I Have now done with my first general Doctrine, containing Mans misery: Hee was brought forth under the Apple-tree, there his mother brought him forth, there she brought him forth that bare him.

I am now come to the second Ge­nerall part, expressing Gods mercy to poore man, fallen, and undone in this [Page 4]condition, expressed in those words, I raised thee, you may observe, 1. The Agent, I. 2. The Act, Raised. 3. The Object, Thee.

I, thy Bridegroome, the Lord Jesus Christ, [raised] It presupposes a fall, I helped up [thee] My Spouse being in a sad and undone condition.

The Doctrine is shortly this:

Doct. 2. That it is the Lord Jesus Christ that helpeth his redeemed ones out of their undone condi­tion.

1. I shall inlarge and prove this truth in the generall, In these particulars, 1. He was designed to doe it. 2. He can doe it. 3. He must doe it, for none else could. 4. He hath done it. 5. He will doe it. After this I shall explicate to you the manner how the Lord Christ raised up his servants under the Apple­tree, then thirdly I shall give you the reasons, and lastly, I shall come to Ap­plication. First, in regard that the Do­ctrine is propounded indefinitely, I [Page 5]shall prove it to you in severall parti­culars, which possibly may some of them beare the force of Reasons too.

1. He was designed to doe it. It was a designe of Eternity that Jesus Christ should step out of heaven, and raise up his elected ones from their lost condi­tion; therefore Christ is said by the Apostle to the Hebrewes, chap. 3. ver. 2. To be an High-Priest, faithfull to him that appointed him. The businesse from Eternity lay thus: Here is man lost, and here are those amongst others lost (saith God the Father to his Sonne) that I have given thee for a portion, what shall be done for man? Well, yet I will study to doe good to a wretched creature: Thou shalt in the fulnesse of time goe and bee borne of flesh and bloud, and dye for them, and satisfie my justice, and they shall be thine for a portion; therefore they are called the Lords Redeemed ones, Isa. 35.9. The holy People, the redeemed of the Lord. Isa. 62.12. This thou shalt do (saith the Father) and upon these termes they shall live, believing in thee. This was Gods Covenant with [Page 6]the Sonne of his love for us: For it is worth the noting, that though the Covenant of Works was made be­twixt the Lord and Adam personally, yet the Covenant was made with Christ, and all us in him mystically; this the Apostle largely proves, Gal. 3.26. The promises were made to A­braham and his seed: hee saies not to seeds, as of many, but as of one; And to thy seed, which was Christ. The Co­venant was made then betwixt God and our representative, The Lord Je­sus Christ. God sayes, thou shalt goe and dye for them, and I will yet save them, believing in thee. Content, saith the Lord Jesus Christ, I will goe, and fulfill thy pleasure, and they shall bee mine for ever. I will in the fulnesse of time dye for them, and they shall live in me. Psalme 40. verse 6. Burnt-offering and Sinne-offering thou hast not required, no it was Self-offering] Then said I, Loe I come; in the Vo­lume of thy booke it is written of mee, [to doe thy will, O my God, Hebr. 10. verse 5, 6.] In what Booke was it written, that Christ should come to [Page 7]doe the will of God? It was written in Cyphers in the Ceremoniall Law, it was written in plainer English in the Prophets, But it was written in the Book of Gods Decrees; in this sense, the Lord Jesus Christ is called, Rev. 13. verse 8. The Lamb slain be­fore the beginning of the World. And in regard of Gods Decree, we may say, the Saints were redeemed, pardoned, Justified from eternity. His Father from before all time appointed him to be our High-Priest, and hee from be­fore all Eternity subscribed to his Fa­thers pleasure in it. Thus from Eter­nity he raised us up.

Secondly, as he was designed to doe it, so it was not a worke beyond the greatnesse of his strength: God in doing it, laid help on one that was migh­ty. There was power enough in his mercy, price enough in his merits, to have bought more than the handfull of his redeemed ones out of the hands of the Devill, had they beene to bee sold. It is a slandering thought of in­finite mercy, for me to thinke, there is no balme in Gilead, there is no Physi­tian [Page 8]there: though our sinnes be migh­ty, yet hee that hath helpe laid upon him, is mighty too; and the might of our sinnes is nothing to the power of his mercies. He was God as well as man: his manhood made him our hel­per, his Godhead made him a Mighty helper, able to pardon all the sinnes of his Saints, and to furnish all their soules with long white Robes of his Righte­ousnesse.

Yea, thirdly, Such a worke it was to raise us, that it was hee alone that could doe it: all heaven and earth had been at a losse for a satisfaction for di­vine Justice, if it had not satisfied it selfe upon it self. See it in Gods word, Isaiah 63. verse 5. And I looked, and there was none to helpe, and I wondred that there was none to uphold; therefore mine owne arme brought salvation to them. And so Isaiah 59. verse 16. And he saw there was no man, and won­dred that there was no intercessor; there­fore his arme brought salvation unto him, and his righteousnesse sustained him. He saw none would: (And no wonder at that, for none could;) but [Page 9]if they could they would not. All crea­tures would have been like the Priest and Levite, Luke 10. verse 31, 32. they would have passed by on the other side. Christ was he that was the good Samaritane onely, that had compassi­on on us. Ez. 16. verse 5. None eye pittied us, to doe any thing to us that might doe us any good: wee were cast out in the open yield to the loathing of our person in the day wherein we were borne. But if they would, yet none could. Alas! they had been all Physi­tians of no value; man had beene past their cure. Here was the state of a poore Creature: An infinite debt was due to infinite justice, for mans offence; Alas, where shall it be had? as Job said concerning wisedome, Job 28.13, 14. Man knoweth not the price thereof, neither is it found in the land of the li­ving. The depth saith it is not in mee, and the sea saith it is not with mee, &c. So may we say: The Angels said, it is not in us; for could wee assume bodies and dye, yet we were but finite Crea­tures, and there could not be an infinite value in our death. Come wee downe [Page 10]to the earth, the Beasts and other Crea­tures say, it is not in us: for is God pleased with the deaths of Bulocks, and Goats, and Lambs? Ah, no! what sayes David, Thou desirest not Sacri­fice, else would I give it; thou delightest not in burnt Offering. And again, Psal. 40 verse 6. Sacrifice and Offering thou didst not desire; Burnt-Offering and Sinne-Offering thou hast not required. Besides, how shall the flesh of Bulls satisfie the guilt of another Nature? Man said. it is not in me: No, Physiti­an heale thy selfe; Wee were all sin­ners, and how should we pay the debt, that if we could have paid our bro­thers debt, had had as great a one for our selves to pay? Can that Malefa­ctor by his suffering death, expiate for another, when himself deserves to dye also, and stands condemned to death for his owne demerits? Besides, had all man-kinde dyed, they had been but as so many Prisoners laid in Gaole for debt that had not a groat to pay; their lying in hell for ever had paid no debts, but still increased them. Well, how shall the satisfaction be made? shal we [Page 11]buy man off? Alas no, Salvation canot be gotten for gold, nor shall silver be weigh­ed for the price of it, it cannot (as job sayes of wisedome) be valued with the gold of Ophyr, with the precious Onyx, or the Saphir: The Gold and the Chry­stall cannot equall it, and the exchange of it shall not bee for Jewells of fine gold: no mention shall bee made of Co­rals, and of Pearles, for the price of salvation is above Rubies. The Topaz of Ethiopia shall not equall it, neither shall it bee valued with pure gold: whence then commeth salvation? and where is the place of it, seeing it is hid from all loving eyes, and kept close from the Fowles of the aire. Destruction and Death say, we have heard the fame thereof with our eares. God, Christ, un­derstandeth the way thereof, and hee knowes the place thereof. Let us consi­der but what was necessarily required, of whosoever should raise l [...]st, fallen man, and we shall finde this plaine e­nough, that if Christ had not raised us up, we had not been raised to this day. I conceive these foure things were re­quired of him that should undertake [Page 12]the raising, and redemption of man, in point of Justice and Reason, so as to gaine acceptance with God.

First, One that could dye: God had made it his Statute; The day that thou eatest thereof thou shalt surely dye. No­thing but bloud would doe it, Hebr. 9.22. Without shedding bloud there is no remission. Justice must have its course. Now upon this score, neither any per­son of the Trinity, (as meerely so) nor any Angell in Heaven could helpe us; for these had no bloud to shed: And without shedding of bloud there is no pardon, and remission of sinnes.

Secondly, It must bee the offending Nature that must satisfie againe. God is the Fountain of Justice, he will not let the beasts suffer for mans trans­gression: The Lords wayes are equall; The soule that sinneth that shall dye. Ezech. 18.4. This shuts out all the Earth, but man-kinde, from ma­king a sufficient satisfaction to infinite justice.

