Mount EBAL Levelled, OR REDEMPTION FROM THE CURSE.  
Wherein are Discovered, 

1. The woeful condition of Sinners under the Curse of the Law.  
2. The nature of the Curse, what it is, with the symptoms of it, in its Properties, and Effects.  
3. That wonderful dispensation of Christ's becoming a Curse for us.  
4. The Grace of Redemption, wherein it stands, in opposition to some gross Errors of the times, which darken the truth of it.  
5. The excellent Benefits, Privileges, Comforts, and Engagements to duty, which flow from it.    
By Elkanah Wales, M. A. Preacher of the Gospel at Pudsey in Yorkshire.  
O piissime, frange esurientibus panem tuum, meis quidem (si dignaris) manibus, sed tuis viribus  Bernard. super Cantic. Serm. 1. 
London, Printed by R. Trott, for Tho. Johnson, at the Golden Key in St. Paul's Churchyard. 1659.   

The Epistle Dedicatory. To the Right Honourable THOMAS Lord FAIRFAX.  
Right Honourable,  
IT may seem somewhat strange, that one of so low a name, and as low desert (especially being so far gone towards the Sunset of his day here below) should now in this press-oppressing Age, hazard himself thus upon the public stage, I hope, I may speak it in truth: it is not any itching desire to be seen in print, that hath prevailed with me to make this adventure. The great Motive was this. Sundry of my worthy friends both Ministers, and private Christians (which conceive a better opinion of me, than I do of myself) have sometimes expressed their desires, that I would leave something behind me, before I shall go hence and be no more, which might conduce to the building up of my hearers in their most holy faith, and obedience. This invitation, coming from several hands, and so frequently renewed, after along time of serious debating it within mine own breast, I inclined to think it might be the call of God. Whereupon I resolved to make choice of some fit subject, to handle in mine ordinary ministration at home; and having pitched upon this, and brought it to a period by the good hand of God upon me (notwithstanding many interruptions), I shall now send it forth, to shift for itself in the crowd. I have no reason to account it any thing worth, as it cometh from me. I freely acknowledge, that I fail very much in the manner of handling? yet the Argument itself is of special necessity, and worth, touching upon the three main Pillars, or principles of Christian Religion. viz. Man's misery by the fall, his Recovery by Christ, and his Duty, arising thereupon. If the Lord be pleased to give it favour in the eyes of his people, and to make it useful to raise the price of the grace of Redemption in the hearts of those that heard it, or of any others, and to engage them more strongly to the love, and service of their dear redeemer, I have my whole desire.  
I humbly crave leave, that I may inscribe it to your Lordship's Name, thereby to manifest some small Testimony of my thankfulness for your many undeserved favours. You were pleased to take notice of me in the time of the fi●st wars, and ever since, as occasion was offered, to look upon me, with a far fairer aspect, than I could desire. Although I am a man of a mean parentage, and condition in the world, and formerly a stranger to your Honour, yet you received me as a minister of Jesus Christ, and have showed forth a tender care of my welfare (a rare condescension in persons of so high rank), besides many real kindnesses, making me at sundry times very noble offers of places of considerable profit, for my better support, and more comfortable progress in the Lords work.  
How much your Lordship hath deserved of this Nation, by managing the military affairs of it, to the apparent hazard of your estate, health, and life too, is so famously known to all, that I am willing to hope, that this age (although otherwise unthankful enough) cannot so easily forget it, as not to send down the memory of it to posterity.  
Your love to true godliness in the power of it, your readiness to supply the necessity of the S 'tis. your affectionatness to faithful Ministers, your care to provide godly Preachers for all places, where you have power, or interest, and to allow them comfortable saleries for their labours, these and the like good works do praise you in the gates, in the hearts & tongues of all those, which either know, or have heard the report of them.  
But I am persuaded that the lowliness of your spirit, cannot willingly hear a trumpet sounding forth your praises. Therefore I forbear. The Lord direct your heart into the love of God, and the patience of Christ, put under his hand, to support you in all your weaknesses, and afflictions, and confer upon you all spiritual blessings in heavenly places preparing for salvation, which shall be the daily prayer of.  
Your Lordship's humble servant Elk: Wales   

To the Reader  
THe doctrine of Christ's Satisfaction by his bloody death to the Justice of God for the sins of all who believe in him is so clearly held forth in Scripture, that there are none found to contradict it, but such who deny his eternal Godhead; and thereby are forced by adding one Heresy to another, to renounce the Doctrine of his satisfaction also. For who but a God could rescue us out of the hand of the Devil, give a Ransom for sin, satisfy infinite Justice, and redeem us from the curse of the law? Who but a God could reconcile us to God, and purchase Justification, sanctification, and eternal salvation for us?  
And therefore let all those who believe that Christ Jesus is the true God one in essence with the Father, be also confirmed in the Doctrine of his Satisfaction. The whole comfort, and happiness of a Christian is wrapped up in these two fundamental truths. For if Christ be not God, or if he be a God only by Office (as Magistrates are called Gods) and not by nature, then is Christian religion a Compound of folly, Madness, and Idolatry, in worshipping a mere creature, or a made God (as the Socinians blasphemously call him) with Divine worship, in praying to him, in trusting and believing in him. And if he hath not made satisfaction for our Sins, then are we still under the curse of the Law, liable to the revengeful justice of God, & must of necessity perish everlastingly.  
Indeed the word satisfaction is not in Scripture (no more than the word Trinity or Sacrament) but there is that in Scripture which is every way equivalent to it. For it sayeth. That we are Redeemed by Christ. 
Col. 1.14.  And not Redeemed by way of Permutation (as when one Prisoner is exchanged for another) or by way of free manumission (as Ahab freely dismissed Benhadad) or by way of force and power (as the Israelites were delivered out of Egypt) unless it be in reference to the Devil, out of whose clutches we are by force rescued by Christ. But by way of Justice, by paying a sufficient and satisfactory price unto God for the party Redeemed. 
1 Cor. 6.20  Therefore we are said to be bought with a price. And this Price is called a ransom price Matt. 20.28. A price to ransom us out of our spiritual captivity, 
Matt. 20.28  and it is said to be laid down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as learned men know) signifieth a substitution and Surrogation of one in the room of another (As Matt. 2.22. Archelaus is said for to reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the room of Herod) Add further. That this Price which Christ laid down for our Redemption is called not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Counterprise or a price correspondent and answerable, 
1 Tim. 2.6.  to the debt it is paid for. It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
If any shall ask what this price was Saint Peter tells us. 
1 Pet. 1.19. Act. 20.28.  It was the most precious blood of Christ, and Saint Paul tells us. It was the Blood of God. It is called the Blood of God, because shed in his humane nature by him whose Person was God blessed for evermore; 
Rom. 9.5.  and hereby it came to have an infinite virtue and efficacy in it. Ex infinita Personae dignitate infinitum erat pretium sanguinis et carnis quam pro nobis obtulit. Hence it was that the Blood of one man became sufficient to Redeem all believers, and the Blood shed in a little space, able to satisfy for sins which deserved eternal punishment, because the Person that suffered was God as well as man. All this, and much more which might be added doth clearly prove That Jesus Christ hath made Satisfaction to God for the Sins of all who believe in him.  
This great and fundamental truth is very pithily, sound, Orthodoxly, practically, and profitably handled in this ensuing Treatise. It is written by a grave, ancient, and religious Minister of very good repute amongst the Godly in Yorkshire. A Masterbuilder in God's House. If any shall not relish, and taste the sweetness of it, he will thereby make it appear that his Palate is much out of tune. For to a real Christian it must needs be very welcome. Let not our ignorance of the Author hinder us from buying, and reading of it, but let us consider that it is recommended to us by one who well knows him, 
Mr. Edw. Bowles Mininster at York.  and who is well-known to the world, and in whose judgement we may safely confide.  
The subject matter of this discourse is to show how Jesus Christ, who is the fountain of all blessedness volutarily submitted himself to be made a curse (not only accursed, but a curse) to Redeem us from the curse of the Law due to our sins. And that this may not seem a riddle, or a Paradox, you must know that Christ Jesus may be considered 2 ways  
1. As he was the Son of God. 
1 Pet. 2.24.   
2. As our surety bearing our sins in his body upon the Cross.  
In the first respect he was always the wellbeloved Son of God in whom he is well-pleased But as he was our Representative in this respect he underwent the wrath of God and the curse of the law due to us, not due to him simply, 
M●tt. 3.17.  but due to us, and born by him, as our surety. The hatred was against us, and our sins. God never hated his Son. But yet as he stood in our stead and was made sin for us who knew no sin, he suffered the effects of God's hatred even the punishment due to our sins. 
2 Cor. 5.21   
And whereas the Socinians, and those who are against Christ's Soule-sufferings say. That Christ is therefore only said to be made a curse because he suffered the bodily death of the Cross, which by the law was a cursed way of dying; and this they say is evident, by what the Apostle adds in the latter end of the curse— for it is written, 
Gal 3.13.  Cursed is every one that hangeth on a tree.  
This is notoriously false, as appears  
1. Because that curse which Christ redeemed us from, that curse Christ was made; or else the Apostle had not reasoned sound in saying. Christ hath redeemed us from the curse of the law being made a curse for us. That curse which Christ redeemed us from, that curse he was made. But Christ redeemed us from the corporal, spiritual and eternal curse; And therefore such a curse he was made secundum aequipollentiam, though not secundum omnimodam Identitatem. Jesus Christ for our sins suffered so much of the curse of the law, as was possible, 
D. Willet  and necessary for him to suffer. And (as a learned man saith) he suffered all such pains of hell which were neither dishonourable to his person, nor defiling to his nature, nor obstructive to the works of Redemption.  
2. The bodily death of Christ upon the Cross is brought in by the Apostle (as one very well saith) not as the formal reason of the Curse, 
Calov●us in his Socinismus profligatus.  but only as a sign and declaration of it. The Curse did not precisely consist in the death of the cross, neither were they that were hung upon a Tree therefore accursed, because hung upon a Tree, but the hanging on the Tree, was a sign they were accursed; as Hierome excellently, 
Hier. upon Galat. 3.13.  Non quicunque pependerit in ligno maledictus coram Deo, sed qui propter scoelus suspensus. Not every one that hangeth on a Tree is cursed of God, but he that hangeth there for his sin. If Haman had prevailed for the hanging of innocent Mordecah upon the gallows, he should not have stood accursed. Wherefore it was not the death of the Cross, but our sins, hanging upon the Cross that derived this curse upon Christ. This is evident by the very words of Moses, quoted by the Apostle. 
Deut. 21.22, 23.  If a man hath committed a sin worthy of death, and he be to be put to death, and thou hang him on a Tree, his body shall not remain, etc. By which words it appears, That it was not so much the kind of death, as the desert of death, which made it ignominious. It was our sins hanging with Christ upon the Cross, which made the same an accursed death:  
Add what Moses saith, Deut. 21.23. He that is hanged is accursed of God. But now, no death is in itself more ignominious than another before God. 
3.  The shame thereof is external, and concerneth men. Ergo the Curse was not only nor especially, in the shamefulness of the death. The ordinary gloss thus noteth upon the words, Non est hoc in contumelia Domini, quid mirum si maledictus dicitur a Deo, qui habet in se, quod Deus odit. id est peccatum. This redoundeth not to the reproach of God; for what marvel, if he be said to be accursed of God, 
in 3 Gal.  that hath in himself that which God hateth, namely sin, not his own, but ours. And therefore I conclude. That Christ was made a Curse for us, not only by the ignominious manner of his death, but by suffering in our stead the Curse due to our sins.  
The Lord give us grace, so to study Christ's being made a curse for us, that by faith in him, and love to him we may be freed from it, and the blessings of Abraham may be our portion.  
Thy servant in Christ Jesus, Edm. Calamy.   

TO THE READER.  
ALthough this Treatise, in regard of its worth and weight, might without any Testimonial, have adventured itself, even upon this censorious, and froward generation, yet seeing something by way of recommendation is desired, I look upon it, not only as a duty, but an honour, that I may be serviceable, in leading forth so useful a book into the world, as I apprehend this to be, and certainly I can make no better use of my Name, than to prefix it to this discourse, if it may be an inducement unto any one to read it.  
The Author (concerning whom my affectionate esteem will not suffer me to be wholly silent) is a person of long standing in the faith, and much experience in the things of Christ, now passing the seventieth year of his age, and about the forty fifth year of his Ministry. And having well-nigh fulfilled the days of our years, which are said to be Threescore and ten, 
Psal. 90.10.  being within sight of Eternity, he hath set before his eye the infinite obligations of eternal Redemption, and not thought it sufficient to serve his own generation, by preaching the Gospel, but hath been persuaded to leave this labour of Love as a Legacy to the generation to come, that the people yet to be borne, may know, and praise their Redeemer. The work, thou hast in thine hand, is the fruit of a well-grown tree, that brings forth fruit in its old age, and though the leaves and branches thereof, may not be so seemingly fair, and luxuriant, as some younger plants do afford, yet taste of the fruit, and thou shalt find it of good relish, sound, and nourishing. It grew indeed in a cold Northern Climate, which men think, brings little to perfection; but it had the advantage of a warm heart, which is the best soil, and the beams of the son of righteousness for the ripening of it. If any say, It is a common Subject, let him remember, 
Titus 1.4.  that it is Common Faith, and Common Salvation, 
jude 3.  and must be known by more than a common knowledge. It's plain indeed, as being reached, not to Curiosity, but to Conscience; but plain work, clean wrought, is very commendable, and many times, where is most of Art; there is least of Use. Yet it is not so plain, but the lines and engravings of the Holy Ghost may be discerned in it, by an eye well enlightened▪ and although, the Treatise was intended mainly for Practice, yet our reverend Author like a wise, and vigilant builder, hath (as the exigents of these times require) carried on his work with a weapon on the one hand, 
Neh. 4.17.  and a working Instrument in the other, defending the Truth against its adversaries, as well as recommending its followers.  
Let it not therefore be grievous to thee, for it is safe for thee (Christian Reader) to retire a little from the Curiosities, and Contentions of this pretending Age, to a serious Consideration of this most necessary, and weighty subject. For though thou understood all Mysteries, and all knowledge, and hadst Faith to remove mountains, it will profit thee nothing, unless thou canst find this Mount EBAL levelled, 
zechar. 4.7.  this great Mountain of CURSES made to thee a plain before the Lord JESUS, who buildeth up his Church, as an Holy Temple unto God. But I will not detain thee from the work itself,  set's before thee DEATH, and LIFE, a CURSE, and a CHRIST. The Lord by his special grace incline thine heart unto, and establish it in a sincere choice of the Lord Jesus, that thy soul may live.  
So prays Thy servant in the Gospel, Edw. Bowles. YORK, April 19 1658.   

To the Inhabitants of PUDSEY, LEEDS, and BRADFORD.  
Beloved Brethren,  
I Need not say much to you concerning the Reverend Author of the ensuing Treatise. You fully know his doctrine, manner of life, purpose, 
2 Tim. 3.10.  Faith, Long-suffering, Charity, Patience. That he hath laboured long in his master's Vineyard, as with great diligence, so not without some success. It is the high commendation of blessed Paul, that from Jerusalem, and round about, even to Illyricum, 
Rom. 15.19.  he fully preached the Gospel of Christ: So our Reverend brother, not only in the populous places near unto us, but in lesser Villages, hath frequently sounded the Gospel of Salvation, not confining his labours to that obscure Congregation wherein he hath officiated as a painful overseer for many years, but communicating the sweet savour of Christ to many others: and let us add this; He hath been so fare from heeding the preferments of this world, (though tendered him at several times) as he hath contented himself with a mean allowance, not worthy to be named, considering his worth, and industry. but I shall say no more of him, though I might say exceeding much, as knowing his modesty to be such, as he would rather blame than thank me for it. Give me leave to say a little unto you who have so often been partakers of his Ministerial labours: and  
1. To you of Pudsey, whose Pastor he hath been, and still is, much precious seed he hath sown among you; and therefore from you is expected much precious fruit: If you after so much Preaching, Catechising, and expounding, be found, either ignorant, or secure, profane, or dissolute, as you are left without excuse, so the many year's pains of so faithful a Teacher will rise up in Judgement against you. 
Luke 12.45.  To whom much is given, of him much is required. God hath given in to you much instruction, He exspects from you much knowledge of the best things, endeared affections thereunto, and abundance of those fruits, 
Matth. 3.8.  which John the Baptist calls Fruits meet for Repentance, worthy of amendment of life. Which, I desire, may be considered, that so you may not be found barren, and unfruitful in the knowledge of our Lord Jesus Christ at his coming. 
2 Pet. 1.18.  The goodness of the soil should be seen in the plentifulness of the Crop; and the pains of the Pastor, in the people's knowledge of God, and Christ, in their Faith, hope, love, meekness, humility, patience, holiness, and obedience.  
2. For you of Leeds, and Bradford, as you have all, and often participated of his godly labours, so I hearty wish and desire, it may appear, you have not done so in vain, and therefore exhort you, to remember how you have heard, 
Revel. 3.3.  and received, and hold fast, and repent. Yea, to hold fast these good and ancient truths, you have so often heard from his mouth: And forasmuch, as to the weak endeavours of your own Teacher, the Lord, as it were by the way of largess, hath superadded the pains of this Reverend brother, I am sure, ye ought to be gracious, yea, to grow in grace, and to abound in every good word, and work.  
But alack, it is to be feared, that according to the old Proverb, We are better Fed then Taught, much preaching little reforming of men's hearts, and ways. It should be otherwise, else it will one day be known, and little to the comfort of many, that there have been painful and faithful Teachers among them.  
Call to mind the days of old, when the harvest was great, the labourers few, many converts, though scarcity of able, and faithful Teachers. Now the Labourers are many, shall the Harvest be small? Shall few or none be found, who look Zion-ward, and with their faces to that Jerusalem which is above. My brethren, I speak a little to awake the drowsy: Who can tell, what a little may do? It will do much, if he, who doth all, afford his blessing.  
Awake thou that sleepest, and stand up from the dead, and you that are awake, take heed of slumbering in these declining times. There is much in the following Treatise, to awaken the secure, because they may find therein, a plain and full discovery, what their condition is by nature, as they spring out from the loins of fallen Adam, and there is much also, both to direct, and instruct, and comfort such as fly for help to the Refuge set before them. But I shall spare to mention what every one may read. Pray, that the life of the aged Author may yet be prolonged, and his Labours blessed, and pray for him also, who desires you may profit by this work of his, and other the holy Labours of his servants, which are according to godliness.  
I rest, Yours to serve you in the Gospel of Salvation, Rob. Todd. From my Study, in Leeds. April 26. 1658.   

A TABLE OF THE CONTENTS.  


CHAP. I. 

THe Introduction, showing the Coherence, scope, and sum of the Text. Page 1    
Chap. II. 

The first Conclusion. All men are under the Curse of the Law, Page 6 

Opened in four Propositions.  
I. All men are under the Law, Page 6  
II. All men have broken the Law, Page 7 

for, 1. Our first Parents broke it, Page 8  
2. We all broke it in them, Page 9  
3. We do all break it in our own persons, Page 16    
III. All men are found guilty of sin by the light and verdict of the Law, Page 12  
FOUR Being thus found guilty, they stand accursed by the doom of the same Law, Page 13    
The Curse of the Law wherein it stands, Page 15  
The Curse on the body, Page 16  
The Curse on the soul, Page 18  
The Curse on the whole man, Page 21  
Use. 1. Mankind is not in that Condition wherein it was set at first, Page 26  
2. Our Condition by the fall is woeful, Page 27 

Evidenced by six sad effects of the Curse, Page 28 

1. Subjection of the Creature to vanity, ib.  
2. Spiritual bondage to Satan, ib.  
3. unfruitfulness towards God, Page 29  
4. Liableness to all plagues, Page 30  
5. Punishing sin with sin, Page 31  
6. Hellish terrors, fear of death and judgement, Page 31, 32    
And by 5 strong Properties of it, Page 32 

It's 1. Grievous, and bitter, Page 33  
2. Grounded and authoritative, ib.  
3. Impartial and thorough-dealing, Page 34  
4. Subtle and spiritual, Page 35  
5. Standing and abiding, Page 36      
3. Admire the Lord's goodness in mitigating the Curse, Page 38  
4. No possibility of Justification by the works of the Law, Page 40  
Four sorts which vainly seek Blessedness by the Law Page 42 

Professed Papists, ib.  
Ignorant Protestants, Page 44  
Civil Livers, Page 45  
Some religious Professors, Page 46    
5. No marvel if Law-preaching be so unwelcome and displeasing, Page 48  
6. Yet the Law must be preached, Page 50  
7. Exhortation to two streams, Page 53 

1. All should be convinced of this, and make haste out of this estate, Page 55  
2. Parents and others should use all fit means for the recovery of children, etc. Page 55    
8. A dissuasive from the wicked practice of cursing ourselves, or others, Page 56    
CHAP. III. 

The second Conclusion. Christ was made a Curse for us, which are under the curse of the Law, Page 60 

Cleared by enquiring, Page 61  
1. Wherein his becoming a Curse for us, stands, ib.  
And that is in Three things, 

1. Taking our Nature upon him, Page 62  
2, Imputation of our sin unto him, Page 63  
3. Undergoing the wrath of God, and the sad effects thereof, Page 64    
Considered in 

1. The preparation to it by lighter skirmishes, Page 66  
2. The main brunt itself, Death of body, Page 66  
and of soul, Page 67 

1. In the withdrawing of the sense of his Father's love, Page 68  
2. In the full seizing of the Lords wrath on him, both in the garden, and on the Cross, Page 69        
Some additional Observations, especially of the mitigation of his soul-sufferings, Page 72 

1. In the place, Page 73  
2. In the time of continuance, Page 74  
3. In the companion, Desperation, ib.    
2. By whom, or by what power he was thus made, Answered, Page 78 

1. Negatively, not by any Authority which the Law had over him, nor by any contrivement of the Creature, etc. ib.  
2. Positively, by a divine power exerted in 3 Acts, Page 80 

1. The Father's fore-appointment, ib.  
2. The Son's condescension, Page 81  
3. A compact betwixt them, arising from both these, Page 82      
Use 1. Information, in 4 particulars, Page 86 

1. The mischievousness of sin, Page 87  
2. The greatness of misery by sin, Page 88  
3. The Impartialness of God's Justice against sinners, Page 89  
4. Christ's unspeakable love to sinners, Page 91    
2. Exhortation, in 2 branches, Page 93 

Learn 1. a point of wisdom for ourselves: give free way to Christ, to bear the curse for us, ib.  
2. Our duty to him answerably: be willing to be made a curse for him, Page 96  
3. Lamentation: the sinners put him to bear the curse still. Page 99    
Obj. Are there any that do so? Page 100  
Ans. Yes, many, especially 5 sorts, ib. 

1. Heretics, which acknowledge not Christ in his Natures, Offices, etc. ib.  
2. Those which contemn, or slight the Doctrine, or Ministry of the Gospel. Page 101  
3. Those which make an Apostasy from the truth, and profession of Christ. Page 102  
4. Those which accustom their tongues to outrageous swearing, tossing his name by blaspemous oaths, Page 103  
5. Those who expect salvation by him, and yet continue in sin, taking encouragement to be more licentious, or remiss in their course, Page 105    
The Conclusion of this Use, Page 107    
CHAP IU. 

THe Third Conclusion: Christ, by being made a Curse for us, hath redeemed us from the curse of the Law, Page 108  
Redemption flows from Christ's becoming a curse, ib. 

1. In God's intention, and purpose, ib.  
2. In the effect, and event of the thing, Page 109    
The Doctrine: 1. Cleared by showing what Redemption is, name and thing, ib. 

2. Confirmed by Scripture-grounds, ib. 

1. The fitness of the person to undertake, being true God, and true man, Page 114  
2. The efficaciousness of his sufferings, Page 116      
Whereby he hath 1. given abundant satisfaction to justice, ib. 

2. broken the Serpent's head, etc. Page 118    
An Objection [If by Ransom, than not by Rescue] Answered by 3 Considerations, in reference to 3 persons, with whom the Redeemer had to deal, Page 120 

1. God, the sovereign Lawgiver, being wronged by man's sin, the chief thing to be done, was to satisfy Justice, by paying of a Ransom, ib.  
2. Satan, into whose hands man is delivered, to be his Jailor, or executioner, being man's deadly enemy, doth oppose his deliverance, and holds him captive still, therefore he must be rescued by conquest, Page 122  
3. Man's slavery is voluntary in respect of himself, and his heart is averse from deliverance; therefore the Redeemer must put forth an Almighty power, to subdue him, and make him willing to accept of liberty Page 125  
Another Objection, It might have been done in an easier way, answered, Page 126 

1. This was the good pleasure of his will, ibid.  
2. Most agreeable to his holy nature, 1. Suitable to his sovereign ends, and setting forth the glory of his 1. Justice, 2. Truth, 3. Wisdom, 4. Goodness, Page 127        
CHAP. V 

1. USE. Confutation of enemies to this grace, Page 131 

1. Papists, which add several parcels to make up the price of Redemption, Page 132  
2. Socinians; which teach, that Christ's becoming a curse for us, was not for satisfaction, but only for an example of imitation, Page 134.      
CHAP. VI 

2. INformation, in sundry branches, Page 143 

1. The love of God and Christ is unspeakable, ib.  
2. The work Redemption is a very costly piece, Page 144  
3. The grace of the Gospel is very precious, Page 145  
4. God will have a Church, Page 146  
5. The Church is very dear to Jesus Christ, Page 148  
6. The condition of the invisible Church is incomparably happy, discovered, Page 149 

1. In three excellent properties of Redemption, 

It's 1. Free and gracious, ibid.  
2. Full and plenteous, Page 150  
3. Eternal, and without period, Page 151      
2. In rare spiritual benefits which flow from it, Page 153, 154, 155 

4. Adoption, Page 160  
5. Sanctification, Page 162  
6. Final Redemption, Page 163  
7. Full Glorification, Page 166      
3. In seven precious privileges attending on Redemption Page 169 

1. It makes us truly blessed, Page 170  
2. And the Lords peculiar people, Page 171  
3. The Redeemer is at God's right hand, carrying on the work Page 172  
4. He hath purchased the gift of the Spirit, to bestow on the elect, Page 175  
5. By personal interest in it, we become the Lords freemen, Page 177  
6. All the promises are ours, Page 179  
7. We have a special interest in God's providence, Page 181  
Four privileges more common, Page 186 

1. Redemption opens a sluice for the waters of life to run among the Gentiles, ibid.  
2. It is the foundation of the general Covenant made with mankind Page 187  
3. By the merit and virtue of it the Jews shall be called, Page 189  
4. It overflows to the bettering of the whole Creation, Page 190        
CHAP. VII. 

3. COnsolation against the annoyances, Page 193 

1. Of sin, 1. In our old estate, ibid. 

1. The heinousness, Page 196  
2. Multitude, ibid.  
3. Long continuance, Page 196  
4. Advantage by neglecting the offer of grace, Page 197    
2. In our new condition, Page 200 

1. It's presence, ibid.  
2. It's prevalence, Page 212  
3. Advantage by frequent neglects and swervings, Page 214    
2. Of terrors by new guilt, Page 216  
3. Of cursing and reproaches, Page 208  
4. Of temporal afflictions, especially, Page 209 

1. Persecutions for righteousness, Page 211  
2. Sufferings in innocency, Page 212  
3. Punishments for sin, Page 213    
Quest. Whether the evils which the Redeemed suffer, may properly be called curses, answered by a distinction, Page 214      
CHAP. VIII. 

4. EXamination, Actual interest in Redemption, tried by sundry evidences, Page 216 

1. Dear love of the Redeemer, which is incorrupt, if it be 1. Single, Page 217 

2. Superlative, Page 219  
3. Invincible, Page 220  
4. Accompanied with self-jealousy, Page 222    
2. Weariness under the bondage of sin, past, and present, Page 224  
3. Sincere resolution, and actual endeavour to abandon all sin, Page 227  
4. Separation from the world, etc. Page 229  
5. Walking after the Spirit, Page 230  
6. Purity of heart and life, Page 233      
CHAP. IX. 

5. EXhortation, 1. To senseless sinners, which lie secure under their slavery, Page 235  
Advice in five particulars, ibid. 

1 Give way to the Law to convince you, ibid.  
2. Resolve not to abide in this condition, but take counsel from God's Ministers, Page 238  
3. Fall down before the Lord in an humble and full confession, Page 239  
4. Still take notice of this Ransom, and of the feaseableness of deliverance by it, study it, and be affected with it, Page 241  
5. Walk in the way which God hath limited, forgetting an actual share in it, Page 242    
Which is, 

1. Faith in the Lord Jesus Christ,  
2. Repentance from dead works, Page 243    
Motives to set upon this way, Page 245 

1. No possibility of deliverance in any other way, Page 247  
2. Else Christ will glorify his justice in leaving thee a prisoner to the Curse for ever, Page 248  
3. Now the Lord offers this mercy in the Ministry by his Spirit, Page 249  
4. The welfare and comfort of God's Ministers depends much upon this, ibid.      
CHAP. X. 

2. TO sensible sinners, which are burdened with the Curse, Page 251  
Counsel to thee in three particulars, Page 252 

1. Ponder the weight and strength of this great design, ibid.  
2. Continue instant in prayer, Page 253, 254  
3. Learn self-denial, abandoning thine own wisdom, sense, etc. Page 255    
5. Objections of an humbled soul, Page 256 

1. I know not whether I be redeemed or not.  
2. Christ never meant to redeem all, Page 257  
3. Only the Elect are redeemed, but I know not that I am elected, Page 264  
4. I have neglected so long that my day is past, ibid.  
5. I do not see that it is my way, thus to believe, I do not, I cannot believe, Page 267  
All these answered severally, Page 269    
10. Encouragements to accept of Redemption, Page 273 

1. The name of God is most sweet, ibid.  
2. It is a clause in the Mediators Commission, that he shall proclaim liberty, ibid.  
3. The terms are reasonable and easy, Page 274  
4. Faith engageth Christ to relieve a soul in extremity, Page 275  
5. This is the way to self-abasement, Page 276  
6. And to exalt Jesus Christ, Page 277  
7. It's the best part of thy thankfulness, Page 278  
8. And the most commendable self-love, ibid.  
9 A blessed thing to believe when all things persuade the contrary, Page 279  
10. Thousands of captive sinners have gone this way and speed well, Page 280  
The conclusion of this passage, with further satisfaction to the broken soul, Page 281, 282      
CHAP. XI. 

5. TO the Lords Redeemed ones, walk as it becometh such in five Duties, Page 283  
1. Admire this mercy, rejoice in it, and let this joy break forth in praises, Page 284  
2. Hold fast your liberty, and return not into a second bondage, either more palpable by Apostasy, or more covert, of conscience, or conversation ibid.  
3. Give yourselves up wholly to the pleasure and obedience of the Redeemer, both in doing and suffering Page 290  
The equity of this shown in three Motives, ibid.  
1. He only hath propriety in you, Page 293  
2. Your safety and comfort here depends very much upon this, Page 294  
3. This shall be most insisted upon in the great day of Inquisition, Page 295  
The general neglect of this duty bewailed, with further pressing it, Page 297  
4. Labour to bring others to partake of this benefit, which concerns, Page 299  
1. Ministers of the Gospel, Page 300  
2. Governors of Families, Page 302  
3. Neighbours and friends, especially allied in blood or affinity, Page 305  
5. Love the appearing of your Redeemer, manifest it by the actings of Page 308 

1. Vehement desires, ibid.  
2. Lively hope, Page 309  
3. Hearty rejoicing in the foresight of it, Page 310    
Helps to this duty, Page 312 

1. Keep thyself unspotted of the world ibid.  
2. Preserve in thyself a willingness to die, Page 313  
3. In thy whole course after conversion, commit thy soul and hopes of happiness unto Jesus Christ, Page 314  
4. When death arrests thee, commend thy spirit into the hands of the Lord thy Redeemer, Page 316      
CHAP. XII. 

6. ADmonition, to beware of cursing ourselves, or others, inferred upon this new ground, & further pressed by motives, as being both irrational, and irreligious. Page 317       

Mount EBAL levelled, OR, Redemption from the Curse.  Gal. 3.13. 
Christ hath redeemed us from the curse of the Law, being made a curse for us.  

CHAP. I. The introduction, showing the coherence, scope, and sum of the Text, in three conclusions.  
THe Apostle Paul writ this Epistle to the Churches of Galatia, with his own hand; so we find chap. 1, 2. & 6.11. This country was situate in Asia the less, 
See Calvin, P●scator, Bullinger, Paraeus, etc.  and the inhabitants thereof (as some Historians report) were anciently descended from the Galli or French, who growing a very numerous people, were enforced to seek abroad into foreign coasts for convenient habitation; some of them coming into these parts, and lighting upon a country which bordered upon Cappadocia and Bythinia, sat down there, and called it (in reference to their first Original) Galatia, see 1 Pet. 1.1.  
Who was the first that preached the Gospel among them, and was the instrument to reduce them from their Gentilism to the faith, and profession of Christ, whether it was S. Paul or some other of the Apostles, as it is not easy to determine, so neither is it necessary for us to know. This is certain; 1. That there were Churches planted in that region, chap. 1, 2. 1 Cor. 16.1. 2. That Paul and his companions travelling through those parts, were forbidden to preach the word in Asia, Act. 16.6. Yet, 3. That he preached the Gospel unto them in his own person, see chap. 1.8.11. and 4.13. (probably at that time when he passed through that region, before the inhibition came to him) and 4. That after all this, he went over that country again, and strengthened all the disciples in the truth of the Gospel, which they had received, Act. 18.23.  
But as it often fell out, that the Churches began too soon to degenerate, and decline from their primitive purity: 
* Vergere in pejus.  so these Galatians were quickly removed from the simplicity of the Gospel, by the instigation of the false Apostles, pressing a necessity of circumcision, and the observation of the Law of Moses, to be joined with Christ unto justification and salvation. And to the end they might the more easily prevail, those deceitful workers went about to slight, and debase the authority of the Apostle by all means possible.  
Upon this occasion he sends them this Epistle, wherein (after the inscription) he chides them sharply for their Apostasy; then he asserts the truth of his doctrine, and authority of his Apostleship; for the clearing whereof, he sets down the story of his life past, both in his Judaisme and Christianisme: After which, he sets upon the main business, to maintain the doctrine of justification by faith alone, which he prosecutes in this chapter, and the next; adding thereunto, an earnest exhortation to stand fast in their spiritual liberty, and to the practice of other Christian duties of special concernment, and so concludes.  
We shall fetch the coherence no higher, then from the 6 verse of this chapter. The hinge of his disputation runs upon this conclusion, We are justified by faith alone, without the works of the Law.  
To make the proof more clear and full, he brings Arguments both for the Affirmative, and for the Negative.  
The Affirmative part is, We are justified by faith alone: To prove this, he lays down two Arguments.  
1. Drawn from the example of Abraham; look by what way or means Abraham our Father was justified, by the same are all his children justified, but he was justified by faith alone: Ergo ver. 6, 7.  
2. Drawn from God's mind touching this, made known beforehand, Look how the Scripture chalks out God's way of justifying the Gentiles in aftertimes, that way they are justified, but faith in Christ is the way which it hath chalked out, Ergo ver. 8, 9  
The Negative part is, We are not justified at all by the works of the Law; and for this also he brings two Arguments.  
1. Drawn from the sentence of the Law itself. If the Law itself do solemnly pronounce a curse upon all that depend upon it, than justification is not by the works of the Law: for if it justify it blesseth: if it curse, how doth it justify? but the Law doth so pronounce, Ergo ver. 10.  
2. Drawn from the inconsistence of these two, the Law and faith. It's only by faith that the sinner is justified, and so lives; but the Law is not of faith. These two in the business of justification fly asunder, and cannot stand together; even as grace and works do in the decree of election, Rom. 11.6. Ergo ver. 11, 12.  
Now whether these words be intended for a new argument, 
* Summum et potentissimum argumentum, Jun. Paral.  or only for an amplification of something before delivered, is doubtful; if the former, than the ground of the argument must be the near connexion of Redemption and Justification, thus,  
If Christ hath redeemed us from the curse of the Law, than we are not justified by the works of it: for if Justification may be had by the Law, than there is no need of Redemption by Christ; so the Apostle reasoneth, chap. 2. But Christ hath redeemed us from the curse of the Law. Ergo.  
But I rather choose to take it for an amplification of that, ver. 10. concerning the curse of the Law (although to our purpose it matters not, whether way we take it) by way of prevention of an objection. Some might say, if that be so indeed, that the Law dooms all men accursed, which do not keep it; then we are all in a woeful case 
* Magna vox: Quomodo igitur sanab●mur? Olevian. in Loc. ; for none of us are able to keep it; therfeore the Law having pronounced us accursed, we are accursed with a witness, past help & remedy, & then your doctrine of Justification proves a bootless thing. Not so, saith the Apostle: for although by the sentence of the Law, we lie under the curse, yet we are not therefore helpless; for Jesus Christ hath wrought our redemption, disannulled the curse, and rescued us from it, and so hath laid a groundwork for Justification by himself alone, and eternal blessedness thereby, as v. 14.  
I may call my Text a sacred Oracle, or a Divine Axiom, holding forth the great work of Redemption by Christ. Observe in it.  
1. The miserable estate of mankind, employed, under the curse of the Law.  
2. The remedy provided, Christ hath redeemed us from it.  
3. The means whereby he hath procured this benefit, being made a Curse, etc.  
Or thus. Three main Truths are here presented to our view.  
1. What we are in ourselves, under the curse of the Law.  
2. What Christ is made for us: a curse.  
3. What good he hath procured for us thereby; he hath redeemed us from it.  
So that we have here three conclusions or Doctrines, which I shall propound, and prosecute in their order.  
1. All men are under the curse of the Law.  
2. Christ was made a curse for us, which are under the curse of the Law.  
3. Christ, by being made a curse for us, hath redeemed us from the curse of the Law.   

CHAP. II.  

