not in opinion or shew.) Though God did still R li [...]qu [...]t De [...]s dum n [...]n p [...], [...]a [...]h T [...]u [...]n continue a God to David, yet in Davids apprehension and feeling, he was forsaken of God. Though God was still a God to Christ, yet as to his feeling, he was left of God, to wrestle with God, and to bear the wrath of God, due unto us. Look as Christ was scourged, that we Ambrose. might not be scourged, so Christ was forsaken, that we might not be forsaken. Christ was forsaken for a time, that we might not be forsaken for ever.

Fevardentius absolutely denies that Christ did truly complain upon the Cross, that he was forsaken of God; Fevarden. pag [...]73. Con­ [...]. and therefore he thus objecteth and reasoneth. If Christ were truly forsaken of God, it would follow that the Hy­postatical Union was dissolved, and that Christ was perso­nally separated from God, for otherwise he could not be forsaken.

To what he objects, we thus reply first. If Christ had been totally and eternally forsaken, the personal union must have been dissolved; but upon this temporal and par­tial rejection, or dereliction, there followeth not a personal dissolution, or general dereliction: But secondly: As the Bo­dy of Christ, being without life, was still Hypostatically united to the God-head, so was the soul of Christ, though for a time, without feeling of his favour; the dereliction of the one, doth no more dissolve the Hypostatical Uni­on, than the death of the other. If life went from the body, and yet the Deity was not separated in the perso­nal consecration, but only suspended in operation. So the feeling of Gods favour, which is the life of the soul, might be intermitted in Christ, and yet the Divine Union not dissolved.

Thirdly: Augustine doth well shew how this may be August, lib de [...] divin. when he saith (Passio Christi dulcis fuit, divinitatis somnus,) That the passion of Christ was the sweet sleep of his Divinity; like as then in sleep the soul is not departed, [Page 134] though the operation thereof be deferred; so in Christs sleep upon the Cross, the God-head was not separated, though the working power thereof were for a time se­questred. Look as the Elect Members of Christ may be forsaken, though not totally or finally; but ex parte in part, and for a time, and yet their Election remain firm still; the same may be the case of our head, that he was ex parte de relictus; only in part forsaken, and for a time always beloved for his own Innocency, but for us and in our person, as our pledg and Surety, deserted.

There are two kinds of dereliction, or forsaking; one is for a time, and in part, so the Elect may be, and so Christ was forsaken upon the Cross; another which is to­tal, final, and general; and so neither Christ nor his Members never was, nor never shall be forsaken. Christ in the deepest anguish of his soul is upheld and sustained by his Faith, My God, my God; whereby he sheweth his singular confidence and trust in God, notwithstanding the present sense of his wrath.

But how can Christ be forsaken of God himself, being God; Quest. for the Father, Son, and Holy-Ghost are all three but one and the same God? Yea, How can he be forsaken of God, seeing he is the Son of God? and if the Lord leave not his Children, which hope and trust in him, how can he forsake Christ his only begotten Son, who depended upon him and his mighty power?

First: By God, here we are to understand God the Fa­ther, Answ. 1 the first person of the blessed Trinity; according to the vulgar and common rule, when God is compared with the Son or Holy-Ghost, then the Father is meant by this title God; not that the Father is more God than the Son, for in dignity all the Three Persons are equal, but they are distinguished in order only; and thus the Father is the first Person, the Son the Second, and the Holy-Ghost the Third.

Secondly: Our Saviours complaint, that he was for­saken, Answ. 2 must be understood in regard of his humane Na­ture, and not of his God-head; although the God-head [Page 135] and Man-hood were never severed from the first time of his Incarnation, but the God-head of Christ; and so the God-head of the Father did not shew forth his power in his Man-hood, but did as it were lye a sleep for a time, that the Man-hood might suffer.

Thirdly: Christ was not indeed utterly forsaken of Answ. 3 God, in regard of his humane Nature, but only as it were forsaken; that is, Although there were some few minutes and moments, in which he received no sensible consolations from the Deity; yet that he was not utterly forsaken, is most clear from this place, where he flees unto the Lord, as unto his God, My God, my God; as al­so from his Resurrection the third day.

Fourthly: Divines say, that there are six kinds of de­reliction Answ. 4 or forsakings: 1. By dis-union of person; and 2. By loss of grace; and 3. By diminution and weak­nings of grace: and 4. By want of assurance of future de­liverance and present support; and 5. By denial of Pro­tection; and 6. By withdrawing of all solace and com­fort. Now it is foolish and impious to think that Christ was forsaken any of the first four ways; for the unity of his person was never dissolved, his graces were never ei­ther taken away, or diminished; neither was it possible that he should want Assurance of future deliverance and present support, that was Eternal God, and Lord of Life; but the two last ways he may rightly be said to have been forsaken, in that his Father denied to protect and keep him out of the hands of his cruel, bloody, and merciless Enemies; no ways restraining them, but suffering them to do the uttermost that their wicked hearts could ima­gine, and left him to endure the extremity of their fury and malice; and that nothing might be wanting to make his sorrows beyond measure sorrowful, withdrew from him that solace and comfort that he was wont to find in God; and removed far from him all things for a little time, that might any way lessen and asswage the extremi­ty of his pain.

Secondly: That Jesus Christ did feel and suffer the wrath of God which was due unto us for our sins. The Prophet Isa. 53. 4. saith, That he was plagued and smitten of God; and ver. 5. The chastisement of our peace was upon him. To be plagued and smitten of God, is to feel and suffer the stroak of his wrath: And so to be chastified of God, as to make peace with God, or to appease him, is so to suffer the wrath of God, as to satisfie God, and to remove it. And truly, how Christ should possibly escape the feeling of the wrath of God, incensed against our sins, he standing as a Surety for us, with our sins laid upon him, and for them fully to satisfie the justice of God, is not Christianly, or rationally imaginable.

And whereas some do object, that Christ was always the beloved of his Father, and therefore could never be the object of Gods wrath.

I answer: By distinguishing of the person of Christ, Sol. whom his Father always loved, and as sustaining our sins, and in our room standing to satisfie the justice of God; and as so, the wrath of God fell upon him, and he bore it, and so satisfied the justice of God, that we thereby are now delivered from wrath through him. So the Apo­stle, Rom. 5. 9. Much more being justified by his blood, we shall be saved from wrath by him: 1 Thes. 1. 10. And to wait for his Son from Heaven, whom he raised from the dead, even Jesus which deliverod us from the wrath to come.

It is a groundless conceit of some learned heads, who deny the cause of Christs Agony, to be the drinking of that Cup of wrath that was given to him by his Father; saying, That the sight of it only, and of the peril he saw we were in, was the cause of his Agony; for the Cup was not Joh. 18. 11. only shew'd unto him, and the great wrath, due to our sins set before him, that he should see it, and tremble at the apprehension of the danger we were in, but it was poured not only on him, but into him; that he for the sins of his Redeemed Ones should suffer it sensibly, and drink it, that the bitterness thereof might affect all the powers of his soul and body: for the Scripture do's sufficiently [Page 137] testifie, that not only upon the sight and apprehension of this wrath and curse coming on him, the holy humane Heb. 5. 7. Nature did holily abhor it; but also that he submitted to receive it upon the consideration of the divine decree and Math. 26. 38, 39, 42, 44. 1 Cor. 6. 20. cap. 7. 23. agreement made upon the price to be paid by him, and that upon the feeling of this wrath, this Agony in his soul, and bloody sweat of his body was brought on.

But how could the pourings forth of the Fathers wrath, up­on Quest. on his innocent and dear Son, consist with his Fatherly love to him, &c?

Even as the innocency and holiness of Christ could well Answ. consist with his taking upon him the punishment of our sins; for even the wrath of a just man, inflicting capital punishment on a condemned person, (put case it be his own Child) can well consist with Fatherly affection to­wards his Child suffering punishment. Did you never see a Father weep over such a Son that he has corrected most severely? Did you never see a Judge shed tears for those very persons that he has Condemned? There is no doubt but wrath and love can well consist in God, in whom affections do not war one with another, nor fight with reason, as it often falls among men; for the affections ascribed unto God, are effects rather of his holy will to­wards us, than properly called affections in him; and these effects of Gods will about us, do always tend to our happiness and blessedness at last, how-ever they are di­verse one from another in themselves.

Thirdly: That Jesus Christ did feel and suffer the very 3 torments of Hell, though not after a Hellish manner. I readily grant that Jesus Christ did not locally descend in­to Hell, to suffer there amongst the damned, neither did he suffer Hellish darkness, nor the flames of Hell, nor the Worm that never dyes, nor final despair, nor guilt of Conscience, nor gnashing of teeth, nor impatient indig­nation, nor eternal separation from God; these things were absolutely inconsistent with the holiness, purity, and dignity of his person, and with the office of a Mediator and Redeemer. But yet I say that our Lord Jesus Christ [Page 138] did suffer in his Soul for our sins such pain, horror, ter­ror, agony, and consternation, as amounted unto crucia­tus infernales, and are in Scripture called The sorrows of Hell. The sorrows of Hell did compass me about, (or the Psal. 18. 5. cords of Hell did compass me about, such as wherewith they bind Malefactors when they are led forth to Execu­tion.) Now these sorrows, these cords of Hell, were the things that extorted from him that passionate expo­stulation, My God, my God, why hast thou forsaken me. Math. 27. 46. Christs sufferings were unspeakable, and somewhat an­swerable to the pains of Hell. Hence the Greek Letany, By thine unknown sufferings, good Lord deliver us. Funinus an Italian Martyr, being asked by one, why he was so [...]. Rom. and Mon. fol. 853. merry at his death, sith Christ himself was so sorrowful; Christ, said he, sustained in his soul, all the sorrows and conflicts with Hell and death due to us; by whose sufferings we are delivered from sorrow and the fear of them all. It was a great saying of a very learned man, that setting Iniquity and Eternity of punishment aside (which Christ might not sustain) Christ did more vehemently and sharp­ly feel the wrath of God, then ever any man did or shall, no not any person reprobated and damned excepted; and certainly, the reason annexed, to prove this expression, is very weighty, because all the wrath, that was due for all the sins of the Elect (all whose sins were laid on Christ) Isa. 53. 6. was greater than the wrath which belonged to any one sinner, though damned for his personal sinning: and be­sides this, if you do seriously consider those sufferings of Christ in his Agony, in the Garden, you may (by them) conjecture what hellish torments Christ did suffer for us. In that Agony of his, he was afraid, and amazed, and fell Math. 14. 33. vers. 34. flat on the ground: He began to be sore amazed, and to be very heavy; and saith unto them, My soul is exceed­ing sorowful unto death; and his sweat was as it were great Luk 22. 44. drops of blood falling down to the ground: He did sweat clotted blood, to such abundance, that it streamed through his apparel, and did wet the ground; which dreadful Agony of Christ, how it could arise from any o­ther [Page 139] cause than the sense of the wrath of God, parallel to that in Hell I know not.

Orthodox Divines do generally take Christs sufferings in his soul, and the detaining his body in the grave (put in as the close and last part of Christs sufferings) as the true meaning of that expression, He descended into Hell; not only because these pains which Christ suffered both in bo­dy and soul, were due to us in full measure, but also, be­cause that which Christ in point of torment and vexation suffered was in some respect of the same kind with the tor­ment of the damned. For the clearing of this, consider, that in the punishment of the damned, there are these three things. 1 The perverse disposition of the mind of the damned in their sufferings. 2. The duration and per­petuity of their punishment. And 3. The punishment it self, tormenting soul and body: Of these three, the first two could have no place in Christ: Not the first, Because Heb. 9. 14. Heb. 10. 5, 6, 7, 8. Act. 2. 24. 1 Pet. 2. 24. 1 Cor. 6. ult. he willingly offered himself a Sacrifice for our sins, and up­on agreement paid the Ransom fully: Not the second, Because he could no longer be held under sorrows and sufferings, than he had satisfied Divine Justice, and paid the price that he was to lay down. And his infinit excel­lency and glory made his short sufferings to be of infinit worth, and equivalent to our everlasting sufferings. The third then only remaineth, which was the real and sensi­ble torments of his soul and body, which he did really feel and experience when he was upon the Cross. O Sirs, What need you question Christs undergoing of Hellish pains, when all the pains, torments, curse, and wrath, which was due to the Elect, did fall on Christ, and lye on Christ, till Divine Justice was fully satisfied. Though Christ did not suffer eternal death for sinners, yet he suf­fered that which was equivalent, and therefore the justice of God is by his death wholly appeased.

It is good seriously to ponder upon these Scriptures, Psal. 18. 5. The sorrows of Hell did compass me about, Psal. 88. 3. My soul is filled with evil, and my life draweth near to Hell, Psal. 86. 13. Thou hast delivered my Soul from the [Page 140] nethermost Hell. In these places the Prophet speaks in the person of Christ; and the Papists themselves do con­fess that the Hebrew word Sheol, that is here used, is ta­ken for Hell properly, and not for the Grave; therefore these places do strongly conclude for the hellish sorrows or sufferings of Christ. So Act. 2. 27. Thou wilt not leave my Soul in Hell. If Christs soul be not left or forsaken in Hell, yet it follows, it was in Hell; not that Christ did feel the sorrows of Hell, after death, but that he did feel the very sorrows of Hell in his soul while he lived. Cer­tainly the whole punishment of body and soul which was due unto us, Christ our Redeemer was in general to suf­fer and satisfie for in his own person; but the torments and terrors of Hell, and the vehement sense of Gods wrath, are that punishment which did belong to the soul; ergo, Christ did suffer the torments and terrors of Hell: By the whole punishment, you are to understand the whole kind or substance of the punishment, not all the circumstances; and the very same manner, the whole pu­nishment, then is the whole kind of punishment; that is, in body and soul, which Christ ought to have suffered, though not in the same manner and circumstance. 1. nei­ther for the place of Hell Locally: Nor 2. For the time Eternally: Nor 3. For the manner Sinfully. When we say Christ was to suffer our whole punishment, all such punishments as cannot be suffered without sin, as despe­ration, final reprobation are manifestly excepted. Christ did bear all our punishment, though not as we should have borne it; that is, 1. Sinfully. 2. Eternally. 3. Hellishly: But he did so bear all our punishment, as to finish all upon the Cross; and in such sort as Gods justice 2 Col 14. 15. was satisfied, his Person not disgraced, nor his Holiness defiled, and yet mans Salvation fully perfected. We H [...]b. 9. 4 cap. 10. 15. constantly affirm that Christ did suffer the pains of Hell in his Soul, with these three restrictions. 1. That there be neither indignity offered to his Royal Person. 2. Nor injury to his Holy Nature. 3. Nor impossibility to his glorious work: All such pains of Hell then as Christ [Page 141] might have suffered: 1. His Person not dishonoured. 2. His Nature with sin not defiled. 3. His work of our Redemption not hindered, we do stedfastly believe were sustained by our Blessed Saviour. Consider a few things.

First: Consider the adjuncts of Hell, which are these 1 four. 1. The place which is Infernal. 2. The time which is Perpetual. 3. The darkness which is unspeakable. 4. The Ministers and Torments; the Spirits and Devils which are irreconcileable. Now these adjuncts of Hell Christ is freed from, for the dignity of his person; it was not fit that the Son of God, the Heir of Heaven, should be shut up in Hell, or that he should for ever be tor­mented, who is never from Gods presence sequestred, or that the light of the world should be closed up in darkness, or that he who bindeth the evil Spirits, should be bound by them, &c.

Secondly: Consider the effects (or rather the defects) 2 of Hell, which are chiefly these two. First: The depri­vation of all vertue, grace, holiness. Secondly: The re­al possession of all Vice, Impiety, Blasphemy, &c. Now the necessity of the work of Christ doth exempt him from these effects; for if he had been either void of grace, or possessed with vice, he could not have been the Redeemer of poor lost souls; for the want of Vertue he could not have Redeemed others; for the presence of sin he should have been Redeemed himself; and from fretting Indig­nation, and fearful Desperation, the piety and sanctity of his Nature doth preserve him; who being without sin, could neither by Indignation displease his Father, nor by Desperation destroy himself. So that if you consider ei­ther the adjuncts of Hell, or the effects, then I say we do remove all them as far off from the holy soul of Christ, as Heaven is from Hell, or the East from the West, or dark­ness from light, &c.

Thirdly: Consider the punishment it self. Now con­cerning 3 this we say, That our blessed Saviour as in him­self, he bare all the sins of the Elect. So he also suffered [Page 142] the whole punishment of body and soul in general, that was due unto us, for the same which we should have en­dured, if he had not satisfied for it; and so consequently we affirm, that he felt the anguish of soul, and horror of Gods wrath, and so in soul entred into the torments of Hell for us, sustained them, and vanquished them: One spaking in honour of Christs passion, saith, Cum iram Dei Calvin, in Math. 2 [...]. 39. sibi propositum videret, When he saw the wrath of God set before him, presenting himself before Gods tribunal, loaden with the sins of the whole world, it was necessary for him to fear the deep bottomless pit of death. Again Calvin, in Math. 27. 46. saith the same Author, Cum species Christo objecla est, &c. Such an object being offered to Christs view, as though God being set against him, he were appointed to de­struction; he was with horror affrighted, which was able an hundred times to have swallowed up all mortal Crea­tures; but he by the wonderful power of his spirit, esca­ped with Victory. What dishonour was it to our Saviour Christ (saith another) to suffer that which was necessary for Fulk. in Act 2. Sect. 11. our Redemption, namely, that torment of Hell which we had deserved, and which the Justice of God required, that he should endure for our Redemption: Or rather, what is more to the honour of Christ, then that he vouchsafed to descend into Hell for us, and to abide that bitter pain which we had deserved to suffer Eternally; and what may rather be called Hell, then the anguish of soul which he suffered; when he being yet God, complained that he was forsaken of God. O Sirs, this we need not fear to confess, that Christ bearing our sins in himself, upon the Cross, did feel himself, during that combat, as rejected and forsaken of God, and accursed for us, and the flames of his Fathers wrath burning within him; so that to the honour of Christs Passion, we confess that our blessed Re­deemer refused no part of our punishment, but endured the very pains of Hell so far, as they tended not, neither to the derogation of his Person, deprivation of his Na­ture, destruction of his Office, &c.

Here it may be query'd whether the Lord Jesus Christ underwent the idem, the very self-same punishment that we should have undergone? or only the tantundem, that which did amount, and was equivalent thereunto? To which, I Answer, That in different respects, both may be affirmed. The punishment which Christ indur'd, if it be considered in its substance, kind, or nature, so 'twas the same with that the Sinner himself should have undergone; but if it be considered with respect to certain circumstances, adjuncts, or accidents, which attend that punishment, (as inflicted upon the Sinner) so 'twas but equivalent and not the same. The punishment due to the Sinner, was death, the curse of the Law (upon the breach of the first Covenant,) now this Christ underwent, For Gal. 3. 13. he was made a Curse for us. The adjuncts attending this death, were the Eternity of it, Desperation going along with it, &c. These Christ was freed from (the dignity of his Person supplying the former, the sanctity of his Per­son, securing him against the latter;) therefore in refe­rence unto these (and to some other things already men­tioned) it was but the tantundem, not the idem; but sup­pose there had been nothing of sameness, nothing beyond equivalency in what Christ suffered; yet that was enough, for it was not required that Christ should suffer every kind of Curse, which is the effect of sin, but in the general ac­cursed death. Look as in his fulfilling of the Law for us, it was not necessary that he should perform every holy duty that the Law requireth; for he could not perform that obedience which Magistrates, or Married persons are bound to do: Its enough that there was a fulfilling of it in the general for us. So here it was not necessary that Je­sus Christ should undergo in every respect the same pu­nishment which the offender himself was lyable unto; but if he shall undergoe so much as may satisfie the Laws threatnings, and vindicate the Law-giver in his Truth, Justice, and Righteous government, that was enough. Now that was unquestionably done by Christ.

But some may object, and say, How could Christ suffer Obj. 1 the pains of the second death, without dis-union of the God­head from the Man-hood, for the God-head could not dye? Or what interest had Christs God-head in his humane suffer­ings, to make them both so short, and so precious, and satis­factory to Divine justice for the sins of so many Sinners; espe­cially when we consider that God cannot suffer?

I Answer: It followeth not, that because Christ is U­nited Answ. 1 into one Person with God, that therefore he did not suffer the pains of Hell; for by the same reason, he should not have suffered in his body, for the Union of his Person could have preserved him from sufferings in the one, as well as in the other, and neither God, Angels, nor Men compelled him to undertake this difficult and bloody work, but his own free and unspeakable love to Man-kind, as himself declares, Joh. 10. 17. Therefore my Father Isa 53. 12. Psal. 40. 7, 8. Heb. 10. 9, 10. loves me, because I lay down my life, ver. 18. No man taketh it from me, but I lay it down of my self. If Christ had been constrained to suffer, then both men and Angels might fear and tremble; but as one saith well, Voluntas Bernard sponte morientis, placuit Deo; The willingness of him that dyed, pleased God, who offered himself to be the Re­deemer of fallen man.

But secondly: I Answer from 1 Joh. 3. 16. Hereby Answ. 2 perceive we the love of God, because he laid down his life for us. The person dying was God, else his person could have done us no good. The Person suffering must be God as well as man, but the God-head suffered not: As if you shoot off a Cannon in the bright ayr, the ayr suffers, but the light of it suffers not: Actions and passions belong to persons. Nothing less then that person, who is God-Man, could bear the brunt of the day, satisfie Di­vine justice, pacifie Divine wrath, bring in an everlasting Righteousness, and make us happy for ever. But

Thirdly: I answer thus; Albeit the passion of the hu­mane 3 Nature, could not so far reach the God-head of Christ, that it should in a physical sense suffer, (which in­deed is impossible,) yet these sufferings did so affect the [Page 145] Person, that it may truly be said, that God suffered, and by his blood bought his people to himself; for albeit, the Act. 20. 28. 1 Pet. 1. 18, 19, 20. 1 Cor. 6. 20. cap. 7. 23. proper and formal subject of physical sufferings, be only the humane Nature; yet the principal subject of suffer­ings, both in a physical and moral sense, is Christs Per­son, God and Man; from the dignity whereof, the worth and excellency of all sorts of sufferings, the merit and the satisfactory sufficiency of the price did flow.

O Sirs, you must seriously consider, that though Christ as God, in his God-head could not suffer in a physical sense, yet in a moral sense he might suffer, and did suffer: For he being in the form of God, thought it not robbery Phil. 2. 6, 7, 8. to be equal with God, but made himself of no reputation, and took upon him the form of a Servant, and was made in the likeness of men; and being found in fashion as a Man, he humbled himself, and became obedient unto death, even the death of the Cross. O! who can sum up the contradictions, the railings, the revilings, the con­tempts, the despisings and calumnies that Christ met with from Sinners, yea from the worst of Sinners.

But how could so low a debasing of the Son of man, or of the humane nature assumed by Christ, consist with the Object. 2 Majesty of the Person of the Son of God.

We must distinguish those things in Christ, which are Answ. proper to either of the two Natures, from those things which are ascribed to his Person, in respect of either of the Natures, or both the Natures; for infirmity, physical suf­fering, or mortality, are proper to the humane Nature. The glory of power, and grace, and mercy, and super-ex­cellent Majesty, and such like, are proper to the Diety; but the sufferings of the humane Nature, are so far from diminishing the glory of the divine Nature, that they do manifest the same, and make it appear more clearly and gloriously, for by how much the humane Nature was weakned, depressed, and despised for our sins, for our sakes, by so much the more the love of Christ, God and Man in one person toward man, and his mercy, and power, and grace to man, do shine in the eyes of all that judici­ously do look upon him.

Object. How could Christ indure Hell-fire, without Obj. 3 grievous sins, as blasphemy and despair, &c.

I Answer: That we may walk safely, and without of­fence, Answ. these things must be premised. First, That the 1 sorrows and sufferings of Hell be no otherwise attributed to Christ, than as they may stand with the dignity and worthiness of his Person, the holiness of his Nature, and the performance of the office and work of our Redemp­tion. First then for the soul of Christ to suffer in the local place of Hell, to remain in the darkness thereof, and to be tormented with the material flames there, and eter­nally to be damned, was not for the dignity of his Per­son, to whom for his excellency and worthiness, both the place, manner, and time of those torments were dis­pensed with.

Secondly: Final Rejection and Desperation, Blasphe­my, 2 and the worm of Conscience agreeth not with the holiness of his Nature, Who was a Lamb without a spot, and therefore we do not, we dare not ascribe them to him. Heb. 9. 14. 1 Pet. 1. 19. But

Thirdly: Destruction of body and soul, which is the 3 second death, could not fall upon Christ; for this were to have destroyed the work of our Redemption, if he had been subject to destruction. But

Fourthly and lastly: Blasphemy and Despair are no 4 parts of the pains of the damned, but the consequents, and follow the sense of Gods wrath in a sinful Creature that is overcome by it. But Christ had no sin of his own, neither was he overcome of wrath, and therefore he al­ways Rev. 16. 9. 11. held fast his integrity and innocency. Despair is an unavoidable Companion, attending the pains of the se­cond death, as all Reprobates do experience. Despera­tion is an utter hopelesness of any good, and a certain ex­pectation and waiting on the worst that can befall; and this is the lot and portion of the damned in Hell. 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, and a great Gulf fixt Luk. 16. 26. [Page 147] betwixt Hell and Heaven, which renders his escape im­possible; He now gives up all, and reckons on nothing but uttermost misery. Now, mark this despair is not an essential part of the second death, but only a consequent, or (at the most) an effect occasioned by the sinners view, of his irremediless woful 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 Psal. 16. 9, 10. Act. 2. 26, 27, 28, 31. knew that the end should be happy, and that he should not be ashamed, Isa. 5. 6, 7. &c. Though a very shallow stream would easily drown a little Child, there being no hope of escape for it, unless one or another should step in seasonably to prevent it. Yet a man that is grown up, may groundedly hope to escape out of a far more deep and dangerous place, because by reason of his stature, strength, and skill, he could wade or swim out. Surely, the wrath of the Almighty manifested in Hell, is like the vast Ocean, or some broad, deep River; and therefore when the sinful Sons and Daughters of Adam (which are Rom. 5. 6. without strength) are hurl'd into the mid'st of it, they must needs lye down in their confusion, as altogether hopeless of deliverance, or escaping; but this despair could not seize upon Jesus Christ, because (although his Father took Isa. 63. 1, 2, 3. him, & cast him into the Sea of his wrath, so that all the bil­lows of it went over him, yet) being the mighty God, with whom nothing is impossible, he was very able to pass through that Sea of wrath and sorrow which would have drowned all the world, and come safe to shore.

Object. But when did Christ suffer Hellish Torments; Obj. 4 they are inflicted after death, not usually before it; but Christs soul went strait after death into Paradise; how else could he say to the penitent Thief, This day shalt thou be with me in Paradise. Now to this Objection I shall give these follow­ing Answers.

First: That Christs soul, after his Passion upon the 1 Cross did not really and locally descend into the place of the damned, may be thus made evident.

First: All the Evangelists; and so Luke among the rest, 1. Luk. 1. 3. intending to make an exact Narrative of the life and death of Christ, hath set down at large his Passion, Death, Bu­rial, Resurrection, and Ascension; and besides, they make rehearsal of very small circumstances; therefore we may safely conclude, that they would never have omitted Christs local descent into the place of the damned, if there had been any such things; besides the great end, why they penned this History, was, That we might believe that Jesus Christ is the Son of God; and that thus be­lieving, J [...]h. 20. 31. we might have life everlasting. Now there could not have been a greater matter for the confirmation of our Faith, than this, that Jesus, the Son of Mary, who went down to the place of the damned, returned thence to live in all happiness and blessedness for ever. But

Secondly: If Christ did go into the place of the damn­ed, 2 then he went either in soul, or in body, or in his God­head; not in his God-head, for that could not descend, because it is every where, and his body was in the grave; and as for his soul, it went not to Hell, but immediatly after his death, it went to Paradise, that is the third Hea­ven, a place of joy and happiness; This day shalt thou be with me in Paradise; which words of Christ must be un­derstood Luk. 23. 43. of his Man-hood or Soul, and not of his God­head, for they are an answer to a demand, and there­fore unto it they must be sutable. The Thief makes his request, Lord, remember me when thou comest into thy King­dom; vers. 42. to which, Christ Answers, Verily, I say unto thee, to day shalt thou be with me in Paradise; I shall (saith Christ) this day enter into Paradise, and there shalt thou be with me. Now there is no entrance, but in regard of his Soul or Man-hood, for the God-head, which is at all times in all Psal. 139 7 13. Jer 23. 23, 24. places, cannot be properly said to entertain into a place. But

Thirdly: When Christ saith, To day shalt thou be with 3 me in Paradise, He doth intimate (as some observe) a resemblance which is between the first and second Adam. The first Adam quickly sinned against God, and was as Gen. 3. [Page 149] quickly cast out of Paradise by God. Christ the second Adam, having made a perfect and compleat satisfaction Heb 9. 26, 28 cap. 10. 14. to the justice of God, and the Law of God, for mans sin must immediately enter into Paradise. Now to say that Christ, in Soul, descended locally into Hell, is to abolish this Analogy between the first and second Adam. But

Secondly: 'Tis not impossible that the pains of the se­cond 2 death should be suffered in this life, time, and place, are but circumstances; the main substance of the second death, is the bearing of Gods fierce wrath and indignati­on. Divine favour shining upon a man in Hell, would turn Hell into a Heaven; all sober, seeing, serious Christi­ans will grant, that the true, though not the full joys of Heaven may be felt and experienced in this life, 1 Pet. 1. 8. Whom having not seen ye love, in whom though now ye see him not, yet believing, ye rejoyce with joy unspeakable, and full of glory, or glorious; either because this their re­joycing was a tast of their future glory, or because it made them glorious in the eyes of men; the original word [...], is glorified already; a piece of Gods Kingdom, and Heavens happiness afore-hand: Ah, how many pre­cious Saints, both living and dying, have cryed out, O the joy! the joy! the inexpressible joy that I find in my Soul, Ephe. 2, 6. He hath made us sit together in Heavenly places, in Christ Jesus. What is this else, but even while we live, by Faith to possess the very joys of Hea­ven on this side Heaven. Now, look as the true joys of Heaven may be felt on this side Heaven, so the true, though not the full pains of Hell, may be felt on this side Hell; and doubtless, Cain, Judas, Julian, Spira, and o­thers have found it so. That Father hit the mark, who Gen. 4. 13. said, Judicis in mente tua, sedet ibi Deus, ad est accusator conscientia, tortor timor; The Judges Tribunal seat is in Augustin. in Psal. 57. thy soul, God sitteth there as Judge, thy Conscience is the Accuser, and fear is the tormentor. Now if there be in the soul a Judg, an Accuser, and a Tormentor, then certainly there is a true tast of the torments of Hell, on this side Hell.

Thirdly: The place Hell is no part of the payment; the laying down of the price makes the satisfaction; this is all that is spoken and threatned to Adam, Thou shalt dye Gen. 2. 1 [...]. Peter saith, the Devils are cast down to Hell, and kept in chains of darkness. 2 Pet. 2. 4: And Paul calls the Devil, the Prince that ruleth in the Ayr. Ephe. 2. 2. The Ayr then is the Devils Hell; well then, seeing this ayr is the Devils pre­sent Hell, we may safely conclude, that Hell may be in this present world; and therefore it is neither im­possible, nor improbable? that the Cross was Christs Hell. the death, and this may be suffered here. The wicked go to Hell as their Prison, because they can never pay their debts, otherwise the debt may as well be paid in the Mar­ket, as the Goal. Now Christ did discharge all his peoples debts in the days of his flesh, when he offered up strong crys and tears, Heb. 5 7. and not after death. Look as a King entring into Prison to loose the Prisoners Chains, and to pay their debts, is said to have been in Prison; so our Lord Jesus Christ, by his souls sufferings, which is the Hell he entred into, hath released us of our pains and chains, and paid our debts, and in this sense he may be said to have entred into Hell, though he never actually entred into the local place of the damned, which is pro­perly called Hell; for in that place there is neither vertue nor goodness, holiness nor happiness, and therefore the holiness of Christs person would never suffer him to de­scend into such a place, in the local place of Heaven and Hell. It is not possible for any neither to be at once, nor yet at sundry times successively, for there is no passing from Heaven to Hell, or from Hell to Heaven, Luk. 16. 26. The place of suffering, 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 go 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 extrinsical: Even so the Justice of God cannot be satisfied for the transgression of the 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 [Page 151] wicked go to Prison, because they do not, they cannot make satisfaction; otherwise Christ having fully dis­charged the debt, needed not go to Prison.

Object. But the pains and torments that are due to mans Obj. 5 sins, are to be everlasting; and how then can Christs short sufferings countervail them?

Answ. That Christs sufferings in his soul and body Answ. were equivalent to it; although to speak properly, E­ternity is not of the essence of death, which is the reward of sin, and threatned by God; but its accidental, be­cause man thus dying, is never able to satisfie God; therefore seeing he cannot pay the last farthing, he is for Math. 18 28. 35. ever kept in Prison. Look as eternal death hath in it eter­nity & despair necessarily in all those that so die, so Christ could not suffer, but what was wanting in duration was supplyed; 1. By the immensity of his sorrows conflicting with the sense of Gods wrath, because of our sins imputed to him; so that he suffered more grief, then if the sor­rows of all men were put together. Christs Hell, sor­rows on the Cross were meritorious and fully satisfactory Isa. 53. for our everlasting punishment; and therefore in great­ness were to exceed all other mens sorrows, as being an­swerable to Gods justice. 2. By the dignity and worth of him that did suffer; Therefore the Scripture calls it the blood of God. 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 lye by it world with­out end: but Christ hath made an infinit satisfaction in a finit 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. This length, or shortness of durance, is but a circumstance not of any necessary consi­deration in this case. Suppose a man indebted a 100 l. and likely to lye 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, [Page 152] 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, but only 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, Col. 2. 15. but had been overcome, and so had not attained his end. But

Secondly: The pains of Hell which Christ suffered, 2 though they were not infinit in time, yet were they of an infinite price and value, for the dignity of the person that suffered them. Christs temporal enduring of Hellish sor­rows, was as effectual and meritorious, as if they had been perpetual; the dignity of Christs person did bear him out in that which was not meet for him to suffer, nor fit in respect of our Redemption; for if he should have suffered Eternally, our Redemption could never have been accomplished; but for him to suffer in soul, as he did in body, was neither derogatory to his person, nor prejudicial to his work: Infinitly in time Christ was not to suffer, as one well observes, Christ dyed secundum tempus, Ambrose in 5. ad Rom. 6. in time, or according to time; Tempora in mundo sunt, &c. Times are in the world where the Sun riseth and setteth; unto this time he dyed; but where there is no time, there he was found, not only living, but conquering. Christ, God-Man, suffered punishment in measure infinit, and therefore there is no ground why he should endure it eter­nally; and indeed it was impossible that Christ should be Act. 2. 24. holden of Death, because he was both the Lord of life, and the Lords holy One, 1 Cor. 2. 8. Act. 2. 27. But

Thirdly: If the measure of a mans punishment were in­finit, 3 the duration needs not be infinit; sinful mans mea­sure of punishment is finit, and therefore the duration of his punishment must be infinit, because the punishment must be answerable to the infinit evil of sin committed a­gainst [Page 153] an infinit God. O Sirs, continual imprisonment in Hell, arises from mans not being able to pay the price; for could he pay the debt in one year, he needs not lye two years in Prison. Now the debt is the first and second death, and because sinful man cannot pay it in any time, he must endure it eternally; but now Christ has laid down ready pay upon the nail, to the full for all his cho­sen Ones; and therefore it is not re [...]uired of him that he should suffer for ever neither can it stand with the holi­ness or justice of God to hold him under the second death, he having paid the debt to the utmost Farthing. Now that he hath fully paid the debt himself, witnesseth Joh. 19. 30. saying, when he had received the Vinegar, It is finished; so vers. 28. After this, Jesus knowing that all things were accomplished. Though there are many in­terpretations given of this place by Augustine, Chrysostom, Jansenu [...], and others; yet doubtless, this alone will hold water, viz. That the heavy wrath of the Lord which did pursue Christ, and the second death which filled him with grievous terrors, is now over and past, and mans Re­demption finished; he speaketh here of that which present­ly should be, and in the yielding up his Ghost was accom­plished.

And thus you see that Jesus Christ did feel and suffer the very torments of Hell, though not after a Hellish manner; and you see also that Christ did not locally de­scend into Hell: Shall we make a few inferences from hence.

First then: O! how should these sad sufferings of 1 Christ for us, endear Christ to us. O! what precious thoughts should we have of him; O! how should we Psal. 136. 17, 18. prize him; how should we honour him; how should we love him; and how should we be swallowed up in the ad­miration of him? as his love to us has been matchless, so his sufferings for us has been matchless. I have read of Nero, that he had a Shirt made of a Salamanders skin, so that if he did walk through the fire in it, it would keep him from burning. So Christ is the true Salamanders [Page 154] skin that will keep the soul from everlasting burnings; Isa. 33. 14. and therefore well may Christians cry out with that Mar­tyr, None but Christ, none but Christ. Tigranes in Zeno­phon, Lambert. coming to Redeem his Father and Friends, with his Wife, that were taken Prisoners by Cyrus, was asked among other things, what Ransom he would give for his Wife; he answered, He would Redeem her liberty with his own life; but having prevailed, as they returned toge­ther, every one commended Cyrus for a goodly man; and Tygranes would needs know of his Wife, What she thought of him; Truly, said she, I cannot tell, for I did not so much as look on him, or see him; whom then, said he, (wondring) did you look upon? Whom should I look upon, replyed she, but him that would have Redeemed my liberty with his own life. So every Believer should esteem no­thing 1 Cor. 6. 20. Act. 20. 28. 1 Pet. 1. 18, 19. Plutarch in vi­ta Tit. Flam worth a looking on, but that Jesus who hath Re­deemed him with his own blood. Plutarch tells us, That when Titus Flaminius had freed the poor Graecians from the bondage with which they had been long ground by their op­pressions, and the Herald was to proclaim in their Audience the Articles of peace he had concluded for them; they so pressed upon him (not being half of them able to hear) that he was in great danger to have lost his life in the press; at last reading them a second time, when they came to under­stand distinctly how that their case stood, they so shooted for joy, crying [...], a Saviour, a Saviour, that they made the very Heavens ring again with their acclamations, and the very Birds fall down astonisht. And all that night the poor Graecians with Instruments of Musick, and Songs of praise, danced and sang about his Tent, extolling him as a God that had delivered them: But O then what infi­nite cause have we to exalt and cry up our dear Lord Je­sus, who by the Hellish sorrows that he suffered for us, hath freed us from that more dreadful bondage of sin, Sa­tan, and wrath that we lay under. O! prize that Jesus; O! exalt that Christ; O! extol that Saviour, who has saved you from that eternal wrath that all the Angels in Heaven, and all the men on Earth could never have saved [Page 155] you from. The name of Jesus (saith one) hath a thou­sand Chrysostom. Dulce namen Christi Treasures of joy and comfort in it, and is therefore used by Paul five hundred times as some have observed. The name of a Saviour (saith another) is Hony in the Mouth, and Musick in the Ears, and a Jubile in the Heart. Were Bernard. Christ in your bosom as a flower of delight, for he is a whole Paradise of delight (saith one.) I had rather (saith Justin Martyr. L [...]ther. another) be in Hell with Christ, than in Heaven without him, for Christ is the Crown of Crowns, the glory of glorys, and the Heaven of Heaven. One saith, That he Austin. would willingly go thorow Hell to Christ: Another saith, He Bernard. had rather be in his Chimny corner with Christ, than in Hea­ven without him. One cryed out, I had rather have one Christ than a thousand worlds. Jesus in the China tongue, signifies the rising Sun, and such a rising Sun was he to Julius Palmer, that when all concluded that he was dead, Mal. 4 2. being turned as black as a coal in the fire, at last he moved his scorched lips, and was heard to say Sweet Jesus. It was an excellent answer of one of the Martyrs, when he was offered riches and honours if he would recant; Do but (said he) offer me somwhat that is better than my Lord Jesus Christ, and you shall see what I will say to you. Now, O! that the Hellish sorrows and sufferings of Christ for us, might raise in all our hearts such a high estemation, and such a deep admiration, as hath been raised in those worthies last mentioned. It was a sweet prayer of him who thus prayed, Lord make thy Son dear, very dear, ex­ceeding dear, and only dear and precious to me. When e­ver we seriously think of the great and sore sufferings of 2. All the Hell Socinians grant is Anni­hilation, by rea­son it is said, they shall be de­stroyed, vide. Socinus, Ra­coucat. Crelli­us. Bidle, Richardson, &c. Christ, it will be good to pray as he prayed. But

Secondly: If Jesus Christ did feel and suffer the very torments of Hell, though not after a Hellish manner, then let me infer, that certainly there is a Hell, a place of torment provided and prepared for all wicked and un­godly persons. Danaeus reckons up no less than nineteen several sorts of Hereticks that denyed it; and are there not many erronious and deluded persons that stoutly, and daily assert that there is no Hell but what men feel in [Page 156] their own Consciences: Ah how many are there that re­joyce Jer. 11. 15. Prov. 2. 14. Isa. 65. 3. 2 Thes. 2. 11. Math. 25. 41. Isa. 30. 33. to do evil, and delight in their abominations, and take pleasure in unrighteousness: But could men do thus, durst men do thus, did they really believe that Hell was prepared and fitted for them, and that the fiery Lake was but a little before them. Heaven is a place where all is joyful; and Hell is a place where all is doleful; in Heaven there is nothing but happiness; and in Hell there is nothing but heaviness, nothing but endless, easeless, and remediless torments. Did men believe this, how could they go so merrily on in the way to Hell? Cato once said to Caesar, (credo quae deniferis dicuntur falsa esse existimas.) I believe that thou thinkest all that is said of Hell to be false and fabulous. So I may say to many in this day, Surely you think that all that is spoken, and written of Hell, is but a story. Don't you look upon the people of God to be of all men the most miserable, and your selves of all men the most happy. Yes; O! but how can this be? did you really believe that there was a Heaven for the Righteous, and a Hell for the Wicked. 'Tis an Italian Proverb, (Qui venetias non vi­dit, non credit, &c. He who hath not seen Ʋenice, will not believe; and he who hath not lived some time there, doth not understand what a City it is; this in a sense is true of Hell: But now for the Q [...]d sit, that there is a Hell, that there is such a place of misery prepared and ap­pointed for the wicked I shall briefly demonstrate against the high Atheists and Socinians of this day, and therefore thus,

First: God Created Angels and Men after his own I­mage. 1 Man must be so much honoured, as to be made like God; and no Creature must be so much honoured as to be made like man. The pattern after which man was made, is somtimes called Image alon [...] So God Cre­ated Gen. 1. 27. man in his own Image, in the Image of God Cre­ated he him. Somtimes likeness alone; In the day that God created man, in the holiness of God made he him, some­times Gen. 5. 1. both Let us make man in our Image, after our like­ness; Gen. 1. 26. [Page 157] which makes a prudent Interpreter think, that when they are joyned, it is by Hendiadys, and that the Andr. Rivet, in Gen. Exer­ [...]. Nihil est in macrocosm [...] num praeter microcosmum. [...]avo [...]inus. There is no­thing in the vast world of Creatures tru­ly great, ex­cept the little world of man Holy Ghost meaneth an Image most like his own. It is exceeding much for mans honour, that he is an Epitomy of the world, an abridgement of other Creatures, par­taking with the stones in being, with the Stars in motion, with the Plants in growing, with the Beasts in sense, and with Angels in science. But his being made after Gods Image is far more. You know, when great men e­rect a stately building, they cause their own picture to be hung upon it, that spectators may know who was the chief founder of it. So when God had created the Fa­brick of this world, the last thing he did, was the setting up his own Picture in it, Creating man after his own I­mage. When the great Creator went about that noble work, that prime piece of making of man, He doth as it were call a solemn Counsel of the sacred persons in the Trinity; And God said, Let us make Man in our Image, Gen 1. 26. Man (saith one) in his Creation, is Angelical; in his Corrupti­on Diabolical; in his Renova­tion Theolo­gical; in his Translation, Majestical; an Angel in Eden, a Devil in the World, a Saint in the Church, a King in Hea­ven. &c. Man before his Fall was the best of Creatures, but since his Fall, he is become the worst of Creatures: He that was once the Image of God, the glory of Paradise, the worlds Lord, and the Lords darling, is now become an abomination to God, a burden to Heaven, a Plague to the World, and a slave to Satan. When Man first came out of Gods Mint, he did shine most gloriously, as being bespangled with Holiness, and clad with the royal Robe of Righteousness; his Understanding was filled with knowledge; his Will with uprightness; his Affections with holiness, &c. But yet being a mutable Creature, and subject to temptations, Satan quickly stript him of his happiness, and cheated, and cousened him of his Imperial Crown (as we use to do Children) with an Apple. If God had created Angels and men immutable, he had cre­ated them Gods, and not Creatures; but being made mu­table, we know they did fall from their primitive purity and glory; and we know that out of the whole Host of Angels, he kept some from falling; and when all man­kind was fallen, he Redeemed some by his Son. Now [Page 158] mark, as he shews mercy upon some in their Salvation, Rom. 7. 21, 22, 23. so it is meet that he should glorifie his justice upon others in their Condemnation: And because there must be di­stinct places for the exercise of the one, and for the exe­cution of the other, which are in God equally infinit by an irrecoverable decree from the foundation of the world; a glorious habitation was prepared for the one, and a most hideous Dungeon for the other. These shall go into everlasting punishment, and the Righteous into Math. 25. 6. life Eternal; yea, so certain are both these places, that they were of old prepared for that very purpose. Inhe­rit the Kingdom prepared for you from the foundation of the world; and so, Depart ye Cursed into everlasting fire pre­pared for the Devil and his Angels. Look as God fore­saw vers. 41. the different estates and conditions of Men and An­gels, so he provided for them distinct and different pla­ces. Doubtless Hell was constituted before Angels or or Men fell; Hell was framed before sin was hatched, as Heaven was formed and fitted before any of the Inhabi­tants were produced. But

Secondly: That there is a Hell, both the Old and New 2 Testament doth clearly and fully testifie; take some in­stances, Psal. 9. 17. The wicked shall be turned into Hell, Sheol is often put for the Grave, Psal. 16. 10. but not always. and all the Nations that forget God; in the Hebrew, there are two into's, into, into Hell; that is, The Wicked shall certainly be turned into the nethermost Hell; yea, they shall forcibly be turned into the lowest and darkest place in Hell. God will, as it were, with both hands thrust him In tenebras ex tenebris infeli­cit ex exclusi in felicius, ex­cludendi. Au­gust. into Hell. If Sheol here signifie the Grave only, what punishment is here threatned to the Wicked, which the Righteous is not equally liable to. Doubtless Sheol here, is to be taken for that prison or place of torment where Divine justice detayns all those in hold, that have all their days rebelled against him, scorned his Son, despised the means of Grace, and dyed in open Rebellion against him. The Psalmist, saith my Author, declares the miserable Mollerus. condition of all those who live and dye in their sins. Ae­ternis punientur paenis, They shall be everlastingly punished. [Page 159] And Masculus reads the place thus, Animi impiorum cru­ciatibus, debitis apud inferos punientur. The souls of the ungodly shall be punished in Hell with deserved tor­ments: Certainly, the very place in which the wicked shall lodge, and be tormented to all Eternity, viz. Hell, the bottomless Pit, a Dungeon of darkness, a Lake of fire and brimstone, a fiery Furnace will extreamly aggra­vate the dolefulness of their condition. O Sirs, were all Vide Bellarm. de Eter. Fael [...]. the Water in the Sea, Ink, and every pile of Grass, a Pen, and every hair on all the mens heads in the world, the hand of a ready Writer, all would be too short gra­phically to delincate the nature of this Dungeon, where all lost souls must lodge for ever. Where is the man, who to gain a world, would lodge one night in a Room that's haunted with Devils; and is it nothing to dwell in Hell with them for ever. So Solomon, Prov. 5. 5. saith By death and Hell, is in this place meant not only tem­poral death, and the visible grave, but also eternal death, and hell it self, even the place of the damned. The Dutch Annota­tions. of the Harlot, That her feet go down to death, her steps take hold on Hell; here Sheol is translated Hell, and in the judgment of Lavator is well translated to. Foveam vel in­fernum passus ejus, tenebunt; which (saith he) is spoken not so much of natural death, as of spiritual, and that e­ternal destruction which followeth thereupon; and he gives this for a reason, why we should understand the place so, Because Whordom being an abominable sin de­filing the Members of the Body of Christ, dissolving and making void the Covenant between God and Man, must needs be accompanied with an equivalent judgment; e­ven excluding those that are guilty thereof, without Re­pentance, 1 Cor. 6. 9, 10. Gal. 5. 19, 20, 21. Rev. 21. 27. Heb: 13. 4. the Kingdom of Heaven, into which pure and undefiled place no unclean thing can enter: And mark those words of the Apostle, Whore-mongers and Adulterers God will judge. If men will not judge them, God him­self will, and give them a portion of misery answerable to their transgression. Though the Magistrate be negli­ligent in punishing them, yet God will judg them: Som­times he judges them in this life, by pouring forth of his wrath upon their Bodys, Souls, Consciences, Names and Estates; but if he don't thus judge them in this life, yet [Page 160] he will be sure to judge them in the life to come, which Bishop Latimer well understood, when he presented to Henry the Eighth for a New-years-gift, a New-Testa­ment Act. and Mon. 1594. with a Napkin, having this Posie about it, Whore­mongers and Adulterers God will judge; yea, he has alrea­dy adjudged them to the Lake that burneth with fire and brimstone, which is the second death, Rev. 21. 8. ver. No­thing (saith one) hath so much enriched Hell as beautiful fa [...]es. The Germans have a Proverb, That the pavement of Hell is made of the skulls of shaved Priests, and the glori­ous [...] of Gallants; their meaning is, that these sorts of persons being most given up to fleshly Lusts and plea­sures, they shall be sure to have the lowest place in Hell. Tis a Cara­chrestical Me­taphor, they are sure to bring her thi­ther, as a man hath that in possession on which with much delight he takes fast hold. Rev. 2. 22. The Harlots feet go down to death, and her steps take hold on Hell [...]: Wantonness brings men to Hell: Whoremon­gers shall have their part in the Lake which burneth with fire and brimstone, Revel. 21. 8. For Fornica­tion and Ʋncleanness, the Wrath of God cometh on the Children of disobedience, Col. 3. 5, 6. The Adulterer her self goes thither, & is it not fit that her Companions in sin, should be her Companions in misery? I will cast her into a bed, and them that commit Adultery with her into great tribulation; She hastens with Sails and Oars to Hell, and draws her Lovers with her; all her courses tend towards Hell; Strumpets are the foundations and upholders of Hell, they are the Devils best Customers. O the thou­sands of men and women that are sent to Hell for Wan­tonness; Hell would be very thin and empty, were it not for these; other sins are toilsome and troublesome, but Wantonness is pleasant, and sends men and women mer­rily to Hell. I have read a story, that one asking the Devil, which were the greatest sins? he answered, Co­vetousness and Lust; the other asking again, whether Perjury and Blasphemy were not greater sins? the De­vil replyed, that in the Schooles of Divinity, they were the greater sins, but for the increase of his Revenews, the Beda in Prov. c. 30. other were the greater. Beda therefore stileth Lust, Fili­amdiaboli, the Daughter of the Devil, which bringeth [Page 161] forth many Children to him. O that all Wantons would take that Counsel of Bernard. Ardor gehennae extinguat Bern. Serm. 23. ad soror. in te ardorem luxuriae, major ardor minorem superet; let the fire of Hell extinguish the fire of Lust in thee; let the greater burning overcome the lesser, ponder upon that, Prov. 9. 18. But he knoweth not that the dead are there, and that her Guests are in the depths of Hell. To wit, those that 1 Tim. 5. 6. are spiritually dead, and that are in the high way to be cut off, either by filthy diseases, or by the rage of the jea­lous Husband, or by the Sword of the Magistrate, or by some quarrels arising amongst those that are Rivals in the Harlots love, and are as sure to be damn'd as if they were in Hell already. A Me­taphor from a Dungeon. He knoweth not that the dead are there, and that her guests are in the depths of Hell, Aben Ezra will have the original word [...] ibi, Aben Ezra. in hunc vers. there to be referred to Hell; & the meaning of the whole verse to be more plainly thus, he knoweth not, that her guests being dead are in the depth of Hell. But the He­brew word here used and translated, dead, is Rephaim, which word (Rephaim) properly signifies Gyants, and to that sense is always rendred by the seventy [...]. The meaning of this place, seems to be no other, but that the strange Woman will bring them who are her Guests to Hell, to keep the Apostate Gyants company. Those mighty men of renown of the old world, whose wicked­ness Gen. 6. 4. 5. was so great in the Earth, that it repented and griev­ed God that he had made man, and to take Vengeance on whom he brought the general Deluge upon the Earth, and destroyed both Man and Beast from the face thereof. These Gyants are called in Hebrew Nephilim, such as being fal­len from God, fell upon men, and by force and violence, made others fall before them, even as the Beasts of the Field do fall before the roaring Lyons. These great op­pressors were first drown'd, and then damn'd, and sent to that accursed place which was appointed for them: Now to that place and condition, in which they are, the Harlot will bring all her wanton Lovers. Take one Scripture [Page 162] more, Prov. 15. 11. Hell and destruction are before the Destruction is put as a [...] ad­junct or Epi­thite of Hell. Lord; how much more then the hearts of the Children of men? Some think the latter is exegetical of the former; some by Sheol understand the Grave, & by Abaddon Hell. There is nothing so deep, or secret, that can be hid from the eyes of God; He knows the souls in Hell, and the bo­dys in the Grave, and much more mens thoughts here in this place, Prov. 15. 11. The Jews take the word Abad­don, which we render destruction, for Gehenna, that is, Elliptically for Beth-Abaddon, the house of destruction. Though we know not where Hell is, nor what is done there; though we know not what is become of those that are destroyed, nor what they suffer, yet God doth; and if the secrets of Hell and Devils are known to him, then much more the secrets of the hearts of the Children of men. The Devil who is the great Executioner of the wrath of God, is exprest by this word; as Hell is called destruction in the abstract, so the Devil is called a destroyer in the concrete. And they had a King over them, which is the Angel of the bottomless pit, (or Hell,) whose name in Rev. 9. 11. the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon, both the one and the other; the Hebrew and the Greek signifie the same thing, a destroyer. The Devil, who is the Jaylor of Hell, is called a destroy­er, as Hell it self is called destruction. O Sirs, Hell is destruction; they that are once there are lost, yea, lost for ever. The reason why Hell is called destruction, is because they that are cast to Hell, are undone to all Eter­nity. Rev. 14. 11. If Hell (said one) were to be endured a thousand years, me-thinks I could bear it, but for ever, that amazeth me. Bellarmin out of Barocius, tells us of a learned man, De arte bene mo [...]iendi. who after his death, appeared to his Friend, complain­ing that he was adjudged to Hell-torments, which (saith he) were they to last but a thousand thousand years, I should think it tollerable, but alass they are eternal. The fire in Hell is like that stone in Arcadia I have read of, which being once kindled, could not be quenched. There is no Estate on Earth so miserable, but a man may be de­livered [Page 163] out of it; but out of Hell there is no deliverance. It is not the prayer, no not of a Gregory, though never so great (what ever they fable) that can rescue any that is once become Hells Prisoner. I might add other Scrip­tures out of the old Testament, but let these suffice.

That there is such a place as Hell is, prepared for the tor­ment of the bodys & souls of wicked & impenitent Siners, is most clear & evident in the New Testament, as well as in the Old: Amongst the many that might be produced, take these for a tast, Mat. 5. 22. But I say unto you, that whosoever is angry with his Brother, without a cause (rashly, vainly, and unreasonably) shall be in danger of the Judgment; & whosoever shall say to his Brother, Raca, shall be in danger of the Councel; but whosoever shall say, thou Fool, shall be in danger of Hell-fire. Gr to, or in the Gehenna of fire.

In this Scripture our Lord Jesus doth allude to the custom of punishing Offenders, used among the Jews; now there were three degrees of punishments that were used among the Jews. 1

First: In every Town where there were a hundred and twenty Inhabitants, there was a little Councel of three, which judged smaller matters, for which, whipping, or some pecuniary mulct was imposed. 2

Secondly; There was a Councel consisting of three and twenty; seven of these were Judges, fourteen Assessors, Josephus. who were mostly of the Levites; and to these were add­ed two supernumeraries which made the twenty-three, which the Hebrews generally say, was the number that made up this second Councel. Now this Councel sate in the Gates of the City, and did judge of civil matters, having also power of life and death.

Thirdly: There was the great Synedrion, or High-Court 3 of Judicatory, which consisted of seventy and two, six chosen of every Tribe. Now this Councel sate in the Court of the Temple, and had all matters of greatest mo­ment brought before them, as Heresie, Idolatry, Aposta­cy. Beza. Somtimes they convented before them the High-Priest, and somtimes false Prophets, yea, somtimes a [Page 164] whole Tribe, as my Reverend Author thinks. Now look as there is a gradation of sin, so there is a gradation of pu­nishment pointed at in this Scripture; for the opening of which, consider you have here three degrees of secret mur­der, or of inward heart-murder. And

1. The first is Rash anger: Now this brings a man in danger of the Judgment. By the judgment, he means not the judgment of the three, who judged of mony-mat­ters; but by judgment, he means the Counsel of the three and twenty men: Now they are called the Judgment, because they judged of Murthers, and inflicted death, &c. Now he that shall rashly, vainly, causelesly, unseasonably be angry with his Brother, he shall be liable to the punish­ments that are to be inflicted by the Judges. Look what punishments they in the Sanhedrim inflicted upon actual and apparent Murderers, the same were they liable to, and did deserve at the hands of God, who were guilty of this secret kind of Murther, viz. Rash Anger. From the different degrees of punishments among the Jews, Christ would shew the degrees of punishment in another world, according to the greatness of mens sins; as if he should say, Look as among you Jews, there are different offen­ces, some are judged in your little Counsel of three, and others are judged in your Counsel of three and twenty, and others in your great Sanhedrim, So in the high Court of Heaven, some sins, as Rash Anger, are less punished; and others are more sorely punished, as when your Rash Anger shall break forth into railings, &c. In these words, Whosoever is angry with his Brother without a cause, shall be in danger of Judgment. You may see that Christ gives as much to Rash Anger, as the Jews did to Murther; as if he should have said, You Pharisees exceed all measure and bounds in your anger, and with a malicious heart, you rail upon the most innocent persons, upon me and my Disciples; but I would have you take heed of Rash Anger, for you shall have greater torments in Hell for your Rash anger, than those that Murderers suffer by your Counsel of three and twenty: But these words, he shall be in danger of Judgment, do [Page 165] contain the reward and punishment of unlawful anger; as if our Saviour had said, Rash Anger shall not escape just pu­nishment, but shall be arraigned and summoned before Gods Tribunal at the dreadful day of Judgment, when the angry man shall not be able to answer one word of a thousand.