Thirdly, It must bee one that can merit and satisfie by death: for if by death he barely payes his own debts, [Page 13]what becomes of ours? You would laugh at that Debtor, that if himselfe owes five hundred pound, would un­dertake with foure hundred to dis­charge both himselfe and anothers too: or at a Malefactor, that being condem­ned himselfe to dye, should offer to his fellow under the same condemnation to dye for him. Now upon this score all man-kinde is excluded, from finding out in it selfe a sufficient Saviour: they are all under the same condemna­tion, and when every one lay under a guilt and condemnation to dye for himself, surely none could merit for another by dying; especially if we con­sider,

Fourthly, that the Saviour of man was not onely to satisfie, but to pay an infinite satisfaction. It was was an in­finite God, an infinite Justice that was offended, and must be satisfied; and a finite satisfaction would have been too short a pay for an infinite debt. And now upon this score again are all crea­ture-satisfactions excluded. Let them doe their utmost, infinitenesse is not in them, they have a bottome may bee [Page 14]seene. Now by this time, me thinkes you should be wondring at mans sal­vation, and crying out, Lord how comes any man ever in heaven? The Text tells you, I raised you. Christ did the worke. Harke, Christian, and I will tell thee, neither heaven nor earth could save thee alone: there was nothing in heaven could suffer, and there was no­thing on earth could satisfie; and as there was no mercy without satisfa­ction, so there could be no satisfaction without suffering: Heaven and earth therefore must bee mingled together. From Heaven we must have a satisfy­ing Nature, from earth a guilty Na­ture, and a suffering person. God the Father sayes to Christ, thou shalt goe and doe it. Christ sayes I goe: It is written that I should do thy will: Fa­ther, it is my delight, I am content to doe it. But how shall it be done? (saith God) There shall spring up a branch out of the root of Jesse. A Virgin shall conceive and beare a Sonne; and that Sonne shall be my Sonne; yet my Son shall not be her Sonne; he shall take unto him the humane Nature, and hee [Page 15]shall be despised, smitten of God, re­jected of men, full of sorrowes; yea, he shall dye, and by death satisfie my wrath. Thus, in carne patitur Deus creator ne caro creaturae patiatur. God the Creator suffers in the flesh of the Creature, that the flesh of the Crea­ture might not suffer. I raised thee (saith hee) yes, he did it, when none else could doe it: his arme brought salvation to us, when every creatures Arme was too short; yea and he did it alone, hee needed no other; his owne merits were enough in them­selves, for they were infinite, and they were enough to his Father, for his Fa­ther sayes hee was well pleased with him; and as he needed none, so he had no other, Isaiah 63. verse 3. I have trodden the Wine-presse alone, and of the people there was none with me. I raised thee (saith hee) yes, it was hee, and he alone: so I have made out my third Proposition. Yet further.

Fourthly, he hath done it. This is more than all the Prophets could say, they could beleeve that he would raise his redeemed ones, wee can say he hath done it: He hath raised all of [Page 16]them meritoriously, some of them actually. I understand by Raising, a con­trary condition to our Originall con­dition in which Adam left us, he hath brought them out of their misery, who were his elected and redeemed ones; He hath pardoned their sinnes, acquit­ted them of their guilt, paid their debts, set them cleare againe in Gods books, and this he hath done for all those that are his Spouses (for to them only he speaks, saying, I raised thee) meritoriously, when he dyed upon the Crosse for them: he did it inten­tionally from all Eternity, he gave his word to his Father for the debt that it should be paid upon demand; but when he dyed, he made paiment and dischar­ged his word; yet he doth not come and proclame the soule discharged till justification, when the Lord actually and formally acquits the soule from all, and accepts it as perfectly cleare of all accounts due upon any score whatso­ever to God; and therefore I say in the second place, That some he hath raised Actually, that is, Actually and formally justified them, pardoning all their sins, and imputing his owne righteousnesse [Page 17]to them, and accepting of them as Righteous for his owne sake, even for his owne Names sake. He hath done it meritoriously, he said upon the Crosse, All is finished; he bore our griefes, the chastisement of our peace was upon him, and by his stripes we were healed (saith the Apostle) Isa. 53. And he hath done it for some Actually, having ju­stified them, Rom. 5.1. Being justified by faith, we have peace with God: where the Apostle speaks of justification, as of a past act of grace, concerning the beleeving Romanes, and so 1 Cor. 6▪ 1. concerning the beleeving Coriathians. And Christ is stil justifying every day all his time is spent, either in reading par­dons for his redeemed Saints, or in pre­senting Petitions from them, and plead­ing for them: I raised thee, I have done it, and I will doe it. That is my last Pro­position.

Fifthly, He will doe it. I meane actu­ally and formally; he hath done it al­ready. 1. By the engaging of his word to his Father, nay more than so, by pay­ing downe the price, his father aba­ted him not an ace, he paid every [Page 18]groat, yea and left a surplusage too, only he hath not taken out their pardon yet; the Actuall and formall dischar­ging of some is behind, but they need not feare, it is to come out of course, without a farthing more paid, 1 John. 1.9. If we confesse our sinnes, he is faithfull, and just to forgive us our sinnes. There is not a farthing more due, and it were in justice with God to deny justifica­tion to those that sue it out by confes­sion of their sinnes, and seeking of his face. God speaks of it here therefore as done [I raised thee.] I take the words to imply the whole reparation of mankind: I meane that part of man­kinde whom the Lord had from Eter­nity chosen to everlasting life, and for whom Jesus Christ had paid the Ran­some of his precious bloud. Christ, I say, speakes of it here as done, because of the certainty of it. Take onely one place for this, John 10.27, 28, 29. My sheep he are my voice, and I know them, and they follow me: And I give unto them eternall life; and they shall never perish, neither shall any man pluck them out of my hand. My Father which [Page 19]gave mee them is greater than all, and no man is able to plucke them out of my Fathers hand; I and my Father are one. Observe the thing proposed, to be con­firmed, that is, that those that are Christs should never perish. Now to root this in their mindes, he tells them, 1 That they were his sheep, and hee knew them, they could not bee lost then, at unawares, and he not misse them. 2. They were his Fathers gifts to him, therefore they should not be lost, hee would have a care of his Fathers love-tokens. 3 But may they not be taken away? No: for 1. He is resolved to give them eternall life. 2. He hath gi­ven his sure word for it: Neither shall any man plucke them out of my hand. They cannot doe it whether hee will or no; for (saith hee) my Father which gave them me is greater than all. Yea and further, I and my Father are one. My owne power, and my fathers pow­er united, are ingaged for their preser­vation. Those therefore that are ele­cted, though for the present they may be out of Christ, yet they shall be rai­sed. But what I have already said may [Page 20]be enough to prove the in of the Do­ctrine, that it is Jesus Christ that rai­seth his elected ones out of their naturall undone condition. It is hee that was de­signed by the Father to doe it, that can, and that alone could doe it; he there­fore must, or none else can: that hee hath done it meritoriously for all his Elect, and actually for some of them, and that in his due time he will do it actually and formally for all. Now for a little further explication and clearing of this truth, let us examine how hee hath done, or will doe it? To that question I shall answer in these parti­culars, and indeed the answer may be drawne out of what I have already said.

First, he did it, [stipulatione.] by entring into a Covenant, and engaging his word for us: The Covenant of Grace (from which flowes all salva­tion to poore Creatures) was origi­nally made with the Lord Jesus Christ, as I before prooved from Gal. 3.15, 16. Christ engaged himselfe to his Fa­ther, for the fulfilling of the Law, and satisfying his Fathers wrath for us: [Page 21]and hence it is, that the Prophet sayes, speaking Prophetically concerning the Lord Jesus Christ, He shall bear their iniquities, Isaiah 53. verse 11. & Isa. 53.6. He hath laid upon him the ini­quity of us all. & verse 5. Hee was bruised for our iniquities. With what Justice could God our Father lay our iniquities upon the Lord Jesus Christ? Christ was a guiltlesse person, nor could wee engage him in our cause; but it was a voluntary engagement that himselfe entred to his Father. As it is with us; A poore Debtor is ready to be arrested for a debt that he is not able to pay, there is no way but one, ei­ther pay or to prison: Let him have ne­ver so rich, and great friends, the Cre­ditor cannot charge a farthing of the Debt upon them, it is no Justice. But if this poore Debtor hath some rich friend that will step in and say, Sir, this is my friend, I pray bee patient with him, I will undertake for the debt, I will engage my word and bond, that the debt shall bee paid at such a time, or when you will please to call for it, &c. The Creditor it may be will [Page 22]be so favourable as to say, Sir, I know you are able to do it, if you will engage your word, I shall spare your friend; pay it at such a time, or when you will set the time, and I will acquit your friend. The engagement is entred in the Creditors Book, and from that day forward the Creditor looks upon this his Debtors friend, as now by his own voluntary engagement become his Debtor, and never regards his old Deb­tor more. This is our case, Adam had runne us in debt, an infinite debt, which neither he nor we are able to pay; A Writ of Vengeance was out, mankinde ready to bee arrested and bound in Chaines, and throwne into an everla­sting prison, from whence hee should have been sure never to come out, till hee had paid the utermost farthing, which he could never have done with all the friends and estate he could have made: Jesus Christ seeing some of his elected friends that his Father had gi­ven him, having their names in the Writ, steps in and sayes, Father, these are my friends, Isa. 63.8. Surely they are my people, children that will not lye, [Page 23]so he was their Saviour) I will under­take their debt upon me, charge it upon my score, I will pay every farthing, if thou pleasest to accept it, it shall be paid at such a time, (Gal. 4.4. When the fulnesse of time was come, God sent forth his Sonne, made of a woman, made under the Law, to redeeme them that were under the Law, that we might re­ceive the Adoption of sonnes.) The Fa­ther accepts this tender: therefore he is stiled, Gods beloved Sonne, in whom he is well pleased. The word is [in whom [...]] An emphaticall word, which generally signifies to love, but more specially, and properly, it signi­fies to love something by adhering to it with the minde and heart, and so to be content, and fully satisfied with it, that one desires nothing else. Me thinks I cannot but observe three things in it. 1. God signifies by it that he is plea­sed with him, and with his tender: As if wee should say, I like that well. 2. God signifies by it, that he is fully content with him, so that hee desires nothing else: As if we should say, I desire no better security than his. [Page 24]3. God doth signifie by it, that he will trust to it: As it we should say, in such a case to a surety, Well then, I will no more look after my Debtor, now I will trust to you onely. So upon Christs of­fer, saith God, I like thy tender as suffi­cient, and am so fully content with it, that I desire no more, but now I shall wholly trust to thee for all. Now God repeateth these words in the Gospell at Christs Baptisme, and at Christs Transfiguration, Matth 3. Mat. 17. And to what purpose? but to witnesse to the world, as that hee was well pleased with Christ as his Sonne, that in heaven, his worke was to delight in his Sonne; and he did so delight in him, that he desireth no other pleasure than the company and beholding of his Sonne, (which puts me in minde of a sweet notion of Master Rutherfords, that God spent all his time from Eter­nity, till the Creation of the World, in delighting himselfe in Christ.) But I say, as it doth signifie that, and so set out the infinite love of the Father, that he would be pleased to part with such a darling of glory for us: as also in [Page 25]this it sets out the Fathers love, that he should send to looke after inglorious wretches, when hee needed not our companies; for hee had pleasure and delight enough in the company of his Eternall Sonne; whose company did so content him, that he desired nothing else for himselfe. So I also thinke, that God by his twice repeating of it, after Christ came, would have us un­derstand, that God was well pleased with him as our Surety, Heb. 7.22. Christ is called our Surety. with what payment hee should make, &c. But now, in regard it was in time, that Christ came in the fulnesse time (saith the Apostle) Gal. 4.4. How did the Lord Jesus make our paiment sure? I answer, By engaging his word. God the Father had nothing but the Lord Je­sus Christs word, for the paiment of all the Elects debts, not from eternity, till Christ came and made payment, ac­cording to his engagement. Now thus hath the Lord Jesus Christ raised us out of our lost condition, by engaging his word, and entring into a Cove­nant.