Sect. 1. The first Conclusion cleared in four propositions.  
THe first Conclusion or Doctrine is this. All men are under the curse of the Law. This is the condition of all mankind, as they stand since the fall, that they are liable to the curse of Gods Law.  
I shall evidence this Truth by four Propositions.  
I. All men are under the Law; I speak now of man in his first condition, and as he was made in Adam. God did set the first man, and all his posterity with him, in the day of his Creation, under the authority and command of his own Law. We may look upon it under a double Notion.  
1. As a Platform of righteousness; and thus we were under it by conformity: the Law was written in man's heart; so much is employed Rom. 2.15. God made man after his own image, Gen. 1.26. Which standeth in knowledge, righteousness, and holiness of truth, Col. 3.11. Eph. 4.24. His mind, will, and affections, and all being conformable to the mind of God, as the counterpart to the Original.  
2, As a rule of obedience; and so we were under it by subjection, As God bestowed upon man sufficient ability to obey the Law, so likewise he tied him to walk according to the prescript thereof exactly. Man was not made 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  self-soveraign, or Independent, there was never any creature form, that might stand upon its own bottom, and say, as Psa. 12.4. Who is Lord over me? or as those Jer. 31.2. We are Lords, we will no more come unto thee.  
Yea further, besides the moral Law written in his heart, God gave him a positive Law, restraining him from the tree of the knowledge of good and evil, upon pain of death; and this was to serve both for the probation; and the manifestation of his obedience to his Maker: I need not insist longer on this proposition, but shall take it for granted.  
II. All men have broken the Law; they have swarved from this Platform, & are gone aside from this Rule. This must be branched out, and explained in three particulars.  
1. Our first Parents broke the Law, flew off from the holy commandment given to them, and so made an escape from God their Master. The story is plain, Gen. 3. which Solomon expresseth thus. Man hath found out many inventions, Eccl. 7.29. Adam having a strict charge given, not to eat of tha● one tree, harkened to the counsel of his wife, who was before bewitched and ensnared by Satan, speaking to her in the Serpent. And although he had strength enough to have repelled the temptation, and to have kept himself free, yet he willingly yielded, and withdrawing his heart from God, went cross to his charge. Being set in an estate of happiness, and honour, he proved disloyal, and departed away wantonly, and causelessly from the blessed God, and betook himself to the creature, this was a woeful breach, being not one single Iniquity, but a compound, or farthel of many, as Divines observe, especially these 4.  
1. Distrust of God, giving credit rather to the false tales, and whisper of Satan, then to the word of the everliving God, and entertaining thoughts tending to question, the realness and sincerity of his commands, promises, and threaten.  
2. Unthankfulness to God, who had set him in such an excellent condition; but he plays the part of an ambitious discontented subject, who is displeased with that preferment which the Prince confers upon him; he slights it, and will have a better.  
3. Rebellion against God, in going point blank against the commandment of God, adventuring upon that, which he had expressly forbidden, not fearing the threatening, but putting the Lord to it, and tempting him, to see what he would do.  
4. Apostasy from God, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a falling away, a revolting from the Lord, and so from righteousness, holiness, obedience, & subjection to him, unto the service and obedience of Satan, casting off his Creator, & leaving his Sovereign and Commander (as it were) on the plain field, and running into the tents of his Enemy.  
2. We all broke the Law in them. We were all in Adam's loins, what he was, we were; what he did, we did. Although we did not in our own persons, either talk with the Serpent, or put forth our hands to take the fruit, yet we did eat the forbidden fruit as well as he, and so broke the Law, and turned aside in him: for he was not a single person, standing for himself alone, but a public one, standing in the room of all mankind: 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 in his uprightness, we should have been partakers of the gains, he forfeiting all, we must share with him in the loss. See Romans 5.12. In whom all have sinned, and ver. 19 By one man's disobdience many are made sinners. Adam was the Head, all his posterity the members: If the Head plot, and practise treason against the State, is not this judged the act of the whole body? He was the Tree, we the branches: when the tree falls, all the branches fall with it 
* Corruit, & cuncti simul in genitore cadente, corruimus. .  
3. We do all actually break the Law in our own persons, and that 2 ways.  
1. in the frame and disposition of our natures, which are corrupt, filthy, crooked, wholly broken off, and turned aside from conformity, and subjection to the Law. Our disobedience in Adam draws along after it, a woeful depravation of our natures; so that we are all bred and born transgressors, Psal. 58.3. Isa. 48.8. Adam begat a son in his own image, a sinner like to himself, Gen. 5.3. David in his penitential confessions, after his grievous fall, bewails this, as the rise of all the mischief, Psal. 51.5. This leprosy this poison, hath overspred all mankind, and the whole nature of it; all sorts, sexes, states, degrees, and not one free; and all the parts and powers of every man, in soul and body throughout. Our first Father being a corrupt tree, hath infused corruption into all the branches, and being a poisoned fountain, hath shed his poison into all the streams flowing from him. Hence every man is born, not only destitute of all goodness, but also wholly averse from it: not only prone to all evil, but also full of it, as a Toad is full of poison, Rom. 1.29. and this sinful stain is as fresh at this day, and so will be till the world's end, as it was at the first: it is renewed in every succeeding generation with advantage.  
2. in the course and practise of our lives: we do according to our kind; the bad tree brings forth bad fruit, the corrupt spring brings forth unwholesome waters; if the powers or habits be depraved, the operations and actings which proceed from them can be no better 
* Laesae facultates, lasae actiones. Prov. 21.4 ; all the workings of man in his corrupted estate are evil and sinful, like himself. See Psal. 14.1, 2.3. 
* Laesae facultates, lasae actiones. Prov. 21.4  All our ways in reference to the fi●st Table, are unholiness; in reference to the second, unrighteousness. It were easy to demonstrate this, by running over all the Commandments. We are still breaking the Law.  
1. In thought: all the buddings, and imaginations of our minds, are only evil continually, 
⸫ Pro. 24.9  Gen. 6.5. Matth. 5.19. Tit. 1.15.  
2. In affection: the motions and actings of our hearts are perverse and wicked. We love the evil, and hate the good, Mich. 3.2. so our trusts, fears, joys, etc. they all run cross, and counter, Jer. 17.9.  
3. In speech evil, corrupt, lose, unprofitable communication, falsehood, flattery, pride, scorning, censuring, and a thousand extravagancies of the tongue, Psal. 5.9. and 36.3. Rom. 3.13.  
4. In action: we commit evil, and omit good, or mar it in the making, Psal. 14.1. abominable works; none that doth good, not one, Gal. 5.19. etc. These and such like are the sparks which do daily fly out of the hellish furnace of our woeful natures, as Hos. 7.6. And thus much of the second proposition.  
III. All men are found guilty of sin by the light, and verdict of the Law. The Law of God is a right line, which at once discovers what is strait and what is crooked. 
⸫ Index sui, & obliqui.  As it shows unto man what is good, and what the Lord requires of him, Micah 6.8. so when man hath swarved, and transgressed, it shows him his contrary evil, and chargeth him with doing that which he ought not to have done. It's a glass, which might both let him see his native beauty (if he had any) and his deformity, and spots, which he hath brought upon himself. It's a finger, which both points at the right way, and discovers to the traveller the wrong way. As it is in humane Laws, the very same Statute that forbids treason, murder, theft, etc. doth also (when any of these facts are committed) charge them upon the Actors; and the ordinary Rule, and Warrant, to proceed by in trying the parties is this, or that Statute or Law of the land: so it is in the Law of God; it hath a voice, whereby it can cry aloud to the conscience of the sinner, and tell him, This is a misdemeanour, and that is a miscarriage, for which thou must answer. Thus it was with our first Parents, as it may very probably be inferred from Gen. 3.7. And yet it is not material (as to the truth, and authenticness of the verdict) whether the sinner see this light, and hear this voice, or not: the Sun sends forth his light, although all the world were blind: the candle will shine, although all in the room were asleep, so the righteous Law of God, cries out of violence and wrong, although sinners be deaf, and cannot hear it; and chargeth them with iniquity, although they (wretched souls) be so blockish that they will take no notice of it. In brief, the Law chargeth all the world to be under sin, and guilty before God, Rom. 3.9.19. Thus of the third Proposition.  
iv All men being found guilty by the verdict of the Law, do therefore stand accursed by the doom of the same Law: for there is a necessary connexion betwixt guilt, and curse. If Adam, and his posterity be justly chargeable with sin against the Law, then are they also justly liable to the Curse of the Law; for the Law breathes out a curse against all the sons and daughters of Adam, and claps it on their backs, because of sin; so that they are all under the curse, even the curse of Almighty God revealed, and expressed in the Law  
To clear this further, let us look upon it. 1. in the sentence. 2. in the execution of it.  
1. In the sentence. This is the voice of the Lord, sounding out in the Law, which both threatens it to the transgressors, and declares them to be accursed. The Law pronounceth the curse against all sinners in the Name of the Lord: it tells Adam, and his posterity that they are accursed: it saith to every one in particular, without respect of persons, to Kings and subjects, to fathers, and children, to Masters, and servants, to rich and poor, etc. Thou man, thou woman, art accursed. se Deut. 27.15.16. etc. Gen. 4.11. Jer. 11.3. Psal. 119.21. It is the flying Roll 20 cubits long, and 10 cubits broad, which goes forth over the face of the whole earth. Zach. 5.2. etc.  
2. In the exicution; as the Law, declareth, and denounceth the curse, so the Lawgiver strikes the sinner accordingly. Look what the Law speaks, the Lawgiver makes good; he executes (by his own hand, or by his instruments) the judgement written, as Psal. 149.9. As the just judge on earth executes the sentence passed upon the Malefactor, according to the Law: so doth the Lord, the Judge of all the world; he inflicts the curse, which the Law awards, in such manner, and measure, as he pleaseth; thus he cursed Adam, when he had sinned. Gen. 3.17. and he is said to bring curses on a people, and to give a people to the curse, and to make them to be an Execration. Pro. 3.33. Isa. 24.6. & 43.28. Jer. 42.18. and the curse is said to be poured upon men. Dan. 9.11.   

Sect. 2. A more particular Inquire, what the Curse is, and wherein it stands  
BUt it may be worth the labour, to inquire more particularly, what this Curse is, and wherein it stands: we may express it thus.  
It is the abandoning of the sinner from God, and so from all happiness, and the throwing of him down into the folds of his wrath, and so into all misery we read Jos. 6. of the accursed thing. * Good laid a curse on the spoil of Jericho, that is, devoted it to utter destructions, 
⸫ Ver. 17, 18  * giving a strict charge that no man should meddle with it, upon pain of being accursed, and devoted to destruction himself, which was accordingly executed upon Achan. chap. 7. Truly, sin is that Accursed thing; there is nothing in all the world so accursed, as sin, and whosoever meddles with it, God from heaven pronounceth that man accursed, and devotes him to the uttermost of his wrath, even to eternal destruction, Deut. 27.26. God is blessed, yea blessedness itself; therefore the blessedness of the creature must needs stand in the enjoying of God, and so of all good in him: contrariwise than the cursedness of the creature stands in its being cast off from God, and consequently implunged into his displeasure, and the greatest misery. It is set forth sometimes by darkness; for God is light, and to be separated from him, is to be compassed with black darkness: sometimes by death, as in the threatening, Gen. 2.17. for he is life, and to be removed from him, is to dwell in the very shadow of death. Thus did the Lord curse Adam after his sin, q. d. Seeing thou hast a mind to departed from me, be it so, I do abandon thee out of my presence, be gone from me; Thou art accursed, and accursed thou shalt be; and to seal up this sentence, he thrusts him out of Paradise, Gen. 3.24.  
Now this Curse (even as the sin) hath spread, and derived itself to all his posterity, so that all are accursed in, and with him. And that we may view it more fully, let us consider it in the parts, as it lies. 1. On the body. 2. On the soul. 3. On both together.  
I. The curse on the body shows itself miserable, 1. Birth. 2. Life. 3. Death.  
1. A miserable birth, attended with pain and sorrow, both to mother and child: the mother cries, the child weeps: there is a curse in the begetting, conceiving, bearing in the womb, and bringing forth, Gen. 3.16. the curse is derived to us, and descends upon us all from the loins of our fathers, and the wombs of our Mothers, Deut. 28.18. it takes hold upon us, and is in force against us as soon as ever we have a being.  
2. A miserable life: the Curse attends us, and goes along with us, during our continuance here: in our persons, names, estates, callings, and in all that ever we either do or suffer. The poison and power of it breaks forth, either, 1. In infflicting on us positive evils, as on our persons, sicknesses, diseases, deformity, weakness, toilsome labours, Gen. 3.19. Deut. 28.21, 22, 27, 60. etc. on our estates, crosses, losses, plunderings, poverty, ver. 16.17.— 31, 32.— 51, 52. on our names, disgrace, reproach, ver. 37. on our callings, and all our ways, ver. 20.29. Or 2. in withholding from us good blessings, ver. 23.— 33. Jer. 5.25. Or 3. in blasting the blessings which we enjoy, or putting a sting into them, so that they become either hurtful or unprofitable, Mal. 2.2. Yea, the earth which is given to the children of men, is cursed to the sinner, Gen. 3.17. etc. denying its strength for his sustenance, bringing forth briars, etc.  
3. A miserable death: the body is continually murling away, and old age itself tastes deeply of this bitter cup. For although the hoary head be a crown of glory, yet that is no thanks to itself; its only when it's found in the way of righteousness, Prov. 16.31. still the sinner of an hundred years old, shall be accursed, Isa. 65.20. We are all of the dust, and shall at length return to it, Gen. 3.19. Psal. 89.48. The body, by its union to the soul, enjoyed life; but by separation it becomes a liveless carcase. This separation is a curse; not only in itself, but also 1. in the manner of it; for its a parting of two old friends, and usually is done with violence, and painfulness, as if you would rend an arm from the body, or pluck the heart out of the belly. 2. In the consequent of it, the body must lie in the grave, and rot there. Psal. 49.14. so that now the sinner hath no more place in the land of the living; a full period is put to all his earthly contentments, and sometimes he leaves his name for a curse to posterity. Isa. 65.15. and it rots. Psal. 10.7.  
II. But oh! all this is nothing in comparison of that curse, which falls upon the soul. I shall reduce the things which appertain to this head, to 3 particulars.  
1. An utter forfeiture of the special sweet favour of God, even in this life, together with a woeful subjection unto his hot displeasure. We may suppose the Lord speaks thus to our first Father, and in him to us all, you had my favour, my countenance was towards you, I embraced you once with loving kindness, and you were happy in it; and if you had continued in your obedience, you might have continued in my love, and I would still have compassed you about with my goodness: but seeing you have set it so light, you shall have no more of it, you shall know, how you come by it hereafter, yea the fire of mine indignation shall smoke against you to the uttermost: ye were once my Hephzibah, a chosen generation, the dearly beloved of my soul: now ye are become a smoke in my nostrils, the generation of my wrath, and a people against whom, the Lord will have indignation for ever. Thus we are all struck dead, with the loss of God's favour, and plunged over head, and ears in the sea of his dreadful displeasure. We are deprived of that, which is better than life, and filled brimful of that, which is worse than death, see Isa. 27.11. Rom. 1.18. Eph. 2.3.  
2. An utter loss of the fair pure image of God, which was put upon us in the day of our Creation, and in stead of that a putting on us the foul black image of the Devil, and sin. We may suppose again, the Lord speaks thus. I created thee after mine own image, I did put upon thee the stamp of the divine nature, in wisdom, righteousness, and holinese of truth: but seeing thou wast so fare from taking care to preserve it, that thou didst wantonly cast filth upon it: therefore I do remand it from thee, it shall no longer abide in that base unworthy soul of thine: henceforth let that ugly image of sin, and hell, which (it seems) pleaseth thee better, seize upon thee; take it to thee, and fills thyself with it. Thus we are all alienated from the life of God. Eph. 4.18. This part of the curse lies heavy on the whole soul.  
1. On the Mind, and understanding part: which is impotent, and unable to conceive the things of God, and to discern of things that differ, our understandings are darkened. Eph. 4.18. see. 1. Cor. 2.14.  
2. On the Conscience, which is defiled, Tit. 1.15. being either senseless, and so excusing, when it should accuse, Eph. 4.19. or when awaked, wanting just matter of excusing, and so unpeaceable. Isa. 57.21.  
3. On the will, which is rebellious against the truth, and ways of God revealed to the mind, depraved in its power of choosing, can will only, that which is evil, cannot will that which is good. see Pro. 17.11. Jer. 5.23. Math. 23.37.  
4. On the affections, which (being the Wills Waiting-Maids) are of the same temper, disordered, affecting evil, disaffecting good, running into extremity of excess, or defect, and so spoiling the conversation. Thus man, once made upright, yet by seeking out many inventions, Eccl. 7.29. is become without God in the world. Eph. 2.12. ergo accursed.  
3. When the soul, and body are parted, than the wretched soul is sent down to hell, to take possession of those everlasting flames. As soon as ever the first death hath done its office, forthwith the doom of the second death passeth upon the immortal soul, and then the great Jailor of hell layeth hold upon it, and drags it into the presence of the Almighty, on whom it shall look, with horror and amazement. Thy now sleeping conscience shall then be awakened, and all thy sins shall be set in order before thee, thou wilt not see them now, but they shall then stare in thy face; yea thy secret sins shall be set in the light of God's countenance, and thy most pleasing iniquities shall appear before thee in their proper black hue, to gaster thy soul into final desperation. No place left for repentance; the door of mercy, and the gate of heaven, shall be thenceforth shut up against thee for ever; thy wretched soul must take up its lodging in the loathsome prison of hell with the Devil and his Angels; Luk. 16.22, 23. 1 Pet. 3.19. where it shall lie, filled with the wrath of God for the present astonished, and swallowed up with the apprehension of the eternity of that to come, and tremblingly waiting for the great day of reckoning, and the dreadful hour, when it shall be poured down in full vials upon the whole man.  
III. The curse, which comes upon body, and soul together, or the whole man, may be summed up in these 3 particulars, also.  
1. The loss of his right unto, and sovereignty over the creatures, The Lord invested Adam in the day of his creation into a title, and power 
* Jus 〈◊〉 pot●sta●e v●.  over the work of his hands, especially the creatures here below, he had free liberty to use them and they were given to be serviceable to him; even the Sun, Moon, and stars to give him light; the garden and all the trees of it (except that one) for his necessary, and comfortable sustenance, and refreshing. God hath given the earth to the children of men. Psal. 115.16. yea the Patent extended to dominion over the creatures. Gen. 1.28. in which respect the Psalmist greatly admires the Lords high honouring of mankind. Psal. 8.4, 6. etc. But now by the fall, Adam hath forfeited all this interest, so that the creatures might justly deny us their service, the Sun, Moon, and stars might withhold their light, heat, and influences from us; the fire, air, water etc. might refuse to act, or work for our good; yea contrarily, the creature sets itself against us, in the quarrel of its Creator, as if it owed us a mischief; the Lion, Bear, Woolf, would devour us, the beasts of the field make head against us, yea, every worm will turn again. All the hosts of heaven and earth, are ready even like to rebel against us. This is a curse, which all the sons, and daughters of Adam feel in some measure, and sometimes reacheth to the taking away of life, limb, and all comforts. And although the sinner enjoy the benefit of the creatures both for necessity, and delight, yet that is only by the indulgence of the most High, who makes his Sun to shine, and his rain to fall upon all: and the choicest enjoyments are but as the Accommodations afforded to a Traitor in the Tower; there's a deadly curse lying hid in the bowels of them, which will make sad work in the latter end.  
2. The general Judgement after death, which is called the Judgement of the great day. Judas. 6. The Lord Jesus shall come in the clouds, and shall be revealed from heaven with his mighty Angels, in flaming fire, 2. Thes. 1.7, 8. He shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God. 1. Thes. 4.16. When the trumpet sounded at the giving of the law, 
Exod. 20 18 Heb. 12.19.20, 21.  it was (doubtless) to set forth the terribleness of the curse, which attends the Law; but at this great day, it shall sound far louder, to fill the ears, and hearts of sinners, which have broken it, with the dreadful report of it, to their conviction, and confusion, Judas. 14.15. Their bodies shall be raised out of the dust, and united to their souls, and their persons shall be presented before this glorious Judge, and arraigned at the bar of his great Tribunal. The books shall be opened, and all their foul businesses, (although now cast behind their backs, and laid to sleep in the darkest vaults of forgetfulness) shall be unmasked before the whole world, Eccl. 12.14. The process, and result of the transactions of that day, will be no small part of this curse, when the Goats, which shall stand at Christ's left hand, shall hear him solemnly sounding out, that most doleful sentence, Depart ye cursed, etc. Math. 25.41.  
3. The full, and final Execution after Judgement. As soon as ever this great work of judging the world is over, and the last doom awarded, then shall follow the execution thereof accordingly: then shall the great black curse be poured down upon sinners; all the curses of the Law (and Gospel too) shall meet together as in one Sea, and fall upon the souls and bodies of all impenitent ones, in their perfect strength, and fury, and abide on them for ever. this is called everlasting punishment, Math. 25.46. and it stands in 2 things.  
1. Some that's privative, called the punishment of loss. 
* Paenae damni.  an utter expulsion, or banished from the blessed face, and presence of God, and the glory of heaven. Depart from me, Math. 7.23. 2. Thes. 1.9. They shall be shut out as incurable Lepers, or as, Dogs, from communion with God, and the society of the Saints. They shall be deprived not only of all possibility of soul-blessings, which they never cared for, but also of the good things of this life, which were their only portion. The glorious God will not own them any more, Jesus the Mediator will offer them salvation no more, the Spirit of Christ will strive with their souls no more; there shall be no Minister to preach peace to them, to weep over them, and to beseech them to be reconciled to God; no friend to comfort them, and to wipe away their tears, no Sun to shine upon them, no bit of bread, or drop of water to refresh them: No blessing of God once to come near them; no good to be seen, enjoyed, or ever to come within their kenning (unless it be to aggravate their misery, that they may gnash their teeth for madness, in considering what they have lost) unto all eternity, without remedy.  
2. Something that's positive, called the punishment of sense, or pain 
* Paena sensus.  a total subjection to the heavy, yea intolerable wrath of God in the torments of Hell. Everlasting fire, Math. 25.41. The vengeance of eternal fire, Judas. 7. And the wrath to come, 1. Thes. 1.10. The whole person, soul and body, shall be companion with the Devil, and his Angels, and bear a part with them in torment. The worm of a guilty conscience shall lie gnawing at the hearts of sinners, like a snake, or a viper, and never die, Mar. 9.44. The Lord himself, (who is a consuming fire) will pour all the full vials of his wrath upon them; troops, and swarms of woes shall encompass them; the raging waves of hellish flames shall roar against them, and overwhelm them: thus they shall have their portion in the lake, that burns with fire, and brimstone, which is the second death, Rev. 21.8. God will set his infinite wisdom on work, to extract the Quintessence of all the curses of the Law, and his Almighty power shall second this wisdom, in inflicting them to the full. The fire shall be unquenchable, never go out, Mar. 9.43.44. see Rev. 14.9, 10, 11. The breath of the Lord doth kindle it, and still blows it, and keeps it in, Isa. 30.33. He will hold up the wretched creature with the one hand, that it may continue in being, and beat it with the other hand, that it may ever be dying, and never die. The perfection of curses.  
Thus I have presented to your view, some small scantlings, or shadows, (and but shadows) of that, which no understanding of man, or Angel is able to conceive, or express to the life. Viz: the curse of the Law, due to sin. I proceed to the Application.   

Sect. 3. Use. 1. & 2.  
And 1. Hence we may be bold to conclude, without the least haesitation or doubting, that Mankind is not now in that condition, wherein it was at first created. For Mankind is under the curse of God, and of the Law: but certainly God did not create man accursed in the beginning: No such work could possibly come out of the hands of the Lord Jehovah, who is God blessed for ever. Oh no, God made him a blessed creature, his posterity with and him, putting upon him, some parcels of his own blessedness. The Lord looked upon him, and saw he was very good, Gen. 1.31. And said, Oh man, I have set the stamp of mine own image upon thee, and thou art a blessed creature by that blessedness, which I have put upon thee. The Law looked upon him, and saw him every way conformable to itself, and said, Oh man, I can find no flaw in thee, therefore I bless thee in the Name of the Lord. But oh lamentable change. 
* Heu, quantum mutatus ab illo?  The Law looks at him angrily, and saith, Oh vile accursed creature. The Lord looks on him in deep displeasure, and saith, surely some mischievous hand hath been here. Did not I sow the seed of blessedness in this field? how comes it then, to be so full of cursed tares? oh, the Enemy hath done this. As, Math. 13.27.28. Thus man is woefully flitted from the top of Mount Gerizon, to the top of Mount Ebal, and is quite another, than God made him; as far differing from what he was once, as cursing is from blessing.  
Oh, consider this; look back, and see what we have been. He that was once blessed in the shine of his Prince's favour, and hath now lost it, how sensible is he of it? how doth the remembrance of it, even pinch and sadden his spirit, oh then! what desperate brutish hearts have we that can look upon the ruins of our first blessedness with dry eyes?  
2ly. We should seriously consider, and take notice of the woeful condition of all men by nature. What can be spoken more to the aggravation of our misery than this, that we lie under the curse of the Law of the most high God? The Law speaks aloud to all the sons, and daughters of Adam jointly, and severally, as Mal. 3.9. ye are cursed with a curse: oh ye wretched Backsliders, draw near hear, and tremble; yea, let every one suffer himself to be convinced of this, and take it home, and say, woe is me, I am an accursed creature. And to drive this Nail home, I shall insist a while on the consideration, both 1. of the sad effects, and 2. the strange properties of this curse.  

Sad effects of the Curse.  1. The sad Effects, or consequence of the curse, (I mean, such as are felt even in this life) are sundry; as  
1. The subjection of the whole creature to vanity. It groaneth, and traveleth in pain together, Rom. 8.20, etc. The curse, that lieth on thee for sin, maketh the creature sick, causeth heaven, and earth to quake. Every creature was full of beauty, and virtue according to his kind, and capacity; but that beauty is greatly decayed, and that virtue much wasted, and almost dried up. They were all made to serve thee, but now, that thou art a convicted Rebel, and therefore accursed by the doom of the Law, they all far worse for thy sake; the curse reflects upon them, because of thy treason against God: even as when a Nobleman is found a Traitor, and so obnoxious to the Law, all his servants, and retainers are sharers with him (less or more) in his sufferings.  
2. Spiritual bondage, and thraldom unto Satan. This curse is attended with lamentable soule-slaverie, infinitely worse, than that of the body. Every natural man is a prisoner, under the power of the Jailor of hell, even while he lives here in this world. God the great King, and Judge of the world, hath said, Take him Jailor and he hath taken him, and holds him captive to do his will. 2. Tim. 2.26. * He hath strong holds in the hearts of sinners, he possesseth them, and leads them at his pleasure; he saith, go, and they go; come, and they come; do this, and they do it. He blinds their minds, hardens their hearts, and works in them powerfully, Eph. 2.2. Indeed they spit at him, and say, they defy him; yet nevertheless they are his drudges, and carry his pack, and do his work. And while they profess that they scorn to serve him, yet even then they serve him willingly, and with both their hands. Oh misery, beyond all expression!  
3. Unfruitfulness towards God. He may complain of Mankind, as once of Israel, Jer. 2.21. I had planted the a noble Vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange Vine unto me? All our fruit is fruit unto death: we can bring forth no fruit unto God. The curse of the Law hath blasted us: we are (as it were) Thunderstruck, and made unserviceable. We can do nothing that is truly good, or well pleasing to God, Rom. 8.8. When Christ came near to the figtree, and saw nothing on it, but leavs, he cursed it, and then it withered, Mat. 21.19. So the Lord, seeing Adam, and his posterity now by their Apostasy become degenerate plants, pronounced a curse upon them, saying, Never fruit grow on you any more, and so we are become no better than withered stumps. Thou thinkest, that thou dost good duties, this and that good work thou hadst thy hand in, such, and such good fruits thou canst show; but alas it's nothing so, thou art a dry, and a barren tree.  
4. Liablenes to all the plagues, and judgements of God. The curse sets us in such a posture, as we are continually exposed to some mischief, or other. The ground, which brings forth briars, and thorns, being near unto cursing, its end is to be burned, Heb. 6.8. The foolishmen thinks his tongue is his own, to use as he will; Psal. 12.4. But Solomon tells him, his mouth is near to destruction, Pro. 10.14. See Ezech. 7.5, 6, 7. 2. Pet. 2.3. Speaking of false Teachers, he saith, their judgement lingers not, but is hastening on its way; their damnation slumbreth not, it keeps waking, to seize on them in due time. And indeed, what is it, that hindereth vengeance from falling on sinners, but only the Lords patience? Tha● consuming fire is at hand ready to lick thee up, and to destroy thee: there is but one step betwixt thee, and death. The Lord might forthwith stop thy breath, an● than thou art gone for ever, the ladder i● every moment like to be turned: tho● hangest but by one weak thread, and whe● that is broken, than thou droppest into th● flames of hell.  
5. Punishing sin, with sin, a very sad effect of the curse, when the Lord hath determined to set home the curse upon a sinner with a witness, than he leaves him to himself for his former provocations, either to run himself deeper into the same sins; or else to fall into more vile, and vicious courses, and so to heap up wrath against himself. As sometimes a father saith of an hopeless child: Seeing he will not be reclaimed, let him take his course, let him run himself out of breath, and hasten to his own ruin. Thus he scourged the Gentiles for their wild courses against the light of Nature, Rom. 1.26.28. And the Jews for their contempt of the word, Psal. 81.11, 12. And their opposing the Gospel, 1. Thes. 2.15, 16. Thus the Lord deals with many of the secure sleepy sinners: they give no regard to the offer of mercy, therefore the Lord shuts them up in ignorance, and saith, let him, that is ignorant, filthy, carnal, be so still: they are not bettered by mercies, or judgements, therefore they shall be made worse. The close deceiver becomes a gross robber, and God gives him over to lying, swearing, forswearing, etc. The immoderate use of the creatures becomes grossly riotous; God gives him up to beastly drunkenness, mispending of his time, wasting his estate, yea sometimes to wantonness, and bodily filthiness, to hatred yea scorning of good counsel, and the like abominable practices.  
6. Hellish terrors, startlings of conscience, fear of death, and of the Judgement to come. These are the sparkles, which fly up out of these everlasting burn, while the furnace is in heating to devour the ungodly of the earth, Isa. 33.14. Fearfulness surpriseth the hypocrites, Heb. 2.15. It's one main branch of man's natural misery that through fear of death, he is all his life, subject unto bondage, Act. 24.25. When the Aostle Paul, preached of the Judgement to come, Felix trembled. The sinner feels many a privy nip, while he is walking on in the ways of his own heart; he hath gripe in his spirit, that torment him, and he feels the flashing of hell fire sometimes in his conscience, so that he is appalled with the foresight of the wrath to come. His heart smites him, and tells him, that Vengeance lies in wait for him, because of ignorance, drunkenness, contempt of the Gospel, etc. The thoughts of death, and judgement damp him, and strike him to the heart, and he saith, oh I must once go down into the dust, what shall then become of this poor soul? 
* Animula vagula blandula. Quae nunc ab●bis in loca.  I must be brought to judgement, how shall such a sinful wretch as I, look the great Judge of heaven, and earth in the face. Alas poor sinner, thou settest a good face on the matter, before men, but thy heart knows, that it is thus.  
2. The strange properties, or qualities of the curse, 
Strange properties of the Curse.  are especially these 5. (I call them strange) because. 1. Most of them lie out of the road of the natural man's apprehension, and belief, they are hid from his eyes, he will not easily be persuaded of them. 2. Yea, the godly themselves do not so clearly discern, nor so carefully observe, or make use of them, as they might.  
1. It is a grievous, and a bitter curse. Can there be any thing more grievous, and bitter, than the abandoning of the creature from God? It was a very girevous curse, which Shimei the Benjamite shot against King David, as David himself terms it, 1. Kin. 2.8. A strong sore, forcible curse,- so the original word signifies. How much more rightly may all this be spoken, of the curse of God's Royal Law? When the Angel of the Lord would measure out a curse against the Merozites, according to the breadth of their sin, he bids curse them bitterly, Jud. 5.23. God's curse against sinners is bitter, Jer. 4.18. It's made up of gall, and wormwood. 
* jer. 8.14.9.15.  When Solomon would give warning of the danger, which may come by the ensnaring of an whorish woman, he tells us, that in his own experience he finds her more bitter than death, Eccl. 7.26. If he had known any thing more bitter, he would have mentioned it. Now the curse of the Law is the death 〈◊〉 ●he sinner, Gen. 2.17. The curse of the people upon Merciless selfseeking persons is grievous, it bites sore, Pro. 11.26. &, 28.27. Oh, but what then is the curse of him, who is the God of all people? that's but a flea-biting to this.  
2. It's a grounded, and authorative curse. It hath a superscription, and stamp of divine warrant upon it: the power of heaven goes along with it, which puts weight upon it, and makes it heavy and bitter. Elisha cursed the mocking children in the name of the Lord, and that curse commissioned, and enraged the 2 she bears to tear them in pieces, 2. Kin. 2.23.24. So the Law curseth the sinful children of Adam in the name of the Lord, and this curse armeth all God's judgements against them. The causeless curse is contemptible, it shall not come, Pro. 26.2. But the Law of God finds abundant cause in the sons of men, and therefore it curseth with authority, and efficacy. When a natural father curseth his children, as Noah, Cham, Gen. 9.25. And Jacob Simeon and Levi, Gen. 49.7. This breaths out authority; and therefore it strikes deep. When the Pope curseth with bell, book, and candle (as they say) his seduced slaves, which have received his mark, tremble at it, because they apprehend (though falsely) the authority of Christ himself to be in it, how much greater cause of trembling is there, when the father of the spirits, who is God over all, curseth transgressors?  
3. It's an imp●●●iall, and thorough-dealing curse; it overtakes all sinners; none can escape, or avoid it. Cursed is every one, that continueth not in all things etc. vers. 10. Before, No ability of nature, or religious privilege, or any excellency whatsoever, can possibly shelter or safeguard thee from it, till thou arrivest at Jesus Christ. We read of Levi, that he knew not his father, nor his mother, nor his brethren, nor his own children, Deut. 33.9. So the curse of the Law saith unto every one without exception, I have not seen thee, I do not know thee; it falls downright on all, without respect of persons. They use to picture Justice blind, even the justice of humane Laws, so the justice of the divine Law is (after a sort) blind; it can neither be bribed, nor dashed out of countenance: it cannot be swayed either by fear, or favour; it takes no notice of any by considerations, which might turn it aside from its right course. 
Zach. 5.3.  The flying roll goes over the face of the whole earth, to cut of every one that stealeth, and every one that swea●eth, etc. Yea it's so impartial, that it will not spare, or favour a justified person, who is now under the wings of Christ's blessing, but will look grimly upon him, and reach him some sharp lashes if it find him faulty, or miscarrying.  
4. It's a subtle, and a spiritual curse, it peirceth into the inwards, and goes down into the bowels of the belly, it can strike the very spirit of the sinner; so that oftentimes when no curse appears without, yet then there is nothing but curse within: when the outward man is compassed about with blessings, the inward man lies in the midst of all evil, yea is filled with the curse of God. The body is fat, and fair liking, the bones flourish like an herb, the Estate prospers, their name is up, no bands in their death, etc. but even then God sendeth leanness into their souls, Psal. 106.15. Their minds are more blinded, their hearts more hardened, their consciences more seared, they are more crusted, they grow more secure, and uncapable of any good, Lam. 3.65. Give them obstinacy of heart, thy curse upon them. Let their hearts be covered over, as with a buckler, to keep of every blow from God's word, or hand. This is God's curse on the heart; so that while all things are so well composed without, that they promise to themselves nothing but blessing, yet even then the curse of God sits close on their spirits, and ripens them insensibly for destruction.  
5. It's a standing, and abiding curse. The Justice of God hath brought it so home, and given it such a deep expression into the nature of man, that it's unremovable. No power either of man himself, or of any, or all the creatures in heaven, or earth, is able to take it off. The sinful soul under the curse of the Law is like to a prisoner, bound hand and foot, and thrown into the dungeon, ready for execution, he cannot lose the chains nor get himself out; he is sure for starting: No power, ability, disposedness in, or from the sinner himself can avail any thing, towards the ridding of him from the jaws of the curse: No footsteppe, or possibility of help by, or from the creature, man, or Angel, to put to a little finger towards his release from it. The flying Roll, which enters into the house of the Thief, and swearer, must remain in the midst of his house and consume it, timber, and stones, and all, Zach. 5.4. The wrath of God abides on the disobedient sinner, Jo. 3.36. Time cannot wear it out, Isa. 65.20. If a remedy be tendered to the sinner, he is utterly uncapable of it. 
* 1 Cor. 2.14  He hath nothing, which can concur with grace: whereby to further his recovery, in the least measure, but contrariwise, he fastens the curse more upon himself, 
* Rom. 2.5.  and runs more, and more into the clutches of it, and further still out of the reach of blessedness.  
Lay all these things together, and judge in yourselves, what cause we have to reflect sadly upon ourselves, and to lie down in dust, and ashes, under the sense of our own misery, as finding, and knowing ourselves to lie under the stroke of his great, and terrible curse? Woe is me, for the lamentable ignorance, and sottishness of our people generally, which sport, and sing, and walk merrily under this burden, as if they were the happiest creatures under the Sun. But oh, be convinced of it, and put it not away from you any longer. Why will you not acknowledge yourselves to be such, as the Lord, and his Law have found, and voted you to be? will you go about to make the Law a vain thing, and the Lawgiver a liar? That thou canst never do, the word of the Lord endureth for ever, let God be true, and every man a liar. Come down into the dust, cast away thy plumesses, thy corrupt fancies, of an imaginary blessedness, thou art really a cursed man. Please not thyself in this Hell of thine as if it were an Heaven: but be advised to take down this unquestionable truth, and know it for thyself, that it may lie near to thy heart, and thou mayst be humbled under thy woeful condition. Thus much of the 2d use.   

Sect. 4. Use 3d, & 4th.  
THirdly let us hear pause a while, that we may consider, and admire the wonderful condescension of the Lords goodness, and wisdom towards the sons of men, in that he doth so sweetly allay, and mitigate the curse, that it doth not pour out all its fury upon us. All the inhabitants of the world being accursed through sin, it's a wonder, that the first, and second death have not fallen pell-mell upon them all, and devoured them at once: it's a wonder, that the curse hath not dashed us all to pieces, and brought the whole world into a Chaos long ago. This is from the wise, and good providence of God, who for the preservation of the whole frame, and for the comfort of his own people, doth snub, restrain, and moderate the curse, and keeps it within certain bounders, as the Sea within its banks, that it cannot overflow, and destroy the earth, We see that the horse, the Ox, and other such like creatures have not quite renounced man's service, but are easily brought into subjection: Yea, the most savage creatures are not invincibly rebellions but God affords to man both skill, and power to tame them Jam. 3.7. And 2. What a merciful dispensation is this, that such swarms of curses should fly abroad in the world, and yet so very few of them (in comparison) should touch us? That so few are born blind, deaf, maimed, idiots? That nature is sustained in health, strength, vigour? yea, that we live upon the earth, and enjoy the influence of heaven? That the heaven over our head is not brass, and the earth under our feet, iron, yea, that we are in any estate short of hell, who might justly have been stripped of all at once, and made the common Butt of all his curses? And further, Isa. 3. What a sweet providence is it, that when the Lord inflicteth evils or judgements, which are properly, and in themselves the bitter fruits of the curse, he doth not always inflict them merely as curses, in reference to the sins of the persons, but sometimes only praeventions of sin, and the miseries which follow it, as. 1. Cor. 11.32: Or as exercises of patience, as in the famous example of Job; or as means, which his divine wisdom is pleased to use, for the manifestation of his own glory, in some, way, or other. Whereof we have a notable instance in the man, which was blind from his birth, Jo. 9.1.2.3. The disciples ask our Saviour, whose sin was the cause of that judgement, his own, or his parents? He answers, neither of both, but that the works of God should be made manifest in him, his meaning is this; you think this man is thus marked out for some notorious sin either of his own. Or his Parents: but you are mistaken: for although sin be an universal cause of all judgements, 
⸫ See Piscator and Gualther on the place.  yet in this case the Lord did not look upon the sins of either of them, as the adequate, or next moving cause of inflicting this blindness: but he intended hereby the manifestation of his works the work of justice, and severity, in afflicting him so sadly, and so long; the work of goodness, and mercy, in bestowing the blessing of sight upon him; and chiefly, that this miracle wrought by me (saith christ), may be a clear, and undeniable demonstration, that I am the Son of God, seeing it could not possibly be done by any other hand. 
⸫ ab v. 32.  To shut up this use; let us not reckon ourselves the less miserable, because of these, and the like providences, but rather ascribe them to the indulgence of mercy, and adore the glory of his dispensations, who suffereth us not to be so accursed, as we deserve.  
4ly. Hence I infer, that there is no justification to be had, no, nor any possibility thereof by the works of the Law. It is a vain thing once to expect it. The Law curseth sinners; how then doth it bless them? but if it justify them, it blesseth them. All men are under the curse of the Law: therefore no man is under the acquittance, and absolution of the Law. This is one of the Apostles arguments in the verses before to look for justification, and blessing from the Law, is not only to lose our labour, but also to bring upon ourselves more mischief. It's the way to inwrappe us more in the folds of the curse, to implunge us into a deeper Sea of guilt, yea to seal up the curse against our own souls, and to make it sure to ourselves. Observe, what is the conclusion, which the Apostle would prove, from the text alleged out of Deuteronomie. vers. 10. before, It is, that those, which are of the works of the Law, are under the curse, that is, not only those, which break the Law, or do not keep it perfectly, but those that depend upon it, and reckon of justification by the works of it, even these also are accursed, so Rom. 3.19.20. The Law chargeth all men with sin, and thereby stops every one's mouth, and makes all the world subject to the vengeance of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Whence it follows avoidable, that no flesh shall be justified by the deeds of the Law. Therefore the Apostle professeth, that he would by no means be found, having his own righteousness, which is of the Law, Phil. 3.9. As if he should say, If I should appear before God's judgment-seat, clothed in that habit, he would abhor me, and I were utterly undone. So then, there is no justification to be had by the Law; No man can possibly reach that conformity to the Law of God, either inward, or outward, in the frame of the heart, or carriage of the life, which will be able to plead his justification in the sight of God, It is not any good quality within us, or any goodwork, that comes from us, or both joined together (though never so excellent for kind, or degree), that can set us right in the court of heaven. There is nothing at all, which a man hath, nothing at all, which he doth or can do, for which God will pronounce him righteous: but when he hath done all, and is got up to the highest pitch, the Law will tell him to his face, that he is still Accursed. This is needful to be urged: for not only the world, but the churches of Christ, are full of justiciaries, which carve unto themselves an imaginary self-righteousness according to the Law. Oh that these persons would open their ears to this truth, and take it down. Of these I observe 4 sorts, I mean such, as seek a Blessedness by the Law, which they shall never find.  
1. Professed Papists, which submit unto, and hold fast the established doctrine of the Church of Rome, especially as it is set forth in the council of Trent; where they determine thus. The alone formal cause of the Justification of a sinner before God, or that which gives being to it, is Righteousness implanted, or a new quality of grace, or frame of holiness wrought in the soul: which what is it else, but personal, and inhaerent conformity to the Law of God? They tell us further, of a, first justification, whereby of unrighteous, a man is made righteous; and secondly, whereby of unrighteous, he is made more righteous. The former (if I mistake not) they hold incomplete, and so insufficient; being but a kind of entrance made by faith, and other preparative dispositions: the latter is that, on which the main weight of the business lies; and it's done (say they) by the improovement, and exercise of those good dispositions, according to the command of the Law. So that a Papist, keeping to the principles of his religion, must either have his blessedness from the Law, or stand accursed still: and if we make the best of it, he is chargeable with that folly, for which the Apostle taxeth the Galathians. vers. 3. Of beginning in the spirit, and seeking to be made perfect by the flesh. And herein the hand of God is remarkable, either in mercy, or justice, or both, to some of them, in taking them off from their old plea, so that when they are to die, they dare not trust their souls in so crazy a bottom: yea their great Champion Bellarmine, when he hath bet his brains, and stretched his wits, in sundry pages to uphold the doctrine of justification by inhaerent righteousness, yet at length he comes to this resolve. * Because of the uncertainty of our own righteousness, and the danger of vain glory, therefore it is * the safest way to trust only in the mercy and goodness of God. In which words, he doth (upon the matter) unweave his own web, and destroy what he had built. For if this be the safest way, it is so, because it is Gods only approved way for the justification of a sinner; and conseq. this way alone must be taken, and all other ways must be rejected, and avoided, as being not only not the safest, but positively unsafe, and certainly full of danger, yea, unquestionably destructive.  
2. Blind ignorant Protestants, which have nothing of religion, but only the bare name, a mere outside, their Christendom, the faces of Christians. They were baptised, they keep their church, they come to the communion, and receive their Maker (as they carnally, and grossly speak), they have a share in the outward privileges of the church, saying, Lord, Lord, and therefore they think, that no blame lies upon them, the curse is fare enough of from them, they are accepted of God, and in a blessed condition thus the Jews gloryed in the Temple of the Lord, which the Lord condemneth, as a trusting in lying words, Jer. 7.4. They boasted of their privileges, that they were Abraham's seed, never under bondage, yea, that they had one father, even God, etc. The Lord Jesus tells them plainly, that they were the servants of sin, and of their father the Devil, Jo. 8.33, 34, 41, 44. A clear glass, wherein the generality of our people may see their faces; all their religion stands in this, that they are called Christians, and go among the people of God: this is their blessedness. But oh woeful people, how came you by this blessedness? whence had you it? you are under the Law; it holds you under guilt, and pronounceth you accursed; and (alas) these privileges and services are far too weak, and poor things to take off that guilt, and to remove that curse which sticks to your wretched souls. Oh my soul pities your sottishness. Awake from your slumber, and deliver yourselves from these delusions, before ye perish in them.  
3. Civil livers, which go far in the observation of the outward duties of the second Table, they are honest in their deal, equal in their actions, sweet in their behaviour, and as far as the letter os the Law will carry them, unreprovable; these are the righteous men which justify and bless themselves, as the young man, Matth. 19.20. and the Pharisee, Luke 18.11. but these went away unjustified, and therefore accursed. Thus it was with the Apostle Paul before his conversion, who had more to boast of in the flesh than any man; for besides circumcision, and many other Jewish privileges which he enjoyed, he came up so high in conformity to the righteousness required in the Law, that as touching it, he saith he was blameless: and these things were his gain; but when he found Jesus Christ, he looked upon them all as loss, and cast them away as dung, yea as dogs-meat, 
⸪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alluding to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 2. before.  Phil. 3. 5-8. as if he had said, If those dogs, those evil workers (the Jewish Teachers, which press circumcision and legal righteousness) do taste such savour and sweetness in this kind of meat, let them take it to themselves, as fittest for them, it will not down with me; I have other meat, which these men either do not know, or cannot digest. This is just the case of many among us. But oh man, if thou wilt bring thyself and thy work to the standard, thou wilt find, that although thou blessest thyself, and others bless thee too, yet thou art without the sunshine of God's blessing. For if it were granted, that thou hast gone thorow-stitch in thy duty to men, yet still the business is lame, and halts on a side; all this while thou hast neglected thy duty to God, and dost thou look to be accepted for thy partial obedience? would this be a sufficient acquittance to a child in his father's house, that he hath discharged himself well in all his carriage to his brethren, and servants in the family, while he hath never regarded his duty to his father? or can he expect his father's blessing? may he not rather fear his curse? This is thy case, who restest in the moral righteousness of the second Table.  
4. Religious professors, who besides all these, have also a form of godliness; they have the form of knowledge, and of the truth in the Law, Rom. 2.20. and in the Gospel too 2 Tim. 3.5. they have seen, and sorrowed for their sins and bad courses; they have broken off their iniquities, and reform their ways; they perform religious duties, pray, read the Scriptures, hear the Word preached, observe the Lords day, show some degrees of love and respects to good men. In a word, they have sundry commendable abilities within, and bring forth many (materially) good fruits without; and hereby they work out unto themselves a carnal peace, persuading themselves that they are in good case, and accounting themselves righteous, and blessed of God; but all this will go for no more in the Court of Heaven, than the righteousness of the Law, which holy Paul durst not stand to for his justification. He did not only disclaim those privileges, and that righteousness, which before he had accounted his gain, but all things whatsoever; yea doubtless (saith he) I do count all things but loss; I do, even at this present, since I came truly to know the Lord Jesus Christ, renounce and cast away all things, whatsoever I am, or have, in the business of my justification before God, save the righteousness which is through the faith of Christ, Phil. 3.8, 9 Let a man reach out as far as is possible in conformity and obedience to the first Table (as well as to the second) both in religious dispositions, and holy performances, and let this be joined with a glorious external profession of Christ and the Gospel, yet he may still abide under the Law, and so be a stranger to the grace of justification. It is not any one of these, or the like qualifications and workings, nor all of them put together, that can raise the soul into a justified condition, but still it abides under the curse. What high characters of more than ordinary holiness doth the spirit of God put upon the Jews? Isa. 58.2. they sought God daily, they delighted to know his ways, as if they were a Nation that did righteousness; yet they are rejected and disallowed, even in their choicest and strictest duties; Jesus Christ professeth that he will send away many at the last day, which have done wonderful works in his Name, Matth. 7.22, 23. This is a fine spun, but (I fear) too common hypocrisy, to make graces, duties, reformations, performances, the matter of our righteousness before God. Let Christians take heed, lest while they reckon on the blessing, they be found under the curse.  
The issue of this use is, to knock us all off from thoughts of justification by the Law, seeing we are all under the curse of it. Let us not make account of such a thing, it will prove but a dream, and we shall be deceived. Let us by all means shun this most perilous work.   