The second kind of secret Murder is to say to our Bro­ther 2. Whether the word Raca be Hebrew or some say, as Syriack as o­thers say, or Chaldee, it matters not; for all agree in this, that it is a word that notes scorn and con­tempt, &c. Lapide. Vide, Weemes on the judici­al Law of Mo­ses, and Dr. Field of the Church. Michael Maro­nita. Raca, that is say some, O vain man; others say it sig­nifies a brainless Fellow; and the learned Tremellius saith, it signifies one void of judgment, reason, and brains. Some will have this word Raca come of the Greek, [...]. Racos, Cloth, as though one should call a man a base patch, or piece of cloath, or beggarly: Raca, signifies an idle head, a light brain; for so (Rik) in the Hebrew, (to which the Syriack word Racha agreeth both in sound and sense) signifieth light or vain: Racha is a Syriack word, and signi­fies say some, these three things: 1. Empty, as empty of wealth, or poor; or as some empty of brains, or wit; or as others, a light head, or cock-brain, wide and empty of wisdom or understanding. 2. It signifies spittle or spit upon, to signifie that they esteemed one another no better than the spittle they spat out of their mouths. 3. It signifies contemned, vile, despised, abject, and in this sig­nification, one in his Proeme of the Syriack Grammer, thinks it to be taken. The Ethiopian expounds Racha thus, He that shall say to his Brother, be poor by contempt, and of torne Garments, shall be guilty of the Counsel; such a one saith our Saviour, Shall be in danger of the Counsel; that is, contract as great guilt unto himself, and is subject to as severe a judgment in the Court of Heaven, as any capital crime that is censured in the Sanhedrim, or High-Court of the Jews. But

The third kind of secret Murder, is an open reviling and 3 reproaching of a Brother in these words, But whosoever shall say thou Fool, shall be in danger of Hell-fire. Thou Fool, this is a word of greater disgrace than the former. [...] signifies unsavory, or without rellish; a Fool here is by a metaphor, called insipid, Hebrew [...] Sote, which we call Sot, shall be in danger of Hell-fire, or to be cast into [Page 166] Gehenna; Gehenna comes from the Hebrew word Gettin­nom, that is the Valley of Hinnom, lying near the City of Jerusalem, in which Valley, in former times the Itolatrous Josh. 15. 8. Jews, caused their Children to be burned alive between the glowing arms of the brazen Image of Moloch, (imi­tating vide 2. King. 23 10. Jer. 7. 31. Jer. 32. 35. Jer. 19. 4, 5, 6. the Abominations of the Heathen.) And hence the Scripture often makes use of that word, to signifie the place of eternal punishment, where the damned must a­bide under the wrath of God for ever. There were four kinds of punishments exercised among the Jews. First: Stranglings. 2. The Sword. 3. Stoning. 4. The Fire. Now this last, they always judged the worst, as Beza af­firms upon this very place. In these words, Shall be in danger of Hell-fire, Christ alludes to the great Sanhedrim, and the highest degree of punishment that was inflicted by them, namely, to be burned in the Valley of Hinnom, which by a known Metaphor is transferred to Hell it self, and the inexpressible torments thereof: For, as those poor wretches being inclosed in a brazen Idol-heat with fire, were miserably tormented in this Valley of Hinnom. So the wicked being cast into Hell, the Prison of the damn'd shall be eternally tormented in unquenchable fire. This Valley of Hinnom, by reason of the pollution of it with slaughter, blood, and stencth of Carkasses, did be­come so execrable, that Hell it self did afterwards inherit the same Name, and was called Gehenna of this very place. And that 1. In respect of the hollowness and depth thereof, being a low and deep Valley. 2. This Valley of Hinnom was a place of misery in regard of those many slaughters that were committed in it through their barbarous Idolatry. So Hell is a place of misery, and in­felicity, wherein there is nothing but sorrow. 3. Thirdly: By the bitter and lamentable crys of poor Infants in this Valley, is shadowed out the crys and lamentable tor­ments of the damned in Hell. 4. In this Valley of Hin­nom was another fire which was kept continually burning for the consuming of dead Carkasses, and filth, and the garbidge that came out of the City. Now our Saviour, [Page 167] by the fire of Gehenna, in this Mat. 5. 22. hath reference principally to this fire, signifying hereby, the perpetuity and everlastingness of Hellish pains: To this last judg­ment of the Sanhedrim, viz. Burning: Doth Christ ap­propriate that kind of Murder, which is by open reviling of a Brother, that he might notifie the heynousness of this sin; marke in this Scripture, Judgment, Councel, and Hell fire do but signifie three degrees of the same punish­ment, &c.

See also Matth. 5. 29, 30. And if thy right Eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee, that one of thy Members should perish, and not that thy whole body should be cast into Hell: And if thy right hand offend thee, cut it off, and cast it from thee; for it is profitable for thee, that one of thy Members should pe­rish, and not that thy whole body should be cast into Hell­fire. Julian taking these commands literally, mockt at Chri­stian Religion, as foolish, cruel, and vain, because they re­quire men to maim their members. He mockt at Chri­stians, because no man did it; and he mockt at Christ because no man obeyed him; but this Apostate, might have seen from the scope, that these words were not to be taken literally, but figuratively. Some of the Antients, by the right hand, and the right eye, do understand, Re­lations, Friends, or any other dear enjoyments, which draws the heart from God. Others of them, by the right eye, and the right hand, do understand such darling sins that are as dear to men, as their right eyes, and right hands. That this Hell here spoken of, is not meant of the Grave, into which the body shall be laid, is most evi­dent, because those Christians, who do pull out their right eyes, and cut off their right hands, (that is, mortifie those special sins which are as dear and near to them, as the ve­ry members of their bodies) shall be secured, and deli­vered from this Hell, whereas none shall be exempted from the Grave, though they are the choycest persons on Earth for grace and holiness. Death, like the Duke of Parma's Sword, knows no difference twixt Robes and [Page 168] Raggs twixt Prince and Peasant. All flesh is grass: The Isa. 40. 6. flesh of Princes, Nobles, Counsellors, Generals, &c. is grass, as well as the flesh of the meanest Beggar that walks the Streets, The mortal Sythe (saith one) is master H [...]rat. l. 1. Oct. 28. of the Royal Scepter, it mows down the Lillies of the Crown, as well as the Grass of the Field. Never was there Ora­tour so Eloquent, nor Monarch so Potent, that could ei­ther D [...]aths Motto is Nulli cedo. perswade, or withstand the stroak of death when it came. It is one of Solomons sacred Aphorisms, The Rich and the Poor meet together, somtimes in the same Bed, som­times Prov. 22. 2. at the same Board, and somtimes in the same Grave. Death is the common Inne of all Man-kind; There is no defence against the stroak of death, nor no discharge in that H [...]b 9. 27. Eccles. 8. 8. War. Death is that only King, against whom, there is no rising up. If your Houses be fired, by good help they Prov. 30. 31. may be quenched; if the Sea break out, by art and in­dustry it may be repaired. If Princes Invade by power and policy, they may be repulsed: If Devils from Hell shall tempt by assistance from Heaven, they may be re­sisted. But Death comes into Royal Pallaces, and into the meanest Cottages, and there is not a man to be found that can make resistance against this King of terrors, and terrour of Kings: Deaths Motto is Nemini parco, I spare none. Thus you see, that by Hell, in Math. 5. 29, 30. You may not, you cannot understand the Grave, and therefore by it, you must understand the place of the damned. But if you please, you may cast your eye up­on another Scripture, viz. Math. 10. 28. Fear not them which kill the body, but are not able to kill the soul; but ra­ther fear him which is able to destroy both soul and body in Hell. The word (rather) is not a comparative, but an adversative. We should not fear man at all, when he stands in competition with God. So Victorian, the Pro-Consul of Carthage, being sollicited to Arrianism by the Embassadours of King Hunnerick, answered thus, Be­ing assured of God, and my Lord Christ, I tell you, what Victor, Uti­cens. l. 3. Wand [...]l. per­fecat. you may tell the King, Let him burn me, let him drive me to the Beasts, let him torment me with all kind of torments, I [Page 169] shall never consent to be an Arrian; and though the Tyrant afterwards did torture him with very great tortures, yet he could never work him over to Arianism. The best remedy against the slavish fear of Tyrants, is to set that great God up as the object of our fear, who is able to de­stroy both soul and body in Hell. Mark, He doth not say, to destroy soul and body simply, or absolutely; so that they should be no more (for that many that love their Lusts, and prize the World above a Saviour, would be contented withal, rather than to run the hazard of a fierce, hot persecution,) but to punish them eternally in Hell, where the Worm never dyeth, nor the Fire never goeth out. Now by Hell in this, Math. 10. 28. The Grave cannot be meant, because the soul is not destroy­ed Eccles. 12 7. Phil. 1. 3. with the body in the Grave, as they both shall be (if the person be wicked) after the Morning of the Resur­rection in Hell. From the immortality of the soul, we may infer the Eternity of mans future condition, the soul being immortal, it must be immortally happy, or immor­tally miserable. It was Luthers complaint of old, We Luther. Tim. 4. 33. 4. more fear the Pope with his Purgatory, than God with his Hell; and we trust more in the Absolution of the Pope from Purgatory, than in the true Absolution of God from Hell; and is it not so with many this day, who bears their heads high in the Land, and who look, and long for nothing more, than to see Room flourishing in the mid'st of us?

Take one Scripture more, viz. 1 Pet. 3. 19, 20. By which also he went and Preached unto the Spirits in Prison, Spirits, that is, the Souls departed, not Men, but Spi­rits, to keep an Analogy to the 18th. ver. Christ suffered, being made dead in the flesh, and made alive by the Spirit; in which Spirit he had gon and Preached to them that are now Spirits in Prison, because they disobeyed, when the time was, when the Patience of God once waited in the days of Noah. Broughton in his Epistle to the Nobility of England. August, lib. 1. de civ. dei. cap. 17. which somtimes were disobedient. When once the long suf­fering of God waited in the days of Noah. That is, Christ by his Spirit, in the Ministry of Noah, did Preach [Page 170] to the men of the Old World, who are now in Hell: In Noahs time they were on Earth, but in Peters time they were in Hell. Mark, Christ did not Preach by his Spirit, in his Ministry, or any other way to Spirits, who were in Prison (or in Hell) while he Preached to them. There are no Sermons in Hell, nor any Salvation there. The lo­ving kindness of God is abundantly declared on Earth, but it shall never be declared in Hell. Look as there is nothing felt in Hell but destruction, so there is nothing found in Hell of the offers of Salvation. One offer of Christ in Hell, would turn Hell into a Heaven. One of the Anci­ents hath reported the opinion of some in his time, who thought, that thou there be destruction in Hell, yet not eternal destruction, but that Sinners should be punish­ed, some a lesser, others, a longer time, and that at last, all shall be freed; And yet (saith he) Origen was more merciful in this point than these men, for he held that the Devil himself should be saved at last. Of this opinion I shall say no more in this place, then this one thing which he there said. These men will be found to erre by so much the more fouly, and against the right words of God so much the more perversly, by how much they seem to themselves to judge more mercifully; for indeed the justice of God in punishing of Sinners, is as much above Isa. 55. 7, 8, 9. the reach of mans thoughts, as his mercies in pardoning them are. O let not such, who have neglected the great Heb. 2. 3. Salvation when they were on Earth, ever expect to have an offer of Salvation made to them when they are in Hell; consult these Scriptures, Math. 25. 30. Math. 13. 41, 42. Rev. 9. 2. [...] Rev. 14. 19, 20. Rev. 20. 1, 2, 3, 7. I must make hast, and therefore may not stand upon the opening of these Scriptures, having said enough already to prove both out of the Old and New Testament that there is a Hell, a place of torment, provided and prepa­red for all wicked and ungodly men. But

The third Argument to prove that there is a Hell, is this. The beams of natural light in some of the Hea­thens have made such impressions on the heart of natural [Page 171] Conscience, that several of them have had confused no­tions of a Hell, as well as of a Judgment to come. Though the poor blind Heathens were ignorant of Christ and the Gospel, and the great work of Redemption, &c. yet by the light of Nature, and reasonings from thence, they did attain to the understanding of a Deity, who was both just and good; as also, that the soul was immortal, and that both rewards and punishments were prepared for the souls of men after this life, according as they were found either vertuous or vicious. Profound Bradwardine, and Bradw. de cau­sa dei. l. 1. c 1. &c. several others have produced many proofs concerning their apprehensions of this truth. What made the Hea­then Emperour Adrian, when he lay a dying, cry out, O animula vagula blandula, &c. O my little wretched wandring soul, whether art thou now hasting, &c. Oh what will become of me? live I cannot, dye I dare not, but some discoveries of Hell, of wrath to come. Look as these poor Heathens did feign such a place as the Eli­zean Fields, where the Vertuous should spend an Eterni­ty in pleasures; so also they did feign a place called Tar­tarum, or Hell, where the Vicious should be Eternally tormented. Tertullian, and after him, Chrysostom affirm­eth, that Poets and Phylosophers, and all sorts of men, speaking of a future retribution, have said, that many are punisht in Hell. Plato is very plain, that whoever are not expiated, but prophane, shall go into Hell to be tormented for their wickednesses, with the greatest, most bitter and terrible punishments for ever in that Prison in Hell. And Jupiter speaking to the other Gods concerning the Grecians and Trojans, saith

So Horace speaking concerning Joves Thunder-bolts, saith,

And Trismegistus affirms concerning the souls going out of the body defiled, that 'tis tost too and fro with eternal punishments; nor was Virgil ignorant thereof, when he said

The horror of which place, he acknowledgeth, he could not express.

It was the common opinion among the poor Heathen, that the wicked were held in chains by Pluto (so they call­ed Alcoran, Ma­hom. c. 14. p. 160. and c. 20 p. 198. the Prince of Devils) in chains which cannot be loos­ed. To conclude, the very Turks speak of the House of Perdition, and affirm, that they who have turned the grace of God into impiety, shall abide eternally in the fire of Hell, and there be eternally tormented. I might have spent much more time upon this head, but that I don't Judge it expedient, considering the persons, for whose sakes and satisfaction I have sent this piece into the world. But

Fourthly: The secret checks, gripes, stings, and the [Page 173] amazing horrors and terrors of Conscience that do some­times Suae quemque ex agitant fu­ [...]iae. Every man is tor­mented with his own fury, (that is his Conscience) saith the Phi­losopher. Dan. 5. 5, 6. astonish, affright, and even distract; Sinful wretches do clearly and abundantly evidence that there is a Hell, that there is a place of Torments prepared and appointed for ungodly Sinners. Doubtless, it was not meerly the dissolution of Nature, but the sad consequent that so startled and terrified Belshazzar, when he saw the hand­writing on the wall: Guilty Man, when Conscience is a­wakned, fears an after-reckoning, when he shall be paid the wages of his crying sins, proportionable to his de­merits.

Wolsius tells you of one John Hufmeister, that fell Sick Wolf. lect. Me­mor. Tom. 2. &c. in his Inn, as he was Travelling towards Auspurg in Ger­many, and grew to that horror, that they were fain to bind him in his Bed with Chains, where he cryed out, That he was for ever cast off from before the Face of God, and should perish for ever, he having greatly wounded his Consci­ence by Sin, &c.

James Abyes, who suffered Martyrdom for Christs sake, and the Gospels, as he was going along to Execu­tion, he gave all his Money and his Cloaths away to one and another, to his Shirt; upon which, one of the Sheriffs Attendants, scoffingly said, That he was a mand man, and a Heretick: But as soon as the good man was Executed, this Wretch was struck Mad, and threw away his Cloaths, and cryed out, That James Abyes was a good man, and gone to Heaven, but he was a wicked man, and was damn'd; and thus he continued crying out until his death.

Dionysius was so troubled with fear and horrour of Con­science, Cicero. that not daring to trust his best Friends with a Razor, he used to sindge his Beard with burning coals.

Bossus having slain his Father, and being afterwards Plut. de sera vindict. Banquetting with several Nobles, arose from the Table, and beat down a Swallows Nest which was in the Chim­ney, saying, They Lyed, to say that he slew his Father; for his guilty Conscience made him think that the Swal­lows, when they chattered, proclaimed his Parricide to the world.

Theodoricus the King, having slain Boetius and Symma­chus, Sigonius de occid. Imper. and being afterwards at Dinner, began to change Countenance; his guilty Conscience so blinding his eyes, that he thought the head of a Fish, which stood before him, to have been the head of his Cozen Symmachus, who bit his lip at him, and threatned him; the horrour whereof did so amaze him, that he presently dyed.

Nero, that Monster of Nature, having once slain his Mother, had never-more any peace within, but was asto­nished with Horrours, Fears, Visions, and Clamours which his guilty Conscience set before him, and suggested unto him, Imo latens in praedio, familiares suspectos habuit, Xiphil in Ne­rone, &c. vocem humanam horruit, ad [...]latratum, galli cantumi, rami exvento motum terr [...]batur; loqui non ausus, ne audi­retur; He suspected his nearest and dearest Friends and Favourites; he trembled at the barking of a Puppy, and the crowing of a Cock, yea, the wagging of a Leaf, and neither durst speak unto others, nor could endure others to speak to him, (when he was retired into a private House) lest the noise should be heard by some who lay in wait for his life.

Now, were there not a Hell, were there not a place of torment where God will certainly inflict unspeakable mi­series, and intollerable torments upon wicked and un­godly men. Why should their Consciences thus amaze, torture, and torment them? Yea, the very Heathen had so much light in their natural Consciences, as made such a discovery of that place of darkness, that some of them have been terrified with their own inventions concerning it, and distracted with the very sense of those very tor­ments which their own persons have described. As Pig­malion doted on his own picture, so were they amazed with their own Comments. The very flashes of Hell­fire, which Sinners do daily experience in their own Con­sciences in this world, may be an argument sufficient to satisfie them that there is a Hell, a place of torment pro­vided for them in another world.

Fifthly: Those matchless, easeless, and endless tor­ments, that God will certainly inflict upon the bodys and souls of all wicked and ungodly men, after the Re­surrection, does sufficiently evidence that there is a Hell, that there is a place of torment provided, prepared, and fitted by God, Wherein he will pour forth all the Vials of his Wrath upon wicked and ungodly men, Isa. 30. 33. For Tophet is ordained of old, yea, for the King it is prepared; he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord, like a stream of Brim­stone doth kindle it. This place that was so famous for Judgment and Vengeance, is used to express the tor­ments of Hell, the place of the damned. Tophet was a place in the Valley of Hinnom; it was the place where the Angel of the Lord destroyed the Host of Sennacherib, Isa. 30. 31, 33. King of Assyria; and this was the place where the Ido­latrous Jews were slain and massacred by the Babylonian Armies, when their City was taken, and their Carkasses Jer. 7. 31, 32, 33. and chap. 19. 4, 5, 6. left for want of room for Burial, for meat to the Fowls of Heaven, and Beasts of the Field, according to the word of the Lord, by the Prophet Jeremy. And this was the place where the Children of Israel committed that abo­minable Idolatry in making their Children pass through the fire to Moloch; that is, burnt them to the Devil; 2 King. 23. 10. 2 Chron. 33. 6. for an eternal destruction whereof, King Josiah polluted it, and made it a place execrable, ordaining it to be the 2 King 33. 8. place whither dead Carkasses, Garbage, and other un­clean things should be cast out: For consuming whereof, to prevent annoyance, a continual fire was there burning. Now this place being so many ways execrable for what had been done therein, especially having been as it were the gate to eternal destruction; by so remarkable judg­ments and Vengeance of God, there executed for sin, it came to be translated to signifie the place of the damned, as the most accursed, execrable, and abominable place of all places. The Spirit of God, in Scripture, by Meta­phors of all sorts of things that are dreadful unto sense, sets forth the condition of the Damned, and the torments [Page 176] that he has reserved for them in the life to come. Hells punishments do infinitely exceed all other punishments; no pain so extream as that of the damned: Look as there are no joys to the joys of Heaven, so there are no pains Psal. 116. 3. to the pains of Hell. All the Cruelties in the World can­not possibly make up any horror comparable to the hor­rors of Hell. The Brick-kilms of Aegypt, the Furnace of Babel, are but as the glowing sparkle, or as the blaze of a brush-Faggot to this tormenting Tophet that has been pre­pared of old, to punish the bodys and souls of Sinners with; hanging, zacking, burning, scourging, stoning, sawing a sunder, fleaing of the skin, &c. are not to be named in the day wherein the tortures of Hell are spoken of. If all the pains, sorrows, miseries, and calamities that have been inflicted upon all the Sons of men, since Adam fell in Paradise, should meet together, and center in one man, they would not so much as amount to one of the least of the pains of Hell. Who can sum up the diversity of torments that are in Hell; in Hell there is 1. Dark­ness; Jude 13. Psal. 116. 3. 2 Pet. 2. 4. Jude 6. Psal. 116. 3. Mark 9. 44. Rev. 20. 15. Math. 13. 41, 42. Math. 25. 41. Math. 24. 51. cap. 25. 30. Math. 13 42, 53. Who would give (saith Bernard) to my eyes a Fountain of tea [...]s, that by my weeping here, I may prevent weeping and gnashing of teeth hereafter. Some devout Per­sonages have caused this Scripture to be writ in letters of gold upon their Chimney pieces. B of Betty in France, in his Draught of Eternity. Hell is a dark Region. 2. In Hell there are Sor­rows. 3. In Hell there are Bonds and Chains. 4. In Hell there is pains and pangs. 5. In Hell there is the Worm that never dyes. 6. In Hell there is a Lake of fire. 7. In Hell there is a Furnace of Fire. 8. In Hell there is the Devil and his Angels; And O how dreadful must it be, to be shut up for ever with those roaring Lyons. 9. In Hell there is weeping and gnashing of teeth. Certainly, did men believe the torments of Hell, that weeping for extremity of heat, and that gnashing of teeth that's there for ex­tremity of cold, they would never offer to fetch Profits or Pleasures out of those flames. 10. In Hell there is unquenchable fire, Math. 3. 12. He will burn the Chaff with unquenchable fire; in Hell there is everlasting burnings, Isa. 33. 14. The Sinners in Zion are afraid, fearfulness [Page 175] hath surprized the Hypocrites, who among us shall dwell with Gen. 4. 17. Amos 6. 7. Job. 21. 12. Dan. 5. 2 [...]. Amos 6. 4. the devouring fire? who among us shall dwell with ever­lasting burnings? Wicked men, who are now the only jolly Fellows of the time, shall one day go from burning to burning; from burning in Sin, to burning in Hell; from burning in flames of Lusts, to burning in flames of Torment, except there be found true Repentance on their sides, and pardoning grace on Gods. O Sirs! In this devouring fire, in these ever­lasting burnings Cain shall find no Citys to build, nor his Po­sterity shall have no Instruments of Musick to invent there; none shall take up the Timbrel or Harp, or rejoyce at the sound of the Organ. There Belshazar cannot drink Wines in bowls, nor eat the Lambs out of the Flock, nor the Calves out of the midst of the Stall: In everlasting burnings there will be no merry Company to pass time away, nor no Dice, nor Cards to pass care away; nor no Cellers of Wine, wherein to drown the Sinners grief. By fire in the Scriptures last cited, is meant, as I conceive, all the positive part of the torments of Hell; and because they are not only upon the soul, but also upon the body; as in Heaven there shall be all bodily perfection, so there shall be also in Hell all bodily miseries. Whatsoever may make a man perfectly miserable, shall be in Hell; therefore the wrath of God, and all the positive effects of this wrath is here meant by fire.

I have read of Pope Clement the Fifth, that when a Nephew of his (whom he had loved sensually and sinfully) died, he sent his Chaplain to a Necromancer to learn J [...]c Reu. Hist. Pontif, Rom. 199. how it fared with him in the other world; the Conjurer shew'd him the Chaplain lying in a fiery bed in Hell; which when it was told the Pope, he never joyed more after it; but, within a short time after, dyed also. Out of this fiery bed, there is no deliverance; when a Sinner is in Hell, shall another Christ be found to dye for him, or will the same Christ be Crucified again? Oh no?

O Sirs, the torments of Hell will be exceeding great and terrible, such as will make the stoutest Sinners to quake and tremble. If the hand-writing upon the Wall, [Page 176] Mene, Mene, Tekel, Upharsin, made Belshazars coun­tenance Dan. 5 5, 6. 25. to change, his thoughts to be troubled, and his joynts to be loosed, and his knees to be dashed one against ano­ther.

O how terrible will the torments of Hell be to the damned? the torments of Hell will be universal torments, all torments meet together in that place of torment; Hell is the center of all punishments, of all sorrows, of all pains, of all wrath, and of all vengeance, &c. One of the Ancients saith, that the least punishment in Hell, is more grievous than if a Child-bearing woman should continue Bernard. in the most violent pangs and throws a thousand years together, without the least ease or intermission.

An Ancient Writer mentioned by Discipulus de tempore, Tytius, his Vulture, though seed­ing on his Li­ver, is but a Fle [...]-biting to th [...] gnawing Worm that is is Hell. [...]xion, his wheel, is a place of rest, if compared with those billows of wrath; and that wheel of Justice which is in Hell, brought over the ungodly. The lash of Danaeus his Daughters [...] but a [...]port compared to the torture of the damned in Hell. goeth much further, affirming that if all the men which have been from Adams time, till this day, and which shall be to the end of the world; and all the piles of grass in the world were turned into so many men, to aug­ment the number; and that puntshment inflicted in Hell upon any one, were to be divided amongst all these, so as to every one might befall an equal part of that punish­ment; yet that which would be the portion of one man, would be far more grievous than all the cruel deaths and exquisite tortures which have been inflicted upon men ever since the world began. A Heathen Poet, speaking of the multitude of the pains and torments of the wicked in Hell, affirmed, That although he had a hundred mouths, and as many tongues, with a voyce as strong as Iron, yet were they not able to express the names of them. But this Poet spoke more like a Prophet than a Poet. The Poets tell you of a place called Tartarum, or Hell, where the im­pious shall be eternally tormented, This Tartarum the Poets did set forth with many fictions to affright people from vicious practises, such as of the four Lakes of Ache­ron, Styx, Phlegethon, and Cocytus; over which, Charon, in his Boat, did wast over the departed souls of the three Judges, Aecus, Minos, and Rhadamanthus, who were to call the Souls to an account, and judg them to their [Page 177] state of the three Furies, Tisophone, Megaera, & Alecto, who lashed guilty souls to extort confession from them; of Cerberus the Dog of Hell, with three heads, which would let none come out when once they were in; and of seve­ral sorts of punishments inflicted, as iron chains, horrid Purchas his Pilgrim. 3d. [...]. pag. 407. 408. stripes, gnawing of Vultures, Wheels rowling great stones, and the like. In the Chappel of Ticam, the Chi­na Pluto, the pains of Hell were so desciphered, that could not but strike terrour into the beholders, some rosted in Iron beds, some fryed in scalding Oyle, some cut in pieces, or divided in the middle, or torne of Doggs, &c. In another part of the Chappel, were painted the Dungeons of Hell, with horrible Serpents, Flames, Devils, &c.

In Hell, saith Mahomet, there is the floore of Brimstone, Alchoran, &c. smoakie, pitchy, with stinking flames, deep pits of scalding pitch, and sulphurous flames wherein the damned are punished daily. There the Wicked shall be fed with the Tree E­zecum, which shall burn in their Bellies like fire; there they shall drink fire, and be holden in Chains of seventy Cubits. In the midst of Hell, they say, is a Tree full of fruit, every Apple being like to the head of a Devil, which groweth green in the mid'st of all those flames cal­led Zoaccum Agacci, or the Tree of bitterness; and the souls that shall eat thereof, thinking to refresh themselves, shall so find them, and by them and their pains in Hell, they shall grow mad, and the Devils shall bind them with chains of fire, and shall drag them up and down in Hell, with much more which I am not free to transcribe. Now, although most of those things which you may find among many Poets. Heathens and Turks, concerning the tor­ments of Hell, are fictions of their own brains; Yet that there is such a place as Hell, and that there are diversity of torments there, the very light of nature doth witness, and hath forced many to confess, &c.

And as there are diversity of torments in Hell, so the torments of Hell are everlasting. Mark every thing that is conducible to the torments of the damned is eternal. [Page 178] 1. God himself, that damns them is Eternal, Deut. 33. 27. 1 Tim. 1. 17. 2. The fire that torments them is Eternal, Isa. 30. 33. cap. 66. 24. Jud. 7. 3. The Prison and Chains that holds them are Eternal, Jude 6. 7, 13. 2 Pet. 2. 17. Melancthon calls it a Hel­lish fery. 4. The Worm that gnaws them is Eternal, Mark 9. 44. 5. The sentence that shall be passed upon them shall be Eter­nal [...]; Math. 25. 41. Depart from me ye Cursed, into ever­lasting fire. You know that fire is the most tormenting Of this fire, see more in my Londons Lamentation on the late fiery dispensation, part 2 page 105. to page 131. Element. Oh the most dreadful impression that it makes upon the flesh. Everlasting fire! There is the vengance and continuance of it, You shall go into fire, into everlasting fire that shall never consume it self, nor consume you. Eter­nity of Eternity, is the Hell of Hell. The fire in Hell is like that stone in Arcadia, which being once kindled could never be quenched. If all the fires that ever were, or shall be in the world, were contracted into one fire, how terrible would it be? Yet such a fire would be but as a painted fire upon the wall, to the fire of Hell. For to be tormented without end, this is that which goes beyond all the bounds of desperation. Grievous is the torment of the damned, for the bitterness of the punishments, but it Dionys. in 18. Apocalyps. fol. 301. is more grievous for the diversity of the punishments, but most grievous for the eternity of the punishments. If after so many millions of years as there be drops in the Ocean, there might be a deliverance out of Hell, this would yield a little ease, a little comfort to the damned. O but this word Eternity, Eternity, Eternity; this word Everlasting, Everlasting, Everlasting; this word for E­ver, for Ever, for Ever, will even break the hearts of the Damned in ten thousand pieces. O that word Never, said a poor despairing Creature on his Death-bed, breaks my heart. The Reprobate shall have punishment without pi­ty; Drexel. misery without mercy, sorrow without succour, crying without compassion, mischief without measure, and torment without end. Plato could say, That whoever are not expi­ated, but prophane, shall go into Hell to be tormented for their wickedness with the greatest, the most bitter and terri­ble punishments for ever in that Prison of Hell. And Tris­megistus [Page 179] could say, that souls going out of the body defiled, were tost too and fro with eternal punishments: Yea, the very Turks speaking of the House of Perdition, do affirm, That they who have turned Gods grace into Wantonness, shall A [...]wan. Mah [...]m. c. 14. p. 160. &c. c 20. p. 198, &c. abide eternally in the fire of Hell, and there be eternally tor­mented. A certain Religious man going to visit Olympius, who lived Cloistered up in a dark Cell, which he thought uninhabitable, by reason of heat, and swarms of Gnats and Flyes; and asking him how he could endure to live in such a place, he answered, All this is but a light matter, that I may escape eternal torments: I can endure the stinging of Gnats, that I might not endure the stinging of Conscience, and the gnawing of that Worm that never dyes; this heat thou thinkest grievous, I can easily endure, when I think of the eternal fire of Hell, these sufferings are but short, but the sufferings of Hell are eternal. Certainly, Infernal fire is neither tolerable nor terminable. Impenitent Sinners in There is no Christian which doth doth not be­lieve the fire of Hell to be everlasting. Dr. Jackson on the Creed. l. 11. c. 3. Hell, shall have end without end, death without death, night without day, mourning without mirth, sorrow without solace, and bondage without liberty; the dam­ned shall live as long in Hell, as God Himself shall live in Heaven; their imprisonment in that land of darkness, in that bottomless pit, is not an imprisonment during the Kings pleasure, but an imprisonment during the everlast­ing displeasure of the King of Kings. Suppose, say some, that the whole world were turned to a Mountain of Sand, and that a little Wren should come every thousand year and carry away from that heap one grain of Sand, what an infinite number of years (not to be numbred by all fi­nite beings) would be spent and expired, before this supposed Mountain could be fetcht away. Now if a man should lye in everlasting burnings so long a time, and then have an end of his Woe; it would administer some ease, refreshment and comfort to him; but when that im­mortal Bird shall have carryed away this (supposed) Mountain, a thousand times over and over, alass, alass, sinful man shall be as far from the end of his anguish and torment as ever he was; he shall be no neerer a coming [Page 180] out of Hell, then he was the very first moment that he en­tred into Hell. If the fire of Hell were terminable, it might be tolerable; but being endless, it must needs be ease­less, Bellar de arte mo [...]iendi. l. 2. c. 3. and remediless: we may well say of it, as one doth, O killing Life, O immortal death.

Suppose (say others) that a man were to endure the torments of Hell as many years, and no more, as there be Sands on the Sea-shore, drops of water in the Sea, Stars in Heaven, Leavs on Trees, Piles of Grass on the ground, Hairs on his head; yea, upon the heads of all the Sons of Adam that ever were, or are, or shall be in the world, from the beginning of it to the end of it, yet he would comfort himself with this poor thought, Well there will come a day when my misery and torment shall certainly have an end. But wo and alass, this word, Never, Ne­ver, Never, will fill the hearts of the Damned with the greatest horror and terror, wrath and rage, amazement and astonishment.

Suppose, say others, that the torments of Hell were to end, after a little Bird should have emptyed the Sea, and only carry out her bill full once in a thousand years. Suppose, say others, that the whole world, from the lowest Earth, to the highest Heavens, were fill­ed with grains of Sand, and once in a thousand years an Angel should fetch away one grain, and so continue till the whole heap were spent. Suppose, say others, if one of the Damned in Hell, should weep after this man­ner, viz. That he should only let fall one tear in a thou­sand years, and these should be kept together, till such time as they should equal the drops of water in the Sea; how many millions of Ages would pass, before they could make up one River, much more a whole; and when that were done, should he weep again after the same manner, till he had filled a second, a third, and a fourth Sea; if then there should be an end of their miseries, there would be some hope, some comfort, that they would end at last; but that they shall Never, Never, Ne­ver [Page 181] end. This is that which sinks them under the most tormenting terrors and horrors.

You know that the extremity and eternity of Hellish torments, is set forth by the Worm that never dyes; and it is observable, that Christ, at the close of his Ser­mon, makes a threefold repetition of this Worm, Mark 9. 44. where their Worm dyeth not, and again, ver. 48. where their Worm dyeth not, and their fire goeth not out. Cer­tainly those punishments are beyond all conception, and expression, which our Lord Jesus doth so often inculcate within so small a pace.

Now if there be such a diversity, extremity, and eternity of Hellish pains and torments which the great God will certainly inflict upon the bodys and souls of all impeni­tent persons, after the day of Judgment, then there must certainly be some Hell, some place of torment, wherein the wrath of God shall be executed upon wicked and un­godly men. But

Sixthly: The greatest part of wicked and ungodly men, escape unpunished in this world; the greatest number of men do spend their days in Pride, ease, plea­sures, and delights in Lust and Luxury, in Voluptuous­ness Psal. 73 3. to the 13. ver. Job. 21. 12. Amos 5. 6. and Wantonness. They take the Timbrel and Harp, and rejoyce at the sound of the Organ. They chant to the sound of the Vial, and invent themselves Instruments of Musick; They drink Wine in bowls: They lye upon beds of vers. 3 Ivory, and stretch themselves upon their Couches, and eat the Lambs out of the Flock, and the Calves out of the midst of the Stall; and therefore there will be a time when these shall be punished in another world.

God doth not punish all here, that he may make way Rom 2. 4, 5. 2 Pet. 3 9. 15. vers. for the displaying of his mercy and goodness, his pati­ence and forbearance. Nor doth he forbear all here, that he may manifest his Justice and Righteousness, lest the World should turn Atheist, and deny his Providence. He spares that he may punish, and he punisheth, that he may spare. God smites some Sinners in the very [Page 182] acting of their sins, as he did Korah, Dathan, and Abi­ [...]am Num. 16. and others, not till they have fill'd up the measure of their sins, as you see in the men of the old World. Gen. 6. 5, 6, 7. But the greatest number of sinners God reserves for the Math. 7. 13 great day of his Wrath. There is a sure punishment, though not always a present punishment for every Sinner. Eccles 8 12, 13. Those wicked persons which God suffers to go uncor­rected here, He reserves to be punished for ever hereaf­ter. 2 Thes. 1 7 8, 9, 10. Sinners, know your Doom, you must either smart for your sins in this world, or in the world to come. That Ancient hit the mark, that said, Many sins are pu­nished in this World that the providence of God might be more Augustin. E­pist. 54. apparent; and many, yea, most reserved to be punished in the World to come, that we might know that there is yet Judg­ment behind.

Sir James Hambleton having been Murdered by the Mr. Knox in his History of Scotland. Scotish Kings means, he appeared to the King in a Vision, with a naked Sword drawn, and strikes off both his arms, with these words; Take this before thou receivest a final payment for all thy impieties; and within twenty-four hours two of the Kings Sons dyed. If the Glutton in that Historical parable being in Hell, only in part, to wit, in Luk 16. 22, 23, 24. soul, yet cryed out, That he was horribly tormented in that flame, what think we, shall that torment be when body and soul come to be united for torture? It being just with God, that as they have been like Simcon and Levi, Bre­thren Gen 49. 5. in Iniquity, and have sinned together desperately, and impenitently, so they should suffer together joyntly, eternally. The Hebrew Doctors have a pretty Parable to this purpose. A man planted an Orchard, and going from home, was careful to leave such Watch-men, as both might keep it from Strangers, and not deceive him themselves; therefore he appointed one blind, but strong of his Limbs, and the other seeing, but a Cripple; these two in their Masters absence conspired together, and the Blind took the Lame on his Shoulders, and so gather­ed the fruit; their Master returning, and finding out this subtlety, punished them both together. So shall it be [Page 183] with those two sinful Yoke-fellows, the soul and the bo­dy, in the great day, They have sinned together, and they 2 Cor. 5. 10, 11. shall suffer at last together. But now in this world, the greatest number of Transgressors do commonly escape all sorts of punishments, and therefore we may safely con­clude that there is another World wherein the Righteous God will revenge upon the bodies and souls of Sinners the high dishonours that have been done to his Name by them. But

Seventhly: In all things natural, and supernatural, 7 there is an opposition and contrariety. There is good, and there is evil; there is light and darkness, joy and sor­row. Now as there are two several ways, so there are two distinct ends. Heaven, a place of admirable and in­expressible happiness, whether the good Angels convoy the souls of the Saints, who have by a holy conversation, Luk. 16. 22. glorified God, and adorned their Profession. And Hell a place of horror and confusion, whither the evil Angels do hurry the souls of wicked incorrigible, and impenitent wretches, when they are once separated from their bo­dies. The Rich man also dyed, and was buryed; and in ver. 22, 23. Hell he lifted up his eyes, being in torments; and these shall go away into everlasting punishment, and the Righ­teous into life Eternal. In these words we have de­scribed the different Estate of the Wicked and the Righ­teous Math. 25. 46. after Judgment: They shall go away into everlasting punishment, but these into life eternal. After the sentence is past, the Wicked go into everlasting punishment, and the Righteous into life eternal. Everlasting punishment, the end thereof is not known, its duration is undeter­mind. Hell is a bottomless pit, and therefore shall ne­ver be fathomed. It is an unquenchable fire, and there­fore the smoak of their torments doth ascend for ever and Rev. 14. 11. ever. Hell is a Prison, from whence is no freedom, because there is no Ransom to be paid; no price will be accepted for one in that Estate. And as there is no end of the punish­ments of Hell, into which the wicked must enter, so there is no end of the joys of Heaven, into which the Saints [Page 184] must enter. In thy presence is fulness of joy, and at thy right Psal. 16. 11. hand there are pleasures for evermore. Here is as much said as can be said for quality, there is in Heaven joy and plea­sures; for quantity, a fulness, a torrent; for constancy, it is at Gods right hand; and for perpetuity it is for ever­more. The joys of Heaven are without measure, mix­ture, or end. Thus you see that there are two distinct ends, two distinct places, to which the wicked and the righ­teous go. And indeed, if this were not so, then Nero would be as good a man as Paul, and Esau as happy a man as Jacob, and Cain as blessed a man as Abel. Then as Belie­vers say, If in this life only we have hope in Christ, we are of 1 Cor. 15 19. all men most miserable. (Because none out of Hell ever suffered more, if so much as the Saints have done.) So might the wicked say, If in this life only, we were misera­ble, Job. 21. we were then of all men most happy. But

8thly, and lastly: You know that all the Princes of the 8 World, for their greater Grandure and State, as they have their Royal Palaces for themselves, their Nobles and Attendants, so they have their Goals, Prisons, and dark Dungeons for Rogues and Robbers, for Malefactors and Traytors. And shall not He, who is the King of Kings, Rev. 19. 16. Rev. 1 5. Dan. 2. 21. and Lord of Lords; He, who is the Prince of the Kings of the Earth; He, who removeth Kings, and setteth up Kings; shall not He have his Royal Palace, a glorious Heaven, where He and all his Noble Attendants, Angels, and Saints shall live for ever? Shall not the great King have his Royal and Magnificent Court in that upper World, as poor petty Princes have theirs in this lower Ephe. 2. 3. John 14. 1, 2, 3, 4. Luk. 12. 32. Neh. 9. 6 1 King. 8. 27. Heb 8. 1. Rev. 3. 21. world? Surely he shall, as you may see by comparing the Scriptures in the Margent together. And shall not the same great King have his Hell, his Prison, his Dungeon, to secure and punish impenitent Sinners in? surely yes, and doubtless, the least glimpse of this Hell, of this place of torment, would strike the proudest, and the stoutest Sin­ners dead with horror. O Sirs! they that have seen the flames, and heard the roarings of Aetna, the flushing of Vosuvius, the thundering, and burning flakes evaporating [Page 185] from those Marine Rocks, have not yet seen, no, not so much as the very glimmering of Hell. A painted fire is a better shadow of these, than these can be of Hell-tor­ments, and the miseries of the Damned therein. Now these 8 Arguments are sufficient to demonstrate that there is a Hell, a place of torment, to which the wicked shall be sent at last. Now certainly, Socinians, Atheists, and all o­thers, that are men of corrupt minds, and that believe that there is no Hell, but what they carry about with them in their own Consciences; these are worse than those poor Indians that hold that there are thirteen Hells. Ac­cording Purchass, his Pilgrimage, 5 Vel. p 491. to the differing demerits of mens sins, yea, they are worse than Devils, for they believe and tremble, Jam. 2. 19. [...], This Greek word signifies to Roar as the Sea; from thence (saith Eustatius) it is translated to the hideous clashing of Armour in the battel: The ori­ginal word seemeth to imply an extream fear, which caus­eth not only tremblings, but also a roaring & shriking out: Ma [...]k. 6. 49. Act. 16. 29. Their hearts ake and quake within them, they quiver and shake as men do when their teeth chatter in their heads in extream cold weather. The Devils acknowledg four Ar­ticles of our Faith, Math. 8. 29. And behold, they cryed out, saying, what have we do do with thee, Jesus thou Son of God? Art thou come hither to torment us before the time, 1. They acknowledge God. 2. Christ. 3. The day of Judg­ment. 4. That they shall be tormented then. They who Piscat. scorn the day of Judgment are worse than Devils; and they who deny the Deity of Christ are worse than De­vils. The Devils are as it were, for a time, respited and reprived, in respect of full torment, and they are suffered as free Prisoners to flutter in the Aair, and to course a­bout the Earth till the great day of the Lord, which they 2 Pet. 3. tremble to think on; and which they that mock at, or make light of, are worse than Devils. The Devils knew that torments were prepared for them, and a time when these torments should be fully and fatally inflicted on them, and loath they were to suffer before that time. Ah Sirs, shall not men tremble to deny what the Devils [Page 186] are forced to confess? Shall I now make a few short infe­rences from what has been said, and so conclude this head.

First then: O labour to set up God as the great object 1 of your fear; this grand Lesson Christ commands us to take out, Fear not them which kill the body, but art not a­ble Math. 10. 28. to kill the soul; but rather fear him which is able to destroy both soul and body in Hell, yea, I say unto you, fear him. Luk. 12 5. Christ doubles the precept, that it might stick with more life and power upon us. As one fire, so one fear drives out another; both the punishment of loss, and the punish­ment of sense may be the objects of a filial fear, the fear of a Son, of a Saint, of a Soul that is Espoused and Mar­ried 2 Cor. 11. 2. H [...]s. 2. 19, 20. to Christ. The fear of God, and the fear of Sin, will drive out the fear of death, and the fear of Hell. O Sirs, will you not fear that God, that hath the Keys of Hell and Death in his own hand, that can spake you into Hell at pleasure, that can by a word of command bring you to Rev. 1. 18 dwell with a devouring fire, yea, to dwell with everlasting burnings.

Ah Friends, will you fear a burning Feaver, and will you not fear a burning in Hell? Will you fear when the House you live in is on fire, and when the Bed you lye on Isa. 33. 14. is on fire, (though it may be quenched) and will you not fear that fire that is unquenchable, when men run through the Streets and cry Fire, Fire, Fire? How do your hearts quake and tremble in you, and will you not fear the fire of Hell, will you not fear everlasting fire. Sir Francis Math. 3. 12. Math. 25. 41. Bacon, in his History of Henry the Seventh, relates, how it was a by-word of the Lord Cordes, (who was a pro­phane, Popish, Atheistical French Lord) that he could be content to lye seven years in Hell, so he might win Callice from the English; but had this Popish Lord lyen but seven minutes under unsupportable torments, he would quickly have repented of his mad bargain. It was good Counsel that one of the Ancients gave, Descen­damus in infernum viventes, ne descendamus morientes, Let us go into Hell while we are alive, by a serious meditati­on, [Page 187] and holy consideration, that we may not go into it Bernard. when we be dead by real miseries. God can kill, and more than that, He can cast into Hell; here is both tem­poral and eternal destruction, both Rods and Scorpians. He can kill the body, and then damn both body & soul, and cast them into Hell; and therefore it becomes every one to set up God as the great object of their fear. Yea, I say unto you, fear him; yea, I say unto you fear him. This redoubling of the speech adds a greater enforcement to the admonition: 'Tis like the last stroke of the ham­mer, that rivets and drives up all to the head. Thus David uses this ingemination. Thou, even Thou art to be Psal 76. 7. feared, and who may stand in thy sight; when thou art An­gry, thou canst look them to Death, yea, to Hell. And 'tis worth the observing, that this ingemination, and rein­forcement here annexed, is to the affirmitive clause, not to the negative. Our Saviour saith not, Yea, I say unto you, fear not them; but he places the reduplication upon the affirmative precept. I say unto you, fear him. O Sirs, temporal judgments are but the smoak of his An­ger, but in Hell there are the flames of his Anger, that fire burns fiercely, and there is no quenching of it. Ex­cuse me (saith the Father) thou breakest bonds and imprisonments, O Emperour, but God's threatnings are much more terrible; He threatens Hell-torments and everlasting damnation; and certainly, where there is the greatest danger, there 'tis fit that there should be the greatest dread. But

Secondly: Then flee from the Wrath to come. 2. Math. 3. 7. Though de­struction by the Romans is not here ex­cluded, yet the principal thing that he means by Wrath to come, i [...] Hell­fire, Math. 23. 33. Oh Sirs, that you would seriously and frequently dwell upon these short hints.

1. Wrath to come is the greatest Wrath, 'tis the greatest Evil that can befal a Soul. Who knows the power of thy Wrath, Psal. 19. 11. Wrath to come, is such Wrath as no man can either avoyd, or abide, and yet such is most mens stupidity, that they will not believe it till they feel it. As God is a great God, so his Wrath is [Page 188] a great Wrath. I may allude to that which Zebah and Nahum. 1. 16. Judg. 8. 21. Zalmunua said to Gideon, As the man is, so is his strength. So may I say, as the Lord is, so is his Wrath. The wrath of an earthly King, is compared to the roaring of Prov. 19. 12. a Lyon. Heb. of a young Lyon, which (being in his prime) roars most terribly; he roars with such a force, that he amazes the Creatures whom he hunts so, as that they have no power to fly from him. Now if the Wrath of a King be so terrible, Oh how dreadful must the Wrath of the King of Kings then be. The greater the Rev. 17. 14. evil is, the more cause we have to flee from it, Now, Wrath to come, is the greatest evil, and therefore the more it concerns us to flee from it. But

Secondly: Wrath to come, is Treasured up Wrath. 2 Sinners are still a Treasuring up Wrath against the day of Wrath; in Treasuring there is, 1. Laying in. Rom. 2. 5. 2. Lying hid. 3. Bringing out again as there is occa­sion.

Whilst wicked men are following their own Lusts, they think that they are still adding to their own happiness; but alas, they do but add Wrath to Wrath, they do but heap up Judgment upon Judgment, punishment upon pu­nishment. Look as men are daily adding to their Treasure more & more. So impenitent Sinners are daily encreasing the Treasures of wrath against their own souls. Now who would not flee from Treasures of Wrath. But

Thirdly: Wrath to come, is pure Wrath, 'Tis Judg­ment 3. Jam. 2. 13. without Mercy; the Cup of Wrath which God will put into Sinners hands at last, will be a Cup of pure Wrath, all Wrath, nothing but Wrath, Rev. 14. 10. This drinking of the Wine of the Wrath of God, with­out mixture, notes su [...] mam paerae severita­t [...]m. The same shall drink of the Wine of the Wrath of God, which is poured out without mixture, int [...] the Cup of his Indignation; and he shall be tormented with Fire and Brimstone in the pre­sence of the Holy Angels, and in the presence of the Lamb. Look as there is nothing but the pure glory of God, that can make a man perfectly and fully happy, so there is no­thing but the pure Wrath of God that can make a man [Page 189] fully and perfectly miserable. Reprobates shall not only sip of the top of Gods Cup, but they shall drink the dregs of His Cup; they shall not have at last one drop of Mer­cy, nor one crumb of Comfort; they have fill'd up their Life time with sin, and God will fill up their Eternity with torments. But

Fourthly and lastly: As Wrath to come is pure wrath, 4 so Wrath to come is everlasting Wrath; Rev. 14. 11. And the smoak of their torment ascendeth up for ever and e­ver. Would to God (saith one) men would every where Chrysostom. think and talk more of Hell, and of that Eternity of Extre­mity, that they shall never else be able to avoid, or to abide. See the Scriptures in the Margent. The Damned (saith 2 Thes. 1. 8. Jude 9 6. Math. 25. 46. Isa. 33. 14. &c. Gregory) shall suffer an end without end, a death without death, a decay without decay; for their death ever liveth, their end ever beginneth, their decay never ceaseth, they are ever healed to be new wounded, and always repaired to be new devoured; they are ever dying, and never dead, eter­nally broyling, and never burnt up; ever roaring in the pangs of death, and never rid of those pangs; for they shall have punishment without pitty, misery without mercy, sorrow with­out succour, crying without comfort, mischief without mea­sure, and torment without ease, where the Worm dyeth not, and the Fire is never quenched. The Torments of the Damned shall continue as many Worlds, as there be Stars in the Firmament, as there be grains of Sand on the Sea-shore, and as there be drops of Water found in the Sea; and when these Worlds are ended, the pains and torments of Hell shall not cease, but begin, a fresh; and thus this Wheel shall turn round without end.

O! the folly and vanity, the madness and baseness of poor wretched Sinners, who expose themselves to ever­lasting torments for a few fleshly momentary pleasures. O Sirs, who can stand before his Indignation, and who can abide in the fierceness of his Anger▪ His fury is poured Nah [...]m. 1. 6. out liky sire, and the Rocks are thrown down by him. Now [Page 190] how should these things work poor Sinners to flee from Wrath to come, by fleeing to Christ, Who alone is able to 1 Thes. 1. 10. save them from Wrath to come. Themistocles understand­ing that King Admcius was highly displeased with him, he took up the Kings young Son in his Arms, and so treat­ed Pl [...]tarch in vi [...]a. with the Father, holding his Darling in his Bosom, and by that means pacified his wrath. Ah Sinners, Sin­ners, the King of Kings is highly offended with you, and there is no way to appease his Wrath, but by taking up Christ in your Arms, and so present your suits to him But

Thirdly: If there be a Hell, then don't let flie so fierce­ly [...]. against those faithful Ministers, who seriously and con­scientiously do all they can to prevent your droping into Hell; don't call them legal Preachers, who tell you that 2 Cor. 5 20. 2 Cor. 12. 15. Chrysostom. Hom. 44. in Matth. there is a Hell, and that there is no torments to Hellish torments; if either you consider their extremity or eter­nity, be not so hot, nor so angry with those Embassadors of Christ, who are willing to spend and be spent, that they may keep you from running head-long to Hell. To Look as he said that no­thing but the eloquence of Tully could sufficiently set forth Tulle [...]'s eloquence, so none can ex­press these e­verlasting tor­ments, but he that is from e­verlasting to everlasting. Millions of years multi­plyed by mil­lions, make not up one minute to this E [...]ernity; but who consi­der [...]t, who believes it, &c think of Hell (saith one) preserves a man from falling in­to it, and saith the same Author. Ʋtinam ubi que de Ge­henna disseretur. I could wish men would discourse much, and oft of Hell. It was a saying of Gregory Nyss [...]n, who lived about thirteen hundred years ago. He that do's but hear of Hell, is without any further labour or study ta­ken off from sinful pleasures: But what Minister can say so now? Surely mens hearts are grown worse since, for how do most men run head-long to Hell, and take a plea­sure to dance hood-wicn't into everlasting burnings. O had but the desperate Sinners of this day, who swear and curse, drink and drab, and drown themselves in fleshly pleasures; but one sight of this Hell, how would it charm their mouths, apale their spirits, and strike fear and asto­nishment into their hearts.

I can't think that the high Transgessors of this day, durst be so highly wicked as they are, did they but ei­ther see or fore-see what they shall one day certainly feel, [Page 193] except there be sound and serious repentance on their sides, and pardoning grace on God's. Bellarmine was of opinion, that one glimps of Hell, were enough to make a man, not only turn Christian, and sober, but Monk too; to live after the strictest rule that may be: And yet, he tells us of a certain Advocate of the Court of Rome; who, being at the point of death, stirred up by them that were about him, to repent and call upon God for mercy: he, with a constant countenance, and without sign of any fear, turned his speech to God, and said, Bellar. de arte mo­riendi, l. 2. c. 10 Lord, I have longed much to speak to thee, not for my self, but for my wife and children; for I am hasting to Hell, I am now a going to dwell with Devils; neither is there any thing that I would have thee to do for me: and this he spoke, saith Bellarmine (who was then present, and heard it.) (Animo tam tranquillo ac si de itinere, ad villam loqueretur) With as pacate, serene and tranquil a mind, as if he had been speaking of going to the next town or village: Ah, who can read or write such a relation without hor­rour and terrour. But,

Fourthly, If there be a Hell, then do not fret, do not 4. Psal. 37. 1, 2. Psal. 73. 21. Prov. 3. 31. Psal. 9. 17. envy the prosperity and flourishing estate and condition of wicked and ungodly men; for God has given it under his hand, that they shall be turned into Hell; The wicked shall be turned into hell, and all the nations that forget God. 'Twas a wise saying of Marius, to those that envy great men their honour, let them (saith he) envy them their burdens. I have read a story of a Roman, who was by a Court-marshal, condemned to die for breaking his rank to steal a bunch of Grapes; and as he was going to exe­cution, some of the souldiers envied him, that he had Grapes, and they had none: saith he, do you envy me my Grapes, I must pay dear for them. Ah sirs, do not envy wicked mens grapes, do not envy their riches, their honours, their greatness, their offices, their dignities; for they shall one day pay dear for these things; high seats to many are uneasie, and the down fall terrible. How art Isa. 14. 12. thou fallen from heaven, O Lucifer, son of the morning: 'tis [Page 194] spoken of the Chaldean Monarch; who, though high, yet had a suddain change befel hm. It is not a matter of so great joy to have been high and honourable, as it is of grief, anguish and vexation to be afterwards despicable and contemptible: Come down, and sit in the dust; Baby­lon Isa. 47. 1. was the Lady of Kingdoms; but, saith God, sit in the dust: Take the mill-stones, and grind: The Lord of hosts [...]ers. 2. [...]sa. 23. 9. hath purposed it to stain (Heb. to pollute) the pride of al glory; and to bring into contempt, all the honourable of the earth: He shall bring down their pride together: Wo to the Isa. 25. 11. [...]sa 28. 1. vers. 3. crown of pride: the crown of pride shall be trodden under feet. God will bring down the Crown of pride, to the dust, to ashes, yea, to hell; and therefore, do not envy the Crown of pride. Croesus was so puffed up with his Crown of pride, with his great riches, and worldly glory, that he boasted himself to be the happiest man that lived: But Solon told him, that no man was to be accounted happy before death: Croesus little regarded what Solon had said unto him, until he came by misera­ble experience, to find the uncertainty of his riches, and all worldly glory, which before he would not believe: For when he was taken by King Cyrus, and condemned to be burned, and saw the fire preparing for him, then he cried out, O Solon, Solon! Cyrus asking him the cause of the outcry; he answered, that now he remembred what Solon had told him in his prosperity; Nemo ante obi­tum foelix; that no man was to be accounted happy before death. Who can summ up those Crowns of pride, that in Scripture and History, God has brought down to the dust, yea, to the dunghil. Have not some wished, when they have been breathing out their last, that they had ne­ver been Kings, nor Queens, nor Lords, nor Ladies? &c. Where is there one of ten thousand, who is advanced, and thereby any thing bettered! Solus Imperatorum Ve­spasianus [...]n melius mutatus: Few men believe what vexations lie under the pillows of Princes. You look upon my Crown and my Purple Robes, saith Arta­xerxes; but did you know how they were lined with [Page 195] thorns, you would not stoop to take them up. Damocles highly extolled Dionysius his condition; Dionysius, to con­vince him of his mistake, provides a royal feast, invites him to it, commands his servants to attend him; no meat, no mirth, no musick is wanting; but withal, caused a sharp sword to be hung over his head by an horse hair: which made Damocles tremble, and to forbear both meat and mirth: Such, even such, saith Dionysius the Sicilian Tyrant, is my life, which thou deemest so pleasant and happy. O sirs! there is a sword of wrath, which hangs over every sinners head, even when he is surrounded with all the gay and gallant things of this world.