2. He did it Assumptione carnis, By [Page 26]assuming of our flesh. He made a Co­venant with his Father for us from all Eternity. But hee tooke out this Bond in time, canceling it with his owne bloud: Therefore saith the Apostle, Galatians Chapt. 4. Verse 4. God in the fulnesse of time, sent forth his Son made of a Woman, born under the Law, to Redeem those that were under the Law, that they might receive the adoption of sons. He could Covenant for us as God, but he must dye for us as man: In the fulnesse ther­fore of time, he bowed the heavens, and came downe, and tooke upon him our flesh, not changing the Godhead into flesh, neither confounding the sub­stances, nor the Natures, but personally uniting of them, that the two Natures became one Person, and so he became a Saviour fit to raise us. Now to him that raised, this was necessary, 1. That justice might be done. It had been no justice in God to have charged the guilt of one Nature upon another. Gods wayes appeare equall in charging the guilt upon the guilty, Ez. 18.3. For­asmuch then as the children [whom he [Page 27]came to redeeme] were partakers of flesh and bloud: he also tooke part with them, that through death he might de­stroy him that had the power of death, even the Devill. Heb. 2.14. and ver. 17. In all things it behoved him to be made like to his brethren, and why, ver. 16. He had taken upon him the seed of A­braham [that is, the guilt of the seed of Abraham to satisfie for them.] 2. It was requisite, That he might be a faith­full High-priest, faithfull to his word. You shall observe it, that Christ gives it as a great reason of his condescentions, and actions of Grace; That all righte­ousnesse may be fulfilled, and that it might be fulfilled which was spoken by the Prophet, &c. Christ is tender of his Fathers Truth: Now God had said, that the womans seed should bruise the ser­pents head Gen. 13 ver. 15. And though by Abrahams seed was spiritually meant Christ, Gal. 3.15, 16. to whom the Promises were made, yet the Pro­mises had not been fulfilled if that Christ had not also been Abrahams seed, and therefore Heb. 3.17. one rea­son is given why the Lord Jesus be­came [Page 28]man, and tooke part of flesh and bloud with us, that he might be a faith­full High-priest. 3. It was requisite that he should thus raise us, that he might fulfill the Law for us. Now the Law was to be fulfilled two wayes, 1. Actively. 2. Passively. Neither could have been done without the Assump­tion of our flesh. There is not such a contradiction between the Covenant of Grace, and the Covenant of Works, as some ignorant Libertines would this day make: God gave a Law, and his Covenant was, doe this and live; this is that which we call the Covenant of Works, man could not doe it. What is Gods mind altered now? no such matter, God sayes, Doe this and live still, and if you doe not this you shall dye. It was written long since that time, Deut. 27. ver. 26. Cursed be he that con­firmeth not all the words of this Law to doe them. And all the people must say Amen to it now as well as they did then. But herein is the Covenant of Grace more favourable: The Covenant of Works sayes, thou shalt personally doe them or dye; The Covenant of [Page 29]Grace sayes, thou shalt doe it, or get Christ to doe it for thee▪ the Covenant of Workes sayes, I will take no baile; no surety, doe it or dye: Durus est hic sermo; an hard saying, who can heare it? The Covenant of Grace saith, Get me Christs Baile, and I will ac­quit thee, if thou beleevest in him. Therefore saith the Apostle, Gal. 3.10, 11. As many as are of the workes of the Law, that look to be justified by their owne workes, by their owne righte­ousnesse in fulfilling the Law, are un­der the curse: for it is written, Cursed is every one that continues not in all things which are written in the Law to doe them. Look to it, (saith the Apo­stle) if you look to be justified by o­beying the Law in your owne persons, take my word for it, you have an hard taske. But verse 13. Christ hath redee­med us from the curse of the Law. But how was that? it followes in the next words. Being made a curse for us, ver. 14. That the blessing of Abraham might come on the Gentiles through.▪ Jesus Christ. Hee was to fulfill the Law Actively, that he might fulfill what we [Page 30]through the weaknes of the flesh could not, and in regard that he was to fulfill it for us, it was requisite he should have our nature; and as hee was to fulfill the Law Actively, so in regard that his Elect by their past Transgressions had broken the Law of God, Adam for himselfe and all his posterity, and the body of death which (he knew) was to remaine after sanctification in his E­lect ones, would lay them open to hell, He also was to fulfill the Law Passively for us; therefore saith the Apostle, He hath redeemed us from the curse of the Law. Now he tells you how that was verse 13. by being made a curse for us, as it is written, Cursed is every one that hangs upon a tree. Now hee could not have been in capacity of be­ing subject to the curse of the Law, by hanging upon the tree for us, unlesse he had taken upon him our flesh. Nay, yet a

Fourth Reason may be given, why it was necessary that Jesus Christ should raise up his redeemed ones by the assuming their flesh. viz. That he might be a mercifull High-Priest. It [Page 31]is the Reason that the Apostle gives, Hebr. 2. verse 17. Wherefore in all things it behoved him to bee made like unto his brethren, that hee might bee a mercifull and faithfull High-Priest in all things pertaining to God, to make re­conciliation for the sinnes of the people; for in that hee himselfe suffered being tempted, he is able to succour them that are tempted. I shall adde nothing to it. Thus he raised us by Assuming of our flesh, which in order to our raising it was necessary for him to doe.

3. He raised us Passione, by his pre­cious death upon the Crosse; his fal­ling was our rising, his life our death The chastisement of our peace was upon him, and by his stripes wee are healed. His owne bloud was the balme from Gilead, as well as himselfe the Physiti­an there. Now in order to the raising of his Elect ones, it was requisite that he should dye. 1. That he might satis­fie. 2. That he might conquer. 1. That he might satisfie and purchase Remis­sion. He that will redeem any slave out of Captivity must pay the summe of [Page 32]Redemption-money required. Now Death was that which could alone sa­tisfie for the redeemed ones. It was the Lords first Law, In the day that thou eatest thereof thou shalt surely die, temporally, and eternally. Now a death must be paid, or justice is not satisfied, therefore saith the Apostle, Heb. 9.22. Without blood there is no remission: he therefore, dyed for our sinnes saith the Apostle, he was our sacrifice, 1 Cor. 4.7. And he is no sacrifice till slaine. This was typified by the slaying of beasts for sacrifices in the old Law, which God required of all those that would obtain pardon. And in regard that man had deserved hell as well as death, Christ by dying that he might raise us, and and make the face of God againe to shine upon us, was content to suffer the withdrawings of his Fathers love, and to feele as it were the paines of hell to raise us to the joyes of heaven.

Secondly, as it was necessary in or­der to our raising, that Christ should dye, to the intent that he should satisfie for us, so it was also necessary that he should dye, that he might conquer for [Page 33] us. This the Apostle fully expresseth, Heb. 2.14, 15. Forasmuch as the chil­dren are partakers of flesh and bloud, he also himselfe tooke part of the same, that through death he might destroy him that hath the power of death, even the Devill, and deliver them, who through feare of death, were all their life-time subject to bondage. Christ was to lead Captivity captive, to take away deaths sting, and hels victory, which he could not have done without wrastling with death himselfe; had he not been deaths captive, he had never been deaths con­querour. Hee raised us by dying for us.