Sect. 5. Use 5 & 6.  
5. IT's no wonder then, if the preaching of the Law be so unwelcome, so burdensome; yea (I may say) so hateful and abominable to the greatest part of our Congregations. If you would prophesy unto them of wine and strong drink, speak unto them smooth and pleasing things, and tell them of nothing but Gospel, and promises and comforts, you are very welcome, oh this is excellent Doctrine. But contrariwise, the Ministry of the Law is as unwelcome to their hearts, as water into a ship, or fire into their bones; and can ye blame them? 
jer. 5.14.  alas the Law breathes out nothing but curses against the men of the world; it's like the roll of the book which was spread before Ezekiel, written within and without, with lamentations, and mournings and woe, Ezek. 2.10. which way soever the Minister turns it, it speaks cursing to wicked men, it flasheth hell fire in their faces continually; how should this be endured, to hear themselves cursed to their faces all the day long? therefore they hate him that rebuketh in the gate, Amos 5.10. sometimes they break out into gross and open distempers, they rage and storm, and persecute us; they smite us with their tongues, and call us railers, and preachers of damnation; they go away with their hearts filled with gall and malice, and their tongues with clamours and outcries against us; they say to us, as the possessed persons said to Christ, Are you come hither to torment us before the time? Matth. 8.29. Others can by't in their wrath, but they grumble in their hearts, and sometimes say, they could wish that their Minister were more discreet; and it were well if he would keep him to his Text. But truly, he that threateneth the curse of the Law against a natural man, is not gone far from his Text. Thus it is, and thus it will be while Satan is the God of this world, and sin reigneth in the hearts of the men of the world, we canno● expect it should be otherwise: Even John Baptist, when he comes to cast down mountains, must look to find no better entertainment.  
6. Yet every hour we may strongly infer a necessity of preaching the Law, although John Baptist be censured as a busy pragmatical fellow, yet he must do his work for all that; although the preaching of the Law be both tedious and odious to carnal men, yet must we not neglect that piece of our Ministry in any case; this Law-work must be attended in its due place: for seeing man lies under this misery and danger, its needful that he should see and know it, that so he may come to be affected with it, as the case requires. There is no wise man (I suppose) but would willingly be informed of any mischief that is towards him; if he be under the displeasure of the supreme Power, or in danger of some mortal disease; or if he fear an adversary at Law, every one would know the worst of his own cause: for he may possibly by this means be put into a way to prevent or avoid it, which otherwise (ordinarily) he cannot. How much more needful is this wisdom in the business of the soul? Now the best and most regular way to attain this end, is the Ministry and preaching of the Law itself, that the wretched sinner by a particular home-application of it, may get acquaintance with his woeful condition, and so apply himself to the use of means, whereby he may escape the danger. Every natural man lies under the guilt of sin, and therefore under the displeasure of the most high God; sick of a mortal soul malady, which brings him under the power of the second death; cast in his cause before the judgement seat of heaven, to his utter ruin and undoing. It concerns him therefore to attend upon the Ministry of the Law, that he may know how the case is with him. A malefactor or trespasser amongst men, may discover by searching into the Law of the Land, what danger he is in: so may the sinner by searching into the Law of God. Whence (I conceive) I may be bold to conclude, not only the conveniency, but also the necessity of the seasonable preaching of the Law in our ordinary ministration. This is not a politic device of Preachers, or purpose to screw into men's consciences, that they may Lord it over them (as carnal men are apt to judge) but a way approved by God himself, in order to the conversion of sinners, and seconded by the practice of his servants in former times. The Law is the Lords candle to reveal sin, Rom. 3.20. and ●y consequence to reveal the curse due to sin. It's the Lords hand to work wrath in the soul, by striking it with conviction, and with fear thereupon, Rom. 4.15. God the great Lawgiver hath put upon it such a beam of purity and authority, that it is able to manifest sin to the conscience, even in the most sly and hidden aberrations. It's the Lord's Bailiff, to hunt out sin in the several kinds, degrees and colours of it, and to lay his arrests upon the sinner. It's the Lord's voice, to call and fetch every Adam out of his thickets, Gen. ●. ●, 10. yea, it's the Lord's sword, or slaughtering-knife, whereby he kills and slays the sinner in himself, that he may live unto God, Gal. 2.19. Now that the Law may do all this, it is not enough that the sinner have an overly and general knowledge of it, but it must be opened, and applied in some competent measure of distinctness to his heart and conscience; for doubtless every natural man may say of the Law, as the Eunuch of the Text, in the Prophecy of Isaiah, How can I understand it, except some man should guide me? Act. 8.31. God sends Moses to conduct the children of Israel towards the Land of Canaan, but they must go thorough the wilderness, and there the Law must be promulgated in a terrible manner, with thunderings and lightnings, etc. that the fear of the Lord might be before their faces, Exod. 20.20. Sinners must come to mount Sinai before they come to mount Zion. Jesus Christ himself when he comes with healing in his wings, and his heart and mouth full of blessing for sinners; yet even then he will send his messenger before his face to prepare the way before him; they must remember the Law of Moses in the mean time, and before his coming he will send them one to go before him in the spirit and power of Elias, etc. lest he come and smite the earth with a curse, Mal. 4.2, 4, 5, 6. Luke 1.17. So that (to shut up this use) we must crave your excuse if we harp sometimes on this harsh string; for although it be not toothsome physic, yet it is wholesome. We should be both unfaithful to our great Master, and treacherous to your souls, if we should withhold from you this so necessary a part of God's counsel. We were not worthy to be admitted Counsellors at Law, if we would not plainly tell our Clients the worst of their causes. We know the terror of the Lord, therefore we persuade you by the light of the Law, to consider of your misery, 2 Cor. 5.11. That speech of the Pharisees is a truth, though ill meant, and worse applied by them John 7.49. The people which know not the Law, are cursed. When people cannot endure to hear of their sin, and curse by the ministry of the Law, it is too probable a sign that they lie fast bound (hand and foot) under the curse. Oh my brethren, were it not better to hear the curse ringing aloud in your ears in this world, while there is a possibility of escaping it, than to feel it lying on your souls and bodies, in the full power and fury of it in the world to come, when the time of mercy and blessing is expired; Oh consider it, and the Lord give you understanding.   

Sect. 6. Use 7 & 8.  
7. SUffer the words of exhortation, and give me leave to impart unto you counsel from God. Oh that your ears were open, and your hearts pliable, that this counsel night be acceptable unto you, about a matter of so great importance. Let this exhortation run in two streams: 1. To all the sons and daughters of Adam; you see in what woeful case you stand by the just verdict of the holy Law of God. I beseech you weigh it well; it's the great curse of Almighty God that you lie under. Would you see it yet more clearly in its hideousness? then look upon it in all its dimensions; for breadth, it wraps in all mankind, Adam and his whole generation, to the last man that shall stand upon the earth, and all creatures which serve for his use; for length, it reacheth to eternity; for depth, it goes down to hell, and there puts forth its greatest mischief; for height, it gets up to heaven, and infects it, the moon and stars are not pure in his sight, Job 25.5. Review the sad effects and strange properties before mentioned, and then tell me, are you now convinced of your misery? is it come so near to your consciences, that you cannot now shake it off any longer? Oh then, I entreat you, for the love of your souls get from under it; how dare ye abide in this condition? how can ye eat or drink, or sleep with such a massy weighty curse lying upon your souls? Say, Oh wretch that I am, I was born at first to blessedness, but I am now implunged into a most woeful curse; and shall I lie still under it, and not go about to recover my first estate? Oh no, haste away, and escape for thy life; the longer thou continuest under the curse, the more sinfulness and guilt thou contractest, and so makest thyself more accursed. Deliver thyself betimes; how long wilt thou linger in this black Sodom?  
2. To parents, and such as have the charge of others; alas, your children are under the curse of the Law. Suppose that some of them were infected with the leprosy, pestilence, or any contagious disease threatening death; or were under any calamity at present, which would certainly be their ruin, if not timely prevented, would ye not use the best means for their help? especially if your hearts can tell you, that you have had a great hand in bringing them into this danger? Oh then, if you have the bowels of parents earning in your bellies, you will spare no cost nor pains, but lay out yourselves freely in all ways possible for their seasonable recovery: you, you have been the immediate instruments of putting them into this lamentable pickle; you have begotten and brought them forth, and from you they have derived (together with their being) this doleful curse; and will you suffer them to lie under it still, and not put forth your hands to help them out? Do ye not tremble to think, into what a deep gulf you have implunged them? Oh what joy can you have in them, in their beauty, comeliness, towardliness, or their sweet natural parts, whiles this sad thought is ever and anon coming into your minds? Alas, these tender babes, these hopeful children, are in themselves no better than accursed creatures. But we may well mourn over the desperate carelessness of the greatest part of parents and masters, which suffer those that are under them to continue in that woeful plight, without looking after their recovery; yea, give them leave in these licentious days to run up and down from one sect to another, and from one wickedness to another, and to make themselves still more vile, and yet do not restrain them; as it is said of Eli, 1 Sam. 3.13. And what shall we think of those parents that encourage their children to sinful ways? they may swear, scorn at godliness, break the Lords day, profane his worship, neglect, yea trample upon his Ordinances, and they give them good leave to do so, saying (in effect) to them, as Rebecca said to her darling Jacob, when she set him on to get the blessing, Upon me be thy curse, my son 
Gen. 27.13. . While you carry thus towards them, I tell you, you may bless them morning and evening, yet God curseth them. Ah cruel father, mother, master, dame, you must one day answer for their souls, and their blood will be required at your hands. You say you love them, and would see them do well; but I beseech you, love them better than thus, or you will one day wail and wring your hands, to see them irremedilesly miserable.  
8. This truth being duly taken down (before we dismiss it) may serve to bring us all out of love with one wicked practice which is too common every where, and that's cursing; and to discover it to be a thing both desperately sinful, and even in itself unreasonable. Some profane unsavoury ones are not afraid upon any trivial occasion to curse themselves, if this or that be not so, I would I were hanged, I wish this meat may be my poison, Let me never thrive, etc. and these dreggish dangerous times have brought forth a generation of men of corrupt minds, and dissolute principles, which can curse themselves with a kind of authority and bravery; If I do not such and such a thing (and it may be some desperate abominable crime) God damn me, God confound me, etc. As for imprecations against others, how ordinary are they? there be deboist unnatural children, which blush not to curse their parents; so parents curse their children, masters their servants, and one neighbour another; you shall hear a man sometimes curse his horse, if he do but stumble; or his , if they turn out of the way; or his very axe, hammer, or the working-tool in his hand, if it miscarry. In short, there is no language so ready to our common people, if they be displeased or put into passion, as hangment, vengeance, the devil, a mischief, the pox, or the like; when as the mad man, they cast firebrands, arrows and death, Prov. 26.18. And some have so accustomed their tongues to such hellish speeches, that they are to them but words of course, they curse when they mean no harm; which is an abominable taking of God's Name in vain; seeing every imprecation is (virtually at least) a prayer to God to do the thing expressed or intended therein. Let me advise you therefore to consider what you are doing; you are under the curse of the Law, and will you be so bold and busy with it? Oh that you were wise, and that ye would cause these words to sink down into your ears, and seriously ponder in your hearts these particulars following:  
1. Cursing is given in Scripture, as the mark and brand of persons that are notoriously profane, and such as are strangers from God, and in the bond of iniquity, Psal. 10.7. his mouth is full of cursing. See 1 Sam. 17.43. and 2 Sam. 16.5, the practice of Shimei, Jud. 17.2. Micahs mother, Rom. 3.14. it's sometimes followed home with remarkable judgements, Exod. 21.17. Prov. 30.11. see the exemplary punishment of Shelamiths' son, Leu. 24.14.  
2. It is very unbeseeming, and inconsistent with the profession of Religion, not becoming those which have given their names to Christ; and from that very consideration sometimes forbidden, Rom. 12.14. Eph. 4.31. 1 Pet. 3.9. it is so foul a thing, that the practice of it (if habituated and frequent) will scarcely stand with saving grace; Christians that give way to it, and suffer themselves to be overcome by it, do very much forget themselves. See Jam. 3.4, 10. etc. Peter foully overtaken, Mat. 26.74.  
3. It argues a great measure of flintiness, and strange audaciousness of spirit, when a man dare adventure to play with such edgetools, to bandy so terrible a thing as the curse is, and to dally with it upon every trifling occasion.  
4. In thus doing, you take upon you the office of the Law; yea you step into the Lords own seat. God hath put this burden on the Law (as to bless the observers, so) to curse the transgressors of it; how darest thou then encroach upon it? who made thee a Lawgiver; or who gave thee this authority? Oh take heed, thou makest thyself guilty of most unwarrantable usurpation.  
5. You invite the curse, and call for it to come and seize upon yourselves, or others, as if it were too slow, and made not haste enough; but thou mayst be well assured it hath wings; it's the flying roll; and thou wilt find to thy sorrow one day, that it comes with too much speed, thou needest not to hasten it.  
6. You add more misery to the miserable. Thou art wretched above measure already, through the curse of the Law which lieth upon thee; wilt thou increase thy wretchedness by sealing up the curse against thyself, and that with thine own mouth? Thy children are in a woeful condition, by means of the sin and curse which thou hast derived unto them; and wilt thou make it more woeful by pronouncing a curse upon them with thine own lips? may not many a child say to his father and mother, Is it not enough that you have brought me into the world accursed by the Law of God, but I must have your curse also?  
7. Yea last, you provoke the Lord to take you at your words, and to say, Well, be it unto you, even as you will. Thou sayest, God damn me; it's a bargain thou shalt be damned. The Lord doth oftentimes send down the curse upon the children, according to the imprecation of their parents, the prints whereof stick upon them visibly all their days. They that love cursing, shall have cursing enough, Psal. 109.17, 18, 19  
Therefore put away this bad language from you, and let it not be heard any more amongst us.    

Chap. 3.  

Sect. 1. The second Conclusion; what this imports, that Christ was made a curse for us.  
THe second Conclusion or Doctrine which these words hold forth unto us, is this: Christ was made a curse for us which are under the curse of the Law; Jesus Christ the Son of God, the second person in Trinity, became a curse for the sons of men, who stand accursed by the doom of God's righteous Law.  
Let it be observed, that he is not only accursed, but a curse; and this expression is used both for more significancy and fullness, to note out the truth and realness of the thing, and also to show the order and way he took for bringing us back unto that blessedness which we had lost. The Law was our righteousness in our innocent condition, and so it was our blessedness, Jam. 1.25. but the first Adam falling away from God by his first transgression implunged himself into all unrighteousness, and so enwrapped himself in the curse: Now Christ the second Adam, that he may restore lost man into an estate of blessedness, he becomes that for them, which the Law is unto them, namely a curse; 
Rom. 10 4.  beginning where the Law ends, and so going backward to satisfy the demands of the Law to the uttermost; he becomes first a curse for them, and then their righteousness, and so their blessedness.  
For making good this truth, I shall endeavour to clear these two things:  
1. What this is, that he is made a curse for us; and wherein it stands?  
2. By whom, or by what power he was made a curse for us?  
For the former:  
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 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 merely, 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 back-set of good security. No, Christ Jesus doth not expect that we should pay the debt ourselves, but he takes it wholly to himself, as a surety for a murderer 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 stands surety for us, runagate malefactors, making himself liable to all that curse which belongs to us, that he might both answer the Law fully, and bring us back again to God. As the first Adam stood in the room of all mankind fallen: 
1 Pet. 3.18.  so Christ the second Adam stands in the room of all mankind which is to be restored; he sustains the person of all those which do spiritually descend from him, and unto whom he bears the relation of an head.  
But to open it yet more fully, I conceive that to this making of him a curse for us, these three things do concur:  
1. His taking upon him the nature of man, which is both sinful and accursed; the children were partakers of flesh and blood, and he also took part of the same, Heb. 2.14. he came in the likeness of sinful (and therefore of accursed flesh) Rom. 8.3. he took upon him the nature, not of this or that particular man, as Abraham, David, Peter, or any other, but the nature of mankind in general; even that selfsame nature that sinned, and is therefore accursed. It was not a similitude or shadow of flesh, or a mere show of being a man, but truly, really, sensibly flesh or manhood, as himself avouched to his Disciples after his resurrection, bidding them handle him, that they might be satisfied that it was not a spirit which they saw, but the very same true body which he had before, Luk. 24.39. The Word or second Person in Trinity, took the nature of man into the unity of his person, that it might dwell and have its subsistence in the Godhead only, John 1.14.  
2. The real imputation of our sin (or the guilt of our sin) to him. 
Isa. 53.6.  He was made sin for us, even he which knew no sin, 2 Cor. 5.21. All the sins of the Elect were charged upon him, both original and actual, and he had them all by imputation, without any inherence of sin in him at all; he had no sin of his own, neither of nature nor practice, for he was conceived by the overshadowing of the Holy Ghost, and so was born holy, Luk. 1.35. And besides, had the guilt but of one, even the smallest personal sin been upon his soul, it would have utterly disabled him from the work of his Mediatorship, Heb. 7.26. yet he had the sins of others; the sin of the world was laid at his door, as if it had been his own; he was numbered with the transgressors, 
Mar. 15.28.  Isaiah 53.12. Luk. 22.37. And thus the Lord looked upon him as a sinner upon our account. If this had not been so, how could either death have been justly inflicted upon him, or his merit have been imputed unto us? This must be Luther's meaning, when he saith Christ was the greatest sinner; he was Manasseh that Idolater, David that adulterer, Peter that denier of his Master, etc. to wit, by imputation only, he being made sin for them, as the Apostle speaks.  
3. An actual undergoing and suffering the wrath of God, and the fearful effects thereof, in the punishments threatened in the law. As he became a debtor, and was so accounted, even so he made payment thereof; he was made a sacrifice for sin, and bare to the full all that ever divine justice did or could require, even the uttermost extent of the curse of the Law of God. He must thus undergo the curse, because he had taken upon him our sin: The justice of the most high God revealed in the Law looks upon the Lord Jesus as a sinner, because he hath undertaken for us, and seizeth upon him accordingly, pouring down on his head that curse and those punishments which are threatened in it against sin; for the curse followeth sin, as the shadow the body, whether it be sin inherent, or sin imputed: even as the blessing follows righteousness, whether it be righteousness inherent, or righteousness imputed. The Scripture is very clear and full in holding forth this, as the main part of the curse; it was prophesied of long before, Isa. 53.4, 5. etc. he was stricken or smitten, and this striking was even unto wounding, and this wounding was accompanied with bruising. And because all our iniquities (in the punishments of them) met in him, as all rivers in one sea, all arrows in one butt, all the Regiments of an Army in one place of rendezvous, therefore he was oppressed; for he was brought forth as a Lamb to the slaughter, in his humiliation his judgement was taken away, Acts 8.33. yea, he was cut off from the Land of the living: It was also fore-typified and represented by many sorts of Sacrifices in the Law. 
1 Cor. 5 7.  All those Prophecies and types were accomplished in him; he told his disciples often in the days of his flesh, that he must suffer many things; and so he did; see Heb. 9.26. & 28. He hath appeared once in the end of the world, to put away sin by the sacrifice of himself; and, He was once offered, to bear the sins of many. All this suffering is comprehended in that sentence, Gen. 2.17. In the day that thou eatest, thou shalt die; this was the punishment which Divine Justice did award against sin; therefore this he must suffer.  
But because the main s●●ess, and (as it were) the very dregs of this bitter cup, lies here; it may be worth our labour to consider it a little more particularly; and that, 1. In the preparation thereunto. 2. In the main brunt itself.  
1. There was a preparation to it by many smaller and lighter skirmishes; for (having emptied himself of his glory, so that he did not appear to be that which indeed he was, and subjected himself to the state of a servant, and so a meet object of suffering) he became a man of sorrows all his life long, Isa. 53.3. compassed about with infirmity, Heb. 5.2. as soon as he was born he was laid in a manger, because there was no room for him in the Inn; while he was very young he was persecuted, and forced to fly into Egypt 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was tempted of Satan. Quod illud dictum civium satis arguit. Usser. Annal. per poster. p. 552. ; he wrought for his living at the trade of his reputed father, as it is more than probable by that speech of the Mazarenes, Mar. 6.3. Is not this the carpenter, & c? He was the object of man's reproach, he was called a wine-bibber, a friend of publicans and sinners, an enemy to Caesar, one that hath a devil; he was subject to the infirmities which are incident to mankind, as hunger, thirst, poverty; he was betrayed by Judas, forsaken by his disciples, abused by the Jews, mocked, buffeted, spit upon, crowned with thorns, accused, arraigned, condemned as the vilest malefactor. In one word, he was a worm, and no man, Psal. 22.6.  
2. The main brunt itself was, that he was struck with death. The Sacrifice in the Law was to be slain; the goat which was to be offered for a sin-offering for the people, must be killed, and the blood of it must be brought within the veil, Leu. 16.15. The same courses (as to kill) was to be taken with the burnt-offering, peace-offering, and trespass-offering; as we may see in the 1, 3, 5, 6, 7. chapters of Leviticus. So it was prophesied, Isa. 53.12. he poured out his soul unto the death; and elsewhere often.  
Now this death which Christ did undergo, was both of the body and soul.  
1. He suffered the death of the body, called the first death; this Gabriel the Angel revealed to the Prophet Daniel some 1006 years before, Dan. 9.26. the Messiah shall be cut off; the accomplishment whereof the stories of the Evangelists relate very largely, Isa. 53.8. Acts 8.33. his life is taken from the earth. We by sin had deserved the first death, the taking down of this earthly frame, by the separation of the soul and body, therefore Christ our surety must die that death for us; the particular end of death which he should and did suffer, was the death of the cross; which was so designed and ordered by the alwise counsel and providence of God, both because it was very painful and grievous, and also because it was a most shameful and ignominious death; but especially because it was, even by divine appointment, stigmatised with this brand of infamy, that whosoever was hanged on a tree, was to be accounted ceremonially accursed, as it is avouched in the close of the verse. It was not necessary that he should suffer all the several sorts of death, as stoning, burning, sawing, beheading, etc. it was sufficient that he suffered that one kind of death, which the wisdom of God saw to be most fit and suitable; neither yet was it necessary, that his death should be attended with such cruelties, as some men have been enforced to suffer, as pulling the flesh from the bone, pinching it with hot pincers, and the like: These are rather personal, than natural, and merely accidental, not essential to the first death: Therefore the legs of Christ were not broken; and although his body was laid in the grave, yet he saw no corruption, because these infirmities did not consist with the dignity of his person; and the latter would have made void the fruit and effect of his sufferings. Therefore the Scripture declares both these to be contrary to Gods will. See Jo. 19. 33-36. Acts 2.31.  
2. He suffered the death of the soul, or that which is called the second death. Sin brought death into the world; not only that death which pulls down this earthly frame, but also that which makes a woeful separation of the whole man from God: Therefore the Lord Jesus must undergo this death too, Isa. 53.10. he made his soul an offering for sin. And this death stood in these two things.  
1. There was a stoppage or withdrawing of the sense of his father's love and favour from his soul. This he complains of as a forsaking, Psal. 22.1. and it answers to that [poena damni] punishment of loss, which we should suffer. But we must understand this to be done in such manner and measure as becomes the person suffering; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it was not a pulling the Godhead from the manhood; this union continued entire all the time of his sufferings, and shall do to all eternity. Neither was it a deprival of the spirit, wherewith his humane nature was filled even from the womb, that did still abide in him, and shall never be taken away from him; according to that precious promise, Isa. 59.21. which I conceive must be fulfilled first in him, and then in his seed with him. Neither was it a total or perpetual withdrawing, but only in part, and for a time; the Lord turned away his face from him for a little season, he hide himself out of his sight, and would not be found; he took off the sweet influence of the joy and comfort of the spirit, suspending them for a time, and keeping off from him at a great distance, Psal. 22.1. yet all this while God was present with him by his supporting grace, so that he had some intermissions, and an Angel came to comfort him, Luke 22.43. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and he was heard in that he feared, H●b. 5.7. or he was heard from his fear; that is, he was heard and delivered.  
2. There was a letting out, and seizing of the Lords wrath and indignation upon his soul; God did put into his hand a cup of the red wine of his wrath full of the mixture of the bitterest ingredients, and he drank it off. This answers to that [p●na sensus] punishment of pain which we should suffer. All the waves of God's displeasure went over his head. See Psalm 18.4, 5. & 88.6, 7, 16, 17. This supernatural death he suffered in both the kinds before mentioned; first in the garden, and after that on the cross.  
In the garden, Mat. 26.36. John 18.1. there the wrath of God did encounter him, and he was put to grapple with it hand to hand; he bore three several storms one after another, and so took a deep draught of this bitter cup. The manner of it is described by sundry expressions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mark 14.33. [he began to be sore amazed] which notes a dreadful astonishment, arising from a sudden commotion of all the powers of his soul together; [and to be very heavy] that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to be surprised and possessed with a very great and pressing anguish of spirit, through the unspeakable horror of divine wrath. And verse 34. he complains thus [my soul is exceeding sorrowful; or, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Crux anto crucem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  beset round with sorrow, unto death.] So Luke comprehends all this in one word, calling it an agony, Luke 22.44. where he also describes it by the effects, both that it put him upon more than ordinary vehemency, and (as it were) more outstretchedness in prayer; which the Apostle expresseth by strong crying and tears, Hebr. 5.7. and also that it caused him to sweat, as it were great drops of blood trickling down to the ground.  
2. On the cross; here was the main blow; he bore our sins on the tree, 1 Pet. 2.24. here the wrath of Almighty God lay on his soul, in the whole weight of it. Now the justice of God musters all his forces, and gathers together all his regiments, to fall upon Christ with his whole army, as if he would rout him at once. He descended into hell, I mean not locally, into the place of the damned; for after death his body went down to the grave, and was locally there for the space of three days; and his soul went into paradise; that is, into heaven, the place of bliss and glory; as Luke 23.43. but only virtually and effectively, in that being Mediator, and standing in our stead, he did, even while he was on the cross, before he gave up the ghost, undergo those hellish pains and sorrows in his soul, which were due to us for sin. The Lord took him and plunged him into the sea of his wrath; all the waves and billows of it came rolling over his head, and he sunk down into the very depths of death. The Prophet Jonah being in the belly of the whale, was a type of Christ, both in his corporal and spiritual death; therefore those things may truly be applied to his soul-sufferings, which he complains of, John 2.3, 4, etc. the extremity whereof forced him to cry out with a loud voice, Why hast thou forsaken me? Matth. 27.46, even as Jonah had said long before, I am cast out of thy sight, Jon. 2.4. To conclude this; Christ on the cross hath the fury of the battle poured down upon him, so that he bore the very heat and burden of it; here he drank up the very dregs and bitterness of the cup, even to the bottom.   

Sect. 2. Some useful observations, tending to clear it further.  
FRom all these particulars we may observe (only as by the way) these three things:  
1. That the sufferings of Christ were not seeming, and in show only, but real, and indeed.  
2. That the bodily sufferings and death of Christ, were not sufficient to satisfy for the sins of the world, but he must also undergo the sufferings and death of the soul. For the proper seat and subject of sin is the soul, not the body (which is but as the souls shop, using it as the Smith doth his hammer and anvil) therefore if he had not suffered in soul, the plaster had been narrower than the sore.  
3. That the sufferings of the soul were not barely mediate, or by consent from the body, as sympathising only with it, but proper and immediate. The soul is the first and principal in sin, the body but the instrument. It is most agreeable to justice, that the principal should be rather deeper in the punishment than the instrument; which holds not here, if the body suffer immediately, and the soul only by sympathy. Doubtless, that same wrath of God, those terrors and torments of hell (for the substance of them) fell downright upon the soul of Christ, which sinners should, and reprobates must endure in their souls for sin.  
Yet still this must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in such a way as suits with the dignity of the person suffering; there was a mitigation or abatement in his soul-sufferings from the rigour which the damned shall be put to, in three particulars:  
1. In the place of suffering; this is but a circumstance in the business; hell [the place of the damned] is no part of the debt, therefore neither is suffering there locally any part of the payment of it: no more than a prison is any part of an earthly debt, or of the payment of it. The surety may satisfy 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 satisfy the debt, to the which the prison is merely : even so the justice of God cannot be satisfied for the transgression of his Law, but by the death of the sinner; but it doth not require that this should be done in the place of the damned. The wicked go to prison, because they do not, they cannot make satisfaction otherwise; Christ having fully discharged the debt, needed not to go to prison.  
2. In the time of continuance; the damned must bear the wrath of God to all eternity, because they can never satisfy the justice of God for sin, therefore they must lie by it world without end; but Christ hath made an infinite satisfaction in a finite time, by undergoing that fierce battle with the wrath of God, and getting the victory in a few hours, which is equivalent to the creatures bearing it, and grappling with it everlastingly. The length or shortness of durance, is but a circumstance, not of any necessary consideration in this case. Suppose a man indebted 100 l. and likely to lie in prison till he shall pay it, yet utterly unable; if another man comes and lays down the money on two hours' warning, is not this as well, or better done? That which may be done to as good or better purpose, in a short time, what need is there to draw it out at length? The justice of the Law did not require, that either the sinner or his surety should suffer the eternity of hell's torments, 
Non aeternitatem, sed duntaxat extremitatem.  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, than he had not spoiled Principalities and Powers, nor triumphed over them, but had been overcome, and so had not attained his end.  
3. In a companion of the pains of the second death, unavoidably attending it in reprobates; to wit, desperation; an utter hopelessness of any good; a certain expectation and waiting on the worst that can befall. I shall not enter into a dispute, whether the despair of the damned in hell, be properly a sin ot not; there be good Divines, both ancient and modern, that hold the negative; which to me seems most probable, not so much from that ground on which they go, that there is no sin in hell (it being the place of suffering, not of doing) nor from this, that despair being the privation of hope, as hope is not of the things which are seen, 
Rom. 8.24.  so despair is not of the things which are already felt. Whence some would infer, that as hope in the glorified Saints ceaseth, because they have now the enjoyment of the blessedness which they expected: so despair shall cease in the damned, because they are possessed already of everlasting destruction. But I suppose it cannot rationally be denied, that the damned in hell do despair; only I say, it is very probable that this despair is not properly a sin; for as hope doth ever suppose and eye a promise of some good thing to come, apprehending it as certain, and waiting for the accomplishment: so desperation (hopes contrary) must needs be exercised about the same object, but puts forth a contrary act, apprehends the promise as impossible, and casts off all expectation of the accomplishment of it. Now promises are confined to this life only, although the things promised (for the best part of them) are to be enjoyed in the life to come; there are no promises made to them that are actually damned in hell, of any future good; and therefore as it would be no virtue in them to hope, so it is no sin in them to despair. But to return; the wretched sinner in hell seeing the sentence passed against him, Gods purpose fulfilled, never to be reversed, the gates of hell made fast upon him, 
Luk. 16.26.  and a great gulf fixed betwixt hell and heaven, which renders his escape impossible, he now gives up all, and reckons on nothing but the uttermost misery. Now this despair is not an essential part of the second death, but only a consequent, or (at the most) an effect, occasioned by the sinners view of his irremedilesse woeful condition. But this neither did, nor could possibly befall the Lord Jesus; he was able by the power of his Godhead, both to suffer, and to satisfy, and to overcome, therefore he expected a good issue, and knew that the end should be happy, and that he should not be ashamed, 
Ps 16.9.10. Acts 2.26, 27, 28, 31.  Isaiah 50. ver. 6, 7, etc. Even as a very shallow stream would easily drown a little child, there could be no hope of escape, unless some man should come in due time to relieve it, because it wants strength to save itself; whereas a grown man might hope well enough to escape out of a far deeper place, because by reason of his stature, strength and skill, he could wade or swim out. Truly 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 without strength) are hurled into the midst of it, they must needs lie 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 him, and cast him into the sea of his wrath, 
Isa. 9.6. & 57.16. & 63.1, 3, 5.  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 thorough that sea, which would have drowned all the world, and to come safe to shore. Thus of the first Branch.   