Outward prosperity is commonly given in wrath, as you may see by comparing the Scriptures in the margin Hos. 13. 11. Psal. 73. Psal. 78. 30, 31. Prov. 1. 32. Luk. 12. 16. to the 22. Eccl [...]s. 5. 12, 13. together: Prosperity kills and damns more than adversi­ty. The Germans have this proverb, That the pavement of Hell is made of the glorious Crests of Gallants. It had been infinitely better for the great men of this world, that they had never been so great; for their horrid abuse of God's mercy and bounty, will but encrease their misery and damnation at last. That Ancient hit it, who said, because they have tasted so liberally of God's kindness, Augustine. and have imployed it only against God's glory; their fe­licity shall be short, but their misery shall be endless: and therefore, to see the wicked prosper and flourish in this The whole Turk­ish Empire is no­thing else but a crust, cast by our Father to his dogs; and it is all they are likely to have; let them make them merry with it, said Lu­ther. world, is matter, rather of pity than envy; 'tis all the heaven they must have. These are as terrible Texts as a­ny in the whole book of God, Mat. 6. 2. Verily I say unto you, they have their reward: Luk. 6. 24. Wo to you that are rich, for you have received your consolation: James 5. 1, 2, 3. Go to now, ye rich men, weep and howl for your miseries that shall come upon you: Your riches are corrupted, and your garments are moth-eaten; your gold and silver is can­kred, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Gregory being advanced to places of great preferment, professed that there was no Scripture that went so near his heart, and that struck such a trembling into his spirit, as that speech of Abraham to [Page 196] Dives, Luk. 16. 25. Son, remember thou in thy life time, re­ceivedst thy good things: They that have their heaven here, are in danger to miss it hereafter. It is not God's usual way (saith one) to remove a deliciis, ad delicias; from de­lights, J [...]rom. to delights: to bestow two Heavens, one here, and another hereafter: and doubtless, hence it was that David made it his solemn prayer, Deliver me from the wicked, from men of the world, which have their portion in this life, Psal. 17. 14. and whose belly thou fillest with thy hid treasure. It is a ve­ry hard thing to have earth and heaven too: God did not turn man out of one Paradise, that he should here provide himself of another. Many men, with the Pro­digal, cry out, give me the portion that belongs to me, give Luk. 15. 12. me riches, and give me honour, and give me preferment, &c. and God gives them their desires, but 'tis with a ven­geance; As the Israelites had Quails to choke them, and afterwards a King to vex them▪ and a Table to be a snare Psal. 78. 24.—32. unto them: when the Israelites had eaten of their dainty dishes, Justice sent in a sad reckoning, which spoiled all. Ah friends, there is no reason why we should envy the prosperity of wicked men: Suppose (saith one) that a man Chrysostom. one night, should have a pleasant dream, that for the time might much delight him; and for the pleasure of such a dream, should be tormented a thousand years together, with exquisite torments: would any man desire to have such a dream upon such conditions. All the contentments of this life are not so much to Eternity, as a dream is to a thousand years: And oh, how little is that man's condi­tion to be envied, who, for these short pleasures of sin, must endure an Eternity of torments! Oh sirs, do wic­ked men purchase their present pleasures at so dear a rate, as eternal torments! and do we envy their enjoyment of them so short a time? would any envy a man, going to execution, because he saw him in prison, nobly feasted, and nobly attended, and bravely courted? or because he saw him go up the ladder, with a Gold chain about his neck, and a scarlet Gown upon his back? or because he saw him walk to execution, through pleasant fields; or de­lightsome [Page 197] gardens? or because there went before him, Drums beating; Colours flying, and Trumpets [...]ounding? &c. surely no: Oh, no more should we envy the gran­dure of the men of the day; for every step they take, is but a step to an eternal execution; the sinner is curst, and Isa. 65. 20. Ma [...]. 2. 2. all his blessings are curst, and who in their wits, would envy a man under a curse! oh, how much more worthy of our pity, than envy, is that man's condition, who hath all his happiness confin'd to the narrow compass of this life, but his misery extended to the uttermost bounds of an everlasting duration. But,

Fifthly and lastly, if there be a Hell, then, Christians, spend 5 your days in admiring & in being greatly affected with the transcendant love of Christ, in undergoing hellish punish­ments in our steads: Oh pray, pray hard, that you may be a­ble to comprehend with all saints, what is the bredth & length, Eph. 3. 18, 19. and depth and height of that love of Christ, which passeth know­ledg, of that love of Christ, that put him upon these corpo­real and spiritual sufferings, which were so exceeding great, acute, extreme, universal, and continual, and all to save us from wrath to come: Christ's outward and inward mise­ries, 1 Thes. 1. 1 [...]. sorrows and sufferings, are not to be parralell'd; and therefore Christians have the more cause to love them­selves in the contemplation of his matchless love. Oh bless Christ, oh kiss Christ, oh embrace Christ, oh welcome Christ, Psal. 1 [...]3. 1, 2. Psal. 2 12. Can [...]. 3 4. Rev. 14. 4, 5. Psal. 63. 8. Gen. 6. 9. Cant. 8. ult. oh cleave to Christ, oh follow Christ, oh walk with Christ, oh long for Christ▪ who, for your sakes, hath undergone in­supportable wrath and most hellish torments, as I have evidenced at large before, and therefore a touch here may suffice. Oh, look up to dear Jesus, and say, oh blessed Gal. 3. 13. Jesus; thou wast accursed, that I might be blessed; thou wast condemned, that I might be justified; thou didst Isa. 53. Rom. 8. 30, 34. Psal. 16. 11. for a time undergo the very torments of Hell, that I might for ever enjoy the pleasures of Heaven; and there­fore, I cannot but dearly love thee, and highly esteem thee, and greatly honour thee, and earnestly long af­ter thee; and this is all I shall say by way of Inference. But for a close you will say, ubi sit; where is hell, where [Page 198] is this place of torment, where is that very place that is so frequently called Hell in the Scripture? That there is a Hell, you have sufficiently proved; but pray, where is it, where is it? Now, to this I answer,

First, That it becomes all sober, serious Christians, to 1 rest satisfied and contented with those Scriptural Argu­ments, that do undeniably prove that there is a Hell, a place appointed, where the wicked, the damned shall be tormented for ever and ever, though they do not know, nor for the present, cannot understand where this Hell is. But,

Secondly, I answer, curiosity is one of the most dan­gerous 2. Curious enquir­ers have always layen under the lash of Christ, as you may see by comparing these Scriptues toge­ther, Joh. 21. 22. Act. 1. 6, 7. Luk. 13. 22, 24. Engines, that the Devil uses to undo souls withal. When Satan observes, that men do in good earnest, set them­selves to the obtaining of knowledg, then he strives to turn them to vain enquiries, and curious speculations; that so, if they will be knowing, he may keep them busied about un­profitable curiosities. The way to make us mere fools, is to affect to know more than God would have us: Adam's tree of knowledg made him and his posterity fools: Cu­riosity wa the bait, whereby the Devil caught our first Gen. 3. 5, 6. parents, and undid us all: Curiosity is the spiritual Adul­tery of the soul: Curiosity is spiritual drunkenness; so August. Epist. 77. that, look as the Drunkard, be the cup never so deep, he is not satisfied, unless he see the bottom of i; so the cu­rious searcher into the depths of God, he is unsatisfied till he comes to the bottom of them, and by this means, they come to be mere fools, as the Apostle saith. Adam Rom. 1. 22. had a mind to know as much of God, as God himself; and by this means he came to know nothing. Curiosity is that Green sickness of the soul, whereby it longs for novelties, and loaths sound and wholesome truths: 'tis Basil saith divers questions may be made about a ve­ry Fly, which no Philosopher is ever able to an­swer: how much rather about hea­ven, hell, or the work of Grace. the Epidemical distemper of this Age: Ah, how many are there, who spend their precious time in nice and curious questions. As, what did Christ dispute of among the Doctors? where did Paradise stand? in what part of the world is Local Hell? what fruit was it that Adam eat, and ruined us all? what became of Moses his body? how ma­ny [Page 199] orders and degrees of elect Angels are there? &c. O! that we could learn contentedly to be ignorant, where God would not have us knowing, and let's nor account it any disparagement to acknowledge some depths in Gods Counsels, Purposes, Decrees and Judg­ments, Rom. 11. 33. which our shallow reason cannot fathom. 'Tis sad when men will be wise above what is written, and Rom. 12. 3. 1 Cor. 4. 6. love to pry into Gods secrets, and scan the mysteries of Religion by carnal reason: God often plagues such pride and curiosity, by leaving that sort of men to strange and fearful falls. When a curious Inquisitor ask­ed Austin what God did before he created the world, Austin told him he was making Hell for such busie Questionists, for such cuious inquirers into Gods se­crets: such handsome jerks are the best answers to men Deut. 29. 29. of curious minds. But

Thirdly, I answer, I concerns us but little, to know whether Hell be in the Air, or in the concave of the 3. Let us not be inquisitive where Hell is, but ra­ther let our care be to escape it, saith Chrysostem. earth, or of what longitude, latitude, or profundity it is; Let Hell be where it hath pleased God in his secret counsel to place it, to men unknown, whether in the North, or in the South, under the frozen Zone, or un­der the burning Zone, or in a pit or a gulf: Our great care should be to avoid it, to escape i, and not to be curiously inquisitive about that place, which the Lord in his infinite wisdom hath not thought fit clearly to re­veil, or make known to the sons of men.

Look as there are many that please themselves with discourses of the degrees of Glory, whilest others make [Page 200] sure their interest in Glory. So many please themselves with discourses of the degrees of the torments of Hell, As in Heaven one is more glo­rious than ano­ther, so in Hell one shall be more miserable than a­nother. Augustin. whilest others make sure their escaping those torments; and look as many take pleasure to be discoursing about the place where Hell is, so some take pleasure to make sure their escaping of that place; and certainly they are the best and wisest of men, who spend most thoughts, and time, and pains how to keep out of it, than to exercise themselves with disputes about it. But

Fourthly, I answer, That it has been the common 4 opinion of the Fathers, that Hell is in the bowels of the Infernum est lo­cus subterraneus. Teriu. lib. 3. de Anim. earth; yea Christ and the blessed Scriptures, which are the highest authority, do strongly seem to favour this opinion, by speaking of a Descent unto Hell, in oppo­sition unto Heaven; and therefore we may as well doubt whether Heaven be above us, as doubt of Hell being beneath us: Among other Scriptures ponder upon these, Psal 140. 10. Let them be cast into the deep pits, that they rise not up again. Bring them down into the pit of destruction. Prov. 9. 18. Her Guests are in the depths of Hell. Prov. 15. 24. The way of life is above to the wise, that he may depart from Hell beneath. Sheol is sometimes taken for a pit, sometimes for the Grave, and sometimes, and that significantly too for Hell, all down­wards. One saith, that Sheol generally signifies all Mercerus upon Gen. 37. places under the earth; whence some conclude, that Hell is in the heart of the earth, or under the earth; without doubt it is below, because it is every where op­posed to Heaven wich is above: it is therefore called Abyssus, a deep pit, a vast gulf; such a pit as by reason of the depth thereof may be said to have no bottom. The Devils entreated Christ, that he would not send them to this place, Luke 8. 31. in Abyssum, which is, saith one, Immensae profunditatis vorago, quasi absque fundo: Beza upon Mat. A Gulf of unmeasurable depth, &c. The Apostle 2 Pet. 2. 4. speaking of the Angels that sinned, saith God cast them down into Hell: So Beza in his Annotations telleth [Page 201] us, the Greeks called that place which was ordained for the prison and torment of the damned: And reason it self doth teach us, that it must needs be opposite and contrary to that place, in which the spirits of just men Heb. 12. 23. made perfect, do reside, which on all hands is granted to be above, and Hell therefore must needs be below, in the center of the earth, say some, which is from the Super­ficies three thousand five hundred miles, as some judge. Hesiod saith, Hell is as far under the earth, as Heaven is above it: Some have been of opinion, that the pit spoken of, ino which Corah, Dathan and Abiram went Num. 16. 3 [...]. down alive, when the earth clave asunder, and swallow­ed them up, was the pit of Hell into which both their souls and bodies were immediately conveyed: As we know little in respect of the height of Heaven, so we know as little in respect of the lowness of Hell. Some of the upper part of the earth is to us yet (terra in­cognita) an unknown land; but all of the lowest part of Hell is to us an unknown land: Many thousands have travelled thither, but none have returned thence, to make reports, or write Books of their travels. That piece of Geography is very imperfect. Heaven and Hell are the greatest opposites, or remotest extremes: Thou Capernaum, which art exalted unto Heaven, shalt be Matth. 11. 23. brought down to Hell. Heaven and Hell are at furthest natural distance, and are therefoe the everlasting re­ceptacles of those who are at the furthest moral distance, Believers and Unbelievers, Saints and Impenitents: And 'tis observable, that as the heighthe of Heaven, so the depth of Hell is ascribed to wisdom, to shew the un­searchableness of it. O the depth (as well as O the Rom. 11. 33. heighth) of the wisdom of God! how unsearchable are his judgments, and his wayes past finding out! Certainly Gods depths, and Sathans depths, and Hells depths lie far out 1 Cor. 2. 10. Rev. 2. 24. of our view; and are hard to be found out; though I ought religiously to reverence the wonderful wisdom of God, and to wonder at his unsearchable judgments; yet I ought not curiously and prophanely to search be­yond [Page 202] the compass of that which God hath reveiled to us in his word. The Romans had a certain Lake, the depth whereof they knew not; (this Lake they dedi­cated to Victory) doubtless Hell is such a Lake, the depth whereof no man knows, 'tis such a bottomless pit that no mortal can sound. But

Fifthly and Lastly, I answer, Some of the Learned are 5. 2 Pet. 3. 10. 11. 12. 13. of opinion, that Hell is without this visible world, (which will pass away at the last day) and removed at the greatest distance from the sedes Bea [...]orum, the place where the righteous shall for ever inhabit. Matth. 8. 12. In tenebras ex te­nebris, intelicit [...]r ex [...]usi inf [...]l. [...]ius exclu [...]endi. Au­gus [...]m. But the children of the Kingdom shall be cast out into outer darkness. Matth. 22. 13. Then said the King to his ser­vants, bind him hand and foot, and take him away, and cast him into outer darkness. Matth. 25. 30. And cast ye [...] the unprofitable servant into outer darkness: Into a dark­ness, beyond a darkness, into a Dungeon beyond and beneath the prison. The darkness of Hell is compared 2. Pet. 2. 4. Ju [...]le ver [...] 6. Acts 12. 10. This pri [...]on was without the gate near mount [...]al­ [...]ry, and it was the loathso [...]est and vilest prison of all, for i [...] it the Thieves who were carried to Calvary to be executed were kep't; and Christ alludeth to this prison in that Matth. 8. 12. and that Matth. 22. 13. and that Matth. 25. 30. Cast him into ut­ter darkness: Which allusion could not be un­derstood, unless there had been a dark prison with­out the City, where was utter darkness. to the darkness of those prisons, which were often times out of the City: By outer darkness, the Holy-Ghost Would signifie to us that the wicked should be in a state most remote from all heavenly happiness, and blessed­ness; and that they should be expulsed out of the bles­sed presence of God, who is mentium Lum [...]n. It is u­sual among the Greeks, by a comparative to set forth the superlative degree; by outer darkness we are to un­derstand the greatest darkness that is, as in a place most remote from all light: They shall be cast into outer darkness, that is, they shall be cast into the corporal and palpable darkness of the infernal prison; Immediate­ly after death Sinners Souls shall be cast into the infernal prison, and in the day of judgment, both their souls and their bodies shall be cast into outer darkness: Darkness is no other thing than a privation of light.

Now Light is twofold, viz. 1. Spiritual, as Wis­dom, Grace, Truth, now the privation of this light, is internal darkness and ignorance in the spirit and in­ward man. 2. There is a sensible and corporal light, [Page 203] whose privation is outer darkness; and this is the dark­ness spoken of in the three Scriptures last cited: For al­though there be fire in hell, yet it is a dark, and smoaky fire, and not clear, except only so as the damned may see one another, for the greater encrease of their misery, as some write. Now I shall leave the ingenious Reader to conclude as he pleases, concerning the place where Hell is; desiring and hoping that he will make it the greatest business of his life, to escape Hell, and to get to Heaven, &c.

Thirdly and Lastly, If Jesus Christ did feel and suffer 3 the very torments of Hell, though not after a hellish manner; then let me infer, that certainly the Papists are greatly out, they are greatly mistaken, and do greatly err; who boldly and confidently assert, that Christs Soul in substance went really and locally into Hell: Bellar. de Christ. Anim [...]. lib. 4. cap. 10. 11, 12, 13, 14, 15, 16. Te [...]. 1. Vide Calvin in Institu [...]. lib. 2. cap. 16. Sect. 9. Bellarmine takes a great deal of pains to make good this assertion, but this great Champion of the Romish Church may easily be confuted: First, because that limbus pa­trum, and Christs fetching the fathers from the skirts of Hell, (about which he makes so great a noise) is a meer fable, and not bottomed upon any solid grounds of Scripture. Secondly, because upon Christs dying, and satisfying for our sins, his soul went that very day into Paradise; as Adam sinning, was that very day cast out of Luke 23. 43. Gen. 3. 23, 24. John 18. 30. Heb. 9. 12. 1 Th [...]s. 1. 10. Eph. 4. 8. Heb. 2. 14. 15. Coloss. 2. 14. 15. 'Tis a plain allu­sion to the Ro­man Triumphs, where the Victor ascended to the Capitol in a Cha­riot of State, the prisoners follow­ing on foot with their hands bound behind them, &c. Paradise, and his soul could not be in two places at once. Thirdly, because this descent of Christs Soul into Hell, was altogether needless, and to no end; what need was there of it, or to what end did he descend? not to suffer in Hell, for that was finished on the Cross; not to re­deem, or rescue the Fathers out of Hell; for the elect were never there, and Redemption from Hell was wrought by Christs death, as the Scriptures do clearly e­vidence; not to triumph there over the Devils, &c. For Christ triumphed over them when he was on the Cross: Christ in the day of his solemn inauguration into his Heavenly Kingdom, triumphed over Sin, Death, Devils, [Page 204] and Hell; when Christ was on the Cross, he made the Devils a publick spectacle of scorn and derision, as Ta­merlane did Bajazet the great Turk, whom he shut up in an Iron Cage, made like a Grate, in such sort, as tha [...] Turk. Hist. 220. [...]e might on every side be seen, and so carried him up and down all Asia, to be scorned and derided by his own people. By these few hints you may see the vanity and folly of the Papists, who tell you that Christs soul in substance went really and locally into Hell. I might make other inferences, but let these suffice at this time.

Fourthly, As Jesus Christ did feel and suffer the very 4 torments of Hell, though not after a hellish manner; so Jesus Christ was really, certainly made a curse for us: Jesus Christ did in his soul and body bear that curse of the Law, which by reason of transgression was due to us: Christ hath redeemed us from the curse of the Law, Gala. 3. 13. being made a curse for us: for it is written, cursed is every one that hangeth on a tree. He saith not Christ was curs­ed, but a curse, which is more; it shews that the curse of all did lie upon him. The death on the tree, was ac­cursed above all kinds of deaths, as the Serpent was Gen. 3. 14. accursed above all the beasts of the field. This Scripture Not that all that are hanged should be damn­ed, for the con­trary appears in that Luke 23. 43. Neither is hang­ing in it self, or by the law of na­ture, or by ci­vil law, more execrable than any other death. refers to Deut. 21. 33. His body shall not remain all night upon the tree; but thou shalt in any wise hury him that day: for he that is hanged, is accursed of God. The holy and wise God appointed this kind of punishment, as being the most cruel and reproachful, for a type of the punish­ment, which his Son must suffer to deliver us from the curse. Hanging on a tree was accounted the most shame­ful, the most dishonourable, the most odious, and infa­mous, and accursed of all kinds of death, both by the Israelites and other nations, because the very manner of the death, did intimate that such men as were thus exe­cuted, were such execrable, base, vile and accursed wretches; that they did defile the earth with treading on it, and would pollute the earth if they should die up­on it; and therefore were hang'd up in the air, as per­sons not fit to converse amongst men, or touch the sur­face [Page 205] of the ground any more. But what should be the reason why the ceremonial Law affixed the curse to this death, rather than any other death: I answer first, be­cause this was reckoned the most shameful and disho­nourable of all deaths, and was usually therefore the punishment of those, that had by some notorious wick­edness provoked God to pour out his wrath upon the whole land, and so were hanged up to appease his wrath; as you may see in the hanging of those Princes, that were guilty of committing whoredome with the Daughters of Moab: And in the hanging of Saul's se­ven Num. 25. 4. sons in the days of David, when there was a Famine 2 Sam. 21. 6. 7. 8, 2. in the land, because of Saul's perfidious oppressing of the Gibeonites: And in Joshuah's hanging of the five Kings of the Amorites. But secondly and mainly, it was Josh. 16. 26. with respect to the Death Christ was to die: God would have his Son the Lord Jesus to suffer this kind of death, that hence it might be the more evident, that in his death he bare the curse due to our sins, according to that of the Apostle, Gala. 3. 13. Christ was certainly made that curse which he redeemed us from, otherwise the Apostle does not reason either soundly or fairly, when he tells us we are redeemed from the curse, because Christ was made a curse for us; he remitteth that curse to us, which he received in himself. That Father hit the Bela in 3. ad Ga­lat. mark, who saith, Christus supplicium nostrum sine reatu suscepit, ut solveret reatum, & finiret supplicium: Christ hath taken our punishment without guilt, to loose the guilt, and end the punishment. We were subject to the curse, because we had transgressed the Law, Christ was not subject because he had fulfilled it: Eam ergo execratio­nem Oecumenius in 3. ad Galat. suscepit, cui obnoxius non erat, quum suspensus suit in ligno, ut execrationem solveret, quae adversùs nos erat: He therefore took that curse to the which he was not subject, when he hanged upon the tree, to loose the curse which was against us. Such a curse or execration was Christ made for us, as was that from which he redeemed us; and that curse from which he redeemed us, was no other [Page 206] than the curse of the Law, and that curse of the Law included all the punishment, which sinners were to bear, or suffer for transgression of the Law, of which his hang­ing on the Cross, was a sign and symbol; and this curse was Christ made for us, (that is) he did bear and suffer it to redeem us from it: Christ was verily made a curse for us, and did bear both in his body and soul that curse, which by reason of the transgression of the Law was due to us: And therefore I may well conclude this head with that saying of Hierome. Injuria Domini, nostra Hierom. in 3. ad Galat. Gloria: The Lords injury is our Glory. The more we ascribe to Christs suffering, the less remaineth of ours; the more painfully that he suffered, the more fully are we redeemed; the greater his sorrow was, the greater our solace; his dissolution is our consolation, his Cross our Comfort; his annoy, our endless joy; his distress in soul, our release, his calamity our comfort; his misery our mercy, his adversity our felicity, his Hell our Heaven. Christ is not only accursed, but a curse; and this expression is used both for more signifi­cancy; and usefulness 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; but James 1. 24. the first Adam falling away from God by his first trans­gression, plunged himself into all unrighteousness, and so inwrapped himself in the curse: Now Christ the se­cond Adam, that he may restore the lost man into an e­state of blessedness, he becomes that for them, which the Law is unto them; namely a curse: beginning where the Law ends, and so going backward to satisfie the de­mands Rom. 10. 4. of the Law to the uttermost, he becomes first a curse for them, and then their righteousness, and so their blessedness. Now 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 in our room, and stands under the stroke of that curse, [Page 207] which of right belongs to us; So that it lies not now any longer on the backs of poor sinners, but on him for Heb. 7. 22. them, and in their stead, therefore he is called a Surety: 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 do [...]rs, Transgressors, and upon that score, we stand indebted to the Justice of God; and lie under the stroke of his wrath: Now the Lord Jesus seeing us in this condition, he steps in, and stands between us and the blow; yea, he takes this wrath and curse off from us unto himself, he stands not only, 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 only stands as a 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 withal for satisfying the Law: Even so the Lord Jesus Christ 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; 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 bears the relation of a Head: Eph. 1. 22. 23. Christ did actually undergo, and suffer 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 became payment thereof; he was made a sacrifice for sin, and bare to the [...]ull, all [Page 208] 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 re­veiled in the Law, looks upon the Lord Jesus as a sin­ner, because he hath undertaken for us, and seiseth upon him accordingly, pouring down on his head the whole curse, and all those dreadful 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. But

Fifthly, He that did feel and suffer the very torments 5 of Hell, though not after a hellish manner, was God­man: Christ participates of both natures, being [...] God and man, God-man, such a Mediator sin­ners needed, no Mediator but such a one who hath in­terest in both parties, could serve their turns, or save their souls; and such a one is the Lord Jesus, he hath an interest in both parties, and he has an interest in both natures; the God-head and the man hood. The bles­sed Scriptures are so express and clear in these points, that they must shut their eyes with a witness against the light, that can't see Christ to be God man, to be God and man. I shall first speak something of Christ, as he is God: Now here are fathomless depths, and bot­tomless 1 Pet. 1. 12. [...]. The word signi­fies to look wish­ly and intently, as the Cher [...]bi [...]s of old look'd into the Mercy-Seat. Exod. 25. 18, 19 It signifie, pry­ing into a thing over-veiled and hidden from [...]ight, to look as we say wishly at it, as if we would look even through it. bottoms, if I may so speak; here are stupen­dious and amazing mysteries, astonishing and confound­ing excellencies, such as the holy Angels themselves de­sire to pry into. God is [...], dwell­ing in accessible light: 1 Tim. 6. 16. Here are such beauties and perfections that had I (as the Poet speaks) a hundred tongues, a hundred mouths, and a voice of steel, yet I could not sufficiently describe them: Never­theless give me lieve to say something concerning our Lord Jesus Christ, who is one eternal God with the Fa­ther, and with the Holy Ghost; I might produce a [Page 209] cloud of witnesses in the case, but it is enough that we have the Authority of the sacred Scriptures, both in the Old and New Testament, confirming of it; and there­fore I shall lay down some proofs or demonstrations of the eternal Godhead of Christ, which I shall draw out of the blessed Scripture. This is a point of high con­cernment, that Christ is God; so high, as whosoever buildeth not upon this, buildeth upon the Sands. This is the rock of our Salvation, The word was God. Con­cerning John 1. 1. this important point, consider

First, That the Godhead of Christ is clearly asserted, 1 and manifested both in the Old and New Testament: Take a taste of some of those many Scriptures, which might be cited, Isa. 43. 10. 11, 12. That ye may know Compare these Scriptures of the Old Testament with these in the New. Heb. 1. 2, 3. 1 John 1. 7. A [...]s 4. 12. Eph. 4. 8. R [...]m. 9. 30. Jer. 33. 23. Psal. 6. 68, 18, 19, 20. and believe, and understand that I am he, I, even I am Jehovah, and besides me there is no Saviour. And Isa. 41. 21. 22, 23, 24, 25. There is no God else besides me: A just God and Saviour, there is none besides me. Look unto me and be ye saved all the ends of the earth, for I am God, and there is none else. To me every knee shall bow,—In Jehovah have I righteousness—In Jehovah shall the seed of Israel be justified: Compare this with Rom. 14. 10, 11. And the Socinians may as safely conclude, that there is no other God but Jesus Christ, as they may conclude that there is no God, but God the Father, from the se­venteenth of John: But they and we ought to conclude from these Scriptures, that Jesus Christ is not a differ­ent God from the Father, but is one and the same God with him; so he is called The mighty God, The everlast­ing Father. Isa. 9. 6. Take a few clear places out of the New Testament; as that in Rom. 9. 5. Of whom as concerning the flesh Christ came, who is over all God blessed for ever more. Christ is here himself called God blessed for ever. So Tit. 2. 13. Looking for that hope, and the glo­rious appearance of the great God, and our Saviour Jesus [Page 210] Christ: Who is it that shall appear at the last day in the clouds, but Christ? who is called the great God and our Saviour? God blessed for ever, saith Paul to the Ro­mans, The great God, saith Paul to Titus; 1 John 5. 20. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true: and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. Phil. 2. 6. He was in the form of God, and thought it no robbery to be equal with God: And Coloss. 2. 9. In him dwelleth the fulness of the Godhead bodily. John 20. 28. My Lord, and my God. 1 Tim. 3. 16. God manifested in the flesh. To which of Heb. 1. 1. the Saints, or Angels did God say at any time, thou art my Son, The Heir of all things, the illustrious brightness of my Glory, and lively character of my person. Thy Throne oh God is for ever and ever, and all the Angels of God shall worship thee: Certainly he who is Gods own, proper, natural, consubstantial, coessential, only begotten Son, he is God: where ever this Sonship is, theres the Deity or the Divine Essence. Now Christ is thus Gods son, therefore he is God: What the Father is, as to his nature, that the Son must also be; now the first person the Father of Christ is God; whereupon he too, who is the Son, must be God also. A Son al­ways participates of his Fathers essence, there is be­twixt them evermore an Identity and oneness of na­ture; if therefore Christ be Gods Son (as is most evi­dent throughout the Scripture he is) then he must needs have that very nature and essence which God the Father hath, insomuch that if the second person be not really a God, the first person is but equivocally a Father. These Scriptures out of the Old and New Testament are so evident, and pregnant to prove the Godhead of Christ, that they need no illustration, yea, they speak so fully for the Divinity of Christ, that all the Arians and Soci­nians in the world, do but in vain go about to elude them. But

Secondly, Let us ponder seriously upon these Scri­ptures: 2 John 3. 13. And no man hath ascended up to Hea­ven, but he that came down from Heaven, even the Son of man, which is in Heaven. v. 31. He that cometh from a­bove, is above all: he that cometh from Heaven is above all. John 8. 23. Ye are from beneath, I am from above. John 16. 28. I came forth from the Father, and am come into the world: and again I leave the world, and go to the Father. Now from these blessed Scriptures we may thus argue; He who was in Heaven, before he was on the earth; and who was also in Heaven, whilest he was on the earth, is certainly the eternal God; but all this doth Jesus Christ strongly assert concerning himself, (as is evident in the Scriptures last cited) therefore he is the eternal God blessed for ever. But

Thirdly, Christs eternal Deity, Coequality, and 3 Consubstantiality with the Father, may be demonstrated from his Divine Names and Titles: As

First, Jehovah is one of the incommunicable names 1 of God, which signifies his eternal essence.

The Jews observe that in Gods name Jehovah, the Exod. 15. 3. Gen. 2. 4. The Jews call it Nomen Dei in­essabile: But this name Jehovah is not unspeakable, in regard of the name, but in re­gard of the es­sence of God, set forth by it, as Zanchy noteth. This name was always thrice re­peated, when the Priest blessed the people. Num. 6. 24, 25, 26. Trinity is implied. Je signifies the Present tense, Ho the praeterperfect tense, Vah the future. The Jews also observe, that in his name Jehovah, all the Hebrew let­ters are literae quiescentes, that denote rest, implying that in God, and from God is all our rest: Every gracious soul is like Noah's Dove, he can find no rest nor satisfa­ction but in God: God alone is the godly mans Ark of rest and safety. Jehovah is the incommunicable name of God, and is never attributed to any but God: Psal. 83. 19. Thou whose name alone is JEHOVAH. Jehovah is a name so full of Divine mysteries, that the Jews hold it unlawful to pronounce it. Jehovah signifies three things.

[Page 212]1. That God is an eternal independent being of him­self.

2. That he gives being to all creatures. Acts 17. 28.

3. That he doth, and will give being to his promises. God tells Moses, Exod. 6. 3. That he appeared unto Abra­ham, unto Isaac, and unto Jacob, by the name of (El Gen. 22. 14. Abraham called the name of the place Jehovah­lireh, the Lord will see, or pro­vide: Besides the Fathers of old are said not to have known God by his name Je­hovah, in com­parison of that which their po­sterity knew af­terwards: for to them God made himself more clearly and ple­narily known. Shaddai) God Almighty, but by my name JEHOVAH was I not known to them. The name Jehovah was known to Abraham, Isaac, and Jacob, but not mysterium nomi­nis, the mystery of the name: This was reveiled to Moses from God, and from Moses to the people: It is meant of the performances of his great promises made to A­braham. God did promise to give the land of Canaan to Abraham's Seed for an inheritance, which promise was not performed to him, but to his seed after him; so that this is the meaning, God appeared to Abraham, Isaac and Jacob, El Shaddai, God Almighty, in protect­ing, delivering and rewarding of them, but by his name Jehovah, he was not known to them; God did perform his promise made to Abraham, Isaac and Ja­cob, but unto their seed and posterity after them. This name Jehovah is the proper and peculiar name of the one, only true God, a name as far significant of his na­ture and being, as possibly we are enabled to understand; so that this is taken for granted on all hands, that he whose name is Jehovah, is the only true God, when ever that name is used properly, without a Trope or figure, it is used of God only.

Now this glorious name Jehovah; that is so full of mysteries, is frequently ascribed to Christ. Isa 6. 1. He is called Jehovah, for there Isaiah is said to see Jeho­vah sitting upon a Throne, &c. And John 12. 41. This is expresly by the holy Evangelist applyed to Christ, of whom he saith, That Isaiah saw his glory, and spake of him. Exod. 17. 1. The people are said to tempt Jeho­vah, and the Apostle saith, 1 Cor. 10. 9. Let us not tempt [Page 213] Christ, as some of them also tempted, and were destroyed of Serpents. It is said of Jehovah, Of old hast thou laid the Psal. 102. 25. 26. foundation of the earth, and the Heavens are the works of thy hands: they shall perish, but thou shalt endure, &c. And the Apostle clearly testifies, Heb. 1. 10. That these words are spoken of Christ. So Jehovah rained fire and brimstone from Jehovah out of Heaven. Gen. 19. 24. That is Jehovah the Son of God, that stayed with A­braham, Gen. 18. rained fire and brimstone from Jeho­vah the Father, and Christ is called Jehovah Tsidkenu, the Lord our righteousness, and in that Zach. 13. 7. Christ is called the Fathers fellow. The Lord Christ is that Jehovah, to whom every knee must bow, as ap­pears by comparing Isa. 45. 21, 22, 23, 24, 25. with Romans 14. 9, 10, 11, 12. and Phil. 2. 6, 9, 10, 11. I might further insist upon this argument, and shew that the title of Lord so often given to Christ in the New Testament, doth answer to the Title of Jehovah in the Old Testament. And as some learned men conceive, the Apostles did purposely use the Title of Lord, that they might not offend the Jews, with frequent pro­nouncing of the word Jehovah. Thou shalt fear Jehovah thy God: Deut. 6. 13. Deut. 10. 20. is rendred by the Apostle, Thou shalt worship the Lord thy God. And so Deut. 6. 5. Thou shalt love Jehovah thy God, is rendred Matth. 22. 37. Thou shalt love the Lord thy God. Thus you see that in several precious Scriptures Jesus Christ is called Jehovah, and therefore we may very safely and confidently conclude, that Jesus Christ is very God. God blessed for ever. But

The second Name or Title which denotes the essence 2: The Hebrew Ehieh asher Ehieh properly signi­fies I will be that I will be: The Septuagint renders it [...]. I am he that is, and in that Rev. 16. 5. God is called, he that is, and that was, and that will be. of God is Ehieh, I am that I am, or I will be, what I I will be. Exod. 3. 14. It hath the same root with Jeho­vah, and signifies that God is an eternal, unchangeable [Page 214] being: some make this name to be Gods extra­ordinary name. Damascene saith this name con­taineth all things in it, like a vast and infinite Ocean without bounds. This Glorious name of God, I AM THAT I AM, implyes these six things. 1. Gods incomprehensibleness, as we use to say of any thing we would not have others prye into, it is what it is; so God saith here to Moses, I AM WHAT I AM. 2. It implies Gods Immensity, that his being is with­out any limits; Angels and men have their be­ings; but then they are bounded and limited within such a compass, but God is an immense being, that cannot be included within any bounds. 3. It implyes that God is of himself, and hath not a being dependent upon any other: I am, that is, by and from, and of my self. 4. It implyes Gods eternal, and unchangeable be­ing in himself: It implyes God's everlasting­ness; I am before any thing was, and shall for ever be: There never was, nor shall be time where­in God could not say of himself, I am. 5. It implyes, That there is no succession of time with God. And 6. It implyes that he is a God, Every creature is temporary and mutable, no crea­ture can say, E­ro qui ero, I will be that I will be. that gives being to all things. In short, the reason why God nameth himself, I AM THAT I Am, or will be that I will be, is because he is the being of beings; subsisting by himself, as if he should say; I am my being, I am my essence; my existence differeth not from my essence, be­cause I am that I am, and as I am, so will I be to all eternity, the same yesterday, to day and for ever. There is no shadow of chage, no varia­bleness at all in me

Now this Glorious Name is given to Jesus Christ, Rev. 1. 8. I am Alpha and Omega, the be­ginning In this verse you have a clear and pregnant proof of Christs Deity. and the ending, saith the Lord, which is, and which was, and which is to come, the Al­mighty. This kind of speaking is taken from the Greek Alphabet, in which Language John wrote this Book: A called Alpha by them, be­ing their first letter: and O which they call O­mega the last. The sence is, I was before all creatures, and shall abide for ever, though all creatures should perish, or I am he, from whom all creatures had their beginning, and to whom they are referred, as their uttermost end. Christ in calling of himself Alpha and Omega, the be­ginning and the end; and that absolutely, doth therein assume unto himself absolute Perfection; Power, Dominion, Eternity and Divinity; which is, and which was, and which is to come: Christ assumeth all those Epithetes here to him­self; by which John ver. 4. described God; and what wonder is it, if Christ who is God doth take to himself, what ever is due to God. The Almighty, this is another Epithete proper to God, which Christ also taketh to himself, shew­ing that he is the true, eternal and omnipotent God, in all things equal, and coessential with the Father, and the Holy Ghost. This being the seventh argument which John makes use of, to prove the Deity of Christ, is three times re­peated: He is the first and the last, which is, was, and is to come, and the Almighty; and there­fore he is without a peradventure, God eternal; for so Jehovah saith of himself, I the Lord the [Page 216] first and the last, I am he: I am the first, and I am the last, Isa. 41. 4. cap 44. 6. Gen. 17. 1. and besides me there is no God: I am God Almighty. But Christ doth challenge as due to himself, all these Di­vine Attributes; therefore he is Jehovah that one, eter­nal and omnipotent God with the Father, and the Holy Ghost; O the Stateliness and Majesty of our Lord Jesus Christ; what an excellent and stately person is he? there being not a property attributed to God, but is agreeable to Christ: Every word in this Rev. 1. 8. Is a proper Attribute of God. He is infinite in Power, soveraign in Dominion, and not bounded as creatures are. And that this is clearly spoken of Christ, is most evident, not See Rev. 21. 6. and cap. 22. 13. only from the scope (John being to set out Christ, from whom he had this Revelation) but also from the eleventh and seventeenth verses following, where he gives him the same Titles over again, or rather if you please, Christ speaking of himself, taketh and repeateth the same Ti­tles: Heb. 13. 8. Jesus Christ the same yesterday, and to day, and for ever: Yesterday, that is the time past, before his coming in the flesh: To day, while in the flesh: And for ever, that is, after. The same aforetime, in time, and after time: Jesus Christ the same, that is, unchangeable in his essence, promises and doctrine; Je­sus Christ was always the same, and is still the same, and will abide for ever the same; as being one self same God and one self same Mediator, as well in the Old, as in the New Testament, John 8. 58. Jesus said unto them, verily verily I say unto you, before Abraham was, I am. Mich. 5. 1. According to my Divine nature, which is from ever­lasting, before Abraham was, I am: I who according to my humanity, am not above fifty years old, accord­ing to my Divine Nature am eternal, and so before A­braham and all the creatures: I have a being from all eternity, and so before Abraham was born; and there­fore as young as you take me me to be in respect of my age here: I may well have seen and known Abraham, though he died above two thousand years since. But

The third name or Title, which denotes the Essence 1 of God is Elohim, which signifies the persons in the Es­sence. 'Tis a name of the plural number expressing the Trinity of persons in the unity of Essence: and therefore it is observed by the learned, that the Holy Ghost begin­neth the story of the Creation with this plural name of God, joyned with a Verb of the singular number; as Elohim Bara, Dii oreavit, the mighty Gods, or all the Gen. 1. 1, 2. three persons in the Godhead created. So Gen. 3. 22. And Jehovah Elohim said, behold the man is become as one of us: 'tis a holy irrision of man's vain affectation of the Deity. God upbraids our first parents for their vain af­fectation of being like unto him, in that ironical expres­sion, Behold, the man is become as one of us, to know good and evil; meaning that by his sin he was become most unlike him. This name Elohim, by which God expres­seth his nature, denotes the power and strength of God; to shew us that God is strong and powerful, and that he can do great things for his people, and bring great deso­lations and destructions upon his and his people's enemies. O Sirs, God is too strong for his strongest enemies, and too powerful for all the powers of Hell. Though Jacob Isa. 41. 10, 13, 14. a worm in his own eyes, and in his enemies eyes, yet Jacob need never fear; for Elohim, the strong and powerful God will stand by him, and help him.

Now this name is also attributed unto Christ, 45. Psal. 6. Thy throne, O God, is for ever and ever; the sceptre of thy kingdom is a right sceptre. Thy throne, O God, Heb. [...] Gods, Thy throne, O Gods, Elohim; it fignifies the Trinity of persons in the unity of Essence (as I have before noted) the Prophet directs his speech, not to Solo­mon, but to Christ, as is most evident by the clear and unquestionable Testimony of the Holy Ghost, Heb. 1. 8. But unto the Son he saith, thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom. Christ is called God not by an excellency only, as the An­gels Psal. 8. 5. com­pared with Heb. 2. 6, 7, 8. Psal. 82. 16. are; nor by office and Title only, as Magistrates are called Gods; nor catachrestically and Ironically as the [Page 218] Heathen Gods are called; nor a diminutive God, inferi­our to the Father, as Arrius held, but God by nature e­very way co-essential, co-eternal, and co-equal with the Father and the Holy Ghost. Hold fast all truth, but a­bove all, hold fast this glorious truth, that Jesus Christ is God blessed for ever.

The Eourth name or Title which denotes the Essence of 4 God, is El Gibbor, The strong and mighty God: God is not only strong in his own Essence, but he is also strong in the defence of his people, and it is he that giveth all 2 Chron. 16. 9. strength and power to all other creatures: There are no men, no powers, that are a match for the strong God.

Now this Title is also attributed to Christ, Isa. 9. 6. El Gibbor the strong God, the mighty God. The word [...] signifying God, doth also signify strong; he is so strong that he is almighty, he is one to whom nothing is im­possible. Christ's name is God, for he is the same Essence with God the Father: this Title, the mighty God, fitteth well to Christ, who hath all the names of the Deity given to him in Scripture: and who, by the strength and power of his God-head, did satisfie the justice of God, and pa­cifie the wrath of God, and make peace, and purchase pardon and eternal life for all his Elect.

The Fifth name or Title which denotes the Essence of 5 God is El Shaddai, God omnipotent, or all-sufficient; he wanteth nothing, but is infinitely blessed with the infi­nite Gen. 17. 1. perfection of his glorious being: by this name God makes himself known to be self-sufficient, all-sufficient, absolutely perfect: certainly that man can want nothing who hath an all-sufficient God for his God; he that los­eth his all for God, shall find all in an all-sufficient God. Mat. 19. [...]9. Esau had much, but Jacob had all, because he had the Gen. 33. 9. 11. God of all: Habet omnia, qui habet habentem omnia: what are Riches, Honours, Pleasures, Profits, Lands, Friends, Augustin, This name Shaddai be­longeth only to the God-head, and to no crea­ture no not to the humanity of Christ. yea millions of worlds to one Shaddai, God Almighty, God All-sufficient. This glorious name Shaddai, was a noble bottom for Abraham to act his faith upon, though in things above nature, or against it, &c. He that is El [Page 219] Shaddai is perfectly able to defend his Servants from all e­vil, and to bless them with all spiritual and temporal bles­sings, and to perform all his promises which concern both this life and that which is to come.

Now this name, this Title Shaddai, is attributed to Christ, as you may clearly see by comparing Gen. 35. 6, 9, 10, 11. and Gen. 32. 24, 25, 26, 27, 28, 29, 30. with Hosea, 12. 3, 4, 5. That Angel that appeared to Jacob See my Treatise on Closet-Prayer, opening that, Gen. 3 [...]. and that 12. H [...]s. pag. 48, 49, 50, 51. where you ha [...]e four Arguments to prove that Jesus Christ is the An­gel, the man, that is there spoken of &c. was Christ, the Angel of the Covenant. Mark, you shall never find either God the Father, or the Holy Ghost cal­led an Angel in Scripture: nor was this a created Angel, for then Jacob would never have made supplication to him: but he was an uncreated Angel, even the Lord of Hosts, the almighty God who spake with Jacob in Bethel. He that in this divine story is said to be a man, was the Son of God in humane shape, as is most evident by the whole narration. The Angel in the Text is the same Angel that conducted the Israelites in the Wilderness, and fought their battels for them, Exod. 3. 2. Act. 7. 30. 1. Cor. 10. 4, 5, 9. even Jesus Christ who is stiled once and again the Almighty, Rev. 1. 8. cap. 4. 8. In this last Scri­pture is acknowledged Christ's Holiness, Power and God-head. Ah Christians when will you once learn to set one Almighty Christ against all the mighty ones of the world, that you may bear up bravely and stoutly against their rage and wrath, and go on chearfully and resolutely in the way of your duty.

The sixth name or Title is Adonai my Lord. Though 6 this name Adonai be given sometimes analogically to crea­tures, yet properly it belongs to God above: this name is often used in the old Testament, and in Mal. 1. 6. it is used in the plural number to note the mystery of the holy Trinity; If I be Adonim Lords, where is my fear: some derive the word Adonai from a word in the Hebrew that [...]. signifies judicare to judg, because God is the Judg of the world: others derive it from a word which signifies Ba­sis a foundation intimating that God is the upholder of all things as the foundation of a house is the support of the whole building,

Now this name is given to Christ, Dan. 9. 17. Cause thy face to shine upon thy sanctuary that is desolate, for A­donai (the Lord Christ) sake. Daniel pleads here no me­rits of their own, but the merits and mediation of the Messias, whom God hath made both Lord and Christ. So A [...]s 2. 36. Luk. 1. 4 [...]. cap. 2. 11, 12. Heb. 1. 13. Psal. 110. 1. The Lord said unto my Lord, sit thou at my right hand untill I make thine Enemies thy footstool. Christ applies these words to himself as you may see in that Mat. 22. 24. Jehovah said, that is, God the Father said, [...] La-adoni; unto my Lord, that is, to Christ; sit thou at my right hand, sit thou with me in my Throne, it notes the Math. 28. 13. John, 3. 35. advancement of Christ, as he was both God and man in one person to the supremest place of power and authority, of honour and heavenly glory: God's right hand notes a place of equal power and authority with God, even that Ep [...]. 1. 21. Heb. 1. 3. Luk. 22. 69. he should be advanced far above all principallity, and power, and might, and dominion. Christs reign over the whole world is sometimes called The right hand of the Majesty, and sometimes the right hand of the power of God; until I make thine enemies thy foot-stool. This im­plies, 1. That Jesus Christ hath ever had, and will have enemies, even to the end of the world. 2. Victory a perfect Conquest over them; Conquerours used to make their enemies their foot-stool. Those proud enemies of Christ, who now set up their Crests, face the heavens, and strut it out against him, even those shall be brought under his feet. 3. It implies ignominy, the lowest subjection, Sapores King of Persia overcoming the Emperour Valerian in battel, used his back for a stirrup when he got upon his horse: and so Tamberlane served Bajazet. 4. The foot-stool, is a piece of State, and both raiseth and easeth him that sits on the the Throne: so Christ will both raise him­self and ease himself by that vengeance that he will take on his enemies, &c.

Now from th [...]se divine Names and Titles which are given to Jesus Christ, we may thus argue, He to whom the incommunicable Titles of the most high God are at­tributed, he is the most high God: but the incommuni­cable [Page 221] Titles of the most high God are attributed unto Christ, ergo, he is the most high God. But,

Fourthly, Christ's eternal Deity, Coequality and Con­substantiality 4 with the father may be demonstrated from his divine Properties and Attributes. I shall shew you for the opening of this that the glorious Attributes of God are ascribed to the Lord Jesus: I shall begin,

First, with the Eternity of God, God is an eternal God. 1. Eternity is taken three ways: 1 Pro­ [...], pre [...]rly, so it n [...]teth to be with [...]ut begin­ning and end, so God only is eter­nal. 2. Improprie, imp [...]perly, so it noteth to have a beginning but no ending; so An­gels, so the souls of me [...] are eter­nal. 3. A [...]usive, so some things are said to be e­ternal which have had a beginning, & shall also have an end; they are called eternal in respect of their long continuance and duration: so ci [...]i [...]on, and other Mosaical ceremonies were called eternal or everlasting. From everlasting to everlasting thou art God, Psal. 90. 2. The eternal God is thy refuge, Deut. 33. 27. He inhabits eterni­ty, Isa. 57. 15. He is called the Ancient of days, Dan. 7. 9. And he is said to be everlasting, and to be King of old Psal. 74, 12. this sheweth he had no beginning. In re­spect of his eternity, after time, he is called the everlast­ing God, Rom. 16. 26. An everlasting King, 1 Tim. 1. 17. That there is no succession, or priority, or posteriority in God; but that he is from everlasting to everlasting the same, we may see, Psal. 102. 26, 27. The heavens shall pe­rish, but thou shalt endure; yea all of them shall wax old like a garment, and as a vesture shalt thou change them, and they shall be changed; but thou art the same, and thy years shall have no end: There is no succession or variation in God, but he is eternally the same. Eternity is an interminable being and duration before any time, and boyond all time, it is a fixed duration without beginning or ending. The Eternity of God is beyond all possible conception of mea­sure or time; God ever was, ever is and ever shall be. Though the manifestations of himself unto the Creatures are in time, yet his Essence or being never did nor shall be bound up by time: look backward or forward, God from eternity to eternity, is a most self-sufficient, infinite, perfect, blessed being, the first cause of our being, and without any cause of his own being; an eternal infinite fulness, and possession to himself, and of himself: what Gid is, he was from Eternity; and what God is, he will be so to eternity: O this glorious attribute drops myrth and mercy oyl and honey.

Now this attribute of eternity is ascribed to Jesus Christ [Page 222] John, 1. 1. In the beginning was the word, (was) notes some former duration, & therefore we conclude that he was be­fore the beginning, before any creation or creatures, for it is said he was God in the beginning, and his divine nature whereby he works is eternal, Heb. 9. 14. He is the first and last, Rev. 1. 17. hence it is that he is called the first­born of every creature, because he who created all, and upholds all, hath power to command and dispose of all as the first born had power to command the family or kingdom, Colos. 1. 15, 16, 17. compare Isa. 44. 6. with Rev. 22. 13. Joh. 17. 5. (Father glorifie thou me with thine own self, with the glory I had with thee before the world was:) Such glory had the Lord Christ with his father, viz. in the heavens, and that before the world was; this he had not only in regard of Destinátion, being predesti­nated to it by God his father (as Grotius would evade it) but in regard of actual possession. (The Lord possessed me in the beginning of his way (saith Christ the son of God) Prov. 8. 22. And as his father possessed him, so he John, 8. [...]8. John 17. 24. Rev. 1. 8. 17. Heb. 1. 10. 11. 12. cap. 7. 3. Isa. 9. 6. &c. Christ is without beginning of days or end of time, and without all bounds of preces­sion or succession. was possessed of the self-same glory, with his Father be­fore the world was, from Eternity. (His goings forth have been from of old, from everlasting, from the days of Eternity, saith the Prophet Micah, speaking of the Mes­siah, Mic. 5. 2. See the Eternity of Christ farther confirm­ed by the Scriptures in the margent. But,

Secondly, As the Attribute of Eternity is ascribed to Christ, so the Attribute of Omniscience is ascribed to 2. Chrysostom. Christ; and this speaks out the Godhead of Christ, he knows all things John, 21. 17. Lord thou knowest all things, [...], all things present and future; what I now am, and what I shall be, saith one on the words, John, 2. 25. He needed not that any should testifie of man, for he knew what was in man. Shall Artificers know the nature and properties of their works, and shall not Christ know the hearts of men, which are the work of his own hands, Rev. 2. 23. And all the church­es shall know, that I am he which searcheth the reins and hearts. Now of all a man's inwards, the heart and the [Page 223] reins are the most inward; Christ is nearer to us than we are to our selves, the Greek word [...], that is here rendred, searcheth, signifies to search with the greatest se­riousness, exactness, and diligence that can be, the word is metaphorically taken from such as use to search in Mines Mat. 9. 24. and cap. 12. 25. Luk. 5. 22. cap. 6. 18. Luk. 11. 17. and cap. 24. 38. &c. for Silver and Gold. He is also frequently said to know the thoughts of men, and that before they bewrayed themselves by any outward expressions. Now this is confessedly God's peculiar: God which knoweth the hearts, 15. 8. He is the wisdom of the father, 1 Cor. 1. 24. He knows the father, and doth, according to his will, reveal the secrets of his father's bosom, the bosom is the seat of love and secrecy, John, 1. 18. men admit those into their bosoms, with whom they impart all their se­crets, the breast is the place of Counsels: that is, Christ revealeth the secret and mysterious Counsels, and the ten­der & compassionate affections of the father to the world; Being in the bosom implyeth communication of secrets, the bosom is a place for them: it is a speech of Tully to a friend that had betrusted him with a secret, crede mihi &c. believe me, saith he, what thou hast committed to me, it is in my bosom still, I am not ungirt to let it slip out. but Scripture addeth this hint too, where it speaketh of the bosom as the place of secrets, Prov. 17. 23. A wicked man taketh a gift out of the bosom, to pervert the ways of iudgment; speaking of a bribe, Prov. 21. 14. A gift in secret pacifieth Anger, and a reward in the bosom expiateth wrath. Here is secret and bosom all one, as gift and re­ward are one. So Christ lyeth in the fathers bosom, this intimateth his being conscious to all the father's secrets, But,

Thirdly; as the Attribute of God's omniscience is as­scribed 3 to Christ, so the Attribute of God's omnipresence is ascribed to Christ, Mat. 18. 20. where two or three are ga­thered together in my name, there am I in the midst of them, and chap. 28. ult. I am with you alway, even to the end of the world, he is not contained in any place, who was before there Prov. 8. 22. J [...]h. 1. 1. 3. was any place, and did create all places by his own power [Page 224] whilst Christ was on earth in respect of his bodily presence, he was in the bosom of his father; which must be under­stood J [...]. 1. 18. 2. [...]oh. 3. 13. 2. Psal. 139. 7, 8, 9, 10, 11. of his divine nature and person: he did come down from heaven, and yet remained in heaven: Christ is uni­versally present, he is present at all times and all places, and among all persons he is repletively every where, in­clusively no where. Diana's Temple was burnt down when she was busie at Alexander's birth, and could not be at two places together; but Christ is present both in paradise and in the wilderness at the same time, ubi non Greg. in Ez [...]. [...] m. 8. Aug. m di [...]. c. 29. where two are sitting toge­ther, and confer­ting about the Law, there is Sh [...]inah (the di­ [...]ine Majesty) a­mong them; Gr [...] ­ti [...] on Mat. 18. 20. est per gratiam, adest per vindictam, where he is not by his gracious influence, there he is by his vindictive power. Em­pedocles could say, that God is a circle, whose center is e­very where, whose circumference is no where: the poor blind heathens could say thar God is the soul of the world: and thus, as the soul is tota in toto, & tota in qualibet parte, so is he, that his [...]ye is in every corner, &c. To which pur­pose they so portraied their Goddess Minerva, that which way soever one cast his eye she always beheld him. But,

Fourthly, as the attribute of God's omnipresence is a­scribed 4 to Christ, so the Attribute of God's omnipotency is ascribed to Christ; and this speaks out the God head of See Col [...]s. 1. 16, 17. Psal. 102. 26. compared with Heb. 1. 8. 10. Joh. 1. 10. Christ, All power is given unto me, in heaven and in earth, Mat- 28. 18. John, 5. 19. What things soever the father doth, these also doth the son; Phil. 3. 21. he is called by a metonymy the power of God; 1 Cor. 1. 24. He is the al­mighty; Rev. 1. 8. He made all things; Joh. 1. 3. He up­holds all things; Heb. 1. 3. He shall change our vile body (saith the Apostle) that it may be like unto his glorious body, according to the mighty working whereby he is able to subdue all things to himself; Phil. 3. ult. Now from what has been said we may thus argue, He to whom the incommuni­cable properties of the most high God are attributed, he is the most high God; but the incommunicable proper­ties of the most high God, are attributed to Christ; ergo, Christ is the most high God. But;

Fifthly, Christ's eternal deity, coequality, and consub­stantiality 5 with the father, may be demonstrated from his [Page 225] divine works: The same works which are peculiar to God, are ascribed to Christ; such proper and peculiar; such divine and supernatural works as none but God can perform, Christ did perform. As 1. Election, the E­lect are called his Elect, Mat. 24. 31. Joh. 13. 18. I know whom I have chosen, Joh. 15. 16. I have chosen you, and or­dained you, that you should go and bring forth fruit, and that your fruit should remain: vers. 19. But I have chosen you out of the world, therefore the world hateth you. 2. Re­demption, 1 Thes. 1. ult. Gal. 3. 13. Rom. 6. 14. cap. 8. 1. Luk. 1. 68-80. O Sirs, none but the great God could save us from wrath to come, none but God blessed for ever could deliver us from the curse of the Law, the dominion of sin, the damnatory power of sin, the rule of Satan, and the flames of hell: ah friends, these enemies were too potent, strong, and mighty for any mere creature, yea for all mere creatures to conquer and overcome; none but the most high God could everlastingly secure us against such high enemies. 3. Remission of sins, Mat. 9. 6. The son of man hath power to forgive sins: Christ here positively proves that he had power on earth to forgive sins, because miraculously, by a word of his mouth, he causes the Palsey-man to walk, so that he arose and de­parted to his house immediately; Christ he forgives sin authoritatively, Preachers forgive only declaratively, as Nathan to David, the Lord hath put away thine iniquity. I 2 Sam. 12. 7. John 20. 23. have read of a man that could remove mountains, but none but the man Christ Jesus could ever remit sin: All the persons in the Trinity forgive sins, yet not in the same manner; The Father bestows forgivness, the Son merits forgivness, and the Holy Ghost seals up forgivness, and applies forgivness. 4. The bestowing of eternal life, Joh. 10. 28. My sheep hear my voice, and I give unto them eternal life: Christ is the Prince and principle of life, and Colos. 3. 3, 4, 2. therefore all out of him are dead whilst they live; eter­nal life is too great a gift for any to give but a God. 5. Creation, Joh. 1. 3. All things were made by him, and vers. 10. The world was made by him, Colos. 1. 16. By him were all things created, that are in heaven, and that are in [Page 226] the earth, visible and invisible. Now the Apostle telleth Just. Mart. quot­eth two Greek verses out of Py­ [...]hagoras to prove there is but one God, [...], &c. saith Pytha­goras: If any will assume to himself and say, I am God except only one, let him lay such a world as this is to stake, and say this world is mine; then I will be­lieve him not o­therwise; Heb. 1. 2. [...], not prop­ter quem as Gre­tius would evade the Text) [For] whom he made the worlds; but pe [...] quem, by whom; so the A­postle to put it out of all doubt, putteth them to­gether, C [...]los. 1. 16. All thi [...]gs were crea [...]ed by him and for him. [...]. you He that hu [...]t all things is God; Christ built all things, ergo, Christ is God. The Argument lyeth fair and unde­niable. The all things that were created by Christ Paul reduceth to two heads, visible and invisible, but Zan­chius addeth a third branch to this distinction, and mak­eth it more plain by saying, That all things that were made are either visible, or invisible, or mixt: visible as the Stars, and Fouls, and Clouds of Heaven, the Fish in the Sea, and Beasts upon the Earth: Invisible things, as the Angels; they also were made: Then there is a third sort of creatures, which are of a mixt nature, part­ly visible in regard of their bodies, and partly invisible in regard of their souls, and those are Men; Eph. 2. 9. who created all things by Jesus Christ, Heb. 1. 2. He hath, in these last days spoken to us by his son, whom he hath appoint­ed heir of all things; by whom also he made the worlds. This may seem somewhat difficult because he speaketh of worlds, whereas we acknowledg but one; but this seem­ing difficulty, you may easily get over, if you please but to consider the persons to whom he writes, which were He­brews; whose custom it was to stile God, Rabboni, Do­minus mundorum; the Lord of the worlds: They were wont to speak of three worlds: The lower world, the higher world, and the middle world: The lower world containeth the Elements; Earth, and Water, and Air, and Fire: The higher world that containeth the Heaven of the blessed: And the middle world that containeth the starry Heaven. They now being acquainted with this language, and the Apostle writing to them, he saith that God by Christ made the worlds, those worlds which they were wont to speak so frequently of. And whereas one scruple might arise from that expression in the E­phesians, God created all things [By] Jesus Christ; and this to the Hebrews, By whom he made the worlds: As if Christ were only an instrument in the Creation, and not the principal efficient: Therefore another place in this chap­ter will▪ clear it, which speaketh of Christ as the princi­pal [Page 227] Efficient of all things, Heb. 1. compare the 8th. and 10th. verses together; To the son he saith, thy throne, O God, is for ever and ever; then Christ is God: then, And thou Lord, vers. 10. hast laid the foundation of the earth, and the heavens are the works of thy hands: Namely thine, that is, the Son, which he spake of before; Christ is the principal Efficient of the Creation; and in this sence it is said by him were all things made, not as by an instrument, but as by the chief Efficient. 6. The preservation and sustentation of all things, Colos. 1. 17. by him all things consist: They would soon fall asunder had not Christ un­dertaken to uphold the shattered condition thereof, by the word of his power: All creatures that are made are pre­served by him in being, life, and motion; Heb. 1. 3. He upholdeth all things by the word of his power. Both in re­spect of being, excellencies and operations, sin had hurl­ed confusion over the world; which would have fallen about Adam's ears, had not Christ undertaken the shat­tered condition thereof, to uphold it. He keeps the world together (saith one) as the hoops do the barrel: Christ bears up all things, continuing to the several crea­tures their being, ordering and governing them, and this he doth by the word of his power; by this word he made the world; [He spake, and it was done:] And by this word he governeth the world, by his own mighty word, the word of his power: both these are divine acti­ons; and being ascribed unto Christ, evidence him to be no less than God. Now from what has been said, we may thus argue; He to whom those actions are ascribed, which are proper to the most high God, he is the most high God; but such actions or works are ascribed to Christ ergo, he is the most high God. But,

Sixthly, Christ's eternal Deity may be demonstrated 6 from that divine honour and worship that is due to him, and by Angels and Saints given unto him. The Apostle sheweth, Gal. 4. 8. That religious worship ought to be performed to none but to him that is God by nature; and that they are ignorant of the true God, who religiously [Page 228] worship them that are no Gods by nature; and there­fore, This is a clear & full evidence that Jesus Christ is, and must be more than [...], mere m [...]n, or yet a divine man; as Doctor Lus [...]ing [...]n stiles him in Heb. 7. 22. vers. if Christ were not God by nature, and consubstan­tial with the father, we ought not to perform religious worship to him. Divine worship is due to the second person of this coessential Trinity, to Jesus Christ our Lord and God. There is but one immediate, formal, proper, adequate and fundamental reason of divine worship or a­dorability (as the schools speak) and that is the soveraign, supreme, singular, majesty, independent and infinite ex­cellency of the eternal Godhead; for by divine worship we do acknowledge and declare the infinite majesty, truth, wisdom, goodness and glory of our blessed God: we do not esteem any thing worthy of divine honour and wor­ship, which hath but a finite and created glory; because divine honour is proper and peculiar to the only true God, who will not give his glory to any other who is not God. God alone is the adequate object of divine faith, hope, love, and worship, because these graces are all exercised, and this worship performed in acknowledgment of his infinite perfection. and independent excellency; and therefore no such worship can be due to any creature, or thing be­low God. There is not one kind of divine honour due to the father, and another to the son, nor one degree of honour due to the father, and another to the son; for there can be no degrees imaginable in one and the same ex­cellency, which is single because infinite, and what is in­finite doth excel and transcend all degrees and bounds. And if there be no degrees in the ground and adequate reason of divine worship, there can be no reason or ground of a difference of degrees in the worship it self: The fa­ther and the son are one; one in power, excellency, na­ture; J [...]hn 10. 30. one God, and therefore to be honoured with the same worship: That all men should honour the son even as John 5. 23. they honour the father; every tongue must confess that Je­sus Christ who is man, is God also, and therefore equal P [...]il. 2. 6, 11, 12. to his father; and it can be no robbery, no derogation to the father's honour for us to give equal honour to him and his coequal son, who subsists in the form of God, in the [Page 229] nature of God. Thus you see the divine nature, the in­finite excellency of Jesus Christ, is an undeniable ground of this coequal honour, and therefore the worship due to Christ as God, the same God with his father, is the very same worship, both for kind and degree, which is due to the father. But for the further and clearer opening of this, consider,

First, that all inward worship is due to Christ; as, 1. Be­lieving 1 on him, Faith is a worship which belongs only to God, enjoyned in the first Commandement; and against trusting in man is there a curse denounced. But Christ Jer. 17. 5. v. commands us to believe in him; John 14, 1. Ye believe in John 1. 12. God, believe also in me, John 3. 16. For God so loved the world, that he gave his only begotten son, that whosoever be­lieveth in him, should not perish, but have everlasting life; vers. 36. He that believeth in the son, hath everlasting life, and he that believeth not the son, shall not see life, but the wrath of God abideth on him: John 6. 47. Verily, verily, I say unto you, he that believeth on me hath everlasting life. The same respect that Christians give unto God the fa­ther, they must also give unto the son, believing on him, which is an honour due only to God; other creatures, men and Angels, may be believed, but not believed on, rested on; this were to make them Gods, this were no less than Idolatry.