4. He hath raised us, Resurrectione, by rising againe from the dead, there­fore saith the Apostle, Rom. 4.25. He was delivered to death for our offences, and rose againe for our justification. Now his Resurrection had and hath an influence upon raising his Elect ones, 1. By witnessing to them Christs con­quest for them, and therefore the Apo­stle makes the worke of satisfaction for us to be proper to his death, and the worke of our justification he appropri­ates [Page 34]to his Resurrection, Rom. 4.25. When he dyed, he went downe that he might conquer; but it was his com­ming up out of the grave that witnes­sed his conquest over death and hell. It was in that day that this Song was sung, O death, where is thy sting! O hell, where is thy victory! When the Pri­soner is freed, it is a signe the debt is paid or the Gaoler beaten: It was a signe of both in Christ, as that the debt was paid due to his Fathers justice, so also that death and hell were beaten. 2. Christs Resurrection had an in­fluence upon our raising, by quickning us, Col. 2.12. Buried with him in Bap­tisme, wherein you are also risen with him through the faith of the operation of God, who hath raised him from the dead. And being dead in your sinnes hath he quickned, together with him, &c. & Col. 3 1. If then ye be risen with Christ, seeke those things which are above: and ver. 2. Set your affections on things which are above, &c. We are risen [...] with him, and this should quicken us, and strength derived from Christs Resurrection by faith, doth [Page 35]quicken the Saints of God, to live to God, as becomes the redeemed ones of the Lord.—3. It hath an influence upon our raising, by being a pledge to us of our owne rising unto everlasting glorie, to live with that Christ who was dead, and is alive againe. This the Apostle fully proves in that fifteenth Chapter of the first Epistle of St. Paul to the Corinthians, from the thirteenth Verse to the five and twentieth. Now I take by raising [I raised thee] not onely to be understoed of the work of Redemp­tion, but also all the privileges that from that worke of Redemption flow out of course to the servants of God, being but as severall steps from one of which to another the Saint is raised, till hee bee got to the toppe staire of glory. Christ hath raised us by his owne rising from the pit of the grave.

5. He hath raised us by his Ascen­sion, and sitting at the right hand of his Father. Now Christs Ascension, and sitting at the right hand of the Father, hath an influence upon our raising, these wayes.— 1. In going before hee [Page 36]provides a place for us. Take this out of his owne mouth, John 14.2. I goe to prepare a place for you. And if I goe, and prepare a place for you, I will come againe, and receive you unto my selfe, that where I am there you may be also. Christ is now preparing Mansi­ons for his redeemed ones; for in his Fathers house are many Mansions: ne­ver a Saint of his shall want a seat, or a roome in glory.—2. In going he hath raised us in being our Way. He being as­cended and with the Father, wee have through him a way unto the Father, John 14. verse 6. I am the way; hee was the way by which the Father came to us; he communicated himselfe un­to us, in, and by, and through the Lord Jesus Christ; and hee is our way by which wee goe to God, whatsoever we aske in his Name, if we believe we shall receive it, we shall receive it. The Saint could not pray with comfort, if he did not remember that Rev. 13.8. There is an Angell that stands before the Throne, to whom much Incense is given, to offer up the prayers of his peo­ple unto God. But knowing we have [Page 37]a friend in the Court, we offer up our prayers with boldnes, and a great con­fidence in his goodnesse. —3. His As­cension hath an influence upon our rai­sing, in that wee know now we have an Advocate with the Father, even Christ. Alas, with what comfort can the child of God, whose conscience the Lord hath awakened to consider his daily sinnes and corruptions, thinke upon God, or look up unto God, if he did not know Christ were with him? But now, that Christ is with his Father, wee know, 1 Joh. 2.1. That if any man sinne wee have an Advocate with the Father, e­ven Christ the righteous. Hebr. 7.25. He is therefore able to save them to the utmost that come unto God through him; because he ever liveth to make In­tercession for them, Rom. 8 27. yea and verse 34. Now, Who is he that con­demneth? It is Christ that dyed, yea rather that is risen againe, who is even at the right hand, who also maketh In­tercession for us. Observe there how the Apostle gives Christ ascension and sittting at the hand of God, as the proximate cause of our Intercessor: [Page 38]his Death and Resurrection made him not our Intercessor, his Death made him our Saviour, his Resurrection our Conqueror, but his Ascension and sit­ting at the right hand of God, hath ul­timately made him in a capacity to bee our Advocate, and Intercessor: Thus he hath raised us by Ascension.— Yea, 4. His Ascension and sitting at the right hand of the Father, hath an influence upon our raising▪ in that now from thence he giveth gifts unto men, Ephes. 4.8. When hee ascended up on high, he led Captivity Captive, and gave gifts unto men. The Psalmist, Psalme 68.18. (from whence that passage is taken) saith he received gifts for men, he received them from his Father. Now saith the Apostle, when hee led Captivity Captive, he distributed these to men: As Conquerors use when they have taken the spoile, to deale it out in gifts. What gifts? The Apostle ex­pounds it in part ver. 11. He gave some to be Apostles, and some Prophets, and some Evangelists. In short, I take to be meant by it, all the gifts of Gods Spirit, whether of common, or speciall grace, [Page 39]whether externall or internall, gifts for the benefit of the Church, and gifts for the benefit of our soules: Nay the descending of the Spirit was a fruit of Christs Ascension. See it, Joh. 14.16. & John 16.7. I tell you the truth, it is expedient for you that I goe away; for if I goe not away the comforter will not come unto you; but if I depart I will send him unto you. Now it is plaine, that the internall gifts of the Spirit, and workes of it, are fruits of Christs As­cension as well as the more common and externall gifts, given in the dayes of Pentecost, from the 14. of Joh. ver. 16. where Christ promiseth them that the comforter which upon his departure he would send to them should abide with them for ever.

And thus I have shewed you now, what course the Lord Jesus Christ hath taken to raise his redeemed ones, that had lost all their life, and strength, and comfort in Adam, out of this their lost condition: thus he did it meritori­ously. These were his acts for us. But now to what purpose is all this for any soules wounds, that there is Balme [Page 40]in Gilead, that there is a Phisitian there, without the Balme bee applyed to its soul?

6. Lastly therefore, as Christ hath meritoriously thus raised the whole number of the Elect ones; so he Par­ticularly, and Actually raiseth each one of those whom hee hath purcha­sed by his bloud, by applying him­selfe unto each of their soules. Now for the manner of this Application, the blessed Apostle describes it, Rom. 8.30. Moreover, whom hee did predestinate, them he also called; and whom hee cal­led, them he also justified; and whom he justified, them he also glorified: under Predestination is included Redempti­on, and Sanctification under Justifica­tion. Now therfore a little to open this mysterie of our Redemption, in the Application of it to the soules of them that shall be saved. You have seen how there came to be Balme in Gilead, and that there is a fulnesse and sufficiency in Christ. Now what doth the poore Electone want that it hath lost in A­dam? I conceive three things, 1. Life. 2. Strength. 3. Light. 1. Life. It is [Page 41]a damned Creature in Adam, it wants a way of salvation, a pardon for its sinnes, a righteousnesse to appeare in the sight of God. 2. Adam hath left it a weak creature, not able to do any thing that is good; no not so much as to think a good thought: it wants a strength to Act in, so as to please God. 3. A­dam hath left it a comfortlesse creature, without any light of Gods counte­nance shining upon it. Now all these are purchased. The first of them is ne­cessary, to give the first being to a Saint. The second is necessary, to pre­serve the Christians being. The third, ad bene esse, for the comfortable being of all. Christ is all to the Childe of of God, Psalme 27. verse 1. But how doth Christ apply these to the soules of his redeemed ones? 1. Saith the Apo­stle, He calls them. We say that in effe­ctuall calling, which is when God joynes the irresistable power of his Spirit, with the outward preaching of the Word, God doth these three things. 1. Convince the soule of his elect ves­sell, (that is a child of wrath by Na­ture as well as others, Ephes. 2.3.) [Page 42]what a condition it is in by reason of its Originall, and its Actuall sinnes. 2. Humble the soule for its sinnes, and discover unto the soule the insufficien­cy of all its owne righteousnesse, that it is undone in its sinnes, and undone in its righteousnesse: and thirdly, hee sayes to the soule, Yet there is hope, looke up to me and live; I am as the brazen Serpent, onely looke up, and thou shalt live. And that the soule may be able to look up with a true eye, Christ gives faith to the soule, to be­hold him, come unto him, and to re­ceive him by a true resting, and relying upon his Merits for salvation. 2. And having thus Called the soule, he then justifies it: He hath in his Decree ju­stified it from eternity; hee hath meri­toriously justified it by his Death upon the Crosse; but now hee doth actually and formally justifie it. 1. By pardo­ning its sinnes, and acquitting the soule from the obligation it till now lay under to death, and forgetting the injury done to himselfe by any of its sinnes. 2. By imputing the Righte­ousnesse of Jesus Christ, to the soule; [Page 43]by which it appeares, the sinner is par­doned, not without a satisfaction first given to Justice. 3. By accepting gra­ciously the soule thus justified as per­fectly righteous for the Lord Jesus Christs sake, as if it had never sinned. And the worke of true faith in this Ju­stification, is to lay hold upon it. And thus now, Christ applyes the merits of his Death to the soule, in conveying life and pardon to it: thus hee raiseth it, saying to it in its bloud, live. But this is not all.