Sect. 3. Showing by whom, or by what power, he was made a Curse.  
BUt then secondly, we may make a further inquiry, by whom, or by what power he was thus made a Curse for us; we find that he was made of the seed of David, according to the flesh, Rom. 1.3. made of a woman, and under the Law, Gal. 4.4. made Surety of a better Testament, Heb. 7.22. and so here made a Curse: But who made him, or how comes he, who is the Son of God blessed for ever, to be a Curse? For the clearing of this, I shall speak something to it, 1. Negatively. 2. Positively.  
1. Negatively. It was not done, 1. By any power, or authority which the Law had over him, in respect of himself, for he did no sin, neither was guile found in his mouth, 1 Pet. 2.22. 
1 Pet. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 19  Yea, he was as a Lamb without blemish, and without spot, therefore the Law could not take hold on him; it had nothing at all to lay to his charge, nor could possibly fasten the least guilt upon him, save only as he stood engaged for us, it lay not against him.  
2. Much less was it not by any power or contrivement of the creature, for than it must be either Satan, or man, but 1 Satan could not do it; for although he be the Prince of the world, and had an heart brim full of malice against him, yet he had nothing at all in him, no power, or authority over him, no not in the least measure, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Joh. 14.30. How could he, when the unclean spirits were at his command, he cast them out with a word. 2. Neither was man able to put him into this condition, to make him a Curse, no, nor all the men in the world. It was not the iniquity of the times, into which he was fallen; although it was a very evil time (their very hour, and the power of darkness, Luke 22.53.) yet that was not the proper working cause of it. Neither was it the perfidiousness of Judas his household servant; that was but a remote interveening means for the bringing, of it on, or raising it up to the height. Nor was it the mischievous disposition, and plottings of the high Priests, and Jews against him; he could easily have befooled, and prevented them all; he could for a word of his mouth have had a guard of more than twelve legions of Angels for his assistance, or rescue, Matth. 26.53, 54. And when they came to apprehend him, he did but speak a word, and they went backward, and fell to the ground, Joh. 18.6. Neither was it lastly, the timorousness of Pilate, whereby he yielded to the importunity of the Jews, even against his own conscience. See Mat. 27.18, 24. Luke 23.4, 14.22. etc. And when Pilate did proudly boast of his power over him, he checked him, and told him roundly, that all his power was no more, but an inferior, delegated power, merely at the pleasure of an higher, Joh. 19.10, 11. So than it was not any one of these, nor all these put together, that could possibly bring the Son of God under the Curse; they were only subordinate instruments, acting in some parts of it; but he was infinitely above them all. We must seek out some higher cause; Therefore,  
2 Positively. The Scripture holds forth three things, very remarkable to this purpose, which (being taken jointly) are that sovereign power, whereby Christ was made a Curse.  
1 The decree and appointment of God. As he was fore-ordained before the foundation of the world, 1 Pet. 1.20. so he was delivered [to death] by the determinate counsel, and foreknowledge of God. The hands whereby he was taken, crucified, and slain, were wicked hands, yet those hands therein did that very thing, which the hand and counsel of God determined before to be done, Act. 2.23. & 4.28. Therefore he is called the Lamb slain from the foundation of the world, Rev. 13.8. that is, 1. In respect of Gods eternal purpose manifested by the promise made in Paradise, That the seed of the Woman, shall break the Serpent's head, Gen. 3.15. And 2. Of the efficacy of his death upon all the Elect from the beginning of the world, although the world was four thousand years old, before he was actually slain. It is observable, that the Scripture ascribes the dispensation of this whole work to God the Father, as the first mover, and sovereign Manager of it; He laid on him our iniquity, Isa. 53.6. He made him to be sin for us, 2 Cor. 5.21. He set him forth, Rom. 3.25. He sent him, Rom. 8.3. Gal. 4.4. It pleased the Lord to bruise him, Isa. 53.10. The Lord calls on the sword, Zach. 13.7. to awake and smite his Shepherd, the man that is his fellow, he means Jesus Christ, God-man, who is equal to the Father as God, but inferior to him, as man, appointed to be the great Shepherd of the sheep, the Lords little flock: But, saith the Lord, I will smite the Shepherd. 
Symbol. Athanas●●.  The application of this Prophecy we have, Matth. 26.31.  
2 Christ's voluntary condescension thereunto, Joh. 14.31. having disavowed Satan's power over him, he professeth his own willingness (and that from a principle of love) to do that which his Father had commanded him. Compare this with Joh. 10.18. where he saith, I lay down my life of myself, etc. And it will appear, that this was his own act, to be made a Curse for us, in that he did freely, and of his own accord, submit to his Father's Commandment touching the laying down of his life, God the Father made him perfect by sufferings, Heb. 2.10. and he sanctified himself, Joh. 17.19. by preparatory sufferings first, and then by offering up himself, even as the Priests in the Law were first sanctified by the sprinkling of blood upon them, and then they offered for the sins of the people, Exod. 29.20, 21. He gave himself for our sins, Gal. 1.4. He made himself of no reputation: He took on himself the form of a servant, he humbled himself, and became obedient, etc. Phil. 2.7, 8. yea although he knew before, what was his Father's will, and his own duty, yet by the sufferings themselves he learned obedience, that is, he came experimentally to know (as a man) what it is to obey, and how hard a thing it is for the creature to grapple with the wrath of the Almighty, and to submit to the pleasure of his justice in conflicts with the second death, 
Vide Bezam Pareum, Gerhardum in Locum.  Heb. 5.8. His willingness appears further, by his setting his face steadfastly to go to Jerusalem, when the time of his suffering drew near, Luke 9.51. by his taking up Peter very sharply, for discouraging, and dissuading him from it, Matth. 16.22, 23. and by his speech to him at his apprehension when he had cut off the ear of Malchus; The cup which my Father hath given me, shall I not drink it? Joh. 18.11.  
3 A compact or agreement solemnly made betwixt God, and Christ the Mediator, which is the result of the two former, God's Commandment, and Christ's obedience. We may present it to our understanding in this form. God the Father saith to Christ the Mediator, I look upon Adam, and his posterity, as a degenerate seed, a generation of Apostates and backsliders, yea Traitors and Rebels, liable to my severest wrath, and utterly undone; yet I cannot find in my heart to see them all perish, I have determined to show mercy upon a considerable number of them, to save them, and bring them to glory: If therefore thou wilt undertake for them, becoming a Curse in their stead, and so making satisfaction to my justice for their sins, I will give them unto thee, to take care of them, and to bring them up to my Kingdom, for the manifestation of the glory of my grace. Well, saith Christ, I am content, I will do it with all my heart, and so the agreement is made. This may be gathered from Psal. 2.7, 8, 9 and Psal. 40.6, 7, 8. Christ the Son speaks in both places. In the former he publisheth the Decree or Ordinance of heaven touching himself, and bringeth in the Father installing him into the Priesthood, or office of Mediator, for so the Apostle applieth that Text, Heb. 5.5. 
Thou art my Son, etc.  and also avouching this Covenant, and agreement in the two main parts of it.  
1 The Condition, which he will have performed on Christ's part, or what Christ must do: He must ask of God; that is, not only verbally by prayers and supplications, beg mercy, pardon, righteousness, and salvation for poor lost sinners, but also really, by fulfilling the righteousness of the Law both in doing and suffering, and so by his satisfaction and merit, purchasing acceptation for them at his hands.  
2 The Promise, which he engageth to perform on his part, or what he will do himself thereupon. The Son must ask, and the Father will give, he will give him the heathen, etc. that is, he shall both be the Lords salvation to the ends of the earth, 
Isa. 49. ●6. M●t. 28.18. Phil. 2.10, 11.  and have all power given him in heaven and earth, so that all knees shall bow to him, and every tongue shall confess him to be Lord. In the other Text before mentioned, Psal. 40. Christ declares his compliance to the agreement; and his subscribing the Covenant on his part, when he came into the world, as the Apostle explains it, Heb. 10.5. etc. Mine ears (saith he) hast thou digged, or pierced, Lo I come to do thy will; as if he should say, Oh Father, thou dost engage me to be thy servant in this great work of saving sinners, Lo, I come to do the work, I here covenant and agree to yield up myself to thy disposing, and to serve thee for ever. It seems to be an allusion to the Masters boaring through the servants ear, Exod. 21.6. we have an abridgement of this Agreement, Isa. 53.10. in both parts:  

Si posuerit sacrificium pro reatu animam suam, or Si posuerit sacrificium anima e●us.  1 On Christ's part, his soul shall be made an offering for sin.  
2. On the Father's part, he promiseth that thereupon Christ shall see his seed, he shall have a numerous spiritual posterity, begetting and bringing many thousands to the obedience of his Father; Yea further, vers. 11. So ample shall be the fruit of his sufferings, that he shall be satisfied, in seeing the travel of his soul, he shall have abundant joy and contentment, even in that which hath cost him dearest, he shall justify many poor guilty condemned sinners, by their knowledge of him, or by faith in his Name, for he shall take upon him their iniquities, and acquit them from blame.  
And this Covenant of God with Christ, is the very basis or bottom of the Covenant of Grace. God made a Covenant with Christ, the spiritual David, Psal. 89.3, 4. that he might make a Covenant with all his Elect in him, Rom. 11.26, 27. He made this Agreement with Christ as the Head, and on this is reared up the whole frame of precious promises, comprised in the Covenant of Grace, as a goodly building upon a sure foundation. And herein the Levitical Priesthood was a type of the Priesthood of Christ. That was settled on Aaron, and his successors, and continued unto them by Covenant, their anointing was to be an everlasting Priesthood, Exod. 40.15. and more fully, Numb. 25.12, 13. he gave to Phineas, and to his seed, the Covenant of an everlasting Priesthood; and by virtue thereof, they were enabled to manage the Covenant of life and peace, which was with them, Mal. 2.5. as to the Legal and Ceremonial administration of it; even so the true Priesthood is settled on Christ, and continued to him by Covenant, and by virtue of this he manageth the Covenant of Grace in its Evangelical and Spiritual administration. And as they must bear the iniquity of the Congregation, and so be made [typically] a Curse for them, Leu. 10.17. So Christ must be made a Curse [truly by imputation] by bearing the iniquity of the Congregation of the firstborn, which are written in heaven. Only the Apostle gives us this difference betwixt these two Covenants, that those in the Law were made Priests without an oath, but Christ was made with an oath, Heb. 7.20, 21. For the proof of which, he brings Psal. 110.4. noting out a special pre-eminence of his Priesthood above theirs, that theirs was changeable, and so had an end; but his is unchangeable and perpetual; the Lord having confirmed the Covenant by his Oath, and so enfeoffed him in it by a grant never to be revoked. Therefore Covenant and Oath are sometimes put together, as Psal. 89.3.  
But I am sensible, that I have expatiated too far. The issue of all is this in short; Christ being made a Curse for us, proceeds from the purpose, and good pleasure of God appointing him, and calling him out thereunto; and it is the execution of a wonderful and glorious design, or contrivement agreed upon by God and Christ, for working out the salvation of the Elect. I hasten to the Application.   

Sect. 4. Use 1. Information in four particulars.  
ANd first, This Truth will afford us matter of very useful Information, to establish our judgements in some particulars of special concernment.  
1 It holds forth unto us the strange mischievousness of sin in the nature and workings of it. Oh the excessive sinfulness, the unspeakable poysonfulness of sin, that could reach as high as heaven, and bring the Son of the Eternal God under the Curse. Oh that the sons and daughters of Adam would look about them, & begin at length seriously to consider, what an hideous Monster they nourish, what a venomous Serpent they keep, yea hug in their bosoms. Look upon it in this glass, and see how black, and ugly it appears. If you have not seen it by the Ministry of the Law, so as to humble you, and to lay you low before the Lord, I beseech you, turn your eyes unto Jesus Christ, and see what foul work it hath made, what mischief it hath brought on him. Behold here a strange sight, a sad spectacle, the blessed Son of God made acursed. The justice of the Law hath found him amongst sinners, and singled him out from all the company, and set him as a mark to shoot at, yea, hath spent all the arrows of its quiver upon him, and thereby hath mangled, and rend, and torn, and wounded him grievously, yea hath brought him down to the gates of death, even as low as hell. When thou hast presented him to thy mind in this pitiful pickle, then reflect upon thyself, and say, What evil beast hath done this? Was it any offence that he hath done against the Law in his own person, that hath provoked it to pour out such a flood of curses upon him▪ Oh no, he was holy, harmless, undefiled, there was no spot of unrighteousness in him. It was for my rebellion, treason, apostasy from my Maker, 
Me, me, adsum qui feci.  I have sinned, and Christ hath suffered the curse for my sin. Take now a survey of the several branches of this curse, and see how it dogged him all along from his birth, to his burial, especially the griefs, and the groans, the sorrows, and the sweats, the tears, the terrors, and the torments of his soul under the power of the second death, and then say in thy heart, Oh fool that I was, I did not believe, that sin had been so exceeding bad as it is, I see now it is no tame beast, but an unreasonable ravenous devouring Serpent, full of deadly poison. Canst thou see all this heavy load lying on the back of Christ, and yet judge any sin to be small, or go on with a proud heart, and a high look, maintaining thine old league with sin, and continuing in the hell of thine accursed natural condition, as if it were thy heaven?  
2 It remindes us further of the greatness of that misery, whereinto man is implunged by sin: For if Christ be made a curse, who had no sin of his own, but only ours laid upon him; What a grievous curse then, must needs lie upon them, who have the guilt of their personal sins sticking close to their consciences, and still lie weltering in their own gore-blood? especially on those wretched souls which must bear the wrath due to sin in their own persons for ever? The men of the world put the evil day far from them, they feel no harm, they fear no danger, and therefore they bless themselves in their present state, and say, No curse shall take hold upon them: But oh how much better were it to reason thus? Christ was made a curse for sinners, therefore surely sinners in themselves, and without Christ are in a desperate condition. If we should see a man grievously tormented, and put to death with extraordinary tortures, and should withal understand, that he suffered all these things for another man's crimes, and not for his own, we would conclude thus, Surely, that man was a notorious Malefactor; and if the stroke of Justice had fallen upon his own head, what a terrible death must he have endured? If this curse was so bitter, his wrath so heavy on Christ our Surety, how unspeakably bitter, and heavy would it be on us the principals? Yea bring it home to thyself, and say, Alas, What have I done? I have surely spun a fair thread, I have brought myself into a lamentable condition, that either the Son of God must come down from heaven, and be made a curse for me, or else I must lie by it for ever. Let us work this meditation on our hearts for our deeper humiliation.  
3 It presents unto us the exactness and impartialness of the justice of God against sinners, in that he will let the curse fall even on the head of his only begotten Son, if he find sin upon him. Tribulation, and anguish must be upon every soul of man that doth evil, without respect of persons, Rom. 2.9, 11. An unquestionable Maxim, for we see tribulation, and anguish have fallen heavy upon the soul of the Man-Christ, though he did no evil himself, only because he was numbered with the Transgressor's, and bore the sins of many by imputation. We may look upon it as a miracle of Justice, and stand wondering at the Lords proceed against Christ, how the curse was inflicted on him; in all the punishments of it; yea, the most grievous and piercing that can be imagined. If any might have escaped, who more likely than the Son of his bosom, the Son of his delights? but he might not be spared. Justice will not suffer it, but puts in its plea, and saith, I expect reparation for the transgression of my righteous Law; If therefore Jesus Christ hath undertaken to pay this debt for sinners, let him look to it, I must, and will be satisfied to the uttermost farthing. He is willing to be their Surety, and to stand in their room; let him therefore bear the whole burden, I will not acquit him, till he hath discharged the whole debt. No, no, his loud crying, and tears, his bloody and painful sweats, his fervent, and heaven-piercing prayers, his often renewed petitions, that this cup might pass away from him, not any one of these, nor all these could prevail, to stay the hand of Divine justice, but he must take off this cup of the Curse, and drink it even to the bottom. Oh that our secure sinners in Zion, would weigh these things sadly, and take the measure of the Lords severity against sin, by his dealing with his own Son, and think thus, If these things be done in the green tree, what shall be done in the dry? Luke 23.31. If he was so strict with his Son, what will he be to his slave? If he dealt so sharply with his darling, how will he deal with his enemy? If his righteous servant escape thus hardly, where shall the ungodly, and sinner appear? Prov. 11.31.  
4 It commends unto us the unspeakableness of the love of the Lord Jesus to poor undone sinners. Behold here, the Son of God, the only begotten of the Father, who is the image of the invisible God, the firstborn of every creature, the brightness of his Father's glory, and the dearly beloved of his soul, who is clothed with honour and majesty, and whom all the Angel's worship, even he is come down from heaven, hath laid aside his Majesty, put off the robes of his glory and abased himself to the lower parts of the earth, to become not only a worm, and a reproach of men, but also a curse for Adam, & his wretched posterity, to take off the curse of the Law from their shoulders, and to stand accursed in their stead? Listen, and hear, 
〈…〉. Dien. Carth.  how sweetly he bespeaks the Lord on our behalf. Holy Father, here is a company of poor miserable debtors, very bankrupts, wretched malefactors, which lie under thy heavy displeasure, and are the children of death; but I appear here as their Surety, I have taken all upon me, require no debt, inflict no punishment on them, put it all on mine accounts, I will discharge all their scores, I will answer whatsoever can be laid to their charge. Oh incomparable love, surpassing all that can be found in the creature; the highest pitch whereof reacheth but to friends, Joh. 15.13. that is, to such as are friendly, kind, beneficial to us, from whom we have received such good turns, as do oblige us to a return of thankfulness; and yet even this love is very rare. To dare to die for a good man, that is, a kind man, that hath been good to us, is but a peradventure, 
So much doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import in some places, as in Mat. 20.15. & Eph. 4.29.  Rom. 5.7. But God commends his love to us, in that while we were sinners, and therefore enemies, Christ died for us, vers. 8.10. So then, here is unparallelled loving kindness; for who would stoop thus low? Who would become contemptible, yea, abominable for others? who would be content to lie under the extremest miseries for enemies, traitors, and the worst of creatures? Who would entertain, and embrace a curse upon any terms, and not rather shun, and avoid it? yet this hath the Lord Jesus done for us. Oh that we had hearts to admire this miracle of mercy.   

Sect. 5. Use 2. Exhortation in two branches.  
SEcondly, Hence we may also draw wholesome matter of Exhortation. Hath Christ undergone the Curse? Was he made a Curse in our stead, who lie under the curse of the Law? Oh that all the sons and daughters of Adam would take this into their serious thoughts, that thereby they may be excited to learn, and to practise two very necessary lessons.  

1 Of wisdom for themselves.  
2 Of duty to the Lord Jesus.   
1 Such poor sinners as have been convinced by the former doctrine, of their accursed condition, should now be wise for themselves even to give free way to him to take the curse from off them, that he may bear it, and not to take it to themselves. Art thou now sensible of thy sinful condition? Dost thou hear the Law cursing thee aloud in thy conscience? And dost thou feel the sting and venom of it drinking up thy spirit? Then take to thyself the boldness to send it to Christ, tell it, Jesus Christ hath removed the curse from thee, and laid it on his own shoulders: Say, Indeed I am a great sinner, deeply implunged in transgression, mine own iniquities have prevailed against me, and are gone over my head, and therefore the curse doth justly lie upon me, and might press me down into the nethermost hell; but the Lord Jesus (blessed be his name for ever) is become a curse for me, he hath born it in my stead, it lies not now on me, but on him. If thou hast aught to say against me, go to him, he will answer thee to the full. This might be very seasonable (if well digested) to such convinced humbled sinners, as are of so little faith, that they dare not reckon of any good by Jesus Christ. Oh saith the poor broken soul, Woe is me, I am undone, for I am a vile accursed wretch: I hear indeed, that the Lord Jesus is becomed a curse for sinners, but as for myself, I fear the news are too good to be true, I cannot be persuaded, that he is made a curse for me. What? the Son of God made a curse for me? for such a base, sinful, worthless creature as I am? It is not probable I cannot believe it. No, no, I must bear the curse myself, and for aught I see, it will press me down to hell. But stay a little, and consider, Christ is made a curse for sinners, which are under the curse of the Law, thou art one of this unhappy number, thou seest, and bewailest thy woeful condition, and abhorrest thyself. Wherefore then dost thou not own this, and take it home, and say, Christ is made a curse even for me. If thou wert oppressed, 
See 1 T●m. 1.15, 16.  & overburthened with debt, Creditors coming in on every side, so that thou couldst not tell which way to turn thee, no remedy but to prison; Suppose now a man of very great wealth, should offer himself to be thy Surety, to satisfy all for thee, were it not great folly in thee, to refuse him, and to say, I have not deserved such favour, or to distrust him, and to say, I cannot believe that he will do it? Or suppose thou wert a Traitor to the supreme Magistrate, convicted, condemned; if his Son should undertake for thee, and yield up himself to justice in thy stead, Were it not madness in thee to reject him? especially if thou shouldest understand, that this is done, not only by the Father's consent, but also by his appointment and approbation? Poor sinner, this is thy case. Thou art this Debtor, this Traitor, and therefore under the curse? Jesus Christ is made a curse for thee, even by the appointment of his Father, he comes to take it off from thee, and to lay it upon himself. Wilt thou now put him from thee, and say, This cannot be, he will never do this for me; and the rather pause a while, and resolve to give him leave to take it. If thou be wise, thou wilt not stay long in the place of the breaking forth of children, Hos. 13.3. Thou art in darkness; here is a glimpse of light, thou art in prison; there is a door of hope to escape. The curse is too heavy for thee, Christ is willing to ease thee of it. Do not thou keep it to thyself to be swallowed up by it, but let thine eye be towards him; Look upon him as made sin and curse for thee, and upon this ground dispute for thy soul thus; Hath he indeed become a curse for me? Why then, there is hope I may escape it.  
2. And if we can take down this truth, so as to make account that he is made a curse for us in particular, than we may look on ourselves as engaged upon this score, to the practice of a necessary duty. If the Lord Jesus did not stick to be made a curse for us, than should not we be unwilling to be made a curse for him. The only begotten Son of God, blessed for ever, did abase himself, he became a worm for us, the reproach of men, and contempt of the people, Psal. 22.6, 7. he was despised, reviled, abused; yea, scorned, spitted on, and trodden under foot for us; and shall we think it too much to suffer those things for him? he was content to undergo the displeasure, the wrath; yea, the curse of the most high God for our sakes; and shall we, the sorry sons and daughters of the earth, the right heirs of the curse, refuse or shrink to undergo the displeasure, the wrath, the curse of man for his sake? Oh no, let us lie down at his feet, let us lay our bodies as the ground, 
Isa. 51.23.  and as the street to them that go over; let us submit to become any thing for Christ; let us not be evil doers, but if we be so accounted, and be put to suffer as evil doers, let us bear it patiently: we should be ready to meet in the midway, and cheerfully to embrace the greatest injuries, the foulest indignities, which the devil or man can possibly heap upon us, either for Christ and his testimony, or with Christ in the prosecution and maintenance of any good cause, wherein the Lord calleth us to appear. Let not all the blackmouthed curses that hell itself can invent, knock us off from well-doing, or discourage us in the work of the Lord Jesus. Whatsoever the work is, let it suffice us, if he accept us, and be glorified. Take, my brethren, the Apostles and Saints of God in times past, for your examples herein, 1 Cor. 4. 9-13. I think (saith S. Paul, speaking of himself and his fellows) that God hath set forth us, as it were men appointed to death; we are fools, weak, despised for Christ's sake— we are made as the filth of the world, and the offscouring of all things; For thy sake I have born reproach, saith David, Psal. 69.7. yea, for thy sake are we killed all the day long, saith the Church, Psal. 44.22. which the Apostle applies to himself, Rom. 8.36. Mind well that serious exhortation, 
Act. 5.41.  and the ground from whence it is inferred, Hebr. 13.11, 12, 13. As the bodies of those beasts whose blood was offered for the expiation of sin, were burnt without the camp, 
Leu. 6.27.  Leu. 4.11, 12, 21. so Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Thus the Lord Jesus submitted to the curse for us; what must we do now for him? Why, even go forth unto him without the camp, bearing his reproach. He went out of the city, and bore his own cross to Golgotha, Jo. 19.17. We must with Simon the Cyrenean, bear it after him, Luk. 23.26. We must deny ourselves, take up our cross and follow him, Mat. 16.24. If we hate not all, even our own lives for him, he disclaims us from being his Disciples, Luk. 14.26, 27. yea our spirits should be all on a flame within us, in affectionate desires of the glory of Christ; so that we should be content even to be accursed from Christ, 
Vide Zanch. de Nat. Dei l. 5. c. 3.  at least in the loss and foregoing of our share in eternal blessedness, for the further enlargement of his kingdom, in the salvation of many. This was the mind of holy Paul, Rom. 9.3. and it should be our mind also. Those nice and delicate Christians which look for every man's blessing and good word, which cannot endure a frowning brow, an harsh word, or an ill turn for Christ: but they are ready to faint in their minds, and to cast off all, do requite the Lord Jesus very badly, who endured such contradiction of sinners, yea the cross itself for them, Heb. 12.2, 3. 
Jer. 12 5.  If running with footmen weary you, how will you keep pace with horses? If some sprinklings and dashings of rain water in a fair day of prosperity do so disquiet you, that you are ready to sit down, and desert your Saviour, then how will you do in the swelling of Jordan; when not only the rain falls, but the floods come, and the winds blow, and the storms of persecution assail you on every side, threatening your utter overthrow? Oh then, what will you say to bonds and fetters, to the dungeon and little-ease, to racks and strappadoes, to gibbets and gallows, to fire and faggot, to boiling oil and scalding lead, boring out your eyes, plucking off your skins, pulling the members of your bodies asunder by piecemeal, and many the like barbarous usages, devised by brutish men, skilful to destroy, which Christians have been put to suffer in ages past? and who can secure you from them in times to come? Poor soul, if thou canst not with patience bear the curse of a man, whose breath is in his nostrils, bethink thyself how thou wilt bear that grievous curse, which will surely overtake thee if thou be ashamed of Jesus Christ.   

Sect. 6. Use 3. Lamentation, that sinners put him to it still.  
THirdly and lastly, from this conclusion thus presented to us, we may take just occasion to enter upon a sad lamentation, while we look upon the great wickedness of too many, who not thinking it enough that Christ hath taken the curse off from them, and laid it upon himself, do heap upon him still more cursing, and lay a greater weight thereof on his back every day. If we should see a brute beast (as an horse) so laden with one pack upon another, or with one farthel added to another, that he is even falling down under it; and much more, if we should see a poor servant having a burden heavy enough lying on him already, to have still more heaped upon his shoulders, till his back be ready to break under the load, we would all pity the oppressed creatures, and cry out of the oppressors, as most unmerciful and unreasonable men. Oh then, what bowels of tender compassion should be in us towards the Lord Jesus, who hath still new loads of curses laid upon him from day to day? and how should our hearts rise in an holy indignation against them which deal so basely with him?  
But methinks I hear some say, What, are there any such monsters in the world? or at least in the Church? we can hardly believe it.  
Yes verily, both in the world, and in the Church, and those very many, and of sundry sorts; as  
1. All those which deny, or do not acknowledge Christ Jesus to be that which indeed he is, in regard of the incomparable excellency of his person, in both his Nature's Divine and Humane, and his Offices of Prophet, Priest, and King, etc. as those Heretics which began to spring up in the days of the Apostles, which denied that Jesus was the Christ, 1 John 2.22. and did not confess that Jesus Christ was comed in the flesh. 
joh. 4.2, 3.  2 Jo. 7. the old and new Arrians, which deny the Godhead of Christ, and hold him to be but a creature; and the Jews, as in the days of his flesh they looked on him as a mere man, John 10.33. so they have still from that time persisted in the same error, calling him the son of Mary, denying him to be the Lord and Christ. The Manichees also of old denied him to be true man; and the Papists by their fiction of transubstantiation, by consequence deny the same. It would be needless expense of time and paper, to bring in a list of all which might be instanced under this head. These heretical and erroneous conceits of Christ, are in God's interpretation no better than blasphemies, yea curses pronounced against Christ. Observe those expressions, 1 Cor. 12.3. where to say, that Jesus is the Lord, and to call Jesus accursed, are set down as opposites; whence it followeth, that to deny him to be the Lord, is to call him accursed. 
S●e Beza, Morton.   
2. Those which abhor, contemn, despise (at least in their hearts) the word of the Gospel, the doctrine of salvation by Jesus Christ. All Atheists, newters, sensual wretches, which reject the counsel of God against themselves, and trample that pearl of truth, which is held forth and freely offered unto them, under their feet, preferring their pottage before their birthright, as Esau; What profit will this birthright be to me (saith he) being at the point to die? Gen. 25.22. so say the profane unsavoury people of these times; when righteousness and blessedness are tendered to them in the Gospel, through the cross and curse of Christ Jesus, they are resolved to look to their bodies, and estates in this world, whatsoever become of their souls. They choose rather to forfeit their interest in that glorious privilege of the Lords firstborn, than to forgo their part in the base pleasures of the flesh, and profits of the world. As the Gadarens would rather have Jesus Christ depart out of their coasts, than lose their hogs, Mat. 8.34. so these persons prise the vilest things of the earth, before grace, and the things of eternal life. Christ crucified, 
1 Cor. 1.23.  is a stumbling-block to the Jews; and to the Greeks he is foolishness. Oh what a mean estimation have our people generally of those spiritual riches, for the purchasing whereof Jesus Christ was made a curse? where shall we find the door, at which this damnable sin doth not lie? yea, I fear it lies at the doors of some which account themselves the choicest friends of the Lord Jesus, and think the truth is with them only; even those that slight the Ministry, Ordinances, and appointments of Christ in his Church; and in effect say unto him, We have no need of thee.  
3. Those which make an Apostasy from the doctrine which they have received, who having once entertained the truth, and made a profession of Christ, according to the Gospel, do shrink away from the truth, fall off from Christ, cast away their profession, and undo that which they have done, turning from the holy commandment delivered unto them, and embracing this present world. Christ was once looked upon as precious, now he is a reproach; once they accounted him a blessing, now they fly from him, as from a curse. Oh poor miserable creature, hath not Christ abased himself to bear on his own shoulders the heavy curse of thine enmity, thy rebellion, thy disobedience against the Almighty, and all thy treacheries and abominations, whereby thou hast provoked the eyes of his glory? and hast not thou once escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ? and wilt thou now tarry back with the dog, to lick up thine old loathsome vomit? wilt thou betake thyself again to that state and trade of sin, which put him to grapple with the curse of the Law, and whereof thou wast once ashamed? Truly in doing thus, thou even rollest the curse back upon him, as it were with both thy hands. But he will have it no more; the curse will fall upon thine own head, thy latter end will be worse than thy beginning, 2 Pet. 2.20. etc. especially those which revolt so far, as to sin against the Holy Ghost, in their judgements professedly contradicting, in their hearts, maliciously opposing, and in their words and works with all their power persecuting Christ, his Gospel, and the professors of it; these crucify to themselves the Son of God afresh, and put him to an open shame, as if he should say, they lay the curse upon him again, Heb. 6.6. The apostasy of Julian recorded in the History of the Church, reached even to blaspheming and cursing Christ, and the doctrine of the Gospel, and his end was lamentable; for in this case there remaineth no more sacrifice for sin, but a certain fearful looking for of judgement and fiery indignation, etc. Heb. 10.26, 27. etc.  
4. Those profane and graceless persons which have taught and accustomed their tongues to outrageous and grizly swearing, such as even rends the body of Jesus Christ in pieces, and plucks it from his soul again, makes more wounds in it, tears away its flesh, and squeezes his blood out of the veins. We are commanded when we take an oath, to swear by his name, Deut. 6.13. this must be both very rarely, and with great solemnity. The bounders of it are, truth, righteousness, and judgement, Jer. 4.2. An oath thus taken, is an act of religion, and so a kind of blessing of God: but if it swerve from these rules, it is a fearful sin, straight forbidden by Christ himself, Matth. 5.34. etc. and by the Apostle James, chap. 5.12. and is no better than a cursing of God; especially that hellish kind of swearing, which is attended with such outrageous blasphemies against the Lord Jesus. If because of swearing, 
jer. 23.10.  the Land mourneth; then much more for those desperate and bloody oaths, which reach to the cursing of Christ our Saviour. The word there used, signifieth both swearing and cursing; which shows the near affinity betwixt these two, and implies to us, that every irregular taking up of the Name of God, or Christ in an oath, is in effect a cursing of them. Alas my brethren, the heavy curse of the Law of God, which is due to us all for sin, and might have crushed us for ever, is fallen upon him, and hath torn and mangled him pitifully; and shall wretched creatures be so barbarous, as to toss his holy Name up and down in their unhallowed mouths, and to tear and mangle him anew, by their horrible and villainous oaths? Is not this to lay more curses upon him, and even to oppress him with curses?  
5. Those, who making a general profession of Christ, and expecting salvation by him, do yet walk on in their sins, and take occasion by the abounding of grace in the Gospel, to be more licentious, and to add sin to sin, as drunkenness to thirst, making the pretence and profession of Religion an emboldener to looseness, to the abuse of lawful liberties, and to unwarrantable practices. The Apostle Judas gives us the character of these, calling them ungodly men, which turn the grace of God into lasciviousness, and deny the only Lord God, and our Lord Jesus Christ, Judas 4. And S. Paul gives us an hint of them, Rom. 6.1. the abounding grace of God manifested in Christ, is both the Motive and End of their continuing in sin; they sin both because grace doth abound, and that it may abound. But oh! little do these persons consider, that this grace could not have been feasable, but by Christ's bearing the curse for our sins. And if it cost so dear a price, shall we cause him to pay it again? shall we be so bold, as sin still, and thereby put him to bear the curse over and over again, as often as we sin? far be it from us to do so wickedly. The lose and careless Christian, which makes account that Christ became a curse for him, and yet followeth his old trade still, doth (as it were) give Christ this malapert language; Lord Christ, I know thou art richly able to bear the curse, were it a thousand times heavier than it is: therefore I will put thee to it, I will sin still, and thou must bear the curse still, I will not restrain myself from any of those courses which some men call sinful, but I will walk in the ways of mine own heart, and fill myself with the delights of the flesh. It's pity thou shouldst not have load enough, that art so good at bearing the curse. Oh abominable ranting! that terrible denunciation, Deut. 29.19, 20. etc. may be applied to this case, by an argument from the less to the greater, thus: He that heareth that Christ is made a curse for him, and yet blesseth himself in his heart, and encourageth himself in sin, the Lord will not spare him, but all the curses of God's book shall lie upon him, etc. Yea last, every miscarriage in the profession of Religion, willingly allowed, or continued in, through negligence or remisseness, is in some degree a cursing of God; which I gather from that speech of Job concerning his sons, Job 1.5. It seems the sin which he suspected they were guilty of, was the neglect of their watch, that they willingly suffered looseness and vanity to seize upon their spirits, 
See the English Annot. & Caryl. in loc.  which might bring forth some unsavoury fruits without. A malady to which even good men are subject, especially in times of feasting. And this he calls cursing God in their hearts.  
Unto these, and all the rest of their brethren in evil, I must speak a word or two, taking up a lamentation, and pleading against them on the behalf of Christ. Oh ye sons of men, what abominable thing is this that ye do? why do ye offer such hard measures to him who hath put himself upon such perilous adventures, yea extremities, that he might save you from utter destruction? Give ear, and hear the Lord Jesus pleading his own cause against you thus, what iniquity have you found in me, that you deal thus basely with me, that you handle me so cruelly? you can find none in me but that which lay first at your own doors, and is charged upon me on your account; or as Jerusalem in the day of her sore affliction bemoaning her condition, Lam. 1.12. 
Jer. 2.15.  Is it nothing to you; all you that pass by, behold and see if there be any sorrow like unto my sorrow; or, as Job earnestly begging the compassion of his friends, who persecuted him with great violence by their misgrounded accusations, and thereby heaped more misery upon him, Have pity upon me, have pity upon me, O ye my friends, etc. Job. 19.21, 22. Is it not enough, that I have born such sorrow as never man bore such a curse as would have pressed you all down to hell, but I must have more burdens laid upon me still, and that by my friends too? new curses every day? I beseech you have pity on me, and hold off hands; I have had enough of the curse already, oh do not put me to it again. And if for all this thou wilt shut up thy bowels from him, and walk contrary to him, thou shalt find it true at length to thy cost, 
Jam. 2.13.  that there shall be judgement without mercy to him, that hath showed no mercy.    

CHAP. IU.  

Sect. 1. The third Conclusion, What Redemption is.  
THe third Conclusion or Doctrine, is the marrow and sum of the Text.  
Christ, by being made a Curse for us, hath redeemed us from the curse of the Law.  
This is the result, the issue, the fruit of the Lord Christ's becoming a curse for us, that hereby we are redeemed from the curse of the Law, under which we were held. This Truth may receive proof from the consent of other Scriptures. Let us hear but two or three of the fullest testimonies, that thereby it may be established, Gal▪ 4, 5. God sent forth his Son made of a woman, made under the Law, to redeem us, etc. Tit. 2.14. He gave himself for us, that he might redeem us, etc. Heb. 9.11, 12. Christ, by a greater, and more perfect Tabernacle than that under the Law, and by his own blood— hath obtained eternal Redemption for us. Observe here, that this Redemption followeth upon, and floweth from Christ's becoming a Curse for us, two ways.  
1 In the intention, and purpose of God and Christ. God the Father in his eternal counsel, did propound unto himself this end of giving Christ, and Christ in the fullness of time, did set before his eyes the same, and in giving himself to become a curse, that poor enthralled sinners might be redeemed thereby from the curse of the Law.  
2 In the effect, and event of the thing. Look what the Lord did intent to work, and to bring about by Christ's undergoing the curse for us, the same was, and is throughly wrought, and brought about to the full. The thing is done, as to the making of a plenary satisfaction to Divine justice, and so obtaining the benefit of Redemption, on the behalf of all those, for whom the Lord hath appointed it in his eternal purpose.  
But for a more particular clearing, and beating out of this Doctrine, I shall endeavour,  
1 To show what this Redemption is, and wherein it stands.  
2 To give some arguments or grounds of Scripture-reason, for the confirmation of it.  
For the former, the Scriptures of the New Testament afford us several words to express the nature of this benefit. The most general word is rendered [Deliverance] and notes out a setting one free by any means whatsoever, as in the Lord's Prayer [Deliver us from evil] Mat. 6.13. & 2 Pet. 2.9. [T●e Lord knoweth how to deliver, etc.] This word is used to express the work of Redemption, 1 Thess. 1.10. [Who delivereth us from the wrath to come.]  
There is another general word of the same signification, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Luke 12.58. properly it imports a changing from, or an alienation. It is used once (and but once that I know) in this argument, to wit, Heb. 2.15.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  There be some other words of a more restrained signification, one which is sometimes rendered [Delivering] as Act. 26.17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but properly notes a taking away by force, or by an act of justice, as 1 Cor. 5.13. & Act. 12.11. The Apostle Paul in mentioning this benefit, maketh use of this word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Gal. 1.4. [That he might deliver us, etc.]  
There be other two words more frequent in Scripture, which signify a setting free, by paying of a price. The former is in reference to Captives or Prisoners, who being in bondage to others, are set at liberty by the payment of a Ransom. This is called Redeeming, or redeeming from, Luke 1.68. and Rom. 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We are all in slavery, under sin, the Law, Satan, etc. Christ comes, and by laying down his life for us, pays our ransom, and so delivereth us out of their hands. The latter word is borrowed from the Condition of such persons, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as having been abridged of their former liberty, or of such things as having been alienated from their first owners, and so being under the power of others, are now brought out from that condition, and brought into a state of freedom.  
We read in the Law of sundry persons, and things, who being under the power of others, might yet be redeemed; as servants, which had sold themselves; lands and dwelling-houses, which were sold by their ownners, Levit. 25.23. etc. And this Redemption was made, by paying a valuable consideration, according to the number of years to the Jubilee, more or less, and so buying them out. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This is the import of the word here used, and seems to be an Allusion to that Levitical Ordinance. We had sold ourselves to the drudgery of sin, and were become Satan's servants, and so liable to all that curse and woe, that attends upon that slavery; Now the Lord Jesus comes, and because our case is desperate, no revolution of years could ever have brought us a Jubilee, but we must be bondmen for ever, therefore he hath paid an infinite sum, that he might buy us out clearly from this accursed servitude, and bring us into true liberty, we are said to be ransomed, not with corruptible things, but with the precious blood of Christ, 1 Pet. 1.18, 19 and to be bought with a price, 1 Cor. 6.20. and Christ is said to be slain, and to buy us with his blood, Rev. 5.9.  
The Scripture is exact and copious in discovering this great work in the particulars of it, showing us th● different terms. 1 From which. 2 Unto which Christ hath redeemed us.  
1 From what hath he redeemed us? From sin, Mat. 1.21. From all iniquity, Psal. 130.78. & Tit. 2.14. From death, Hos. 13.14. From the power of the grave, Psal. 49.15. from the Law, Rom. 7.6. Gal. 4.5. and here, from the curse of the Law. From this present evil world, Gal. 1.4. From the earth, and from among men, Rev. 14.3, 4. From the wrath to come, 1 Thess. 1.10. Out of the hands of our enemies, Luke 1.71, 74.  
2 Unto what hath he redeemed us. To himself, Deut. 4.34. 2 Sam. 7.23. To God, Rev. 5.9. to be the first fruits unto God, and to the Lamb, Rev. 14.4. to be a peculiar people to himself, Tit. 2.14. to serve him without fear all our days, Luke 1.74, 75.  
Yet further, the Redemption of Mankind is considerable in a double respect.  
1 As it is an act and work of Christ the Mediator, and so the immediate product of his sufferings, thus it exists in Christ himself, as Rom. 3.24. the Redemption that is in Jesus Christ, therefore he is called the Redeemer, Isa. 59.20. Rom. 11.26. and he is said to send redemption to his people. Psal. 111.9. he hath laid down the price, and so effected the business, Heb. 9.12. he hath obtained redemption. He professeth, that he came to give his soul to be a ransom for many, Matth. 20.28. and the Apostle tells us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That he gave himself a counter-ransome for all, a ransom every way equivalent and full, 1 Tim. 2.6.  
2 As it is a benefit actually brought home, & applied to elect sinners by effectual calling, Jesus Christ was made a curse, and so became a sacrifice for sinners, not that they might immediately without any more ado, be made partakers of the redemption purchased thereby, or be actually redeemed upon the very offering made, but that, having first made this benefit feasible, so that now there is such a thing to be had, which without him (neither is, nor could be) he might afterwards communicate it to the Elect, and give them the personal possession of it, that they might enjoy it for themselves. And this he doth by a powerful drawing them to himself, and so by union to him, they have a real interest in this benefit. Therefore the Apostle sometimes speaks of it as appropriated to believers, Eph. 1.7. Col. 1.14. and Jehovah styles himself the Church's Redeemer, Isa. 49.26. as often elsewhere, and Job calls him his Redeemer, Job. 19.25.  
Both these considerations are here implied, as depending necessarily the one upon the other, in respect of those that shall be saved; and that they are not to be confounded, but distinguished, appears by Heb. 9.15. where we may observe a clear difference betwixt the death of the Mediator for the redemption of transgressions, and receiving the promise of the inheritance. This latter being laid down as a consequent, or fruit of the former, and limited to them, that are called.  
To conclude, Take the whole in this short sum, Redemption is the buying out, and delivering of sinners from the curse of the Law, and so from the guilt of sin, and the wrath of God, and the condemation of hell due thereunto by the death and satisfaction of Christ the Mediator.   