Secondly, loving of Jesus Christ with all the heart, commanded above the love, nay even to the hatred of fa­ther, mother, wife, children, yea and our own lives; Luk 14. 26. He who is not disposed (where these loves are in­compatible) to hate father, and all other relations for the love of Christ, can be none of his: I ought dearly and tenderly to love father and mother (the Law of God and nature requiring it of me;) but to prefer dear Jesus, Phil. 3. 7, 8. Master Brad. Acts and Mon. Fol. 1492. who is God blessed for ever, before all, and above all; as Paul, and the primitive Christians, and Martyrs have done before me; your house, home and goods, your life, and all that ever you have (saith that Martyr) God hath given you as love tokens, to admonish you of his love, [Page 230] to win your love to him again: Now will he try your love, whether you set more by him, or by his tokens, &c. when Relations or life stand in competition with Christ, and his Gospel, they are to be abandoned, hated, &c. But,

Secondly, all outward worship is due to Christ; as, 2

First, Dedication in Baptism is in his name, Mat. 28. 1 19. Baptizing them in the name of the father, and of the son, and of the holy Ghost; [...], into the name, by that right initiating them, and receiving of them into the profession of the service of one God in three persons, and of depending on Christ alone for salvation. Baptizing them into the name of the Father, and of the Son, and of the Holy Ghost, is the consecrating of them unto the sin­cere service of the sacred Trinity.

Secondly, Divine invocation is given to Jesus Christ; 2. Ponder [...] upon these Scriptures, 2 Cor. 12. 8. 9. 1 Thes. 1. 1. 2 Th [...]s. 1. 1, 2. 2 Cor. 1. 2. Acts 7. 59. Stephen calls upon the Lord Jesus to receive his spirit; 1 Cor. 1. 2. All that in every place, call upon the name of Jesus Christ our Lord; 1 Thes. 3. 11. God himself and our father and our Lord Jesus Christ direct our way unto you; Ephe. 1. 2. Grace be to you, and peace from God our father, and from our Lord Jesus Christ. It is the Saints Character, that they are such as call on the Lord Jesus; Acts 2. 21. Acts 9. 14. But,

Thirdly, Praises are offered to our Lord Jesus Christ; 3 Rev. 5. 9. And they sung a new song, saying, Thou ar [...] worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. vers. 11. And I beheld, and I heard the voice of many an­gels This is taken out of Daniel, cap. 7. 10. whereby the glory and power of God and Christ is held forth, they being attended with innumera­ble millions of Angels, which stood before the fiery throne of God, &c. round about the throne, and the beasts, and the elders; and the number of them was, ten thousand times ten thousand, and thousands of thousands; vers. 12. saying with a loud voice, worthy is the Lamb that was slain to re­ceive power, and riches, and wisdom, and strength, and ho­nour, and glory, and blessing. Vers. 13. And every crea­ture which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, [Page 231] heard I, saying, blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever, and ever. here you have a Catholick confession of Christ's divine nature and power: All the creatures, both reasonable and unreasonable, do in some sort set forth the praises of Christ, because in some sort, they serve to illustrate, and set forth his glory. Here you see that Christ is adored with religious worship by all creatures, which doth evidently prove that he is God; since all the crea­tures worship him with religious worship, we may safely and boldly conclude upon his Deity. Here are three par­ties that bear a part in this new song: 1. The redeemed of the Lord, and they sing in the last part of the 8. verse, and in the 9. and 10. verses. Then, 2. The Angels fol­low, verse 11. and 12. in the third place all creatures are brought in joyning in this new song, verse 13. That noble company of the Church Triumphant and Church Militant, sounding out the Praises of the Lamb, may suf­ficiently satisfie us concerning the divinity of the Lamb. But,

Fourthly, Divine adoration is also given to him, Mat. 4. Mark 1. 40. Luke 5. 12. So that he touch­ed Christ his feet as the word [...], signifies, not kneeled, as the word is trans­lated, Mark 1. 40. This Leper came to know Christ was God, 1. by inspiration, 2. by the miracles which Christ did. 8. 2. A Leper worshipped him, Mark saith he kneeled down, and Luke saith he fell upon his face: He shewed reverence in his gesture; [Lord, if thou wilt thou canst make me clean.] He acknowledged a divine power in Christ, in that he saith, he could make him clean if he would. This poor Leper lay at Christ's feet, imploring and beseeching him, as a dog at his master's feet, as Zanch de Red. renders the word, which shews that this Leper look'd upon Christ as more than a Prophet, or a holy man; and that believing he was God, and so able to heal him if he would, he gave him religious worship, he doth not say to Christ, Lord, if thou wilt pray to God, or to thy father for me, I shall be whole; but Lord, if thou wilt, I shall be whole: He acknowledges the Leprosie curable by Christ, which he and all men knew was incurable by o­thers, which was a plain argument of his faith; for though the Psora or scabbedness may be cured, yet that which is [Page 232] called Lepra Physicians acknowledg incurable; for if a particular Cancer cannot be cured, much less can an uni­versal Cancer; as Avicen observes, Mat. 2. 11. Though the wise men of the East, who saw Herod in all his Royal­ty and Glory, worshipped not him, yet they fell down before Christ: No doubt, but that by divine instinct they knew the divinity of Christ, hence they worshipped him, not only with civil worship, as one born King of the Jews, but with divine worship; which was, it's like, the out­ward gesture of reverence, and kneeling, and falling down, for so the Greek words signifie. Is it probable that they would worship a young babe, that by reason of his infancy understands nothing, except they did believe some divine thing to be in him? and therefore not the Chrysostom. childhood, but the divinity in the child was worshipped by them: certainly if Christ had been no more than a natural child, they would never have undertaken so long, so tedious, and so perillous a journey to have found him out: principally considering (as some conceive) they themselves were little inferiour to the Kings of the Jews. It is uncertain what these wise men (who were Gentiles) knew particularly concerning the mystery of the Messias: but certainly they knew that he was something more than a man, by the internal Revelation of the spirit of God; who by faith, taught them to believe, that he was a King though in a cottage; and a God, though in a cradle: and therefore as unto a God, they fell down and worshipped him, &c. But,

Fifthly, when Jesus Christ was declared to the world, 5 God did command even the most glorious Angels to worship him, as his natural any coessential son, who was be­gotten from the days of Eternity, in the unity of the God-head; for when he brought in his first-begotten, and only-begotten son into the world, he said, And let all the Angels of God worship him; Heb. 6. The glorious An­gels who refuse divine honour to be given to themselves; see thou do it not, saith the Angel to John, wen John fell Rev. 19. 10. cap. 22. 9. at his feet to worship him; I am thy fellow servant, &c. [Page 233] yet they give, and must give divine honour unto Christ. Phil. 2. 9. The Manhood of it self could not be thus adored (because it is a creature) but as it is received into unity of person with the Deity, and hath a partner agency therewith, ac­cording to its measure in the work of Redemption and Mediation. All the honour due to Christ according to his divine nature, was due from all eternity; and there is no divine honour due to him from and by reason of his humane nature; or any perfection which doth truly and properly belong to Christ as man. He who was born of Mary is to be adored with divine worship; but not for that reason, because he was born of Mary, but because he is God; the coessential and eternal Son of God. From what has been said, we may thus argue; He to whom Religious worship is truly exhibited, is the most high God. But religious worship is truly exhibited unto Christ Ergo, Christ is the most high God. But,

Seventhly, Christ's Eternal Deity may be demonstrat­ed 7. Neve [...] did any mere creature challenge to him­self the honour due to God, but miscarried and were confound­ed; witness the Angels that God cast out of hea­ven; 2 Pet. 2. 4. And Adam that he cast out of Pa­radise; [...]n. 3. 22, 23, 24. And Her [...]d, whom the Angel smote with a fatal blow; Act. 12. 23. And those several Popes that we rea [...] of in Ecclesiastical stories: & there­fore had Jesus Christ been but a mere creature, divine justice wo [...]d have con­founded [...] for making himself a God. from Christ's oneness with the Father, and from that claim that Jesus Christ doth lay to all that belongs to the father as God. Now certainly if Jesus Christ were not very God, he would never have laid claim to all that is the father's, as God. The Ancients insist much upon that, Joh. 16. 15. All things that the father hath (as God) are mine: the father hath an eternal God-head, and that is mine; the Father hath infinite power and wisdom, and that is mine; the father hath infinite majesty and glory, and that is mine, the father hath infinite happiness and blessedness in himself, and that is mine, saith Christ. The words are very emphatical, having in them a double U­niversality. 1. All things, there is one note of Univer­sality. 2. Whatsoever, there is another note of Univer­sality: we, saith Christ, there is nothing in the father (as God) but is mine, All that the father hath is mine; the father is God, and I am God; the father is life, and I am life; for whatsoever the father hath is mine; John 10. 30. I and my father are one; we are one eternal God, we are one in consent, will, essence, nature, power, domi­nion, [Page 234] glory, &c. I and my father are one; two persons, but one God; he speaketh this as he is God, one in sub­stance, being and Deity, &c. As God, he saith, I and my father are one; but secundum formam servi, in respect of the form of a servant (his assumed humanity) he saith, John 14. 28. My father is greater than I, John 10. 37. If I do not the works of my father, believe me not: vers. 38. But if I do, though ye believe not me, believe the works, &c. The Argument of it self is plain; No man can of himself, and by his own power, do divine works, unless he be tru­ly God: I do divine works by my own power, yea, I do the works of my father; not only the like and equal, but the same with the father: Therefore I am truly God: neither deserve I to be called a Blasphemer, because I said I was one with the father, 1 John 5. 7. And these three are one, one in nature and essence, one in power and will, and one in the act of producing all such actions, as with­out themselves any of them is said to perform. Look as three Lamps are lighted in one chamber, albeit the Lamps be divers, yet the lights cannot be severed: so in the God­head, as there is a distinction of persons, so a simplicity of nature. From the Scriptures last cited we may safely and confidently conclude that Christ hath the same divine na­ture and Godhead with the father; they both have the same divine and essential Titles and Attributes, and per­form the same inward operations in reference to all crea­tures whatsoever. To make it yet more plain, compare John 17. 10. with John 16. 15. All things that the father hath are mine, John 16. 15. Father all mine are thine, and thine are mine, John 17. 10. That is, whatsoever doth belong to the father as God, doth belong to Christ; for we speak not of personal but Essential Properties: Christ doth lay claim to all that is natural, to all that belongs to the fa­ther as God; not to any thing which belongs to him as the father, as the first person of the blessed Trinity. All things that the father hath are mine:] This he speaketh John 1. 16. v. in the person of the Mediator: because of his fulness we all receive grace for grace; and herein sheweth the unity of [Page 235] Essence in the holy Trinity, and community of Power, Wisdom, Sanctity, Truth, Eternity, Glory, Majesty: such is the strict union of the persons of the blessed Trini­ty, that there is among them a perfect communion in all things, for all things that the father hath are mine, And let thus much suffice for the proof of the Godhead of Christ.

Concerning the Manhood of Christ, let me say, that as he is very God, so he is very man, 1 Tim. 2. 5. The man Christ Jesus; Christ is true man, but not mere man; ve­rus, sed non merus. The word is not to be taken exclu­sively as denying the Divine Nature, Christ is [...], both God and man, sometimes denominated from the one nature, and sometimes from the other, sometimes called God, and sometimes man; yet so as he is truly both, and in that respect fitly said to be a Mediator betwixt God and men, having an interest in, and participating of both natures. This Title, THE SON OF MAN, is given to Christ in the New Testament four score and eight times: The design being not only to express a man accor­ding to the Syrian Dialect then used, [...], Bar Nosho: nor only to express Christ's Humanity, who was truly man, in all things like unto us, sin only excepted, nor on­ly to intimate his humility, by calling himself so often by this humble name; but also to tell us to what a high ho­nour God hath raised our nature in him and to confute their Imaginations who denied him to be very Man, Flesh, Blood, and Bones, as we truly are: and who held, that whatever he was, and whatever he did, and whatever he suffered, was only seeming, and in appearance; and not real and to lead us to that original promise (the first that was made to Mankind) The seed of the woman shall bruise Gen. 3. 15. the serpent's head, that so he might intimate (saith Epipha­nius) that himself was the party meant, intended, and foretold of by all the Prophets, who was to come into the world, to all nations in the world. Jews and Gen­tiles originally a like descended of the woman, who both [Page 236] had a like interest in the woman and her seed, though the Rom. 3. 1, 2. Jews did and might challenge greater propriety in the seed of Abraham than the Gentiles could: but they hav­ing been a long time as it were God's Favourites, a se­lected People, a chosen Nation, did wholly appropriate Exod. 19 6. 1 Pet. 2. 9. the Messias to themselves, and would endure no co-part­ners; nor that any should have any right, title or inter­est in him but themselves; and therefore they would ne­ver talk otherwise than of the Messias, the King of Israel, the son of David, never naming him once the light of the Isa. 42. 6. Isai. 3. 6. Isai 63. 5. Gen. 3. 15. Luk. 3. 23. to the end. Gentiles, the expectation of the Gentiles, the hope and desire of the eternal hills, the hope of all the ends of the earth, the seed of the woman, the son of man, as des­cending from Eve, extracted from Adam, and allied un­to all Mankind. And it is observable that the Evangelist Luke, at the story of Christ's Baptism when he was to be installed into his Ministry, and had that glorious testimo­ny from Heaven, deriveth his Pedigree up to the first A­dam, the better to draw all men's eyes to that first pro­mise concerning the seed of the woman: and to cause them to own him for that seed there promised, and for that ef­fect that is there mentioned of dissolving the works of Satan. And as that Evangelist giveth that hint, when he is now entring this quarrel with Satan, even in the en­trance of his Ministry: so doth he very frequently and commonly by this very Phrase, give the same intimation for the same purpose: no sooner had Nathaniel proclaimed him the son of God, John 1. 49. Nathaniel answered and said unto him, Rabbi, thou art the son of God, thou art the king of Israel; but he instantly titles himself THE SON OF MAN, vers. 51. not only to shew his humanity (for that Nathaniel was assured of by the words of Philip who calls him Jesus of Nazareth the son of Joseph, vers. 45.) but also to draw the thoughts of the hearers to the first promise, and to work them to look for a full recove­ry of all that by the second Adam, which was lost in the first: Though the gates of Heaven were shut against the first Adam by reason of his fall, yet were they open to the [Page 237] second Adam, vers. 51. And he saith unto him, verily, ve­rily, I say unto you, (This double Asseveration, verily, verily, puts the matter beyond all doubt and controver­sie) hereafter you shall see heaven open, and the angels of God ascending and descending upon the son of man: the Ja­cob's He alludes to Ja­cob's Ladder. Gen 28. 12. v. Ladder, the Bridg that joyneth Heaven and Earth together, as Gregory hath it. This 51. vers. doth great­ly illustrate Christ's glory, and farther confirm believ­ers saith, that Christ is Lord of Angels even in his state of humiliation, and hath them ready at his call, as he or his people shall need their service, to move from earth to hea­ven, and from heaven to earth. This Title THE SON OF MAN shews that the Son of God, was also the son of man, and that he delighted to be so, and there­fore doth so often take this Title to himself, THE SON OF MAN.

Now concerning the Manhood of Christ. the Prophet plainly speaks, Isa. 9. 6. Ʋnto us a child is born, and unto us a son was given; Parvulus a child, that noteth his huma­nity; Filius a son, that noteth his Deity: parvulus a child even man of the substance of his mother, born in the Mat. 1. 25. world; filius a son, even God of the substance of his fa­ther, begotten before the world: Parvulus a child, be­hold Prov. 8. 22. to the end. Luk. 2. 7. his humility, she brought forth her first born Son, and wrapped him in swadling-cloaths, and laid him in a manger: Filius a son, behold his dignity, when he bring­eth in his first begotten son into the world, he saith, and let all the Angels of God worship him; to prove that he was Heb. 1. 6. v. man, 'tis enough to say, that he was born, he lived, he died. God became man by a wonderful, unspeakable and unconceivable union. Behold God is offended by man's affecting and coveting his wisdom and his glory (for that was the Devil's temptation to our first parents, ye shall Gen. 3. 5. be as Gods) and man is redeemed by God's assuming and taking his frailty, and his infirmity: man would be as God, and so offended him; and therefore God becomes man, and so redeemeth him. Christ, as man, came of Acts 17. 31. Isa. 7. 14. the race of Kings: As man, he shall judg the world, As [Page 238] man, he was wonderfully born of a Virgin; called therefore Mat. 1. 23. by a peculiar name, Shiloh, which signifieth a secundine, or after-birth, Gen. 49. 19. The word comes of [...], which signifies tranquillum esse, intimating that Christ is he who hath brought us peace and tranquility, and that he might be our peace-maker, it was necessary that he should be Shiloh, born of the sanctified seed of a woman without the seed of man. The Apostle expounds the name where Gal. 4. 4. he saith of Christ that he was made of a woman, not of a man and woman both, but of a woman alone without a man. Christ as man was foretold of by the Prophets, and by sundry Types, Christ as man was attended upon at his birth by holy Angels, and a peculiar star was creat­ed Luk. 2. 13, 14. Mat. 2. 1, 2. for him: Christ as man was our sacrifice and expiation he was our [...], a counterprice, such as we could never have paid, but must have remained, and even rot­ted in the prison of hell for ever. Christ as man, was Ma [...]. 1. 18. Act. 1. 9, 10. C [...]l. 11. 3. 1. conceived of the holy Ghost: Christ as man is ascended into heaven: Christ as man sits at the right hand of God. Now what do all these things import, but that Jesus Christ is a very precious, and most excellent person, and that even according to his manhood. Christ had the true properties, affections, and actions of man: He was con­ceived, born, circumcised, he did hunger, thirst, he was cloathed, he did eat, drink, sleep, hear, see, touch, speak, sigh, groan, weep, and grow in wisdom and stature, &c. as all the four Evangelists do abundantly testifie. But be­cause this is a point of grand importance (especially in these days, wherein there are risen up so many deceivers in the midst of us) it may not be amiss to consider of these fol­lowing particulars.

First, of those special Scriptures that speak out the 1 certainty and verity of Christ's body, John 1. 14. And the word was made flesh, 1 Tim. 3. 16. without controversie great is the Mystery of godliness, God manifested in the flesh, Christ is one and the same, begotten of the father without time, the son of God without mother: and born of the Virgin in time, the son of man without father: the natural and [Page 239] consubstantial son of both; and Oh what a great mystery is this, Heb. 2, 14. 16. For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil: For verily he took not on him the nature of angels: but he took on him the seed of Abraham: according to the Greek [...], He assumed, caught, laid hold on, as the Angels did on Lot, Gen. 19. 16. Ma [...]. 14. 31. or as Christ did on Peter, or as men use to do upon a thing they are glad they have got, and are loath to let go again: Oh Sirs! this is a main pillar of our comfort that Christ took our flesh, for if he had not taken our flesh, we could never have been saved by him, Rom. 1. 3. Concerning his son Jesus Christ our Lord, who was made of the seed of Da­vid according to the flesh: Rom. 9. 5. Whose are the fathers, and of whom as concerning the flesh Christ came, who is over [...]ll God blessed for ever, Amen. This is a greater honour to all mankind, than if the greatest King in the world [...]hould marry into some poor family of his Subjects: Christ saith my flesh is meat indeed, and I say his flesh was flesh in­deed; as true, real, proper, very flesh as that which any of us carry about with us, Col. 1. 22. In the body of his flesh through death; Heb. 10. 5. wherefore when he cometh into the world he saith, sacrifice and offering thou wouldst [...], but a body hast thou prepared we. [...], 'Tis a Metaphor taken from Mechanicks, who do artificially fit one part of their work to another, and so finish the whole; God fitted his Son's body to be joyned with the Deity, and to be an expiatory sacrifice for sin, 1 Pet. 2. 24. Who his own self bare our sins in his own body on the tree, &c. The word [...] himself hath a great Emphasis, and there­fore that Evangelical Prophet Isaiah mentions it no less than five times in that, Isa. 53. v. 4, 5, 7, 11, 12. Christ had none to help or uphold him under the heavy burden Isa. 63. 3. v. of our sins and his father's wrath. It is most certain, that in the work of man's Redemption Christ had no coadju­tor: He who did bear our sins (that is, the punishments that were due to our sins) in his own body on the Tree; [Page 240] he did assume flesh cast into the very mould and form of our bodies, having the same several parts, members, linea­ments, the same proportion which they have. Christ's bo­dy was no spectrum or phantasm, no putative body (as if it had no being but what was in appearance and from imagination, as the Marcionites, Maniche [...]s, and other hereticks of old affirmed, and as some men of corrupt minds do assert in our days) but as real, as solid a body, as ever any was: And therefore the Apostle calls it a bo­dy of flesh, a body to shew the Organization of it, and a C [...]los. 1. 22. body of flesh to shew the reality of it, in opposition to all aerial and imaginary bodies; Christ's body had all the essential properties of a true body; such as are organical­ness, extension, local presence, confinement, circumscri­ption, penetrability, visibility, palpability, &c. as all the Evangelists do abundantly witness: take a few instances for all, Luk. 24, 39. Behold my hands and my feet, that it is I my self, handle me and see, for a spirit hath not flesh and bones as ye see me have: Christ here admits of the tes­timony of their own senses to assure them, that it was no vision, or spirit, but a true and real body risen from the dead which they now saw: certainly whatever is essential to a true glorified body, that is yet in Christ's body. Those stamps of dishonour that the Jews had set upon Christ by wicked hands, those he retained after his resurrection, partly for the confirmation of his Apostles, and partly to work us to a willingness and resoluteness to suffer for him when we are called to it, 1 John 1. 1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life. He alludes to the Sermons which he and the other Apostles heard from Christ's own mouth, and also to the glorious testimony which the fa­ther gave once and again from heaven to Christ; he al­ludes also to the miracles that were wrought by Christ, and to that sight that they had of his glory in the Mount, M [...]t. 17. A [...]s 1. and to his Resurrection and visible ascension into the high­est heaven: he alludes to the familiar conversation which [Page 241] the Apostles had with Christ for about three years, and also to that touching, when after the Resurrection, Christ offered himself to the Apostles that believed not in him to touch him. The truth of these things were confirm­ed Luk. 24. to them by three senses; hearing, seeing, handling, the latter still surer than the former; and this proves Christ to be true man, as his being from the beginning, sets out his Deity. Christ had also those natural affecti­ons, passions, infirmities which are proper to a body, as hunger, Mat. 4. 2. When he had fasted forty days and for­ty nights, he was afterwards an hungerd. All Christ's Actions are for our instruction, not all for our imitation, Matthew expresly makes mention of nights, lest it should be thought to be such a fast as that of the Jews, who fasted in the day, and did eat at the evening, and in the Chemnit. night. He would not extend his fast above the term of Moses and Elias, lest he should have seemed to have ap­peared only, and not to have been a true man; he was hungry, not because his fasting wrought upon him, but Hilar. because God le [...]t man to his own nature, It seems Christ felt no hunger till the forty days and forty nights were ex­pired, but was kept by the power of the Deity, as the three children (or rather Champions) from feeling the heat of Dan. 3. 27. the fire: Christ fasted forty days and forty nights, and not longer, lest he might be thought not to have a true humane body, for Moses and Elias had fasted thus long before, but never did any man fast longer. When Christ began to be hungry the tempter came to him, not when he was fasting; the Devil is cunning, and will take all the advantage he can upon us: during the forty days and forty nights, the Devil stood doubtful, and durst not as­sault the Lord Jesus, partly because of that voice he heard from heaven, This is my beloved son, in whom I am well Mat. 3. 17. pleased, and partly because his forty days and forty nights fast did portend some great thing; but now, seeing Christ to be hungry, he impudently assaults him. Christ was not hungry all the forty days, but after he was hungry to shew he was man. Some think that Christ by his hunger [Page 242] did objectively allure Satan to tempt him, that so he might overcome him, as souldiers sometimes feign a run­ning away, that they may the better allure their enemies closely to pursue them, that so they may cut them off, ei­ther by an Ambush, or by an orderly facing about: so the Devil tempted Christ as man, not knowing him to be God; or if he did know him to be God, Christ did as it were encourage his cowardly enemy that durst not set upon him as God, shewing himself to be man. And as Christ was hungry, so Christ was thirsty, John 4. 7. There came a woman of Samaria to draw water: Jesus saith unto her, give me to drink; here you see that he that is rich 2 Cor. S. 9. Psal 104. 27. v. and Lord of all became poor for us, that he might make us rich; and he that gives to all the creatures their meat in due season, he begs water of a poor Tankerd-bearer to refresh himself in his weariness and thirst: John 19. 28. Jesus saith I thirst, bleeding breeds thirsting: sleeping, Mat. 8. 24. he was asleep, to shew the truth of the humane nature, and the weakness of his Disciples faith, Christ was in a fast and dead sleep (for so much the Greek word [...], signifies) his senses were well and fast bound, as if he had no operation of life, and therefore the Disci­ples are said to raise him, as it were from the dead. The same Greek word is used in many places where mention is made of the Resurrection, as you may see by comparing John 2. 19. Mat 27. 52. 1 Cor. 15. 12. the Scriptures in the margent together. He was asleep, 1. By reason of his labour in preaching and journey he slept; 2. To shew forth the truth of his humane nature: some think the Devil stirred up the storm, hoping there­by to drown Christ and his Disciples, as he had destroyed Job 1. 18, 19. Job's children in a Tempest before: but though Satan had malice and will enough to do it, yet he had not power; yea, though Christ slept in his humane nature, yet was he awake in his Deity; that the Disciples being in danger might cry unto him more fervently, and be saved more remarkably. And as Jesus slept, so he was also weary; John 4. 6. Now Jacob's well was there; Jesus therefore be­ing wearied with his journey, sat thus on the well: and it was [Page 243] about the sixth hour, about noon: in the heat of the day Christ was weary, Christ took on him not only our na­ture, but the common infirmities thereof, and he is to be as seriously eyed in his humanity, as in the glory of his Godhead; therefore it is recorded, that he was weary with his journey ere half the day was spent; and that through weariness he sat thus on the well; that is, even as the seat offered, or as weary men use to sit, &c. But in a word, he was conceived, retained so long in the Virgins womb, born, circumcised, lived about thirty years on earth, conversed all that time with men, suffered, died, and was crucified, buried, rose again, ascended, and sat down with his body at the right hand of God, and with it will come again to judg the world. Now what do all these things speak out, but that Christ hath a true body, and who in their wits will assert, that all this could be done in, and upon, and by an imaginary body. But,

Secondly, The several denominations that are given 2 to Jesus Christ in Scripture do clearly evidence the ve­rity and reality of his humane nature; he is called, 1. The son of the virgin, Isa. 7. 14. 2. Her first born son, Luk. 2. 7. 3. The branch, Zach. 3. 8. and 6. 12. 4. The branch of righteousness, Jer, 33. 15. and 23. 5. 5. A rod out of the stem of Jesse, and a branch out of his roots, Isa. 11. 1. 6. The seed of the woman, Gen. 3. 15. 7. The seed of Abraham, Gen. 22. 18. 8. The fruit of David's loyns, Psal. 80. 36. and 132. 11. Act. 2. 30. 9. Of the seed of David accord­ing to the flesh, Rom. 1. 3. 2 Sam. 7. 2. 10. The Lyon of the tribe of Judah, Rev. 5. 5. 11. The seed of Jacob, Gen. 28. 14. 12. The seed of Isaac, Gen. 26. 4. 13. A son born to us, a child given to us, Isa. 9. 6. 14. The son of man, Mat. 8. 20. Mat. 16. 13. Rev. 1. 13. Dan. 7. 13. Joh. 3. 13. 15. He's called the man Christ Jesus, 1 Tim. 2. 5. 1 Cor. 15. 21. Since by man came death, by man came al­so the resurrection of the dead: God's justice would be satis­fied, in the same nature that had sinned. 16. God's son made of a woman, Gal. 4. 4. 17, Man, 1 Tim. 2. 5. The man Christ Jesus. 18. The son of David, Mat. 1. 1. Mar. 12. 35. [Page 244] How say the Scribes, that Christ is the son of David? In that the Scribes and Pharisees knew and acknowledged, according to the Scripture that Christ should be the son of David; that is, should be born, and descend of the stock and posterity of David according to the flesh. Hence we may easily gather the truth of Christ's humane nature, that he was ordained of God to be true man as well as God, in one and the same person; for else he could not be the son of David. Now, that he must be the son of David, even the Scribes and the Pharisees knew and ac­knowledged, as we see here; and this was a truth which they had learned out of the Scriptures; and not only they, but even the common sort of Jews in our Saviour's time, John 7. 42. some of the common people spake thus, Hath not the scripture said that Christ cometh of the seed of Da­vid? and the Messiah was then commonly called the son Rom. 1. 3. of David: so then Christ being of the seed of David after the flesh, he must needs be true man, as well as God; for which cause he was incarnate in the due time appointed of God; that is to say, he being the son of God from ever­lasting, did in time become man; taking our nature up­on him, together with the infirmities of our nature, sin only excepted, John 1. 14. Now thus you see that the 18 denominations that are given to Christ in the blessed Scriptures do abundantly demonstrate the certainty of Christ's humane nature. But,

Thirdly, Christ took the whole humane nature, he 3 was truly and compleatly man, consisting of flesh and spi­rit, body and soul; yea, that he assumed the entire hu­mane nature, with whatever is proper to it; Christ took to himself the whole humane nature, in both the essential parts of man, soul and body, the two essential and consti­tutive parts of man are soul and body, where these two are, there's the true man; now Christ had both, and there­fore he was true man.

First, Christ had a true humane and reasonable soul, the 1 reasonable soul is the highest and noblest part of man; this is that which principally makes the man, and hath the [Page 245] greatest influence into his being and essence, if therefore Jesus Christ had only a humane body without a humane soul, he had wanted that part which is most essential to man, and so he could not have been looked upon as true and perfect man. O Sirs, Christ redeemed and saved no­thing but what he assumed; the redemption and salva­tion reach no farther than the assumption, our soul then would have been never the better for Christ, had he not taken that as well as our body: Hence said Augustine, Aug de civ. Dei. lib. 10. c. 27. p. 586 Therefore he took the whole man without sin, that he might heal the whole; of which man consists, of the plague of sin. And Fulgentius to the same purpose, As Fulgent ad Thra­symund. lib. 1. p. 251. the Devil smote by deceiving the whole man, so God saves by assuming the whole man: If he will save the whole man from sin, he will assume the whole man with­out sin, saith Nazianzen. The Scriptures do clearly e­vidence that Christ had a real humane soul, Mat. 26. 38. My soul is exceeding sorrowful, even unto death; every word is emphatical; my soul, his sorrows pierced his soul, Psal. 22. 16. and sorrowful round about, even to death, [...], that is, heavy round about: Look as the soul was the first Agent in transgression, so it is here the first Patient in af­fliction; to death, that is, this sorrow will never be finish­ed or intermitted but by death: My soul is exceeding sor­rowful, then Christ had a true humane soul, neither was his Deity to him for a soul, as of old, men of corrupt minds have fancied; for then our bodies only had been redeemed by him, and not our souls, if he had not suf­fered in soul as well as in body. The sufferings of his bo­dy were but the body of his sufferings, the soul of his sufferings were the sufferings of his soul, which was now beset with sorrows, and heavy as heart could hold, John 12. 27. Now is my soul troubled, and what shall I say, The Greek word signifies a vehement commotion and perturbation, as Herod's mind was troubled when he Mat. 2. 3. heard that a new King was born, or as the Disciples were Mat. 14. 26. troubled when they thought they saw a spirit walking on the sea, and cryed out for fear; or as Zachary was trou­bled Luk. 1. 12. [Page 246] at the sudden sight of the Angel. The rise and cause of Christ's soul-trouble was this, the Godhead hiding it self from the humanitie's sense; and the father letting out, not only an apprehension of his sufferings to come, but a present taste of the horrour of his wrath, due to man for sin; he is amazed, overwhelmed, and perplexed with it in his humanity; and no wonder since he had the sins of all the Elect laid upon him by imputation, to suffer for. And so this wrath is not let out against his person, but a­gainst their sins which were laid on him. Now though Christ was here troubled or jumbled and puzzled, as the word imports; yet we are not to conceive that there was any sin in this exercise of his, for he was like clean water in a clean vessel, which being never so often stirred and shaken, yet still keeps clean and clear: neither are we to think it strange, that the son of God should be put to such perplexities in this trouble, as not to know what to say; for considering him as man, encompassed with our sinless infirmities; and that this heavy weight of wrath did light upon him on a sudden, it is no wonder that it did confound all his thoughts as man, O Sirs, look that as sin hath infected both the souls and bodies of the Elect, and chiefly their souls, where it hath its chief seat; so Christ to expiate this sin, did suffer unspeakable sorrows and trouble in his soul as well as torture in his body; for my soul is troubled, saith he. Though some sufferings of the body be very exquisite and painful, and Christ's in particular were such; yet sad trouble of mind is far more grievous than any bodily distress, as Christ also found, who silently bare all his outward troubles, but yet could not but cry out of his inward trouble, Now is my soul troubled, Isa. 53. 10. Thou shalt make his soul an offering for sin; when Christ suffered for us our sins were laid up­on Isa. 53. 7. 1 Pet. 2. 24. him, vers. 5. 6. as by the Law of sacrificing of old, the sinner was to lay his hands upon the head of the beast Levit. 8. 14. 18. 22. v. confessing his sins, and then the beast was slain, and of­fered for expiation; thus having the man's sins as it were taken and put upon it, and hereby the sinner is made righ­teous: [Page 247] The sinner could never be pardoned, nor the guilt of sin removed, but by Christ's making his soul an offer­ing for sin; what did Christ in special recommend to God, when he was breathing out his last gasp but his soul? Luk. 23. 46. When Jesus had cried out with a loud voice he said, father, into thy hands I commend my spirit; and having said thus he gave up the Ghost; that is, to thy safe custody, and blessed tuition I commend my soul, as a special treasure or Jewel most charily and tenderly to be preserved and kept, Luke 2. 52. He increased in wisdom and stature, here's sta­ture for his body, and wisdom for his soul; his growth in that speaks the truth of the former, and his growth in this the truth of the latter: his body properly could not grow in wisdom, nor his soul in stature, therefore he must have both. There are two essential parts which make up one of his natures, his Manhood, viz. soul and body, but both of these two of old have been denyed. Marcion divests Christ of a body, and Apollinaris of a soul; and the Arrians held that Christ had no soul, but that the Deity was to him instead of a soul, and supplyed the office there­of, that what the soul is to us, and doth in our bodies, all that the divine nature was to Christ, and did in his bo­dy: and are there not some among us, that make a great noise about a light in them that dash upon the same rock? but the choice Scriptures last cited, may serve sufficiently to confute all such brain-sick men. But,

Secondly, as Christ had a true humane and reasonable 2 soul, so Christ had a perfect, entire, compleat body, and every thing which is proper to a body; for instance, 1. he had blood, Heb. 2. 14. He also took part of the same, that is, of flesh and blood, Christ had in him the blood of a man, shedding of blood there must be, for without it Heb. 9. 22. there is no remission of sin; the blood of bruit creatures Heb. 10. 4, 5, 10. v. could not wash away the blots of reasonable creatures; wherefore Christ took our nature, that he might have our blood to shed for our sins. There is an Emphasis put up­on Christ as man, in the great business of man's salvation, The Man Christ Jesus; the remedy carrying in it a suitable 1 Tim. 2. 5. [Page 248] ness to the Malady, the sufferings of a man to expiate the sin of man. 2. He had bones as well as flesh, Luk. 24. 39. A spirit hath not flesh and bones, as ye see me have. 3. Christ had in him the bowels of a man, Phil. 2. 8. which bow­els he fully expressed when he was on earth, Mat. 12. 18, 19, 20. nay he retaineth those bowels now he is in hea­ven, in glory he hath a fellow feeling of his people's mi­series, Acts 9. 4. Saul, Saul, why persecutest thou me, see Mat. 25. 35. to the end of that chapter; though Christ in his glorified state be freed from that state of frailty, passibility, Mortality, yet he still retains his wonted pity. 4. He had in him the familiarity of a man, how familiar­ly did Christ converse with all sorts of persons in this world, all the Evangelists do sufficiently testifie. Man is a sociable and familiar creature; Christ became man Heb. 2. 17. that he might be a merciful High Priest: Not that his becoming man made him more merciful, as though the mercies of a man were more than the mercies of God, but because by this means mercy is conveyed more suita­bly and familiarly to man. But,

Fourthly, and lastly, our Lord Jesus Christ took our 4 infirmities upon him; when Christ was in this world he submitted to the common accidents, adjuncts, infirmi­ties, miseries, calamities, which are incident to humane nature. For the opening of this remember there are three sorts of infirmities; 1. There are sinful infirmities, Jam. 5. 7. Psal. 77. 10. the best of men are but men at the best; witness Abraham's unbelief, David's security, Job's curs­ing, Gen. 20. 2. Psal. 30. 6. 7. Job 3. Jen. 4. Jonas his passion, Thomas his unbelief, Peter's lying, &c. Now these infirmities Jesus Christ took not upon him; for though he was made like unto us in all things, yet without sin, Heb. 4. 15. 2. There are personal in­firmities, which from some particular causes befall this or that person; as Leprosie, blindness, dumbness, Palsie, Dropsie, Epilepsie, Stone, Gout, Sickness; Christ was never sick, sickness arises from the unfit or unequal tem­perature of the humours, or from intemperance of la­bour, study, &c. but none of these were in Christ, he [Page 249] had no sin, and therefore no sickness; Christ took not the passions or infirmities which were proper to this or that man. 3. There are natural infirmities which be­long to all Mankind since the fall; as hunger, thirst, wearisomness; sorrowfulness, sweating, bleeding, wounds, death, burial; now these natural infirmities that are com­mon to the whole nature; these Jesus Christ took upon him, as all the Evangelists do abundantly testifie: our dear Lord Jesus he lay so many weeks and months in the Virgin's womb, he received nourishment and growth in the ordinary way, he was brought forth and bred up just as common infants are, he had his life sustained by com­mon food as ours is; he was poor, afflicted, reproached, persecuted, tempted, deserted, falsely accused, &c. he lived an afflicted life, and died an accursed death; his whole life from the cradle to the cross was made up of nothing but sorrows and sufferings; and thus you see that Jesus Christ did put himself under those infirmities which properly belong to the common nature of man, though he did not take upon him the particular infirmities of in­dividuums. Now what do all these things speak out, but the certainty and reality of Christ's Manhood.

Que. But why must Christ partake of both natures, was it absolutely necessary that he should so do; An. Yea, it was absolutely necessary that Christ should partake of both natures; and that both in respect of God, and in re­spect of us: First in respect of us; and that,

First, because man had sinned, and therefore man must 1. 1 Cor. 15. 21. be punished; by man came death, therefore by man must come the resurrection of the dead; man was the offend­er, therefore man must be the satisfier; man had been the sinner, and therefore man must be the sufferer: it is but justice to punish sin in that nature, in which it had been committed: by man we fell from God, and by man we must be brought back to God; by the first Adam we were ruined, by the second Adam we must be repaired. The Rom. 5. 12. humane nature was to be redeemed, therefore it was ne­cessary [Page 250] that the humane nature should be assumed: The Law was given to man, and the Law was broken by man, and therefore it was necessary that the Law should be ful­filled by man. But,

Secondly, that by this means the justice of God might 2 be satisfied in the same nature which had sinned, which was the nature of man: Angels could not satisfie divine justice, because they had no bodies to suffer; the brutish sensible creatures could not satisfie the justice of God, be­cause they had no souls to suffer; the sensible creatures could not satisfie divine justice, because they had no sense to suffer: therefore man having body, soul, and sense must do it; for he had sinned in all, and he could suffer in all.

Secondly, there are reasons both in respect of God, and 2 in respect of our selves, why Jesus Christ should be God, and God-man also, and they are these five;

First, that he might be a meet Mediator between God 1 and man; Christ's office, as Mediator, was to deal with God for man, and to deal for God with man. Now that he might be sit for both these transactions, for both parts of this office, he must partake of both natures. That he might effectually deal with God for man, he must be God, (If a man sin against the Lord who shall entreat for him, saith Eli to his sons, 1 Sam. 2. 25.) And that he might deal for God with man, he must be man: He must be God that he may be fit to transact, treat, and negotiate with God; and he must be man, that he may be fit, to transact, treat, and negotiate with man: when God spake unto Israel at Mount Sinai at the giving of the Law, the people were not able to abide that voice or presence, and therefore they desired an Internuncius, a man like them­selves, who might be as a Mediator to go betwixt God and them, Exod. 20. 18, 19. Now upon his very ground Exod. 20. 18. besides many others that might be mentioned, it was ve­ry requisite that Jesus Christ should be both God and man, Heb. 12. 18. that he might be a meet Mediator to deal betwixt God and man. Jesus Christ was the fittest person either in that [Page 251] upper or in this lower world to mediate between God and us. There was none fit to umpeire the business between God and man but he that was God-man: Job hit the nail when he said, Neither is there any days-man betwixt Job. 9. 33. us that might lay his hand upon us both: There was a dou­ble use of the days-man, and his laying his hand upon them; 1. To keep the dissening parties asunder, lest they should fall out, and strike one another: 2. To keep them together, and compose all differences, that they might not depart from each other; the Application is easie, man is not fit to mediate, because man is the person offending; Angels are not fit to mediate, for they cannot satisfie di­vine Justice, nor pacifie divine wrath, nor procure our pardon, nor make our peace, nor bring in an everlasting righteousness upon us; God the father was not fit for this work, for he was the person offended; and he was as much too high to deal with man, as man was too low to deal with God: The holy Ghost was not fit for this work, for 'tis his work to apply this Mediation, and to clear up the believers interest in this Mediation. So then there is no other person fit for this office, but Jesus Christ, who was a middle person, 'twixt both, that he might deal with both: Christ could never have been fit to be the Mediator in respect of his office, if he had not first been a middle person in respect of his natures; for (saith the Apostle) Gal. 3. 20. Now a mediator is not a mediator of one, but God is one; A mediator is not a mediator of one, that is of one party, but is always of two differing par­ties to unite them; not of one, that is, 1. Not of one person, because mediation implies more persons than one it necessarily supposes different parties betwixt whom he doth mediate; Christ (to speak after the manner of men) lays his hand upon God the father, and saith, O blessed father, wilt thou be at peace with these poor sinners? wil [...] thou pardon them? and wilt thou lift up the light of thy countenance upon them? if thou wilt, then I will un­dertake to satisfie thy justice, and to pacifie thy wrath, and to fulfil thy royal Law, and to make good all the [Page 252] wrong they have done against thee. And then he layeth his hand upon the poor sinner; and saith, sinner, art thou willing to be changed and renewed? art thou willing to come under the bond of the covenant? art thou willing to give up thy heart and life to the guidance and govern­ment of the spirit? then be not discouraged, for thou shalt certainly be justified and saved. 2. Not of one na­ture, the Mediator must necessarily have more natures than one, he must have the divine and humane nature u­nited in his single person, or else he could never suffer what he was to suffer, nor never satisfie what he was to satisfie, nor never bring poor sinners into a state of reconciliation 2 Cor 5. 19, 20. with God: and 'tis farther observable, that the Text last cited saith, God is one, (viz.) as he is essentially consider­ed, and therefore as so he cannot be the Mediator; but Christ, as personally considered, he is not of one (that is) not of one nature, for he is God and man too, and there­fore he is the only person that is fitted and qualified to be the Mediator: and 'tis observable that when Christ is spoken of as Mediator, his Manhood is brought in (that nature being so necessary to that office,) 1 Tim. 2. 5. For there is one God, and one mediator between God and man, the man Christ Jesus: Jesus Christ was God and man; as man he ought to satisfie, but could not; as God he could satisfie, but ought not: but consider him as God and man, and so he both could satisfie, and ought to satisfie, and accordingly he did satisfie, according to what was prophecied of him, Dan. 9. 24. He did make reconciliation for iniquity, and brought in everlasting righteousness: He did not begin to do something, and then faint, and leave his work imperfect, but he finished it, and that to the glory of his father, John 17. 4. I have glorified thee on the earth, I have finished the work which thou gavest me to do. And 'tis good to observe the singularity and oneness of the person mediating; not many, not a few, not two, but one Mediator between God and man, there was none with him in his difficult work of Mediatorship, but he carried it on alone; though there are many Mediators among men, [Page 253] yet there is but [...], one only Mediator betwixt Isa. 63. 3. I confess the word [...] is given to Moses, in that, Gal. 3. 19. but Moses was but a typical Me­diator, and you never find that Moses is called a Mediator in a way of redempti­on, or satisfacti­on, or paying a Ransom; for so dear Jesus is the only Mediator: so the word [...], us used in that 1 Tim. 2. 5. Heb. 8. 6, 7. 8. Heb. 9. 14, 15. Heb. 12. 22, 23, 24. God and men: and 'tis as high folly and madness to make more Mediators than one, as 'tis to make more Gods than one (There is one God and one mediator betwixt God and men,) for look as one husband satisfies the wife, as one father satisfies the child, as one Lord satisfies the servant, and on sun satisfies the world, so one Mediator is enough to satisfie all the world, that desire a Mediator, or that have an interest in a Mediator. The true sence and im­port of this word [...], a Mediator, is a middle per­son, or one that interposes betwixt two parties at vari­ance, to make peace betwixt them. Though [...], a Mediator, be rendred variously, sometimes an Umpiere or Arbitrator, sometimes a messenger betwixt two per­sons, sometimes an interpretor imparting the mind of one to another, sometimes a reconciler or peace-maker; yet this word [...], doth most properly signifie a Mediator or a midler, because Jesus Christ is both a middle person, and a middle officer betwixt God and man, to reconcile and reunite God and man. This of all others is the most proper and genuine signification of this name [...], Jesus Christ is the middle, that is, the second person in the Trinity, betwixt the Father and the Holy Ghost: He is the only middle person betwixt God and man, being in one person God-man; and his being a middle person fits and capacitates him to stand in the midst between God and us. And as he is the middle person, so he is the mid­dle officer, intervening, or interposing, or coming be­tween God and man by office, satisfying God's justice to the full for man's sins by his sufferings and death, and maintaining our constant peace in heaven by his meritori­ous intercession. Hence, as one observes, Jesus Christ is Gerhard. a true Mediator, is still found, in medio, in the middle. He was born, as some think, from Wisd. 18. 14. about the middle of the night, he suffered in the middle of the world, that is, at Jerusalem, seated in the middle of the Heb. 11. 12. earth: he was crucified in the midst, between the two John 19. 18. thieves: he died in the air on the cross, in the midst be­tween [Page 254] heaven and earth: he stood after his Resurrection John 20. 19. in the midst of his Disciples: and he has promised, that where two or three are gathered together in his name, he Mat. 18. 20. will be in the midst of them: and he walks in the midst Rev. 2. 1. of the seven golden candle-sticks, that is, the Churches: And he as the heart in the midst of the body; distributes Ephe. 4. 15, 16. spirits and vertue to all the parts of his mystical body. Thus Jesus Christ is the Mediator betwixt God and man; middle in person, and middle in office. And thus you have seen at large what a meet Mediator Jesus Christ is, considered in both his natures, considered as God-man. But,

Secondly, If Jesus Christ be not God, then there is no spi­ritual 2 nor eternal good to be expected or enjoyed: If Christ be not God, our preaching is in vain, and your hearing is in vain, and your praying is in vain, and your believing is in vain, and your hope of pardon and forgivness by Je­sus Christ is in vain, for none can forgive sins but a God: Mark 2. 7. John 3. 16. John 10. 28. 2 Tim. 4. 8. James 1. 12. 1 Pet. 5. 4. v. Rev. 3. 21. Rev. 2. 11. Christ hath promised that believers shall never perish, he hath promised them eternal life, and that he will raise them up at the last day, he has promised a Crown of Righ­teousness, he has promised a Crown of Life, he has pro­mised a Crown of glory, he has promised that conquer­ing Christians shall sit down with him in his throne, as he is set down with his father in his throne: He has pro­mised that they shall not be hurt of the second death. And a thousand other good things Jesus Christ has promised; but if Jesus Christ be not God, how shall these promises be made good? If a man that hath never a foot of Land in England, nor yet worth one groat in all the world, shall make his will, and bequeath to thee such and such houses, and Lands, and Lordships in such a County, or such a County; and shall by Will, give thee so much in Plate, and so much in Jewels, and so much in ready money; whereas he is not, upon any account, worth one penny in all the world; certainly such Legacies will never make a man the richer nor the happier. None of those great and precious promises, which are hinted at above will sig­nifie [Page 255] any thing, if Christ be not God; for they can nei­ther refresh us, nor chear us in this world, nor make us happy in that other world. If Christ be not God how can he purchase our pardon, procure our peace, pacifie divine wrath, and satisfie infinite justice: A man may satisfie the justice of man, but who but a God can satisfie the justice of God? will God accept of thousands of Micah 6. 7. Rams. or ten thousands of Rivers of Oyl, or the first­born of thy body for the sin of thy soul? Oh? No, he will not, he cannot; that Scripture is worthy to be writ­ten in letters of Gold, Acts 20. 28. Take heed, therefore, unto your selves, and to all the flock, over the which the ho­ly Ghost hath made you over-seers; to feed the Church of God, which he hath purchased with his own blood: This must needs relate to Christ, and Christ is here called God, and Christ's blood is called the blood of God, and without a peradventure Christ could never have gone through with the purchase of the Church, if the blood he shed had not been the blood of God. This blood is cal­led God's own blood, because the son of God, being and remaining true God, assumed humane flesh and blood in unity of person: by this phrase that which appertaineth to the humanity of Christ, is attributed to his Divinity, because of the union of the two natures in one person, and communion of properties. The Church is to Christ a bloody Spouse, an Acheldama or field of blood: for the could not be redeemed with silver and gold, but with 1 Pet. 1. 18, 19. the blood of God: so it is called by a communication of properties, to set forth the incomparable value and ver­tue thereof. But,

Thirdly, if Christ be not God, yea God-man, then 3 we shall never be able to answer all the challenges that either divine Justice or Satan can make upon us; what­soever the justice of God can exact, that the blood of God can discharge: now the blood of Christ is the blood of God, as I have evidenced in the second Reason: by reason of the hypostatical union, the humane nature be­ing united to the divine, the humane nature did suffer, [Page 256] the Divine did satisfie: Christ's Godhead did give both Majesty and Essicacy to his sufferings; Christ was sacri­fice, Priest, and Altar: He was Sacrifice as he was man, Priest as he was God and man, and Altar as he was God. it is the property of the Altar to sanctifie the thing of­fered Mat. 23. 19. on it; so the Altar of Christ's divine nature, san­ctified the sacrifice of his death, and made it meritorious, Man sinned, and therefore man must satisfie: Therefore the humane nature must be assumed by a surety, for man cannot do it: If an Angel should have assumed humane nature, it would have polluted him: Humane nature was so defiled by sin, that it could not be assumed by any but God: Now Christ being God, the Divine nature purified the Humane nature which he took, and so it was a suffi­cient sacrifice, The person offered in sacrifice being God as well as man. This is a most noble ground upon which a believer may challenge Satan to say his worst, and to do his worst; let him present God as terrible, yea, as a con­suming Heb. 12. 29. fire: let him present me as odious and abomina­ble Zecha. 3. 2, 3. in the sight of God as once he did Joshuah, let him present me before the Lord as vile and mercenary as once he did Job, let him aggravate the heighth of God's dis­pleasure, Job 1. 9, 10, 11. and the heighth, and depth, and length, and breadth of my sins; I shall readily grant all, and against all this I will set the infinite satisfaction of dear Jesus: this I know, that though the justice of God cannot be avoid­ed nor bribed, yet it may be satisfied. Here is a propor­tionable satisfaction, here is God answering God. 'Tis a very noble plea of the Apostle, who is he that condemn­eth? Rom. 8. 34. it is Christ that died; let Satan urge the justice of God as much as he can, I am sure that the justice of God 1 John 1. 7, 8, 9. makes me sure of Salvation, and the reason is evident, because his justice obligeth him to accept of an adequate satisfaction of his own appointing: The justice of God maketh me sure of mine own happiness, because if God be just, that satisfaction should be had; when that satisfa­ction is made, Justice requireth that the person for whom it is made, shall be received into favour. I confess, that [Page 257] unless God had obliged himself by promise, there were no pressing his justice thus far, because Noxa sequitur ca­put. There was mercy in the promise of sending Christ, Gen. 3. 15. Had not Christ stept in between man's sin & Gods wrath, the world had fallen about Adam's ears. out of mercy to undertake for us, otherwise we cannot say that God was bound in justice to accept of satisfacti­on, unless he had first in mercy been pleased to appoint the way of a surety. Justice indeed required satisfaction, but it required it of the person that sinneth, Gen. 2. 17. But of the tree of the knowledg of good and evil, thou shalt not eat of it; for in the day thou eatest thereof thou shalt surely die; or dying thou shalt die; or as others read the words, thou shalt surely and shortly, or suddenly die; and without controversie, every man should die the same day he is born, The wages of sin is death; and this wages Rom. 6. 23. should be presently paid, did not Christ, as a boon, beg poor sinners lives for a season, for which cause he is cal­led the Saviour of all men; not of eternal preservation, 1 Tim. 4. 10. but of temporal reservation: it was free and noble mer­cy to all mankind, that dear Jesus was promised and pro­vided, sealed and sent into the world, that some might be eternally saved, and the rest preserved from wrath for J [...]hn 6. 27. a time. Here cometh in mercy, that a surety shall be ac­cepted, and what he doth is as if the person that offend­ed should have done it himself. Here is mercy and sal­vation surely bottomed upon both: ah what sweet and transcendent comfort flows from this very consideration, That Christ is God. But,

Fourthly, the great and glorious majesty of God re­quired 4 it, that Christ should be God: God the father being a God of infinite holiness, purity, justice and righteousness, none but he who was very God, who was essentially one with the father, could or durst inter­pose John 10. 30. cap. 14. 9, 10, 11. &c. between God and fallen man. The Angels, though they are glorious creatures, yet they are but creatures; and could these satisfie divine justice, and bear infinite wrath, and purchase divine favour, and reconcile us to God, and procure our pardon, and change our hearts, and renew our natures, and adorn our souls with Grace? [Page 258] and yet all these things must be done or we undone, and that for ever. Now if this were a work too high for An­gels, then we may safely conclude, that it was a work too hard for fallen man. Man was once the mirrour of all understanding, the Hicroglyphick of Wisdom; but now quantum mutatus ab illo? there is a great alteration, for poor sorry man is now sent to school, to learn wisdom and instruction of the beasts, birds, and creeping things; he is sent to the Pismire to learn providence, Prov. 6. 6, To the Stork and to the Swallow to learn to make a right use of time, Jer. 8. 7. To the Oxe and the Ass to learn knowledg, Isa. 1. 3. And to the fowls of the Air to learn confidence, Mat. 6. Man that was once a master of know­ledg, a wonder of understanding, perfect in the science of all things, is now grown blockish, sottish, and sense­less; and therefore altogether unfit and unable to make his peace with God, to reconcile himself to God, &c. But,

Fifthly, and lastly, that Christ's sufferings and merits 5 might be sufficient, it was absolutely necessary that he should be God. The sin of man was infinite (I mean in finitely punishable) if not infinite in number, yet infinite in nature, every offence being infinite, it being commit­ted against an infinite God. No creature could therefore satisfie for it, but the sufferer must be God, that so his in­finiteness might be answerable to the infiniteness of men's offences. There was an absolute necessity of Christ's sufferings, partly because he was pleased to substitute him­self in the sinner's stead, and partly because his sufferings only could be satisfactory. Now unless he had been man how could he suffer, and unless he had been God, how could he satisfie offended Justice: Look as he must be more than man, that he may be able to suffer, that his sufferings may be meritorious; so he must be man, that he may be in a capacity to suffer, die, and obey, for these are no work for one who is only God. A God only can­not suffer, a man only cannot merit; God cannot obey, man is bound to obey; wherefore Christ, that he might [Page 259] obey and suffer, he was man; and that he might merit by his obedience and suffering, he was God-man; just such a person did the work of Redemption call for. That Christ's merits might be sufficient he must be God, for sufficient merit for Mankind could not be in the person of any mere man, no not in Christ himself considered only as man; for so all the grace he had he did receive it, and all the good he did he was bound to do it; for, he was made of a woman, and made under the Law (not only Gal. 4. 4. under the Ceremonial Law as he was a Jew, but under the Moral as a man, for it is under that Law under which we were, and from which we are redeemed) therefore Gal. 3. 13. in fulfilling it, he did no more than that which was his du­ty to do; he could not merit by it, no not for himself, much less for others (considered only as man) therefore he must also be God, that the dignity of his person might add dignity, and vertue, and value to his works: in a word, Deus potuit, sed non debuit; homo debuit, sed non potuit: God could, but he should not; man should, but he could not make satisfaction: therefore he that would do it must be both God and man: Torris erutus ab igne (as the Prophet speaketh) Is not this a fire-brand taken out of the fire? you know that in a fire-brand taken out of the fire, there is fire and wood inseparably mixed, and in Christ there is God and man wonderfully united. He was God, else neither his sufferings nor his merits could have been sufficient; and if his could not, much less any man's else: for all other men are both conceived and born in Origi­nal sin, and also much and often defiled with actual sin, and therefore we ought for ever to abhor all such popish Doctrines, Prayers, and Masses for the dead, which ex­alt mans merits, man's satisfaction. For, no man can by Psal. 49. 7. 8. v. any means redeem his brother, nor give to God a ran­som for him; for the redemption of their soul is precious and it ceaseth for ever. And therefore all the money that hath been given for Masses, Dirges, Trentals, &c. hath been cast away for Jesus Christ, who is God-man, is the only Redeemer, and in the other world money beareth no [Page 260] mastery. Let me make a few inferences from what has been said; and therefore,