2. The soule is weake, and is not able to live an houre of it selfe; Christ therefore in the next place, in order to its more perfect raising, sanctifies the soule: which implyeth two things. 1. He gives unto the soule new prin­ciples of grace, 2. He gives the soule power to act these principles, for as (except from him) we have nothing, so without him we can doe nothing, Joh. 15.5. Which power being given the soule from above, the soule is raised, and becomes strong in the strength of Christ, and sets upon works, 1. Of Mor­tification, to subdue the strong holds of [Page 44]Satan, viz. the remainder of corrup­tion in the soule. 2. Of Vivification, setting upon such Duties as God hath required of his redeemed ones, being exercises of the grace which they have received from the Lord Jesus Christ; he gives the soule power to live upon faith, to love, to desire him, to delight in him, to do, and to suffer for him, to be content with him, &c.

Yea, and thirdly, In his due time he raises the soule to a comfortable life, in giving it the sense of his love, a perswasion of its Union with the Lord Jesus Christ, peace in the inward man, thining upon it with the light of his Countenance, which is better to it than thousands of Gold and Silver. This I say he does in his due time, not to all, nor continuing it constantly to any, but according to his good pleasure; thus making knowne to it the Redemption he hath purchased for it, and the Justifi­cation of its soule which is past in hea­ven before.

4. And lastly, in his due time he will yet further raise the soule, by taking it to himself, and glorifying it with him­selfe [Page 45]for ever. He will come againe on purpose to raise the soules of his re­deemed ones from the dust, and to take them up to himself in glory, that where he is there they may be also, John 16. verse 3. Thus Christ hath meritorious­ly raised all his redeemed ones; and will apply their Redemption with the fruits of it to them in his due time; applying life to them by Vocation, and Justification, strength to them by San­ctification, light and comfort to them by shining with the Light of his Coun­tenance upon them, and finally giving them Glorification; hee shall then per­fect his worke of raising us, and wee shall live with him in the Highest Hea­vens for ever. I have now done with the Doctrinall part, so farre as to shew you, 1. That it is Christ that raiseth his Elect ones. 1. He is designed. 2. He can doe it. 3. Hee onely can. 4. Hee hath done it meritoriously for all. 5. Hee hath done it actually and for­mally for some, and will doe it for the rest. And so farre as to shew you the manner how he did it, and doth it; both in respect of his owne acts, in re­lation [Page 46]to the fitting himselfe for the worke, and in respect of his applicati­on of it to the soules of his servants. If now you aske me the Reasons, why, and to what end he did it? for the rea­sons of the particular Propositions, I have given you them before. Now for Reasons in the Generall, I shall give you them in two words.

1. The moving cause was his owne grace, because he would.

2. The finall cause was his own glory.

1. The moving cause and reason, was his owne grace and goodnesse. This is the reason of all Gods acts of grace to­wards the Creature, whether Election, or Redemption, or Vocation, or Justi­fication, or Sanctification, or Glorifica­tion, the sole cause was in himselfe, be­cause he loved us, and delighted in us, for his owne Names sake, &c. Isa. 43.25. Deut. 7.7. Hos. 14.4. His owne will was all the reason, he did it free­ly, we buy without money, or money-worth. Isa▪ 55.1, 2.

2. If you aske to what end hee did it, It was his own glorie; that he might get himselfe glory from poore dust and [Page 47]ashes, that little thanke him for all this mercy declared to their souls. He Pre­destinated, Redeemed, and Adopted us, meerely to the praise of the glorie of his grace, Ephes. 1. verse 6. The end which he aimed at in Calling us was his glory, Rom. 9.23, 24, 25, 26. If you aske me, why God that could as well have been glorified in the damna­tion of poore wretches, would chuse rather to be glorified in their salvation, and bringing them to life; I must run back again, to the Fountaine againe, meerly because so it pleased him, because it was his will: There wee must rest. I shall now proceed to the Application of this mysterious, sweet and precious Doctrine; and it might be applyed se­verall wayes: But I shall onely apply the consideration of it, as offering you ground and matter, First, of Humiliati­on. Secondly, of Instruction. Third­ly, of Examination. Fourthly, of Exhortation. Fiftly, of Consolation.

First of all for Humiliation. Use 1 Harke Christians, is it so, that thou wert so lost and undone, that none but Jesus Christ could raise thee, and hee hath [Page 48]done it when none else could, and wil raise thee higher yet: and this hee could not have done without taking thy flesh, dying upon the Crosse, suf­fering the bitternesse of his Fathers wrath? consider then, what cause thou hast to be humbled for thy sins. 1. Con­sidering that these were they put Christ to death. 2 that by these, since that time thou hast crucified the Lord of life. 1. Consider that thy sins were those that put Christ to death, Rom. 4.25. He was delivered to death for our sinnes. Me thinks every one when they heare of Christs Agony and bloudy Sweat, of his Whippings, Buffetings, of his bit­ter Sufferings, &c. should be ready to cry out with Pilate, Quid mali fecit? What evill (I pray) hath he done? Ah none Christian, it was to raise thee; thou wert dead, lost, undone, he dyed to raise thee; thou stolest the fruit, he climbed the tree; thou enjoyedst the sweetnesse of sinning, and he for that was acquainted with the bitternesse of suffering; He bore thy iniquity, even thine and mine too, if we be elected. Certainly, it was a great griefe of heart [Page 49]to David, to remember that he had an hand in the bloud of Uriah; that was surely the great transgression that hee complained of; to be sure, that heart-troubling sinne, for which hee puts up that particular Petition, Deliver mee from bloud-guiltinesse, O God: And questionlesse it was no small Trouble of Spirit to Paul, afterwards to consi­der, that he was one of them that were consenting to Stephens death, Acts 7.59, 60. Chap. 8. verse 1. he afterwards repeats it with shame, I was a perse­cuter. Christian, here is one murde­red by cruell hands, not an Uriah, not a Stephen; but hee that is worth ten thousand of these; not an Abell, (yet his bloud troubled Cain all his life time) but one, whose bloud cries for better things than the bloud of Abell did; here's the Lambe of God slaine, slaine by thy hands, he was bruised for thine iniquities, and his soule was made an Offering for thy sinnes. Is it nothing to thee, O Christian! when Pilate was but about to condemne him, his wife came startled in, and cries, Have nothing to doe with that just man; and [Page 50]when Stephen charged the Jewes, Acts 7.52. for being the betrayers and mur­therers of the Lord Jesus, they appre­hended it as a thing so hainous, that they would not endure him beyond that word, but were cut to the heart, and gnashed upon him with their teeth. verse 54. Christians, there is none of you here, but your sinnes were the be­trayers and murtheres of the Lord Je­sus, that Christ that had such eternall, sure and unchangeable thoughts of love to your soules. Ah! how great were those sins which could not be remitted without the bloud of the immaculate Lamb of God? Me thinks every one of you should sit downe and say, Ah Lord, that ever I should be such a wretch, so farre to provoke the fire of thy wrath, that nothing could quench it but the bloud of thy Sonne, that I should throw my selfe so deep into Hell, that nothing could raise mee but the bloud-shedding of the deare Sonne of Gods love. You have had to doe with that just man, Christians, not to doe with condemning him, but even with the vildest acts of Barbarisme were [Page 51]done unto him; your hypocrisie was the kisse that betrayed him; the sinnes of your hands and feet were the nailes that fastened his hands and feet to the Crosse; the sinnes of your body were the Spears that pierced his sacred side; the sinnes of your soules were they that made his soule heavy to the death, that caused the with-drawings of his Fathers love from him, and made him in the heavinesse of his panged soule to cry out. My God, my God, why hast thou forsaken me? O sit downe, goe alone, weep, and weep bitterly for him whom you have pierced; for those stripes by which you are hea­led.

2. But secondly, (if any thing will move your soules to make your head a Fountaine of water, and your eyes Rivers of teares.) Consider, That this Christ you have crucified, even since his death upon the Crosse for you. When the Apostle St. Peter Acts [...]. had made a long Sermon of Christs love, shewing the Auditors, what Christ had done, and what he was, he summeth up all, verse 36. God hath made that [Page 52]same Jesus, (whom yee have crucified) both Lord and Christ. Now saith the Text, verse 37. When they heard this, viz. (that they had crucified this Christ) they were pricked at the heart. This Christ (my beloved) whom you have crucified, by your youth sinnes, and life sins, this was he that was crucified for you. O be pricked at the hearts at this saying. Was it not enough that he once was pierced, scoffed, wounded, cruci­fied for you, but must you againe cru­cifie him? and which of you doe it not daily? Causinus tels us a story of Clodo­veyus one of the Kings of France, that when he was converted from Paga­nisme to Christianity, while Remigius the Bishop was reading in the Gospell concerning the Passion of our Saviour, and the abuses he suffered from Judas, and the rest of the Jewes, he brake out into these words; If I had been there with my Frenchmen, I would have cut all their throats; In the meane time, not considering that by his daily sins he did as much as they had done. Which of us is not condemning the crucifiers of Christ for their cruelty, and in the [Page 53]meane time we condemne not our selves, who by our daily sinnes make him to bleed againe afresh? Ah, let us judge our selves, and sit downe and mourne; we are they that have added to Christs bonds, that have increased his wounds, and the pangs of his grie­ved soule, (which is now glorified) with our renewing lusts and corruptions: I shall conclude this use with a prayer, that God would fulfill to all our soules, that gracious promise, Zach. 12.10. That he would poure out the spirit of grace and of supplications upon us, and make us to look upon him whom we have pierced, and doe pierce daily, and mourn as a man mournes for his only Son. And be in bitternesse for him, as one that is in bitternes for his first-borne.