Sect. 2. Proof from Scripture-reason.  
FOr the latter, this main truth concerning the redemption of sinners by Christ, now made a curse for them, may receive further confirmation from grounds of Scripture-reason, whether we consider the fitness of the person, to undertake such an enterprise, or the efficaciousness of his sufferings.  
1 The person was every way fit to redeem us, being both God and man.  
1 He is true God, 1 Joh. 5.20. blessed for ever, Rom. 9.5. the only begotten of the Father, Joh. 1.14. the only begotten Son, which is in the bosom of the Father, vers. 18. and therefore very gracious with him; which the Father himself did solemnly testify by a voice from heaven, Matth. 3.17. He is the mighty God, Isa. 9.6. therefore the Father hath laid help on him, Ps. 89.20. the Horn of David, Psal. 132.17. and the Horn of salvation, Luke 1.69. mighty to save, Isa. 63.1. he was infinite liable to break through all difficulties, and with an holy scorn to sleight an whole host of the most terrible enemies, to march through them without danger, and in despite of them all, to fetch waters of life for us out of the Well of Bethlehem. He is the Lord; 
1 Chro. 11.18.  Is there any thing too hard for him? Jer. 32.27.  
2 He is true man also, in one and the same person, flesh of our flesh, and bone of our bone, next a kin to us, therefore he is not ashamed to call us brethren, Heb. 2.11. It was a Levitical Ordinance, that if an Israelite were fallen into decay, and had sold himself to a stranger, any of his brethren, or nigh of kin unto him, might redeem him, Leu. 25.47, 48, 49 and the same might be done, if he had sold any part of his possession, vers. 25. therefore these two phrases are used indifferently to note the same thing, a near kinsman, and one that hath right to redeem, Ruth 2.20. & 3.9. Of this we have an instance in Hanameel, Cosen-german to the Prophet Jeremy, Chap. 32.7, 8. etc. This doubtless had some reference to Christ. We had sold ourselves to a stranger, even to Satan, to serve him; Christ is a near kinsman, one of the same stock and blood with us, therefore the right of redemption is his. It was also a statute, and a custom in Israel, That if a man died, having no child to inherit after him, than his brother, or next kinsman should take his wife, and raise up seed to his deceased brother, Deut. 25.5. etc. and withal, if the inheritance were alienated, or set to sale, he was to buy it out, or redeem it, for the use of the firstborn, that so it might continue settled upon the Family of the dead man. We have a clear instantial Gospel-truth lies hid (as I conceive) Old Adam died, and left no seed behind him, that might inherit heaven, and moreover the inheritance was quite extinct, and lost, as to him, and all his; and therefore the Lord thrust him out of Paradise, Gen. 3.24. Only Jesus Christ is found the next kinsman, who begetting sons and daughters by the word of Truth, doth thereby raise up a seed of God, & redeem the forfeited inheritance, and so settle it upon the firstborn of Adam's family for ever; yet with this difference, that this seed shall not be called after the name, nor inherit in the right of the first Adam, but they shall be called by a new name, which the mouth of the Lord shall name, Isa. 62.2. And they shall inherit in the right of the second Adam only, Act. 26.18. Eph. 1.11.  
2 The sufferings of Christ were fully efficacious to redeem us; for thereby,  
1 He hath given abundant satisfaction to the justice of God, and so hath weakened, yea nullified, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and taken away sin in the guilt and condemning power of it. God sent his Son in the similitude of sinful flesh, and for sin, that is, upon the sad, and woeful occasion of sins being in the world, or that he might abolish and destroy it. And what is the fruit of this glorious design? Why, he hath condemned sin in the flesh, that is, by laying the curse, which the Law threatened against sinners, upon that very flesh, or nature, which had sinned, he hath cast sin in its own plea. A man's work may be said to plead for his pay; the crime of a Malefactor cries for the execution of the Law upon him; so sin pleads against the sinner, and calls for death, its wages to be inflicted upon him. Sin, although as an act it be transient, yet in the guilt of it lies in the Lords high Court of Justice, filled upon record against the sinner, and calling aloud for deserved punishment, saying, Man hath sinned, and man must suffer for his sin. But now Christ having suffered for sin, that plea is taken off; Lo here, saith the Lord, the same nature that sinned, suffereth, mine own Son being made flesh, hath suffered death for sin in the flesh, the thing is done, the Law is satisfied; and so he non-suits the action, and casts it out of the Court, as unjust. Thus whereas sin would have condemned us, he hath condemned sin, and there is now no condemnation to them that are in Christ Jesus, Rom. 8.1, 3. The blood of the Mediator outcries the clamour of sin. We read Leu. 16.7. etc. of two Goats which were to be presented before the Lord; the one to be offered for a sin-offering, the other to be kept alive, for a Scape-goat, that Aaron having laid his hands on his head, and confessed over him all the iniquities of the children of Israel, might afterwards send him away, bearing their iniquities into a Land not inhabited. All this is fulfilled in Christ; he hath both given himself to be a sin-offering for us, and thereby removed guilt so far, that when it is sought, it cannot be found, Jer. 50.20. So much is implied in that expression, Heb. 9.26. He hath put away sin by the sacrifice of himself, therefore redemption and propitiation are put together, as the effect and cause.  
First, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P●acamentum.  he is a propitiation pacifying God's wrath, and rendering him propitious to sinners, and thence follows Redemption, Rom. 3.24, 25. When the debt is discharged, than the Law with the arrests and executions of it, are void, and of no force: So Christ having paid our debt, hath thereby both removed sin and guilt, and voided the curse of the Law, so that now it hath nothing against us.  
2 He hath broken the Serpent's head, according to the ancient Prophecy given out in Paradise, Gen. 3.15. by taking part of flesh and blood with us, he hath through death destroyed him that had the power of death, that is, the devil, and so wrought our deliverance, Heb. 2.14, 15. The Son of God was manifested, that he might lose [or dissolve] the works of the Devil, 1 Joh. 3.8. he hath (as it were) shattered them all to pieces, 
Isa. 30.14.  and will still be shattering them, he will not spare, so that there shall not be left so much as a shred. Now this was one of his works, to hold poor sinners fast bound, and shut up under the brazen bolts of the curse of the Law unto condemnation; but he hath broken the gates of brass, and cut the bars of iron in sunder, Psal. 107.16. He hath met those terrible enemies, the Philistims of hell, and grappled with them hand to hand, he hath discomfited them, and brought them under, and he will not cease, till he hath beaten them small, as the dust before the wind, nor turn again till they be consumed. That which David spoke of himself as the Type, 
See Isa. 63.3, 4, etc.  is eminently fufilled in Jesus Christ only, Psal. 18.37, 38-42. He is that little David, that prevailed over the great Champion Goliath of Gath, with a sling and with a stone, and smote him, and slew him, 1 Sam. 17.50, 51. He is that strong invincible Samson, that rend in pieces that infernal roaring Lion, as easily as if he had been a Kid, Judg. 14.5, 6. that slew the Philistims hip, and thigh, with a great slaughter, Chap. 15.8. and when they had him fast bound with new cords, they became as flax upon his arms, and with the jawbone of an Ass, laid heaps upon heaps, vers. 14, 15, 16. that carried away the door of the gates of Hell, to set the prisoners at liberty, Chap. 16.3. and made the noblest conquest, when he seemed to be wholly conquered, and no hope was left, that ever he could look up again, slaying at his death far more than he had slain in his life, vers. 21-30. He hath spoilt Principalities and powers, and triumphed over them on the Cross, Col. 2.15. When the High commission Court, and Star-chamber were cast down, than all fell with them, that appertained to them; as there are no more informations, plead, censures, punishments: So there are no Sergeants, Bailiffs, Apparitors, Pursuivants; even so this Lord Jesus, having thrown down the Court of sin by his death, and thereby disabled the Law, he hath also judged the great Catchpole of hell, and put him out of office, so that he cannot now execute the curse, and wrath of God upon poor sinners, as gladly he would; and although for the present, he can reach to bruise their heel, and doth often work them woe, yet the Redeemer will tread him under their feet shortly, Romans 16. ver. 20.   

Sect. 3. An Objection, [If by Ransom, than not by Rescue,] Answered.  
THus much for the clearing, and proving of the Conclusion: but here lieth a Doubt in the way; for answering whereof, we may borrow a little light from the premises. If our Redemption was by Christ's becoming a Curse for us, and so by buying us out with the price of his blood, How could it then be by strength of hand, and a forcible rescue?  
These two seem to destroy one another, Ransom and Rescue. 
V●de Musculum, loc come. de redempt●one.  To be delivered by the paying of a price, and to be delivered by conquest, are inconsistent, as to the same persons. The nature of the things is so different, that they cannot concur in the same deliverance.  
Ans. Although these two do usually stand at a distance, yet in this great business of the Redemption of mankind they close well together. To clear this, take these three Considerations.  
1. Mankind, by the breach of the Law, being become a debtor to justice, and under the curse, even in the extremity of it; and Almighty God, who is the party wronged, being the only sovereign Lord, and Lawgiver; Therefore the principal and most proper way to effect man's deliverance, was to give satisfaction to justice, so that either sinners must die the death in their own persons, or Christ their surety must give his life a ransom for them, being at an utter loss in themselves.  
Against this, it may be objected, Then we must say, that Christ redeemed us from God, and himself being God, he redeemed us out of his own hands, by paying a price to himself; which is absurd. Ans. This seeming absurdity will vanish, if we keep to Scripture phrase, and take along with us these Two things.  
1. The person of the Redeemer was not only God, but also man, and although as to the sufficiency for the work, and the valour, and efficacy of it, he must necessarily be God, yet both the right, and act of Redemption belonged to him properly as man; so that we may say, It was the man Christ, that bought us out of the hands of the curse, and wrath of God.  
2. God the Father himself had a special hand in this business; the whole dispensation, and managing of it was by his supreme, and sovereign appointment (as we heard before); and thus it is no more absurd to say, that God took a course to satisfy his own justice, and to redeem us from himself, than to say, that a King doth so, when he gives his own son, to lay down his life, 
Or a Creditor, when he requires the debt of his own Son, for which the son was surety by the Father's consent.  for the saving of Traitors from the stroke of his Law.  
2. Man being thus obnoxious to the justice of God, and therefore delivered up by him into the hands of Satan, as his jailor, or executioner, to keep him as his prisoner, till he shall pay the uttermost farthing; and Satan being also his deadly enemy, and unwilling to let him go; in this respect there is a necessity of an heavenly might to be put forth, for rescuing the poor prisoners from him, that they may be actually, and thoroughly redeemed.  
But here again some may say, There is no need of any such Conquest or Rescue; for when justice is satisfied, than the prisoner must be discharged, and the jailor can hold him no longer: so Christ having paid the debt, and given full satisfaction to the justice of the Law for the sin of man; God doth now discharge the poor sinner; and how can the Jailor of hell hold him under his power still?  
Ans. 1. Admit for the present, that [de jure] he cannot, he ought not to keep sinners under, now that the ransom is paid; yet for all that, [de facto] indeed he doth it, and will do it, till he be forced to let them go. Let us suppose a jailor, having notice of a goal-delivery to be shortly, or having received a writ for setting at Liberty such & such prisoners by name, should yet 1. wilfully refuse, yea oppose, and resist the execution thereof with force, and arms. 2. serve himself of them, and strive to keep them in bondage for his pleasure. Is it not now high time, for the King, or the supreme power to come against this jailer, to suppress him, to put him out of office, that so he may perfect his own grant & rid the poor prisoners out of his hands.  
This is the very case in hand, God hath long ago declared his will, 
Isa. 52.10. Hos. 13.14. Job. 33.24.  concerning the redemption of mankind, and he is daily sending out Writts for setting free some of his prisoners: but Satan, out of an inbred malice against the Redeemer, and Redeemed, 1. doth oppose, and resist with all his might. He hath been an adversary to this work from the first; he endeavoured to strangle it in the cradle, by stirring up Herod to kill all the young male-childrens in Bethlehem, 
Matt. 2.16. Mat. 4.6. Mat. 16.22. Jo. 13.2.27.  hoping that the child Jesus might go to the pot among them; he tempted him to self-murder; he suborned Peter to dissuade him from suffering; he filled the heart of Judas to betray him, that he might be cut off at once; And when he could by no force or subtlety prevent the payment of the price, but it was done in despite of him, yet he hath set himself ever since by all means to hinder both the publication of it by the Gospel, and the efficacy of it by the Spirit, in the hearts of sinners, to render it altogether useless, 
2 Cor. 4.4.  as water spilt on the ground. 2. He holds his Captives still, that he may serve himself of them, by setting them to do his work, and ruling, and riding them at his own pleasure, 2 Tim. 2.26. Eph. 2.2. As Pharaoh and the Egyptian taskmasters kept the children of Israel by strong hand, to work in mortar, and brick, and in all manner of service in the field, Exod. 1.14. and after that the Assyrian oppressed them, and last of all the King of Babylon broke their bones, Isa. 52.4. Jer. 50. 17. and no way of deliverance, but by conquest: Even so do those infernal Taskmasters keep under the sinful sons and daughters of Adam, and will not let them go, till the Redeemer fetch them with an outstretched arm. In a word, it was Satan that first by his lures brought them into this snare, and being now the God of this world, he is so settled in his vast dominions, by prescription of a long time, that he will not relinquish his title, but must be ejected by violence.  
2. As for that branch of the Objection, that upon Christ's paying the ransom, God doth discharge the sinner, it may not pass for a truth, without some explication. It was not the mind of God the Father, or Christ the Mediator, that this benefit should actually inure to the Elect, immediately from the time of the payment itself: God did determine, and prescribe a certain order, & way, whereby they should come to the personal enjoyment of it, and have it laid in their bosoms; which will be at the time of the respective conversion of every of them, 
I spe●k of God's ordinary cou●se, excepting the case of Infants.  and not before. The Apostle granteth this, when he saith, Rom. 7.6. Now we are delivered from the Law. [Now] in opposition to the verse before [when we were in the flesh] So that, although we be redeemed, as to the price, and satisfaction of justice, yet Satan will keep us still in bondage, till Christ bring the benefit home to our souls by the work of Conversion.  
3. I add this third consideration. The bondage and slavery under which wretched man lies through sin, although it may be truly said to be forced in respect of Satan, yet as to sinners themselves, it is voluntary. When Cyrus had proclaimed to the Jews a dismission from the captivity of Babylon, many of them slighted it, and chose rather to stay in captivity still: Their practice is the very temper of all the children of Adam, what they are, that they will be. Slaves they are to sin, and slaves they will be; and consequently accursed, and under condemnation, Liberty is proclaimed by the Gospel, and the hearts of sinners are averse from it; the wisdom of the flesh is enmity in this, more than in any thing, yea they resist, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  [or fall cross] against the Holy Ghost, Acts 7.51. Therefore the Redeemer must come with an almighty power, to subdue every high thought in man, to demolish all his strong holds, and even to force this Redemption upon him with holy violence, or else he will not embrace it, while he lingers, the Angel of the Covenant must lay hold upon his hand, and bring him forth, as Lot from Sodom. Gen. 19.16.   

Sect. 4. Another Objection, It might have been done in an easier way, Answered.  
BUt here lies another Rub in our way, which must be removed. Some may say, It was not necessary, that Christ should become a curse for us, as is before expressed, Might not the work of Redemption be wrought by some other means? Can not God the Father have chalked out, 
Cur per sanguinem, quod potuit facere per sermonem.  and Christ the Mediator have walked in a more smooth and easy way, but he must go in this rough, and thorny path of subjection to the curse, for the effecting of this business?  
Ans. 1. Seeing the holy Scripture doth ascribe the whole administration of this mystery from first, to last, to the good pleasure of God's will, as the first, and supreme cause. 
Ipsum interrogatum mihi scire licet, quod ita: cur ita, non licet. Bernard.  Therefore it may be judged, an unwarrantable overbold curiosity in the silly sons of men to inquire, or determine, what God might have done by his absolute power, or why he would do it thus, rather than otherwise. His Word tells us, what he would do, and we see by the event, what he hath done. This way was the will of God, and none other, and therefore this way Christ took, and none other, and thereby attained his end, Heb. 10.9, 10. We may safely rest here, and make no further search; for who hath known the mind of the Lord? Rom. 11.34. His mere will, and pleasure, 
Volunt as Dei est pro lege, pro causa causarum, pro ratione rationum.  is a reason abundantly sufficient, and beyond exception.  
2. The Lord hath revealed his mind so far in this particular, that we may be bold to go a little further, and to resolve thus. God, who is great in counsel, and excellent in working, had store of means at hand, whereby to set free, and recover lost mankind; yet he was pleased to pitch upon this, as being most agreeable to his holy nature, and most suitable to his high, and sovereign ends, man's salvation, and his own glory.  
I explain it thus. God is infinite in all his attributes, in his justice, as well as his mercy. These two cannot interfeere; as justice may not entrench 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, 
Nec misericordia Dei praescribit justitiam, nec just●tia aufert misericordiam. Aug.  so that, although mercy be apt to pardon, yet Justice requires satisfaction, and calls for vengeance on sinners. Every transgression must receive just recompense. Heb. 2.2. and God will not in any case absolve the guilty, Exod. 34.7. till this be done, the hands of Law-mercy are tied, that she cannot act. And seeing satisfaction could not be made to an infinite Majesty, but by an equal person, and price, therefore the Son of God must become a Curse for us, by taking our nature, and pouring out his soul to the death; and by this means Justice, and Mercy are reconciled, and mercy hath her free course to save sinners.  
So that now, presupposing God's Decree, we may safely say, It must be thus, and it could be no otherwise. God will have his Justice satisfied to the full, and therefore Christ must bear all the punishment due to our sin, or else God cannot set us free: For he cannot go against his own just will. 
Quod vuli, necesse est esse.  Observe the force of that phrase Luke 24.26, & 46. Christ ought to suffer: and Matth. 26.24. Thus it must be. A just earthly Prince holds himself bound to inflict punishment impartially upon the 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 itself.  
And as this great design of Christ's redeeming sinners, by being made a curse for them, doth sound out aloud the glory of divine Justice, so it also bears visible characters of some other Attributes: as,  
1. His Truth. He had passed a peremptory doom, and made a solemn declaration of it in his word, that he that sinneth shall die the death, Gen. 2.17. Rom. 6.21, 23. and he will not break his word. So he had foreordained Jesus Christ, and set him forth to take upon himself this burden, to become a propitiation for sin through his blood, Rom. 3. 25. 1 Pet. 1.20. and made known his mind eoncerning it in his written word, plainly, Isa. 53.7. If we read the words, [It is exacted, or strictly required] meaning, 
Exigitur. as Junius, and some others.  the iniquity, or punishment of us all, vers. 6. is required at his hands, he must answer for it in our stead; and so he is afflicted, and this affliction reacheth even to the cutting him off, ver. 8. yea the Spirit of Christ in the Prophets, did signify unto them not only his sufferings, but also the very particular time of them, 1 Pet. 1.11. Therefore when Christ puts this work upon an [aught, and must be], he lays the weight of all on the Scriptures, [thus it is written] as we may see in the texts before-cited, as if he should say, God hath spoken it, and his truth engageth him, to see it done.  
2. His wisdom. For hereby, 1. he maintains the authority of his righteous Law, when a law is solemnly enacted, with a penalty in case of transgression, all those, whom it concerns, may conclude for certain, that the Lawgiver will proceed accordingly: And it is a rule in policy, That Laws once established, and published, should be vigorously preserved. If the Lord should have wholly waved the execution of the Law upon sinners, or their surety, it might have tended greatly, both to the weakening of its authority, and the diminishing of the reverence of his Sovereignty in the hearts of the sons of men.  
2. He provided a curse against Licentiousness. Impurity is apt to lay the reins lose upon the necks of sinners. If sin had been pardoned, without exacting the penalty of the Law, it might have emboldened men in their sinful ways, their hearts would have been wholly set upon mischief, Eccles. 8.11. they will say, Where is the God of Judgement? Mal. 2.17. But now he lets sinners see, that he will not pardon sin, no not to repenting persons, but upon condition of Christ's bearing the curse for them; whence they may conclude, that he will not spare them, if they be bold to continue in their rebellion.  
3. And probably, that he might hereby also cut of all occasions, which the devil his enemy might take to calumniate, and traduce him. He might accuse him 1. of inconstancy, and changeableness; that having threatened death to transgressors, he did quite forget himself, in waving the threatening, and dispensing wholly with his Law, by granting them free remission: Yea, 2. of partiality, and respect of persons, that he should be so easy, and forbearing, as to let them pass without any punishment at all, 
Quasi tam facilis fuisset, antea s●verus erga seipsum.  having been formerly so severe, and rigid against himself in casting him and his angels into everlasting flames, without hope of recovery. Satan might say, Lord, thou mightest have spared me, as well as man: But the Lord may answer, man hath made satisfaction; he hath borne the curse, and thereby fully discharged all the demands of the Law: if he had not, I would not have spared him any more, than thee.  
3. His goodness, and loving kindness. God the great Lord, and Governor of the world might have rigorously exacted the penalty of the Law, on the persons of sinners themselves, but he hath so far dispensed with the 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, which otherwise must have perished eternally. Saith the Lord, I may not, I will not suffer this high affront of Adam, and his posterity, against my holy Law, whereby the honour both of my justice, and truth are in danger, to be trampled under foot. And yet if I should let out all my wrath upon them, the spirit would fail before me, and the souls which I have made, Isa. 57.16. I will therefore let it out upon their Surety, and he shall bear it for them, that they may be delivered; and thus the Lord in wrath remembers mercy, Hab. 3.2.  
I have done with the doctrinal part of this Conclusion: I proceed to the Application.    

CHAP. V Use 1. Confutation of Papists and Socinians.  
1. THis main Gospel-truth may afford us some help towards the Confutation of the damnable Doctrine of two grand Enemies of the cross of Christ, and of this great and glorious work of Redemption, by his becoming a curse for us.  
1. Papists, who not being content with this way of Christ, have devised other means, and put into the hands of sinners something else to make up the price of their Redemption. They present us with several parcels to this purpose; as,  

Bellar. De poenitentia. lib. 4. cap. 2, 3, 6, & 7.  1. That a man may redeem himself from the temporal punishment of his sins, by some notable and extraordinary good works, while he lives, as by fasting, pilgrimages, almsdeeds, building, and endowing of Churches, hospitals, and the like. They grant, that Christ by his sufferings hath made satisfaction immediately, for the guilt of eternal death; but then, when the sin is remitted, there remains still on the sinners, an obligation to temporal punishment, for which we must make satisfaction ourselves, one way, or other; and so in part redeem ourselves.  
But oh, where shall we find that man, (except Jesus Christ,) that can show us such a good work? Verily, the best, choicest, the eminentest works of any mere man, that ever the Sun saw, or shall see, are poor, weak, blemished things, like a menstruous cloth, infinitely short of the purity of God's Law, and therefore no way equivalent to the injury done to him by sin.  
2. That there is a Purgatory-fire, wherein all those must be purged, 
Bellar. de purgatorio.  which die in the guilt of Venial sin, who yet may redeem themselves at length by their own sufferings there, or they may be ransomed before, by the prayers, and offerings of the living.  
But the Scripture holds forth nothing to us concerning this; nay it affords us many strong arguments against it, if it were worth the while, to produce them. They say, this fire, is every whit as hot, as hellfire; but I am confident, it never burned any body, nor do I know, to what use it serves, but only, to warm the kitchen of that Man of sin.  
3. That there is a certain Treasury in the Church, 
Idem. De Indulgent●●s. Vide Ames.  wherein are laid up the remainder of the superabundant satisfaction of Christ, and those sufferings of the virgin Mary, and other Saints, which were more, and greater, than they needed, for themselves: and the keys of this chest, are committed to the Pope of Rome, that he may upon just, and reasonable cause dispense Indulgencies, either by himself, or by his Delegates, unto them that need, and desire them, to make satisfaction for the temporal punishment oftheir sins.  
But this is no better than the former. For besides that Christ's satisfaction (although in itself infinite) hath nothing more in it than needs, as to the application of it to those, for whom God did intent it; where shall we find the man, that hath done, or suffered more than he ought to have done, or deserved to suffer? In truth these are but as Babies for children to play with, or as when a mother promises her child an apple to till it on to some good action, 
Bell. E●● de Indulg cap 6.  which yet she doth not give it, as some Papists do confess: O rely because they come off at good round rates, they serve to fill the coffers of the great merchant of Rome.  
In a word, all these are mere fancies, yea, lying vanities, which cannot stand with this Truth. For if Christ was made a curse for us, and thereby hath wrought our Redemption; then either there is no other way to effect it in whole, or in part, or else it will follow, that Christ's work is imperfect, which who dares once imagine? As for us we may ascribe to the Psalmists Resolve, Psa. 49.7, 8, 9 No man can redeem his brother: If not from temporal death, how much less from eternal? we shall leave these offals to the dogs of Rome, for we have enough in Christ.  
2. Socinus, and his followers, who teach, that Christ's becoming a Curse for us, and the whole course of his humiliation in doing, and suffering was not at all for satisfaction, but only to set forth himself to us an example for our imitation, and in his own person both by doing, and suffering, to show us the way to heaven.  
This Heresy was first hatched by Pelagius, about the time of S. Augustine, and about 700 years after, revived by Abailardus, in the time of holy Bernard, (as it seems by his writing against him, 
Vide Gr●tii defence. cap. 1. & V●scii respons. cap. 3. ex Socino & aliis. ) and now of late, started again by Socinus, with an advantage of more liveliness, as it is usual with heresies, when they come to a second, and third resurrection: For thus they deliver themselves more particularly:  
Jesus Christ came into the world on this errand, both to declare unto sinners the way to eternal life, and to bestow it on them, in case they will follow his counsel. And for this purpose, he was content to suffer death, that thereby he might,  
1. Seal, confirm, and put out of question, the truth and certainty of his doctrine.  
2. Purchase to himself the right of bestowing eternal life upon them.  
3. Persuade them to that, which is necessary for the obtaining of it, to wit, faith to believe his word, and promise, and sure hope to wait for the accomplishment of it.  
4. Hold forth himself before them a remarkable, matchless example of patience and obedience.  
And whereas the Scripture doth frequently ascribe remission, and salvation to the death of Christ, that (say they) is a figurative speech. They are the proper effects of his resurrection, and the glory which followed; and are attributed to his death, only because he must necessarily die, before he could rise again.  
But now, that Christ was so made a curse for us, as to suffer the punishment due to our sins, in way of a satisfaction to divine justice, and thereby to redeem us from the curse, this they will flatly deny, and condemn it, 
Se●tentia va●d. p●●n 〈◊〉. D●●na●● 〈◊〉 ●la●phemis  as an opinion, that is deceitful, erroneous, and very pernicious; yea false, absurd, and horribly blasphemous. and it is observable, that when they make use of any Scripture, either for the strengthening of their own Tenants, or the answering of Objections brought against them, they do generally turn aside from the usual, and received signification of the words, and offer violence to the Text, to make it speak what they please. For to touch a little on the 4 ends .  
To the first; Where doth the Scripture make the confirmation● of his Doctrine the professed adequate end of his sufferings. He saith indeed, that he came into the world, that he might bear witness to the truth; but this most properly belongs to his prophetical office; 
Jo. 18. ●7.  whereas his death belongs to his priesthood: and besides, his miracles served more peculiarly for the confirmation of his doctrine.  
To the second; Christ had power to forgive sins, even while he lived on earth, Mat. 9.6. and exercised that power frequently. There was therefore, no absolute necessity of his death, for the purchasing of a privilege, which he had in possession already: although it was necessary for the satisfying of Justice, 
J●h. 10.28. & 17.2. He died, to purchase for sinners a right to rec●iv; ●ot for himself a power to give them eternal life.  that mercy might have a free course to give out pardons, which otherwise could not be.  
To the Third; It is credible, that the death of Christ, and such a death as it was, in all the circumstances of it, should be able to persuade sinners to that faith, and hope, nay rather, it should be the ready way to dissuade, and knock them off. Luke 21.21.  
To the Fourth; it is granted, as a secondary subordinate end, 1 Pet. 2.21. 
Nec humil●tatis exempla, nec charitatis insignia, praeter Redemptionis sacramentum s●nt aliquid Bern.  but doth not take away the other, which is the chief and principal. These two accord well [he died to satisfy for our sins] and [he died to to leave us an example of patience and obedience.] Great is the example of his humility, and of his charity, but they have no foundation to rest upon, if there be no redemption.  
But to go no further than the Text. There be three expressions, which they wrist for the supporting, and maintenance of their Error.  
1 He was made a curse: True, say they, as he was made sin, 2 Cor. 5.21. that is, he was judged by men to be a sinner, and he was used accordingly; so he was accounted a cursed man, and therefore was sentenced to suffer a bodily death on the Cross, which was a death proper to an accursed person. But this falls short, for God (saith the Apostle) made him to be sin, and consequently a curse for us. Man was no more but an instrument, sinfully acting what God had holily purposed, and Christ's voluntarily undertaken. Besides, the Text which is here cited from Moses, Deut. 21.23. runs thus [He that is hanged, is the curse of God, or a curse unto God] which being applied to Christ, can import no less than this, that God laid upon him our sin, and the punishment due unto it by the doom of his righteous Law, that the pleasure of the Lord, might be executed upon him, for answering whatsoever the Law could exact.  

Nostra causa nostro bono. Ut a peccatis retrahamur. Nostra v●ce nostro loco.  2 He was made a curse for us, yea say they [for us] that is, for our cause, on our behalf, for our good, and so he gave himself, he died for our sins, that is, our sins were the occasion of his death, and he died, that we might be drawn back from sin. We yield all this, but is there no more? Yes assuredly. We say [for us] that is, in our room and stead, who should else have born the curse in our own persons, and [for our sins] to wit, as the foregoing meriting cause thereof; and that satisfaction being made to justice, the curse might not fall on our heads. The Greek word which is most frequently used in this argument, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and is rendered [for] although sometimes it be put to note no more, 
So Rom. 5.7.  but the good or profit of another, yet it signifies also in another's stead; and in some places cannot be fitly taken otherwise, as 2 Cor. 5.14. If one died for all, then were all dead, which implies plainly, that the death of that One, was in stead of the death of All. And when the Apostle saith, 
1 Cor. 13.  Was Paul crucified for you? Thereby denying it, he must mean that he was not crucified in their stead; for he professeth elsewhere, that he suffered for the Church, and for the Elects sake, that is, for their spiritual benefit, as Col. 1.24. 2 Tim. 2.10. But to put all out of doubt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Scripture sometimes makes use of another word, which signifies commutation, or exchange, or being in the place or room of another, and must necessarily be so taken, when it's applied to this business, as Matth. 20.28. 1 Tim. 2.6. He bore the curse, and gave himself a ransom in our stead.  
3 Hereby he hath redeemed us from the curse. Being made a curse for us, he brought us out of the hands of the curse, so that God was moved hereby to set us free from the guilt and punishment of our sin. Here they bring two things to darken the clear truth.  
1 That the term of Redemption, 
Apud Grot. in defence. c. 8.  must be taken improperly for a deliverance without price, or satisfaction, such as that of the Children of Israel from Egypt, whom God redeemed by the hand of Moses, yet he paid no price, nor gave in consideration, either by death, or otherwise for the compassing of it.  
To this we say, when the Scripture makes Redemption the effect of Christ's bearing the curse, of his suffering death, of the shedding of his blood, etc. it can signify no less, than redemption in propriety of speech, that is, the freeing of poor sinners from the stroke of justice by giving due satisfaction. This high extraordinary cause should in all reason produce a nobler effect, than such a lose and frozen gloss gives to it. Yea how doth this derogate from the worth of that glorious benefit, to say it comes at so cheap a rate? As for the redeeming of Israel by Moses, although it was a type of our redemption by Christ, yet we know, that the type, and thing typified, do not answer one another in all things. Christ and Moses are compared as Redeemers, but with a vast difference, both as to the nature of the thing, and the special means by which it was effected. That of Moses was only corporal, from the servitude of the body; This of Christ, is chief spiritual from the bondage of eternal death. Therefore there was no need that Moses should die for them; and if he had, as it could have been no way effectual to their spiritual deliverance; so it might (probably) have been rather destructive to their temporal freedom. But Christ our Redeemer must necessarily die for us, else no possibility of our redemption at all.  
Lastly, We find that Christ is called our Ransom, which is never spoken of Moses; and that is enough to show, that there is an huge distance betwixt them even in this business of Redemption.  

Apud eundem ubi supra.  2 That this Redemption is ascribed to Christ's suffering an accursed death, not in respect of God, but of us; that is, not that God was moved hereby, as by a valuable consideration to set sinners at liberty, but only that they might thereby be brought effectually to the enjoyment of it, by faith, and obedience.  
To this we answer, that the bringing of sinners to enjoyment of this benefit, is not the next, and immediate effect of Christ's death; that belongs to the application, which supposeth Redemption in being; for the thing must be, before it can be applied.  
Now the Scripture doth every where make Christ's accursed death the next, and immediate cause of the benefit of Redemption, but to the application, and personal possession of this benefit its only a remote cause. There be sundry others nearer, even in respect of the Redeemer himself, as his Resurrection, Ascension, Intercession, the publication of it by the Ministry of the Gospel, the sending of the Spirit to make it effectual. So that, our redemption is ascribed to Christ's accursed death primarily in reference to God, the Lord and Lawgiver, that his justice might be satisfied, and but secondarily, and at a further distance in reference to us, that we might reach to the enjoyment of it.  
Much more might be added, but I shall refer you to those godly learned men, which have purposely confuted them. I have no delight to rake in this dunghill, nor would I have insisted thus much upon it, but for these two reasons, because,  
1 I conceive it to be a fundamental falsehood, undermining the very being of the Gospel, and pulling down the chiefest pillar of our salvation by Christ.  
2 Yet this soulkilling plague having broken out, is dangerously spread abroad in this wanton licentious age, and too many of all ranks are infected with it.  
Yea, there is a strange generation of heretics, called Quakers, lately sprung up, which have borrowed their abominable opinions, and wild practices from other sects, and patched them up unhandsomely like a beggar's coat. Among other errors, they broach us this down right Socinianism, 
See the perfect Pharisee Pos. 5.  That Christ in the flesh, with all that he did, and suffered therein, was but a figure, and nothing but an example, whereby both Masters and Scholars, do with one blow destroy the satisfaction, and merit of Christ, and consequently the whole work of our Redemption.  
Let us abhor this damnable doctrine, and cleave to the truth of Scripture, which is delivered in such plain and familiar expressions, as cannot without too much impudence, and palpable wresting be eluded. Truly, besides many pregnant Texts in the New Testament, almost the whole fifty third Chapter of Isaiah may serve for a sufficient confutation of it. They might with a little dishonour to Jesus Christ speak out, and say flatly, that he died not at all, as say, that he died to a small purpose. But it is no marvel, if they that have rob him of the truth of his Godhead, do despoil him also of the principal office of Priesthood, and the efficacy of his satisfaction with the choicest benefits purchased thereby for the salvation of lost sinners.   

CHAP. VI Use 2.  

Sect. 1. 1 Information in six particulars.  
2 HEnce we may infer matter of Information in sundry particulars.  
1 See, and seeing, admire the unspeakable love of God, and of Christ, to wretched mankind; not only that Christ is made a curse in our stead, but much more that this strange dispensation should work so noble and glorious an effect, as Redemption is. Assuredly, both God the Father in giving Christ to be a curse, and Christ the Mediator in submitting thereunto, had this great end all along in their eye, and upon their hearts (next to the greatest end of all the glory of free grace) even the rescuing of poor lost sinners from that hellish slavery wherein the curse of the Law had entangled them. Oh the rich love of the Lord our God. It was the fruitful womb which did first conceive, and then warm, and at length in the fullness of time bring forth this heavenly birth, Joh. 3.16. 1 Joh. 3.16. & 4.9, 10. Should an earthly Prince disburse a great sum of money, of his own accord, undesired, for the ransoming of a company of slaves, which were not only strangers, but also enemies to him, and his Father's house being convicted Traitors, and so continuing: this would be accounted an act of such singular clemency, as could hardly be paralleled by any report of story. What wonderful loving kindness than is this? that the Prince of the Kings of the earth, Rev. 1.5. hath laid out the price of his dearest blood for the redemption of the backsliding traitorous brood of Adam, and is found of them, that sought him not, that never looked after him, Isa. 65.1. Rom. 10.20.  
2 The work of Redemption is a very costly piece, a business of infinite charge. The Redeemer must be no meaner person than the Christ of God: the price to be paid, no lower a price, than the accursed death of the Cross. Might not the incomparable dignity of the person have dispensed with the means of the price? or the extraordinary costliness of the price, have over-weighed the means of the person? so that either a lower price from a person of such eminent worth, or a meaner person paying such an extraordinary dear price, might have served the turn? Oh no, neither of these. If the whole world, yea ten thousand worlds, with all the riches, and treasures of their several Indies had been laid down upon the nail for this ransom by the greatest Potentate, that ever the earth knew, they would have been contemned, as falling infinitely short. It was a most costly Redemption, and so we should account of it. We reckon of our earthly privileges, 
Can. 8.7.  liberty, immunities, freedoms, according to the rate which they cost, if we know they cost a great price, we value them the more. He that said, he had bought his Roman freedom with a great sum, Act. 22.28. did prize it accordingly; even so, and much more should we set an high rate upon this choice spiritual benefit, which cost so vast a sum.  
3 The grace of the Gospel is a very precious thing, 
Out of the eater came meat, etc. judg. 14.14.  for it is the purchase of Christ's satisfaction, and the sum and kernel of the work of Redemption. The curse of the Law did even break his bones, and this hath opened a spring of spiritual marrow and fatness, wherewith the souls of dry empty sinners might be both filled and satisfied. Were it not for this, there could be no grace, nor mercy, we should never have heard of any such thing as the Gospel, to bring the glad tidings of peace, and salvation to the lost world, but every mother's child of us had continued in the bond of iniquity, and had suffered the extremity of the curse in our own persons for ever. For this is the very next bottom, whereupon all Gospel-grace, and whatsoever is necessary to the salvation of sinners, doth stand; and as it were the soul from which it hath both being and breathing. The excellency of the cause hath a strong influence into the effect, to make it excellent also. If we look upon the nature and frame of man in the first Creation, his body curiously wrought out of the dust of the earth, his soul breathed into him from heaven, to be both a living creature, and made after the Image of God, Gen. 1.26. & 2.7. and all this done with a word; we cannot but say, it is a very excellent and precious work. David stands wondering at it, Psal. 139.14, 15. How much more excellent and precious is the work of grace, which is the fruit of Redemption (our second Creation?) for the effecting whereof, the Lord did not only, Let it be, but (as if that were not sufficient) the second person must lay aside his glory, and take upon him the form of a servant, and not only bear our nature, but also our sin and curse, even to the death Phil. 2.7, 8. By this we should estimate the exceeding great worth of that grace which is brought unto us by the revelation of the Gospel. 
If some good things of nature be precious, much more are those of grace, Deut. 33.1. etc. Prov. 3.14, 15.  And if we cannot but wonder at some of the eminentest works of nature, how much more cause have we to admire the beauty and glory of that great work of grace, which the Apostle calls marvellous light, 1 Pet. 2.9. See 1 Pet. 1.12.  
4 God will have a Church. Although Adam, and all his posterity revolted from God, and ran away into the tents of Satan his utter enemy, to his dishonour, and their own ruin, yet for all that he hath a design to fetch back, and recover a number of them to make them his own people, and thereby to glorify the riches of his grace towards them in an eminent measure; Me thinks I hear the Lord speaking on this manner, What? hath the crooked Serpent of hell served me thus? Hath he enticed Adam unto rebellion against me? and cheated him into the curse of my Law? Alas poor man! I pity thee, that thou hast suffered thyself to be thus ensnared. How art thou fallen from thy dignity? Into what a gulf of perdition hast thou implunged all thy posterity? 
jer. 48.30.  But I know Satan, his pride, his malice, and his envy, that he would not leave me a people on the earth to serve me; I know his wrath, but it shall not be so, his lies shall not so effect it. I will take a speedy course to befool him in his own plot, I will have a people that shall be for my praise in despite of him. Having therefore predestinated from eternity a considerable number of this forlorn generation, and finding them now among the pots, covered all over with filth and shame, through their Apostasy, his infinite wisdom deviseth a way to recover them out of captivity. He gives the Lord Jesus out of his own bosom, tha● by taking upon him the curse due to them, he might ransom them from the curse, and separate them from the lost world which lies in wickedness, and under the power of Satan, and so form them for himself, that they might show forth his praise, Isa. 43.21. These are the very matter, whereof the Church consists (I mean the invisible Church) which may be defined a chosen company of the posterity of Adam, whom God hath purchased with his own blood out of every Kindred, and Tongue, and People, 
Mat 16.18.  and Nation to be a peculiar people to himself, Act. 20.28. Rev. 5.9. Tit. 2.14. Thus out of the ashes of this ruined world, God raiseth up to himself a glorious Phoenix Eph. 5.26. A Church which shall never die, but shall be established for ever, Psal. 102.28. & 125.1.  
5 The Church is very dear and precious in the eyes of the Lord Jesus. They are the purchase of his own blood, and thereby are become his peculiar people. The costliness of any commodity, puts upon it a suitable preciousness, endearing it to the person which bore the cost of it. Jacob served a hard service for Rachel, and that enhanced her worth in his heart, and increased his love to her, so that the days seemed to him but a few, Gen. 29.20. Michal, David's wife cost him two hundred foreskins of the Philistims, 1 Sam. 18.27. A great adventure, an high exploit. This doubtless rendered her the more dear to him, which appears by his peremptory requiring her, after she was unjustly taken away from him, and had been some years another man's wife, 
Probably seven years  2 Sam. 3.13, 14, etc. Jesus Christ served a very hard service, and wrought a very great exploit that he might purchase unto himself a Church to be his Spouse, and having compassed her with much difficulty, he looks upon her as his Sister, his Love, his Dove, his fair One, yea all fair, the fairest among women, the One, the only One, the choice One, his heart is ravished with her, Cant. 4.9. she is as the poor man's little Ewe Lamb, that lay in his bosom, and was unto him as a Daughter, 2 Sam. 12.31. A Kingdom, or City, won in battle, with confused noise, 
Hephzibah Isa. 62.4. Multo sanguine, ac vulneribus ea victoria stetit.  and garments rolled in blood, Isa. 9.5. is so much more dear to the Conqueror, because it cost so dear. The Kingdom of heaven, the City of the great King is conquered out of the the hands of Satan at a very dear rate. It cost the Lord Jesus strong crying and tears, yea much blood, and many wounds; therefore surely it is very near to his heart, and precious in his sight, Isa. 43.4.  
6 The condition of the invisible Church, and all the members of the Lords chosen people, is incomparably happy. They are the only renowned Society in the world, for they are the Lords Redeemed ones. This glorious design, when once it takes place in poor lost sinners, and is laid in their bosoms, puts them into a glorious estate. We may say of the Church, as Moses of Israel, Deut. 33.29. Happy art thou, who is like unto thee, O people, saved by the Lord, etc.  
That we may take the length, and breadth of this happiness, let us look upon Redemption, in its 1 Properties. 2 Benefits. 3 Privileges.   