First, is it so that Christ is God-man, that he is God 1. 1 Pet. 1. 21. and man, then let this raise our faith, and strengthen our faith, in our Lord Jesus Christ, faith is built on God▪ Now Jesus Christ is very God, and therefore the fittest foundation in the world for us to build our faith upon; God manifest in the flesh is a firm basis for faith and com­fort. Heb. 7. 25. ad plenum, saith Erasmus ad per­fectum say others. He is able to save to the uttermost, Christ is a tho­row Saviour, he saves perfectly, and he saves perpetual­ly; he never carries on Redemption-work by halves: Christ being God as well as man, is able by the power of his Godhead to vanquish Death, Devils, Hell, and all the enemies of our Salvation; and by the power of his Godhead is able to merit pardon of sin, the favour of God, the heavenly inheritance, and all the glory of the other world: for this dignity of his person addeth vertue and Acts 20. 28. efficacy to his death and sufferings, in that he that suffer­ed and died was very God, therefore God is said to have purchased the Church with his own blood; Christ hav­ing suffered in our nature which he took upon him, (that is in his humane soul and body) the wrath of God, the curse, and all the punishments which were due to our sins; hath paid the price of our Redemption, pacified divine wrath, and satisfied divine Justice, in the very same nature in which we have sinned and provoked the holy one of Israel, so that now all believers may tri­umphingly say, There is no condemnation to us that are in R [...]m. 8. 1. v. Christ Jesus: Christ having in our nature suffered the whole curse and punishment due to our sins, God cannot in ju­stice but accept of his sufferings, as a full and compleat sa­tisfaction 1 John 1. 7, 9. for all our sins; so that now there remaineth no more curse or punishment properly so called, for us to suf­fer either in our souls or bodies, either in this life or in the life to come, but we are certainly and fully delivered from all; not only from the eternal curse, and all the punish­ments and torments of Hell, but also from the curse and [Page 261] sting of bodily death, and from all afflictions as they are 1 Cor. 15. 55, 56. curses and punishments of sin, that Jesus who is God­man, hath changed the nature of them to us, so that of bitter curses and heavy punishments, they are become fa­therly chastisements, the fruits of divine love, and the Heb. 12. 5, 6, 7. Rev. 3. 19. promoters of the internal and eternal good of our souls. Oh! how should these things strengthen our faith in dear Jesus, and work us to lean and stay our weary souls whol­ly and only upon him who is God-man, and who of God 1 Cor. 1. 30. is made unto us wisdom, righteousness, sanctification and re­demption. Among the Evangelists we find, that Christ had a threefold entertainment among the sons of men: some received him into house, not into heart, as Simon Luk. 7. 44. the Pharisee, who gave him no kiss, nor water to his feet; some neither into heart nor house, as the graceless Mat. 8. 34. swinish Gergesites, who had neither civility nor honesty; some both into house and heart, as Lazarus, Mary, Mar­tha, John 11. 16. &c. certainly that Jesus who is God-man deserves the best room in all our souls, and the uppermost seat in all our hearts. But,

Secondly, If Jesus Christ be God-man, very God and 2 very man, then what high cause have we to observe, ad­mire, wonder, and even stand amazed at the transcendent love of Christ in becoming man: Oh! the firstness, the freeness, the unchangeableness, the greatness, the match­lesness of Christ's love to fallen man, in becoming man: men many times shew their love to one another, by hang­ing up one another's pictures in their families; but, ah, what love did Christ shew when he took our nature upon him, Heb. 2. 16. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham; [...], he assumed, apprehended, caught, laid hold on the seed of Abraham, as the Angel did on Lot, as Christ Gen. 19. 16. did on Peter, or as men do upon a thing they are glad Mat. 14. 31. they have got, and are loath to l [...]t go again. Oh sirs, it is a main ground and pillar of our comfort and confi­dence, that Jesus Christ took our flesh, for if he had not took our flesh upon him, we could never have been saved [Page 262] by him; Christ took not a part, but the whole nature of man; that is, a true humane soul and body, together with all the essential properties and faculties of both: that in man's nature he might die, and suffer the wrath of God, and whole curse due to our sins, which otherwise Heb. 2. 14. being God only, he could never have done; and that he might satisfie divine justice for sin, in the same nature that had sinned, and indeed it was most meet and fit, that the Mediator, who was to reconcile God and man, should partake in the natures of both parties to be recon­ciled. Oh, what matchless love was this, that made our dear Lord Jesus, to lay by for a time all that glory, that he John 17. 5. had with the father before the world was, and to assume our nature, and to be found in fashion as a man, to see Phil. 2. 8. the great God in the form of a servant, or hanging upon the Cross, how wonderful and astonishing was it to all that believed him to be God-man; God manifested in 1 Tim. 3. 16. 1 Pet. 1. 11. our flesh is an amazing mystery, a mystery fit for the spe­culation of Angels, that the eternal God should become 1 Tim. 2. 5. the man Christ Jesus, that a most glorious Creator should Dan. 7. 9, 13, 22. Mat. 2. 11. become a poor creature, that the Ancient of days should become an Infant of days, that the most high should stoop so low as to dwell in a body of flesh, is a glorious myste­ry, that transcends all humane understanding. It would have seemed a high blasphemy for us to have thought of such a thing, or to have desired such a thing, or to have spoken of such a thing, if God in his everlasting Gospel had not reveiled such a thing to us: Among the Romish Priests, Friars, Jesuits, they count it a great demonstra­tion of love, an high honour that is done to any of their orders, when any Noble man or great Prince (who is weary of the world, and the world weary of him) comes among them, and takes any of their habits upon him, and lives and dies in their habits: Oh, what a demon­stration of Christ's love is it! and what a mighty honour hath Jesus Christ put upon mankind, in that he took our nature upon him, in that he lived in our nature, and di­ed in our nature, and rose in our nature, and ascended [Page 263] in our nature, and now sits at his fathers right hand in Acts 1. 10, 11. our nature! Though Jacob's love to Rachel, and Jona­than's love to David, and David's love to Absolom, and the primitive Christians love to one another was strong, very strong; yet Christ's love in taking our humane nature upon him does infinitely transcend all their loves. I think Bern. sup. cant. ser. 20. (saith one speaking of Christ) he cannot despise me, who is bone of my bone, and flesh of my flesh [...]! for if he neg­lect me as a Brother, yet he will love me as a husband, that's my comfort. Oh my Saviour (saith one) didst thou Hierom. die for love of me? a love more dolorous than death, but to me a death more lovely than love it self; I cannot live, love, and be longer from thee: I read in Josephus, that when J. s. Bel. Jud. l. 1. c. 8. Herod Antipater was accused to Julius Caesar as no good friend of his, he made no other Apology, but stripping himself stark naked, shewed Caesar his wounds, and said, let me hold my tongue, these wounds will speak for me how I have loved Caesar: ah, my friends, Christ's wounds in our nature speak out the admirable love of Jesus Christ to us: and Oh, how should this love of his draw out our love to Christ, & inflame our love to that Jesus who is God­man blessed for ever. M^r. Welch a Suffolk-minister, weep­ing at table; being asked the reason, said, it was because he could love Christ no more: ah, what reason have we to weep, and weep again, and again, that we can love that Jesus no more, who hath shewed such unparalelled love to us in assuming of the humane nature! Et ipsam animam odio haberem, si non diligeret meum Jesum, I must hate my very soul, if it should not love my Jesus, saith Ber­nard: ah, what cause have we given to hate our selves, because we love that dear Jesus no more who is very God and very man. But,

Thirdly, Is Jesus Christ God-man, is he very God and 3. consult hese Scri­ptures, Isa. 61. 1. Dan. 9. 24. 1 John 3. 8. Luk. 1. 74. 75. Tit. 2. 14. 1 Pet. 1. 4. very man? then we may very safely and roundly assert, that the work of Redemption was a very great work, the Redemption of souls is a mighty work, a costly work: to redeem poor souls from sin, from wrath, from the power of Satan, from the curse, from hell, from the con­demnation, [Page 264] was a mighty work; wherefore was Christ born, wherefore did he live, sweat, groan, bleed, die, rise, ascend; was it not to bring deliverance to the cap­tives, and the opening of the prison to them that are bound? was it not to make an end of sin, to finish trans­gression, and to bring in everlasting righteousness, and to destroy the works of the Devil, and to abolish death, and to bring life and immortality to light, and to redeem us from all iniquity, and to purifie us to himself, and to make us a peculiar peple zealous of good works? Cer­tainly the work of Redemption was no ordinary or com­mon thing; God-man must engage in it, or poor fallen man is undone for ever. The greater the person is that is engaged in any work, the greater is that work: the great Monarchs of the world do not use to engage their sons in poor, low, mean, and petty services, but in such services as are high and honourable, noble and weighty: and will you imagine that ever the great and glorious God John 1. 18. 8. Pro. 22.—33 would have sent his son, his own son, his only begotten son, his bosom son, his son in whom his soul delighted before the foundations of the earth was laid; to redeem poor sinners souls, if this had not been a great work, a high work, and a most glorious work in his eye. The Creati­on of the world did but cost God a word of his mouth; Let there be light, and there was light; but the Redempti­on Gen. 1. 3. of souls cost him his dearest son, there is a divine great­ness stamp'd upon the works of providence, but what are the works of Providence to the work of Redemption? what are all providential works to Christ's coming from heaven, to his being incarnate, to his doings, sufferings, and dying, and all this to ransom poor souls from the curse, hell, wrath, and eternal death? souls are dear and costly things, and of great price in the sight of God. A­mongst the Romans, those their proper goods and estates, which men had gotten in the wars with hazard of their lives, were called Peculium Castrense, of a Field-purchase Oh, how much more may the precious and immortal souls of men be called Christ's Peculium Castrense! his purchase, [Page 265] gotten not only by the jeopardy of his life, but with the loss of his life and blood, Ye know (saith the Apostle) 1 Pet. 1. 18. 19. that ye were not redeemed with corruptible things, as with silver and gold, from your vain conversation, received by tra­dition; but with the precious blood of the son of God, as of a lamb without a spot. Christ that only went to the price of souls, hath told us that one soul is more worth than Mat. 16. 26. all the world: Christ left his father's bosom, and all the glory of heaven for the good of souls, he assumed the na­ture of man for the happiness of the soul of man, he trod the Wine-press of his father's wrath for souls, he wept for souls, he swet for souls, he prayed for souls, he payed for souls, and he bled out his heart-blood for the redemption of souls. The soul is the breath of God, the beauty of man, the wonder of Angels, and the envy of Devils: 'tis of an Angelical nature, 'tis a heavenly spark, a celestial plant, and of a divine off-spring; 'tis capable of the know­ledg of God, of union with God, of communion with John 14. 8. Psal. 17. 15. God, and of an eternal fruition of God; there is nothing that can suit the soul below God, there is nothing that can satisfie the soul without God; the soul is so high and so noble a piece that it scorns all the world; what are all the riches of the East or West-Indies? what are Rocks of Diamonds, or Mountains of Gold? or the price of Cleopa­tra's draught, to the price that Christ laid down for souls? 'tis only the blood of him that is God-man that is an e­quivolent price for the Redemption of souls. Silver and Gold hath redeemed many thousands out of Turkish bon­dage, but all the Silver and Gold in the world could ne­ver redeem one poor soul from Hellish bondage, from hellish torments. Souls are a dear commodity, he that bought them found them so; and yet at how cheap a rate do some sinners sell their immortal souls. Callenuceus tells us of a noble man of Naples that was wont prophanely to say that he had two-souls in his body, one for God, and another for whosoever would buy it; but if he hath one soul in Hell, I believe he will never find another for Hea­ven. A person of quality, who is still alive, told me a [Page 266] few years since, that in discourse with one of his servants, This pious Gen­tleman was with me in May, 1673. at my house. he asked him what he thought would become of his soul if he lived and died in his ignorance and enmity against God, &c. he most prophanely and atheistically answered, that when he died, he would hang his soul on a hedg, and say, run God run Devil, and he that can run fastest let him Discipul at de t [...]mp. Ser [...]. 132. take my soul. I have read of a most blasphemous wretch, that on a time being with his companions in a common Inn, carrowsing and making merry, asked them if they thought a man had a soul or no; whereunto, when they re­plyed that the souls of men are immortal, and that some of them after death lived in hell and others in heaven; (For so the writings of the Prophets and Apostles instructed them) he answered, and swore, that he thought it nothing so, but rather that there was no soul in man to survive the body, but that Heaven and Hell were mere fables and in­ventions of Priests to get gain; and for himself, he was ready to sell his soul to any that would buy it: then one of his companions took up a cup of wine, and said, sell me thy soul for this cup of wine; which he receiving, We laugh at lit­tle children to see them part with rich Jewels for silly trifles, and yet daily ex­perience tells us, that multitudes are so childish as to part with such rich and precious Jewels as their immortal souls, for a lust, or for base and unwor­thy trifles; of whom it may be truly said as Au­gustus Caesar said in another case, they are like a man that fishes with a golden hook, the gain can never recom­pence the loss that may be sus­tained. bad him take his soul, and drank up the wine: Now Sa­tan himself being there in man's shape, bought it again of the other at the same price, and by and by bad him give him his soul, the whole company affirming, it was meet he should have it, since he had bought it, not perceiving the Devil; but presently, he laying hold of this soul-seller, carried him into the Air before them all, to the great a­stonishment and amazement of the beholders; and from that day to this he was never heard of, but hath now found by experience that men have souls, and that Hell is no Fable. Ah, for what a thing of nought do many thou­sands sell their souls to Satan every day! how many thou­sands are there who swear, curse, lye, cheat, deceive, &c. for a little gain every day! I have read that there was a time when the Romans did wear Jewels on their shooes: Oh, that in these days men did not worse! Oh, that they did not trample under feet that matchless Jewel their pre­cious and immortal souls! Oh sirs, there is nothing be­low [Page 267] heaven so precious and noble as your souls, and there­fore do not play the Courtiers with your poor souls: now the Courtier does all things late, he rises late, and dines late, and sups late, and goes to bed late, and repents late. Christ made himself an offering for sin, that souls might not be undone by sin, the Lord died that slaves might live, the son dies that servants might live, the natural son dies that adopted sons may live, the only begotten son dies that bastards might live, yea, the judg dies that Male­factors may live. Ah friends! as there was never sorrow like Christ's, so there was never love like Christ's love; and of all his love, none to that of soul-love. Christ who is God-man did take upon him thy nature, and bare thy sins, and suffered death, and encountered the Cross, and was made a sacrifice and a curse, and all to bring a­bout thy Redemption; and therefore thou maist safely conclude, that the work of Redemption is a great work. But,

Fourthly, is Jesus Christ God-man? is he very God 4 and very man? then let this encourage poor sinners to come to Christ, to close with Christ, to accept of Christ, to match into Christ, and to enter with a marriage u­nion, and communion with Christ. The great work of Gospel Ministers is like that of Eliezer, Abraham's ser­vant, Gen. 24. to seek a match for our master's son: now our way to win you to him, is not only to tell you what he has, but what he is; now he is God-man in one person, he is man that you may not be afraid of him, and he is God Heb. 7. 25. Rev. 1. 5. cap. 17. 14. Heb. 1. 3. Psal. 45. 1. Cant. 5. 10. 16. that he may be able to save you to the uttermost, he is the Prince of the Kings of the Earth, he is Lord of Lords and King of Kings, he is the heir of all things, he is fair­er than the Children of men, he is the chiefest of ten thou­sand, he is altogether lovely, there is every thing in Jesus who is God-man to encourage you to come to him: If you look upon his names, if you look upon his natures, if you look upon his offices, if you look upon his digni­ties, if you look upon his personal excellencies, if you look upon his mighty conquests, if you look upon his [Page 268] Royal attendance; all these things call aloud upon you, to come to Christ, to close with Christ: if you look up­on the great things that he has done for sinners, and the hard things that he has suffered for sinners, and the glo­rious things that he has prepared and laid up for sinners; how can you but readily accept of him, and sweetly em­brace him: Though thou hast no loveliness nor comli­ness, Ezek. 16. 4. 5. Isa. 55. 1, 2. no beauty nor glory, though thou hast not one pen­ny in thy purse, nor a rag to hang on thy back, yet if thou art but really and heartily willing to be divorced from all thy sinful lovers, and accept of Christ for thy Sovereign Lord; he is willing that the match should be made up Hoses. 3. 3. Rev. 22. 17. between thee and him: Now, shall Christ wooe you him­self? shall he declare his willingness to take you with no­thing? shall he engage himself to protect you, to main­tain you, and at last, as a dowry, to bestow heaven up­on you? and will you refuse him, will you turn your backs upon him? Oh sirs, what could Christ have done that he has not done to do you good, and to make you happy for ever? Loe, he has laid aside his glorious Robes, and he has put on your Rags, he has cloathed himself with your flesh, he came off from his Royal Throne, he humbled himself to the death of the Cross, and has brought Life, Immortality, and Glory to your very doors, and will you yet stand out against him? Oh how shall such escape who neglect so great salvation, who say, this man Hel. 2. 3. Luk. 19. 14. shall not rule over us, who tread under foot the son of God! Oh what wrath, what great wrath, what pure Heb. 10. 28. John. 3. ult. wrath, what infinite wrath, what everlasting wrath is re­served for such persons! doubtless Turks, Jews, and Pa­gans will have a cooler and a lighter Hell, than the de­spisers John 5. 40. Mat. 23. 13, 14. and rejecters of Christ; the great damnation is for those that might have Christ, but would not; and no wonder, for the sin of rejecting Christ is not chargeable upon the Devils. Ah sinners, sinners, that you would labour to understand more, and dwell more upon the preheminent excellencies of Christ; for till the soul can discern a better, a greater excellency in Christ than in any [Page 269] other thing, it will never yield to match with Christ: Oh labour every day more and more to take the heigth, and depth, and breadth of the excellency of Christ. He is the chiefest and the choicest of all, both in that upper, and in this lower world. The Godhead dwells bodily in him, he is full of grace, he is the heir of glory, the holy one of God, the brightness of his father's Image, the fountain of life, the well of salvation, and the won­der of heaven. Oh, when will you so understand the superlative excellency of Christ, as to fall in love with him, as to cry out with the Martyr, O none but Christ, O none to Christ? It is your wisdom, it is your duty, it is your safety, it is your glory, it is your salvation, it is your all to accept of Christ, to close with Christ, and to bestow your selves, your souls, your all on Christ; if you embrace him you are made for ever, but if you reject him you perish for ever, Bernard calls Christ Sponsus sanguinum, the Bridegroom of Bloods, because he espoused his Church to himself upon the bed of his Cross, his head begirt with a pillow of Thorns, his body drench'd in a bath of his own blood: to turn your backs upon this Bridegroom of Bloods, will certainly cost you the blood of your souls, and therefore look to it. But,

Fifthly, Is Jesus Christ God-man? is he very God and 5. Colos. 1. 18. Phil. 2. 6, 7, 8, 9. 10. John 5. 23. This Text looks sowerly on Jews, Turks, Papists, Socinians, and o­thers. very man? O then honour him above all, Oh let him have the preeminence, exalt him as high as God the fa­ther hath exalted him; 'tis the absolute will of the father that all should honour his son, even as they honour him­self: for he having the same nature and essence with the father, the father will have him have the same honour which he himself hath; which whosoever denies to him reflects dishonour upon the father, who will not bear a­ny thing derogatory to the glory of his son: certainly there is due to Christ, as he is God-man, the highest re­spect, reverence, and veneration which Angels and men can possibly give unto him. Oh, look upon the Lord Jesus as God; and according to that honour that is due to him as God, so must you honour him. The Apostle [Page 270] speaks of some who, when they knew God they did not glo­rifie R [...]m. 1. 21. him as God; so several pretend to give some glory to Christ, but they do not glorifie him as God, Oh sirs, this is that which you must come up to, viz. to honour Christ in such a manner as may be suitable to his natures, and as he is the infinite, blessed, and eternal God; and ah what honour can be high enough for such a person. Christ's honour was very dear to him, who said, Lord, use Bernard. me for thy shield to keep off those wounds of dishonour, which else would fall on thee. Luther in an Epistle to Spalatinus, saith, they call me a Devil, but be it so, so long as Christ is magnified, I am well apayed. The ina­nimate creatures are so compliant with his pleasure, that they will thwart their own nature to serve his honour: fire will descend (as on Sodom and Gomorrah) and water, Gen. 19. Exod. 14. 22. though a fluid body, stand up like a solid wall (as in the Red Sea) if he do but speak the word. Oh, let not the inanimate creatures one day rise in judgment against us for not giving Christ his due honour; if we honour Christ, we shall have honour, that is, a bargain of Christ's own making; but if we dishonour him, he will put dishonour 1 Sam. 2. 30. upon us, as Scripture and History in all Ages do suffici­ently evidence: in History we read of an Impostor that gave it out that he was that star which Balaam prophesied N [...]m. 24. 17. of, which was a Prophecy of Christ; this fellow called himself Ben-chomar, the son of a Star: this man profes­sed himself to be Christ, but he was slain with thunder and lightning from heaven, and then the Jews called him Ben-cosmar, which signifieth the son of a lye. Learned Synag. Julaics, cap. 5. & 36. Buxtorf tells us, that the Jews call Christ Bar-chozabb, the son of a lye, a Bastard; and his Gospel Aven-gelaion, the Volume of lyes, or the Volume of iniquity: and hath not God been a revenging this upon them for above this six­teen hundred years. Rabbi Samuel, who long since writ a Tract in form of an Epistle to Rabbi Isaac, Master of the Synagogue of the Jews; wherein he doth excellently discuss the cause of their long Captivity and extreme mi­sery, and after that he had proved it was inflicted for some [Page 271] grievous sin, he sheweth that sin to be the same which A­mos speaks of. For three transgressions of Israel, and for Amos. 2. 6. four, I will not turn away the punishment thereof, because they sold the righteous for silver, and the poor for a pair of shooes: The selling of Joseph he makes the first sin, the worshipping the Calf in Horeb the second sin, the abusing and killing God's Prophets the third sin, and the selling of Jesus Christ the fourth sin: For the first they served four hundred years in Egypt, for the second they wan­dred forty years in the Wilderness, for the third they were Captives seventy years in Babylon, and for the fourth they are held in pitiful Captivity, even to this very-day. Oh, how severely has God reveng'd the wrongs and in­dignities done to Christ the Lord, by this miserable peo­ple to this very hour! and yet, Oh, the several ways, wherein this poor people do every day express their ma­lice and hatred against the Lord Jesus! Oh, pray, pray hard, that the veil may be taken away that has been so long before their eyes. Herod imprisons Peter, and kil­leth Act. 12. 1, 2, 3, 4, James with the sword, this God puts up, but when he comes to usurp the honour due to Christ, he must die vers. 23. for it: Herod might more safely take away the liberty of one, and the life of another, than the glory due to Christ: long before his death, being in chains, he met with a strange Omen; For as he stood bound before the Palace, Josephus of the Antiquities of the Jews, lib. 18. pag. 475. 476. leaning dejectedly upon a tree, among many others that were prisoners with him, an Owl came, and sat down in that Tree to which he leaned; which a German seeing, being one of those that stood there bound, he asked who he was that was in the Purple, and leaned there; and understanding who he was, he told him of his enlargment, promotion to honour, and prosperity; and that when he should see that bird again, he should die within five days after. Now when Herod had imprisoned Peter, and slain James with the sword, he went down to Caesarea, and there he made sports and shows in honour of Cesar; and Pag. 510. 511. on the second day being most gorgeously apparelled, and the Sun shining very bright upon his Robe of Silver, his [Page 272] flatterers saluted him for a God, and cryed out to him; Be merciful unto us, hitherto have we feared thee as a man, but hence forward we will acknowledg thee to be of a nature more excellent than mortal frailty can attain to: the wretched King reproved not this abominable flattery, but was well pleased with it; and not long after he e­spyed the Owl which the German had foretold to be the Omen of his death: And suddenly he was seized with miserable gripings in his belly, which came upon him with vehement extremity; whereupon, turning himself to­wards his friends; saith, Loe, he whom ye esteem for a God is doomed to die, and destiny shall evidently confute you, in those flattering and false speeches which you lately used concerning me; for I, who have been a­dored by you as one immortal, am now under the hands of death: and his griefs and torments increasing, his death drew on apace: whereupon he was removed into the Palace, and all the people put on Sack-cloth, and lay on the ground, praying for him; which he beholding, could not refrain from tears: and so after five days he gave up the Ghost. Thus you see how dearly they have paid for it, that have not given Christ his due glory; and let these instances of his wrath alarm all your hearts so, that we may make more conscience than ever, of setting the Crown of honour only upon Christ's head, for he on­ly is worthy of all honour, glory and praise, Rev. 14. 10, 11. But,

Sixthly, Is Jesus Christ God-man? is he very God and 6 very man? then from hence, as in a glass, you may see the true Reasons why the death and sufferings of Christ, though short, very short, yet have a sufficient power and vertue in them to satisfie God's justice, to pacifie his wrath, to procure our pardon, and to save our immortal souls, viz. because of the dignity of his person that died and suffered for us; the son of God, yea, God himself: there was an infinite vertue and value in all his sufferings, hence his Heb. 9. 14. 1 Pet. 1. 19. Acts 20. 28. Gal. 4. 4, 5, 6. blood is called precious blood, yea the blood of God: did man transgress the Royal Law of God? behold God him­self [Page 273] is become a man, to make up that breach, and to Rom. 8. 2, 3, 4. satisfie divine Justice to the uttermost farthing: for the man Christ Jesus to stand before the bar of the Law, and to make full and compleat reparation to it, was the high­est honour that ever was done to the Law of God: this is infinitely more pleasing and delightful to divine Justice, than if all the curses of the Law had been poured out up­on fallen man; and than if the Law had built up its ho­nour upon the destruction of the whole Creation. To see one Sun clouded is much more than to see the Moon and all the Stars in Heaven overcast: Christ considered as God-man was great, very great; and the greater his per­son was, the greater were his sorrows, his sufferings, his Isa. 53. humiliation, his compassion, his satisfaction to divine Justice; had not Christ been God-man, he could never have been an able surety, he could never have paid our Heb. 7. 25. debts, he could never have satisfied divine Justice, he could never have brought in an everlasting righteousness, Dan. 9. 24. he could never have spoiled Principalities and Powers; C [...]l [...]s. 2. 15. and made a shew of them openly, triumphing over them on the Cross (a plain allusion to the Roman Triumphs; where the Victor ascending up to the Capitol in a Charri­ot of state, all the prisoners following him on foot with their hands bound behind them, and the Victor common­ly threw certain pieces of Coyn abroad to be pick'd up by the common people. So Christ, in the day of his so­lemn inauguration into his heavenly Kingdom, triumph­ed over Sin, Death, Devils, and Hell, and gave gifts to men:) and had he not been God-man, he could never have merited for us a glorious Reward. If we consider Christ himself as a mere man (setting aside his Godhead) Eph. 4. 8 [...] he could not merit by his sufferings: for, 1. Christ as he was man only, was a creature; now a mere creature can merit nothing from the Creator. 2. Christ's sufferings, as he was man only, were finite, and therefore could not merit infinite glory: indeed as he was God, his suffer­ings were meritorious; but consider him purely as man, they were not. This is wisely to be observed against the [Page 274] Papists, who make so great a noise of men's merits; for if Christ's sufferings, as he was mere man, could not merit the least favour from God, then what mortal man is a­ble to merit, at the hand of God, the least of mercies by his greatest sufferings? But,

Seventhly, Is Jesus Christ God-man? is he very God 7 and very man? then, from hence we may see the great­est pattern of humility and self-denyal, that ever was, or will be in this world; that he who was the Lord of glo­ry, that he who was equal with God, that he should Phil. 2. 6. John 1. 18. leave the bosom of his father, which was a bosom of the sweetest loves, and the most ineffable delights, that he should put off all that glory that he had with the father, John 17. 5. before the foundation of the world was laid, that he should so far abase himself as to become man, by taking on him our base, vile nature, that so in this our nature he Heb. 2. 10. might dye, suffer, satisfie, and bring many sons to glo­ry: Oh, here, is the greatest humility and abasement that ever was; and oh, that all sincere Christians would en­deavour to imitate this matchless example of humility and self denial. Oh, the admirable condescentions of dear Jesus, that he should take our nature, and make us par­takers 2 Pet. 1. 4. of his divine nature; that he should put on our rags, and put upon us his Royal Robes; that he should Rev. 19. 7, 8. 2 Cor. 8. 9. make himself poor, that we might be rich; low, that we might be high; accursed, that we might be blessed! Gal. 3. 10, 13. Oh wonderful Love, oh Grace unsearchable! ah Chri­stians, did Christ stoop low? and will your be stout, proud, and high? was he content to be accounted a worm, a wine-bibber, an enemy to Caesar, a friend of Publicans and sinners, a Devil? and must you be all in a flame, when vain men make little account of you? was he wil­ling to be a curse, a reproach for you? and will you shrug, and shrink, and faint, and fret, when you are re­proached for his name? did Jesus Christ stoop so low, as John 13. 14. to wash his Disciples feet? and are you so stout and stur­dy, that you cannot hear together, nor pray together, nor sit at the table of the Lord together, though you all hope, [Page 275] at last, to sit down with Abraham, Isaac, and Jacob, in Mat. 8. 11. v. the Kingdom of Heaven? shall one Heaven hold you at last; and shall not one House, one Bed, one Table, one Church hold you here? Oh, that ever worms should swell with such intolerable pride and stoutness: he who was God-man, was lowly, meek, self-denying, and of a most condescending spirit; and oh, that all you, who hope for salvation by him, would labour to write after so fair a copy. Bernard calls humility a self-annihilation: The same Author saith that humility is conservatrix virtu­tum. Thou wilt save the humble, saith Job; in the He­brew Job 22. 20. [...] it is, him that is of low eyes: an humble Christian hath lower thoughts of himself than others can have of him; Abraham is dust and ashes in his own eyes, Jacob is Gen. 18. Gen. 32. 10. less than the least of all mercies, David, though a great King, yet looks upon himself as a worm; I am a worm, Psal. 22. 6. and no man. The word in the Original, Tolugnath, sig­nifieth a very little worm, which breedeth in Scarlet; a worm that is so little, that a man can hardly see it or perceive it: Oh, how little, how very little was David in his own eyes! and Paul, who was the greatest among the Apostles; yet, in his own eyes, he was less than the Eph. 3. 8. See my unsearchabletich­es of Christ upon that Text. least of all Saints. Non sum dignus dici minimus, saith Ignatius, I am not worthy to be called the least: Lord, I am Hell, but thou art Heaven, said blessed Cooper: I am a most hypocritical wretch, not worthy that the earth should bear me, said holy Bradford: Luther, in humili­ty, speaks thus of himself; I have no other name than sinner, sinner is my name, sinner is my surname, this is the name by which I shall be always known; I have sin­ned, I do sin, I shall sin, in infinitum. Ah, how can proud, stout spirits read these instances, and not blush: certainly the sincere humble Christian is like the Violet, which grows low, hangs the head down, and hides it self with its own leaves; and were it not that the frequent smell of his many virtues discovers him to the world, he would chuse to live and die in his self-contenting secrecy. But,

Eighthly, Is Jesus Christ Godman? is he very God 8 and very man? then hence we may see how to have ac­cess to God; namely, by means of Christ's humane na­ture, which he hath taken upon him, to that very end, that he might in it die and suffer for our sins, and so recon­cile Rom. 5. 1, 2. Eph. 3. 12. us to God, and give us access to him, Eph. 2. 18. By him we have access to the father. The word is [...], a leading by the hand, an introduction, an adduction: it is an allusion (saith Estius) to the customs of Princes, Eph. 1. to whom there is no passage, unless we are brought in by one of their Favourites. Though the Persian Kings held it a piece of their silly glory to hold off their best friends, who might not come near them, but upon special licence: yet the great King of Heaven and Earth counts it his glo­ry, to give us free access at all times, in all places, and upon all occasions, by the man Christ Jesus; 1 Tim. 2. 5. There is one mediator between God and us, even the man Christ Jesus. Christ was made true man, that in our na­ture he might reconcile us to God, and give us access to God, which he could never have done, had he not been very God and very man; without the humane nature of Christ, we could never have had access to God, or fel­lowship with God; being by nature enemies to God, Rom. 5. 10. Eph. 2. 1. 12, 13, 14. and estranged from God, and dead in trespasses and sins. 'Tis only by the mediation of Christ incarnate, that we come to be reconciled to God, to have access to him, and 1 John 1. 1, 2, 3. acceptance with him; in Christ's humane nature God and we meet together, and have fellowship together. It could never stand with the unspotted holiness and justice of God, who is a consuming fire; to honour us with one Heb. 12. 29. cast of his countenance, or one hours communion with himself, were it not upon the account of the man Christ Jesus; the least serious thought of God out of Christ, will breed nothing in the soul, but horrour and amazement; which made Luther say, Nolo Deum absolutum, let me have nothing to do with an absolute God. Believers have free and blessed access to God, but still 'tis upon the credit of the man Christ Jesus; Let us come boldly to the throne Heb. 4. 15. 16. [Page 277] of Grace (saith the Apostle, speaking of Christ) that we may obtain mercy, and find grace to help in time of need the Apostles phrase is [...], a word which sig­nifies liberty of speech, and boldness of face; as when a man with a bold and undaunted spirit, utters his mind be­fore the great ones of the world without blushing, with­out weakness of heart, without shaking of his voice, with­out imperfection and faltring in speech, when neither Majesty nor Authority can take off his courage, so as to stop his mouth, and make him afraid to speak; with such heroick and undaunted spirits would the Apostle have us to come to the Throne of Grace, and all upon the credit of Christ our High Priest, who is God-man. But,

Ninthly, Is Jesus Christ God-man, is he very God and 9. Ezek. 35. 10, 11, 12, 13. Isa. 37. 23, 24. very man? then you may be very confident of his sympa­thizing with you in all your afflictions, then this may serve as a foundation to support you under all your troubles, and as a Cordial to comfort you under all your afflictions, in that Christ partaking of the same nature, and having had experience of the infirmities of it, he is the more able and willing to help and succour us; Heb. 2. 17. wherefore As the Brazen Serpent was like the fiery serpent, but had no sting. in all things it behoveth him to be like his brethren, that he might be a merciful and faithful high priest in things per­taining to God, to make reconciliation for the sins of the peo­ple: so, Heb. 4. 15. If one come to visit a man that is sick of a grievous disease, who hath himself been formerly troubled with the same disease, he will sympathize more, and shew more compassion than twenty others, who have not felt the like: so here, from Christ's sufferings in his humane nature, we may safely gather, that he will shew himself a merciful high Priest to us in our sufferings, and one that will be ready to help and succour us in all our af­flictions and miseries, which we suffer in this life, in as much as himself had experience of suffering the like in our nature; for in that he himself hath suffered, being tempted, he is able to succour them that are tempted: and this should be a staff to support us, and a cordial to comfort us in all our sorrows and miseries. It is between [Page 278] Christ and his Church, as it is between two lute strings that are tuned one to another; no sooner is one struck, If weperish Christ persheth with us, Lu [...]her. but the other trembles; Isa. 63. 9. In all their afflictions he was afflicted: These words may be read interrogatively, thus, was he in all their afflictions afflicted? Christ took to heart the afflictions of his Church, he was himself griev­ed for them, and with them. The Lord, the better to allure and draw his people to himself, speaks after the manner of men; attributing to himself all the affection, love, and fatherly compassion, that can possibly be in them, to men in misery: Christ did so sympathize with his people in all their afflictions and sufferings, as if he himself had felt the weight, the smart, the pain of them all; he was in all things made like unto his brethren; not only in nature, but also in infirmities, and sufferings, and by all manner of temptations, that thereby he might be able (experimentally) to succour them that are tempted: he Zech. 2. 8. Ishon of Ish, It is here called Bath, the daughter of the eye, because it is as dear to a man as his only daughter. Act. 9. 4. Mat. 25. 35, 36. that toucheth them, toucheth not only his eye, but the apple of his eye, which is the tenderest piece of the tenderest part; to express the inexpressible tenderness of Christ's compassion towards them: let persecutors take heed how they meddle with God's eyes, for he will retaliate eye for eye, Exod. 21. 24. he is wise in heart, and mighty in strength, and sinners shall one day pay dear for touching the apple of his eye. Christ counts himself persecuted when his Church is persecuted; Saul, Saul, why persecutest thou me: And he looks upon himself as hungry, thirsty, naked, and in prison, when his members are so; so greatly does he sympathize with them: hence the afflictions of Christians are called [...], the remainders of the afflictions of Christ: such as Christ, by his fellow-feeling, suffereth in his members, and as they by correspondency are to fill up, as exercises and tryals of their faith and patience, Christ gave many evidences of his sympathy, or fellow-feeling of our infir­mities when he was on earth; as he groaned in his spirit, John, 11. 33. and was troubled; when he saw those that wept for La­zarus, vers. 35. Luk. 19. 41. he wept also; as he did over Jerusalem also: It [Page 279] is often observed in the Gospel, that Christ was moved with compassion; and that he frequently put forth acts of pity, mercy, and succour to those that were in any dis­tress, either in body or soul. Christ retaineth this sym­pathy and fellow-feeling with us, now he is in Heaven; and doth so far commiserate our distresses, as may stand with a glorified condition: Jesus Christ grieves for the afflictions of his people; the angel of the Lord answered and Zach. 1. 12. said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem; the Angel here is that Jesus, who is our Ad­vocate 1 John 2. 1, 2. with the father, he speaks as one intimately affe­cted with the state and condition of poor Jerusalem: Christ plays the Advocate for his suffering people; and feeling­ly pleads for them, he being afflicted in all their afflicti­ons, it moved him to observe, that God's enemies were in a better case than his people; and this put him upon that passionate expostulation, O Lord of hosts, how long wilt thou not have mercy on Jerusalem. Alexander the great applied his Crown to the souldiers forehead that had re­ceived a wound for him: and Constantine the great kissed the hollow of Paphnutius eye, that he had lost for Christ: what an honour was it to the souldier and to Paphnutius, that these great men should have fellow-feeling of their sufferings, and sympathize with them in their sorrows? but, oh then, what an honour is it to such poor worms as we are, that Jesus Christ, who is Godman, who is the Prince of the Kings of the earth, that he should have a fel­low-feeling Rev. 1. 5. of all our miseries, and sympathize with us in all our troubles! But,

Tenthly, Is Jesus Christ God-man, is he very God and 11 very man? then, from hence you may see the excellency of Christ above man, above all other men, yea, above A­dam in innocency. Christ, as man, was perfect in all graces, Isa. 11. 1, 2. And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots; and the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledg, and of the fear of the Lord. God [Page 280] gave the spirit of wisdom to him not by measure; and Joh. 3. 34. Luk. 2. 46, 47. therefore, at twelve years of age you find him in the Sa­nedrim, disputing with the Doctors, and asking them questions, 1 John, 16. and of his fulness have all we re­ceived grace for grace; Col. 1. 19. for it pleased the fa­ther, that in him should all fulness dwell; cap. 2. 3. In whom are hid all the treasures of wisdom and knowledg. The state of innocency was an excellent estate, it was an estate of Gen. 1. 27. Eph. 4. 22, 23, 24. perfect holiness and righteousness, by his holiness he was carried out to know the Lord, to love the Lord, to de­light in the Lord, to fear the Lord, and to take him as his chiefest good. A legal holiness consists in an exact, per­fect, and compleat conformity in heart and life, to the whole reveiled will of God; and this was the holiness that Adam had in his innocency, and this holiness was im­mediately derived from God, and was perfect: Adam's holiness was as co-natural to him, as unholiness is now to us; Adam's holiness was as natural, and as pleasing, and as delightful to him, as any way of unholiness can be na­tural, pleasing, and delightful to us, The estate of in­nocency was an estate of perfect wisdom, knowledg and understanding; witness the names that Adam gave to Gen. 2. 20. all the creatures, suitable and apposite to their natures; The estate of innocency was an estate of great honour and dignity: David brings in Adam in his innocent estate with a Crown upon his head, and that Crown was a Crown of glory and honour; thou hast crowned him with glory and Psal. 8. 5. honour, his place was little lower than the Angels, but far above all other creatures, The estate of innocency, it was an estate of great Dominion and Authority, man be­ing made the Soveraign Lord of the whole Creation: Psal. 8. 6, 7, 8. we need not stand to enlarge upon one parcel of his de­mesns; namely, that which they call Paradise, sith the Gen. 1. 26. whole both of Sea and Land, and all the creatures in both, were his Possession, his Paradise: certainly man's first e­state was a state of perfect and compleat happiness; there being nothing within him, but what was desirable; no­thing without him, but what was amiable; and nothing [Page 281] about him, but what was serviceable and comfortable: and yet Jesus Christ, who is God-man, is infinitely more glorious and excellent than ever Adam was; for Adam was set in a mutable condition, but Christ is the Rock of Ages, he is stedfast, and abiding for ever; he is yester­day, Heb. 13. 8. and to day, and the same for ever; he is the same afore time, in time, and after time; he is the same, that is, unchangeable in his Essence, Promises, and Doctrine; Christ is the same in respect of vertue, and the faith of believers; even his Manhood, before it was in being, was cloathed with perfection of grace, and so continueth for ever. And again, Adam was a mere man, and alone by himself; but in Christ the humane nature was hypostati­cally united unto the divine; and hence it comes to pass, that Christ, even as man, had a greater measure of know­ledg and revelation of Grace, and heavenly gifts, than ever Adam had. The Apostle tells us, that in Christ dwells all the fulness of the Godhead, [...], bodily, that is essentially; that is, not by a naked and bare com­municating of vertue, as God is said to dwell in his Saints; but by a substantial union of the two natures, di­vine and humane, the eternal word and the man, consist­ing of soul and body, whereby they become one, [...], one person, one subsistence. Now from this ad­mirable and wonderful union of the two natures in Christ, there flows to the Manhood of Christ a plenitude and fulness of all spiritual Wisdom and Grace, such as was never found in any mere man, no, not in Adam whilest he stood in his integrity and uprightness. But,

Eleventhly, Is Jesus Christ God man? is he very God 11 and very man? then this truth looks very sowrly and frowningly upon all such as deny the Godhead of Christ; as Arrians, Turks, Jews; how many be there in this City, in this Nation, who stiffly deny the Divinity of Christ, and dispute against it, and write against it, and blaspheme that great truth, without which, I think, a man may safely say, there is no possibility of salvation. In ancient times, near unto the Age of the Apostles, this [Page 282] Doctrine of Christ's Godhead, and Eternal Generation from the father, was greatly opposed by sundry wicked and blasphemous Hereticks, as Ebion, Cerinthus, Arrius, &c, who stirred up great troubles, and bloody Persecuti­ons against the Church: for maintaining this great truth of Christ's Godhead, they asserted that Christ had no true slesh; 'twas only the likeness of flesh which he ap­peared in, and that his body was only a phantastick ima­ginary body; but had the body of Christ been only such a body; then his conception, nativity, death, resurrection, are all too, but imaginary things; and then, his suffer­ings and crucifiction are but mere fancies too; and if so, then what would become of us, what would become of our salvation; then our faith would be in vain, and our hope would be in vain, and our hearing, preaching, pray­ing, and receiving, would all be in vain; yea, then all our Religion would vanish into a m [...]re fancy also: when a man's conscience is awakened to see his sin and misery. and he shall find guilt to lay like a load upon his soul, and when he shall see that divine justice is to be satisfied, and divine wrath to be pacified, and the curse to be born, and the Law to be fulfilled, and his nature to be renewed, his heart to be changed, and his sins to be pardoned, or [...]ls [...] his soul can never be saved: how can such a person ven­ture his soul, his all, upon one that is but a m [...]re crca­ture? certainly, a mere man is no Rock, no City of re­fuge, and no sure foundation for a man to build his faith and hope upon, woe to that man, that ever he was born, that has no Jesus, but a Socinian's Jesus to rest upon: oh, 'tis sad trusting to one, who is man, but not God; flesh, but not spirit: as you love the eternal safety of your pre­cious souls, and would be happy for ever; as you would escape Hell, and get to Heaven, lean on none, rest on none, but that Jesus who is God-man, who is very God and very man. Apollinaris held, that Christ took not the whole nature of man, but a humane body only, without a soul, and that the Godhead was instead of a soul to the Manhood. Also Eutyches, who confounded the two na­tures [Page 283] of Christ, and their properties, &c. Also Apelles and the Manichees, who denied the true humane body; and held him to have an aerial or imaginary body. Though the popular sort deified Alexander the great; yet, having Plutarch, in vita. got a clap with an Arrow, he said, ye stile me Jupiter's son, as if immortal; sed hoc vulnus clamat esse hominem; this blood that issues from the wound proves me in the issue, a man: this is, [...], the blood of man, not of God, and smelling the stench of his own flesh, he ask­ed his flatterers if the God's yielded such a scent: so may it be said of Jesus Christ our Saviour, though Myriads of Angels and Saints acclaim he is a God, ergo, immortal; and a crew of Hereticks disclaim him to be man, as the Marcionites averred that he had a phantastical body, and Apelles, who conceived that he had a sydereal substance, yet the streams of blood following the arrow of death, that struck him, makes it good, that he was perfect man; of a reasonable soul and humane flesh subsisting. And as this truth looks sowerly upon the above mentioned per­sons, so it looks sowerly upon the Papists; who, by their Doctrine of the real presence of Christ's body in the Sa­crament, do overthrow one of the properties of his hu­mane nature, which is to be but in one place present at once. This truth also looks sowerly upon the Lutherans or Ubiquitaries, who teach, that Christ's humane nature is in all places by vertue of the personal union, &c. I won­der that of all the old Errours, swept down into this latter Age, as into a sink of time, this of the Socinians and Arrians should be held forth among the rest: O sirs, beware of their Doctrines, shun their meetings, and per­sons that come to you with the denial of the Divinity of Christ in their mouths: this was John's Doctrine and Pra­ctise. Irenaeus saith, that after he was returned from his banishment, and came to Ephesus, he came to bathe him­self, and in the bath he found Cerinthus, that said, Christ had no being, till he received it from the Virgin Mary; upon the sight of whom, John skipped out of the Bath, and called his companions from thence; saying, let us go [Page 284] from this place, lest the Bath should fall down upon us, because Cerinthus is in it, that is so great an enemy to God. ye see his Doctrine, see his words too, 2 John, 10, 11. If any come to you, having not this doctrine receive him not into your house, neither bid him God speed: For he that biddeth him God speed, is partaker of his evil deeds. What that Doctrine was, if you cast your eye upon the Scripture, you shall find it to be the Doctrine of the Divinity of Christ: shew no love where you owe nothing but hatred; I hate every Psal. 119. 113. false way, saith David: And, I shall look upon Auxentius as upon a Devil, so long as he is an Arrian, said Hilarius. We must shew no countenance, nor give no encourage­ment to such as deny, either [...]ne divinity or humanity of Christ.

I have been the longer upon the Divinity and huma­nity of Christ. 1. Because the times we live in require it. 2. That poor weak staggering Christians may be strengthned, established, and setled in the truth, as it is in Jesus. 3. That I may give in my testimony and wit­ness against all those who are poysoned and corrupted with Socinian and Arrian Principles, which destroy the souls of men. 4. That those, in whose hands this book may fall, may be the better furnished to make head a­gainst men of corrupt minds; who, by slight of hand, and cunning craftiness, lie in wait to deceive, Eph. 4. 14.

Sixthly, As he that did feel and suffer the very tor­ments of Hell, though not after a hellish manner, was God-man; so the punishments that Christ did sustain for us, must be referred only to the substance, and not unto the circumstances of punishment. The punishment which Christ endured, if it be considered in its substance, kind, or nature; so 'twas the same with what the sinner himself should have undergone. Now the punishment due to the sinner was death, the curse of the Law, &c. now this Christ underwent, for he was made a curse for us: Gal. 3. 13. but if you consider the punishment which Christ endur'd, with respect to certain circumstances, adjuncts, and ac­cidents, as the eternity of it, desperation going along [Page 285] with it, &c. then, I say, it was not the same, but equi­valent: Whether the work of man's re­demption could have been wrought with­out the suffer­ings and humi­liation of Christ, is not determina­ble by men; but that it was the most admirable way, which wis­dom, justice, and mercy, could re­quire, cannot be denied. And the reason is, because, though the enduring of the punishments, as to the substance of them, could, and did agree with him as a surety, yet the circumstances of those punishments could not have befallen him, unless he had been a sinner; and therefore, every inordination in suffering was far from Christ, and a perpetual duration of suffering could not befall him; for the first of these had been contrary to the holiness and dignity of his person, and the other had made void the end of his suretiship and Mediatorship; which was so to suffer, as yet to conquer, and to deliver, and therefore, though he did suffer death for us (in the substance of it) yet he neither did nor could suffer death in the circumstances of it, so as for ever to be held by death; for then, in suffering death, he should not have conquered death, nor delivered us from death; neither was it necessary to Christ's substitution, that he should undergo, in every respect, the same punishment which the offender himself was liable unto: but if he un­derwent so much punishment as did satisfie the Law, and vindicate the Law-giver, in his holiness, truth, ju­stice, and righteousness, that was enough. Now, that was unquestionably done by Christ, as the Scriptures do abundantly testifie. It must be readily granted, that Christ was to suffer the whole punishment due unto sin, so far as it became the dignity of his person, and the ne­cessity of the work; but if he had suffered eternally, the work of Redemption could never have been accomplish­ed; and besides, he should have suffered that which could no ways beseem him. And therefore the Apostle saith, Heb. 2. 10. It became him to be consecrated through suffer­ings: Christ was only to pass through such sufferings as became him, who was ordained to be the Prince and Cap­tain of our salvation. It became him to be man, and it be­came him in our humane nature to suffer death, and it be­came him to sustain for us the substance of those punish­ments that we should have undergone; and according­ly, he did: what our sins did deserve, and what ju­stice [Page 286] might lay upon us for those sins, all that did Christ cer­tainly suffer or bear: Jesus Christ did so suffer for our sins, as that his sufferings were fully answerable to the demerit of our sins. And I think I may safely say, that God, in ju­stice, could not require any more, or lay on any one more punishment than Jesus Christ did suffer for our sins: and my reason is this, because Christ bare all our sins and all our sorrows, and was obedient unto the death, and made a Isa. 53. Gal. 3. 13. curse for us; and more than this, the Law of God could not require: and if Christ did suffer all that the Law of God required, then certainly he suffeed so much as did satisfie the justice of God: viz. as much punishment as was commensurated with sin. But,

Seventhly and lastly, the meritorious cause, the main 7. Isa. 53. 4, 5. There were o­ther subordinate ends of his suffer­ings; as, 1. To sanctifie suffer­ings to us. 2. To sweeten suffer­ings to us. 3. To succour us expe­rimentally under all our sufferings, Heb. 2. 17, 18. 4. That he might be prepared to enter into his glory, Luk. 24. 26 5. That he might be a Conquerour over sufferings, which was one piece of his great­est glory, &c. end, and the special occasion of all the sufferings of Christ, were the sins of his people: Christ was our surety, and he could not satisfie for our sins, nor reconcile us to God without suffering, Isa. 53. 5. But he was wounded for our transgressions; the Hebrew word for wounded, [...], hath a double Emphasis; either it may signifie that he was pierced through as with a dart, or that he was torment­ed or pained, as women or other creatures are wont to be that bring forth with pain and torment, at the time of their travail: for the word in the Text last cited, comes regularly from a root that signifies properly to be in pain, as women are when they bring forth. It was our trans­gressions that gave Christ his deadly wounds, it was our sins that smote him, and bruised him. Look as Zippora said to Moses, Exod. 4. 25. Surely, a bloody husband art thou to me; so may Christ say to his Church, surely a bloody spouse hast thou been to me; Christ's spouse may look upon him, and say, It was I that have been that Judas, that have betrayed thee, it was I that was the soul­diers that murdered thee, It was my sins that brought all sorrows and sufferings, all mischiefs and evils upon thee: I have sinned, and thou hast suffered: I have eaten the sower Grapes, and thy teeth were set on edge: I have sin­ned, and thou hast died: I have wounded thee, and thou [Page 287] hast healed me. It is the wisdom, and oh, that it might be more and more, the work of every believer, to look upon an humble Christ with an humble heart, a broken Christ with a broken heart, a bleeding Christ with a bleed­ing heart, a wounded Christ with a wounded heart; ac­cording to that, Zech. 12. 10. Christ was wounded, bruis­ed, and cut off for sinners sins. When Christ was taken by the souldiers, he said, If ye seek me, let these go their way: Christ was willing, that the hurt which sinners had done to God, and the debt which they owed to him, should be set upon his score, and put upon his account: and the Apostle mentions it as a remarkable thing, That Christ died for the ungodly, Rom. 5. 8. The just for the un­just, 1 Pet. 3. 18. our sins were the meritorious cause of Christ's sufferings; Christ did not suffer for himself, for Heb. 4. 15. cap. 7. 26. he was without sin, neither was guile found in his mouth. The grand design, errand and business about which Christ came into the world, was to save sinners: He had his 1 Tim. 1. 15. Mat. 1. 21. name Jesus, because he was to save is people from their sins: he died for our sins; not only for our good, as the final cause; but for our sins, as the procuring cause of his death. He was delivered for our offences, Christ died Rom. 4. 25. 1 Cor. 15. 3. for our sins according to the scriptures: that is, according to what was typified, prophesied, and promised in the blessed Scriptures, Gal. 1. 4. He gave himself for our sins; 1 Pet. 2. 24. Who his own self bare our sins in his own body upon the tree: by whose stripes ye were healed, [...]. The whole Testament hath not the like two relatives at once in the original, as if I should say, by whose stripes of his, we are healed. Peter (saith Estius) alludes to the stripes that servants receive from their cruel masters: therefore he return to the second person, ye are healed: here you see that the Physician's blood became the sick man's salve, we can hardly believe the power of sword-salve. But here is a mystery, that only the Gospel can assure us of, that the wounding of one should be the cure of another: Oh, what an odious thing is sin to God, that he will pardon none without blood, yea, without [Page 288] the blood of his dearest son! Oh, what a Hell of wicked­ness Heb. 9. 22. 1 Pet. 1. 18, 19. must there be in sin, that nothing can expiate it, but the best, the purest, the noblest blood that ever run in veins! Oh, what a transcendent evil must sin be, that no­thing can purge it away but death, but the death of the Cross, no death but an accursed death! Oh, what a Le­prosie is sin, that it must have blood, yea, the blood of God to take it away!

Now, thus you have seen, 1. That the sufferings of Christ have been free and voluntary, and not constrained or forced. 2. That they have been very great and hei­nous. 3. That the punishments which Christ did suffer for our sins, were in their parts, and kinds, and degrees, and proportion, all those punishments which were due unto us by reason of our sins; and which we our selves should otherwise have suffered. 4. That Jesus Christ did feel and suffer the very torments of Hell, though not af­ter a hellish manner. 5. That he that did feel and suffer the torments of hell, though not after a hollish manner, was God-man. 6. That the punishments that Christ did sustain for us, must be referred only to the substance, and not to the circumstances of punishment. 7. That the meritorious cause of all the sufferings of Christ, were the sins of his people. Now, to that great question of giv­ing up your account at last, according to the import of Eccles. 11. 9. cap. 12. 14. Mat. 12. 14. cap. 18. 23. Luk. 16. 3. Ram. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. cap. 13. 17. 1 Pet. 4. 7. those ten Scripures in the margent; you may in the fourth place, make this safe, noble, and happy plea; Oh blessed God, Jesus Christ hath suffered all those things that were due unto me for my sin; he hath suffered even to the worst and uttermost; for all that the Law threatned was a curse, and Christ was made a curse for me, Gal. 3. 13. he knew no sin, but was made sin for me; 2 Cor. 5. 21. and what Christ suffered, he suffered as my surety, and in my stead; and therefore, what he suffered for me, is as if I had suffered all that my self; and his sufferings hath ap­peased thy wrath, and satisfied thy justice, and reconciled thee to my self. For God was in Christ, reconciling the 2 Cor. 5. 19. world to himself, not imputing their trespasses unto them. [Page 289] And he hath reconciled both (Jews and Gentiles) unto God, in one body, on the Cross; having slain enmity there­by: Jesus Christ took upon him all my sins; they were all of them laid upon him, and he bare or suffered all the wrath and punishment due for them, and he suffered all as my surety, in my stead, and for my good; and thou didst design him for all this, and accepted of its sufficient and effectual on my behalf. Oh, with what comfort, cou­rage, and confidence, may a believer, upon these conside­rations, hold up his head in the great day of his account.

Let me now make a few inferences from the conside­ration of all the great and grievous sufferings of our Lord Jesus Christ: and therefore!