I passe on to a second way of Appli­cation, viz. by way of Instruction. Hath Christ and Christ alone raised us?

1. Let us hence be instructed,Instructi­on. How much the Lord Jesus Christ loved us. And here, let my soule be drowned in sweetnesse, and in sinking cry out, O the depth of unfadomable love! What tongue? what Saint? what Angell [Page 54]can speake out this unspeakable love? Pray,Eph. 3.17, 18. O pray (Christians,) That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, What is the breadth, and length, and depth and height, and to know the love of Christ which passeth knowledge. Is it love in a friend, to passe his word for his friend, arrested, and ready to be haled to gaole, and to take the debt up­on himselfe? and is it no love in Christ? yea is it not the [...], the un­speakable of loves, for Jesus Christ, when a writ of eternal vengeance was Ready to issue out against you, to be your surety and beare the blow off, to the breaking of his own armes? Was it love in the Roman to personate his friend, and upon the Scaffold, and after to suffer for him, and is it not infinite love, for Jesus Christ to take the raggs of your flesh upon him, and indeed to dye a death upon the crosse for you? for you (deare friends) for you he was smitten, despised, rejected of men, he dyed to make you live, he was content to fall, so you might rise. Let your [Page 55]thoughts sinke in this ocean, and spend your lives in spelling the letters of love that must be joyned in this one word, or sentence [I Raised thee]

From hence (Secondly) be Instruct­ed, What a perfect Saviour the Lord Ie­sus Christ is, he leaves nothing for thee to doe but to thanke him: hee makes the plaister and layes it on; hee trod the Wine-presse alone, and there is none with him; he hath left thee nothing to do but to believe his last words, All is finished; he conquered sinne upon the Crosse, and death and hell in the grave. He will have none to be a sharer with him, either in his worke of Merit, or Application; get but hands, he will de­liver thee thy pardon ready written, granted, sealed; nay he will help thee with hands too, He was made perfect through sufferings, Hebr. 2.10. Heb. 5.9. Being made perfect hee became the author of salvation to them that obey him.

3. From hence (againe) bee instru­cted (Christian) What need thou and every poore soule hath of the Lord Iesus Christ. Thou wert fallen, and layest as [Page 56]unable to helpe thy selfe, as an Infant throwne into an open field: Men and Angels were at their wits ends to an­swer to this question, How then can any be saved? The Heavens said, Sal­vation was not in them; and Earth sayes, Salvation is not in us; nothing but God-man can doe this great work. There is no other name but onely the Name of Iesus, by which thou, or I, or any of the children of men can be saved. If thou hast him, thou hast enough; if thou hast not him, it is not all the righteousnesse of Saints, and Angels that will make a garment which will not bee too short to cover thy naked­nesse. O cry, Lord give mee Christ, Lord give mee Christ, or else I dye. Thinke not of thy owne merits, thy righteousnesse is as a menstruous cloth, and as a filthy ragge. Christs Righ­teousnesse is sufficient for thee.

4. Let all the redeemed ones of the Lord be instrushed, How much they owe, and shall for ever owe to him that is be­come their Saviour. It is no slight mercy (Sirs) to be saved out of ever­lasting burnings. It is a piece of love, [Page 57]which as wee can never comprehend, so we can never walke up to. O let us all say, What shall wee render unto the Lord for his mercies? wee will take the cup of salvation, and praise the Name of the Lord. You would thinke you owed a great deale to him, that should exalt you from a Dungeon to a Throne Mephibosheth thought he was mightily honoured to be admitted to eate bread at the Kings Table: How much? Ah! How much, Christians. is every of your soules indebted to the Lord Jesus Christ, who remembred you in your low estate? For his mercy en­dureth for ever. But I passe on fur­ther.

From hence may every one try him­selfe, Use. 3 whether he be raised out of that lost, undone condition wherein he was by Nature. I have spoke to this in the former Doctrine, but because I here meet it so fit again, take two Notes of Triall from this Doctrine: 1. If you be raised, you are raised by Christs merits. 2. You are raised according to Christs method.

1. If you be raised, It is by Christs [Page 58]merits, all the Abana, and Parphars, of thy owne merits would not doe it. One drop of that fountaine that was set o­pen for Iudah and Ierusalem, for sinne, and for uncleanenesse, is worth all the waters of thine own Damascus. What trusts thou in Christian? Is it what thou hast done? Alas, thou art so far from having any naturall strength (as Pela­gians and Arminians dreame) or any other strength of merits, either of thy owne, or thy friends, (which Papists dreame of) that if all the Saints in the earth, and all the Angels of heaven, could unite their forces in one arme, and to one act, they could as little have lifted thee up out of the pit into which thou wert fallen, as thou couldst lift up an house with the palme of thy hand if it were fallen downe. It was onely this mighty one, this Prince of glory, this King of power that could doe it. Say therefore as they say that great Papist concluded, Tutissimum est Chri­sti meritis confidere, it is most safe one­ly to rest upon him, believe it, all o­ther trusts are as the bruised Reed of Egypt, and as the broken staffe of As­syria, [Page 59]which if thou trusteth too, they run into thy hand, and pierce thee, they will cause thee to fall many strides short of heaven, when they have carri­ed thee to their furthest, their Nil ultra. O trust not in them, if there be all thy confidence, thou art not yet raised.

2. If Christ hath raised you, it hath been in his method of Application. Christ saves none but whom he sanctifies, and sanctifies none but whom he justifies, and justifieth none but whom he calls; Some men are justified they think, but they know not which way, and they shall be saved I know not which way too. Christian, thou wert lost and un­done, thou wert in Adams loines as well as any, thou hadst an adventure in his ship as well as any, the ship was wrackt. Did the Lord ever call thee? Didst thou ever yet find a powerfull worke of Gods spirit (joyned with the word) upon thy heart? Did the Lord ever make thee in any measure to see thy lost condition? Did the Lord ever yet bid thee (when thou sawest thy selfe lost, and wert confounded in thy [Page 60]owne insufficiency) looke upon Jesus Christ and live? Was sinne ever yet a sting to thy soule? if not, I doubt (yea I am out of doubt) Christ was never a true comfort to thee. Christ was lift up as the brazen serpent; now for whom was that lift up, but for those that felt the smart of the fiery serpent? and no way else be cured. Againe, Christ san­crifies before he glorifies, he hath ordai­ned us to good works, and then to ob­taine everlasting life (though not for them) this is Christs method of raising. Dost thou looke to be saved? Art thou sanctified Christian? Is thy heart chan­ged, and thy tongue changed? Beleeve it, no uncleane thing shall ever enter into the new Jerusalem. Christ useth to raise to holinesse, before he raiseth to happinesse. But I have in the former Doctrine spake so fully to this worke of Examination, in relation to this thing (of so great a concernment to every soule as nothing can be more) that I shall now adde no more, but passe on.