Sect. 2. Three properties of Redemption, and three Benefits issue from it.  
1 REdemption by Christ, hath these three excellent Properties.  
1 It's free and gracious. As the Israelites sold themselves to their corporal enemies for naught, so we became slaves to our spiritual enemies without price, and as they, so we are redeemed without money, Isa. 52.3. Although it cost Jesus Christ the price of blood in an accursed death, yet it was according to the riches of God's grace, Eph. 1.7. In regard of Christ our Surety, it was not free, but dearly bought; for as Almighty God, the person offended, did require satisfaction to be made to Justice; so Christ undertaking for us, answered his demands accordingly. But in all other respects it is free. The appointing of such a thing, as Redemption for lost sinners, the providing of such a Surety to undertake the work, the managing of it all along in such a way, as it might not fail of its accomplishment, the accepting of it when it was done, for full satisfaction, the particular application of it to the needs of all the Elect, all these were acts of free grace and mercy. Poor soul, the Lord doth not expect the worth of one farthing from thee, towards the purchase of thy Redemption; Look thou upon it, as the mere fruit of rich grace.  
2 It is full and plenteous, Psal. 130.7. Jesus Christ hath gone thoroughstitch with it, he hath done it to the full, for there is no defect or flaw in it at all. He doth not work one, or some few parts of it, making an entrance for us, and leaving us to grapple with the rest, to bear the heat and burden of the day, and to wrestle out as we can; but he makes complete work of it, he redeems us from all our iniquities, he delivers us out of the hands of all our enemies, he takes off from our backs the whole curse, and sets us in a state of true freedom. Therefore in the bringing of it home to poor sinners, they are said to receive abundance of grace, Rom. 5.17. 1 Tim. 1.14. I grant, it is not made out to us at present in all the parts and degrees of it, but it shall be entire and perfect in heaven; there shall not an hoof be left behind. Take it in the whole from first to last, and it is every way plenteous, he will save to the uttermost, Heb. 7.25.  
3 It is eternal, and without period, Heb. 9.12. The liberty whereinto Christ Jesus brings the Elect, is permanent, it shall never turn into bondage, it abides irrevocable, and unchangeable to all eternity. The Jews which had sold themselves to be servants, were to be set free at the Jubilee, yet that Jubilee lasted but for one year, therefore the same persons might afterwards become bondmen again; but this acceptable year of the Lords Redeemed, Isa. 61.2. & 63.4. is an everlasting year, it shall never end, therefore they shall never be subject to bondage any more. When the Lord would comfort the Jews with hopes of a return from Babylon, he usually annexeth Evangelical promises, respecting the deliverance of poor sinners from the slavery of Satan, whereof that captivity was a type; some of which promises do plainly express, the perpetuity of that spiritual freedom, which they shall enjoy, Isa. 35.10. Isa. 51.6. & 60.19, 20. Jer. 31.11, 12. & 32.39. Ezek. 37.25, 26. & 39.29, and these shall begin to be fulfilled most visibly at the calling of the Jews.  
2 Redemption by Christ doth beget, and bring with it many rare spiritual benefits. It is a rich Mine, containing a mass of treasure of unspeakable worth. Can we dig into it, we might find variety of the choicest pearls, in comparison whereof, the most orient pearls, that this world can afford, are no better than dross. What the Lord said once to his Anointed Cyrus, a temporal deliverer of his people, the same he hath spoken much more to his Anointed Jesus, the Churches great Redeemer. I will give thee the treasures of darkness, the hidden riches of secret places, Isa. 43.3. These are the unsearchable riches of Christ, 
Suscepit mala nostra ut ●hueret bonasua, Aug.  Eph. 3.8. The things which eye hath not seen, nor ear heard, etc. 1 Cor. 2.9. He hath taken upon him our evil things, that he might bestow upon us his good things.  
That we may rightly understand the nature of these several benefits, in reference to the mother-benefit from whence they spring, I shall briefly make way to them by these three considerations.  
1 The Redemption that is in Christ, hath in it not only satisfaction, 
Impunitas, & pramium  but also merit; from the former ariseth freedom from deserved punishment; from the latter the conferring of everlasting reward. Hence it is, that some benefits consists in deliverance from evil, and others in bestowing of good things.  
2 As the woeful condition of the sons of men through sin is made up of two sorts of evils, some referring to what they are in God's account, others to what they are in themselves; answerably the condition, whereinto Redemption brings them, consists of two sorts of benefits. 1 Relative, importing a change in God's account of them. 2 Real, standing in an alteration of qualities in themselves.  
3 The benefits which flow from Redemption, do not immediately follow the sufferings of Christ on the Cross, so as thereby, and thenceforth to be actually existent, and to enure to all the elect, but are only made feasible by them, yet so, as to be communicated infallibly in due time. They are contained in the womb of redemption, but yet their several births are according to the time of life; I mean, they are in it virtually as the fruit in the seed, but not actually laid in the bosoms of sinners, till redemption itself be applied unto them. I may compare the whole fabric of the salvation of sinners to a mighty tree; the root of it is upward in heaven, the decree of it election; the boil of it is redemption, having many spiritual benefits, as so many branches growing out of it, virtually contained in the boil, breaking forth, and deriving their several fruits to poor sinners at the time of their conversion.  
These things being premised, let us take a view of them, as they are scattered here and there in the Scriptures; I shall present them in that order, which I conceive to be most proper.  
These things being premised, let us take a view of them, as they are scattered here and there in the Scriptures, I shall present them in that order, which I conceive to be most proper.  

Falling out with God. was the beginning of our Apostasy; and Reconciliation is the beginning of our actual recovery.  1. Reconciliation: This is so near a kin to Redemption, that for substance, it is the same, differing only in some respects. As treason, murder, or the like crime committed against the Law of the Magistrate, doth not only make the offender liable to the penalty of the Law, but also sets them at a distance, and provokes the wrath of the Magistrate against him: Even so, the sin of man did not only make him a prisoner under the Curse of the Law of God, but brought on a woeful enmity betwixt God, and him. The Scripture often presents the Lord displeased with sinners, and gives all men (as they stand in their first birth) this Livery, that they are children of wrath, Eph. 2.3. and his wrath is revealed from heaven against sin. Rom. 1.18. yea, the Lord is said to hate not only sin, but sinners, Psal. 11.5. Hos. 9.15. and they are called haters of God, 
Psal. 5.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei osores, Deo exosi Pareus▪ sic Theophyl.  Deut. 5.9. Rom. 1.30. But now by the Redemption which is in Christ, as the Curse is taken off, so the enmity also is slain, wrath is turned away, reconciliation is wrought. The Messiah was to make reconciliation for iniquity, Dan, 9.24. which is as much as that. 2 Cor. 5.19. God was in Christ, reconciling the world to himself. Being enemies, we are reconciled, by his death, Rom. 5.10. and when poor sinners, being by sin enemies, and strangers, do receive Jesus Christ, then in him they receive the Atonement, Rom. 5.11. so that now they are actually reconciled. Col. 1.20, 21. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and set in an estate of firm amity and friendship with the glorious God, through the blood of the Covenant. In the first Adam he disclaims us as base Rebels, but in the second he own's us, as reconciled friends. Let the Lord's Redeemed one's lift up their heads, and know their happiness. Jesus Christ hath slain the enmity, which was betwixt God and you. This price of Reconciliation hath broken down the wall of separation; and although the Lord be still a consuming fire, marching against the briers and thorns, and burning them altogether, yet even then he saith to his vineyard, Fury is not in me. Isa. 27.4.  
2. Remission of sins. This goes hand in hand with reconciliation. 2 Cor. 5.19. As the violation of the Law of an earthly Governor, brings upon the offender (besides the governor's displeasure) an obligation to punishment, and when that obligation is voided, than he is said to be pardoned: so man's disobedience against the great Lord of heaven and earth, did oblige him to such punishment as the royal Law had threatened; but Christ our Surety, by bearing it for us, hath voided that obligation, and so we are discharged from it, and in this stands our Pardon. Therefore the Apostle joins Redemption, and Remission together, as being (upon the matter) both one. Eph. 1.7. Col. 1.14. and expressly ascribes them both to his blood, as the meritorious cause.  

Vide Grot. defence. cap. 6. & Ludou. Luc. Assert. contra Mich. Gittich. arg. jun. Non idem sed tantundem.  Whence (by the way) we may discover the weakness of that Socinian Argument, against Redemption by Christ's satisfaction, because our Redemption is called Remission. For where satisfaction is made, (say they) by undergoing due punishment, or paying a valuable price, there is no place for pardon. But surely the Holy Ghost knows better than we how to speak properly. It's Redemption by his blood, and yet it is forgiveness of our sins. And their argument hath more show than weight: For this satisfaction was not made by paying the very same, but the as much, not the proper strict debt, which the Law changeth upon the sinner, but the full value or weight of it, with some alteration. The Law saith, The soul that sinneth shall die: even the self same person, and it must be death eternal, because the sinner can never pay the uttermost farthing. Had this been, there had been no place for pardon. 
Psa. 69.4.  But now Christ comes in, and voluntarily undertakes to restore the things, which he took not away, that sinners, which took them away, might be set free. Suppose a subject hath committed a crime, deserving in rigour of Law perpetual imprisonment; if now the King's Son be content to undergo 6 month's imprisonment in his stead, which (considering the quality of the person) is as much, as a mean man's suffering it during life; the King indeed may refuse this way of satisfaction, because it is not the very letter of the Law; but if he accept it, what doth it import less, than a pardon to the subject? This is the Case. The Son of God giving himself a sacrifice for sin, doth in a short time wrestle through, and master those sufferings, which would have mastered sinners, and hold them under to all eternity. Now although Almighty God, the great Lawgiver might have refused this kind of payment, as not being the very same, which the Covenant of works exacteth; yet having not only consented, but devised and settled it, as the most convenient way for the security of sinners, and the manifestation of his glory, thereupon he is well pleased with it, being as full satisfaction to justice, as if the sinner had satisfied in his own person. So that the Lord's accepting of it upon this account is so far from excluding remission, that it rather makes way for it, and gives it a being. This appears further by the Apostles ruled case, Heb. 9.22. 
See Jun. paral. & Pareus.  without shedding of blood no remission, which holds both in Legal sacrifices, and in the great sacrifice of Christ, typified thereby, as the scope of the place shows. But to return,  
The Law chargeth the curse upon the sons of men. The Lord Jesus takes the curse upon himself, and thereby makes an end of sins, for this was one of the works, which he was to do, Dan. 9.24. the debt being paid, the book is crossed, the bond is canceled. No forfeiture to be taken, no penalty to be undergone. Let wretched sinners take notice of their happiness in this also. Christ was sent to purge away all your iniquities. 
1 joh. 1.7. Psal. 65.3.  Redemption blots out all your Items, and lays up pardons in heaven for your use, to be ready for you, in the time of need.  
3. Justification of our persons. Obligation to punishment doth imply liableness to accusation, and condemnation for the offence, which deserves such punishment. The righteous Law of God finding man a transgressor; and so unrighteous, threatens death as his due: And in order to the inflicting of it, stands up as an Accuser, and passeth sentence against him. Now Christ, being made sin, and a curse in the sinner's stead, doth thereby with one, and the same labour, both set him free from the punishment of sin, and acquit him from the accusation, and condemnation of the Law: Whereupon he may plead, that although the demerit of his sin doth cry aloud for punishment, yet it is not due to his person, because Jesus Christ hath borne it for him, and made full satisfaction to justice, Rom. 3.24. The Apostle makes justification an effect of the Redemption, which is in Christ Jesus. Dan. 9.24. the Messiah was to bring in everlasting righteousness, Jer. 23.5, 6. a righteous Branch is promised to be raised up to David, and his name shall be called Jehovah, our Righteousness. And thus he is made of God to us Righteousness. 1 Cor. 1.30. When the offence is taken away by a pardon, the person is accounted righteous. Therefore the not imputing of sin, and the imputing of righteousness go together, as it appears by the Apostles explication of the Prophet David's meaning, Psal. 32.1, 2. Romans 4.6, 7, 8. God sees no iniquity in Jacob, and when the sins of Judah are sought for, they shall not be found, Jer. 50.20. understand this not in regard of the inordinacy and blameableness of the acts, nor yet simply, in reference to the just desert of sin considered in itself (for these are of the very nature of sin, and cannot be separated from it) but in respect of the particular guilt, and punishment of those persons, which being taken away, they do thereupon stand right in the Court of heaven. We see it here in Courts below, if nothing come in against a man, if there be no accuser, he is quit, and stands as innocent in point of Law, as if he had not been questioned: So, when Christ hath by his satisfaction disabled the Law, from giving in any evidence against the poor sinner, he than is absolved, and stands clear before the great Judge: when the Lord hath found a ransom, than he doth not only say, Deliver the sinner, but he shows unto him his uprightness, that is, he makes him partaker of the righteousness of Christ, 
job 33.23, 24. etc.  and so looks upon him as righteous, through his satisfaction. This was one end, why the Lord made Christ sin for us, 2 Cor. 5, 21. Let the poor convinced soul take notice of this also. Thou feelest much guilt on the spirit, thou groanest under it, and fearest damnation: but here is thine acquittance. When the poor woman's accusers were slunk away, Christ said to her, Woman, hath no man condemned thee, neither do I, John 8.10, 11. so saith the Lord to thee: See poor soul, the Law saith nothing against thee: the mouth of thine accusers are stopped, none can condemn thee, neither will I: yea, thou mayest make the same challenge, that the Apostle makes, Who shall lay any thing to my charge? God justifies, etc. Rom. 8.33, 34.   

Sect. 3. Other four benefits flowing from Redemption.  
4. Adoption. by Creation we were the sons of God; we bore his image, as a son bears the image of his father, Luke 3.38. but yielding to Satan's temptation, and affecting a new fancied Divinity, we fell from God, lost the title, and dignity of sons, forfeited all our birthright, and made ourselves no better than the bats of hell. But the son of God manifested in the flesh, hath not only washed off our sin in the guilt, and curse due to us, but hath restored us to the dignity of children. This was one of those high ends, which the Lord had in his eye, when he sent him in that humbled posture, to redeem us, it was, that we might receive the adoption of sons, Gal. 4.4, 5. The Apostle Paul reckoning up eight several honours, which God had conferred upon the people of the Jews, wherein they excelled all other nations, he sets adoption first, as the most eminent, Rom. 9.4. according to that Exod. 4.22. Israel is my son, even my first born. This being but an external dignity, to continue for a time till the partition wall should be broken down, was a shadow, and resemblance of that Gospel-honour, which we have by the work of Redemption, even the right, or dignity to be the sons of God. Jo. 1.12. the Congregation of the first born, Heb. 12.23. and if children, than heirs yea joint heirs with Christ, Rom. 8.17. for being now in Christ, and made partakers of his righteousness, we have fellowship also with him in his Sonship, Gal. 3.26. This is a fruit of the abundant grace of Christ, and an high advance of the work of Redemption applied. If the Lord be pleased to have pity on base runagate prodigals, he might have bought us out into the condition of hired servants; that had been favour far beyond expectation: But to adopt us into his family, 
Luk. 15.19, 22, 23. Dignitas quaedam sablimis. Ames.  to kill the fatted calf for us, to put upon us the best robe, to set us at his table, and to grace us with the honour of sons, yea heirs of God, a better estate than Adam lost, what an high dignity is this? behold what manner of Love, the Father hath bestowed on us; and admire it, 1 Jo. 3.1, 2. Indeed it doth not yet appear, what we shall be: our happiness lies under a cloud, vailed from the eyes of the world, and in a great part from ourselves also; but yet we are, even here the Lord's first born, and the glory of this condition shall one day be revealed in despite of hell, and the world. Judge not yourselves miserable, because your neighbours so account you: but know that your Redeemer hath purchased your enfranchisement, and now the Lord takes you for his sons, and daughters, never to be disinherited, or cast out any more.  
5. Sanctification. The first Adam having wantonly engaged in a rebellion against his Maker, did thereby not only implunge himself, and all his, into the gulf of God's curse, but also forfeit that matchless Jewel of his Image, which was infinitely too good to be prosticuted to his inordinate lust. Whence follows a woeful change in our natures, by a depravation of the whole frame of our souls, in all the powers of them, and making us like unto Satan. So that now we are every way dead (as to our spiritual estate), both by sin, in the loss of God's favour, which is better than life; and in sin by the loss of that conformity to him, which once we enjoyed. But our great redeemer frees us from this death, also by Sanctification. This was one end of Christ's giving himself for the Church, that he might sanctify, and cleanse it. Eph. 5.25, 26. his death hath a sovereign virtue, to work the death of sin, as his life, hath to work the life of righteousness. Rom. 6.4, 5, 6. He is made of God to us Sanctification, 1 Cor. 1.30. and now as there is no condemnation to them that are in Christ, so they are set free from the Law of sin, and death, by that law of the spirit of life, which is in Christ; and all this ariseth from God's sending him to condemn sin in the flesh. Rom. 8.1, 2, 3. Christ was put to death in the flesh, and for a requital he puts to death the flesh, that is, the body of sin in us. The law laid the Curse upon him, and he having borne it, turns it upon the Law of sin, which is in our members, and blasts that rotten stump, saying to it, as once he said to the unprofitable figtree, Let no fruit grow on thee henceforth for ever, 
Matth. 21.19.  and setting a new plant of holiness in the soul, to bring forth fruit unto God. Indeed we see it not yet fully done, but the Curse is gone out against the old man, and he is wasting, and shall be utterly destroyed in time. Let the Lords people see their happiness in this also. Poor soul, thou criest out unclean, unclean, I have a very foul nasty heart, my soul is a very sty of all uncleanness, I am carnal, fold under sin, 
Rom. 7.14.23.34.  I can do no good thing; Oh miserable man, who shall deliver me? why? Christ thy Redeemer hath made thee a new creature, he hath put into thee a principle of holiness, and he is still at work in thee, weakening sin, by degrees, so that though it will dwell in thee, yet it shall not overmaster thee, nor bring thee under its feet. Corruption shall go down, and grace shall get up more, and more. The Lord Jesus will not spare either pains, or cost in prosecuting this business. he will wear of that filthy slough of the old nature, and the image of hell, and make thee partaker of the divine nature, that thou mayest be conformed to his own image, Sigh, and breath after it.  
6. Final Redemption. Which stands in the total removal, and absence of all misery, and imperfection, begun at death, to be perfected, at the resurrection. The Apostle calls it, the Redemption of our bodies. Rom. 8.23. (as I conceive) for these reasons,  
1. To distinguish it from the first, and great act, wrought by Christ on the Cross, to wit, Redemption by way of merit, whereon the main stress of the business lay, which was not intended so much for the body, as the soul, to deliver it from guilt, and curse.  
2. To intimate that part of Redemption, which we shall be partakers of by death, whereby we shall be set free, from manifold evils, and annoyances, which compass us about, and molest us, while we are in the body.  
3. Because the accomplishment of this benefit at the last day, shall be more visible in the body. The souls of righteous men, even before the resurrection, are fully delivered from all bondage, wanting only that perfection, which stands in their union to their bodies. These lying in their graves, as in prison under misery, shall then be united again to their souls, and so both shall be equally sharers (according to their several capacities,) in this final Redemption.  
So then, this is a certain effect, or consequent of the great work, wrought by Jesus Christ, the price is paid for the whole and full deliverance shall come in the day of Resurrection; which is therefore called the day of Redemption. Eph. 4.30. and Christ is made of God to us. Redemption. 1 Cor. 1.30. At that day, (oh most desirable day) there shall be a clear riddance from all those unwelcome guests, which sin hath brought into the world. As 1. from the evils of the body, or outward man, all crosses incident to our imperfect condition here, whether attendants on mortality, or corrections for our wander, and miscarriages, or sufferings for righteousness.  
2. from the evils of the soul, or inward man, from sin, with all the rags, and tatters of it, which being fast on us here; from the temptations of Satan, and the enticements of an evil world, wherewith we are encompassed; and also from the second death, the wrath to come, in the damnation of hell. 
Glad●us mort●s retusus, vulnerat adhu●●▪ sed c●●●a p●●●cu●um. Calv. in 〈◊〉  The first death indeed will hold us under a long time, but at length it shall be destroyed. 1 Cor. 15.26. and in the mean time it is but as a sword without edge, which may wound a little, yet without danger, it shall do us no hurt, but be as a wicked door, to let our souls into immortality; and the grave with the corruption of it, shall be as a bed of spices to perfume our bodies, and to prepare them for the resurrection. Briefly, whatsoever there is in all the world, that can be called evil, we shall be set free from it all forever, all imperfection both of parts, and degrees shall be done away: 
Matt. 22.30. 1 Cor. 13.10.  yea, Gods own ordinances, as marriage, preaching, and sacraments, which (are given as remedies of weakness here) shall take their leave, as things whereof we shall have no further need, or use. Let the Lords redeemed lift up their heads, and see this part of their happiness afar off. Your souls and bodies both lie under a thousand wearisome vanities, in this pilgrimage; but your redemption draweth nigh, when there shall be no more sorrow, nor crying, but all tears shall be wiped away, from your eyes. Rev. 21.7. never to know, or taste of misery any more.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  7. Full Glorification. We have some foretastes of it in this life, therefore the Apostle speaketh of it, as a thing done in those that are justified, Rom. 8.30. when God gives poor believing souls assurance of his love, sense of his favour, and fills the heart with joy and peace, than he gins to glorify them. Therefore this joy is called unspeakable, and full of glory, 1 Pet. 1.8. these are a choice portion of the first fruits of the spirit. Rom. 8.23. we shall reap the whole harvest of glory in heaven. It's called by way of Eminency, the salvation of our souls, 1 Pet. 1.9. Redemption, and the former benefits flowing from it, are salvation begun, and continued, for we are saved here Eph. 2.8. 2 Timoth 1.9. but this shall be salvation consummate.  
The Scripture sets forth this benefit by variety of appellations, as Eternal life, Matth. 25.46. Everlasting habitations, Luke 16.9. Paradise, Luke 23.43. The recompense of reward, Heb. 11.26. A Crown of Righteousness, 2 Tim. 4.8. A Crown of glory that fades not away, 1 Pet. 5.4. The glory which is to be revealed in us, or into us, Rom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●●to us N●n n●m ast●b●mus q as●inanes & vacui Spectateres nec g●oria quasi extriae s●cus revelab●tur n●b● sed in nobis Bernard.  8.18. For we shall not stand as idle spectators, looking upon it, as a thing without us, but we shall be possessors of it within us, the everlasting Kingdom of our Lord and Saviour Jesus Christ, 2. Pet. 1.11. The inheritance of the Saints in light, Col. 1.12. and the riches of the glory of it, Eph. 1.18. Yea an inheritance incorruptible, undefiled, and which withereth not away, 1 Pet. 1.4. And on this account the Apostle calls it the Adoption, Rom. 8.23. because that shall be the time of our entering into the full possession of the Kingdom, which is prepared for us, and unto which we are entitled by adoption. It was a main end of Christ's giving himself for the Church, that at length he might present it to himself a glorious Church without spot or wrinkle, Eph. 5.25, 27. And the Apostle reasoning from reconciliation by Christ's death, to salvation by his life, Rom. 5.10. intimates, that this is a necessary consequent of that. This estate shall be the perfection of all created contentments. Here shall be riches, which cannot be plundered, treasures which corrupt not, pleasures which vanish not; whatsoever is truly desirable which men enjoy severally (some this, some that) in this world; heaven hath all these, and infinitely much more, in a far more excellent manner, and measure to bestow on every one of the Lords Redeemed. It shall be a full age of communion with God, in knowledge and holiness; the whole man shall be made partaker of unspeakable glory, and filled with all the fullness of God to all eternity. Here is now the top of all. If we have our part in this Redemption, 
1 Cor. 13.12 1 Io. 3.2. two parallel texts.  let us stand a while, and consider, what great things the Lord doth for us. We read of Abraham, that he sent away Hagar and Ishmael her son with bread, and a bottle of water (and that by Gods own appointment) because the Son of the bondwoman must not be heir with Isaac, Gen. 21.10, 12, 14. And after that Isaac had been rescued from death by the offering up of a Ram in his stead, Gen. 22.13. Abraham growing old, gave small gratuities to the sons of the Concubines, and sent them away from Isaac, but unto him he gave all that he had; the inheritance was reserved for him, Gen. 25.5, 6. You that are ransomed from the curse by Jesus Christ the great Ram of Consecrations, you only are the Lords Isaac's, the children of the promise; The Ancient of day's measures out to the men of the world, (the servants of sin) some pittances of his good things, temporal blessings, for their subsistence here below, but you are they, that shall go away with the Inheritance; It is your Father's good pleasure to give you the Kingdom, Luke 12.32. Oh then, let us contemn all worldly glory, let it fall out of our hands, and hearts, and let us rejoice in the hope of this heavenly glory, Rom. 5.2.  
These are the rare spiritual benefits, which Redemption brings forth (seven fair Daughters of one blessed Mother.) Look upon them, and behold their beauty. Are they not exceeding fair? Incomparably lovely? Did you ever see any beauty like unto their beauty? Oh that we could all fall in love with them, that we might never rest, till we get an interest in them, to enjoy them in their goodness and sweetness, both here, and hereafter for ever.   

Sect. 4. Four precious privileges of actual Redemption.  
3 REdemption by Christ, invests those that are partakers of it in sundry precious privileges. The benefits before mentioned give us a being, and standing in the state of grace. These concern our well-being, and help to make our condition both more honourable, and more comfortable: For they are secondary effects of the Cross of Christ, and his Legacies left to his friends, wherein the world hath neither part, nor portion. Let us make a little inquiry after them, and take a short taste of some of them for our use.  
1 It makes us truly and properly blessed. The Apostle assures us of this in the next verse [That the blessing of Abraham might come on us Gentiles through Jesus Christ] God had engaged himself to Abraham by express Covenant, 
Gen. 22.18.  that in his seed all the Nations of the earth should be blessed, Gen. 22.18. that is, in the seed of the Woman, bruising the Serpent's head, Gen. 3.15. This blessed seed Christ Jesus, should destroy all Satan's power, which he had over sinners, by means of sin, and the curse, and thereby render them really blessed. And certainly those, and only those are singularly blessed, which are made partakers of this Redemption. All other blessedness is but a show, a shadow, a compliment, scarcely deserving the name of blessedness. At the best, the world can hold forth, only some poor shreds, or scraps, but the soul, and the marrow of it is here. The Elect are happily carried by the hand of their strong Redeemer from Mount Ebal, over the valley to Mount Gerizim, 
Psal. 115.15  while their neighbours are left behind under the curse. They are the Lords jacob's which get the blessing from Esau, for they are called to inherit a blessing, 1 Pet. 3.9. See a notable Text for this, Isa. 19.23, 24, 25. which tells us that in aftertimes, when the Gentiles, Egypt & Assyria shall be brought into the fellowship of the Gospel with Israel, than the Lord will solemnly bless them, as being his inheritance (even by purchase) and they shall be a blessing; yea all that see them, shall acknowledge them, that they are the seed which the Lord hath blessed, Isa. 61.1.9. Who are they that shall be thus acknowledged? even Captives, to whom the Lord Jesus proclaims liberty. And who are they, that shall make this acknowledgement? All that see them, even strangers, and such as have no share in it, as Laban, Gen. 24.31. Saul, 1 Sam. 15.13. and Balaam, Numb. 23.26. This is the prime privilege, and hath an influence into the rest.  
2 By the grace of Redemption, we become a special, a peculiar people to the Lord above all other people, Deut. 7.6. Tit. 2.14. This follows upon the former, being a choice branch of blessedness, Psal. 33.12. When a man hath paid a great ransom for some poor Captives, he challengeth them for his own, and they account themselves not their own, nor any others, but only his that hath bought them; so the Lord saith to the Redeemed, You are mine, Exod. 19.5, 6. Mal. 3.17. and they echo again to him, Lord we are only thine, Psal. 119.95. Cant. 6.3. & 7, 10. 
Hos 2.23.  The Redeemer himself owns all those whom the Father had given him, to be peculiarly theirs, Joh. 17.9, 10. St. Paul insists much on this privilege upon the very same ground. Ye are not your own, but the Lords, for ye are bought with a price, Rom. 14.8, 9 1 Cor. 6.19, 20. Oh let us lift up our eyes, and consider, what an excellent privilege this is, to be the Lords, and only his; to be a Garden enclosed, a Spring shut up, a Fountain sealed for him, and to his use only, Cant. 4.12. to be graven upon the palms of his hands, Isa. 49.16. to be a people near unto the Lord, Psal. 148.14. What can we desire more? Beloved Christians, It is not material, in what condition thou art in, as to men, whether high, or low, rich, or poor; if you be in the number of the Lords ransomed one's, you are his, and you may humbly glory in it. How do some men pride themselves in their relations and dependences? I am such a man's son, brother, cousin-german, tenant, servant, etc. Poor matters to boast of in comparrison of this, to be one of the Lord Jewels, or a golden vessel in his house, while many are looked upon, as base, contemptible rubbish, and wholly laid aside.  
3 Our Redeemer is in heaven at God's right hand, carrying on the work, that it may not fail, but be effectual to all the Elect. Oh glorious privilege! He is at work,  
1 For those of them, that are still under the curse, to whom this benefit is not yet brought home. He made intercession for the transgressors, having first born their sins, Isa. 53.12. this he did while he was on earth, he prayed for them that crucified him, Luke 23.34. Father forgive them, etc. and in that Prayer, which he put up so solemnly before his passion, he makes requests for those that should believe hereafter, Joh. 17.20.21. 
Non humiliter supplicando quasi genibus flexis, sed gloriose representande, etc. Aims Medul. l. 1. c. 23.  And what he did on earth, he doth much more in heaven, although not in the same manner, but in such a way as agrees to a glorified estate; not by falling down on his knees in humble supplications, but by presenting his sufferings with the satisfaction and merit of them, and procuring at the hands of his Father, the actual application of them to poor sinners, for their conversion and salvation: according to that, Psal. 2.8. Ask of me, and I will give thee the heathen for thine inheritance, etc. It was by virtue of his prayer on the Cross, that so many thousands were brought in (as the first fruits) immediately after his Ascension; and it is by virtue of his intercession in heaven, that the whole harvest of the Elect shall be brought in also in all succeeding generations.  
2 For those that are actually made partakers of this grace of Redemption: He appears continually before God to plead their cause. Aaron had a breastplate of Judgement, wherein were set twelve precious stones, with the names of the twelve Tribes of the Children of Israel, engraven upon them, that he might bear them upon his heart, when he went into the holy place, for a memorial before the Lord, Exod. 28. 15.-29. So our Lord Jesus, the High Priest of our profession, hath the names of all his redeemed people, as signets on his heart, and presents them continually to his Father in heaven, that upon the account of his All-sufficient Sacrifice offered for them, he may persuade and prevail with him, for all necessary supplies of grace in all their concernments, to continue them in their reconciled condition, to give them daily strength to obey him, to issue out pardons for their daily slips, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In opposition to Satan, who is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rev. 12.10.  1 Joh. 2.1, 2. (He that is our Propitiation, is also our Advocate with the Father) and to hold them close to him, so that not one of them shall perish, but they shall all arrive at the happy haven of eternal glory. All this was prefigured in the Law. The Highpriest, having first offered a Goat for the whole Congregation of Israel, must come the same day into the Holy of Holies, and bring the blood with him, and sprinkle it on, and before the Mercy-seat, withal burning Incense, that a cloud might arise and cover it; that by thus doing on one solemn day every year, he might make an Atonement for all their sins, Leu. 16.15, 16. 33, 34. Even so Jesus Christ our Highpriest, having given up himself a sacrifice for the sins of the world, and thereby obtained eternal Redemption, entered into heaven, and there appears with his blood, to make Intercession through the merit of it, for guilty sinners, sprinkling their consciences with it to purge them from dead works, Heb. 9. 12.-14. to render them accepted by the Incense of his prayers, and to manage the whole business of their salvation to the end. Christ our Surety carries the price of our Redemption to heaven, and renders it in his Father's house. See here righteous Father, (saith he) this is the ransom for lost Mankind, I have brought the full sum, my will is, that it shall be effectual, both to deliver those that are still captives, and to bring those home thou hast given me infallibly to salvation. Thus ou● redemption by Christ becoming a Curse for us, was not only fully satisfactory to justice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A savour of rest, Gen. 8.21. Numb. 28.2.  but also an offering and sacrifice of a sweet smelling savour, Eph. 5.2. Oh what an happiness is this! Dear heart, thou hast a fast friend in the Court, who is both able and willing to look to thy cause, and to follow thy business, that it shall not miscarry, thou needest not fear, but he will save thee to the uttermost, Heb. 7.25.  
4 Our Redeemer hath purchased of his Father the gift of his holy Spirit, that he may bestow it on all the Elect, 
Having purchased it by h●s passion, he conveys it by his intercession, joh. 14.16.  and thereby both fetch them in, and carry them on in the state of grace. The Apostle acquaints us with this privilege also in the 14. verse following, God sent his Son to redeem us [that we might receive the promise of the Spirit through faith] Christ in his Sermon at Nazareth, applies to himself that notable Prophecy which is set down, Isa. 61.1, 2. concerning his anointing, and sending to heal the , and to set at liberty them that are bruised ascribing this to the Spirit, Luke 4.18.21. The Redeemer coming out of Zion, shall not only turn away ungodliness from Jacob, but convey unto them his Spirit, which shall never be taken away from them, Isa. 29.20, 21. The Lord promiseth to put his Spirit on the Messiah his Servant, that he may bring forth judgement unto victory, Isa. 42.1, 2. etc. which was fulfilled in part, Matth. 12.17, 18, etc. Christ promiseth the Apostles, to send the Spirit of Truth from the Father to testify of him, Joh. 15.26. and that even for the conversion of those that hated him, as vers. 24. Yea, he shall convince the world of sin, righteousness and judgement, Joh. 16.8. etc. showing them the things which he receives from Christ, and so glorifying him, vers. 14. They that are freed from condemnation by Christ coming in the flesh, have the Spirit of God dwelling in them, Rom. 8.1, 2, 9 for all necessary supplies in the way of salvation, to teach them all things, Joh. 14.26. to soften their hearts, and to enable them to obey, Ezek. 11.19, 20. to change them into the image of the Lords glory, 2 Cor. 3.18. to frame them to the affections of children, and to stir up in them groans of prayer, Rom. 8.26, 27. Gal. 4.6. to witness with their spirits their adoption, 
As Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plead for us with God in heaven; so the Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plead for Christ with us on earth. joh. 14.16.  Rom. 8.16. to be a seal and earnest of their inheritance, until the day of final Redemption, Eph. 1.13, 14. and to raise up their mortal bodies at the last day, Rom. 8.11. Oh admirable privilege! Judge in yourselves, If a King having ransomed a company of his subjects from Turkish slavery, should send to every one of them a Nobleman to be always near them, were not this an incredible favour? And if Jesus Christ, the King of Saints, should send a glorified Saint, or a good Angel, to abide with his redeemed people, what an honour were it? But if he should give his Spirit to be our Keeper, Comforter, Leader; yea our All under himself; Oh this would be incredible, if the word of the Lord did not put it out of question.   

Sect. 5. Other three Privileges by Redemption.  
5 BY personal interest in the grace of Redemption, we become the Lords freemen. We were perfect slaves before; now we are brought into a condition of liberty, so that although we do not enjoy the whole length and breadth of it at present, yet we are freemen in right, and actually also in good measure. The Son hath made us free, therefore we are free indeed, Joh. 8.36. Being ransomed out of slavery into the dignity of children, we are accounted no longer strangers, and therefore we are free, Matth. 17.26. Although in reference to Christ our Redeemer, we are servants, he having all the right of power over us; yet considered, as now actually partakers of this glorious benefit, we are his freemen, 1 Cor. 7.22.  
The Natives of a Kingdom are free by their birthright, and so are those, that are naturalised by special favour, or by a sum of money: We are not freeborn, but by a vast sum paid out of Christ's stock, we are naturalised, and so made Spiritual freemen. This Gospel-liberty might be exemplified in sundry things; as,  
1. Whereas in our old sinful condition, we were wholly locked up in our spirits from God, and so clogged, that we could not walk one step with him in his ways; now the heaviest of our bolts being knocked off, we may walk, yea run in the way of God's Commandments, and not faint, Psal. 119.32. Isa. 40.31, 32.  
2. Our hearts were altogether shut up from h m, so that we could not pray to him, being insensible of our needs, yea and the gate of heaven was fast barred against us, that our petitions could not enter; now the Throne of grace is set open for us, and a spirit of liberty is put into us through the blood of Jesus, that we may draw near with boldness, and confidence, Eph. 3.12. Heb. 10. 19-22. Our Redeemer assures us of speeding on his account, Joh. 14.13, 14.  
3 We had forfeited the right to the creatures, which God gave us in the day of our creation; now we have our Charter renewed, and a full assurance of the free use of them, by a more honourable title, even the right of Christ our Lord Redeemer, whom God hath appointed Heir of all things, Heb. 1.2. and by him all things are ours, even things to come, as well as present, 1 Cor. 3.21. etc.  
4. We were subject to the traditions and impositions of men, we bowed down our backs, and suffered them to ride on our consciences, and to make us their vassals; now we are delivered from that servitude by the price which Christ hath paid for us, 1 Cor. 7.23. So that although we must needs be subject to the powers ordained of God, even for conscience sake, Rom. 13.5. yet not so, as to have dominion over our faith, but only in the Lord.  
Briefly, as no earthly freedom can prejudice Christ's interest in us, as his servants; so neither can any earthly obligation hinder us from having our share in this honour of being his freemen.  
Beloved Christians, take notice of this for yourselves, Liberty is a thing very desirable; all men would be free. This you have by Christ in a most excellent manner. All other liberty in comparison of this is no better than pure villanage. Oh that we could admire it! and improve it to advantage.  
All the promises of God belong to the Lords Redeemed in a special manner. They are primarily intended for them, and made unto them; they are authentic only in, and through him, 2 Cor. 1.20. and therefore claimable only by those that have interest in him; yea all the marrow, and goodness of them shall be given in unto them, and laid in their bosoms only, as their proper portion.  
1 Promises of spiritual blessings, the love and favour of God, acceptation of their persons, and services, pardon of sin, power against sin, an heart of flesh, heavenly wisdom, sufficiency of grace, preservation from falling away; all these, and many the like great and precious promises, whereby we are made partakers of the Divine nature, do properly belong unto those, which have obtained the precious faith of the Elect through the righteousness of God, and our Saviour Jesus Christ, and shall be made good unto them only, 2 Pet. 1.1, 4.  
2 Promises of temporal good things are theirs also. Indeed we find sometimes promises in Scripture, both made, and accomplished to the men of the world, which live in sin, 
Gen. 17.20, & ●7, 39, 40. 1 King. 21.29.  and are strangers to the grace of Redemption, as to Ishmael, Esau, Ahab. But these are not properly called Promises; they are rather declarations of God's willingness, and purpose to do something for them, which they need or desire; And the performance of them, is not so much the fulfilling of a promise, as the indulgence of his general goodness, who as a good housekeeper makes provision for his whole family, for his servants, as well as his children, according to their several conditions, and qualities; or rewards for some temporal good service done for him, as in the case of Jehu, 2 King. 10.30. and of Nabuchadnezzar, Ezek. 29.17, 18, etc. The promises even of these inferior good things are fruits of the Lords special good will, and therefore proper to the Redeemed.  
The Old Testament promises pertained to the Israelites, and severed from the rest of the world, Rom. 9.4. all others being strangers to them, Eph. 2.12. And the promises of the New Covenant belong to the Lords Redeemed, as severed from all the servants of sin; therefore they are called Heirs of Promise, Heb. 6.17. When the Lord saith, those that seek him, shall want no good thing, Psal. 34.10. and he will withhold no good thing from them that walk uprightly, Psal. 84.11. he fixeth the propriety in the persons so described, as those only that can groundedly claim them; and this right to the promises, ariseth upon the account of his giving his Son to death for us, this being infinitely the greater favour, and therefore he will not stick to give us the lesser, Rom. 8.32. And now, dear brethren, which are now partakers of the great benefit of Redemption, much joy may you have in this sweet privilege. In the volume of God's book you have a treasury of promises, which is able to afford you a rich supply, whatsoever your needs are. Oh, that we were so wise, as to get acquaintance with them, and to make them familiar to ourselves, that we may know where to find every Jewel, and every Ear-ring, and every Bracelet, to deck our souls with on all needful and convenient occasions.  
7 By the grace of Redemption, we come to have a peculiar interest in the providence of God. Our Apostasy in Adam deprived us of our best safety, for thereby we provoked the Holy One to leave us to shift for ourselves, and not to take care of us any more, but to say, as Jer. 15.1, 2. Cast them out of my sight, and let them go forth; or as Zach. 11.9. I will not feed them, that that dyeth, let it die, etc. So that we may sadly complain and bewail it, that our defence is departed from us, and we are exposed to all dangers, that not only judgements, but also mercies may become poysonful, and baneful to us. But now the Lord Jesus, by paying our ransom from the curse, hath renewed our interest in the providence of God, so that he looks after us, and watcheth over us in a special manner for our good. It is said of the earthly Canaan, that it is a Land which the Lord cared for, his eyes were always upon it from the beginning of the year to the end of it, Deut. 11.12. It is true much more of the heavenly Canaan, the invisible Church, whereof that was a type. His special providence is at work for the whole, and every particular member of it continually. He will keep his Vineyard of red wine both night and day, Isa. 27.3. This is the Theme, or Argument of the 90. and 121. Psalms, where it is largely handled. And the Apostle saith, That God is the Saviour of all men, specially of them that believe, 1 Tim. 4.10. This privilege is very comprehensive, and might be enlarged in many particulars. We may take a short view of them, thus,  
The special providence of God towards the Redeemed, is exercised about good, and evil.  
1. About good things. It goes before them, 
Psal. 5.11.12 & 103.4, 5.  compasseth them round, and is their rearward. The Lord takes care of them, and (as I may say) forecasts what may be best for them, puts them upon honest and warrantable courses in their going out and coming in, prospers them in all things they take in hand, Psalm. 1.3. as Joseph, Gen. 39.3.23. and H●zekiah, 2 Chron. 31.21. blesseth a little unto them, and makes it to go far, Psal. 37.16. It is our Redeemer Christ, that turns our water into wine, and multiplies a few loaves and fishes, to feed many thousands.  
2. About evil things, by saving them, 1. From; 2. In; 3. Out of evils.  
1. He saves them from evils. The Lord is not only a Sun to enlighten, and to warm us, but a Shield to pro●ect and guard us, Psalm. 84.11. He saveth the poor from the sword, etc. Job 5.15.19, 20. Sometimes he doth so carefully watch over his people, that troubles and dangers do not overtake them, the floods of great waters do not come near them, Psal. 32.6. for he hideth them in the hollow of his hand, till the storms be blown over, and so they are safe.  
2. He saves them in evils. When afflictions, and troubles are upon them, 
He keeps all their bones, & ●. Psal. 36.20. Dan. 〈…〉, 2●, & ●. 2●, 23.  he bears a part with them, Isa. 63.9. he sustains and succours them, he gives them patience in suffering, he strengthens them with heavenly might, he conforms them to himself, purging out their dross, and making them partakers of his holiness, yea sometimes he conveys for them miraculously, preserving them safe in the very mouth, and midst of mischief, as the three Children and Daniel, restraining the rage and violence of the creatures, even contrary to their natures, that they could do them no hurt.  
3 He saves them out of evils. Although in his wise and just counsel, he suffers troubles to seize upon them, and chastens them with rods, yet he hath his times of deliverance here, sooner, or later. The godly enjoy many petit, partial redemptions in this life, before that great day of Redemption come, Psal. 34.22. He knows how to deliver them, 2 Pet. 2.9. Jacob hath his time of trouble, but he shall be delivered out of it, Jer. 30.7. For the rod of wickedness shall not always rest on their lot, Psa. 125.3. Yea their death is precious in his sight, Psal. 116.15. so that even than they have hope.  
And in a word, this providence doth so order all things (both good and evil) that all shall work together for their good, Rom. 8.28.  
All the parcels of this precious privilege flow from the Redemption, which is in Christ Jesus. It is prophesied of Christ under the type of Solomon, that he shall deliver the needy, and redeem their souls, Psal. 72.12, etc. When the Branch of the Lord shall be beautiful and glorious, there shall be a Tabernacle for a shadow, and a covert from the storm, Isa. 42.6. When Christ shall reign the man shall be as a hiding place from the wind, Isa. 32 1, 2. It is jacob's Redeemer, that will help him, 
Et erit vir sc. Christus Rex, etc. Jun. in Sch. ad loc.  and be with him in the water and fire, Isa. 41.14. & 43.12. God will save Judah by the Lord their God, that is, by the Messiah to come, Hos. 1.7. See that special promise, Mark. 16.18.  
What say you to this, ye ransomed souls? your own experience may make out all these things. For hath not the Lord made provision for you, 
Psal 94 13.  and laded you with benefits even beyond expectation? Do ye not see how he keeps some sad strokes off from you, while some of the Devils slaves are beaten black and blue, giveth rest to you, while the pit is in digging for the wicked? bears your hearts up, while some of your neighbours sink under the burden, rescues you out of six and seven troubles, while they are swallowed up of them? you may rejoice in Benjamins' portion; The beloved of the Lord shall dwell in safety by him, etc. Deut. 33.12. and say, as David, The Lord is my Shepherd, I shall not want, Psal. 23.1.  
Thus you have a Septenary of privileges (besides that of benefits) which are the peculiar portion of the Lords Redeemed. Let our heart's breath out the Psalmists admiration; Oh, how great is thy goodness, which thou hast laid up for them that fear thee? etc. Psal. 31.19.   