First, Let us stand still, and admire and wonder at the love of Jesus Christ to poor sinners; that Christ should ra­ther dye for us, than the Angels; they were creatures of a 1 more noble extract; and, in all probability, might have brought greater revenues of glory to God: yet, that Christ should pass by those golden vessels, and make us vessels of glory, Oh, what amazing and astonishing love is this! This is the envy of Devils, and the admiration of Angels and Saints. The Angels were more honourable and excellent creatures than we; they were celestial spirits, we earthly bodies, dust and ashes; they were immediate attendants upon God, they were, as I may say, of his privy chamber; we servants of his in the lower house of this world, farther remote from his glorious presence; their office was to sing Hallelujahs, Songs of praise to God in the heavenly Paradise, ours to dress the Garden of Eden, which was but an earthly Paradise; they sinned but once, and but in thought (as is commonly thought,) but Adam sinned in thought, by lusting, in deed, by tasting, and in word, by excusing: why did not Christ suffer for their sins, as well as for ours? or if for any, why not for theirs rather than ours? Even so, O Father, for so it pleased thee. We move this question, not as being curious to search thy secret counsels, O Lord, but that we may be the more swallow­ed Mat. 11. 26. up in the admiration of the breadth, and length, and depth, and height, of the love of Christ, which passeth [Page 282] knowledg. The Apostle, being in a holy admiration of Eph. 3. 18. 19. Christ's love, affirms it to pass knowledg; that God, who is the eternal Being, should love man when he had scarce Prov. 8. 30, 31. a Being, that he should be enamoured with deformity, that he should love us when in our blood, that he should pity us when no eye pitied us, no, not our own: Oh, such was Christ's transcendent love, that man's extreme Ezek. 16. misery could not abate it; the deploredness of man's con­dition did but heighten the holy flame of Christ's love; 'tis as high as Heaven, who can reach it? 'tis as low as Hell, who can understand it? Heaven (through its glo­ry) could not contain him (man being miserable) nor Hell's torments make him refrain, such was his perfect matchless love to fallen man: that Christ's love should extend to the ungodly, to sinners, to enemies that were in arms of rebellion against him; yea, not only so, but Rom. 5. 6, 8, 10. that he should hug them in his arms lodg them in his bo­som, dandle them upon his knees, and lie them to his breasts, that they may suck and be satisfied, is the highest improvement of love. That Christ should come from the Isa. 66. 11, 12, 13. eternal bosom of his father, to a Region of sorrow and John 1. 18. Isa. 53. 4. 1 Tim. 3. 16. John 17. 5. Mat. 25. death; that God should be manifested in the flesh, the Creator made a creature; that he that was cloathed with glory, should be wrapped with rags of flesh; that he that filled Heaven, should be cradled in a manger; that the God of Israel should fly into Egypt, that the God of strength, should be weary; that the judg of all flesh should be condemned; that the God of life should be put to death; that he that is one with his father, should cry out John 19. 41. of misery, O my father, if it be possible, let this cup pass from me; that he that had the keys of hell and death, Mat. 26. 39. Rev. 1. 18. John 19. 41, 42. should lie imprison'd in the Sepulchre of another, hav­ing, in his life time, no where to lay his head; nor af­ter death, to lay his body; and all this for man, for fallen man, for miserable man, for worthless man, is beyond the thoughts of created natures. The sharp, the universal and continual sufferings of our Lord Je­sus Christ, from the cradle to the cross, does above all [Page 283] other things speak out the transcendent love of Jesus Christ to poor sinners: That wrath, that great wrath, that fierce wrath, that pure wrath, that infinite wrath, that matchless wrath of an angry God, that was so ter­ribly imprest upon the Soul of Christ, quickly spent his natural strength, and turned his moisture into the Psal. 32. 4. drought of summer; and yet all this wrath he patient­ly underwent, that Sinners might be saved, and that he Heb. 2. 10. might bring many sons unto glory. O wonder of love! Love is passive, it enables to suffer: The Curtii laid down their lives for the Romans, because they loved them; so 'twas love that made our dear Lord Jesus lay down his life, to save us from hell and to bring us to heaven. As the Pelican, out of their love to her young ones, when they are bitten with Serpents, feeds them with her own blood, Gen. 3. 15. to recover them again; so when we were bitten by the old Serpent, and our wound incurable, and we in dan­ger of eternal death, then did our dear Lord Jesus, that he might recover us and heal us, feed us with his own Jeh. 6. 53. 54, 55, 56. Dilexisti me De­mine magis. quàm teipsum, Bern. blood: O love unspeakable! This made one cry out, Lord thou hast loved me more than thy self; for thou hast laid down thy life for me. It was only the golden link of love that fastned Christ to the Cross, and Joh. 10. 17. that made him die freely for us, and that made him willing to be numbred among transgressors, that we might Isa. 53. 12. be numbred among general assemby and church of the Heb. 12. 23. first born, which are written in heaven. If Jonathan's 2 Sam. 1. 26. love to David was wonderful, how wonderful must the Heb. 10. 10. love of Christ be to us, which led him by the hand to make himself an offering for us, which Jonathan never did for David: for though Jonathan loved David's life and safety well, yet he loved his own better; for when his father cast a javelin at him to smite him, he flies 1 Sam. 10. 33, 34, 35. for it, and would not abide his fathers fury, being very willing to sleep in a whole skin, notwithstanding his wonderful love to David; making good the Philosophers notion, that Man is a life-lover. Christ's love is like his name, and that is wonderful, yea it is so wonderful, that Isa. 9. 6. [Page 292] it is supra omnem creaturam, ultra omnem mensuram, con­tra omnem naturam, above all creatures, beyond allmeasure, contrary to all nature. 'Tis above all Creatures, for it is a­bove the Angels, and therefore above all others: 'Tis beyond all Measure, for time did not begin it, and time shall never end it; place doth not bound it, sin doth not exceed it, no estate, no age, no sex is denied it, tongues cannot express it, understandings cannot con­ceive it: and 'tis contrary to all Nature; for what na­ture can love where it is hated? what nature can for­give, where it is provoked? what nature can offer re­concilement where it receiveth wrong? what nature can heap up kindness upon contempt, favour upon ingrati­tude, mercy upon sin? and yet Christ's love hath led him to all this; so that wel may we spend all our days in admiring and adoring of this wonderful love, and be always ravished with the thoughts of it. But

Secondly, Then look that ye love the Lord Jesus 2 Christ with a superlative love, with an over-topping love; there are none have suffered so much for you as Christ, there are none that can suffer so much for you as Christ: the least measure of that wrath that Christ hath sustained for you, would have broke the hearts, necks and backs of all created Beings. O my friends! there is no love but a superlative love that is any ways sutable to the transcendent sufferings of dear Jesus: O love him above your lusts, love him above your relations, love him above the world, love him above all your outward con­tentments and enjoyments; yea love him above your very lives: for thus the Patriarchs, Ptophets, Apostles, Saints, Primitive Christians and the Martyrs of old have loved Act. 20. 24. cap. 21. 12, 13. 2 Cor. 1. 8, 9, 10. cap. 4. 11. cap. 11. 23. Heb. 11. 36, 37, 38, 39. our Lord Jesus Christ with an over-topping love, Rev 12. 11. They loved not their lives unto the death, that is, they slighted, contemned, yea despised their lives, ex­posing them to hazard and loss, out of love to the Lamb, who had washed them in his blood. I have read of one Kilian a Dutch Scholmaster, who being asked whether he did not love his wife and Children, answered, Were all the [Page 293] world a lump of gold, and in my hands to dispose of, I would leave it at my enemies feet to live with them in a prison; but my Soul and my Saviour are dearer to me than all. If my father (saith Jerom) should stand Hieron. ad Helio­dor. epist. 1. before me, and my mother hang upon, and my brethren should press about me, I would break through my bre­thren, throw down my father, and tread underfoot my mother, to cleave to Jesus Christ. Had I ten heads, Cere non amaut illi Christum, qui ali quid plusqe, am [...]ristum amant, Aug. de resurr. Hey do n [...]t l [...]ve Christ, who love any thing more than Christ. said Henry Voes, they should all off for Christ. If every hair of my head (said John Ardley Martyr) were a man, they should all suffer for the Faith of Christ. Let fire, racks, pullies (said Ignatius) and all the torments of Hell come upon me, so I may win Christ. Love made Hierom to say, O my Saviour, didst thou die for love of me? a love more dolorous than death; but to The more Christ hath suffered for us, the dearer Christ should be [...]nto us: the grea­ter and the bit­terer Christs suf­ferings have been for us, the great­er and the sweet­er should our love be to him. me a death more lovely than love it self; I cannot live, love thee, and be longer from thee. George Carpenter being asked whether he did not love his wife and chil­dren, which stood weeping before him, answered, My wife and children; my wife and children are dearer to me than all Bavaria, yet for the love of Christ I know them not. That blessed Virgin in Basil, being condemn­ed for Christianity to the fire, and having her estate and life offered her if she would worship Idols, cried out, Let money perish, and life vanish, Christ is better than all. Sufferings for Christ, are the Saints greatest glory; they are those things wherein they have most gloried: Crudelitas vestra, gloria nostra, your cruelty is our glory, saith Tertullian. It is reported of Babylas, that when he was to die for Christ, he desired this favour, that his Chains might be buried with him, as the ensigns of his honour. Thus you see with what a superlative love, with what an over-topping love, former Saints have loved our Lord Jesus; and can you Christians, who are cold and low in your love to Christ, read over these instances, and not blush? Certainly the more Christ hath suffered for us, the more dear Christ should be unto us; the more bitter his sufferings have been for us, the more [Page 286] sweet his love should be to us, and the more eminent should be our love to him: O let a suffering Christ lie nearest your hearts; let him be your Manna, your Tree of Life, your Morning-star: 'tis better to part with all than with this Pearl of price. Christ is that golden pipe through which the golden oyl of salvation runs; and oh how should this inflame our love to Christ! Oh that our hearts were more affected with the sufferings of Christ! Who can tread upon these hot coals, and his Can. 8. 7, 8. heart not burn in love to Christ, and cry out with Igna­tius, Christ my love is crucified? If a friend should die Joh. 10. 17, 18. for us, how would our hearts be affected with his kind­ness! and shall the God of Glory lay down his life for us, and shall we not be affected with his goodness? Shall Saul be affected with David's kindness in sparing his life, 1 Sam. 24. 16. and shall not we be affected with Christ's kindness, who Joh. 1. 18. to save our life, lost his own? O the infinite love of Christ, that he should leave his Fathers bosom, and come down Joh. 14. 1, 2, 3, 4. from heaven, that he might carry you up to heaven; that he that was a Son should take upon him the form of a Phil. 2. 5, 6, 7, 8. servant, that you of slaves should be made Sons, of ene­mies should be made friends, of heirs of wrath should Rom. 8. 17. be made heirs of God and joynt-heirs with Christ; that to save us from everlasting ruine, Christ should stick at nothing, but be willing to be made flesh, to lie in a manger, to be tempted, deserted, persecuted, and to die upon a Cross! O what flames of love should these things kindle in all our hearts to Christ! Love is compared to fire; in heaping love upon our enemy, we heap coals of R [...]m. 12. 19, 20. Prov. 26. 21. fire upon his head: now the property of fire is to turn all it meets with into its own nature, fire maketh all things fire, the coal maketh burning coals; and is it not a won­der then, that Christ having heaped abundance of the fiery coals of his love upon our heads, we should yet be but key-cold in our love to him. Ah what sad me­tal are we made of, that Christ's fiery love cannot in­flame our love to Christ! Moses wondred why the Bush Exod. 3. 3. consumed not, when he see it all on fire; but if you please [Page 287] but to look into your own hearts, you shall see a greater wonder; for you shall see that though you walk (like those three Children in the fiery furnace) even in the Dan. 3. midst of Christ's fiery love, flaming round about you; yet there is but little, very little true smell of that sweet fire of love to be felt or found upon you, or in you: Oh when shall the sufferings of a dear and tender-heart­ed Saviour kindle such a flame of love in all our hearts, as shall still be a breaking forth in our lips and lives, in our words and ways, to the praise and glory of free Grace? Cant. 2. 5. O that the sufferings of a loving Jesus might at last make us all sick of love! O let him for ever lie betwixt our Cant. 1. 13. breasts, who hath left his Fathers bosom for a time, that he might be enbosom'd by us for ever. But

Thirdly, Then in the sufferings of Christ, as in a 3 Gospel-glass, you may see the odious nature of Sin, and accordingly learn to hate it, arm against it, turn from it, and subdue it: Sin never appears so odious as when we Psal. 119. 104, 113, 128. Rom. 7. 15. cap. 12. 9. behold it in the [...]ed Glass of Christ's sufferings. Can we look upon sin, as the occasion of all Christ's suffer­ings; can we look upon sin, as that which made Christ a curse, and that made him forsaken of his Father, and that made him live such a miserable life, and that brought him to die such a shameful, painful and cruel death, and our hearts not rise against it? Shall our sins be grievous unto Christ, and shall they not be odious unto us? shall he die for our sins, and shall not we die to our sins? did not he therefore suffer for sin, that we might cease from sin? did not he bear our sins in his own body on the tree, 1 Pet. 4. 1. that we being dead to sin, should live to righteousness? If 1 Pet. 2. 24. one should kill our father, would we hug and imbrace him as our father? no, we would be revenged on him: Sin hath killed our Saviour, and shall we not be re­veng'd on it. Can a man look upon that Snake that hath stung his dearly beloved spouse to death, and preserve it alive, warm it at the fire, and hug it in his bosom, and not rather stab it with a thousand wounds? 'Tis sin that hath stung our dear Jesus to death, that has cruci­fied [Page 296] our Lord, clouded his glory, and shed his preci­ous blood, and oh how should this stir up our indigna­tion against it: ah how can a Christian make much of those sins that killed his deared Lord! how can he che­rish those sins that betrayed Christ, and apprehended Christ, and bound Christ, and condemned Christ, and scourged Christ, and that violently drew him to the Cross and there murdered him! It was neither Judas, nor Pilate, nor the Jews, nor the Souldiers, that could have done our Lord Jesus the least hurt, had not our sins, like so many Butchers and Hangmen, come in to their assistance. After Julius Caesar was treacherously mur­thered in the Senate-house, Antonius brought forth his Coat, all bloody, cut and mangled, and laying it open to the view of the people, said, Look, here is your Em­perors coat, and as the bloody conspirators have dealt by it, so have they dealt with Caesar's body; where­upon the people were all in an uproar, and nothing would satisfie them but the death of the murtherers, and they run to the houses of the conspirators, and burnt them down to the ground: But what was Caesar's coat, and Caesar's body, to the body of our dear Lord Jesus, which was all bloody, rent and torn for our sins? Ah, how should this provoke us to be revenged on our sins! how should we for ever loath and abhorr them! how should our fury be whetted against them! how should we labour with all our might to be the death of those sins, that have been the death of so great a Lord, and will, if not prevented, be the death of our Souls to all eternity. To see God thrust the sword of his pure, infi­nite and incensed wrath, through the very heart of his dearest Son, notwithstanding all his supplications, prayers, Heb. 5. 7. tears and strong cries, is the highest discovery of the Lords hatred and indignation of sin that ever was or will be: 'Tis true God discovered his great hatred against sin, by turn­ing Adam out of Paradise, and by casting the Angels down to hell, by drowning the old world, and by rain­ing hell out of heaven upon Sodom and Gomorrah, and [Page 297] by the various and dreadful judgments that he has been a pouring forth upon the world in all ages: but all this hatred is but the picture of hatred, to that hatred which God manifested against sin in causing the whole curse to meet upon our crucified Lord, as all streams meet in the sea. 'Tis true, God discovers his hatred of sin, by those endless, easless and remediless torments that he inflicts upon Devils and damned spirits; but this is no hatred, to that hatred against sin, which God discovered when he opened all the flood-gates of his envenom'd wrath upon his Son, his own Son, his only Son, his Son Isa. 53. 5, 6. Prov. 8. 30, 31. Matth. 3. ult. that always pleased him, his Son that never offended him. Should you see a father that had but one son, and he such a son in whom he always delighted, and by whom he had never been provoked; a son that always made it his business, his work, his heaven to promote Joh. 8. 49, 50. the honour and glory of his father, a son who was al­ways Joh. 9. 4. most at ease, when most engaged in his fathers ser­vice; Joh. 4. 34. a son who counted it his meat and drink to do his father's will: now should you see the father of such a son, inflicting the most exquisite pains and punishments, tortures and torments, calamities and miseries upon this his dearest son, you would readily conclude, that cer­tainly the sins, the offences that have put the father upon exercising such amazing, such matchless severity, fury and cruelty, upon his only Son, are infinitly hateful, o­dious Jer. 44. 4. Zech. 8. 17. The Rabbins, to scare their Scho­lars from sin u­sed to tell them, that sin made God's head ache; but I may say, sin hath made Christs head ache and his heart ach too. and and abominable to him. Now if you please but to cast your eye upon the actings of God the Father towards. Jesus Christ, you will find that he hath inflicted more torments and greater torments upon the Son of his dearest love, than all mortals ever have or could in­flict upon their only sons, Isai. 53. 6. The Lord hath laid upon him the iniquity of us all, Heb. Hath made the iniqui­ties of us all to meet on him, or to light or fall on him rather; God made all the penalties and sufferings, that were due to us, to fall upon Jesus Christ, as a man is wont to fall with all his might in a hostile manner upon his enemy; God himself inflicted upon dear Jesus, what­soever [Page 298] was requisite to the satisfying of his Justice, to the obtaining of pardon, and to the saving of all his e­lect, vers. 10. It pleased the Lord to bruise him, he hath put him to grief: all the devils in hell, nor all the men upon earth, could never have bruised or put to grief our Lord Jesus; if it had not pleased the Lord to bruise him and put him to grief, he had never been bruised or put to grief: O how should this work us to look upon sin with indignation!

Suppose a man should come to a Table, and there should be a knife laid at his Trencher, and it should be told him, this is the very knife that cut the throat of your child or father; if this person should use this knife as any other knife, would not every one say, Surely this man had but very little love to his father or his child, who can use this bloody knife as any other knife: So when you meet with any temptation to sin, O then say, This is the very knife that cut the throat of Jesus Christ, that pierced his sides, that was the cause of his sufferings, and that made Christ to be a curse, and accordingly let your hearts rise against it: Ah, how well doth it become Christians to look upon sin, as that accursed thing that made Christ a curse, and accordingly to abhorr it! Oh with what detestation should a man fling away such a knife! and with the like detestation should every Christi­an fling away his sins, as Ephraim did his Idols, Get you Hosea 14. 8. Isa. 2. 20. cap. 30. 22. hence, what have I any more to do with you? Sin, thou hast slain my Lord, thou hast been the only cause of the death of my Saviour: Let us say as David, Is not this the 2 Sam. 23. 17. blood of the men that went in jeopardy of their lives? so, is not this the sin that poured out Christ's blood? oh how should this enrage our hearts against sin, because it cost Heb. 2. 10. the Captain of our salvation, not the hazard, but the very loss of his life! God shewed Moses a tree wherewith he Exod. 15. 25. might make the bitter waters sweet; but lo, here is a tree wherewith ye may make the sweet waters of sin to become bitter: Look upon the tree on which Christ was crucified, remember his Cross, and the pains he [Page 299] suffered thereon, and the seeming sweetness that is in sin will quickly vanish; when you are sollicited to sin, cast your eye upon Christ's Cross, remember his astonishing sufferings for sin, and it will soon grow distasteful to your souls: for how can that chuse but be hateful to us, if we seriously consider how hurtful it was to Jesus Christ? who can look upon the Cross of Christ, and excuse his sin, as Adam did, saying, The woman which thou gavest me, she Gen. 3. 12. gave me of the tree, and I did eat? who can look upon the Cross of Christ, and colour his sin, as Judas did, saying, Hail Matth. 26. 49. Master? who can look upon the Cross of Christ, and deny his sin, as Gehazi did, saying, Thy servant went no whither? 2 Kings 5. 25. who can look upon the Cross of Christ, and defend his sin, as Jonah did, saying, I do well to be angry? O sirs! where is Jonah 4. 9. that hatred of sin that use to be in the Saints of old? David could say, I hate vain thoughts, and I hate every false Psal. 119, 104, 113, 128. Rom. 7, 15. way; and Paul could say, what I hate that do I. 'Tis better (saith one) to be in hell with Christ, than to be in heaven with sin: O how odious was sin in the Saints eye! The pri­mitive Christians chose rather to be cast to Lyons without, Ad leonem magis qnàm lemonem, saith Tertullian. than to be left to lusts within, so great was their hatred of sin. I had rather (saith Anselm) go to hell pure from sin, than to heaven poluted with that guilt: I will rather (saith ano­ther) leap into a Bonfire, than wilfully to sin against God. Under the Law, if an Oxe gored a man that he died, the Exod. 21. 28. Oxe was to be killed: Sin hath gored and pierced our dear Lord Jesus, O let it die for it; O avenge your selves upon it, as Sampson did avenge himself upon the Philistines, for Judg. 16. 28. his two eyes. P [...]lutarch reports of Marcus Cato, that he never declared his opinion in any matter in the Senate, but he would close it with this passage, Methinks still Carthage should be destroyed; so a Christian should never cast his eye upon the Cross of Christ, the sufferings of Christ, nor upon his sins, but his heart should say, Methinks pride should be destroyed, and unbelief should be destroyed, and hypocrisie should be destroyed, and earthly-mindedness should be destroyed, and self-love should be destroyed, and vain glory should be destroyed, [Page 300] &c. The Jews would not have the pieces of silver, which Ju­das cast down in the Temple, put in the Treasury, because Ma [...]. 27. 5, 6. they were the price of blood: Oh, lodg not any one sin in the Treasury of your hearts, for they are all the price of blood. But,

Fourthly, let the sufferings of our Lord Jesus raise in 4 all our hearts, a high estimation of Christ; O let us prize a suffering Christ above all our duties, and above all our Mat. 10. 37. Luk. 14. 26. graces, and above all our privileges, and above all our outward contentments, and above all our spiritual enjoy­ments! a suffering Christ is a commodity of greater va­lue than all the riches of the Indies, yea, than all the wealth of the whole world; he is better than Rubies (saith Prov. 8. 11. Solomon, and all the things thou canst desire are not to be compared to him: he is that Pearl of price, which the wise Merchant purchased with all that ever he had; no Mat. 13. 46, man can buy such Gold too dear. Joseph (a type of the Lord Jesus) then a precious Jewel of the world, was far more precious, had the Ishmaelitish Merchants known so Gen. 27. 37. much, than all the Balms and Myrrhs that they trans­ported: and so is a suffering Christ, as all will grant, that really know him, and that have experienced the sweet of union and communion with him. Christ went through heaven and hell, life and death, sorrow and suf­fering, misery and cruelty, and all to bring us to glory, and shall we not prize him? When, in a storm, the No­bles of Xerxes were to lighten the ship, to preserve their King's life, they did their obeysance, and leaped into the Sea: but our Lord Jesus Christ, to preserve our lives, Col. 1. 18. our souls, he leaps into a Sea of wrath. Oh, how should this work us to set up Christ above all! what a deal ado has there been in the world, about Alexander the great, and Constantine the great, and Pompey the great, because of their civil power and authority: but what was all their greatness and grandure, to that greatness and grandure, that God the father put upon our Lord Jesus Christ, when Mat 28. 1 [...]. Heb. 1. 13. Eph. 1. 20. he gave all power in heaven and in earth unto him, and set him down at his own right hand? Oh sirs! will you [Page 301] value men according to their titles, and will you not highly value our Lord Jesus Christ, who has the most magnificent titles given him? he is called King of Kings, Rev. 17. 14. cap. 19. 16. and Lord of Lords. It is observed by learned Drusins, that those Titles were usually gi [...]n to the great Kings of Per­sia, than which, there was none assumed more to them­selves, than they did: yet the holy Ghost attributes these great Titles to Christ, to let us know, that as God hath exalted Christ above all earthly powers, so we should mag­nifie him, and exalt him accordingly. Paul, casting his eye upon a suffering Christ, tells us, that he esteems of [...], Phil. 3. 8. all things, as nothing in comparison of Christ; All things, is the greatest account that can be cas [...] up; for it includeth all prizes, all summs, it taketh in heaven, it taketh in the vast and huge Globe and Circle of the ca­pacious world, and all excellencies within its bosom: all things, includes all Nations, All Angels, all Gold, all Jewels, all Honours, all delights, and every thing else besides: and yet the Apostle looks upon all these things [...], quasi [...], micae quae canibus: vide à Lapide, vide Bezam; the ori­ginal word notes the filth that comes out of the entrails of beasts or off all, cast to dogs. but as [...], dung, dog's dung (as some interpret the word) or dogs meat, course and contemptible, in com­parison of dear Jesus. Galeacius, that noble Italian Mar­quess, was of the same mind and mettal with Paul; for when he was strongly tempted, and solicited with great summs of money, and preferments, to return to the Ro­mish Church; he gave this heroick answer, Cursed be he that prefers all the wealth of the world, to one days communion with Christ. What if a man had large de­mains, stately buildings, and ten thousand rivers of Oyl; what if all the mountains of the world were Pearl, the mighty Rocks Rubies, and the whole Globe a shining Chrysolite; yet all this were not to be named in the same day, wherein there is mention made of a suffering Christ. Look, as one Ocean hath more waters than all the ri­vers in the world, and as one Sun hath more light than all the Luminaries in heaven; so one suffering Christ is more all to a poor soul, than if it had the all of the whole world a thousand times over and over. Oh sirs! [Page 302] if you cast but your eye upon a suffering Christ, a cru­cified Jesus; there you shall find righteousness in him to cover all your sins, and plenty enough in him to supply all your wants, and grace enough in him to subdue all your lusts, and wisdom enou [...]h in him to resolve all your doubts, and power enough in him to vanquish all your enemies, and vertue enough in him to heal all your dis­eases, Heb. 7. 25. I have read of a Roman servant, who knowing his master was sought for by officers, to be put to death; he put himself in­to his master's cloaths that he might be taken for him; and so he was, and was put [...] to death for him: whereupon his master, in me­mory of his thankfulness to him, and honour of him, erected a brazen Statue: but what a statue of Gold should we set up in our hearts to the e­ternal honour & exaltation of that Jesus, who not in our cloaths, but in our very na­ture, hath laid down his life for us! and fulness enough in him, both to satisfie you and save you, and that to the utmost. All the good things that can be reckoned up here below, have only a finite and limited benignity: some can cloath, but cannot feed; o­thers can nourish, but they cannot heal; others can en­rich, bu [...] they cannot secure; others can adorn, but can­not advance; all do serve, but none do satisfie; they are like a beggars coat, made up of many pieces; not all e­nough, either to beautifie, defend, or satisfie: but there is enough in a suffering Christ, to fill us and satisfie us to the full; Christ has the greatest worth and wealth in him. Look, as the worth and value of many pieces of Silver, is to be found in one piece of Gold; so all the petty ex­cellencies that are scattered abroad in the creatures, we to be found in a bleeding dying Christ; yea, all the whole volume of perfections, which is spread through heaven and earth, is epitomized in him that suffered on the Cross, nec Christus, nec coelum patitur hyperbolen, a man cannot hy­perbolize in speaking of Christ and heaven; but must en­treat his hearers, as Tully doth his readers, concerning the worth of L. Crassus; (ut majus quiddam de iis quam quae scripta sunt suspicarentur, 3. De oratore) that they would conceive much more than he was able to express: certainly, it is as easie to compass the heavens with a span, and con­tein the sea in a nut-shell, as to relate fully, a suffering, Christ's excellencies, or heaven's happiness. O sirs! there is in a crucified Jesus, something proportionable to all the straits, wants, necessities, and desires of his poor people. He is bread to nourish them, and a garment to John. 6. 5, 6, 37. Rev. 13. 14. Mat. 9. 12. Isa 9. 6. Heb. 2. 10. Act. 5. 31. cover and adorn them, a Physician to h [...]al them, a Coun­seller to advise them, a Captain to defend them, a Prince [Page 303] to rule, a Prophet to teach, and a Priest to make attone­ment Act. 7. 37, 38. Heb. 2. 17, 18. cap. 4. 15, 16. 2 Cor. 11. 2. Isa. 9. 6, 7. John. 20. 17. Isa. 28. 16. Rev. 22. 16. Eph. 1. 22, 23. for them; an Husband to protect, a Father to pro­vide, a Brother to relieve, a Foundation to support, a Root to quicken, a Head to guide, a Treasure to enrich, a Sun to enlighten, and a Fountain to cleanse. Now what can any Christian desire more, to satisfie him and save him, to make him holy and happy in both Worlds? Shall the Romans and other Nations highly value those that have but ventur'd to lay down their lives for their Coun­trey, and shall not we highly value the Lord Jesus Christ, who hath actually laid down his life for his sheep? I have John 10. 11, 15, 17. read of one, who walking in the fields by himself, of a sudden, fell into loud cries and weeping; and being ask­ed (by one that passed by, and over-heard him) the cause of his lamentation; I weep (saith he) to think that the Lord Jesus Christ should do so much for us men; and yet, not one man of a thousand so much as mind him, or think of him. Oh what a bitter Lamentation have we cause to take up, that the Lord Jesus Christ has suffered so ma­ny great and grievous things for poor sinners; and that there are so few that sincerely love him, or that highly va­lue him; most men preferring their lusts, or else the Toys and Trifles of this world above him. But,

Fifthly, let the sufferings of our Lord Jesus Christ work 5 us all into a gracious willingness to embrace sufferings for his sake; and chearfully and resolutely to take up his Cross, Mat. 16. 24. and follow him: did Christ suffer, who knew no sin? and shall we think it strange to suffer, who know nothing but sin? shall he lie swelthering under his father's wrath, and shall we cry out of men's anger? was he crowned Godfrey of Bullen first King of Je­rusalem, refused to be crowned with a Crown of Gold; saying, that it became not a Christian to wear a Crown of Gold, where Christ, for our salvation, had worn a Crown of thorns. with thorns, and must we be crowned with rose-buds? was his whole life, from the cradle to the cross, made up of nothing but sorrows and sufferings? and must our lives, from the cradle to the grave, be filled up with nothing but pleasures and delights? was he despised, and must we be admired? was he debased, and must we be exalt­ed? was he poor, and must we be rich? was he low, and must we be high? did he drink of a bitter cup, a [Page 304] bloody cup; and will no cups serve our turns, but cups of consolation? Let us not think any thing too much to do for Christ, nor any thing too great to suffer for Christ, nor any thing too dear to part with for such a Christ, such a Saviour, that thought nothing too much to do, or too grievous to suffer, that so he might accomplish the work of our Redemption. He left heaven for us, and shall not John 1. 18. we let go this world for him? he left his father's bosom for us, and shall not we leave the bosoms of our dearest Re­lations Psal. 45. 10, 11. Mat. 10. 37. for him? he underwent all sorts of sufferings for us, let us as readily encounter with all sorts of sufferings for him: Paul was so inur'd to sufferings for Christ, that [...] Cor. 12. 10. 2 Cor. 11. 23, to verse 28. he could rejoice in his sufferings, he gloried most in his chains, and he looked upon his scars, buffetings, scourg­ings, stoneings for Christ, as his greatest triumphs. And how ambitious were the primitive Christians of Martyr­dom in the cause of Christ: and of late, in the times of the Marian Persecution, how many hundreds chearfully and willingly laid down their lives; mounting, Eliah-like to heaven in fiery charriots. And, oh, how will Christ own and honour such Christians at last, as have Rev. 3. 21. not set on others, but exposed themselves to hazards, losses and sufferings for his sake! as those brave souls, who Rev. 12. 11. loved not their lives unto the death; that is, the despised their lives in comparison of Christ; they exposed their Heb. 11, 33, to 39. cap. 10. 34. bodies to horrible and painful deaths, their temporal e­states to the spoyl, and their persons to all manner of shame and contempt for the cause of Christ: in the days of that bloody persecutor Dioclesian, the Christians shew­ed certatim Plo [...]iosa in certamina rue­batur, &c. Sulpi­tius. as glorious power in the faith of Martyrdom, as in the faith of Miracles, the valour of the patients, and the sa­vageness of the persecutors, striving together; till, both exceeding nature and belief, bred wonder and astonish­ment in beholders and readers. In all Ages and Genera­tions, they that have been born after the flesh, have per­secuted Gal. 4. 29. them that have been born after the spirit; and the seed of the serpent, have been still a multiplying of troubles upon the seed of the woman. Would any man [Page 305] take the Churches picture (saith Luther) then let him paint a poor silly maid, sitting in a wilderness; compassed about with hungry Lyons, Wolves, Bores and Bears, and with all manner of other cruel hurtful beasts; and in the midst of a great many furious men, assaulting her every moment and minute: and why should we wonder at this, when we consider, that the whole life of Christ was filled up with all sorts and kinds of sufferings? Oh, where is that brave spirit, that has been upon the saints of old? Blessed Bradford looked upon his sufferings for Christ, as an▪ evi­dence to him, that he was in the right way: It is better If one man did suffer all the sor­rows of all the Saints in the world, yet they are not worth one hours glory in heaven; Chry­sostom. for me to be a Martyr than a Monarch, said Ignatius, when he was to suffer. Happy is that soul, and to be equal­led with Angels, who is willing to suffer, if it were pos­sible, as great things for Christ, as Christ hath suffered for it, saith Jerom: sufferings are the ensigns of heaven­ly nobility, saith Calvin: Modestus, Lieutenant to Julian the Emperour, said to Julian, while they suffer they de­ride us (saith he) and the torments are more fearful to them that stand by, than to the tormented: Luther re­ports of Vincentius, that he laughed at those that slew him; saying, that to Christians, tortures and death were but sports, and he gloried when he went upon hot burn­ing coals, as if he trod upon roses: 'twas a notable say­ing of a French Martyr, when the rope was about his fellow, give me that golden chain, and dub me a Knight of that noble Order: Paul rattled his chain, which he bore for the Gospel; and was as proud of it, as a wo­man of her ornaments, saith Chrysostom: do your worst, do your worst, said Justin Martyr (to his persecutors) but this I will tell you, that you may put all that you are like to gain by the▪ bargain into your eye, and weep it out a­gain: Basil will tell you, that the most cruel Martyrdom is but a trick to escape death, to pass from life to life (as he speaks) for it can be but a days journey between the Cross and Paradise: Their names that are written in red letters of blood in the Churches Calender, are written in golden letters in Christ's Register, in the book of life, [Page 306] saith Prudentius: Though the Cross be bitter, yet it is but short; a little storm, as one said of Julian's Persecuti­on, and an eternal calm follows: Methinks, said one, I tread upon Pearls, when he trod upon hot burning coals; and I feel no more pain, than if I lay in a bed of Down, and yet he lay in flames of fire: I am heartily angry (saith Luther) with those that speak of my sufferings; which, if compared to that which Christ suffered for me, are not once to be mentioned in the same day: Paul greatly re­joyced in his sufferings for Christ; and therefore, often­times sings it out, I Paul a prisoner (as you may see by See Act. 23. 17. Eph. 3. 1. cap. 4. 1. 2 Tim. 1. 8. Philem. 1. 9. [...] Cor. 11. 23. Rom. 16. 7. Col. 4. 10. [...]il [...]m. 23. the Scriptures in the margent) not I Paul an Apostle, nor I Paul wrap'd up in the third heaven; Christ shewed his love to him, in wraping him up in the third heaven; and he shews his love to Christ, in suffering for him: Du­ring the cruel Persecutions of the heathen Emperours, the Christian Faith was spread through all places of the Empire, because the oftener they were mowed down (saith Tertullian) the more they grew: I am in prison till I am in prison, said one of the Martyrs: I am the unmeetest man for this high office of suffering for Christ, that ever was appointed to it, said blessed Sanders: Austin observ­ed, that though there were many thousand Christians put to death for professing Christ, yet they were never the fewer for being slain: Cyprian, speaking of the Christi­ans and Martyrs in his time, said, occidi poterant, sed vin­ci Lo [...]d [...] Id corda computeth 44 se­veral kinds of to [...] ­ment, wherewith the primitive Christians were tryed Adv. Sacr. cap. 128. non poterànt, they may kill them, but they cannot overcome them: The more we are cut down by the sword of perse­cution, the more we encrease, saith Tertullian: Eusebius tells us of one that writ to his friend from a stinking Dun­geon, and dates his letter from my delicate Orchard: Burn my foot if you will (said that noble Martyr in Basil) that it may dance everlastingly with the blessed Angels in Heaven: The young child in Josephus; who, when his flesh was pulled in peices with pincers, by the command of Antiochus, said with a smiling countenance; Tyrant, thou losest time, where are those smarting pains, with which thou threatnest me? make me to shrink and cry [Page 307] out if thou canst: And Bainam, an English Martyr, when the fire was flaming about him, said, you Papists talk of miracles, behold here a miracle, I feel no more pain than if I were in a bed of Down; it is as sweet to me as a bed of roses: Lawrence, when his body was roasted up­on a burning Gridiron, cryed out, this side is roasted e­nough, turn the other side: Marcus of Arethusa, when his body was cut and mangled, and anointed with ho­ney, and hung up aloft in a basket, to be stung to death by wasps and bees; looked down, saying, I am advanc­ed, despising you that are below: Henry Voes kissed the stake: Hawks clapped his hands in the flames when they were half consumed: John Noys blessed God that ever he was born to see that day: and Bishop Ridley called his execution day his wedding day. Thus you see a cloud of witnesses to raise and inflame your hearts into a free, ready, willing, chearful, and resolute suffering for that Jesus, who has suffered so much for you. Oh sirs, when we see all sorts and sexes of Christians, divinely to defie and scorn their torments and tormentors, when we see them conquering in the midst of hideous sufferings, when we hear them expressing their greatest joy in the midst of their greatest sufferings; we cannot but conclude that there was something more than ordinary, that did thus raise, cheer and encourage their spirits in their sufferings; Heb. 11. 24, 25, 26. cap. 12. 2. and doubtless this was it, the recompence of reward on the one hand, and the matchless sufferings of Jesus Christ for them on the other hand. The cordial wherewith Pe­ter is said (by Clemens) to comfort his wife when he saw her led to Martyrdom, was this, Remember the Lord; whose disciples if we be, we must not think to speed bet­ter than our master.

It is said of Antiochus, that being to fight with Judas, Captain of the host of the Jews; he shewed unto his Ele­phants, 1 Machah. cap. 6. v. 3, 4. the blood of the Grapes and Mulberries, to pro­voke them the better to fight: so the holy Ghost hath set before us the wounds, the blood, the sufferings, the dy­ing, of our dear Lord Jesus, to encourage us to suffer with [Page 308] all readiness and resoluteness, whatsoever calamities or miseries may attend us for Christ's sake, or the Gospel's sake. Ah, what a shame would it be, if we should [...]ot be always ready to suffer any thing for his sake, who hath suffered so much for our sins, as is beyond all con­ception, all expression. Never was Jacob more graci­ous and acceptable to his father Isaac, than when he stood before him, cloathed in the garments of his rough brother Esau: then, the father smelling the savour of the elder Gen. 27. 27. brothers garments; said, Behold, the smell of my son, is as the smell of a field which the Lord hath blessed. And ne­ver are we more gracious and acceptable to our heavenly father, than when we stand before him, cloathed in the rough garments of Christ's afflictions and sufferings. Oh Christians, all your sufferings for Christ, they are but in lets to your glorious reigning with Christ. Justin Mar­tyr saith, that when the Romans did immortalize their Emperours, as they called it, they brought one to swear, that he see him go to Heaven out of the fire: but we may see by an eye of faith the blessed souls of Martyrs, fly to heaven like Elias in his fiery charriot, or like the Angel that appeared to Manoah in the flames. By the consent of the School-men, all Martyrs shall appear in the Church triumphant, bearing the signs of their Christian wounds about them, as so many speaking testimonies of their ho­ly courage; that what here they endured in the behalf of their Saviour, may be there an addition to their glory. But,

Sixthly, hath Jesus Christ suffered such great and griev­ous 6 things for you? Oh then, in all your fears, doubts and conflicts with enemies, within or without, fly to the sufferings of Christ, as your City of refuge. Did Christ endure a most ignominious death for thee, did he take on him thy sinful person, and bare thy sin, and death, and cross; and was made a sacrifice and curse for thee? Oh then, in all thy inward and outward distresses, shel­ter Psal. 90. 1. Psal. 91. 1, 4, 9. thy self under the wings of a suffering Christ. I have read of Nero, that he had a shirt made of a Salamander's [Page 309] skin, so that if he went through the fire in it, it would keep him from burning: Oh sirs, a suffering Christ is this Salamander's skin, that will keep the Saints from burning in the midst of burning, from suffering in the Dan. 3. 24. 29. Isa. 43. 2. midst of sufferings, from drowning in the midst of drown­ing. In all the storms, that beat upon your inward or your outward man, eye the sufferings of Christ, l [...]an up­on Zach. 13. 10. Cant. 8. 5. 2 Cor. 2. 14. Eph. 6. 14. the sufferings of Christ, plead the sufferings of Christ, and triumph in the sufferings of Christ. It is storied of a Martyr; that writing to his wife, where she might find him when he was fled from home; oh my dear (said he) Surius in vita sancti Elzearii. if thou desirest to see me, seek me in the side of Christ, in the cleft of the rock, in the hollow of his wounds; for there I have made my nest, there will I dwell, there shalt thou find me, and no where else but there. In every temptation let us look up to a crucified Christ, who is fit­ted Heb. 2. 17, 18. cap. 4. 15, 16. and qualified to succour tempted souls: oh my soul, when ever thou art assaulted, let the wounds of Christ be thy City of refuge, whither thou maist fly and live. Let us learn in every tentation which presseth us (whe­ther it be sin, or death, or curse, or any other evil) to translate it from our selves to Christ; and all the good in Christ, let us learn to translate it from Christ, to our selves. Look, as the Burgess of a Town or Corporati­on, sitting in the Parliament house, beareth the persons of that whole Town or place; and what he saith, the whole Town saith; and what is done to him, is done to the whole Town: even so, Christ upon the cross, stood in our Isa. 53. 4, 5, 6. place, and bare our sins; and whatsoever he suffered, we suffered; and when he died, all the faithful died with him, and in him. I have read of a gracious woman; who, being by Satan strongly tempted, replyed; Satan, if thou hast any thing to say to me, say it to my surety, who has undertaken all for me, who hath paid all my debts, and satisfied Divine Justice, and set all reckonings even between God and my soul. Do your sins terrifie you? oh then, look up to a crucified Sa­viour, who bare your sins in his own body on the Tree. 1 Pet. 2. 24. [Page 310] When sin stares you in the face, oh then, turn your face The strongest Antidote against sin, is to look up­on sin in the red glass of Christ's blood; Au [...]tin. to a dying Jesus, and behold him with a spear in his side, with thorns in his head, with nails in his feet, and a par­don in his hands. Hast thou wounded thy conscience by any great fall or falls? O then, remember that there is nothing in heaven or earth more efficacious to cure the Bern. Ser. 61. in cant. wounds of conscience. than a frequent and serious medi­tation on the wounds of Christ. Doth death, that rides upon the pale horse, look gashly and deadly upon thee? Rev. 6. 8. Rom. 5. 6, 8. oh, then remember that Christ died for you; and that, by his death, he hath swallowed up death in victory: Oh, 1 Cor. 15. 55, 56, 57. remember that a crucified Christ hath stripped death of his sting, and disarmed it of all its destroying power: death may buzz about our ears, but it can never sting our souls. Look, as a crucified Christ hath taken away the guilt of sin, though he hath not taken away sin it self; so he hath taken away the sting of death, though he hath not taken away death it self: He spake excellently that said, that is not death, but life, wbich joyns the dying man to Christ; Ambrosius in 1 Tim. 5. 6. Death will blow the bud of Grace into the flower of Glory. and that is not life, but death, that separates the living man from Christ: Austin longed to die, that he might see that head, that was crowned with thorns: Did Christ die for me (saith one) that I might live with him, I will not therefore, desire to live long from him; all men go willingly to see him whom they love; and shall I be un­willing to die, that I may see him whom my soul loves? Bernard would have us, never to let go out of our minds the thoughts of a crucified Christ; let these, says he, be meat and drink unto you, let them be your sweetness and consolation, your honey, and your desire, your reading, and your meditation, your contemplation, your life, death, and resurrection: certainly, he that shall live up to this counsel, will look upon the King of terrors, as the King of desires. Are you apt to tremble when you eye the curse threatned in the Law? Oh then, look up to a crucified Christ, and remember that he hath redeemed you from the curse of the Law, being made a curse for Gal. 3. 13. you: doth the wrath of God amaze you? Oh, then look [Page 311] up to a crucified Christ, and remember that Christ hath trod the winepress of his father's wrath alone, that he Isa. 63. 3. 1 Thes. 1. ult. might deliver you from wrath to come: Is the face of God clouded, doth he that should comfort you stand a­far off? oh, then look up to a crucified Christ, and re­member that he was forsaken for a time, that you might not be forsaken for ever: are you sometimes afraid of condemnation? oh, then look upon a crucified Christ, Lamen. 1. 16. who was condemned, that you might be justified: who shall lay any thing to the charge of God's Elect? it is Rom. 8. 33, 34. God that justifieth, who is he that condemneth? it is Christ that died: ah Christians, that you would, at last, under all your temptations, afflictions, fears, doubts, conflicts, and disputes, be perswaded to keep a fixed eye upon cru­cified Jesus; and remember that all he did, for you, and that all he suffered he suffered, for you; and this will be a strong cordial to keep you from fainting under all Turbahor sed non perturbabor quia vuln [...]rum Christi recordabor, Aug. your inward and outward distresses, according to that saying of one of the Ancients, I may be troubled, but I shall not be overwhelmed, because I remember the print of the nails, and of the spear, in the hands and side of Je­sus Christ. Oh, that Christians would labour under all their soul-troubles to keep a fixed eye upon a bleeding Christ; for there is nothing that will ease them, quiet them, settle them, and satisfie them, like this: Many, may I not say, most Christians are more apt to eye their sins, their sorrows, their prayers, their tears, their resolves, their complaints, than they are to eye a suffering Christ? and from hence springs their greatest woes, wounds, mi­series, and dejection of spirit: oh, that a crucified Christ might be for ever in your eye, and always upon your hearts. But,

Seventhly and Lastly, Hath Jesus Christ suffered such 7 great and grievous things? then this truth looks sadly and sowrely upon the Papists: in this red Glass of Christs blood, you may see how vain and wicked, how ridicu­lous and superstitious the devices of the Papists are, who for pacifying of Gods wrath, and for the allaying of his [Page 312] anger, and for satisfying his justice, and for the obtain­ing Surely that Reli­gion that lo [...]es to lap blood, and that is propagat­ed and maintain­ed by blood, and that prefers their own inventions and abominations. before the blood and suffer­ings of Christ; that Religion is not of God: but such is the Rom­ish Religion; Er­go, their Religion is not of God. of pardon, &c. have appointed Penances and Pil­grimages, and Self-scourgings, and Soul-masses, and Pur­gatory, and several other such like abominations (which the Scripture no where commands, but every where forbids:) which inventions and abominations of theirs tend only to derogate from the dignity and sufficiency of Christ's sufferings, and to reflect dishonour and dis­grace upon that full and perfect price that Christ hath paid for our Ransom, and to set up other Saviours, in the room of our blessed Redeemer: certainly all Popish pardons, penances, pilgrimages, masses, whippings, scourgings, &c. they unavoidably fall before the sufferings of our Lord Jesus Christ, as Dagon fell before the Ark, Goliah before David, Haman before Mordecai, and as the darkness falls before the morning-light: and as for their Purgatory, they do not know certainly where it is, nor how long it will last, nor what sort of fire is there; neither can they shew us how corporeal fire should work upon the Souls in Purgatory, they being spiritual and incorporeal: they cannot tell us whether the pains of Purgatory be at all times alike, neither can they tell us whether the good or evil Angels are the tormenters of the Souls in Purgatory: and as for the whipping, scalding, freezing of Souls in Purgatory, they are but old wives fables, and the brain­sick fansies of some deceitful persons to cheat poor igno­rant people of their money, under a blind pretence of praying their souls out of Purgatory. Christ offered himself once for all, but the Romish Priests offer Heb. 10. 10. him up daily in the Mass, an unbloody sacrifice; and so they do what lies in tehm to tread underfoot the blood Act. 20. 28. H [...]b. 10. 29. of God, the blood of the Covenant: to be short; Po­pery in effect is nothing else but an under-hand close witness-bearing against Christ in all his offices, and against all that he hath done and suffered for the Redemption and Salvation of sinners, as might be made abundantly evident, but that I may not now lanch out into that Ocean; I only give this brief touch by the way, that I [Page 313] migh [...] raise up in all your hearts a greater detestation of Popery, in this day wherein many are so warm for it, as if it were there only Diana. And let thus much suffice, concerning the sufferings of our Lord Jesus Christ and the improvement that we should make of them.

Thus you may clearly see, by what I have said con­cerning A Christians plea from the passive obedience of Christ. God did insist on it, that our sure­ty should pay down the whole debt at once, and accordingly he did. Heb. 10. 10, 12. the Active and Passive Obedience of our Lord Jesus Christ, that whatsoever we are bound to do or suffer by the Law of God, all that did Christ do and suffer for us, as being our Surety and Mediator. Now the Law of God hath a double challenge or demand up­on us; one is of active obedience, in fulfilling what it requires; the other is of passive Obedience, in suffering that punishment which is due to us for the transgression of it, in doing what it forbids: for as we were created by God, we did owe unto him all obedience which he requi­red; and as we sinned against God, we did owe unto him a suffering of all that punishment which he threatned; and we being fallen by transgression, can neither pay the one debt, nor yet the other: of our selves we can do nothing that the Law requires; neither can we so suffer, as to sa­tisfie God in his Justice wronged by us, or to recover our selves into life and favour again: And therefore Je­sus Christ (who was God-man) did become our Surety, and stood in our stead or room, and he did perform what we should but could not perform, and he did bear our sins and our sorrows, he did suffer and bear for us. what we our selves should have born and suffered, whereby he did fully satisfie the Justice of God, and made our peace, and purchased pardon and life for us: Christ did fully answer to all the demands of the Law, he did come up to perfect and universal cons [...]rmity to it; he did whatever the Law enjoyns, and he suffered what­ever the Law threatens; Christ by his active and passive obedience, hath fulfilled the Law most exactly and com­pletely; Gal. 3. 13. As he was perfectly holy, he did what the Law commanded; and as he was made a curse, he underwent what the Law threatned, and all this he did and suffer­ed [Page 310] [...] [Page 311] [...] [Page 312] [...] [Page 313] [...] [Page 314] in our steads, and as our Surety; what ever Christ did as our Surety, he made it good to the full: so that neither the righteous God, nor yet the righteous Law, could ever tax him with the least defect. And this must be our great Plea, our choice, our sweet, our safe, our comfortable, our acceptable Plea, both in the day of our particular accounts when we die, and in the great day of our account, when a crucified Saviour shall judge the World. Although sin, as an act, be transient, yet in the guilt of it, it lies in the Lord's high Court of Ju­stice, filed upon record against the sinner, and calling a­loud for deserved punishment, saying, Man hath sinned and man must suffer for sin: but now Christ hath suf­fered, 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 non-suits the action, and casts it out of the Court, as unjust. Thus whereas sin would have condemned us, Christ hath con­demned sin; he hath weakned, yea nullified and taken away sin, in the guilt and condemning power of it, by that abundant satisfaction that he hath given to the Justice of God by his active and passive Obedience: so that there is no condemnation to them that are in Christ Jesus; for Rom. 8. 1, 3. the blood of the Mediator out-cries the clamour of sin: and this must be a Christians joy, and triumph, and plea in the great day of our Lord Jesus. As Christ was made 2 Cor. 5. 21. sin for us, so the Lord doth impute the sufferings of Christ to us, that is, he accepts of them on our behalf, and puts them upon our account: As if the Lord should say unto every particular believer, My Son was thy Sure­ty, and stood in thy stead, and suffered, and satisfied, and took away thy sins by his blood, and that for thee: in his blood I find a ransom for thy soul; I do acknow­ledge my self satisfied for thee, and satisfied towards thee, and thou art delivered and discharged: I forgive thee thy sins, and am reconciled unto thee, and will save thee and glorifie thee for my Sons sake; in his blood thou [Page 315] hast Redemption, the forgiveness of thy sins. As when Simile. a Surety satisfies the Creditor for a debt, this is account­ed to the Debtor, and reckoned as a discharge to him in particular; I am paid and you are discharged, saith the Creditour: so it is in this case; I am paid, saith God, and you are discharged, and I have no more to say to you but this, Enter into the joy of your Lord, Matth. 25. 21.

The Fifth Plea that you are to make in order to the 5. Eccles. 11. 9. cap. 12. 14. Mat. 12. 14. cap. 18 23. Luk. 16. 3. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9. 27, cap. 13. 17. 1 Pet. 4 5. Ten Scriptures in the Margin, that respects the account that you are to give up in the great day of the Lord, is drawn from the imputed Righteousness of Christ to us; the Justification of a Sinner in the sight of God up­on the account of Christ's Righteousness imputed to him, whereby the guilt of sin is removed, and the per­son of the Sinner is accepted as righteous with the God of Heaven, is that which I shall open to you distinctly in these following Branches.

First, That the Grace of Justification in the sight of 1 God is made up of Two parts: 1. There is Forgiveness of the offences committed against the Lord: 2. Accepta­tion of the person offending, pronouncing him a righ­teous person, and receiving him into favour again, as if he had never offended: This is most clear and evident in the blessed Scriptures.

First, there is an Act of absolution and acquittal from 1 the guilt of sin, and freedom from the condemnation deserved by sin; the desert of sin is an inseparable acci­dent Rom. 8. 1. [...], 'tis a forensick word relating to what is in use a­mongst men in their Courts of Judicature to condemn. 'Tis the sentence of a Judge decreeing a mulct or penalty to be inflicted upon the guilty Person. or concomitant of it, that can never be removed: it may be truly said of the sins of a justified person, that they deserve everlasting destruction; but Justification is the free­ing of a sinner from the guilt of his iniquity, whereby he was actually bound over to condemnation: as soon as any man doth sin there is a guilt upon him, by which he is bound over to the wrath and curse of God, and this guilt or obligation is inseparable from sin, the sin doth deserve no less than everlasting damnation. Now [Page 316] forgiveness of sin, hath a peculiar respect to the guilt of sin, and removal of that: when the Lord forgives a man, he doth discharge him of that obligation, by which he was bound over to wrath and condemnation; Rom. 8. 1. There is no condemnation to them that are in Christ Jesus. vers. 33. Who shall lay any thing to the charge of God's Elect? it is God that justifieth: vers. 34. who is he that condemn­eth? it is Christ that died. Beloved, the Lord is a holy and just God; and he reveils his wrath from heaven, a­gainst Rom. 1. 18. Gel. 3. 10. R [...]m. 1. 32. Rom. 6. 23. all unrighteousness; and there is a curse threatned to every transgression of the Law; and when any man sin­neth, he is obnoxious unto the curse, and God may in­flict the same upon him: but when God forgives sins, he therein doth interpose (as it were) between the sin and the curse; and between the obligation and the condemnation. When the sinner sins, God might say unto him; sinner, by your sinning, you are now fallen into my hands of Ju­stice; and for your sins, I may, according to my righte­ous Law, condemn and curse you for ever: but such is my free, my rich, my sovereign grace; that for Christ's sake, I will spare you, and pardon you; and that curse Jer. 31. 20. and condemnation which you have deserved, shall never fall upon you. Oh! my bowels, my bowels, are yearn­ing towards you; and therefore I will have mercy, mer­cy J [...]b 33. 13, 24, 28, 30. upon you, and will deliver your souls from going down into the pit: when the poor sinner is indicted and ar­raigned at God's bar, and process is made against him, and he found guilty of the violation of God's holy Law, and accordingly judged guilty by God, and adjudged to Job. 33. 24. everlasting death: then mercy steps in and pleads, I have found a Ransom; the sinner shall not die, but live. When the Law saith, ah sinner, sinner, thus and thus hast thou transgressed, all sorts of duties thou hast omitted, and all sorts of sins hast committed, and all sorts of mercies thou hast abused, and all sorts of means thou hast neglect­ed, and all sorts of offers thou hast slighted: then God steps in, and saith, ah sinner, sinner, what dost thou say? what canst thou say to this heavy charge, is it true or false? [Page 317] with thou grant it or deny it? what defence or plea canst thou make for thy self? Alas, the poor sinner is speech­less (Mat. 22. 12. [...], he was muzzled or haltered up, that is, he held his peace as though he had a bridle or a hal­ter in his mouth; this is the import of the Greek word here used) he hath not one word to say for himself; he can neither deny, nor excuse, or extenuate what is charg­ed upon him: why now, saith God, I must and do pro­nounce thee to be guilty; and as I am a just and righte­ous God, I cannot but adjudg thee to die eternally: but such is the riches of my mercy, that I will freely justifie thee, through the righteousness of my son; I will for­give thy sins, and discharge thee of that obligation, by which thou wast bound over to wrath, and curse, and condemnation; so that the justified person may triumph­ingly say, who is he that condemneth; He may read o­ver the most dreadful passages of the Law, without being terrified, or amazed; as knowing that the curse is re­moved; and that all his sins that brought him under the curse, are pardoned, and are in point of condemnation, as if they had never been. This is to be justified, to have the sin pardoned, and the penalty remitted; Rom. 4. 5, 6, 7, 8. But to him that worketh not, but believeth on him that justisieth the ungodly, his faith is counted for righteous­ness. Even as David also describeth the blessedness of the man, to whom God imputeth righteousness without works; saying, Blessed are they whose iniquities are forgiven, and whose sins are covered: Blessed is the man, to whom the Lord will not impute sin, It is observable, that what David calleth forgiveness of sin, and not imputing of iniquity, St. Paul stiles a being justified. But,

Secondly, as the first part of Justification consists in the 2 pardon of sin, so the second part of Justification consists in the acceptation of the sinners person, as perfectly righ­teous in God's sight; pronouncing him such, and deal­ing with him as such, and by bringing of him under the shadow of that divine favour, which he had formerly lost by his transgressions, Cant. 4. 7. Thou art all fair, my love [Page 318] and there is no spot in thee; that is, none in my account, Deut. 32. 5. nor no such spots as the wicked are full of: Look as Da­vid saw nothing in lame Mephibosheth, but what was love­ly, 2 Sam. 9. 3, 4, 13, 14. because he saw in him the features of his friend Jona­than; so God beholding his people in the face of his son, sees nothing amiss in them: They are all glorious within and without, Psal. 45. 13. Look, as Absolom had no ble­mish from head to foot; so they are irreprehensible, and Jer. 2. 32. without blemish before the throne of God, Rev. 14. 5. The pardoned sinner, in repect of divine acceptation, is with­out Eph. 5. 26, 27. spot, or wrinkle, or any such thing: God accepts the pardoned sinner as compleat in him, who is the head Colos. 2. 10. of all principality and power: Christ makes us comely, through his beauty; he gives us white raiment, to stand before the Lord: Christ is all in all, in regard of divine acceptance; Eph. 1. 6. He hath made us accepted in the be­loved, All persons out of Christ, are cursed enemies, objects of God's wrath, and Justice, dis­pleasing, offend­ing, and provok­ing creatures, and therefore, God cannot, but loath them and abhor them. [...], he hath made us favourites; so Chrysostom and Theophilact render it, God hath ingratiated us, he hath made us gracious in the son of his love: through the blood of Christ, we look of a sanguine complexion, ruddy and beautiful in God's eyes; Isa. 62. 4. Thou shalt no more be termed forsaken, but thou shalt be called Heph­zibah; for the Lord delighteth in thee. The acceptation of our persons with God, takes in six things: 1. God's ho­nouring of us: 2. His delight in us: 3. His being well pleased with us: 4. His extending love and favour to us: 5. His high estimation of us: 6. His giving us free ac­cess to himself. It is the observation of Ambrose; that, though Jacob was not, by birth, the first-born; yet, hid­ing himself under his brother's cloaths, and having put on his coat, which smelled most fragrantly; he came in­to Gen. 27. 36. his father's presence, and got away the blessing from his elder brother: so it is very necessary, in order to our acceptation with God, that we lie hid under the precious Robe of Christ our elder brother; that, having the sweet 2 Cor. 2. 15. savour of his garments upon us, our sins may be covered with his perfections, and our unrighteousness with the Robes of his righteousness; that so we may offer up our [Page 319] selves unto God, a living and acceptable sacrifice; not Rom. 12. 1. Isa. 64. 6. Phil. 3. 9. having our own righteousness, which are but as filthy rags, but that which is through the faith of Christ, the righteous­ness which is of God by faith.

Thus you see that Justification, for the nature of it, lies in the gracious pardon of the sinners transgressions, and in the acceptation of his person as righteous in Gods sight. But,

Secondly, In order to the partaking of this grace of the 2 forgiveness of our sins, and the acceptation of our persons, we must be able to produce a perfect righteousness before the Lord, and to present it and tender it unto him; and the reason is evident from the very nature of God, who is of purer eyes than to behold iniquity, Habak. 1. 13, that is, Habak. 1. 13. Heb. And to look on i­niquity thou canst not do it. with patience or pleasure, or without punishing it. There are four things that God cannot do: 1. He cannot lie: 2. He cannot die: 3. He cannot deny himself: 4. He cannot behold iniquity with approbation and delight: Josh. 24. 19. And Joshua said unto the people, ye cannot serve the Lord, for he is an holy God, he is a jealous God, he will not forgive your transgressions, nor your sins: such is the holiness of God's nature, that he cannot behold sin, Psal. 5. 4, 5, 6. that he cannot but punish sin where ever he finds it: God is infinitely, immutably, and inexorably just, as well as he is incomprehensibly gracious. Now, in the justifica­tion of a sinner, God doth act as a God of justice, as well as a God of compassion: God is infinite in all his attri­butes, in his justice as well as in his mercy: these two cannot interfere; as justice cannot intrench upon mercy, so neither may mercy encroach upon justice; the glory of both must be maintained. Now, by the breach of the Law, the justice of God is wronged; so that, although mercy be apt to pardon, yet justice requires satisfaction, and calls for vengeance on sinners. Every transgression Heb. 2. 2. must receive just recompence, and God will not, in any case, absolve the guilty: till this be done, the hands of Exod. 34. 7. mercy are tied, that she cannot act. And seeing satisfa­ction could not be made to an infinite majesty, but by an [Page 320] 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 mercy are reconciled, and kiss each other, and mercy now being set at liberty, hath her free course, to save poor sin­ners. God will have his justice satisfied to the full, and therefore Christ must bear all the punishment due to our sins, or else God cannot set us free, for he cannot go a­gainst his own just will: observe the force of that phrase, Christ ought to suffer, And thus it behoved Christ to suffer, Luk. 24. 26. and Mat. 26. 54. Thus it must be, why must? but because it was, 1. So decreed by God: 2. Foretold by the Pro­phets, every particular of Christ's sufferings were fore­told by the prophets, even to their very spitting in his face. 3. Prefigured in the daily morning and evening sacrifice; this Lamb of God was sacrificed from the beginning of the world. A necessity then there was of our Saviour's sufferings; not a necessity of coaction, for he died freely John. 10. 11, 14, 17, 18. and voluntarily) but of immutability and infallibility for the former reasons mentioned. An earthly Prince that is just, holds himself bound, to inflict punishment impar­tially, upon the malefactor, 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, God, who is great in counsel, and excellent in working; had store of means at hand, whereby to set free, and re­cover lost man-kind; yet he was pleased, in his infinite wisdom, to pitch upon this way of satisfaction, as being most agreeable to his holy nature, and most suitable to his high and sovereign ends; viz. Man's salvation and his own glory: and that God doth stand upon full satisfacti­on; and will not forgive one sin without it, may be thus made evident.