This Doctrine may in the fourth place be applyed by way of Exhorta­tion: Use 4 [Page 61]1. To those that yet have no part at all in the Lord Jesus Christ. 2. To those that through free grace have an interest in this Saviour, and have been raised by him. — 1. Is there any poore soule here, that is to this day so mise­rable as that it hath no portion in the Lord Jesus Christ? Now I beseech you as an Ambassador of the Lord Jesus Christ, as in Christs stead, I beseech you get an interest in him. You have heard, he is he whom the Lord hath ordain'd to be the Saviour of the world; he is the mighty one, upon whom help was laid, yea the only mighty one upon whom help could be laid: O then, above all things, looke for a portion in him in whom alone you can be rich. Wouldst thou be saved? This all desire; Glory and happinesse are fine things, Omnibus in voto, every man would dye the death of the Righteous, and have his later end like his; Wouldst thou goe to Heaven Christian? he is the way: Wouldst thou live? he is the life, yea, he, and none but he. Be assured, thou art now a child of wrath, and there is but an haires breadth betwixt thee and [Page 62]hell; thou art wounded, past the cure of the whole Creation, loe here is balme in Gilead: If thou wilt enquire, enquire, returne, come. Were there a poore wretch sicke of an incurable dis­ease to ordinary Physitians and Chirur­gians, and some rare one should come to the Towne, that alone had found out the mystery in the Art of curing that very trouble, he should be throng'd with Patients: How is it that Christ hath no more practise? he that is the great Physitian, that all the creatures are Physitians of no value to him? Alas, the reason is too perspicuous; men are sensible of their bodily troubles, but their soul-troubles are not felt by them. To direct thee a little to him; wert thou sicke of such a disease, and hadst heard of so rare a Physitian, what wouldst thou aske? 1. How shall I speake with him? 2. What must I give him? 3. How must I apply his physicke? 4. What Rules of diet or walking, &c. must I observe? 1. Dost thou aske how thou shalt speake with the Lord Jesus Christ, to lay open thy soules wounds unto him? And where doth he exhibite his balme? [Page 63]I answer to thee: The word is near thee, even in thy mouth, it is the word of faith which we preach. Behold, Christ keeps open shop: Wisedome cries and Understanding puts forth her voice, she standeth in the top of the high Places, by the way in the places of the paths. She cries at the gates, at the entring in of the doores. Unto you (O men) she cals, and her voice is to the sonnes of men. O ye simple understand wisedome, and ye fooles be of an understanding heart, Prov. 8. ver. 1, 2, 3, 4, 5. The Lord Christ keeps open shop in every place. We as the Embassadors of the Lord Jesus Christ, intreat you to be reconciled to God. Did ever such naturall balme goe on begging? The word is neare thee, there Christ offers himselfe. Dost thou aske what is his price: 2. He offers it free­ly. Heare the Market proclamed, and the price set, Isa. 55.1, 2. Hoe every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy, and eat, wine and milke without money, and without price. This is the condition, bring nothing; the way to have thy sacke filled as full as thou canst carry it, [Page 64]is to bring it empty: Only come, and live, look up, and be healed; was there ever so cheap a Market, of so rich com­modities? Christian, poore Christian, wert thou but sensible of thy soules wants, thou wouldst give as many thousand worlds (if thou hadst them, and they could be given) as there are graines of dust upon the face of the earth, to have a portion in the Lord Jesus Christ. Imagine but what a poore damned wretch would give to have but so much liberty, as to cast up a long looke to Heaven; what a comfort it would be to them, if the light of the Gospell might but shine into hell a few dayes? And is mercy offered freely? mayest thou be saved if thy owne cur­sed will were not in the way? Ah (Christian) turne, turne, why should thy soule dye, when there is balme in Gilead, and so glorious a Physitian there? Dost thou aske how must I apply his bloud? 3. I answer, only by Faith. God so loved the world (saith the Apostle) that whosoever beleeveth in him should not perish but have ever­lasting life: Nay to speake lower yet, [Page 65]on thy part is only required a seeking of Christs face. Thus saith the Lord, seeke my face and live. The truth of it is, as the merit was Christs, so the Applica­tion is his too; Faith is required, but it is a gift infused, it is the gift of God: Indeed it is an act too, but as so, it is Gods gift, I meane the strength by which thou must act, He is the Author and finisher of our faith (saith the Apo­stle to the Hebrewes.) O therefore cry, cry mightily unto God (he will help thee doe this too.) Goe alone and wra­stle with God, and take no answer without Christ, cry, and take no deniall, like the blind man, that when the Dis­ciples discouraged him, and Christ seemed to slight him, cryed yet the more earnestly, till the Lord said, What wilt thou? And he answered, Lord that I might receive my sight. Goe thou and doe likewise, beg, Lord, that I might be washed with thy bloud; Lord, that my sinnes might be pardoned; though thou meetest with discourage­ments, and thou thinkest that thou art one that art a dog, to whom the chil­drens bread must not be given, yet leave [Page 66]not, beg againe but for a crumme of mercy, a drop of bloud, verily thou shalt not goe away without comfort. 4. There is but one Querie more. What Rules must I observe in the using of his physicke: To this Christ hath shaped an answer for me, Goe thy way, sinne no more, lest a worse thing befall thee. Thou must take heed that thou dost not returne againe with the dog to the vomit, and the swine to the wal­lowing in the mire. He that is borne of God sinneth not, sayes the Apostle, not constantly, nor wilfully, but weakly. This for direction: And remember this last, which I shall conclude with that of the Prophet, Ez. 18.24. If the Righteous man turneth away from his righteousnesse, and committeth iniquity, and doth according to all the abomina­tions that the wicked man doth, shall he live? all his righteousnesse that he hath done shall not be mentioned, in his tre­spasse that he hath trespassed, and in his sinne that he hath sinned, shall he dye, saith the Lord. Shall I need adde any thing for motive? I should thinke not, but only call upon you to get eyes to [Page 67]see your sad and undone condition in which you are. It is no wonder that you should say, we have need of no­thing, when you thinke you are rich. Get but a true understanding, 1. Of your owne vile and undone condition, what an hell you carry about with you. 2. What an hell you tread over every day, and it will be enough to pricke on your soules to seeke a portion in the Lord Jesus Christ: especially, if yee well consider (what I have sufficiently proved to you) that it is impossible that in Heaven and earth there should be found any way of salvation for your poore soules but in himselfe. Now the Lord worke these things upon your hearts. 2. Give me leave now to speake a word of Exhortation to you my Bre­thren, to whom the Lord hath of his free grace given a portion in the Lord Jesus Christ, and you are become his raised, redeemed ones. The duty which I shall in generall presse upon you, is thankfulnesse. O give thanks unto the Lord, he remembred you in your low estate, for his mercy endureth for ever. O what shall ye render? Christians, [Page 68]what can ye render to the Lord for this mercy? For Motives, Consider but every word of the Text apart, and methinks it should be Motive enough to prevaile with those that have any thing tasted of this heavenly gift.

First [I.] To open this word a little, and shew you what there is in it to melt your hearts into obedience. 1. I that was infinitely above thee. Christ was the brightnesse of his Fathers Image, God blest for ever, even from all Eternity. He was from Eternity, [...], the unicè dilectus, the only beloved of his Father, in whom his Father tooke in­finite delight; he was the Prince of glory, God blest for ever. Now for an Eternall God to stoop to a poore worme: O mercy! for a King to visit an Hospitall, to come with his owne hands and dresse the putrified wounds of his meanest subject, it is a conde­scention scarse found amongst the sons of men, and yet if you could find it, it should come infinitely short of this condescention. 2. I that did not at all need thee. The Lord stood not in need of a worme, the Father was plea­sed [Page 69]with the Sonne from all Eternity, and taken up with delighting himselfe in him, and the Sonne was againe plea­sed with the Father. They had an [...], a self-sufficiency of glory, and were enough each of them to other; had it not been his bowels of mercy that had yerned towards thee for thy good, he had never been moved to­wards thee from any other principle. 3. I whom thou hadst offended. Greater love than this is not found amongst men, than for one to dye for his friend, yet greater love than this hath Christ shewne, that he dyed for his enemy, Rom. 5.8. Scarcely for a righteous man will one dye, yet peradventure for a good man some will dare to dye. But God com­mendeth his love to us-ward, in that while we were yet sinners, Christ died for us. O love! infinite! unfadomable love!

Secondly, consider the Act with its circumstances. I raised thee, 1. Out of a low condition. What lower than hell? that was thy portion Christian, thou wert a child of wrath by nature even as others: He remembred thee in [Page 70] thy low estate; his mercy endureth for ever. 2. To a glorious condition. It is an estate more glorious than thy natu­rall estate was or could be miserable, to be free men in Jesus Christ, Rom. 6.18. into marvellous light, 1 Pet. 2.9. to to be children, and if children then heirs of God, and joynt-heires with the Lord Jesus Christ, Rom. 8.17. Heires of sal­vation, Heb. 1.14. Heires of the Promi­ses, Heb. 11.9. Heires of the Kingdome, Jam. 2.5. Ye which in times past were not a people, are now the people of God, you that had not obtained mercy, have now obtained mercy, and are become, 1 Pet. 2.10, 11. A chosen Generation, a royall Priesthood, an holy Nation, a pecullar people: wherefore is it, but that you should shew forth the praises of him who hath called you out of darknesse into marvellous light? 3. He raised you by his owne falling, yes, nothing else could doe it; Without bloud there had been no remission, Heb 9.22. His owne soule must be grieved to the death, that your soules might be comforted; He must be smitten, despised, rejected of men, that the chastisement of your peace [Page 71] might be upon him, and by his stripes you might be healed. Was ever love like his?

Thirdly, Consider it further, in the ob­ject of this Act, I raised thee. 1. Thee, not others; Thee, not Angels; Thee, not many other men. 1. Not Angels, yet the Angels were far more glorious creatures, which (if raised) had sinned no more, but spent their time in singing forth his glory, and serving him with cheerfull readinesse all their dayes, yet Heb. 2.16. He in no wise took upon him the Nature of Angels, but he tooke on him the seed of Abraham. 2. If the Lord would have chosen men, might not he have chosen ten thousand more great, more noble, more wise, that in a carnall eye were by Nature cut out far more fit to have made vessels of glory of than thou art? yet the Lord hath passed them by, he hath passed by Eliab and Shammah, that were sonnes of the same Father with thee, and hath chosen thee that wert the least of all, Ishmael and Esau that were thy elder brethren, and hath chosen thee. 2. Thee, that wert as low as others. Adam left thee [Page 72]as deep in hell as any reprobate there. Loe here, the infinitenesse of free grace! Two were in the same house, yea grin­ding at the same mill of iniquity, and thou art taken, and the other is left; possibly thou wert in thy wildest youth, seeming to ride faster to hell than the other were that were thy bre­thren, friends and acquaintance, yet the Lord hath raised thee, and let the others lye wallowing in their bloud, he hath not said to them, live. 3. Thee, that wert his Enemy. Was ever dying love, yea love in dying extended to an ene­my before? You have heard of two stories, one of a Grecian, the other of a Roman paire; Theseus and Perithous, Pilades and Orestes, that would have dyed for their friends, each for another, but hath any offered to dye for his Ene­my? Moses would offer to have his name blotted out for his people, that were Gods people, and which he lo­ved, but would Moses have done it for a Philistine? yet this hath Christ done. O love ye the Lord all his Saints! 4. Thee that never askt it. He was found of them that sought it not. Alas, [Page 73]mankind lay as well without a tongue to aske, as an hand to help themselves, and behold, Christ pitied them, and amongst them thee; his love declared from Eternity towards thee, had not so much cause in thee as a poore prayer would have amounted to; he was not moved by thy sighs and teares, but by his owne infinite love. 5. Lastly, thee that hast still Rebellion in thee. Christ said within himselfe, when he dyed upon the Crosse, Now is my heart­bloud powred out for as vile wretches as any are, and for those that I know will requite my bleeding wounds, my dying love, with new speares and thornes; thus he knew that thou wouldst doe in the time of thy unrege­neracie, yea and after thou shouldst be called too: Who lives, and sinnes not? Now Christian, lay these things to thy heart, meditate of, study out this love, and see if thou hast not cause to say, My soule and all that is within me, my tongue and all that is without me, praise the Lord. But, O remember I Christian, Remember! Burnt offering and sacrifice he doth not require, but [Page 74]this he requires, that thou shouldst doe his will. O say, Loe I come: I am rea­dy to do it. But more particularly let me point thee out some particular duties, that the Lord requires of thee, in a poor answer to his rich Acts of eternall love.