Sect. 6. Four privileges more common?  
I Shall add other four, which though they be more common, and not proper to the elect, yet deserve the name of privileges too.  
1. Redemption by Christ is the opening of a sluice, for the waters of life, to run amongst the Gentiles. The Prophets are very frequent in holding forth this privilege, that strangers shall come in, and submit themselves Psal. 18.43. etc. all the ends of the earth shall see the salvation of God, Psal. 98.2, 3. the earth shall be full of the knowledge of the Lord, 
Psal. 86.9. Psal. 87.4. Isa. 65.1.  Isa. 11.9. waters shall break out in the wilderness, etc. Isa. 35.6, 7. and 41.18, 19 This was the work of Christ our Redeemer, so it was prophesied. Gen. 49.10. Shiloh, shall come, and to him shall be the gathering of the people, Psal. 22.27. David tells us, that all the ends of the earth shall turn to the Lord, and that upon this ground, because he is King and governor among the nations, vers. 28. but how comes he to this Sovereignty? it was the consequent of his great sufferings, which are largely described before, Isa. 52.14, 15. the Lords servant shall have his visage marred, (by a deep humiliation) yet he shall sprinkle many nations. God gives Christ for a Covenant of the people, for a light of the Gentiles, to bring out the prisoners from the prison, Isa. 42.6, 7. There was a famous prophecy of the shining of great light upon the people, that walked in darkness: Isa. 9.2. this was fulfilled, when Christ sojourned in Capernaum Matt. 4.13, 14. By the blood of Christ, the middle wall of partition being broken down, those that were far off, are made near. Eph. 2.13, 14. and so no more strangers, but fellow-citizens, with the Saints, vers. 19.20. therefore Christ having said, I lay down my life for my sheep, presently adds, I have other sheep, which are not of this fold; them also I must bring, etc. John 10.15.16. This is a great privilege, and so to be accounted. The Apostle Paul calls upon us gentiles to glorify God for his mercy, Rom. 15.9. etc. for alas what would have becomed of us sinners of the Gentiles, if this Redemption had not opened a door of hope, we had been left as dead bones, altogether helpless, and undone for ever.  
2. It's the foundation of that general Covenant, which God is pleased to strike with all those, whom he makes willing, to come in, and to join themselves unto him in a visible profession of his name, and with their seed both of old among the Jews, and now with all nations, to whom he sends the Gospel. The Apostle Peter presseth the men of Judea, and the inhabitants of Jerusalem, to a through entertaining of Christ, by this argument, because the promise is general. Acts 2.38, 39 which implies, that Christ crucified is the basis of the Covenant. Circumcision was a visible sign of the external Covenant, whereby God owned the Jewish nation for his people above all others, therefore it's called the Covenant itself, Gen. 17.10, 11, 13. and Baptism now is a visible sign of it, to all those throughout the world, which submit to the Gospel. Both these institutions have reference to Christ, as the inward marrow, and substance of them▪ for we are said to be circumcised in Christ, and by the circumcision of Christ; and to be buried, and raised again with him in Baptism, Col. 2.11, 12. Assuredly, if the Lord Jesus had not undertaken, to buy out sinners from the curse, by becoming a curse for them, there had been no such thing as a Covenant. God would never have owned any of the sons of men, in order to eternal life; no, nor so much as have suffered them to be called by his name, But now by the work of Redemption, all that are retainers to Christ, in the visible Church, (though strangers to the life of grace,) have some kind of right to all Church-ordinances, 
Jus ad rem. if not in re.  and are allowed a share in sundry boons of favour; they may get a general acquaintance with Christ, and attain to some common graces, whereby it may go better with them, and they are nearer the kingdom of God, than those that are mere strangers; Oh, take heed of slighting this mercy, If the Lord will vouchsafe to own you, and your seed in the way of a Covenant, thereby making you (in some degree) capable of the choicest good things, even heaven, and eternal life, you may thank your redeemer for this: and if you do not improve it to better proficiency, to raise you to an higher form in his school, and kingdom, it will make a sad reckoning one day.  
3. It shall be by the all-sufficient merit and virtue of the grace of redemption, that the people of the Jews (once the people of God, but now rejected, and under wrath for their unbelief, and hatred against the Lord Jesus) shall be called to the knowledge of the truth, and obtain mercy; and the fullness of the Gentiles shall be brought in, to make up one glorious Church, and new Jerusalem. There be many excellent promises, in the writings of the Prophets which hold forth both these: The restauration of the Lords ancient people, is plainly foretold, in those texts, which I have formerly made use of, on other occasions, Isa. 59.20, 21. compared with Rom. 11.26, 27. The Apostle clears the meaning, of that prophecy, and applies it to the calling of the Jews, Psal. 69.35, 36. God will save Zion, and will build the Cities of Judah, etc. Isa. 24.22, 23. the prisoners shall be visited after many days, and the Lord of hosts shall reign in mount Zion, etc. see also Jer. 30.8.9. and 18. Ezek. 20.34, 37, 40. etc. This is lively represented by the resurrection of the dry bones, Ezech. 7.31.1.14. The coming in of the Gentiles is spoken of, Isa. 60.3, 4, etc. and 66.19, 20. etc. Rev. 21.10, 11, 24, etc. 
zach. 8.20, etc.  all this flows from the Redemption which is in Christ, Isa. 11.10, 11, 12. the root of Jess shall stand up for an ensign, both to the Jews and Gentiles, Jer. 50.33, 34. Israel and Judah are held captives, but their Redeemer, the Lord of hosts is strong, and will thoroughly plead their cause, etc. Zach. 9, 11. it is by the blood of the Church's Covenant, that the Lord sends forth her prisoners out of the pit: 
Zach. 10.8.  yea, the house of David, and the inhabitants of Jerusalem shall look upon him, whom they have pierced, and mourn for him, 
Mal. 4.2.  Zach. 12.10. the white robes of those, which came out of great tribulation, were washed, and made white in the blood of the Lamb, Rev. 7.14. which our Brightman refers to the calling of the Jews. Oh, how glorious shall those times be? when the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, Isa. 30.26. and he that is feeble among them shall be as David, etc. Zach. 12.8. Let us long for this day, and have it much on our hearts. Pray the Lord, to bring again the captivity of his people, and to plant them upon their Land, to send forth watchmen, which may call upon the Shulamite to return. 
Amos 9.14, 15.  Can. 6.13. and to stir up remembrancers, which may give him no rest, till he establish, and till he make Jerusalem a praise in the earth, Isa. 62.6, 7.  
4. The overflowings of this glorious work, do reach even to the bettering of the whole Creation. The whole company of reasonable creatures, Angels, and Men, are the purpose of Jesus Christ; he hath bought them into his own hands, to be their Lord, to possess, command, and dispose of them at his pleasure. He commanded not only the winds and the Sea, and they obeyed him, but also the evil Spirits, and they owned his authority, Matth. 8.27. Luke 4.35, 36. He bought even those that denied him 2 Pet. 2.1. God's patience towards the wicked, preservation of them, provision for them, their breathing in the air, treading on the earth, and the like common favours, are the fruits of Redemption. Every Son, and daughter of Adam, is beholding to the grace of the Redeemer for their very lives, and their reprival from the damnation of hell: yea, were it not for this, the whole world might (probably) have been turned into a Chaos again. It's certain, that this great visible fabric, with all the creatures in it, both living, and liveless, Sun, Moon, Stars, Elements, Plants, etc. is subject to vanity; God hath subjected it, in his just judgement, for man's Apostasy. So that it lies under the bondage of corruption, the creatures have lost much of their beauty, and virtue; they are forced to do service to the servants of sin, Matth. 5.45. The good things of the earth are put to bad uses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mundi partium in ea summus est consensus, quod omnes una finem istorum malorum expectant, Beza.  and employed to the dishonour of the Creator, Hos. 2.8. under this heavy burden they sigh, yea they travel in pain, and that together, with joint consent, earnestly expecting an end of these evils: which shall be at the day of the general judgement, when all things shall be restored. Acts 3.21. and the children of God shall be possessed of full redemption. The creature was made for man, and as it became a sharer with him in the bondage of corruption; so it shall be also (according to its capacity) in his deliverance, and glorious liberty to come. Rom. 8.19, 20, etc. How this shall be, by what means, and in what manner, it is not easy to determine. Some think, by a total abolition of the substance; and if it cease to be, it ceases to be under bondage. The most say, by an alteration of qualities; it shall be so changed, as it shall seem to be, not the same, but another, and the Scripture tells us, that the heavens, and earth that are now, are reserved to be burnt, with fire, 2 Pet. 3.7.10. which (say they, 
So some expound Job 14.12. see Caryl on that text, at large. ) is meant of their purgation, not their annihilation. Howsoever it be for the manner, the thing is without question, the creature shall be delivered.  
Now this privilege flows from the Redemption wrought by Christ. For,  
1. As it was man's sin, that brought the curse upon the creature: so the taking away of the sin of man, is the taking of the curse from the creature; even as the restoring of a Traitor is the restoring of all that depends upon him.  
2. The present Liberty, and glory of the sons of God is an effect of Redemption: therefore so is the Liberty, and glory, which the creature shall enjoy, with them; this being an appurtenance to that, and as the shadow to the body.  
It behoves us to take notice of this for ourselves. It should sadden our hearts, when we consider, that the Creature fares worse through our Apostasy; and yet it may rejoice us, that it fares better by our recovery.  
But I have dwelled too long on the use of Information: I shall therefore dismiss it, and proceed to another.    

CHAP. VII. Use 3.  

Sect. 1. Consolation against sins, old and new severally.  
3. THe Lords Redeemed may with joy draw up cordial waters of Consolation out of this well of salvation. The former use hath afforded us much matter of refreshing, having sent forth sundry crystal streams of comfort, to make glad the city of our God. Yet there is moee behind. The main Conclusion, 
Isa. 12.3.  [that Christ hath ransomed us from the curse, by becoming a curse for us] is a solid ground of consolation to poor sinners, against sundry distempers, or annoyances, whereunto they are subject in this life. as,  
1. Against sin, which may be considered 1. as it was in there old estate of bondage. 2. as it is now in their restored condition.  
1. For the former, The humbled soul, looking back upon his old slavery under sin, may conceive cause of discouragement, by sundry aggravations of it, which will present themselves unto him: But the right understanding of this truth will afford him help against them. I observe especially four,  
1. The greatness and heinousness of his sins in particular. Oh, saith he, were mine iniquities of an ordinary size, I could have hope; but alas, they are mighty ones, like the great mountains, some of them are of a deep die, crying, crimson, scarlet sins, outrageous miscarriages, they are gone over my head, and reach up to the heavens, But oh poor soul, dost thou think that thy sins can be greater than Christ's satisfaction, or that he took upon him the curse of small sins, 
Dicat terra redempta sanguine. Magna iniquitas mea sed ma●or est redemptio tua. Aug. 2 King. 21.1, 2, etc. 16.  and not of great ones? Assuredly, this is a mighty redemption, a great salvation. God made his power wonderful, in the work of Creation, and he makes his mercy as wonderful in this work of new creation. Art thou a greater sinner than Manasseh? Read his story, where the Holy Ghost points him out in his black, and ugly colours, and tell me, if thou didst ever hear of such a monster: yet the fruit of this Redemption reached even unto him: for upon his humiliation, the Lord was entreated of him, 2 Chron. 33.12, 13. thy greatest sins are finite, but the merit of Christ's redemption is infinite. If some mountains were removed, and hurled into the great Ocean, it would swallow them up, that they could not be seen: So the Sea of Christ's blood will drown the huge mountains of thy iniquities. Though thy sins be as scarlet, thy Redeemer will make them white as snow; though they be red like crimson, they shall be as wool, Isa. 1.18. Oh then! never lay the weight of thy guilt in the balance with Christ's satisfaction, never fear, that that will overweigh this. Thy surety hath made thy peace for the greatest, as well as the smallest faults. He was charged with thy most heinous crimes, that thou mightest be delivered from the curse of them.  
2. The multitude, and numerousnes of them. Though I have not committed such grisly enormous sins, as some others have done, yet I have made that up in the number, which is wanting in weight: my transgressions are manifold, yea innumerable, more than the hairs of mine head, Psal. 40.12. or the sands that are on the sea shore. Be it so, But dost thou think, that they are more than Christ's merits? Hath he born in his body, and made satisfaction for all the sins of all the Elect, from Adam to the last man on earth, and dost thou fear, thy sins are so very many, that this satisfaction cannot reach to take them away: The Apostle comparing the guilt of the first sin with the free gift by Christ, gives the pre-eminence to this, in that the former brought condemnation for one, but this latter brings justification for many offences, Rom. 5.16. and Christ testifies of the woman that was a sinner, that her sins which were many, are forgiven her, Luke 7.47. Be thy sins never so many, if they fill a roll, that reacheth from the East to the West, or from earth to heaven, they can but wrap thee in the curse, and Christ hath taken upon him the whole curse, that he might redeem thee from it, If thou hast multiplied to sin, God will multiply to pardon, Isa. 55.7. he will cast all our iniquities into the depths of the Sea, Mic. 7.19. If thou shouldest fill a thousand baskets with sand, and cast them all into the midst of the Sea, the waves would so sweep them all away, that no remnant of them would appear, so the streams of Christ's blood are able to wash away thy manifold sins, that not one of them shall remain: When the dew is fallen upon the ground, thou mayest see infinite millions of drops, but when the Sun breaks out, and shines in its strength, it licks up, and scatters them all in a very short time, and thou seest not one left: So the Son of righteousness can dispel thy numberless transgressions, as a cloud, or a mist, that they cannot be found, Isa. 44.22. Jer. 50.20.  
3. Long continuance in the state and trade, and under the guilt, and power of sin. Oh, I am a sinner of a long standing, I am old and aged in sin, 
jerem. 2.33. jer. 22.21. Eze. 23.43.  I am soaked in iniquity, I have served many apprenticeships in it, and am grown gray-headed, I have drawn out a long train of vanity, and sin, as it were with cartropes, Isa. 5.18. Methinks, I feel the guilt of it so sodered into my spirit by daily custom, that it cannot be plucked out. But stay a while, poor soul, if the Lord hath begun to draw thy heart to seek an interest in the grace of Redemption, let not this dismay thee. Although thou hast spent all thy days in a course of sin, spun out a long thread of iniquity, lived under guilt, even to the age of Methuselah, yet the Redemption that is in Christ is richly able to set the free. He, to whom a thousand years are but as one day, can take of thy guilt of 1000 years standing. There were means for cleansing an old Leprosy of long continuance, and sacrifices to be offered to that end, Leu. 13.11. and 14.2. The Israelites after the death of every Judge returned to their old trade of sin, and ceased not from their stubborn way. Judg. 2.19. Yet the Lord stirred them up Saviour's still; and though thou hast continued long in sin, yet Christ continues still a Saviour. The sinner that is 100 year old, is accursed. Isa. 65.20. but the curse which thy Redeemer did undergo, is strong enough to shatter in pieces the most inveterable curse, and to turn it into a blessing. The removal of guilt so deeply riveted into thy soul by length of time seems to thee impossible, but to him all things are possible. To shut up this, I would have the humbled soul to resolve thus; Christ Jesus hath offered up himself to God through the eternal spirit; and wherefore thus? surely, that he might by his blood purge my conscience, from dead works, and so deliver my soul from that eternal guilt, and curse wherein it is entrapped. Heb. 9.4.  
4. The advantage which Justice might have against the sinner, for rejecting, or neglecting the offer, and season of grace. Oh, how often hath the Lord made a render of salvation to me by the Gospel? how affectionately hath he invited me to come in, and to take hold on the strength of this great Redeemer? yet I have resisted the spirit, and trampled this great grace under my feet, or at least slighted it shamefully; therefore I have cause to fear, that the time is past, and that mercy shall never reach to my soul. Had I thoroughly closed at the first call, or seen some reasonable time to lay down arms, and submit, I could hope, that the Lord would have passed by all my former offences: But that he should now accept me after the abuse of so much mercy, such unprofitableness under his ordinances, strong opposition against grace so unweariedly offered, and settling myself on the lees of mine old sinful condition, contrary to the light, which I had received, this is quite beyond mine expectation. These and the like aggravating circumstances cannot but exasperate divine Justice, and even compel it to vindicate its own honour, and to avenge itself on such a notorious wretch, as I am: Surely the Lord hath determined to glorify himself in my final condemnation. Thus the poor afflicted soul is apt to plead against its interest in this redemption. But oh my dear heart, be not so peremptory; open thine eyes & thou shalt see mercy glorying against Judgement. James 2.13. None of these aggravations shall obstruct the sweet fruit of this glorious benefit, but it shall break through them all. True it is, one of the Lords ends in suffering sin to abound, and showing forth so much patience to sinners, is the manifesting of his Justice upon the vessels of wrath fitted to destruction, Rom. 9.22. as in the case of Pharaoh, Exod. 9.16. But what is this to thee, who hast laid down thine arms, and art gasping for mercy? He hath another, and a more desirable end in respect of thee, namely, that grace may much more abound, and may reign through righteousness unto life. Rom. 5.20, 21. And what wilt thou say, if the glory which he gets by delivering thee from the curse, be double to that, which he might have by leaving thee under it. By this he only glorifies his justice, but by the former he glorifies both his justice, and mercy, this, in rescuing thee from guilt, and wrath: that, in laying the curse upon his only Son, that mercy might have free way to serve thee. Why then dost thou not rather conclude thus? surely the Lord which doth all things for his own glory; will more regard a greater than a lesser glory, my unbelieving heart saith, it will be his choicest glory to destroy me, being guilty of such foul rebellions: But the mercy of the redeemer saith, No, not so, I have borne the whole curse for thee, that justice might have no advantage by thy rebellion; therefore I will rather raise up my glory by thy deliverance. The Jews did always resist the Holy Ghost, 
Acts 7.51.  and trample the grace of God under their feet, even to the shedding of the blood of the Son of God, yet a great number of them are, and shall be ransomed by the merit of that same blood which they shed: 
Zach. 12. 1● & 13, 1● joh. 6.9.  Peter having plainly confessed, that Jesus was the Christ, the Son of the living God, Matt. 16.16. yet shortly after he rebukes Christ for speaking of his suffering and death, vers. 22. whereby (although ignorantly) he opposed the work of redemption; and when the time of suffering came, he disowned him with swearing and cursing, Matth. 26.70, etc. yet the Lord Jesus passed by all these provocations, and he became both a witness of his sufferings, and a partaker of the glory, to be revealed, 
Acts 13.9.  1 Pet. 5.1. Saul (who was also called Paul,) did not only reject Christ, and the tender of Salvation by him, but also was injurious, a persecuter, a blasphemer, played the mad man against the Saints, and compelled them to blaspeme. Might not Paul have despaired of favour, and said, surely God will plead the cause of his Justice against me, he will never put up such high affronts against mercy; But we hear no such language. No, the grace of our Lord (saith he) was exceeding abundant, etc. 1 Tim. 1.13, 14. Herein he was set for a pattern to us. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ver. 16. Let the same mind be in us.  
2. For the latter. The converted soul, who is actually made partaker of the grace of Redemption, and all his scores cleared, as to his estate of unregeneracy, yet even he may see matter of discomfort, by reason of 〈◊〉.  
1. It's presence, or in dwelling. Oh (saith the Godly soul,) I feel a lump of sin still ●●●●ing in me, there is a troublesome Inmate that still hampers me, a continual dropping, 〈◊〉 ●o●ome-enemy, which besets, and clogs 〈◊〉 woefully, it is as near me, as my very bowels: I cannot be quiet for it, if I lie down, or if I rise up; if I go forth, or if I come in, it is still about me, In the business, and employments of my ordinary calling, ited ' putting in an oar, and in performance of Religious duties, but it act's with all its might, raising up oftentimes such base passions, and lusts, as like a malignant east-wind, are ready to blast my best fruits. Oh sad complaint. But pause a while, and take one thing with another. Thou thinkest thou art still under the Curse, while the case is thus with thee: but it is not so. The great design of thy Redeemer in destroying sin, and delivering thee from it, doth not take place fully whilst thou art in this mortality. His meaning was not, to remove it wholly out of thy soul, so as no footstep of it should remain, but only to take away the sting, and deadly ruining power of it for the present: The total abolishing of it must be a gradual work, not to be perfected till thou shalt put on incorruption. Thy happiness here stands not in the not having sin, but in the Lords not imputing of sin, through the satisfaction of Christ. It is the wisdom of our heavenly Father, thus to exercise those, whom he prepares to be vessels of mercy; He will have their remaining time here, to be a warfare, that they may know the fellowship of Christ's sufferings. He was burdened with thy sin, and could not be rid of it, till death: thou must be conformed to thine head, and make account it will be thy neighbour, while thou art in the body. But remember, that while thou art yoked with this body of sin, and groaning under it, thy Redeemer hath compassion on thee. If the Canaanite be in the Land, he will be a thorn in Israel's side, yet he shall not prevail. Holy Paul had a law in his members, which led him captive to the law of sin, and made him cry out, Oh miserable man; yet even then he can thank God in the view of full deliverance by Christ, Rom. 7.21, 23, etc. Thine head is now conforming thee to himself, and will not cease till he hath wrought out thy victory with triumph.  
2 It is prevalency or domineering. Oh! if I had it under, I could have some ground of comfort; but alas, it is exceeding masterful, it doth not only lead, but hold me captive. Oh! how doth sin rage within me? Strong lusts, like the Anakims? If there be any grace in me, any thing of the new man, it is but as a grasshopper in comparison of a Giant: One cries out of the lust of the flesh, which soon kindles and gets up into a flame of inclination to bodily uncleanness: Another of the lust of the eyes, in too eager desires after the world: A third, of pride of life in ambitious aspire after great things. A fourth of rash anger which bears him down as with the stream, and puts him upon unseemly language and carriage. And although I pray, and strive against my lust (saith the Christian) yet it still, ever, and anon gets the upper hand. I have been overtaken with a gross sin, I have fallen into it again and again, yea I have sinned willingly, against knowledge, and with delight: I fear I shall one day perish by the hand of sin. But stay a while, and hearken what the Lord will speak to thee. It is a sad thing that Christ's freeman should be so hankled in a snare, and so trampled under the feet of a masterful lust; and more sad, if he should lay under the power and command of a gross sin in the actual committing of it, yet there is hope in Israel concerning this: Only take notice, that I have no design to bolster up the sinner in his way of inquity, my endeavour is to speak peace to the disconsolate Saint. I say then, thou art not alone (poor soul) others of the Lords people have been and may be in this very condition. Noah foully overcome with wine, yet commended by God himself to be a righteous man. Samson entangled in the love of one Harlot after another, yet numbered among those which by faith obtained a good report. David deeply implunged into those two gross sins, Adultery and murder, and abiding under the guilt of them a long time; yet who among all the Lords Worthies registered in Scripture, was comparable to him? There were sacrifices in the Law for sins against knowledge, as well as sins of ignorance. A man that was grievously infected with the Leprosy, 
Levit. 6.1, 2, 6, 7. Levit. 13. ●. & 14, 4 etc.  had means of cleansing at hand, as well as he that was defiled with ordinary uncleanness. The blood of the Redeemer can purge all sorts of sins, and therefore the mercy of God doth reach out to pardon all, Exod. 34.7. Is thy sin in too great power? Remember, that Christ crucified is the power of God, he will break the head of Leviathan, he came to destroy the works of the Devil, 1 Joh. 3.8. Hast thou sinned willingly, and with delight? Jesus Christ delighted to do his Father's will, Ps. 40.8. he suffered willingly for thy sin. The Lord sometimes gives lust and sin leave to rage, and master his servants, for a season but it shall not totally prevail. Although thy corruptions be as the sons of Zeruiah to David, too hard for thee, yet if the bent of thy soul be against them, if thou fightest against them with the heart of an enemy, thou shalt at last be conqueror over them through the Cross of Christ. See the promise, Rom. 6.14.  
3 The advantage, which Justice might get against him, by reason of frequent neglects, failings, wander, swervings from the rule of the word since his conversion. Oh (saith the godly soul) I can do nothing aright; how often do I miscarry in the manner, motives, and ends of obedience? Methinks I am fettered, that I cannot go a foot pace, much less run in the way of God's Commandments. To some kind of evil, ready and free enough, to some kind of good too often dead and sluggish. If I be redeemed indeed, why am I thus? or what comfort can I have in the work of Redemption, while I am in this case? Doth the prisoner when he is released, feel the shackles still on his legs? If Christ by undergoing the curse of my former bondage, hath brought me into liberty, why am I still in bondage? who shall answer for me now? or where is the ransom for it? But now consider, if these distempers are the unavoidable workings of remaining corruption which cannot be wholly shaken off. The best Saints may find in themselves an indisposedness to good, and forwardness to evil, especially about those things which are most spiritual, and require much self-denial in their carnal and earthly interest of ease, credit, and other outward enjoyments, as in a constant course of secret prayer, private reproof of others upon just occasion, acknowledging a miscarriage to their own disgrace, putting up wrongs, for the maintaining of peace, and such like. Why is thy heart dejected for that which is the common lot of all the godly? Thou mayest think it is well, that the Lord hath not left thee to grosser sins; and although thou hast many failings, yet the Lord looks upon thee according to thy better part; he will own his own grain in the midst of much chaff. And here is the crown of thy comfort. Christ Jesus hath offered a sacrifice for every one that erreth, and for him that is simple, Ezek. 45.20. and he can reasonably bear with the ignorant, and those that are out of the way, Heb. 5.2. and he will carry on his work in thy soul, till thy sinful distempers be wholly subdued, and thou shalt have no more cause to complain.   

Sect. 2. Comfort against inward terrors, reproaches of men, and outward afflictions.  
2. AGainst inward fears and terrors of conscience, arising from sense of guilt and liableness to God's displeasure. Even the Lords redeemed may have shrewd remainders of the spirit of bondage upon them; their spirits are sometimes startled and terrified with the fear or feeling of Divine wrath. God lets Satan lose against them, to bring their old sins to remembrance, or to roar upon them as a Lion, for new miscarriages. And when he meets with a timorous unbelieving heart, he plies it so long with his fiery darts, till at length he bereaves the sinner of all comfort. Sometimes he is dejected, and laid low in the sight of his own vileness: Sometimes he is tossed and disquieted as the Sea with storms and tempests: Sometimes he is even swallowed up with waves of soul-trouble, as a ship ready to sink, so that Satan seems to have his will of him, 
Lam. 3.18.  and he saith, My strength, and my hope is perished from the Lord. A sad and unwelcome business, I confess, yet many of God's dear servants have been thus put to it, as both Scripture and experience do testify. Job complains that God held him for his enemy, and made him to possess the iniquities of his youth, Job 13.24, 26. and therefore the poison of his arrows did drink up his spirit, and the terrors of God did set themselves in array against him, 
job 19.25.  Chap. 6.4. yet elsewhere he professeth his faith in the Redeemer. David cries out, that God's arrows stuck so fast in him, and his hand pressed him so sore, that there was no soundness in his flesh, nor rest in his bones, Psal. 38.3, 4. The like we may see in Heman the Ezrahite, Psal. 88.3, 6, 7, 14, 15, etc. But let the afflicted soul now have recourse to this harbour of Redemption, and there he shall find good shelter against all these storms. What hast thou to fear, save the curse of the Law? why? but that is removed and gone. Thy Surety hath freed thee from it, by making an end of thy sins. No sin, no curse. If the Lord hid his face, and frown upon thee, it will be for a moment, for a small moment, but he will return, and with everlasting kindness have mercy on thee: And for this thy Redeemer hath engaged his word, Isa. 54.7, 8. As for Satan, that Lion of hell, when he can neither hold; nor recover his prisoners, it is his next policy to disquiet them, and to make their lives uncomfortable. But tell him, that thou art Christ's devoted servant, by virtue of a dear ransom, and he hath nothing in thee, neither shall he rule in thy conscience; he may go, lash, and torment his own marked slaves, but thou art out of his reach. And if the Lord and Satan do still pursue thy soul with terrors, remember that thy Master Christ hath drunk of this bitter cup before thee, and be assured, that he will plead thy cause with his Father, and at length he will take that roaring Lion underhand, and rend him, as he would rend a Kid, as it is said of Samson, Judg. 14.6. Know it, dear Christian, for thy comfort, there are no storms in heaven.  
3 Against the curse, evil speakings, reproaches, contradictions of the men of the world. Their tongues are set on fire of hell, and they are very eloquent in the hellish art of cursed language, especially against the Lords Redeemed ones, smiting them with bitter words, and heaping upon them the basest indignities, which either the Devil can suggest, or their malicious hearts invent. Hast thou been acquainted with such unwelcome salutations? Do thy profane neighbours open their mouths against thee? And dost thou hear the words of cursing and bitterness, yet be not troubled at it. These arrows, though they be very sharp, and sent from a strong arm, yet they shall not reach to pierce thy heart; these coals of Juniper, though they keep in the fire, a whole year, yet thou needest not fear scorching by them; the malignity of them is taken away by the grace of Redemption. If the curse of God's righteous Law be voided to thee, much more is the curse of man's unrighteous law. If the Lord hath reversed, and disannulled his just sentence, passed against thee in heaven, will he suffer the unjust sentence of sinful man on earth to stand in force against thee? If the curse which is deserved shall not come, much less shall that which is causeless, Prov. 26.2. Say thou to God, as David, Let them curse, but bless thou, Psal. 109.28. thou mayest hope, that the Lord will requite thee good for their cursing, as 2 Sam. 16.12. when the children of Israel were brought out of Egypt, and upon their way to the promised Land, Balaam was hired to curse them; but the Lord turned the curse into a blessing, Deut. 23.3, 4. So if thou be redeemed out of thy cursed condition, and art travelling heaven-ward, thou shalt meet with curses by the way, but thy Redeemer will turn them into a blessing; yea he hath blessed thee already, so that all their imprecations, censures, slanders, are but the flashings of powder without shot, or like squibs, which breath out fire, but suddenly vanish and die. Thou mayest pity their folly, in speaking evil of the things which they know not. The day is coming, wherein they shall hang down their heads for shame, and say, We counted their life madness, but indeed we are the madmen, they are the Lords Redeemed, and numbered among the Saints, we are the Devils bondmen, and must go in the black band. How have we raved against them by cursing and railing, and all malicious language: But now we find that they are the blessed of the Lord, and we (Woe, woe unto us) are the children of the curse.  
4 Against outward temporal afflictions which they meet with in this life. These are the lot of the Lords people, whereunto they are appointed, 1 Thess. 3.3. Every one must have his several cup of one kind, or other. None of us can be wholly discharged from this war, while we are in the body, yet here is safety in the hand of our great Reedeemer. The Children of Israel, being brought out of the house of bondage, had a troublesome journey through the wilderness to the Land of Canaan, by reason of many difficulties they must encounter withal in the way; but the Angel of the Covenant went before them, and carried them forward, as on E●gles wings, and at length gave them rest. You that are happily rescued from the Curse and bondage of hell, may expect to meet with much tribulation in the way to the Kingdom of God, Act. 14.22. But this may be your comfort, Jesus Christ your strong Deliverer looks after you, and will not suffer you to be trodden under foot, He is the Captain of your salvation, and he knows by experience, what it is to be afflicted; for the Father thought it most convenient, to make him perfect by sufferings, Heb. 2.10. and he hath drunk the bitterest cup even to the bottom, and will so sweeten yours, as you shall have no cause to shrink at it.  
I shall enlarge this further in some particulars. Not to insist on such grievances as the godly suffer in common with the men of the world: The grace of Redemption affords some relief against these. There be three sorts of Afflictions very remarkable, which do oftentimes deject and weaken the spirits of God's people, so that they need to be comforted with the savoury, and restorative Apples which grow upon this Tree.  
1. Persecutions for righteousness. By this excellent benefit we are made capable of high enjoyments, but it is with the proviso of suffering persecutions, so hath Christ himself determined, Mark. 10.29, 30. and his chosen witness Paul tells us positively, All that will live godly in Christ Jesus shall suffer persecution, 2 Tim. 3.13. which hath been abundantly verified in all ages. See David's complaint, Psal. 38.20, & 119.86. Act. 8.1. 1 Cor. 4.12. Gal. 4.29. But now the Saints which suffer for the truth, or for well-doing, may cheer up their hearts, when they consider that the Redeemer himself hath led them the way in this fiery trial. Did ever any undergo so much? his whole life was a continued persecution. Herod sought his life while he was a child, and when he was grown up, the Jews persecuted him to the death; and he hath given us warning before hand, that we may not think it strange, if we be baptised with the same baptism, Joh. 15.20. Let the poor suffering Christian then resolve thus, 
Luke 4.28, 29. joh 5.16, 18. and 8 59 & 10.30, etc.  If my Redeemer was persecuted for righteousness sake, in defence of his heavenly doctrine, the avouching of his eternal Godhead, the Father's sending him to be the Saviour of the lost world, and the doing of good works, and all this for me, and on my account; than it is but equal, th●t I should undergo any kind of persecution for him, and not stick at it. This is but to help to fill up the remainder of Christ's sufferings, Col. 1.24. and for thine encouragement take notice that he hath pronounced those blessed that are thus persecuted, Matth. 5.10, etc. Look up unto him, who for the joy that was set before him, endured the Cross, Heb. 12.2. and do thou likewise.  
2 Sufferings in their innocency. The godly are exposed to hardships in the world, not only for bearing witness to the truth, and for well-doing, but also when there is no cause at all, save the unreasonable will and malice of men. Thus it was with David, Psal. 13, 4. & 35.7. & 59.3. Prov. 1.11. They lurk privily for the innocent without cause. So Joseph, Gen. 39.8, 12, 20. and Daniel 16.4, 16, 22. Some men are so malignantly affected against sincerity, that rather than fail, they will forge, and invent matter of mischief against the godly. If this be thy case, thine integrity, and innocency may bear up thy spirit; thou needest not fret against the Agents, but consider that the Lord hath an hand in it for thy good, at least for the trial of thy faith, self-denial, patience. Above all, remember, that this also was the lot of thy Redeemer. He had no sin, neither was guile found in his mouth, yet he suffered; he was brought as a Lamb to the slaughter, yet opened he not his mouth, Isa. 53.7. 1 Pet. 2.21, 22. Say then, Although I suffer without cause, yet I will not be cast down, but I will commit my way unto the Lord, and he shall bring forth my righteousness as the light, Psal. 37.5, 6. The Redeemer which pleads my cause with God, will plead it also with men. Rejoice not against me, O mine enemy, when I fall, I shall arise, Mic. 7.8. He will awake to judge my cause in due time.  
3. Punishments for sin. The Redeemed of the Lord, by giving way to the temptations of the wicked one, and the prevailing of lust, do so far forget themselves, that they even wax wanton against him, and provoke him to take them underhand, and to inflict some judgement upon them. Thus he punished David for his sin in the matter of Bathsheba, 2 Sam. 12.10, 11, 14. and Moses for not sanctifying him before the people, Num. 20.12. & Deut. 32.50, 51. and the Saints of Corinth for unworthy communicating, 1 Cor. 11.30. which is called judging, vers. 31. The godly sometimes by their miscarriages bring upon themselves, sickness, poverty, losses, crosses in children, or good name, yea bodily death. By complying with the sins of the times, they become partners in the judgements, Ezek. 21.3. Wise Solomon observes it, as very remarkable, prefixing a [Behold] to it, that the righteous shall be recompensed in the earth, Prov. 11.21. even he is not spared, but paid home for his folly; there is a time, that judgement gins at the house of God, 1 Pet. 4.17. Say then, Is this thy case? Thou hast sinned, and now thou sufferest. I advise thee to be humbled for it, yet not to be discomforted. The Redeemer hath born the heat and burden of God's wrath for thy sin, and these punishments are not the effects of indignation steeled with hatred, but anger meekned with love.  
Mind it, good Christian, the Lord hath annexed this proviso to the Covenant of grace, If you transgress, you must expect to be visited with the rod, yet the Covenant shall stand fast, Psa. 89.30. etc. As poison duly mixed and ordered by the art of the skilful Physician, doth not kill, but help to bring health; So the wise God will temper the punishments which he lays on thee for sin, that they should not hinder, but further the fruit of thy Redemption. Thy Saviour learned obedience by the things which he had suffered for thy sin, Heb. 5.8. Take thou out the same lesson.  
I might here take occasion to start and dispute this question, Whether those which are actually made partakers of the grace of Redemption, be so fully freed from the curse of the Law in this life, that the evils which they suffer for sin, have nothing of the curse in them, nor can be truly so called: But I look upon it, as a strife about words; the controversy may be thus decided. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The curse may be considered, either materially, as it is a thing contrary to the good and welfare of the creature, and so unwelcome; or formally as it the sinner's liableness to the avenging wrath of God for sin: Or, it may be taken, either largely, for any evil whatsoever, which is the reward of sin, or strictly for that great evil of evils, which stands in the separation of the sinner from God, and his eternal perdition. Take it materially, or in the largest sense, and both Scripture and experience speak it aloud that believers are not fully delivered from the whole curse in this life: But take it formally and strictly, and thus the elect sinner is wholly set free from it at the instant of his conversion. The terrible tempest, that would overwhelm him, and render him utterly and everlastingly miserable is passed by, and sh●ll not fall upon his head; only some drops and sprinklings may dash him, but they shall not hurt him; yea the nature of them is so altered, 
Med●●inales 〈◊〉 A●g. 〈◊〉, corr●●●●nes● & 〈…〉 ●nes, fabr●●● lo●●s, ●●siones ●●●●t●on●s, & candidat●●●es Guilford P●●is. apud Ames. Bell. Eneru.  that they do him good, as the Lords Warning-peeces, to bring him to repentance after his falls, and a Physical receipts, which though they be not toothsome, yet are wholesome to the soul, Heb. 12.10, 11. Jer. 24.5. If thou be well advised, thou wilt not look upon them, as effects of revenging justice, but as fatherly chastisements, and medicines to cure thy folly, and helps to promote virtue, as hammering or squarings, and knockings, or washings, and whitening, Dan. 11.35. And this may minister sweet refreshing to thee under the ro●●, even when thou hast the greatest cause of humiliation for thy sin.    

CHAP. VIII. Use 4. Examination.  