First, from the nature of sin, which is that abomina­ble 1. [...]e [...]. 44. 4. God could not [...]salv [...] jure) pass over the sin of man, so as abso­lutely to let it go unpunished. thing which God hates. The sinner deserves to die for his sins; Rom. 6. 23. Tho wages of sin is death; every sinner is worthy of death; (They which commit such things are worthy of death, Rom. 1. 32.) Now God is just [Page 321] and righteous (It is a righteous thing with God, to recom­pence tribulation to them that trouble you; 2 Thes. 1. 6.) yea, and God did, therefore, set forth Christ, to be a pro­pitiation through faith in bis blood, Rom. 3. 25. To declare his righteousness, that he might be just, vers. 26. Now, if God be a just and righteous God, then sin cannot abso­lutely escape unpunished; for it is just with God, to pu­nish the sinner, who is worthy of punishment; and cer­tainly, God must deny himself, if he will not be just; 2 Tim. 2. 13. but this he can never do: sin is of an infinite guilt, and hath an infinite evil in the nature of it: and therefore, no person in heaven or earth, but that person, our Lord Jesus, who is God-man, and who had an infinite dig­nity, that could either procure the pardon of it, or make satisfaction for it; no prayers, no cries, no tears, no humbl­ings, no repentings, no resolutions, no reformations, &c. can stop the course of Justice, or procure the guilty sin­ners pardon; 'tis Christ alone, that can dissolve all ob­ligations to punishment, and break all bonds and chains of guilt, and hand a pardon to us through his own blood, Eph. 1. 7. we are set free by the blood of Christ; By the blood of thy Zach. 9. 11. covenant, I have sent forth thy prisoners out of the pit: 'tis by his blood, that we are justified and saved from wrath; Rom. 5. 9. Much more being justified by his blood, we shall be saved from wrath by him. Pray tell me what is it to be justified, but to be pardoned; and what is it to be sav­ed from wrath, but to be delivered from all punishment? Eph. 2. 13. Colos. 1. 20. and both these depend upon the blood of Christ. But,

The veracity of God requires it: Look, as God can­not 2 but be just, so he cannot but be true; and if he can­not but be true, then he will make good the threatnings that are gone out of his mouth, Gen. 2. 17. In the day that thou eatest thereof thou shalt surely die: Heb. in dying, thou Under the name of death are com­prehended all o­ther calamities, miseries and sor­rows. shalt die: death is a fall, that came in by a fall, and with­out all p [...]radventure, every man should die the same day he was born, for the wages of sin is death; and this wages should be presently paid, did not Christ reprieve poor sin­ner's lives for a season: upon which account, he is said to [Page 322] be the Saviour of all men; not of eternal preservation, but of a temporal reservation: He will by no means clear 1 Tim. 4. 10. the guilty: The soul that sinneth, it shall die: Ezek. 18. Exod. 34. 7. 20. The wickedness of the wicked shall be upon him: Rom. 2. 6. He will render to every man according to his deeds. Oh sirs, God can never so far yield, as to abrogate his own Law, and quietly to sit down with injury and loss to his own Justice, himself having established a Law, &c. The Law pronounces him cursed, that continues not in all things Gal. 3. 10. that are written therein, to do them. Now, though the threatnings of men are frequently vain and frivolous, yet the threatnings of the great God, shall certainly take place, and have their accomplishment; though many ten thousand millions of sinners perish, not one tittle of the Mat. 5. 18. dreadful threatnings of God shall fail, till all be fulfilled. Josephus saith, that from that very time, that old Eli heard those terrible threatnings, that made their ears tingle 1 Sam. 3. 11, 12, 13, 14. and hearts tremble that heard them; Eli never ceased weeping: ah, who can look upon the dreadful threat­nings that are pointed against sinners all over the book of God, and not tremble and weep. God cannot but in justice, punish sinners; neither is it in his choice or free­dom, whether he will damn the obstinate impenitent sin­ner, or no: Look, as God cannot but love holiness where­ever he sees it; so he cannot, But loath and punish wicked­ness where-ever he beholds it; neither will it stand with the infinite wisdom of God, to admit of a dispensation, or relaxation of the threatnings, without satisfaction: God had passed a peremptory doom, and made a solemn declaration of it in his word, that he that sinneth, shall die the death; and he will not, he cannot break his word: you know he had fore-ordained Jesus Christ; and set him forth to take upon himself this burden, to become a pro­pitiation Rom. 3 35. 1 Pet. 1. 20. for sin through his blood, and made known his mind, concerning it in his written word, plainly, Isa. Exigitur, as Ju­nius, and some o­thers read it. 53. 7. If we read the words (it is exacted, or strictly re­quired) meaning the iniquity or punishment of us all, vers. 6. It is required at his hands, he must answer it in our stead, [Page 323] and so he is afflicted, and this affliction reacheth even to the cutting him off, vers. 8. Therefore when Christ puts this work upon an (ought, and must be) he lays the weight of all on the Scriptures (thus it is written) as you may see in the texts lately cited, as if he should say, God hath spoken it, and his truth engageth him to see it done; so God hath threatned to punish sin, and his truth engageth him to see it done. Oh sirs! there is no standing before that God that is a consuming fire, a just judg, a holy God, except I have Heb. 12: 9. one to undertake for me, that is mighty to save, and migh­ty to satisfie divine justice, and mighty to pacifie divine Isa. 63. 1. wrath, and mighty to bear the threatnings, and mighty to forgive sin: when God forgives sin, he does it in a way of Isa. 19. 20. righteousness, 1 John 1. 9. He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness; he doth not say he is merciful, but just to forgive us our sins, because they are satisfied for, and God's justice will not let him de­mand the same debt twice, of the surety and of the debtor too: it will never stand with the unspotted justice and righ­teousness of God, to require such debts of us; which Christ, Rom. 3. 25. by shedding his most precious blood, hath discharged for us. Mark, the maledictory sentence of death, denounced by the Law against sinners, was inflicted by God upon Christ: this is that which the Prophet Esay positively asserts; where he saith, the chastisement (that is, the punishment called a chastisement, because inflicted by a father, and only for a Isa. 53. 5, 7. time) of ourpeace was upon him; and again, he was oppressed, and he was afflicted: which, according to the genuine sence of the Original, is better rendred, it was exacted; to wit, the punishment of our sin, and he was afflicted, or he answer­ed, to wit, to the demand of the penalty. The curse, to Theod. disp. l. 15. c. 5. which we are subject (saith Theodorus) he assumed upon himself of his own accord; the death that was not due Gr. mer. l. 3. c. 13. to him he underwent, that we might not undergo that death which was due to us: saith Gregory, he made him­self Arnol. de sep. verb Tr. 1. a debter for us, who were debtors; and therefore the Creditor exacts it from him, saith Arnoldus. Now, God's justice being satisfied for our offences, it cannot but remit [Page 324] those offences to us: As the Creditor cannot demand that of the debtor, which the surety hath already paid; so nei­ther can God exact the punishment of us, which Christ hath suffered; and therefore, it is just with God, to forgive us our sins. It will be altogether needless to enquire, whether it had been injustice in God, to forgive without satisfaction: St. Austin's determination is very solid, there Aug. de Trinit. l. 13. c. 10. wanted not to God another possible way (and if it were unjust, it were impossible) but this of satisfaction was most agreeable to divine wisdom; before God did decree this way, it might be free to have used it or not; but in decreeing, this seemed most convenient, and after it be­came When you are forgiven, you are then released, and for ever acquit­ted from any af­ter reckonings with the justice of God; divine Justice hath no more to say or do against you, for remissa culpa, re­mi [...]ttur paena; if the fault be for­given, then also is the punishment forgiven; nay, let me speak with an holy and humble reverence, God cannot in his ju­stice punish, when he hath pardon­ed. necessary, so that there can be no remission without it; and however, it might not have been unjust with God, to have forgiven without it: yet we are sure it is most just with him to forgive upon satisfaction. Indeed the debt being paid by Christ, God's very justice (as I may say with reverence) would trouble him, if he should not give in the bond, and give out an acquittance. The believing peni­tent sinner may, in an humble confidence, sue out his pardon, not only at the throne of grace, but at the bar of justice, in these or the like expressions; Lord, thou hast punished my sins in thy son, wilt thou punish them in me? thou hast accepted that suffering of thy son, as the punishment of my sin, therefore thou canst not, in justice, exact it of me, for this were to punish twice for one of­fence, which thy justice cannot but abhor. Oh sirs, God doth not pronounce men righteous when they are not; but first he makes them so, and then he pronounces them to be such: so that if a man will be justified, he must be able to produce such a compleat righteousness, where­with he may stand before the justice of God: ah sinners! the Lord is infinitely just, as well as merciful; and if ever your sins be pardoned, it must be by an admirable contem­perament, or mixture of mercy and justice together: it was one of the great ends of the Gospel-dispensation, that God might exalt his justice in the justification of a sinner, Rom. 3. 26. To declare, Isay, at this time, his righteousness, that [Page 325] he might be just, and the justifier of him that believeth in Jesus. But 3

Thirdly, The only matter of mans righteousness since the fall of Adam, wherein he can appear with comfort before the Justice of God, and consequently whereby alone he can be justified in his sight, is the obedience and suffering of Jesus Christ, the righteousness of the Mediatour; there is not any other way imaginable, how the Justice of God may be satisfied, and we may have our sins pardoned in a way of justice, but by the righ­teousness of the Son of God; and therefore this is his name Jehovah-Tsidkenu, the Lord our Righteousness: this Jer. 23. 6. is his name, that is, this is the Prerogative of the Lord Jesus, a matter that appertaineth to him alone, to be able to bring in everlasting righteousness, and to make re­conciliation Dan. 9. 24. for iniquity. The costly Cloak (of Alcisthenes) 'Tis a sign of great favor from the Great Turk, when a rich gar­ment is cast up­on any that come into his presence, Knolls Hist. The application is ea­sie. which Dionysius sold to the Carthaginians, for an hun­dred talents, was indeed a mean and beggarly rag, to that embroidered Mantle of Christ's Righteousness that he puts upon us, Isai. 61. 10. I will greatly rejoyce in the Lord, my soul shall be joyful in my God; for he hath cloath­ed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh him­self with ornaments, and a bride adorneth her self with her jewels: Christ's Righteousness is that garment of wrought gold, that we all need to cover all our imper­fections, Psal. 45. 13. Rom. 5. 19. Col. 2. 10. Eph. 5, 27. Rev. 14. 5. Rom. 3. 21, 22, 25, 26. and to render us perfectly beautiful and glori­ous in the sight of God: in this Robe of Righteousness we are complete, we are without spot or wrinkle, we are without fault before the throne of God; through the imputation of Christ's righteousness, we are made righ­teous in the sight of God; God looking upon us, as in­vested with the righteousness of his Son, accounts us righteous. All believers have a righteousness in Christ as full and complete, as if they had fulfilled the Law, Christ being the end of the Law for righteousness to believers, Rom. 8. 3, 4. invests believers with a righteousness every way as com­plete, as the personal obedience of the Law would have [Page 326] invested them withal. When men had violated God's holy Law, God in justice resolved that his Law should be satisfied before man should be saved: now this was done by Christ, who was the end of the Law; he ful­filled it actively and passively, and so the injury offered to the Law is recompenced. God had rather that all men should be destroyed, than that his Law should not be satisfied. No man can perfectly be justified in the sight of God without a perfect righteousness, every way com­mensurable to God's holy Law, which is the Rule of righteousness; Do this and live: neither can any person have any choice, spiritual, lively communion with a righteous God, till he be clothed with the righteousness of Jesus Christ. All Christ's active and passive obedience was either for himself or in our stead and behalf; but it was not for himself, but for us that he suffered and o­beyed: whatsoever Christ did or suffered in the whole course of his life, he did it; and suffered it as our Surety, and in our steads: for as God would not dispense with the penalty of the Law without satisfaction, so he would not dispense with the commands of the Law without perfect obedience. Remember once for all, that the Acti­ons and sufferings of Christ make but up one entire and perfect obedience to the whole Law; nor had Christ been a perfect and complete Saviour, if he had not per­formed what the Law required, as well as suffered the penalty which the Law inflicted. The imputation of Christ's Righteousness to us is a gracious Act of God the Father, according to his good will and pleasure, whereby as a Judge he accounts believers sins unto the Surety, as if he had committed the same; and the righ­teousness of Christ unto the believer, as if he had per­formed the same, the same obedience that Christ did in his own person: so that Christ's imputed Righteous­ness is as effectual to the full, for the acceptance of the believing sinner, as if he had yielded such obedience to the Lord himself: hence his righteousness is called our righteousness, Jer. 23. 6. now without this righteousness [Page 327] there is no standing before the Justice of God. But

Thirdly, As this great design of Christ's redeeming 3 sinners, by his blood and sufferings, and by his be­ing made a curse for them, doth sound aloud the glo­ry of divine Justice, and the glory of Gods Veracity, so it sounds forth the glory of his Wisdom; for hereby he Solon, that wise Law—maker, could never find out a law to put all other good laws in execu­tion; but such as are living laws, will make the laws to live: and will not the wise and living God make his laws and threatnings to live? surely he will. 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 Law-giver will proceed according­ly; and it is a Rule in Policy, That Laws once establish­ed and published, should be vigorously preserved: If the Lord should have wholly wav'd the execution of the Law upon sinners, or their surety, it might have tended greatly to the weakning of its authority, and the diminishing of the reverence of his sovereignty in the hearts of the sons of men: How often does. God use that Oath, As I live, for the fulfilling of his threatnings as well as of his Jer. 22. 24. Ezek. 5. 9, 10, 11. promises: the Lord Jehovah is as true, faithful and con­stant in his threatnings as in his promises; what he hath threatned shall undoubtedly come to pass; he will be made known by his Name Jehovah in the full executi­on of all his threatnings: The old World found it so, and Jerusalem found it so; yea the whole Nation of the Jews have found it so to this very day. Look as all the saints See Ezek. 5. 13, 15. in heaven will readily put to their Seals, that God is true and faithful in all his Promises; so all the damned in hell will readily put to their Seals, that God is faithful in all his threatnings. Men frequently deride the Laws, and threatnings of great men, when they are not put into execution; it is the execution of Laws, that is the very life and soul of good Laws. Should God pardon sin, without exacting the penalty of the Law, how Eccles. 8. 11. Mal. 2. 17. Such an emphasis there is in the Hebrew, as Corn. à Lapide ob­serves. would sinners be hardned and emboldned to say, with those men or rather monsters in Malachi, Where is the God of judgment? i. e. no where; either there is no God, or at least, not a God of that exact, precise and impar­tial judgment, as some men say, and as others teach: [Page 328] But now when God lets sinners see, that he will not pardon sin, without exacting the penalty of the Law, either of the sinner, or of his Surety; then the sinner cries out, O the depth of the riches both of the wisdom Rom. 11. 33. and knowledge of God! God stood so much upon the complete satisfaction and accomplishment of his Law, that he was willing that Christ should be a sacrifice, that the Law might be satisfied in its penalty, and that Christ Rom. 8. 3, 4, 5. in his own person should fulfil the righteousness of the Law, that it might be satisfied in its commands: now in this plenary satisfaction made to the Law, the Wisdom of God does gloriously shine. The heart of God was so set upon a full satisfaction to his Law, that, rather than it should not be done, his own Son must come from heaven and put on flesh, and be himself made under the Gal. 4. 4, 5. Law; he must live a holy life, and die a cursed death, and all to satisfie the Law, and to keep up the Authori­ty of it. But

Fourthly; God doth stand upon full satisfaction, and 4 will not forgive one sin without it, that he might here­by cut off all occasions, which the Devil, his Arch­enemy, might take to calumniate and traduce him: for if God did not stand upon full satisfaction, the Devil might accuse him 1. of Inconstancy and Changeable­ness, that having threatned death to transgressors, 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; having been formerly so severe and rigid against himself in casting him and his Angels down to hell, and keeping them in ever­lasting flames and chains of darkness, without the least 2 Pet. 2. 4. Jude. v. 6. hope of recovery. Satan might say, Lord, thou might­est have spared me as well as Man: but the Lord can now answer, Man hath made satisfaction, he hath born the Curse, and thereby fully discharged all the demands of the Law; if he had not, I would no more have spared [Page 329] him than thee. Ambrose brings in the Devil boasting a­gainst Christ, and challenging Judas as his own; He is not thine, Lord Jesus, he is mine, his thoughts beat for me; he eats with thee, but is fed by me; he takes bread from thee, but money from me; he drinks with thee, but sells thy blood to me: Had God pardoned sin with­out satisfaction, ah how would Satan have boasted and triumphed over God himself! But

Fifthly and lastly, God's standing upon full satisfacti­on, 5 and his not forgiving one sin without it, bears a vi­sible character of his goodness and loving kindness, as well as it sounds out aloud the glory of divine Justice. The great and the holy God whose Name is holy, Exod. 15. 1, 11. might have rigorously exacted the penalty of the Law on the persons of sinners themselves; but he hath so far dispensed with his own Law, as to admit of a Surety, by whom the end of the Law, that is, the manifestation of his Justice and hatred of sin might be fulfilled, and yet a considerable part of Mankind might be preserved from the jaws of the second death, Rev. 20. 6. which otherwise must unavoidably have perished to all eternity. God seems to speak at such a rate as this; I may not, I will not suffer this high affront of Adam Rom. 7. 12, 14. and his posterity against my holy and righteous Law, whereby the honour both of my Justice and Truth is in danger to be trampled underfoot; and yet if I should let out all my wrath upon them, they were never able Psal. 78. 38. to stand under it, but their spirits would fail before me, and the souls that I have made: I will therefore let out Isa. 57. 16. all my wrath upon their Surety, and he shall bear it for them, that they may be delivered: and thus the Lord in wrath remembers mercy, Hab. 3. 2. But

Fourthly, we can receive no benefit by the Righteous­ness of Christ for Justification in the sight of God, nor can we be pardoned and accepted thereupon, until that righteousness become ours, and be made over unto us: how can we plead this righteousness before God, except Isa. 45. 2 [...], 25. we have an interest in this righteousness? how can we [Page 330] rejoyce and triumph in this righteousness, if this righ­teousness 2 Cor. 2. 14. [...]al. 6. 14. Rom. 5. 1. [...]b. 4. 15, 16. [...]sal. 22. 1 2. Rom. 4. 7, 8, 9, 10, 11. Rom. 4. 3. If Christ's obedi­ence be impu­ted to us, it must be so impu­ted as to be our righteousness be­fore God; no imoutation be­ [...]ow this will serve our turns, [...]h [...]ar our heart▪ [...]nd save our souls. Rev. 14. 8. Isa. 63. 1. R [...]v. 3. 18. be not made ours? how can we have peace with God and boldness at the throne of grace through this righteousness, except we can lay claim to this righ­teousness? how can we conclude that we are happy and blessed upon the account of this righteousness, except it be made over to us? There is none of us that have such an inherent righteousness in our selves that we dare plead before the Bar of God: and though God hath provided such a glorious Robe of righteousness for poor sinners, as is the wonder and amazement of Angels, yet what would all this avail the poor sinner, if this righteous­ness be not made over to him? O sirs! remember this, Christ's Righteousness must be yours, it must be made over to you, or else it will never stand you in stead, Rom. 5. 17. For if by one mans offence, death reigned by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in glory by one Jesus Christ: except they receive the Righteousness of Christ, it is nothing to them: Christ's Righteous­ness is in it self white rayment and beautiful and glori­ous apparrel, but it will never cover our nakedness, ex­cept it be put on, and we are cloathed with it; it must be made over to us, or we can never be justified by it, 1 Cor. 1. 30. He of God is made to us righteousness; if he be not made to us righteousness, we shall never be righ­teous: Though man hath lost a righteousness to be justi­fied by, yet there is an absolute necessity of having one; God cannot love nor delight in any thing but righteous­ness: God is a holy God, a righteous God, and there­fore can only love and take pleasure in those that are righteous, both by a righteousness imputed and a righte­ousness imparted, Isa. 45. 24. Surely shall one say, in the Lord have I righteousness and strength, ver. 25. In the Lord shall all the seed of Israel be justified and shall glory: Isa. 54. 17. Their righteousness is of me, saith the Lord: Psal. 71. 16. I will make mention of thy righteous­ness, even of thine only. Look as no man can be made [Page 331] rich by another mans riches, except they are made his; so no man can be made righteous by the righteousness of Christ, except his righteousness be made over to him: hence he is called, the Lord our righteousness. Jer. 23. 6. and hence we are said to be the righteousness of God in him, 2 Cor. 5. 21. hence we are said by his obedience to be made righteous, 2 Cor. 5. 21.

Fifthly and lastly, The way whereby this Righteous­ness 5 of Cods providing is conveyed and made over to us, that we may receive the benefit thereof, and be justi­fied thereby, it is by way of Imputation; the meaning is this, God doth reckon the righteousness of Christ unto his people, as if it were their own; he doth count unto them Christ's sufferings and satisfaction, and makes them partakers of the vertue thereof, as if themselves had suf­fered and satisfied: This is the genuine and proper im­port of the word Imputation; when that which is per­sonally done by one, is accounted and reckoned to an­other, and laid upon his score, as if he had done it. Thus it is in this very case: we sinned and fell short of Rom. 3. 21. Isa. 53. Imputed righte­ousness seems to be prefigured by the skins wherewith the Lord after the fall cloathed our first parents; the bodies of the beasts were for sacrifice, and the skins to put them in mind, that their own righ­teousness was like the sig-leaves im­perfect, and that therefore they must be justified another way. the glory of God, and became obnoxious to the vindi­ctive Justice of God; and the Lord Jesus Christ by his obedience and death hath given full content and satis­faction to divine Justice on our behalf: now when God doth pardon and accept us hereupon, he doth put it up­on our account, he doth reckon or impute it unto us as fully, in respect of the benefit thereof, as if we our selves had performed it in our own persons: and this is the way wherein the holy Ghost frequently expresseth it, Rom. 4. 6. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works; and ver. 11. That righteousness might be imputed to them also: and therefore it highly concerns us to mind this Scripture-rule, That in order to the satisfaction of the Justice of God, the sins of Gods people were impu­ted and reckoned unto Christ, and in order to our par­taking of the benefit of that satisfaction, or deliverance thereby, Christ's righteousness must be imputed and [Page 332] reckoned unto us. The first branch of this Rule you have, Isa. 53. 5, 6. He was wounded for our transgressions, he was bruised for our iniquities, &c. and the Lord hath laid on him the iniquity of us all: And for the other branch of the Rule, see Rom. 5. 19. As by one mans disobedience many were made sinners, so by the obedience of one shall many be made righteous: ver. 17. As by one man's offence death reigned by one, much more they which receive abun­dance of grace and of the gift of righteousness, shall reign in life by one Jesus Christ. From the comparison between the first and second Adam, it is evident, that as Adam's transgression of the Law of God, is imputed to all his posterity, and that in respect thereof they are reputed sin­ners, and accursed, and liable to eternal death; so also Christ's obedience, whereby he fulfilled the Law, is so imputed to the members of his mystical body, that in re­gard of God, they stand as innocent, justified and ac­cepted to eternal life. Look as Adam was the common root of all Mankind, and so his sin is imputed to all his posterity; so Jesus Christ is the common root of all the faithful, and his obedience is imputed to them all: for it were ridiculous to say, that Adam's sin had more power to condemn, than Christ's righteousness hath to save: and who but fools in folio will say that God doth not impute Christ's righteousness as well as Adam's sin? The Apostle's parallel between the two Adams does clearly e­vidence, That as the guilt of Adam's disobedience is re­ally imputed to us, insomuch that in his sinning we all sinned; so the obedience of Christ is as really imputed unto us, insomuch that in his obeying, reputatively and legally we obey also. How did Adam's sin become ours? Why, by way of imputation, he transgressed the Cove­nant, Gen. 3 6, 11, 12. As imitation of Adam only made us not sinners, so imitation of Christ only makes us not righteous, but the imputa­tion. Dew [...]. of Justification. and did eat the forbidden fruit, and it was justly reckoned unto us: it was personally the sinful act of our first Parent, but it is imputed to all of us who come out of his loyns; for we were in him not only naturally, as he was the Root of Mankind, but also legally, as he was the great Representative of Mankind. In the Covenant [Page 333] of works and the transactions thereof, Adam stood in the stead, and acted in the behalf not only of him­self but of all his posterity, and therefore his sin is reckoned unto them; even so, saith the Apostle, after the same manner, the obedience and righteousness of Christ is made over to many for Justification. I cannot understand the analogy betwixt the two Adams (wherein the Apostle is so clear and full) unless this im­putation, as here stated, be granted. Look as Christ was made sin for us only by imputation, so we are made righteous only by the imputation of his righteousness to us, as the Scripture every where evidences, 2 Cor. 5. 21. 1 P [...]t. 2. 21. He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. How was Christ made sin for us? not sin inherent, for he had no sin in him (he was holy, harmless and undesiled, sepa­rate Heb. 7. 26. from sinners, and made higher than the heavens) but by imputation: Christ's righteousness is imputed to us in that way wherein our sin was imputed to him. Now our sin was imputed to Christ, not only in the bitter effects of it, but he took the guilt of them upon himself (as I have in this Treatise already evidenced:) so then his righteousness or active obedience it self must be pro­portionably imputed to us, and not only in the effects thereof. The Mediatory righteousness of Christ can no way become the believers, but as the first Adam's dis­obedience became his posterities (who never had the least actual share in his transgression) that is by an act of imputation from God as a Judge, the Lord Jesus having fulfilled the Law as a second Adam, God the Father imputeth it to the believing soul, as if he had done it in his own person. I do not say that God the Father doth account the sinner to have done it; but I say that God the Father doth impute it to the believing sinner, as if he had done it, unto all saving intents and purposes. Hence Christ is called the Lord our righteousness, Jer. 23. 6. (An awakened soul, that is truly sensible of his own baseness and unrighteous­ness, [Page 334] would not have this golden sentence, The Lord our righteousness, blotted out by a hand of heaven out of the Bible for as many worlds as there are men in the world:) so is that Text to a believer living and dying, a strong cor­dial, In this 1 Cor. 1. 30. the Apostle 1. distinguisheth Righteousness from Sanctisica­tion, imputed Righteousness, from inherent Righteousness: 2. he saith that Christ's Righte­ousness is made ours of God See Rom. 4. 6. Psal. 71. 16. viz. 1 Cor. 1. 30. Christ Jesus is made unto us of God wisdom, righteousness, &c. And pray how is Christ made righteousness to the believer? not by infusion, but impu­tation; not by putting righteousness into him, but by put­ting a righteousness upon him, even his own righteousness, by the imputing his merits, his satisfaction, his obedience unto them, through which they are accepted as righte­ous unto eternal life, Rom. 5. 19. Christ's righteousness is his in respect of inhesion, but it is ours in respect of imputation; his righteousness is his personally, but ours meritoriously: we are justified by anothers righteousness, and that only, and therefore by imputed righteousness, for anothers righteousness can no other way be made ours but only by imputation, Rom. 5. 18. By the righteousness of one the free gift came upon all men to justification: were it any other than imputed righteousness, it would be as manifold a righteousness as there are persons justified; but it is said to be the righteousness of one that comes upon all men for justification of life. That is a choice word that you have in Rev. 19. 8. And to her (that is Christ's Spouse) was granted, that she should be arrayed in fine lin­nen, clean and white; for the fine linnen is the righte­ousness of the saints: the Greek word here is [...], righteousnesses or justisications; this, say some, signifieth a double righteousness given to us; 1. The righteousness of Justification, whereby we are justified before God: 2. The righteousness of Sanctification, by which we evi­dence our Justification to men: but others say, it is an So the Hebrew word is used, Isa. 45. 24. Hebraism rather, by the plural righteousnesses, nothing the most absolute, complete and perfect righteousness which we have in Christ. Now though I would not ex­clude inherent righteousness, yet I judge that imputed righteousness is the righteousness here meant; and that first, because this cloathing is that which is the righteous­ness [Page 335] of all Saints, by which they stand recti in curia be­fore Psal. 76. 7, Psal. 143. 2. J [...]b 9. 15. cap. 22. 2, 3, 4. Jeb 35. 7. The Saints are said, Rev. 7. 15. to he clothed in white Robes, not because they had merited or ad­orned themselves with goodworks, but because they had washed and made white their Robes in the blood of the Lamb. God: now there is no standing before God in our inherent righteousness; for though next to Christ, our gra­ces are our best jewels, yet they are but weak and imperfect, they have their specks and spots; they are like the Moon which when it shines brightest, yet has her black spots. 2. Christ's righteousness is the only pure clean, white, spotless righteousness, there is is no speck or spot to be found upon Christ's righteousness: but we are all as an unclean thing, and al our righteousnesses are as filthy rags, as that evangelical Prophet speaks, Isa. 64. 6. 3. The word here is plural, [...], righteousnesses; Christ hath many righteousnesses: first, he hath his essential and personal righteousness, as God; now this essential perso­nal righteousness of Christ cannot be imputed to us. Osi­ander was of opinion, that men were justified by the es­sential righteousness of Christ as God, which was a most dangerous opinion, and learnedly and largely confuted by Calvin in his Institutions, and by others since. Se­condly, there is the mediatory righteousness of Christ; now this is that righteousness which he wrought for us as Mediator, whereby he did subject himself to the pre­cepts, to the penalties, commands and curses, answering both Gods vindictive and rewarding Justice: there is Christ's Active righteousness, and there is Christ's Passive righteousness, &c. of these I have spoken already in this Treatise, and therefore a hint here is enough. But fourth­ly, How can it stand with reason that the Papists by the Popes indul­gences should be made partakers of the [...]ner [...] and good works one of another, and yet be a­gainst reason that we by the ordinance of God should be made partakers of [...]e merits and righ­teousness of Je­sus Christ. there are some expressions in the Text (that is under consideration) that do best agree with the righteousness of Christ; as first that, that she is arrayed in fine linnen, clean and white; this clearly points at imputed righteous­ness, which Christ puts upon his Bride as a royal Robe. That which makes Christ's Bride beautiful, yea whiter than the snow, and more glorious than the Sun in his eyes, is not any beauty of her own, nor any inherent righteousness in her self, but the white Robe of Christ's own righteousness that he puts upon her: 2. That expression in the Text, To her it was granted, that she [Page 336] should be arrayed in fine linnen, &c. It was granted to her to shew that this fine linnen was none of her own spinning, it was a free gift of Christ unto her; Saints have no other righteousness to make them come­ly and lovely in the eyes of God, but the Robe of Christ's righteousness, which is that fine white lin­nen that Christ gives them, and that he puts upon them. Lastly, observe the confirmation and ratifica­tion that is given to these words in the 9. vers. write, these are the true sayings of God; these are not my sayings, nor the sayings of Angels, but they are the sayings of that God that is truth it self, that cannot die, nor lie, nor deny himself, nor deceive the sons of God; and there­fore you may safely rest upon these sayings of God both in the 8. and 9. verses, as most sure and certain: Surely, the righteousness the believer hath is imputed, it is an accounted or reckoned righteousness to him, it is not that which he hath inherently in himself, but God through Christ doth esteem of him as if he had it, and so deals with him as wholly righteous: 1. It stands with reason that that satisfaction should be imputed to me, which my Surety hath made for my debt: now Christ was our Sure­ty, as the Apostle calls him, Heb. 7. 22. 2. Adam's sin was justly imputed by God to all his posterity, though it was not their own inherently and actually, as the Apo­stle tells us, Rom. 5. 14. and the sins of all the elect were 2 Cer. 5. 21. Isa. 53. 6. This must be Lu­ [...]her's meaning, when he saith, Christ was the greatest sinner; he was Manasseh. thit Idolater, Da­vid that Adulte­r [...]r, Peter that denier of his ma­ster, &c. to wit, by imputation only, he being made sin f [...]rthem, as the Apostle speaks. imputed unto Christ, though they were not his own inhe­rently and actually: He made him to be sin for us, who knew no sin, saith the Apostle; and upon him was laid the ini­quitie of us all: All the sins of all the believers in the world, from the first Creation to the last Judgment, were laid on him; how laid on him, but by imputation? Sure­ly there was in Christ no fundamental guilt, no, no, but he was made sin by imputation and law-account; he was our Surety, and so our sins were laid on him in order to punishment: And to prefigure this, all the iniquities of Gods people were imputed to their sacrifice, though they were not inherently his own, as we read Levit. 16. 21, 22 [Page 337] Aaron shall put all the iniquities of all the children of Israel, and all their transgressions and all their sins, upon the head of the Goat; and the Goat shall bear upon him, all their ini­quities: and why then should it seem strange, that the per­fect righteousness of our sacrifice and surety, though it be not our own inherently, should be imputed to us by the Lord, and made ours.

Frequently and seriously consider, that the word an­swering this imputing, is in the Hebrew, Chashab, and in To impute in the General, is to acknowledg that to be another's, which is not in­deed his: and it is used either in a good or bad sense; so that it is no more, than to account or reckon. It is the Righteousness of Christ imputed to us, and ac­cepted for us, by which we are judged righteous. the Greek, [...]; of which, the summ (as the learn­ed say, comes to this:) That though the words in the general signifie to think, to reason, to imagine, &c. yet very frequently they are used to signifie, to account, or reckon by way of computation, as Arithmeticians use to do: so that it is, as it were, a judgment passed upon a thing, when all reasons and arguments are cast together. And from this it is applied to signifie any kind of accounting or reckoning: and in this sence, imputation is taken here, for God's esteeming and accounting of us righte­ous: [...], signifies to reckon or account; 'tis taken by a borrowed speech from Merchants reckonings, and ac­counts; who have their debt-books, wherein they set down how their reckonings stand in the particulars they deal in. Now in such debt-books, Merchants use to set down, whatever payments are only made, either by the debtors themselves, or by others in the behalf of them; an example whereof we have in the Epistle to Philemon, vers. 18. where Paul undertakes to Philemon, for Onesi­mus; if he hath wronged thee, or oweth thee any thing, put that on my account: that is, account Onesimus his debt, to Paul, and Paul's satisfaction or payment to Onesimus which answers the double imputation, in point of justi­fication, Psal. 32. 1, 2. that is, of our sins to Christ, and of Christ's sa­tisfaction to us; both which are implyed, 2 Cor. 5. 21. He made him to be sin for us (that is, our sins were imput­ed to him) that we might be the righteousness of God in him (that is, that his rightcousness might be imputed to us.) The language of Jesus Christ to his father, seems [Page 338] to be this; Oh holy Father, I have freely and willingly taken all the debts, and all the sins of all the believers in the world upon me; I have undertaken to be their pay­master, to satisfie thy justice, to pacifie thy wrath, to fulfil thy Law, &c. and therefore, Loe, here I am ready Psal. 40. 6, 7, 8. Heb. 10. 4, 5, 6, 7, 8, 9. to do what ever thou commandest, and ready to suffer whatsoever thou pleasest, I am willing to be reckoned a sinner, that they may be reckoned righteous; I am wil­ling to be accounted cursed, that they may be for ever blessed; I am willing to pay all their debts that they may be set at liberty; I am willing to lay down my life, that John 10. 11, 15, 17, 18. Rev. 20. 6. they may escape the second death; I am willing that my soul should be exercised with the most hideous Agonies, that their souls may be possessed of heaven's happinesses. Oh, what wonderful wisdom, grace and love is here ma­nifested! that when we were neither able to satisfie the penalty of the Law, or to bring a conformity to it; that then Christ should interpose, and become both redempti­on and righteousness for us.

Now, from the imputed righteousness of Christ, a be­liever may form up this fifth plea, as to all the ten Scri­ptures E [...]cles. 11. 9. cap. 12. 14. Mat. 12. 14. cap. 18. 23. Luk. 16. 3. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. cap. 13. 17. 1 Pet. 4. 5. in the margent, that refer to the great day of ac­count. Oh, blessed God, thou hast given me to under­stand, that the mediatory righteousness of Christ includes, first, the habitual holiness of his person, in the absense of all sin, and in the rich and plentiful presence of all holy and requisite qualities: Secondly, the actual holiness of his life and death by obedience. By his active obedience he perfectly fulfilled the commands of the Law; and by his passive obedience, his voluntary sufferings, he satisfied the penalty and commination of the Law for transgressi­ons: That perfect satisfaction to divine justice, in whatso­ever it requires; either in way of punishing for sin, or o­bedience to the law, made by the Lord Jesus Christ, God and man, the Mediator of the new Covenant, as a com­mon head, representing all those, whom the father hath given to him, and made over unto them that believe in him. This is that righteousness that is imputed to all be­lievers [Page 339] in their Justification, and this imputed righteous­ness of thy dear son, and my dear saviour, is now my plea, before thy bar of Justice. Imputed righteousness is the same materially with that which the Law requireth; The Righteous­ness which the Law requireth, upon pain of damnation, is a perfect obedience & conformity to the whole Law of God, performed by every son and daughter of A­dam in his own person. Now im­puted righteous­ness is the same materially with that which the Law requireth. it is obedience to the Law of God exactly, and punctu­ally performed to the very utmost Iota and tittle thereof, without the least abatement, Christ hath paid the utter­most farthing. He is the fulfilling of the Law for righ­teousness, and he hath fulfilled the Law in the humane na­ture, to the intent, that it might be fulfilled in the same nature, to which it was at first given; and all this he hath expresly done in all their names, and on all their behalfs, that believe in him; That the righteousness of the Law might be fulfilled in them, Rom. 8. 3, 4. It is as if our dear Lord Jesus had said, oh blessed father, this I suffer, and this I do to the use, and in the stead, and room of all those that have ventured their souls upon me, that they may have a righteousness, which they may truly call their own, and on which they may safely rest, and in which they may for ever glory; Isa. 45. 24, 25. Now, it will never stand with the unspotted holiness, justice and righteousness of God, to reject this righteousness of his son, or that plea that is bottomed upon it. Oh, the matchless happiness of believers, who have so fair, so full, and so noble a plea to make in the great day of our Lord Jesus.

But some may say, what blessed fruit grows upon this Que. glorious Tree of Paradise; viz. the righteousness of Je­sus Christ, that is imputed to all believers? what strong consolations flows from this fountain, the Imputed Righ­teousness of our Lord Jesus Christ? I answer there are these nine choice consolations, that flow in upon all believers, through the righteousness of Christ imputed to them.

First, let all believers know for their comfort, that in 1 this Imputed Righteousness of Christ, there is enough to satisfie the justice of God to the uttermost farthing, and to take off all his judicial anger and fury. The mediato­ry righteousness of Christ, is so perfect, so full, so exact [Page 340] so compleat, and so fully satisfactory to the Justice of God, as that Divine Justice cries out, I have enough, and I re­quire no more; I have found a ransom, and I am fully pa­cified towards you. 'Tis certain that Christ was truly Ezek. 16. 61, 62, 63. Heb. 10. 10, 11, 12, 14. Isa. 53. 4, 5, 6. and properly, a sacrifice for sin; and 'tis as certain, that our sins were the meritorious cause of his sufferings, he did put himself into poor sinners stead, he took their guilt upon him, and did undergo that punishment, which they should have undergone; he did die, and shed his blood, Rom. 5. 6,—12. that he might thereby atone God, and expiate sin: and therefore we may safely and boldly conclude, that Jesus Christ hath satisfied the justice of God to the uttermost; Heb. 7. 25. so that now the believing sinner may rejoyce and triumph in the justice, as well as in the mercy of God; for doubt­less, the Mediatory righteousness of Christ, was infinite­ly more satisfactory, and pleasing to God, than all the sins of believers could be displeasing to him; God took more pleasure and delight in the bruising of his son, in Isa. 53. 10. the humiliation of his son, and he smelt a sweeter savour in his sacrifice, than all our sins could possibly offend him or provoke him: when a believer casts his eyes upon his many thousand sinful commissions and omissions, no won­der if he fears and trembles; but then, when he looks upon Christ's satisfaction, he may see himself acquitted, and rejoyce; for if there be no charge, no accusation a­against Rom. 8. 33, 34, 35, 36, 37. the Lord Jesus, there can be none against the be­liever: Christ's expiatory sacrifice hath fully satisfied di­vine justice; and upon that very ground, every believer hath cause to triumph in Christ Jesus, and in that righ­teousness 2 Cor. 2. 14. Rev. 14. 4, 5. of his, by which he stands justified before the Throne of God. Christ is a person of infinite transcen­dent worth and excellency, and it makes highly for his honour to justifie believers, in the most ample, and glo­rious way imaginable, &c. and what way is that, but by working out for, and then investing them with a righte­ousness adequate to the Law of God; a righteousness, that should be every way commensurate to the miserable estate of fallen man, and to the holy design of the glori­ous [Page 341] God. 'Tis the high honour of the second Adam, that he hath restored to fallen man a more glorious righteous­ness, than that he lost in the first Adam: and it would be high blasphemy in the eyes of Angels and men, for a­ny mortal to assert, that the second Adam, our Lord Je­sus Christ, was less powerful to save, than the first Adam was to destroy. The second Adam is able to save to the uttermost, all such as come to God through him. The second Adam is able to save to all ends and purposes per­fectly, Heb. 7. 25. [...], To the uttermost of time, at all times, and for e­ver, &c. saith Beza: perpetually, or for ever, saith Tremel: in aeternum, saith Syrus: in perpetuum, saith the vulg. ad plenum, saith Erasmus: ad perfectum, saith Stapulensis: he is able to save to the uttermost obligation of the Law, preceptive as well as penal; and to bring in perfect righ­teousness, as well as perfect innocency: he is able to save to the uttermost demand of divine justice, by that perfect satisfaction, that he has given to divine justice; Christ is Isa. 63. 1. mighty to save; and as he is mighty to save, so he loves to save poor sinners, in such a way, wherein he may most magnifie his own might; and therefore, he will purchase their pardon with his blood, and make reparation to di­vine 1 Pet. 1. 18, 19. justice, for all the wrongs and injuries, which fal­len man had done to his Creator, and his Royal Law; and bestow upon him a better righteousness, than that which Adam lost; and bring him into a more safe, high, honourable, and durable estate, than that which Adam fell from, when he was in his created perfection. All the attributes of God, do acquiess in the Imputed Righteous­ness of Christ, so that a believer may look upon the holi­ness, Psal. 4. 8. justice, and righteousness of God; and rejoyce, and lay himself down in peace. I have read in story, that Pilat being called to Rome, to give an account unto the Emperour, for some mis-government, and male-admini­stration, he put on the seamless coat of Christ; and all the time that he had that coat upon his back, Caesar's fu­ry was abated: Christ has put his coat, his Robe of righ­teousness Isa. 61. 10. upon every believer, upon which account, all the Judicial anger, wrath, and fury of God, towards be­lievers [Page 342] ceaseth; Isa. 54. 9. For this is as the waters of No­ah unto me: for as I have sworn that the waters of Noah, should no more go over the earth, so I have sworn, that I would not be wroth with thee, nor rebuke thee: vers. 10. For the mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the cove­nant of my peace be removed saith the Lord that hath mer­ey on thee. But,

Secondly, Know for your comfort, that, this imput­ed, 2 this mediatory Righteousness of Christ, takes away all your unrighteousness, it cancels every bond, it takes Isa. 53. 5, 6, 7. Colos. 2. 12, 13, 14, 15. away all iniquity, and answers for all your sins. Lord, here are my sins of omission, and here are my sins of com­mission; but the Righteousness of Christ, hath answered for them all: here are my sins against the Law, and here are my sins against the Gospel, and here are my sins a­gainst the offers of grace, the tenders of grace, the striv­ings of grace, the bowels of grace; but the Rightcous­ness of Christ hath answered for them all. I have read, that, when a Cordial was offered to a godly man that was sick; Oh (said he) the cordial of cordials which I daily take, is, that the blood of Jesus Christ cleanseth us from all our sins. Oh sirs. it would be high blasphemy, for any to 1 John 1. 7. imagine, that there should be more demerit in any sin, yea, in all sin, to condemn a believer, than there is merit in Rom. 8. 1, 33, 34, 35. Christ's righteousness, to absolve him, to justifie him. The righteousness of Christ, was shadowed out by the glorious Robes, and apparrel of the High Priest: That Exod. 30. attire, in which the High Priest appeared before God, what was it else, but a type of Christ's righteousness? The filthy garments of Joshua (who represented the Church) were not only taken off from him, thereby sig­nifying the removal of our sins; but also a new fair gar­ment Zach. 3. 4, 5. was put upon him, to signifie our being clothed with the wedding garment of Christ's righteousness. If any shall say, how is it possible, that a soul that is defiled with the worst of sins, should be whiter than the snow yea, Psal. 51. 7. beautiful and glorious in the cyes of God; the answer is [Page 343] at hand, because, to whomsoever the Lord doth give the pardon of his sins, which is the first part of our justification, to them he doth also impute the righteousness of Christ, which is the second part of our justification before God: thus David describeth (saith the Apostle) the blessedness of Rom. 4. 6, 7. the man to whom the Lord imputeth reghteousness without works; saying, blessed are they, whose iniquities are forgiv­en, and whose sins are covered: Now to that man, whose sins the Lord forgives, to him he doth impute righteous­ness also: Take away the filthy garments from him (saith Zach. 3. 4. the Lord of Joshua) and he said unto him, behold, I have cansed thine iniquity to pass from thee, and I will cloth thee with change of raiment: and what was that change of rai­ment? surely, the perfect obedience and righteousness of the Lord Jesus, which God doth impute unto us; in which respect, also, we are said, by justifying faith, to Rom. 12. 14. Gal. 3. 27. put on the Lord Jesus; and to be clothed with him, as with a garment. And no marvel if, being so apparelled, we appear beautiful and glorious in the sight of God. To her (that is, to Christ's Bride) was granted, that she should Rev. 19. 8. be arrayed in fine linnen, clean and white, for the fine lin­nen is the righteousness of saints: This perfect righteous­ness of Christ, which the Lord imputeth to us, and where­with (as with a garment) he clothed us, is the only righ­teousness which the Saints have to stand before God with; and having that Robe of righteousness on, they may stand with great boldness and comfort, before the judgment­seat of God. But,

Thirdly, Know for your comfort, that this righteous­ness of Christ, presents us perfectly righteous in the sight 3 of God; He is made to us righteousness. The Robe of in­nocency, 1 Cor. 1. 30. like the veil of the Temple is rent asunder: our righteousness is a ragged righteousness, our righteousnes­ses Isa. 6 [...]. 4. are as filthy rags. Look, as under rags the naked bo­dy is seen, so under the rags of our righteousness, the bo­dy of death is seen: Christ is all in all, in regard of righ­teousness; Christ is the end of the Law, for righteousness to Rom. 10. 4. them that believe.

That is, through Christ, we are as righteous, as if we Finis persiciens nen intersic [...]ens: Aug. had satisfied the Law in our own persons. The end of the Law, is to justifie and save those which fulfil it; Christ subjected himself thereto, he perfectly fulfilled it for us, and his perfect righteousness is imputed to us; Christ ful­filled the moral Law, not for himself, but for us, there­fore Christ doing it for believers, they fulfil the Law in Christ; and so Christ by doing, and they believing in him that doth it, do fulfil the Law: or Christ may be faid to be the end of the Law, because the end of the Law is per­fect righteousness, that a man may be justified thereby, which end we cannot attain of our selves, through the frailty of our flesh, but by Christ we attain it, who hath fulfilled the Law for us. Christ hath perfectly fulfilled the Decalogue for us, and that 3 ways: 1. In his pure conception: 2. In his godly life: 3. in his holy and obe­dient sufferings and all for us: for whatsoever the Law re­quired that we should be, do or suffer, he hath perform­ed in our behalf. Therefore one wittily saith, that Christ Arctius. is Telos, the end or tribute; and we by his payment, A­teleis, Tribute free; we are discharged by him, before God. Christ, in respect of the integrity and purity of his nature, being conceived without sin; and in respect of his life and Mat. 1. 18. Luk. 1. 35. 2 Cor. 5. 21. Cel. 1. 20. actions, being wholly conformed to the absolute righte­ousness of the Law; and in respect of the punishment which he suffered, to make satisfaction unto God's justice, for the breach of the Law: in these respects, Christ is the perfection of the Law, and the end of the Law, for righ­teousness to them that believe. Jacob got the blessing in the garment of his elder brother; so, in the garment of Christ's righteousness, who is our elder brother, we ob­tain Eph. [...]. 4. the blessing, yea, all spiritual blessings in heavenly pla­ces; we are made the righteousness of God in him. The 2 Cor. 5. ult. Church, saith Marlorat, which puts on Christ, and his righteousness, is more illustrious than the air is by the sun. The infinite wisdom and power of dear Jesus in reconcil­ing the Law and the Gospel, in this great mystery of justi­fication, is greatly to be magnified. In the blessed Scri­ptures, [Page 345] we find the righteousness of Justification, to take its various denominations: In respect of the material cause, it is called the righteousness of the Law: In re­spect of the efficient cause, it is called the righteousness of Rom. 5. 17. 1 Cor. 1. 30. Rom. 3. 22. Phil. 3. 9. Phil. 3. 9. Rom. 3. 24. Titus. 3. 7. Christ: in respect of the formal, It is called the righte­ousness of God, he imputing of it: In respect of the in­strumental cause, it is called the righteousness of faith: And in respect of the moving and final cause, we are said to be justified freely by Grace. The Law, as it was a Co­venant of works, required exact and perfect obedience, in men's proper persons; this was legal Justification. But in the new Covenant, God is contented to accept this righ­teousness in the hand of a surety, and this is Evangelical Justification; this righteousness presents us in the sight of God, as all fair; Cant. 4. 7. as complete; Colos. 2. 10. as without spot or wrinkle; Eph. 5. 27. as without fault be­fore the throne of God; Rev. 14. 5. as holy, and unblamea­ble, and unreproveable in his sight; Colos. 1. 22. Oh the happiness and blessedness, the safety and glory of those precious souls; who, in the righteousness of Jesus Christ, stand perfectly rightcous in the sight of God. but,

Fourthly, know for your comfort, that this imputed 4 righteousness of Christ, will answer to all the fears, doubts and objections of your souls: How shall I look up to God? the answer is, in the righteousness of Jesus Christ: how shall I have any communion with a holy God in this world? the answer is, in the righteousn [...]ss of Christ: How shall I find acceptance with God? the answer is, in the righteousness of Christ: How shall I die? the answer is, in the righteousness of Christ: How shall I stand be­fore a Judgment seat? the answer is, in the righteousness of Jesus Christ. Your sure and only way, under all tem­ptations, fears, conflicts, doubts and disputes, is, by faith, to remember Christ, and the sufferings of Christ, as your Mediator and Surety: and say, Oh Christ, thou art my sin, in being made sin for me; and thou art my curse, be­ing [...] Co [...]. 5. 21. [...]al. 3. 13. made a curse for me: or rather, I am thy sin, and thou art my rightcousness; I am thy curse, and thou art [Page 346] my blessing; I am thy death, and thou art my life; I am the wrath of God to thee, and thou art the love of God to me; I am thy hell, and thou art my heaven. Oh sirs, if you think of your sins, and of God's wrath; if you think of your guiltiness, and of God's justice; your hearts will faint and fail, they will fear and tremble, and sink into despair; if you do not think of Christ, if you do not stay and rest your souls upon the mediatory righteousness of Christ, The Imputed Righteousness of Christ. The Imputed Righteousness of Christ, answers all cavils and objections (though there were millions of them) that can be made against the good estate of a believer. This is a precious truth more worth than a world, that all our sins are pardoned, not only in a way of truth and mercy, but in a way of justice. Satan and our own consciences will object many things against our souls, if we plead only the mercy and the truth of God; and will be ready to say, oh but where is then the justice of God? can mercy pardon without the consent of his justice? but now, whilst we rest upon the satisfaction of Christ, justice and mercy kiss Psal. 85. 10. each other; yea, justice saith, I am pleased: in a day of temptation, many things will be cast in our dish, about the multitude of our sins, and the greatness of our sins, and the grievousness of our sins, and about the circum­stances and aggravations of our sins; but that good word Christ, hath redeemed us from all iniquities, he hath paid Titus 2. 14. the full price that justice could exact or require; and that good word, mercy rejoyceth against judgment, may James 2. 13. support, comfort and bear us up under all. The infinite worth of Christ's obedience, did arise from the dignity of his person, who was God-man; so that all the obedience of Angels and men, if put together, could not amount to the excellency of Christ's satisfaction. The righteous­ness of Christ, is often called the righteousness of God, because it is a righteousness of God's providing, and a righteousness that God is fully satisfied with; and there­fore, no fears, no doubts, no cavils, no objections, no disputes can stand before this blessed and glorious righte­ousness [Page 347] of Jesus Christ, that is imputed to us. But,

Fifthly, know for your comfort, that the imputed righ­teousness 5 of Christ is the best title that you have to shew for a Kingdom that shakes not, for riches that corrupt not, Heb. 12. 28. 1 Pet. 1 3, 4, 5. 2 Cor. 5. 1, 2, 3, 4, for an inheritance that fadeth not away, and for an house not made with bands, but one eternal in the heavens. 'Tis the fairest certificate that you have to shew for all that happiness and blessedness that you look for in that other world: The righteousness of Christ is your life, your joy, your comfort, your crown, your confidence, your heaven, your all; oh that you were still so wise, as to keep a fixed eye, and an awakened heart upon the mediatory righte­ousness of Christ; for that's the righteousness, by which you may safely and comfortably live, and by which you may happily and quietly die. It was a very sweet and golden confession, which Bernard made, when he thought Guliel. A [...]bas, in v [...]ta Bern. lib. 1. cap. 12. himself to be at the point of death: I confess, said he, I am not worthy, I have no merits of mine own to obtain heaven by: but my Lord had a double right thereunto; an hereditary right as a son, and a meritorious right as a sacrifice; he was contented with the one right himself, the other right he hath given unto me; by the vertue of which gift, I do rightly lay claim unto it, and am not con­founded: ah, that believers would dwell much upon this, that they have a righteousness in Christ; that is, as full, perfect and compleat, as if they had fulfilled the Law; Christ being the end of the Law for righteousness to believers, invests believers with a righteousness, every way as com­pleat, as the personal obedience of the Law, would Rom. 8. 3, 4. have invested them withal; yea, the righteousness that be­lievers have by Christ is, in some respect, better than that they should have had by Adam: 1. Because of the dig­nity of Christ's person, he being the son of God, his righ­teousness is more glorious than Adam's was, his righteous­ness is called the righteousness of God; and we are made the 2 Cor. 5. 21. righteousness of God in him. The first Adam was a mere man, the second Adam is God and man. 2. Because the righteousness is perpetual; Adam was a mutable person, [Page 348] he lost his righteousness (in one day say some) and all that glory which his posterity should have possessed, had he stood fast in innocency: But the righteousness of Christ cannot be lost; his righteousness is like himself, from e­verlasting to everlasting, 'tis an everlasting righteousness; when once this white rayment is put upon a believer, it D [...]n. 9. 24. can never fall off, it can never be taken off. This splen­did glorious righteousness of Jesus Christs, is as really a Rev. 19. 8. believers, as if he had wrought it himself. A believer is no loser, but a gainer by Adam's fall; by the loss of A­dam's righteousness, is brought to light, a more glorious and durable righteousness, than ever Adam's was; and up­on the account of an interest in this righteousness, a believ­er may challenge all the glory of that upper world. But,