First, hath not he thought his glory too deare to lay aside for a while for thee, nor his Word and Truth too dear to pawne for thee, not his bloud too deare to spill for thee? hath he valued nothing in comparison of thee? O doe thou value nothing in an equall ballance with him; be willing to deny thy selfe for him, who in every thing hath de­nyed himselfe for thee. Thy Lusts cannot be so pleasing to thee, as Christs glory was to him; Be content to leave them. Thy Honour cannot be so great as his was, which he left for thee, and became ignoble in our eyes. Surely when wee saw him, we esteemed him de­spised, smitten of God, and afflicted, Isa. 53.4. But it was when hee was woun­ded for our Transgressions, and bruised for our Iniquities, when the chastise­ment of our peace was upon him, and that by his stripes we might be healed. Thy [Page 75]Riches cannot be greater than his; yet remember him, O remember the grace of our Lord Jesus Christ, who though he was rich, yet for your sake became poore, that you through his Povertie might be made rich, 2 Cor. 7. Thy life cannot be more deare than his; yet he valued not his life for thee, but powred out his bloud, his precious bloud, upon the Crosse, that through his bloud thou mightest have remission purchased. Learne hence Christian a lesson of self-deniall: Be content to suffer for him, who was content to suffer that he might raise thee; value nothing in comparison of him. This Lesson had Saint Paul learned, Phil. 3. v. 7, 8. What things were gaine to me I counted losse for Christ, yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the losse of all things, and doe count them but dung that I may win Christ, &c. ver. 10. That I may know him, and the power of his Re­surrection, and the fellowship of his suf­ferings, being made conformable unto his death. Looke upon nothing in an [Page 76]equall ballance with him, 1 Cor. 2.2. I determined not to know any thing amongst you, save Jesus Christ, and him crucified.

Secondly, hath Christ entred into a Covenant, and given his word to his Father, and kept his word with his Fa­ther for you? O then, learne of him: Vow your selves to him, and keep the vowes of your lips. Say with David, Psal. 116. ver. 16. Ah Lord! truly we are thy servants, we are thy servants, and the sons of thy handmaids, for thou hast loosed our bonds. Say with David, Psal. 40. Mine eares hast thou opened, and bored them. Say, Ah Lord, we come to doe thy will. Christ kept his word with his Father for you, Ah, keep your word with him, pay him the vowes which you have made.

Thirdly, Hath Christ to raise you ta­ken upon him your flesh? O then, Take ye upon your selves his spirit: He hath become for you the childe of man, doe you become for him the chil­dren of God; Be made partakers of the divine Nature, having escaped the cor­ruption that is in the world through [Page 77]lust, 2 Pet. 1.4. Your Nature was full of imperfection and weaknesse, the divine Nature is full of perfection and glory: He hath raised you, be raised, put off your filthy rags, and put on change of Raiment.

Fourthly, Hath Christ died that he might raise you from the death of Sinne, and from the power of the Se­cond death? O then, dye to sinne, Col. 3.5. Mortifie therefore your members which are upon the earth, fornication, uncleannesse, inordinate affection, evill concupiscence, and covetousnesse, which is idolatry, for which things, &c. The Apostle Saint Paul presseth the great duty of mortification from this very principle, Likewise reckon yee al­so your selves to be dead to sinne, but alive unto God through Jesus Christ our Lord, Rom. 6.11. and so on, ver. 12, 13. Let not sinne therefore reigne in your mortall bodies, &c. Ah, throw away the nailes that pierced your Christ.

Fifthly, Did Christ rise from the dead, that he might raise you from the death of sinne? O then rise to newnesse of life. The Apostle Saint Paul presseth [Page 78]this worke of Vivification also, from Christs Resurrection, Rom. 6. ver. 4. We are buried with him by Baptisme into death, that like as Christ was raised up from the dead by the glory of the Fa­ther, euen so, we also should walke in newnesse of life; and so all along that Chapter.

Sixthly, Hath he ascended that he might raise us? O then let us likewise ascend after him, setting our affections upon things which are above, not upon things which are below. Christ who is our treasure is ascended: Let our hearts also be where our treasure is, Col. 3. ver. 1. If then ye be risen with Christ, secke those things which are above, where Christ sitteth at the right hand of God.

7. Lastly, Will he yet once againe come and raise you by glorification? O then, Let Christ in you be the hopes of glory. Looke for him, he is making rea­dy his chariot, He is bowing the Hea­vens, and comming downe, He hath prepared a place for his redeemed ones, and he is comming: Loe, he is com­ming to take them up into the cham­bers [Page 79]of glory, that where he is, there they may be also. But to summe up all, let me only adde,

5. A fifth and last use of Consola­tion, To all the Saints and servants of God, both touching themselves, and touching others. 1. Touching them­selves, against their worldly miseries and spirit-feares. 1. Art thou discon­solate (Christian,Compl.) to thinke what a poore low estate God hath given thee in this world, that thou art poore, despised, rejected? O consider, thou shalt have better in heaven. The Martyrs could be comforted at their bitter breakfast, to thinke they should have a good supper. There is a roome prepared for thee in glory: O be comforted in the hopes of glory. When thou canst say, I have not bread to eat, yet Christ is mine; I have not a foot of land, yet Heaven is mine; I am worth nothing, yet I blesse God I have a portion in Jesus Christ; It is enough Christian, it is enough; against thy spirit-fears be comforted.2. Compl. Ah (saith a Christian) my sins my great sins that my youth hath been guilty of make me feare, [Page 80]and sit downe in bitternesse; yet be com­forted, if thou beest changed: Christ hath raised thee, hee paid ransome enough for thee, if thy sinnes were greater than they are. It was a sad say­ing to remember, such were some of you: but it was joyfull newes to con­sider, But now you are washed, now you are cleansed, 3. Compl. &c. But alas (saith the Christian,) I sinne every day, my back­slidings are many, I sinne in my righte­ousnesse, my best duties are sinne. Con­sider Christian, Christ is still raising thee by pleading for thee, it is his work to make intercession for the Saints.4. Compl. But alas (saith the Christian) If God be with me, if Christ be mine, why am I thus? why doe I walke heavily? I an­swer, Because God sees it fit for thee, thou mayst be raised, both meritori­ously and actually, though not comfor­tably and sensibly: God will shine upon thee when he thinks good, the Sun shines where it lists.5. Compl. Ah, But I feare I shall fall away (saith another) I have a base heart full of corruption, &c. Dost thou feare, and why dost thou so [Page 81]sinne? Dost thou thinke Christ hath taken all this paines with thee for no­thing? No, no, be assured, as Heaven is purchased for thee, so it shall be given to thee. Christ useth not to doe his worke by the halves. I have not lost one of them (saith Christ) he knowes them by name, they cannot be missing, his worke shall not be in vaine concern­ing any one of his chosen ones.

Secondly, Let Christians from hence be comforted concerning others. 1. Such of their friends as they may sadly feare, have as yet no portion in the Lord Je­sus Christ. O pray for them, weep for them, speake to them in the name of the Lord, and yet hope, that though they be not actually raised, yet they may be meritoriously raised: There is many a one that hath a white name in Gods Election-booke, and whose name Christ hath engraven upon his hands, that to us is yet a black child of wrath, a stranger to the Covenant of Grace. If their names be there, Christ will in his owne time raise him betwixt this and the Judgment day; there is a spare [Page 82]roome in Heaven for them. 2. Art thou disconsolate to see some of thy friends in great terrors, in great affli­ctions of spirit? O rejoyce over them Christian, it is probable Christ is rai­sing of them. Be assured, if they be his, he will raise them, there is not the lowest worme that belongs to Christ, but he hath provided an high place for them; Not the most blubber'd-eyed, uncomely Christian (in thine eyes) in the world, but Jesus Christ hath pro­vided an handkerchiefe to wipe all teares from their eyes; Christ hath rai­sed them, and will raise them.

One Branch of my use of Instru­ction I forgate in its due place, take it now in a word.

We may hence be instructed, and let us learne, how much Christ deserves our cleaving to him in the wildernesse, in all trials, and crosses whatsoever. I take this to be the proper use of this Text. The Spouse had fancied to her selfe what the world would say of her, how they would admire her dependance upon Christ, when he seemed to leave her, [Page 83]and make her sad; Christ replyes in the words of the Text, I raised thee up un­der the Apple-tree, &c. As much as to say; And doe I not deserve all this love, and a great deale more? Is it for no­thing that thou thus cleavest to me? Remember what thou wert by Nature; Remember who hath done all the good for thee that is done for thy soule.

I raised thee up under the Apple-tree, there thy mother brought thee forth, there she brought thee forth that bare thee.