Sixthly, know for your comfort, that this imputed righteousness of Christ, is the only true basis, bottom and 6 ground, for a believer to build his happiness upon, his joy and comfort upon, and the true peace and quiet of his conscience upon: what, though Satan, or thy own heart, or the world condemns thee; yet, in this thou maist re­joyce, that God justifies thee: you see what a bold chal­lenge Paul makes, Rom. 8. 33. Who shall lay any thing to the charge of God's elect, it is God that justifieth? some read R [...]m. 8. 33. [...], signi­fies in [...]s vecare, o call in o th [...] I am. It is a Law custom to clear men by Procla­ration, if one hath been indict­ed at the Assizes, and no Bill [...]roughtin against him, there is an Oh yes made, if any ha [...]e any thing to say a­gainst the prison­er at the bar, let him come forth, since he stands upon his freedom The application is easie. it question-wise, thus, shall God that justifieth? no such matter: and if the judg acquit the prisoner at the bar, he cares not, though the Jaylor, or his fellow prisoners condemn him; so here, there are no accusers that a believ­er needs to fear, seeing that it is God himself, who is the supreme Judg, that absolves him as just; God absolves, and therefore it is to no purpose for Satan to accuse us, Rev. 12. 10. nor for the Law of Moses to accuse us, John 5. 45. nor for our own Consciences to accuse us, Rom. 2. 25. nor for the world to accuse us: God is the highest Judg, and his Tribunal-seat is the supreme Judgment-seat; therefore, from thence there is no appealing: As amongst men, persons accused or condemned, may appeal, till they come to the highest Court; but if, in the highest, they are absolved and discharged, then they are free, and [Page 349] safe, and well, so the believer being absolved before God's Tribunal seat, there is no further accusations to be feared, all appeals from thence being void, and of no force: The consideration of which should arm us, and comfort us, and strengthen us against all terrours of conscience, guilt of sin, accusation of the Law, and cruelty of Satan; in as much as these either dare not appear before God, to accuse us, or charge us; or if they do, it is but lost labour. Am­brose gives the sence thus; None can or dare retract the judgment of God; for he confidently provoketh all ad­versaries, if they dare come forth to accuse; not that there is no cause, but because God hath justified: It is God that justifieth, therefore it is in vain to accuse them; and It is God that justifieth them, if God doth it, none can reverse it, for there are none that are equal with God: Let all the accusations, which shall come in against thee, from one hand or another, be true or false, they shall never hurt thee; for he, from whom there is no appeal, hath fully acquitted thee, and therefore no accusation can endanger thy peace. Ah, what a strong Cordial would this be to all the people of God, if they would but live in the pow­er of this glorious truth, that It is God that judifies them, and that there lies no accusations in the Court of Heaven against them! the great reason why many poor Christians are under so many dejections, despondencies and perplexi­ties is because they drink no more of this water of life. It is God that justifieth: did Christians live more upon this breast, It is God that justifieth, they would be no more Gen. 41. 1, 2, 3. like Pharaoh's lean Kine, but would be fat and flourishing, did they but draw more out of this Well of salvation, It is God that justifieth; how would their spirits revive, and a new life rise up in them, as did in the dead child, by 2 King. 4. 34, 35, 36, 37. the Prophet Elisha's applying himself to it. The Imput­ed Righteousness of Christ, is a real, sure and solid foun­dation, upon which, a believer may safely build his peace, joy, and everlasting rest; yea, it will help him to glory in Rom. 5. 1, 2, 3. tribulations, and to triumph over all adversities; Isa. 45. 24. Surely, shall one say, in the Lord I have righteousness and [Page 350] strength. That which is the greatest terrour in the world to unbelievers, is the strongest ground of comfort to be­lievers; that is, the justice and wrath of God against sin. Look how it was when the Angel appeared at the resurre­ction of our Saviour Jesus Christ; The keepers were af­frighted, Mat. 28. 4, 5. and became as dead men: but it was said to the women, Fear not ye, for ye seek Jesus of Nazareth, that was crucified: so it is much more in this case; when God's Justice is powerfully manifested, the sinners of Sion and Isa. 33. 14. the world, are afraid and terrified: but yet poor believ­ers seek for Christ who was crucified, ye need not fear a­ny thing; yea, you may be wonderfully cheared at this and it is your greatest comfort, that you have to deal with this just God, who hath already received satisfaction for your sins. It is observable that the Saints triumph in the justice and judgments of God, that are most terrible to the enemies of God, in that which is the substance of the song of Moses and the Lamb, Rev. 15. 3, 4, 5. so in that Luk. 26. 28. where the day of judgment is described (say some) and that in it, there shall be distress of nations, and men's hearts failing them for fear (viz. of the justice and wrath of God:) Why so? it is for looking after those things that are to come upon the earth; for the powers of the earth shall be shaken, &c. But when these things begin to come to pass; Then look up, and lift up your heads, for your redemption draweth near. This day is the most dread­ful day that ever was in the world to all the ungodly, but the just and faithful, then shall be able to lift up their heads; to see all the world on a light fire about them, and all the Elements in terrible confusion. But how dare a poor creature lift up his head in such a case as this? They shall see the son of man, coming in a cloud, with power and great glory: here is enough to comfort the poor members of Christ, to see Christ, on whom they have believed, and who hath satisfied God's justice for them, and imputed his own righteousness to them: to see him set upon his judg­ment seat, cannot but be matter of joy and rejoycing to them. Now they shall find the power of that word upon [Page 351] their souls; Isa. 40. 1. Comfort ye, comfort ye my people, saith the Lord; speak ye comfortably to Jerusalem, and say unto her, that her warfare is accomplished, that her iniquity is pardoned; for she hath received at the Lord's hand, double for her sins: i. e. Their conflict with the wrath of God, is at an end, the punishment of their iniquity is accepted, they have received in their head and surety, Christ Jesus, double for their sins: i. e. Justice hath passed upon them, in their head, Christ Jesus; and they are sure that the judg of all the earth will do right, and will not punish their sins twice: The exactness of Gods justice cannot do this, Job 34. 10. Far be it from God, that he should do wickedness▪ and from the Almighty, that be should commit iniquity: vers. 12. Yea; surely God will not do wickedly; neither will the Almighty pervert judgment. It would be high injustice in a magistrate, to punish the same offence twice: and it would be high blasphemy for any to assert, that ever God should be guilty of such injustice. Whilst Christians set up a righteousness of their own, and build not upon the Rom. 10. 3. righteousness of Christ, how unsetled are they? how mi­serably are they tossed up and down, sometimes fearing and sometimes hoping, sometimes supposing themselves in a good condition, and anon seeing themselves upon the very brink of hell? but now, all is quiet and serene with that soul that builds upon the righteousness of Christ; for he being justified by faith, hath peace with God: observe Rom. 5. 1. that noble description of Christ, in that, Isa. 32. 2. And a man (that is, the man Christ Jesus) shall be as a hiding place from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land, When a man is clothed with the righteous­ness of Christ, who is God man, it is neither wind nor tempest, it is neither drought nor weariness, that can dis­turb the peace of his soul; for Christ and his righteous­ness will be a hiding place, a cover, and rivers of water, and the shadow of a great rock unto him: for, being at perfect peace with God, he may well say with the Psalmist, Isa. 26. 3. Psal. 4. 6, 7, 8. I will lay me down in peace: The peace and comfort of an [Page 352] awakened sinner, can never stand firm and stable, but up­on the Basis of a positive righteousness: When a sensible sinner casts his eye upon his own righteousness, holiness, fastings, prayers, tears, humblings, meltings; he can find no place for the sole of his foot to rest firmly upon, by reason of the spots, and blots, and blemishes, that cleaves both to his graces and duties; He knows that his prayers need pardon, and that his tears need washing in the blood of the Lamb, and that his very righteousness needs ano­ther's righteousness, to secure him from condemnation. If thou Lord, shouldst mark iniquity, O Lord, who shall stand? Psal. 130. 3. Psal. 1. 5. that is, rectus in curia, stand, that is, in judgment: Extre­mity of justice he deprecateth; he would not be dealt with in rigour and rage: The best man's life, is fuller of sins, than the firmament is of stars, or the furnace of sparks; and therefore who can stand in judgment, and not fall under the weight of thy just wrath, which burneth as low as hell it self, i. e. none can stand: were the faults of the best man alive but written in his forehead, he was never able to stand in judgment: when a man comes to the Law for Justification, it convinceth him of sin; when he pleads his innocence, that he is not so great a sinner as others are, when he pleds his righteousness, his duties, his good mean­ings, and his good desires; the Law tells him that they are all weighed in the ballance of the sanctuary, and found Dau. 5. 27. too light; the Law tells him, that the best of his duties will not save him, and that the least of his sins will damn him; the Law tells him, that his own righteousnesses, are as filthy rags, do but defile him; and that his best services do but witness against him; The Law looks for perfect and personal obedience, and because the sinner cannot come up to it, it pronounceth him accursed; and though the Gal. 3. 10. sinner sues hard for mercy, yet the Law will shew him none, no though he seeks it carefully with tears: but, Heb. 12. 17. now, when the believing sinner casts his eye upon the righ­teousness of Christ, he sees that righteousness to be a per­fect and exact righteousness, as perfect and exact as that of the Law, yea, it is the very righteousness of the Law, [Page 353] though not performed by him, yet by his surety, the Lord his righteousness; and upon this foundation he stands firm, and rejoyces with joy unspeakable, and full of glory. The Saints of old have always placed their happiness, peace, and comfort in their perfect and compleat Justification, rather than in their imperfect and incompleat sanctificati­on; as you may see by the Scriptures in the margent, with Jer. 23. 6. 1 Pet. 1. 8. Luk. 7. 48, 50. Rom. 4. 6, 8. cap. 5. 1, 3. Isa. 38. 16, 17. cap. 45. 24, 25. Phil. 4. 7. many others that are scattered up and down in the blessed book of God. That text is worthy to be written in let­ters of Gold, Isa. 61. 10. I will greatly rejoyce in the Lord (saith the sound believer) my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, (He hath imputed and given unto me the perfect holiness and obedience of my blessed Saviour, and made it mine) he hath covered me (all over, from top to toe) with the robe of righteousness as a bride groom decketh himself with ornaments, and as a bride adorneth her self with her jewels. Though a Christian's inherent righteousness be weak and imperfect, [...]maimed and stained, blotted and blurred, as it is; yet it affords much comfort, peace, joy, and rejoyc­ing, 1 Chron. 29. 9. J [...]b. 27. 4, 5, 6. Neh. 13. 14, 22, 31. Isa. 38. 3. Prov. 21. 14. 2 Cor. 1. 12. 1 Pet. 3. 3. 4. cap. 5. 4. as you may see, by comparing the Scriptures in the Margent together: Job was much taken with his inherent righteousness, Job 29. 14. I put on righteousness, and it cloathed me; my judgment was as a robe, and a diadem un­to me. Look as sober, modest, comely apparel, doth much set forth, and adorn the body in the eyes of men; so doth inherent grace, inherent holiness, inherent righ­teousness, when it sparkles in the faces, lips, lives, and good works of the Saints, much more beautifie and adorn them in the eyes, both of God and man. Now, if this garment of inherent righteousness, that hath so many spots and rents in it, will adorn us, and joy us so much, what a beauty and glory is that, which the Lord our God hath put upon us, in clothing us with the robe of his son's righteousness; for by this means we shall recover more by Christ, than we lost by Adam: the robe of righteous­ness, which we have gotten by Christ, the second Adam, is far more glorious, than that which we were deprived of, by the first Adam. But,

Seventhly, Then know for your comfort, that you 7. Gal. 6. 14. have the highest reason in the world to rejoyce and tri­umph in Christ Jesus; Phil. 3. 3. For we are the circumci­sion, which worship God in the spirit, and rejoyce in Christ Jesus: we rejoyce in the person of Christ, and we re­joyce in the righteousness of Christ, 2 Cor. 2. 14. Now, thanks be to God, which always causeth us to triumph in Christ; Deo gratias was ever in Paul [...]s mouth, and ever in Austin's mouth, and should be ever in a Christians mouth, when his eye is fixed upon the righteousness of Christ: Every believer is in a more blessed and happy estate, by means of the righteousness of Christ, than Adam was in innocency, and that upon a three-fold account; all which are just and noble grounds for every Christian to rejoyce and triumph in Christ Jesus: 1. That righteousness which Gen. 3. chap. Psal. 8. 5. E [...]cles. 7. 29. Adam had, was uncertain, and such, as it was possible for him to lose; yea, he did lose it, and that in a very short time: God gave him power and freedom of will, either to hold it, or lose it; and we know, soon after, upon choice, he proved a Bankrupt: but the righteousness that we have by Jesus Christ, is made more firm and sure to us: it is that good part, that noble portion, that shall never be taken from us, as Christ said to Mary. Adam Luk. 10. 42. sinned away his r [...]ghteousness, but a believer cannot sin away the righteousness of Jesus Christ: It is not possible [...] John 3. 9. R [...]m. 8. 35, 39. for the Elect of God, so to sin, as to lost Christ, or to strip themselves of that robe of righteousness, which Christ hath put upon them. The gates of [...]ell shall never be a­ble Mat. 16. 18. to prevail against that soul, that is interested in Christ, that is clothed with the righteousness of Christ: Now, what higher ground of joy and triumph in Christ Jesus, can there be than this. But Secondly, the righteousness that Adam had was in his own keeping, the spring and root of it was sounded in himself, and that was the cause why he lost it so soon: Adam (like the Prodigal son) had Luk. 15. 12. 13. all his portion, his happiness, his [...]oliness, his blessedness his righteousness, in his own hands, in his own keeping; and so quickly lost stock and block, as some speak it: O [Page 355] but now, that blessed righteousness that we have by Je­sus Christ, is not in our own keeping, but in our father's keeping. Look, as our persons, graces and inherent righ­teousness are kept (as in a Garrison) by the power of God 1 Pet. 1. 5. [...], the o­riginal is a mili­tary word, and signifies safe keeping [...] kept as with a Guard, or in a Garrison, that is well fenced with walls and works, and so is made impregnable. unto salvation; so that righteousness that we have by Je­sus Christ, is kept for us by the mighty power of God, unto salvation; God the father is the Lord Keeper, not only of our inherent righteousness, but also of the imput­ed righteousness of Jesus Christ unto us: My sheep shall ne­ver perish (saith our Saviour, John 10. 28, 29.) neither shall any pluck them out of my hand; my father that gave them me, is greater than all, and none is able to pluck them out of my father's hands. Though the Saints may meet with many shak [...]gs and tossings in their various conditi­ons in this world; yet their final perseverance, till they come to full poss [...]sion of eternal life, is certain: God is so unchangeable in his purposes of love, and so invincible in his power; that neither Satan, nor the world, nor their own flesh, shall ever be able to separate them from a Crown of righteousness, 2. Tim. 4. 7, 8. A Crown of life, Rev. 2. 10. A Crown of glory, 1 Pet. 5, 4.. The power of God is so far above all created opposition, that it will certain­ly maintain the Saints in a state of Grace. Now, what a bottom and ground for rejoycing and triumphing in Christ Jesus, is here. But Thirdly, Admit, that the righ­teousness that Adam had in his Creation, had been un­changeable, and that he could never have lost it; yet, it had been but the righteousness of a man, of a mere crea­ture, and what a poor, low righteousness would that have been, to that high and glorious righteousness that we have by Jesus Christ, which is the righteousness of such a person as was God as well as man; yea, that righteousness that we have by Jesus Christ, is a higher righteousness, and a more excellent, transcendent righteousness, than that of the An­gels; though the righteousness of the Angels be perfect and compleat in its kind, yet it is but the righteousness of mer [...] creatures; But the righteousness of the Saints, in which they stand clothed before the throne of God, is the righte [Page 356] ousness of that person, which is both God and man. Look as the second Adam was a far more excellent person, than the first Adam was: The first man was of the earth, earthy; 1 Cor. 15. 47. Look, as Adam conveighs his guilt to all his children, so Christ conveighs his righteousness to all his: he was ca­put cum foedere, as well as the first Adam. (as the Apostle speaks) The second was the Lord from hea­ven (not for the matter of his body, for he was made of a woman, but for the original and dignity of his person; whereof you may see a lively and lofty description in Heb. 1. 2, 3.) so his righteousness also, must needs be far more excellent, absolute, glorious, and every way all-sufficient to satisfie the infinite justice of God, and the exact per­fection of his holy Law, than ever Adam's righteousness, could possibly have done. Remember sirs, that that righ­teousness that we have by Jesus Christ, is called the righ­teousness of God: He made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him, saith the Apostle, in 2 Cor. 5. 21. Now, that righ­teousness that we have by Jesus Christ, is called the righ­teousness of God: 1. because it is such a righteousness as God requires: 2. As he approves of, and accepts: 3. As he takes infinite pleasure, and delight, and satisfaction in. The Righteousness the Apostle speaks of in that Scripture last mentioned, is not to be understood of the essential righteousness of Christ, which is infinite, and no ways communicable to the creature, unless we will make a crea­ture a God; but we are to understand it, of that righte­ousness of Christ, that is imputed to believers, as their sin is imputed to him. Now, what a Well of salvation is here? what three noble grounds, and what matchless bottoms are here, for a Christian's joy and triumph in Christ Jesus? who hath put so glorious a Robe, as his own righteousness upon them. Ah Christians, let not the consolations of Job 15. 11. God, be small in your eyes; why take you no more com­fort and delight in Christ Jesus? why rejoyce you no more in him? not to rejoyce in Christ Jesus is a plain breach of that Gospel command; Rejoyce in the Lord alway (that is, Phil. 4. 4. rejoyce in Christ) and again I say rejoyce, saith the Apostle; he doubleth the mandate, to shew the necessity and excel­lency of the duty: so Phil. 3. 1. Finally, my brethren, re­joyce [Page 357] in the Lord. Now, in some respects, the breach of the commands of the Gospel, are greater than the breach See Heb. 2. 2, 3. 8. 6. 10. 28, 29. of the commands of the Moral Law; for the breach of the commands of the Gospel carrieth in it a contempt and light esteem of Jesus Christ. Men's not rejoycing in Christ Jesus, must flow from some dangerous humour, and base corruption or other, that highly distempers their preci­ous souls. If all created excellencies, if all the privileg­es of God's people, if all the kingdoms of the earth, and the glory of them, were to be presented at one view, they would all appear as nothing, and emptiness, in compari­son of the excellency and fulness that is to be found in Christ Jesus: and therefo [...]e, the greater is their sin, who rejoyce not in Christ Jesus. Do you ask me where be Plutarch in Pho­cione. my Jewels? my Jewels are my Husband, and his Triumphs, said Phocion's wife: do you ask me, where be my ornaments? my ornaments are my two sons, brought up in vertue and learning, said the mother of the Gracchi. Do you ask me where be my Treasures? my Treasures are my friends, said Constantius, the father of Constantine: but now, if you ask a child of God (when he is not cloud­ed, tempted, deserted, dejected) where be his Jewels, his Treasures, his Ornaments, his comfort, his joy, his de­light; he will answer with that Martyr, none but Christ, none but Christ: Oh! none to Christ, none to Christ; Christ is all in all unto me, Colos. 3. 11. Aeterna erit exul­tatio, quae bono laetatur aeterno: That joy lasts for ever, whose object remains for ever: such an object is our Lord Jesus Christ, and therefore the joy of the saints should still be exercised upon our Lord Jesus Christ; shall the world­ling rejoyce in his barns, the rich man in his bags, the am­bitious man in his honours, the voluptuous man in his pleasures, and the wanton in his Dalilahs; and shall not a Christian rejoyce in Christ Jesus, and in that robe of righteousness, and in those garments of salvation, with Isa. 61. 10. which Christ hath covered him. The joy of that Chri­stian that keeps a fixed eye upon Christ and his righteous­ness, cannot be expressed, it cannot be painted, no man [Page 358] can paint the sweetness of the honey-comb, nor the sweet­ness of a cluster of Canaan, nor the fragrancy of the Rose of Sharon: As the being of things cannot be painted, so the sweetness of things cannot be painted: The joy of the Holy Ghost cannot be painted, nor that joy that arises in a Christian's heart, who keeps up a daily converse with Christ and his righteousness, cannot be painted, it cannot be expressed: who can look upon the glorious body of our Lord Jesus Christ; and seriously consider, that even every vein of that blessed body did bleed to bring him to heaven, and not rejoyce in Christ Jesus? who can look up­on the glorious righteousness of Christ, imputed to him, and not be filled with an ex [...]berancy of spiritual joy in God his Saviour? There is not the pardon of the least sin, nor the least degree of grace, nor the least drop of mercy, but cost Christ dear, for he must die, and he must be made a sacrifice, and he must be accursed, that pardon may be thine, and grace thine, and mercy thine: and oh how should this draw out thy heart to rejoyce and triumph in Christ Jesus. The work of redemption sets both Angels and Saints Rev. 5. 11, 12, 13, 14. Rev. 1. 5, 6. cap. 5. 8, 9, 10. a rejoycing and triumphing in Christ Jesus; and why not we, why not we also, who have received infinite more benefit by the work of Redemption, than ever the Angels have? A beautiful face is at all times pleasing to the eye; but then especially, when there is joy manifest­ed in the countenance. Joy in the face puts a new beauty upon a person, and makes that which before was beautiful, to be exceeding beautiful, it puts a lustre upon beauty; so does holy joy and rejoycing in Christ Jesus, put (as it were) a new beauty and lustre upon Christ. Though the Romans punished one that feasted, and looked out at a Plin. 1. c. 7. window, with a Garland on his head, in the second Pu­nick war: yet, you may be sure, that God will never punish you for rejoycing and triumphing in Christ Jesus, let the times be never so sad or bad, in respect of war, blood or misery. But,

Eighthly, The Imputed Righteousness of Christ may 8 serve to comfort, support, and bear up the hearts of the [Page 359] people of God, from fainting and sinking under the sense of the weakness and imperfection of their inherent righ­teousness. The Church of old have lamentingly said, we are all as an unclean thing, and all our righteousness Isa 64. 6. is as filthy rags: when a Christian keeps a serious eye up­on the spots, blots, blemishes, infirmities, and follies, that cleaves to his inherent righteousness, fears and tremblings arise, to the sadding and sinking of his soul; but when he casts a fixed eye upon the righteousness of Christ imputed to him, then his comforts revive, and his heart bears up; for though he hath [...] righteousness of his own, by which his soul may [...] [...]ccepted before God, yet he hath Gods righteousness, which infinitely transcends his own, and such as, in God's account, goes for his, as if he had ex­actly fulfilled the righteousness which the Law requires; according to that of the Apostle, Rom. 9. 30. What shall we say then? the Gentiles which followed not after righte­ousness, have attained to righteousness, even the righteousness which is of faith. Faith wraps it self in the righteousness of Christ, and so justifieth us. The Gentiles sought righ­teousness, not in themselves, but in Christ; which they apprehending by faith, were by it justified in the sight of God, and the Jews seeking it in themselves, and think­ing, by the goodness of their own works, to attain to the righteousness of the Law, missed of it; it being in no man's power, perfectly to fulfil the same, only Christ hath exactly fulfilled it, for all that, by faith, close savingly with him. Oh sirs, none can be justified in the sight of God, by a righteousness of their own making: but who­soever will be justified, must be justified by the righteous­ness R [...]m. 3. 20, 28. cap. 10. 2. Gal. 2. 16. T [...]. 3. 5. of Christ through faith. The Gentiles, by faith at­tain the righteousness of the Law, therefore the righte­ousness of the Law, and of faith, are all one; viz. in re­spect of matter and form, the difference is only in the worker; The Law requires it to be done by our selves; the Gospel mitigates the rigour of the Law, and offers the righteousness of Christ, who performed the Law, even to a hairs breadth. The right way to righteousness for [Page 360] justification is by Christ, who is the way, the door, the truth, and the life; because we want a righteousness of our own, God hath assigned us the righteousness of Christ, which is infinitely better than our own, yea, bet­ter than our very lives, may I not say, yea better than our very souls. The branch Christ Jesus is called Jehovah Tsidkenu, the Lord our righteousness, Jer. 23. 6. And this is his name, whereby he shall be called, THE LORD OƲR RIGHTEOƲSNESS: Where note, first, to be cal­led by this name, is to be so really, for Christ is never cal­led what he is not: and so he is, to the same purpose, else­where Mat. 1. 23. called Immanuel, God with us; that is, he shall be so indeed, God with us; so here he shall be called, the Lord our righteousness; that is, he shall be so indeed. Secondly, observe this is one of his glorious names, that is, one of his Attributes, which he accounts his excellency, and his glory. Now all the attributes of Christ are unchangeable, so that he can as easily change his nature as his name. Now remember, that this imputed righteousness of Christ, pro­cures acceptance for our inherent righteousness: when a sincere Christian casts his eye upon the weaknesses, infirmi­ties and imperfections, that daily attend his best services, he sighs and mourns; but if he looks upward, to the Im­puted Righteousness of Jesus Christ, that shall bring forth his infirm, weak and sinful performances, perfect, spot­less and sinless, and approved according to the tenour of the Gospel, so that they become spiritual sacrifices, he can­not 1 Pet. 2. 5. but rejoyce. For as there is an imputation of righ­teousness to the persons of believers, so there is also, an imputation to their services and actions: As the fact of Psal. 106. 31. Phineas, was imputed to him for righteousness; so the imperfect good works that are done by believers, are ac­counted righteousness, or (as Calvin speaks) are account­ed for righteousness, they being dipped in the blood of Christ: (tincta sanguine Christi) i. e. they are accounted righteous actions; and so sincere Christians shall be judg­ed Rev. 11. 18. cap. 20. 12. Mat. 25. 34, 35, 36, 37. according to their good works, though not saved for them. And 'tis observable in that famous process of the [Page 361] last judgment, that the supreme judge makes mention of the bounty and liberality of the Saints; and so bestows the Crown of life, and the eternal inheritance upon them; so that, though the Lord's faithful ones have eminent cause to be humbled and afflicted, for the many weaknes­ses that cleaves to their best duties; yet, on the other hand, they have wonderful cause to rejoyce and triumph, Heb. 13. 20, 21. 1 Cor. 6 11. Mal. 4. 2. that they are made perfect through Jesus Christ, and that the Lord looks at them (through the righteousness of Christ) as fruits of his own spirit. The Sun of Righte­ousness hath healing enough in his wings, for all our spi­ritual Maladies: The Saints prayers, being perfumed with Rev. 8. 3, 4. Christ's odours, are highly accepted in heaven: Upon this bottom of Imputed Righteousness, believers may have exceeding strong consolation, and good hope through grace; that both their persons and services do find singu­lar acceptation with God, as having no spot or blemish at all in them: Surely Righteousness imputed, must be the top of our happiness and blessedness, Rom. 4, 5, 6. But,

Ninthly and lastly, know for your comfort, that Im­puted Righteousness will give you the greatest boldness 9 before God's Judgment-seat. There is an absolute, and indispensible necessity of a perfect Righteousness, where­with to appear before God: The holiness of God's na­ture, the righteousness of his Government, the severity of his Law, and the terrour of wrath, calls aloud upon the sinner for a compleat Righteousness; without which, Psal. 1. 5. there is no standing in judgment. That Righteousness only, is able to justifie us before God, which is perfect, and that hath no defect nor blemish in it, such as may abide the tryal before his Judgment-seat; such as may fitly sa­tisfie his justice, and make our peace with him; and con­sequently such, as whereby the Law of God is fulfilled. Therefore it is called the Righteousness of God; such a Rom. 10. 3. Righteousness as he requires, as will stand before him, and satisfie his justice: so the Apostle saith, The righte­ousness Rom. 8. 4. of the Law must be fulfilled in us. Now there is no other Righteousness under heaven, whereby the Law [Page 362] of God was ever perfectly fulfilled, but by the righteous­ness of Christ alone; no righteousness below the Righte­ousness of Christ, was ever able to abide the tryal at God's judgment-seat; and fully to satisfie his justice, and pacifie his wrath. A gracious soul triumphs more in the Righteousness of Christ Imputed, than he would have done, if he could have stood, in the Righteousness, in which he was created. This is the crowning comfort to a sensible and understanding soul, that he stands righteous before a Judgment-seat, in that full, exact, perfect, com­pleat, matchless, spotless, pearless, and most acceptable Righteousness of Christ imputed to him: The Righteous­ness R [...]m. 3. 21, 22. cap. 10 3. [...]hil. 3. 9. of Christ, is therefore called the Righteousness of God; because it is it, which God hath assigned, and which God doth accept for us in our justification; and for, and in which, he doth acquit, and pronounce us righteous before his seat of Justice. There is an indispensible neces­sity that lies upon the sinner, to have such a Righteousness to his justification, as may render his appearance safe and comfortable in the day of Judgment. Now, there is no righteousness that can abide that day of fiery tryal, but the Righteousness of Christ imputed to us: Paul, that great Apostle, had as fair and as full a Certificate to shew Phil. 3. 4, 5, 6. Act. 23 6. 2 Cor. 11. 22. for a legal Justification, as any person under heaven had; but yet he durst not stand by that righteousness, he durst not plead that righteousness, he durst not appear in that righteousness, before the dreadful Judgment-seat: But oh, how earnest, how importunate is he, that he may be found (in that great day of the Lord) in the Mediatory Righte­ousness Phil. 3. 9, 10. of Christ, and not in his own personal righteous­ness, which he looked upon as filthy rags, as dross, dung, dogs meat: the great thing that he most strongly insists up on is, that he might be clothed with the Robe of Christ's Righteousness; for then, he knew that the Law could not say, black was his eye, and that the Judge upon the Bench, would pronounce him righteous, and bid him enter into the joy of his Lord, a joy too great to enter in­to Mat. 25. 21, 23, 24 him, and therefore he must enter into that: when the [Page 363] match is made up between Christ and the soul, that soul bears her sovereigns name. The spouse of the first Adam, and her husband, had both one name; God called their Gen. 5. 2. name Adam, in the day that he made them: so the Spouse of the second Adam, in the change of her condition, from Christ and Chri­stians are name­sakes. caput & corpus, u­nus est Christus. Aug. The head is called Christ, and the members are called Christ, [...] Cor. 12. 12. Christ is called Solomon, Cant. [...] [...]. cap. 3. 1 [...]. in Hebrew Sh [...]lo­m [...]h of peace, and the Church is cal­led Shulamite, by he [...] Bride-grooms name; Cant. 6. 13. a single, to a married estate, with Christ the Lamb; had a change of her name: The head is called, The Lord our righteousness, Jer. 23. 6. and so is the Church, Jer. 33. 16. In those days shall Judah he saved, and Jerusalem shall dwell safely: and this is the name, wherewith she shall be called, The Lord our righteousness: here is a sameness of name. As Christ is called The Lord our righteousness, so his spouse is called, The Lord our righteousness: Oh happy transno­mination, Christ's Bride being one with himself; and having his Righteousness imputed to her, is called, The Lord our righteousness: and therefore they may, with the greatest chearfulness and boldness bear up, in the great day of account, who have the perfect Righteousness of Christ imputed to them; especially if you consider, 1. That this Righteousness is of infinite value and worth: 2. That Dan. 9. 24. it is an everlasting righteousness, a righteousness that can never be lost: 3. That it is an unchangeable Righteous­ness; Though times change, and men change, and friends change, and providences change, and the Moon Mal. 4. 2. change, yet the Sun of Righteousness never changes, J [...]mes 1. 17. in him is no variableness, neither shad [...]w of turning: 4. That it is a compleat and unspotted Righteousness, an unblameable Righteousness, and unblemished Righteous­ness; and therefore God can neither in Justice, except or object against it: In this Righteousness the believer lives, in this Righteousness the believer dies, and in this Righ­teousness believers shall arise, and appear before the judg­ment-seat of Christ, to the deep admiration of all the elect Angels, and to the transcendent terrour and horrour of all Reprobates, and to the matchless joy and triumph of all on Christ's right hand, who shall then shout and sing, Isa. 61. 10. I will greatly rejoyce in the Lord, my soul shall be joyful in my God: for he hath clothed me with the gar­ments [Page 360] [...] [Page 361] [...] [Page 362] [...] [Page 363] [...] [Page 364] of salvation, he hath covered me with the robe of righ­teousness, as a bride-groom decketh himself with ornaments, and as a bride adorneth her self with jewels. Oh, how 2 Thes. 1. 10. will Christ, in this great day, be admired and glorified in all his Saints, when every Saint wrap'd up in this fine Lin­nen, in this white Robe of Christ's Righteousness, shall shine more gloriously than ten thousand Suns. In the great day of the Lord: when the Saints shall stand before the Tribunal of God, clothed in the perfect Righteousness of Jesus Christ; they shall then stand, recti in curiâ; they shall then be pronounced righteous, even in the Court of Divine Justice; which sentence will fill their souls with comfort, and the souls of sinners with astonishment: Sup­pose Rev. 20. 12. cap. 12. 10. we saw the believing sinner, holding up his hand at God's Bar: the books opened, the accuser of the bre­thren present, the witnesses ready, and the Judg on the Bench, thus bespeaking the sinner at the Bar; Oh sinner, R [...]m 7. 12, 14, 16. G [...]l. 3. 10. sinner, thou standest here indicted before me, for many millions of sins of commission, and for many millions of sins of omission, thou hast broken my holy, just and righ­teous Laws, beyond all humane conception, or expressi­on, and hereof thou art proved guilty: What hast thou now to say for thy self, why thou shouldst not be eternal­ly cast? Upon this, the sinner pleads guilty; but withal, he earnestly desires, that he may have time and liberty to Mat. 25. 41. plead for himself, and to offer his reasons, why that dread­ful sentence, Go you cursed, &c. should not be passed up­on him: The liberty desired, being granted by the Judg: The sinner pleads, that his surety, Jesus Christ, hath, by his blood and sufferings, given full and compleat satisfa­ction to Divine Justice, and that he hath paid down upon Heb. 10. 10, 14. the nail the whole debt at once, and that it can never stand with the holiness, and unspotted justice of God, to de­mand satisfaction twice. If the Judge shall farther ob­ject, Gal. 3. 10. I but sinner, sinner, The Law requireth an exact and perfect Righteousness in the personal fulfilling of it; now sinner, where is thy exact and perfect righteousness? Upon which the believing sinner, very readily, chearfully, Isa. 45. 24. [Page 365] humbly and boldly replies, my righteousness is upon the Bench, In the Lord have I Righteousness, Christ my Surety, hath fulfilled the Law on my behalf. The Laws Righteousness consists in two things: 1. In its requiring perfect conformity to its commands: 2. In its demanding satisfaction, or the undergoing of its penalty, upon the violation of it, Now Christ, by his active and passive obedience, hath fulfilled the Law for Righteousness, and this active and passive obedience of Jesus Christ is imputed to me; his obeying the Law to the full, his perfect com­forming to its commands, his doing as well as his dying obedience, is by grace made over and reckoned to me in order to my justification and salvation; and this is my plea, by which I will stand before the Judg of all the world: Upon this the sinners plea is accepted as good in Law, and accordingly he is pronounced righteous; and goes away, glorying and rejoycing, triumphing and shouting it out, sla. 45. 25. Righteous, Righteous, Righteous, Righteous; In the Lord shall all the seed of Israel be justified, and shall glory. And thus you see that here are nine springs of strong con­solation, that flow into your souls, through the Imputa­tion of Christ's Righteousness unto you. But,

The sixth Plea that a believer may form up, as to the ten Eccl f, 11. 9. cap. 12. 14. Mat 12. 14. cap. 18. 23. Luk. 16. 3. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. c [...]p. 13. 17. 1 Pet. 4. 5. Scriptures in the Margent, that refer [...] to the great day of account, or to a man's particular account, may be drawn from the consideration of Christ, as a common person, a representative head, one that represents another man's person, and acts the part of another, according to the ap­pointment of the Law, the acceptation of the Judg: so that what is done by him, the person is said to do; whose person he doth represent. And so was Adam a common person, and that by an act of God's Sovereignty; ap­pointing him, in making a covenant with him so to be, Rom. 5. 15, 16 17, 18, 19. We were all i [...] Adam, as the whole Countrey is in a Parlia­ment-man. An although w [...] chose not, ye [...] God chose for [...]s and he did represent all Man-kind: And hence it comes to pass, that his sin is imputed unto us, and made ours; so in our Law, an Attorney appears in the behalf of his Client; and so Christ is said to be gone to heaven, as our Attorney, to appear in the presence of God for us, Heb. [Page 366] 9. 24. [...], To appear as a Lawyer appears for his Client; opens the cause, pleads the cause, and carries it. The word appear, is verbum forense, an expression borrowed from the custom of humane Courts: for in them, when the Plaintiff or Defendant is called, their Attor­ney appeareth in their behalf: so, 1 John, 2. 1. you know that the Levitical Priest was wont to appear before God, in the peoples name: Now, he was but a figure, in Christ is the solid truth, and full effect of the figure: Or as tak­ing Possession, Livery and Seizing by an Attorney, is all one, as if done by the person himself, who is represented, and is valid: so the Lord Jesus, he is a common person, by an act of God's Soveraignty, representing the persons of all the Elect of God, being designed and appointed by God, to be a second Adam: And as the first Adam did represent all in him, so the second Adam does represent all in him also; and therefore, as Judgment came upon all in the first Adam, so Righteousness comes upon all in the second Adam: we all transgressed the Royal Law in Adam, we were all in Adam's 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 Gen. 3. our hands to take the fruit; yet we did eat the forbidden fruit as well as he, and so broke the holy Law, and turn­ed aside in him: for he was not a single person, standing for himself alone; but a publick person, standing in the room of all man-kind: therefore, his sin being not merely the sin of his person, but of the whole nature of man, is justly imputed to us all. If Adam had stood fast in his uprightness, in his primitive purity, glory and excellency, Eccles. 7. 29. we should all have shared in his happiness and blessedness; but he falling, and forfeiting all, we must all share with him in his loss and misery: ponder upon Rom. 5. 12. In whom all have sinned. As the Murrain infects the whole flock, so sin and the curse seizeth upon all the whole world, as well as upon Adam and Eve: and vers. 19. By one man's disobedience, many are made sinners: Many, is here put for All, as All elsewhere is put for Many, 1 Tim. 2. 3. [Page 367] All sinners are tainted with Adam's guilt and filth. Adam was the head, all his posterity the members; if the head plot and practice 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: when Christ died on the Cross, he did stand in our room, and place, and stead; for he did lay down his life for us as a Ransom: now when one dies for another, in way of Ransom, he does not only die for the benefit and profit of the ransomed; but in the place, and room, and stead of the ransomed: and thus Christ died for us, as himself testifies, The son of man came, to give himself a Mark, 10. 45. [...]. ransom for many: Christ rose as a common person, repre­senting all his Elect; and Christ was sanctified as a common person representing all his Elect; and Christ was ju­stified as a common person, representing all his Elect. Look, as we we were condemned in Adam, as he was a common person; so we are justified by Christ, as in a common per­son also: so that every believer may well look upon him self as acquitted, in his justification, from the guilt of his Heb. 9. 28. sins, they being laid upon the head of his surety. It is a very great part of a Christian's wisdom, to be often look­ing upon Christ, as a representative head, as one in whom Eph. 2. 6. he died, in whom he rose, in whom he is sanctified, and in whom he is justified: how would such a daily eyeing of Christ, seatter a Christian's fears, arm him against temptations, support him under afflictions, weaken his sins, strengthen his graces, cheer his soul, and mend his life.

'Tis very observable, that in the Levitical expiatory Sacrifices; there was the substitution of them, in the place and stead of the offenders themselves; the peo­ples sin, and the punishment due to them thereupon, was laid upon the poor Beasts that died for them. I might multiply Scriptures to evidence this; but I shall only hint at one or two plain pregnant T [...]xts to clear it. Take that, Levit. 17. 11. For the life of the flesh is in the blood, and I have given it to you upon the altar, to make an [Page 368] atonement for your souls; for it is the blood that maketh ustin Martyr ob­serves the great mercy of God to mankind, in that, [...]co hominis in [...]ie [...]d of man he caused beasts to be sacrificed. atonement for the soul: Mark here, the blood is to make atonement for the souls of the people of Israel, that is, in the room and stead of their souls, and ac­cordingly it did make atonement for their souls: so that in the blood sacrificed (which was a Type of the Blood of Christ) there was soul for soul, life for life; the soul and life of the sacrifice, for the pre­cious soul and life of the sinner. Now here you see substitution of the one in the room of the other. The transferring of the guilt and punishment of the peoples sins, over to their sacrifices in those days, was the rea­son, Levit. 16. 22. cap. 10. 17, &c. why the sacrifices were said to bear the iniquities of the people: And it is observable, that at the great Expiation, Aaron was to lay both his hands upon the head of the live Goat, and to confess over him all the sins of the children of Israel, &c. By this Ce­remony Levit. 16. 21. of imposition of hands, is signified the transfer­ring of their sins upon the Goat; herein to type out si. 53. 6. Christ, upon whom God did lay the iniquity of us all. Certainly the main thing that is held forth by this Rite (viz. Aaron's laying both his hands upon the head of the live Goat) is the translation of the sinners guilt to the sacrifice, and the substitution of it in his stead: Typically, the very sins of the people were im­posed upon the Goat, who herein was a type of Christ Maimomdes. which did himself bear our sins. Yea, the Hebrews themselves hold, that the Scape goat made atonement for all their sins, lighter and greater, presumptuously and ignorantly committed. Certainly the Scape goat was a most lively Type of our blessed Saviour; 1. In that the Lord laid upon him the iniquity of us all, as the sins of Israel were laid upon the head of the Goat: 2. As Isa. 4. 2. a [...]. 53. 8. the Goat was carried away, so Christ was cut off from the land of the living; his life was taken from off the earth: 3. As Acts 9. 33. Heb. 9. 14. 2 Pet. 3. 13 this Goat was not killed, so Christ through the eternal Spi­rit offered up himself, whereby he was made alive after death: Though Christ Jesus died for our sins, acording to his [Page 369] his Humanity, yet death could not detain him nor over­come him, nor keep him prisoner, but by vertue of his impassible Deity, he rises again, and triumphs over Hos. 13. 14. death and the grave, and over principalities and powers. Col. 2. 13. 4. As this Goat went into an inhabitable place, so Christ went into heaven; whither I go ye cannot come. Christ Joh. 13. 33. speaks this, not to exclude his Disciples out of heaven, Vers. 36. but only to shew, that their entrance was put off for a time. Saints must not expect to go to heaven and rest with Christ, till they have fought the good fight of faith, 2 Tim. [...]. 7, 8. Heb. 12. 1. 1 Cor. 9 24. Act. 13. 30. finished their course, run their race, and served their gene­ration: Christ's own children, by all their studies, pray­ers, tears and endeavours, cannot get to heaven, unless, Joh. 14. 1, 2, 3. Christ come and fetches them thither: Christ's own servants cannot get to heaven presently nor of them­selves, no more than the Jews could do. Now if you please to cast your eye upon the Lord Jesus, you will find and exact correspondency between the Type and the Antitype, the one fully answering to the other. Did they carry substitution in them? that eminently was in Christ, he indeed substituted himself in the sinners room, he took our guilt upon him, and put himself in our place, and died in our stead, he died that we might not die; Whatever we should have undergone, that he un­derwent in his body and soul; he did bear (as our [...]) all the punishments and torments that were due to us: Christ's suffering, dying, satisfying in our stead, is the great Article of a Christian's Faith, and the main prop and foundation of the believers hope: It is bottomed as an eternal and unmovable truth, upon the sure Basis of the blessed Word. Substitution, in the case of the old sacrifices, is not so evidently held forth in the Law, but substitution with respect to Christ and his sa­crifice, is more evidently set forth in the Gospel. Pon­der seriously upon these Texts: Rom. 5. 6. For when we were yet without strength, in due time Christ died for the ungodly: vers. 8. But God commendeth his love towards us, in that while we were yet sinners Christ died for us. Here­in [Page 370] God lays naked to us the tenderest bowels of his fa­therly This shews us the greatness of mans sin and of Christs love, of Satans malice and of Gods Justice; and it shews us the madness and blindness of the Popish Religion, which tell [...] us that some [...] are so light & [...]enial, as that the sprink­ling of holy wa­ter and ashes will p [...]rge them a­way. compassions, as in an Anatomy. There was an absolute necessity of Christ's dying for sinners: for 1. God's Justice had decreed it; 2. His Word had fore­told it; 3. The Sacrifices in the Law had prefigured it; 4. The foulness of mans sin had d [...]served it; 5. The Re­demption of man called for it; 6. The glory of God was greatly exalted by it: So 1 Pet. 3. 18. For Christ also hath once suffered for sins, the just for the unjust. To see Christ the just, suffer in the stead of the unjust, is the wonderment of Angels, and the torment of Devils: 1 Pet. 4. 1. Forasmuch then as Christ hath suffered for us in the flesh, &c. that is, in the humane nature, for the ex­p [...]ation and taking away of our sins: 1 Pet. 2. 21. Because Christ also suffered for us; Joh. 10. 11. I lay down my life for the sheep; this good Shepherd lays down life for life, his own dear life for the life of his sheep: Joh. 11. 50. Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not, that is, rather than the whole nation should perish. Caiaphas took it for granted, that either Christ or their Nation must perish, and, as he foolishly thought, that of two evils he designed the least to be chosen, that is, that Christ should rather perish, than their Nation: but God so guided his tongue, that he unwittingly by the powerful instinct of the Spirit, prophesied of the fruit of Christ's death, for the reconciliation and salvation of the elect of God. Heb. 2. 9. That he by the grace of God should taste death for every man, [...], or for every creature: who all these be the Context sheweth; 1. Sons that must be led unto glory; ver. 10. 2. Christ's Bre­thren, ver. 11. 3. Such children as are given by God unto Christ, ver. 13. In all which Scriptures, the prepo­sition [...] is used, which most commonly notes substi­tution, the doing or suffering of something by one in the stead and place of others, and so 'tis all along here to be taken. But there is another preposition, [...], that proves the thing I am upon undeniably, Matth. 20. [Page 371] 28. Even as the Son of man came not to be ministred unto, Matth. 20. 28. but to minister, and to give his life a ransom for many ( [...].) [...] signifies a Redemptory price, a valuable rate; for it was the Blood of God where­with the Church was purchased, 1 Tim. 2. 6. Who gave Acts 20. 28. himself a ransom ( [...]) for all: the Greek word signifies a counterprice, such as we could never have paid, but must have remained everlasting prisoners to the wrath and justice of God. O sirs! Christ did not barely deliver poor captive souls, but he delivered them in the way of a ransom; which ransom he paid down upon the nail; when their ransom was ten thousand ta­lents, Matth. 18. 24. and they had not one farthing to lay down, Christ stand up in their room and pays the whole ransom. Every one knows, that [...], in composition, signifies but two things, [...]ither opposition and contrariety, or substitution and [...]autation: So that the matter will thus issue; 1 Joh. 2. 18. Rom. 1 [...]. 17. Matth. 5. 38. That ei [...]her we must carry it thus, That Christ gave him­self a ransom against sinners (than which nothing can be more absurd and false;) or else thus, That he gave him­self a ransom in the room and stead of sinners, which is as true as truth it self. Certainly no head can invent, no heart can conceive, nor no tongue can express, more clear, plain, pregnant and apposit words and phrases, for the setting forth of Christ's substitution, than is to be found in that golden Chapter of Isai. 53. In this Chapter, as in a holy Armory, we may find, had I time to go through it many pointed daggers, and two-edged swords and shields of brass, to arm us against the corrupt no­tions and opinions of the blinded and deluded Socini­ans, who fight with all their might against the Do­ctrine of Christ's substitution. (Ver. 4.) Surely he hath born our griefs, and carried our sorrows, &c. (ver. 5.) The chastisement of our peace was upon him, and with his stripes we are healed: (ver. 6.) The Lord hath laid on him the iniquities of us all; (or) the Lord hath made the iniqui­ty of us all to meet on him: (ver. 7.) He was oppressed and he was aflicted, &c. or (as the words are rendred by [Page 372] some) It was exacted and he answered: (ver. 8.) For the transgression of my people he was stricken: (ver. 11.) For he shall bear their iniquities: (ver. 12.) And he bare the sin of many. All men of worth and weight conclude, that all this is spoken of the Lord Jesus Christ. Now what more clear and evident proofs can there be of Christ's susception of the sinners guilt, and of his bearing the punishment due for it. The Priests of old you know are said to bear the iniquity of the people, Levit. 10. 17. God hath given it you to bear the iniquity of the congre­gation, to make atonement for them before the Lord. The sinner bears his iniquity subjectively, the Priest typically, and the Lord Christ really: Exod. 28. 38. That Aarib may bear the iniquity of the holy things. Herein the high Priest was a Type of Christ; answerable to which, the Prophet Isaiah tells us, that Christ (our high Priest) had Heb. 4. 14, 15. the iniquities of all believers laid upon him, and that he bare them in his own person; so the Apostle, Heb. 9. 28. So Christ was once offered to bear the sins of many, &c. [...]. 'Tis an allusion to the Priests, who carried up the sacrifice (and with it the sins of the peo­ple) to the Altar: Christ our Priest did carry up the sins of his people upon the Cross, and there made satisfacti­on for them (in their room or stead) by the sacrifice of himself; and that Scripture is more worth than the Indies, viz. 1 Pet. 2. 24. Who his own self bare our sins in his own body on the tree— [...], he bare them Col. 2 13, 14, 15. aloft, viz. when he climbed up his Cross, and nailed them thereunto: Christ in the Humane nature when he was upon the Cross, did suffer all the punishments and torments that were due to our sins; he cancelled all bonds, annihilated the curse; in which respects he is said to bea [...] our sins in his own body on the tree. But to prevent prolixity, I shall produce no more Scriptures (though many more might have been produced) to prove Christ a common Person, a representative Head of all his Elect; and that he did really substitute himself in their room, and took upon himself their guilt, and [Page 373] put himself in their place, and did undergo whatever they should have undergone.

Now from all these Considerations, a Child of God Eccles. 11. 9. c 12, 14. Ma [...]h. 12. 14. cap. 18. 2 [...]. Luk 16. 3. Ro [...]. 4. 10. 2 C [...]r. 5 10. H [...]b 9 27 cap. 13 17. [...]. 4. 5. may form up this Sixth Plea, as to the Ten Scriptures in the Margin, that refer to the great day of account, or to a man's particular account. O blessed God, Jesus Christ was a common Person, a representative Head: I am to be considered in him, who is my Surety, and there­fore he is bound to pay all my debts: and as he is a com­mon person and stood in my stead; so the satisfaction that is made unto thy Justice by him, is in Law to be ac­counted mine, as really as if my Attorney should pay a debt for me: And therefore I must rest satisfied that the debt is paid, and in Law shall never be exacted of me; though it was not paid by my self in person, but by an­other, who did personate me in that act, and did it for me, and in my behalf. Christ was a common Person, personating as a second Adam, the first Adam and all his posterity; offering the same Nature for sin, which fell by sin from the pattern of perfection, God himself. By man came death, and by man came the resurrection from the dead: 1 [...]o. 15 21. man for man, person for person, nature for nature, and name for name. There are two roots out of which life and death springs. 1. As all that die receive their deaths wounds by the disobedience of the first Adam; so all that live receive life from the obedience of the second Adam. 2. As all die who are the sons of the first Adam by na­tural Generation; so all live, who are the sons of the se­cond Adam through spiritual Regeneration. O holy and blessed God, thou hast set up Jesus Christ as a common person, as the representative Head of all thy Elect, and I am to be considered in that common Head; and all that he has done as my Head, and in my stead and room, is to be reckoned to me, as if I had done it in my own person; and by this Plea I will stand, rejoyce and triumph: upon this God accepts of the Plea, as sound and good, and saith to him that pleads it, Enter thou into the joy of thy Lord, Matth. 25. 21.

The seventh Plea that a believer may form up, as to the ten Scriptures formerly cited, that refer to the great day of account, or to a mans particular account, may be drawn from the consideration of Christ's Surety ship: Our English Translation hath it, Of a be [...]ter Te­stam [...]nt, but not so fitly, because properly, a Te­stament neither useth nor need­eth to have a Suret [...], as a Co­venant doth. Be­za there [...] [...]re just­ly blameth both Erajmus and the Vulgar Transla­tion, for rendring it Testament; for that a Surety is not added in Te­staments, And should it be add­ed, how can the same be both a Testator and a Surety? So that this word, Surety, hath reference properly to a Co­vena [...]t, and not to a Testament. Christ is called a Surety, Heb. 7. 22. By so much was Jesus made a surety of a better testament. The Greek word [...], Sponsor, Fidejussor, Praes, a Surety, a Pledger, is very significative, being derived, as some think, from [...], an hand, as it were [...], in hands, because the security or pledge is given in hand. A Surety is pro­perly one that willingly promiseth, and undertakes to pay and discharge the debt if the debtor fail, and be not able to make satisfaction himself. Thus Paul willingly and spontaneously, from the love he had to his new Convert Onesimus, promised and undertook to make satisfaction to Philemon, for any wrong that Onesimus had done him, Phil. 18, 19. If he hath wronged thee, or oweth thee ought, put it upon mine account; I Paul have written it with mine own hand, I will repay it, i. e. account Onesimus his debt to Paul, and Paul's satisfaction or payment to Onesimus; which answers the double imputation in point of Justifi­cation, that is, of our sins or debts to Christ,, and of Christ's satisfaction to us. Consider Christ as a Surety, and so he hath fully paid all our debts, and set us per­fectly free for ever. A Surety is one that enters into bond, and engages himself for the debt of another; and so Christ is become our Surety; therefore he was bound by our bond, and engageth himself for the debt of ano­ther: for our debt he was made under the Law, and so as a sacrifice, he stood in the stead of a sinner, and the sacrifice was to be offered for the man; and so some ex­pound that place, He was made sin for us, 2 Cor. 5. 21. that is, a sin-offering; therefore he doth take our sins upon him as his own, Isa. 53. and so the Lord doth impute them and lay them upon him as his own: ver. 6. He did make to meet upon him the iniquities of us all: the original word here used comes from [...] pagang, which word in its native propriety intends a kind of force or [Page 375] violence, impetum fecit, they met with all their violence upon him, and therefore he was made sin for us, that is, as a Surety in our stead; he did bear our sins in his body upon the tree; he was delivered for our transgressions: our Sure­ty hath paid all our debts. The chastisement of our peace Isa. 53. [...], 10. was upon him, and it pleased the Father to bruise him; the original word signifies to break him to pieces as in a mor­tar: By the great things that our Surety has done for us, and the great things that he hath suffered for us: he hath given most perfect and complete satisfaction both to his Fathers Law, and to his Fathers Justice; and this pleased the Father. W [...]igh well that, Col. 2. 14. He Some by the hand writing do un­derstand the Co­venant of God with Adam. Be­za and Calvin do understand it of the Ceremo­nial Law: But saith Ch [...]s [...]tom; It is meant not only of the Ce­remonial Law, but also of the Moral Law, as a Covenant of w [...]rks Occume­n [...]us, Jer [...]me and others are of the s [...]re opinion: B [...]t, s [...]ith Zan­ [...]hy, th [...] is s [...] ­len [...] [...] the [...] wr [...] were [...] un [...]rtie [...]inonial [...]n. blotted out the hand-writing of ordninances that was against us, that was contrary unto us, and took it out of the way, nailing it to his Cross: Christ hath crossed out the black lines of our sin with the red lines of his own blood. The Greek word [...], i. e. the hand-writing, some do take here for a writing written with God's own hand in Tables of stone, as the Law of the Ten Command­ments were, Exod. 34. 1. and this is by them understood of the moral Law, or of the Ten Commandments, which are said to be against us, in respect of their strict requiring of perfect obedience, or in default thereof, by reason of its curse, which Christ as our Surety hath born for us on the Cross, and delivered us from it, Gal. 3. 10, 13. But others by this hand-writing do understand the Law of the Ceremonies of the Old Testament. In the general, it was something that God had against us; to shew or con­vince, or prove, that we had sinned against him, and were his debtors. I suppose that this hand-writing was principally the Moral Law, obliging us unto perfect o­bedience, and condemning us for the defect of the same, and likewise those Ceremonial Rites, which (as Beza ob­serves) were a kind of publick confession of our debts: Now these were against, and contrary unto us, in as much as they did argue us guilty of sin and condemnation which the Moral Law threatned, and sentenced, &c. but saith the Apostle, Christ hath blotted out the hand-writing, and [Page 376] hath taken it out of the way and nailed it to his cross (that is) Jesus Christ hath not only abrogated the Ceremonial Law, but also the damnatory power of the Moral Law (as our Surety) by performing an act of obedience which the Law did require, and by undergoing the punishment which the Law did exact from the trangressors of it: And so Christ doing and suffering, what we were bound to do and to suf­fer, he did thereby blot out the Hand-writing, and cancel­led it; and therefore we may safely conclude, that the Creditor is fully satisfied, when he gives in h [...]s Bond to be cancelled. There are two ways of cancelling a Bond, laceratione & liturâ; here it is blotted out, and can be read no more than if it had never been; the obligatory power of the Law as a Covenant is taken away. God delivered his people from Pharaoh by force, and from Babylon by savour; but that deliverance that Christ (as our Surety) hands out to us, from sin, from wrath, from hell, from the curse, and from the moral Law as it is a Covenant of works, is obtained justo pretio soluto, by paying a full price; by which one becomes satisfied, and another thereupon delivered: Heb. 9. 26. He hath appeared to put away sin by the sacrifice of himself: to put away sin, is to abolish or make void the guilt or obliga­tion [...]a [...]. 9. 24. si. 38. 17. [...]. 7. 19. of sin, whereby it binds over unbelievers to con­demnation; to put away sin is to abrogate it, it is to bind it up in a bundle, to seal it up in a bag, to cast it behind him, as cancelled obligations; it is to blot out the black hand-writing with the red lines of his blood drawn over it: so that sin has no force, no power to ac­cuse or condemn, or shut such poor souls out of heaven, who have that Jesus for their Surety, that made himself a sacrifice to put away sin. Christ as our Surety laid down a satisfactory price, not only for our good, but also in our stead or room: 1 Pet. 3. 18. Christ also hath suffered for sin, the just for the unjust, that he might bring us to God: What the unjust sinner should have suffered, that the just Christ suffered for him: 1 Cor. 5. 21. He was made sin for us: (that is) an offering, a sacrifice, in our stead, for the [Page 377] expiation of our sins. Christ was made a curse for us, Gal. 3. 13. Now Christ's 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 stroke 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 under the stroke of his wrath: Now the Lord Jesus Christ seeing us in this con­dition, he steps in and stands between us and the blow; yea he takes this wrath and curse off from us unto him­self, he stands not only or meerly after the manner of a Surety among men in the case of debt; for here the Surety enters bond with the Principal, for the payment of the debt, but yet expects that the debtor should not put him to it, but that he should discharge the debt him­self, he only stands as a good security for the debtor; no, Christ Jesus doth not expect that we should pay the debt our selves, but he takes it wholly upon himself. As a surety for a murtherer or traytor. 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 withal for satis­fying the Law. Even so the Lord Jesus stands Surety for us runagate malefactors, making himself liable to all that curse that 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; so Christ, the second Adam, stands in the room of all man­kind that are to be restored, he sustains the person of all those which do spiritually descend from him, and unto whom he bears the relation of a Head. When God ap­pointed his dearest Son to be a Surety for us, and charged [Page 378] all our debts upon him, and required an exact satisfa­ction to his Law and Justice; insomuch that he would not abate the Son of his love one farthing token of the debt; he did demonstrate a greater love to Justice, than if he had damned as many worlds as there are men in the world, O let us never cast an eye upon Christ's Surety­ship, but let us stand and wonder, yea let us be swal­lowed up in a deep admiration of Christs love and of his Fathers impartial justice! Ah what transcendent wisdom also does here: appear in reconciling the riches of Mercy and infinite Justice both in one, by the means of a Surety. If all the Angels in heaven and all the men on earth had been put to answer these Questions: How shall sin be pardoned? how shall the sinner be re­conciled and saved? how shall the wrath of God be pacified? how shall the Justice of God be satisfied? how shall the Redemption of Man be brought about, in such a way whereby God may be most eminently glorified? they could never have answered the questions: But God in his infinite Wisdom, hath found out a way to save sinners, not only in a way of Mercy and Grace, but in a way of Justice and Righteousness; and all this by the means of Christ's Suretyship, as hath been already declared.

Now from the consideration of Christ's Suretyship, a believer may form up this Seventh, safe, comfortable and blessed Plea, as to the ten Scriptures formerly cited, that refer to the great day of account, or to a man's par­ticular account. O blessed Father, remember that thine own Son was my Ransom, his blood was the price; he was my Surety, and undertook to answer for my sins. I know, O blessed God, that thou must be satisfied, but re­member When a man matries a wo­man, with her person he takes her debts and satisfaction too; so does Christ, when he takes us to be his he takes our sins also to be hi [...]. my Surety has satisfied thee; not for himself, for he was holy and harmless, a Lamb without a spot; but for me: They were my debts he satisfied for; and look over thy Books, and thou shalt sind that he hath clear­ed all accounts and reckonings between thee and me; the guilt of all my sins have been imputed to my Sure­ty, who did present himself in my stead to make full [Page 379] payment and satisfaction to thy Justice, as Paul said to Philemon, Philem. ver. 18. concerning his servant Onesi­mus, If he hath wronged thee or oweth thee any thing, put it upon my account. So saith Christ to the penitent and believing soul, If thou hast any guilt, any debt to be an­swered for unto God, put them all upon my account; if thou hast wronged my Father, I will make satisfaction to the uttermost; for I was made sin for thee, 2 Cor. 5. 21. Isa. 53. 12. I poured out my soul for thy transgressions; it cost me my hearts blood to reconcile thee to my Father, and to Acts 20. 28. Gen. 27. 13. slay all enmity. And as Robeckah said to Jacob in another case, Ʋpon me, my son, be the curse, so faith Christ to the believing soul, why, thy sins did expose thee unto the curse of the Law, but I was made a curse for thee. I did Gal. 3. 13. bear that burthen my self upon the Cross, and upon my shoulders were all thy griefs and sorrows born: I was Isa. 53. 4, 5, 6, 7, 8. 10. Eph. 1. 7. wounded for thy transgressions, and I was bruised for thy iniquities; and therefore we are said to have redempti­on and remission of sins in his blood. O blessed God! thou knowest that a surety-doth not pay the debt only for the debtors good, but as standing in the debtors stead, and so his payment is reckoned to the d [...]btor. And thus the case stands between Christ and my soul; for as my Surety, he hath paid all my debts, and that very payment that he hath made, in honour and justice thou art obliged to accept of, as made in my stead. Oh dearest Father! that Jesus who is God-man as my Surety, he hath done all that the Law requireth of me, and thereby he hath freed me from wrath to come, and from the curse that 1 Thes. 1. ult. was due to me for my sins: This is my plea, O holy God, and by this plea I shall stand. Hereupon God declares, this plea I accept as just and good, and therefore enter thou into the joy of thy Lord.

Christian Reader, I have gone as far in the opening and clearing up of those Grand Points of the Gospel that have fallen under our consideration as I judge meet at this time. By the Title-page thou mayest safely con­clude, [Page 380] that I have promised much more than in this Trea­tise I have performed; but be but a little patient, and by divine assistance, I shall make sure and full payment. The Covenant of Grace, and the Covenant of Redempti­on, with some other Points of high importance, I shall present to thee in the Second Part, which will be the Last Part. In this First Part I don't offer thee that which cost me nothing. I desire that all the interest thou hast in heaven may be so fully and duly improved, that this First Part may be so blest from on high, as that Saints and Sinners may have cause to bless God to all Aeternity, for what is brought to hand; and beg hard, that the o­ther Part, which is drawn up and fitted for the Press, may also be crowned with many blessings: Hereby thout wilt put a high obligation upon the Author, to do all he can, to be yet a little further serviceable to thy soul and others, to thy salvation and others, before he goes hence and shall be seen no more.