Sect. 1. The first mark of actual interest in Redemption.  
4. BUt now, lest some bold sinner should snatch at this Consolation, under pretence of an interest in the grace of Redemption, and the benefits and privileges thereof, it is requisite to add something for Examination, that every one may know, whether he be actual partaker of them, or no. If this was the great design of Jesus Christ, in taking upon him the curse, to buy poor sinners out of the hands of the Law, and to deliver us from the Curse, than it concerns us all, to search our hearts, and to try our ways, that upon due consideration, we may be able to give a true satisfying answer in our own souls to this weighty case of conscience: Whether am I indeed, and truth redeemed from the curse of the Law? For what shall it avail thee to claim that as thy right, which upon due search, will be found to be none of thine. Shall not the Lord judge thee an Usurper, and a Thief in so doing? Therefore judge thyself, by enquiring, how thy heart can answer to these marks, and evidences of a redeemed soul.  
1. Dear love of the Redeemer. Suppose a poor guiltie-slave tugging, and sweeting in an hard service under a cruel Lord, and ready to breathe out his soul for very anguish, by reason of his bondage, if now some happy man, shall in mere compassion disburse a great sum for his ransom, and set him at liberty, how doth this engage the silly captives heart to his Deliverer? How doth the esteem of him, and commend him? Oh! saith he, had it not been for such a man, I had lain by it for ever. I even own him myself, and all that I am, and I shall love him dearly, as long as I live. This is thy case, if thou hast left Christ actually redeeming thee from the Curse. Thou canst look upon him, and consider both those depths of misery from which he hath rescued thee, and that height of felicity, whereinto he hath ensta●ed thee, and also the desperate hazards, which he was constrained to run, for the perfecting of this great work, and thou canst seriously profess, and say with David, I will love thee dearly, O Lord my strength, and my deliverer, Psal. 18.1, 2. and 116.1, 2, etc. Thou canst now speak it in the uprightness of thy heart. Oh, my soul is exceedingly endeared unto the Lord Jesus, for looking upon such a miserable creature. I was as a dead dog before the Lord, the curse of the Law was ready to weary me, but Christ hath taken it off, and delivered me from it. Therefore I love him, he hath my heart, and shall have it for ever, well then, saith every pretender, I doubt not but I am redeemed, for I love Jesus Christ, else I were not worthy to live. But alas, there is much false, unsound, 
Properties of sincere love of the Redeemer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae ad splendorem solis examen sustinere potest Pasor. Lexic.  dissembling love in the world; only that which is pure, sound, and uncorrupt will evidence your interest in Redemption, Eph. 6.24. Let us therefore hold up this Eagle before the Sun, that we may try, whether it be right bred, or a bastard. True love to Christ the Redeemer, is,  
1. Single, carried to the person of Christ in a direct line, the eye looks strait towards Christ, so that he loves him primarily for himself, and the good things which he enjoys by him, but at the second hand. I grant that the benefit of Redemption applied, is both a means to produce, and an help to advance this love: but when the soul gins to know Christ somewhat experimentally, than he sees that beauty, and excellency in him, which renders him altogether lovely, Can. 5.16. now he loves him entirely, and longs to be more nearly united to him. He desires not to be delivered from the curse, and so to be righteous, and holy, that he may have an interest in Christ. That is not his method: But contra, he desires to have real interest in Christ, that he may be freed from the Curse, and so be clothed with his righteousness, and conformed to him in holiness, 
Bona tua non nisi tecum, Domine.  If thy heart can say yea to this, thou hast an evidence of sincere love to Christ: but if thou lovest him only for lumps, for the benefits which thou gettest by him, deliverance from hell, and the glory of heaven, thy love is mercenary.  
2. Superlative. It transcends, and overtops all the Love of the creature. The redeemed soul loveth wife, children, friends, his own life, and the good things of this world according to their several degrees of goodness, and he loves them, (not feignedly, and in show, but) truly and indeed, within due limits, and in such proportion, as they are capable of, but yet he loves Jesus Christ fare, and fare above them all; This love leaves all other loves many thousand miles behind it, so that none of them can come near it. He is precious, (singularly precious,) to them that believe: 1 Pet. 2.7. he is an honour to them, they have a very high esteem of him: His interest prevails in their souls infinitely above all other interests, in the world. Christ disownes, yea rejects all love tendered to him, which is inferior to the love of our dearest relations, Matth. 10.37. yea, we must hate these in comparison of him, Luke 14.26. Ask thy soul, what it can answer to this? Doth thy soul set an high price on thy Redeemer? Doth thy heart embrace him as incomparably excellent? dost thou find the enjoyment of him more sweet, and contenting, than all other enjoyments? and his absence, hiding of his face, and restraint of his gracious influences from thy spirit, more bitter, and grievous than all other wants, or burdens, which thou mayest meet with? But if thy heart set up any thing above him, so that Christ and his party, when they stand in competition with some other party, which hath gotten the chair in thy soul, are slighted, and must sit at its footstool, or be thrust out of doors: Oh, this is a base beggarly love, which will not stand thee in stead.  
3. Invincible. To clear this: the love of Christ in an elect person, actually redeemed, may possibly be overcome by the prevailing of the contrary corruption. It is not simply impossible, being a created quality, and therefore no more able to stand of itself without divine support, than Adam's love to his Creator, which was so easily mastered, by the suggestions of the serpent, to the ruin of himself, and his posterity: yet notwithstanding this possibility, it shall never be totally vanquished, and lost in the soul. It may be greatly decayed, and driven into a corner: so that the godly Christian may want the sense of it, and may verily think, that the love of Christ dwelleth not in him at all; yet it is there, and shall abide in him for ever. This fire, (as that on the Altar) shall never be wholly extinguished, Because the Spirit of God, which first kindled it, is still present, blowing it up less or more, that it cannot die. It's a part of the seed of God, which abides in the saints and preserves them from sinning unto death, which they must needs do, if the love of the Redeemer, be totally routed, 1 Joh. 3.9. It's a stream flowing from the well of water, which springs up in the believer unto everlasting life. John 4.14. The world thrusts sore at this love, that it may fall. Prosperity on one side presents the beautiful and pleasing objects of riches, honours, eternal delights, 
Gen. 49.24.  to draw the love of the soul to themselves. Adversity on the other hand, will endeavour to affright the soul from the love of Christ, by the stern and unwelcome shapes of troubles, afflictions, persecutions, and death itself; yet it's bow abides in strength, by the hand of ●he mighty God, as Joseph's did. The Saints love not their lives to the death. Rom. 12.11. because they love the Lord Jesus, as Jonathan loved David, not only, as their own souls, 1 Sam. 20.17. but also with a wonderful Love. 2 Sam. 1.26, Jonathan's Love to David was admirable in this, that it could not be taken off, either by the frowns, threats, and violence of his Father, Saul against David, and against himself for adhering to David, or by the consideration of his own interest, which was deeply concerned in this business, he being heir apparent to the Crown, and David standing in his light: so the love of the right Christian, to Christ cannot be wholly overcomed, by temptations on the right hand, or the left; it can envy, and despise both the sweet enchanting of pleasure, and the bitter affronts of danger; and keeps its ground in some good measure against them all. Love is strong as death, the coals of this fire make a most vehement flame; many waters cannot quench it, nor the floods drown it, Can. 8.6, 7. Try thyself, if this be thy temper, thy love is right bred: but canst thou give way to any thing in the world, to take off the edge of thy love to Christ? This fire which is so soon put out, came not down from heaven. Yea (mind it) thou lovest Christ, but thou feelest not a return of love from him to thy soul; yet if thy love be incorrupt, thou wilt still hold on, in prison, as well as Liberty, in death as well as life, it will not be quite tired out by long delay of comfort; but the hope of an answer of peace, will keep it acting, in thee, and the days of thy waiting, and serving him will seem to thee but a few, for the love thou hast to him, as Gen. 29.20.  
4. Accompanied with self-jealousy. Although the love of the godly soul to his Redeemer be thus divinely qualified, yet he hath, & keeps up within himself an holy suspicion concerning himself, that he may work out his own salvation (now actually begun) with fear and trembling; 
Phil. 2.13.  Look as it is with a poor maid, who is deeply in love with some young man of Eminent parts. She considers the great worth, and excellency of the person, and her own means and unworthiness: She sees a vast distance betwixt herself and him, so that she shall never be able to answer him according to his condition; hence she apprehends some danger of miscarrying, lest he should reject her, and her love should be lost: yet still her affection goes out freely towards him, and he hath her whole heart; only she sees cause to fear, lest some undue or uncomely carriage of hers, should displease him, and provoke him to distaste her; and this fear makes her the more cautelous, and helps her to endeavour to give him all possible contentment, that she may not fail of her desires: Thus it is with a poor son of Adam, now made partaker of Redemption by Christ; he is greatly in love with his Redeemer, but considering the great inequality betwixt them, and his proneness to offend, he is jealous over his own base heart, lest some unworthy walking should give his love the lie, and Christ the dearly beloved of his soul should turn him over to Satan again, and leave him to be a slave to sin, and the curse; or lest his love should decay, or cool, and Christ his only one should be displeased at him, and frown upon him. The Gentiles grafted into the Olive-tree, must not be highminded, but fear, Rom. 11.20. Such are pronounced blessed, Prov. 28.14. If Paul was jealous over the Corinthians, much more might they themselves, 2 Cor. 11.2, 3. If this jealousy be a stranger to thee, thy love may well be suspected.  
By these signs thou mayest try the truth of thy love to Christ, and if thou findest this frame of spirit, thou mayest conclude, that thou art redeemed. A love thus qualified, is a sure evidence of thy Redemption. For none can possibly love the Redeemer at this height, but those, which are actually partakers of the benefit. By nature we do not, we cannot love him; only the banner of his love in the work of Redemption, displayed to the sinner by the spirit of God, draws his heart to love him. It may be, thou hast no assurance of any interest in this benefit: but if thou findest in thy soul such an high estimation of Christ, and grace, and such an advised complacency of spirit in him, as inclines thee to fix the dearest love of thy heart upon him, (notwithstanding the contrary struggle of the flesh within thee) though it certainly draw after it the loss of all worldly interests whatsoever: I say, if this be thy frame, thou hast no cause to fear thy condition.   

Sect. 2. The second and third mark of interest in Redemption?  
2. WEariness under the bondage of sin, both that which is past, and present.  
1. The remembrance of his late woeful thraldom under the guilt, and power of sin, doth sometimes sadden his spirit, he cannot think of it without some degree of regret and sorrow. The misery of his former slavery under sin, is his wormwood, and gall, when he hath it in remembrance, his soul is humbled in him. Yea, although he hath good hope through grace, that he hath escaped the danger of it, yet that doth not dam or dry up the spring of sorrow in his soul, but rather renders it now spiritual, and kindly. Now he saith in the language of the Prophet, Oh let me never return into the house of this prison again, lest I die there. Try thyself: 
jere. 37.20.  It's no sure sign of a good estate, if upon supposal of thy interest in this benefit, thy soul be lifted up to such an height of joy, as drowns all thoughts of thy old sinful condition, and leaves thee altogether unaffected. If the Apostle had judged this a commendable disposition, he would never have exhorted the saints of Ephesus to remember in what a pitiful condition they had formerly been, while they were fare off, and in the flesh, Ephes. 2.11, 12.  
2. The sense of that heavy clog which lies upon him, the body of death, with the lusts thereof, which as fetters on his legs, are continually pinching him, makes him to sigh, and cry out, Oh wretched man, who shall deliver me? and that not only when he is in the dark about his spiritual estate, but also in the day of his choicest assurance, when he can hearty thank God in the view of his full deliverance to come, Rom. 7.24, 25. I conceive, S. Paul doth there represent the temper of every right Christian (as to this particular) in his own example. Suppose the arms, legs, and other parcels of a dead carcase, were chained to the body of a living man, although the trunk of that carcase were taken quite away, yet, Oh how noisome would it be? It would make a man weary of himself. Thus it is with the ransomed soul. The bulk of the flesh (as I may call it) is destroyed by the cross of Christ, the life of it is (in a great measure) laid in the dust, when he is set free from the Law, that is, the commanding, overruling, masterfull power of sin; yet still the members of this carcase, the affections and lusts of the flesh, are sprawling and stirring, and working in him; and these are as troublesome to a gracious heart, as the stinking members of a dead body would be to a living body, if they were coupled to it. Consider thyself now, and see, how it is with thee? Art thou (as Rebekah) weary of thy life, 
Gen. 27.46.  because of those daughters of Heth? Canst thou say with all thine heart, Oh that I were altogether freed from them? oh that this vexatious Inmate, with all her unwelcome train, might be once packed out of doors, that I might see it no more? When shall it once be? This is a sweet sign, that thou art actually redeemed. But now, Art thou a stranger to this frame? Is the body of sin no burden, nor grief of heart to thee? Canst thou go under it without stooping? Dost thou not rather bless thyself in thy civil carriage before men, or (at the best) in thy religious outside profession, and performances before God, wondering at the preciseness of some persons, which make so much ado, in sighing, and lamenting under that pressing bondage of corruption which thou art not acquainted with, nor knowest what it means. This is a clear evidence, that thou art still a wretched slave, a mere stranger to the grace of Redemption.  
3 A sincere consolation, and real endeavour to abandon all iniquity, and for ever to relinquish a vain conversation. He that hath laid a long time in iron fetters for his misdemeanours, if he be wise for himself, will utterly renounce those courses, which hath brought him into that misery; and he that hath felt the iron curse of the Law pinching his soul, and is set free by the Lord Jesus, the grace of God will effectually teach him to deny ungodliness and worldly lusts, Tit. 2.12. When the Lord hath found a ransom for an humbled soul, whose life was drawing near to the destroyers, and hath sent his Commission to the Minister of the Gospel to deliver him, the poor soul forthwith reflects upon himself, and saith, I have sinned, and perverted that which is right, and it profited me not, that is, I have gotten nothing by the trade of sin but woe and sorrow, therefore I will follow it no longer, Job 33. 23.-27. I will not offend, I will do no more, Job 34.31, 32. The Apostle Peter writing to the dispersed Jews, tells them, that they are redeemed from their vain conversation which they had received by tradition from their Fathers, 1 Pet. 1.18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They had sundry idle, needless, unprofitable customs, both in Religion, and in common conversation, which they kept on foot from father to son, as things of necessity, and helps to holiness, as standing by themselves in the Synagogue to pray by themselves, Luke 18.11. that they might not be defiled by being near to sinners, washing their hands to their very elbows, lest some uncleanness had crept beyond the wrists, before they eat, washing of cups, and tables, and many other things, in a superstitious imitation of their predecessors. From this vain conversation they were redeemed by the blood of Christ, and the grace of the Gospel taught them not only to abandon the lusts of their former ignorance, and the apparent breaches of the Law, but also those foolish and unsavoury traditions. Wilt thou now bring thy state and ways to this Touchstone? Thou hopest that thou art redeemed, but canst thou show us these tokens, this resolution and endeavour? Hast thou learned to cast away thy old iniquities? Dost thou feel really a separation betwixt thy soul, and thy formerly beloved sin? If not, thou deceivest thyself.  
But observe further, there be sundry by— courses, too usual not only with the men of the world, but those also that profess Religion, some clearly sinful, others at least groundless and unprofitable, as communicating only, or necessarily at Easter, coming to the Sacrament, fasting, as more holy, dropping down to prayer in the Assembly in time of public worship, idle, and unnecessary meeting in the Alehouse to drink shots for good-fellowship, mixed dancing, garish attire, curious dress, flaring long hair; 
Doing one ill turn for another, Mat. 5 38, ●9. So did they, and so do we.  these, and the like practices are (at the best) but so many parcels of a vain conversation; and if thy soul have truly tasted the sweetness of this precious benefit, thou canst freely let them fall both out of thine heart and hands, and say unto them, Get you hence. If thou hast no mind to part with them, but holdest them fast, and stretchest thy wit to plead for them, I fear thou hast yet no portion in this benefit.   

Sect. 3. Other three marks of interest in Redemption.  
4. SEparation from the world, from the earth, from men. They are not of the world, even as their Redeemer is not of the world, Joh. 17.14. St. Paul doth solemnly profess, that the world was crucified to him, 
1 joh. 5.4.  and he to the world by the Cross of Jesus Christ, Gal. 6.14. Those hundred forty four thousand which stood on Mount Zion with the Lamb, are redeemed from the earth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and from among men, Rev. 14.3, 4. They are partakers of the Divine nature, and so escape the corruption that is in the world through lust, 2 Pet. 1.4. They are more excellent than their neighbours, Prov. 12.26. Their designs desires, delights, aims, are higher than the earth, they aspire above it. On the contrary, those that abide in their sin, have their portion in this life, Psal. 17.14. And its one bad property of the enemies of the Cross of Christ, that they mind earthly things, Phil. 3.19. What saith thy heart to this? Art thou carried up above the world? Doth the earth and the things of it, seem mean and base, and vile in thine eyes? Art thou in the frame and carriage of thy soul above the common pitch and scantling of the sons of men? So that thou thinkest not, willest not, affectest not as they do, but goest in an higher orb? thy conversation is more in heaven, than in earth, Phil. 3.20. This is a sweet evidence of a redeemed soul. But art thou a friend to the world? Is it thy Darling? Do the profits, pleasures, 
jam. 4.4.  contentments of it allure, and prevail with thee to fall down and worship them, and to devote thyself to their service? Is the earth thine element? Do the things of this life take up thy thoughts, thy cares, thy employments, so that thou art even drowned in them, and thou hast not an heart that can savour things of a better life? Dost thou walk as a man? Are thy words, actions, aims like thy neighbours? Are they no better, nor higher than other men's? Why, then it seems, thou art still in thine old bondage.  
5. Walking in, and after the Spirit. The walk of the natural man, who is the Devil's bondslave is in, and after the flesh. The corrupt wisdom of the old man, which is enmity to God, Rom. 8.7. is his light, and the will thereof, is the very life of his soul. He hath neither light, nor life within him, available to salvation; the instinct and dictating of his fallen nature, carry him on in his whole course. But when the grace of Redemption is brought home to the soul, and the Son hath set him free, than the Spirit of the Son (who of a slave hath made him a Son) doth animate, act, lead, and guide him all along in the residue of his conversation, according to that remarkable promise, Ezek. 36.27. and the Apostles grave Aphorism, Rom. 8.14 The flesh abiding in him, will be still lusting against the Spirit, and drawing him out of his way; but his frame, bend, desire, and constant endeavour, is to be at the direction and appointment of the Spirit in all his ways: He looks upon the flesh as a very bad guide, and not to be trusted, therefore if at any time he be misled by it, when he perceives it, he turns away from it, with sorrow for his folly. It is the Spirit of God, which he chooseth for his guide; unto it speaking in the word he repairs continually for counsel, and resigns himself up to follow it in all things. This is the signal evidence, which the Apostle gives of those that are freed from condemation by Jesus Christ, and he makes it out upon this ground, Because the Law of the Spirit of life in Christ Jesus, hath freed them from the law of sin and death, Rom. 8.1, 2, 3. When the Angel of the Lord had roused up Peter in the prison, and caused the chains to fall off from his hands, he gave him a command to follow him; Peter being now set at liberty, goes after him from one place to another, Act. 12.7, 8. etc. Even so, when the Spirit of God hath loosed a sinner from his bonds, by settling upon him the benefit of Redemption, he is then fit, and ready to walk after the same Spirit from one stage of duty to another. As in Ezekiel's Vision, the Spirit, that was in living creatures, acted the wheels to go when they went, and to stand when they stood, Ezek. 1.19, 20, 21. So the members of Christ, are carried on by the breathe of his Spirit dwelling in them, in all their ways. But take notice, that it is not a private spirit, but the Spirit of God speaking in the word, not a spirit opposed to the Scriptures, but the Spirit speaking in the Scriptures, which is the Guide, whom the Redeemed follow. The word of God revealed in them, is the breathing and voice of the Spirit; the same spirit presents the way of God prescribed in the word, to the eyes of the mind, and then bows the heart to the obedience of it, so that the Soul saith, Speak Lord, for thy servant heareth, 1 Sam. 3.9. Christ's sheep hear his voice, by his Spirit speaking to the Churches, and they follow him, Joh. 10 27. Rev. 2.7. Consider this, Christian, where lies thy walk? which way goes the genius, savour, minding of thy soul? Hast thou given up thyself to the guidance of the Spirit speaking in the word? when it persuades thee to godliness, humility, love, peace, etc. Doth thy soul embrace its persuasions, and art thou free to obey them? It's well. But doth thy palate relish the things of the flesh? Dost thou walk more willingly after it? Are thy wisdom, reason, sense, examples of others thy counsellors? When thy carnal heart eggs thee on to some ungodly practice, hatred, malice, brow-beating of thy neighbour, revenge, contentions, selfishness, and tenaciousness, in case thou art called to help forward a good work, it is a shrewd sign, that thou art a stranger to this grace, if thou followest its counsel.  
6 Purity of heart and life, at least an unfeigned desire, study, endeavour after holiness in the whole frame of his soul and course of his conversation. By our Apostasy from God, we have implunged ourselves into the ditch, and are become (every mother's child of us at one clap) filthy and stinking, 
Simul putrefact●. Psal. 14.3.  being slaves of Satan that unclean Spirit, who labours to make us more and more black, that we may be as foul as himself. But when the Lord is pleased to draw any poor sinners out of this horrible pit, by applying them to the grace of Redemption, he will not suffer them to lie any longer in their blood, and filth, but he washeth away their filth, and cleanseth their blood by the unspotted sacrifice of his Son, and by the Spirit of judgement, and of burning, Heb. 9.14. Isa. 4.3, 4. 
See Heb. 10. ●2 Hearts sprinkled, and bodies washed.  If an Israelite having taken any women captives in the war, did espy one whom he had a mind to make his wife, she must first be prepared by shaving her head, and paring her nails, and putting off the raiment of her captivity, and the like usages; upon these terms, and not otherwife, she might enjoy the privilege of being his wife, Deut. 21.10. etc. That Hester a poor captive-maid may be capable of advancement to the Royal estate of a Queen (wife to one of the greatest Monarches in the world) she must first be purified with the oil of myrrh and sweet odours, for the space of fix months, and then she is preferred to that honour, Hest. 2. 12.-16, 17. Even so when the Lord Jesus hath brought back the captivity of poor sinners that they may be married to him in heavenly glory, they must first be purified in their consciences from the guilt, and in their hearts from the reigning pollution of sin, and they must still proceed to cleanse themselves, from all filthiness of flesh and spirit, that they may be presented to him holy, 
2 Cor. 7.1.  and without blame, Eph. 5.27. This was one of Christ's great designs in giving himself for us, that he might redeem us, and purify us to be a peculiar people unto himself, 
The walk of the Redeemed is in the highway of holiness. Isa. 35.8, 9  Tit. 2.14. and he will not be baffled in any of his designs. The Lord will not own thee for a redeemed soul, if thou liest still in thy filthiness and art a stranger to this spiritual purity. What sayest thou to this? how stands thy heart affected? is true holiness beautiful in thine eyes? dost thou desire and hunger after it? dost thou study, and stretch out continually towards it? art thou still complaining of the remnants of impurity, and canst thou not be satisfied without a greater measure of purity both of heart and life? This is a good sign that thou hast an interest in Christ's Ransom. But dost thou distaste purity? canst thou jeer it, and scoff it, and slight it, as needless? is it burdensome to thee? and likest thou rather to abide in the old sent, and to lie in the dung of thy corrupt estate and ways, than to rise up, and to follow after holiness? Surely thou art still in the bond of Iniquity.    

CHAP. IX. Use 5.  

Sect. 1. Exhortation to senseless sinners.  
5. THis important Truth may afford us matter of very profitable exhortation. The knowledge of this main Gospel-principle, concerning the buying out of poor sinners from the curse of the Law, by Christ's becoming a curse for them, is very useful for all the sons, and daughters of Adam, to excite them to such duties, as are most proper to their present conditions respectively. None of Adam's brood, but it hath somewhat to say to them:  
1. It cries aloud in the ears of senseless sinners, which lie secure in their old slavery, under the curse, unto this day. Oh wretched creatures, what thing shall I take to witness for you? or what shall I equal to you? 
Lam. 2.13.  What tongue can utter words, or what eyes can send forth tears sufficient to lament your sad condition? You lie bound hand and foot, under the power of darkness, and here is Redemption to be had by Christ. Oh then, why will you choose to lie so still, and not rather accept of seasonable deliverance? Should a Prince send a message to imprisoned Captives, that their ransom is paid, & they may come forth upon reasonable terms, & be freemen; if now none will stir to embrace the offer, might it not well be thought, that either they are all dead, or in a deep sleep, or strangely besotted. God sends these glad tidings to sinners, every day by the Gospel, & they never regard it. Either they say, as the Jews, Jo. 8.33. We are not in bondage; or they sit secure, and say, no evils shall befall us. woe, woe to the inhabitants of the world, which slight this precious grace, choosing rather to lie still under the brazen bars of the curse of God's fiery Law, which accepts of no man's person, and cannot admit of any plea of exemption for noble or base, rich or poor: All are alike, Rom. 3.21. Oh what pity is it, and how should it humble us, even unto the dust, to see such a precious jewel trampled under the feet, or carelessly cast behind the backs of sinners? to observe in the greatest number such an indifferency of spirit, as they are no whit affected with this pearl, that neither sorrow for want of it, nor desire to enjoy it, nor any serious regard of it can take place in their souls? that though they be told of deliverance by Christ, and profess, that they believe it, yet the Devil prevails with them to resist their own good, and willingly to abide in the chains of the curse all their days? I beseech you, if there be any spark of lawful self-love in your breasts, if you have not wholly abandoned all compassion of yourselves, and are become your own enemies, be awaked from your sloth, and look about you. Do you thus requite the Lord Jesus, O foolish people and unwise? Is not he thy father, 
Rom. 7.9.  that hath bought thee? Rather, let my counsel be acceptable to you in these few particulars.  
1. Give way to the Light, and authority of the Law, (in the ministry of it) to bring thee to a thorough conviction of thy misery, and extreme need of the help of their Redeemer. Think it not sufficient that the Law hath lent thee light enough to say, All men are sinners, and so to wrap thyself in gross with them, and to be content to be reckoned among them, seeing thou canst not avoid it, but bring it home to thy conscience, believe thyself to be his accursed sinner, and say, I am the man. Imprison not the truth in unrighteousness, but let it so overpower thy soul, that thou mayest be no longer able to resist it, but mayest yield thyself into the arrest of God's justice, that the spirit of bondage may cause thee to fear the curse and wrath of God, and thou mayest lie slain, 
Deut. 32.6.  and dead in thyself, utterly unable to recover thyself, and therefore helpless, and hopeless, as to thyself, or any thing in the world. Let the Law have its free course to work thee into this frame. When the Lord meane's to apply the ransom to a poor sinner for his deliverance from the pit, he first open's his ears, and scale's his instruction, that he may hid pride from him, Job 33. 17.-24. If thou be wise, thou wilt meet the Lord in this way; though it be unpleasant, yet it is profitable. But if thou either continuest dead, and blockish under the discoveries of the Law, or favourest thyself in thy sloth, and ease, or liftest thy crests in confidence of the safety of thy condition, there is no hope for the present of any saving good towards thee. And yet alas, how is the Spirit of the Law straitened in these sad times? Our people will not suffer it to come near them, much less to master them. If any thing be offered them in way of conviction, they either drown it in their cups, or sing it away in merry Jigs, or laugh it out of countenance, or (at the best) suffer it to wear off, and to die in their hands. But in the fear of God, beware of these things. I tell thee, thou mayest be quite dismounted and cast down, at the Lords feet: All ways must be blocked up, whereby the carnal heart may take occasion to nourish hope of escaping out of this prison.  
2. Being at this loss, advisedly resolve, not to abide in this condition, but to make hast out of it. Say to thyself, O my soul, Where? in what case art thou? It's no tarrying here: It's too hot to be under the curse, in the flames of hell. Who can dwell with the devouring fire? with everlasting burn, Isa. 33.14. Search, inquire, ask counsel. Go to the ministers of Christ, and say unto them, as these, Acts 2.37. Men and brethren, what shall we do? and the Jailor, Acts 16.30. Sirs, what must I do to be saved? They are the messengers of the Lord of hosts, their lips should preserve knowledge, and you must seek the law at their mouths, Mal. 2.7. Their office is to publish this ransom, and to declare unto the humbled sinner his righteousness, in pronouncing him delivered by virtue of that Ransom, Job. 33.23, 24. But oh, alas, if there be a Minister in the Town, an Interpreter, one that is willing, according to the measure of the gift bestowed on him, to reveal the counsel of God to poor sinners, how long may he sit at home, before any of his neighbours will knock at the door, to tell him, that they are wretched prisoners, under the Curse, and know not how to get out? yea, although he be accounted one of a thousand, scarcely four persons in a whole twelvemonth, will come to him, travelling under their burden, and propounding such questions as these: Oh how shall I get from the Curse of the Law? who shall draw me out of this woeful dungeon, wherein I lie? Truly this speaks sad things to such a people, and testifies against them, that they are seared in their consciences, and sealed up unto condemnation.  
3. Fall down before the glorious Majesty of the great Lawgiver the Lord of heaven, and earth, as forlorn prisoners, and condemned Slaves. Spread your case before him, by a free and full Confession, rip up the bowels of that darkness, and death, that sinkhole of hell, that lies in your souls. Tell him, in what a desperate state thou art, deal plainly, seriously, and sincerely, leave no covert, or shelter, or figg-leaf, to hid thyself under, but lay thy soul bare, and naked before him; Let thy Laughter be turned into mourning, James 4.9. and in the sense of thine undone condition, cry mightily, as the prisoner at the bar, for mercy and deliverance; 
jonah 3.9.  who can tell, but that the Lord will return, and have compassion on thee, that thou perish not in the hands of the Curse? When Saul was stricken down to the earth, by a light, and voice from heaven, and stood before the Lord trembling; and astonished, he forthwith falls to this work, Lord, (saith he,) What will't thou have me to do? as if he should say, Lord, thou hast overcome, I must yield; what shall I do in this exigent? If thou wilt show me thy mind, and the way which I should go, Lo, I am here, willing to obey, Acts 9.3, 4, etc. and the Lord speaking of him to Ananias, mentions it, as a thing very remarkable, (even with a star in the forehead) Behold, 
See job 3●. 26.  he prayeth, verse 11. And certainly, If the Spirit of bondage hath brought the Curse close home to thy soul, and caused it to sting thee to the purpose, thou wilt not be restrained; but thy chamber, and closet, and every corner, where thou canst have Liberty to disburden thyself, will be witnesses of thy complaints and petitions, and thou wilt let the Lord see, that thou art in good earnest. But, woe is me, while our people continue so sottish, and profane, and their hearts so unaffected with their misery, that they cannot bow, nor bend, they have neither expressions, nor affections of prayer, it is no marvel, if the grace of Redemption lie altogether neglected. 
Restraint of prayer argues security. job 15.4.  If the bankrupt debtor be so stout, and stiff, that he will not fall down, and beseech his Creditor to have patience, and compassion on him, he may lie by it, who can pity him?  
4. In the mean time take notice, that there is a Ransom paid for sinners by Jesus Christ, that he hath taken upon him the Curse, to buy them out from it. Take it for granted, and write upon it, as unquestionable, that redemption is feasable, so that there is hope, that even thou mayest be actually delivered, out of this woeful prison. Labour to understand the nature of this mystery, be persuaded of the realness of it, get thy soul bottomed on the certainty of this main Gospel-truth, work on thy heart the consideration of the necessity of it, in reference to thine own state. Study it, and dwell upon it in thy most serious thoughts, that thy heart may be duly affected with it, as a thing most nearly concerning thine own particular. But alas, our people, although they hear this Doctrine frequently, yet either they are as the horse and mule, without understanding, or they hear it, as a common story, deserving only some weak, confused assent, or they look upon it, as an ordinary mercy, or as dry Manna, never so much as going about to ponder the personal importance of it, but busying themselves about, and enslaving themselves unto the profits, and pleasures, and poor contentments of the world, so that they have neither mind, nor leisure, to think of saving their souls from the stroke of God's curse; It cannot be expected, that these persons continuing such, should ever attain to an actual interest in this benefit; they forsake their own mercy, by observing lying vanities, Jon. 2.8. and judge themselves unworthy of everlasting life, Acts 13.46.  
5. But then take this along with you, and be it known unto you all, that the Lord hath measured out, and appointed a way wherein you must go, if ever you will come to this city of Refuge. Reckon not on actual Redemption, merely upon this score, because Christ hath taken upon him the Curse, and thereby satisfied the justice of the Law: God hath as well fixed the means, as the End: He hath prescribed something in the nature of a condition, 
Cum unusquisque actui ex sua voluntate pendenti legem possit imponere, etc. Grotius, de Satisfac, cap. 6.  to be performed on our part, (yet by his strength) in order to the obtaining of a real interest in this benefit. In every act, which depends upon a man's will, and pleasure, to do it, or not to do it, he hath liberty to set down his own terms, as that the effect or fruit of it shall enure, either absolutely, or under a condition: As, in case I am willing to be at cost for the ransoming of a slave out of Turkey, I may lawfully impose upon him some honest, reasonable conditions, whereunto if he do not submit, he shall have no benefit by the ransom. If this may be allowed to a man, whose breath is in his nostrils, how much more to God, the great Monarch, and Governor of the world? Although he was very well satisfied with the price which Christ paid, as being fully satisfactory to his justice: Yet it was not the mind either of the Father, or the Son, that any sinner should actually be discharged forthwith upon the payment of the price, but only upon a condition of something in himself, which may be a ground of a personal title thereunto. Suppose the Prince or state should accept of the satisfaction given by another, (be it his eldest Son) for the crimes of certain prisoners, resolving that their release should become actual, only upon some conditions to be performed by themselves, (although not by their one power): should any of them, under pretence of this satisfaction, take it ill, that they are not forthwith set at liberty, and thereupon offer to make an escape, may not this be justly interpreted, a breach of prison? may not they expect to. hear some say, Stay friends, you make too much haste, there goes too words to a bargain. Look to your task, do that which you are enjoined, and the prison doors will instantly fly open; else you must be fetched back again, and your bonds made more strong: Even so if you will snatch at this freedom, assoon as ever you he●r that the price is paid, creeping out at the window, and not going forth by the door, you will find at length, that you are wretched Bondmen still: if you will take possession by leaping over the hedge, and not by the way of Livery, 
Rom. 10.3. Luke 13.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ejected out of illegal possession: If not from eternity, or before they were borne.  and Seisin, you must be cast out, as Intruders and Usurpers. Yet alas, this is a very common, but a dangerous Solecism in Christianity, (which is rendered more plausible by the late Antinomian doctrine, of the actual acquittance of all the Elect, at, and from the very time of Christ's sufferings), Men hear the report of the Redemption of the world by Christ, and they presumptuously claim a part in it, at the first news, not regarding the terms, upon which it must become theirs, if ever they enjoy it. If a Minister go to a careless sinner lying on the bed of languishing, and present unto him his sin, and the Curse, that he may see his danger, and look out for the remedy, he will confidently avouch, that Christ hath shed his blood for him, and will save him, he never fears it, and yet this man hath all his life time rejected the counsel of God, against himself, concerning the way to get a particular interest therein. Alas poor soul: this confidence is nothing else, but a pleasant dream, and there will be a sad awaking at last, when thou hast cheated thyself into everlasting chains.   

Sect. 2. The way to get an actual Interest in Redemption.  
BUt what is that way, or mean, which God hath fixed, as a kind of condition of the sinners actual interest in this grace of Redemption?  
I Answer: 1. The proper, and most principal mean is faith in the Lord Jesus. The Scripture lays the stress of this business mainly upon Faith. As Christ is the way to the Father, John 14.6. so Faith is the way to Christ, therefore it is called the faith which is into Christ, Acts 26.18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; u●t● me: So 2 Tim. 2.15.  by which sinners receive forgiveness, and an inheritance: and it is described to be a coming unto Christ, John 6.39. God hath set him forth to be a propitiation; and he becomes such actually to me, through Faith in his blood, Rom. 3.25. This is as an hand created in the soul, by the Spirit of God, to receive, and take home Jesus Crist the Redeemer, with all his benefits unto eternal life. It is, when a sinner sensible of his sin, and the curse, and so lost in himself, renounceth his own righteousness, and all creature-helps, and betakes himself to Jesus Christ alone, accepting him as he is offered in the Gospel, that is, both to be his Saviour, and his Lord; both to rest upon him for righteousness, and salvation: an to resign himself up to his Government, in subjection to his Laws. This is the Faith of the Gospel, which, as it hath a special aptness, 
in that it acts (as the eye sees,) Non extramittendo, sed intramittendo.  to be a mean of interessing us in the grace of Redemption; so we cannot doubt, that the Lord hath, put upon it this office also, to be after the manner of a condition, if we observe these Scripture-expressions, Rom. 4.24. if we believe on him that raised up Jesus, it shall be imputed to us for righteousness. Rom. 10.9. If thou shalt believe in thy heart,— thou shalt be saved: and the want of this condition is threatened with death, Jo. 8.24. See also, Jo. 20.31. Acts 8.37.  
But 2. This faith towards the Lord Jesus, is ever accompanied with repentance towards God; which is called repentance from dead works, and coupled with faith in God, as twins in the doctrine of the foundation of Christ. Heb. 6.1. This is the souls irking with its former sinful estate, and ways, and a deep displeasure at himself for them, together with a forsaking of them, and turning away from them unto God, in the sincere purpose of the heart, and serious endeavour of the conversation. And that repentance hath some hand in this business, to be a mean, (and as a condition too, in part,) of interest in Redemption, may appear by promises of mercy, pardon, and healing made to it, Pro. 28.14. 
job 33.27, 28.  Job 11.14, 15, etc. 2 Chron. 7.14. Acts 3.19. and the contrary threatening, Luke 13.3. which plainly implies, that without this there is no escaping of perdition, and therefore no actual Redemption. So that, the sinner now, as by one hand of faith he takes Christ's Righteousness unto himself; so by Repentance, as by the other hand, he thrusts away sin from himself, out of his heart, and hands, that he may enjoy a part in the grace of Redemption. Christ the Redeemer himself made these the chiefest subject of his preaching, Mark 1.15. and so did his Apostles, to whom the publication of this Doctrine was committed, Acts 20.21. and directed humbled souls to both these, as they had occasion. S. Peter ascribes Repentance with Baptism, Acts 2.38. and S. Paul saith, Act. 16.31. not that those two preachers differed in their judgements, or that either of these two graces were sufficient alone by itself, but rather to show their near affinity, that they cannot be separated, that the right and thorough performance of the one, is the performance of both. This is the King's Highway: if you hope to compass Redemption, and salvation in any other way, you will certainly be deceived. Oh that you, the careless sinners in Zion (for unto you I speak all this while) would at length be roused by the sound of this trumpet, to look out for deliverance by Christ, before the prison doors be made so fast upon you, that there will be no remedy, and to provoke you the more to a thing so necessary, consider these Motives.  
1. There is no possibility of deliverance from sin, and the Curse, by any other means. A redeemer you must have, or you are undone, and the redeemer must pay a  sum for your Redemption. This is done to your hand by Jesus Christ, if you will accept it upon his terms: If you will not, I would ask, where will you find a Redeemer? Do you look for another to come? He that must do this work, must bear the Curse for you: But where is the man, that can, or will undertake this? God hath found none in heaven or earth mighty enough to lay this help upon, 
Isa. 63.5.  but Jesus Christ, therefore he hath laid it upon him, Psal. 89.19. and now there remains no more sacrifice for sin. There is no wisdom, nor power in all the world, that can relieve or bestead the sinner, which will not submit to this way of God.  
2. If thou wilt not give way to Christ, to glorify his mercy in rescuing thee from the Curse, and Condemnation, he will glorify his Justice, in letting thee lie an accursed prisoner for ever. If thou wilt seek the Lord, his hand will be upon thee for good: But if thou forsake him, his power, and his wrath will be against thee, to thy ruin, Ezra. 8.22. If thou wilt not kiss the Son, he will be angry, and thou shalt perish in the way, Psal. 2.12. His taking the Curse upon him, will not serve thy turn, to secure thee from the danger of it, unless thou wilt be persuaded to come up to his terms, and hearty embrace him, as thine only Lord-Redeemer, will give a large commission to it, to destroy thee without mercy. He that obeys not the Son, the wrath of God abides on him, John 3.36. and he will come with vengeance in his hands against them, that obey not the Gospel, 2 Thes. 1.18.  
3. Now the Lord offers you this incomparable mercy, you have the render of it still continued in the Ministry of the Word, and the Spirit is Still inviting, and beseeching you to accept of this redemption, and reconciliation thereby. Oh then hearken to the motion, and yield yourselves forthwith unto the Lord. For although you do not give a peremptory denial, yet if you sit still, and trifle, your hearts will be hardened, Psal. 95.7, 8. I know thy thoughts; thou takest it for granted, that thou canst come, and get a part in Christ, when thou pleasest, but it is not so. It's easy to say, God be merciful to me, and it is in thy power to presume; but to repent, and to believe unfeignedly, and in truth, thou shalt find to be a work above thy strength. I tell thee, thou bold sinner, God will one day come near, and plead thus with thy conscience, I gave thee Twenty, thirty, forty years, and all that while my Spirit hath been wrestling with thee, to draw thee to Christ, and thou sayest, I can come at my pleasure. If thou canst, why hast thou not come all this while. Seeing therefore, thou hast dallied with my grace, and rendered all my importunity and waiting void, and ineffectual, thou shalt never enter into this blessed rest of Redemption.  
4. If you have any true love to the Ministers of Christ, or any desire of their welfare, and comfort, then come in, and seek for a share in this benefit, We are the servants of the Lord Jesus, sent forth to proclaim Redemption to the world. How would it glad our hearts, to see you all flocking in, as doves to the windows, for your interest therein! that we may rejoice in the day of Christ, and say▪ Behold, here am I, and the souls whom thou hast ransomed with thy blood, which have yielded themselves to thee, through our Ministry. If you set light by this grace, and love the world, and the contentments of it better than Jesus Christ, you break our hearts, and you will bring down our heads with shame, and sorrow to the grave. But if you have no regard of us, yet, at least pity yourselves. When the Lord of the whole world shall call us to give an account of our stewardship, and we shall be forced to give in this true evidence against you, Lord, we have stretched out our hands, all the day, all the year, all our life long, to a careless, and disobedient people, Rom. 10.12. Our words came to their ears, but they would not suffer them to reach their hearts; Oh then! how can you lift up your heads? or whether will you fly for relief?  
And now, I could hearty wish, that his word might follow you home, and the sound of this trumpet grow more, and more shrill in your ears, till it hath awakened you thoroughly. Still remember, that it is a business of the greatest importance, requiring your choicest pains and diligence, if S. Austin said truly, He that hath made thee without thee, will not save thee without the (understanding it of full savation, or the whole course of it, means as well as end) then may we say as truly, he that hath paid the price of thy redemption without thee, will not give thee the full possession of it without thee. That which a man seeks, he may probably find; if thou wilt bestir thyself in the use of means, there is hope that thou mayest enjoy this mercy: But if thou sleightest, and neglectest it, thou shalt be sure to lose it. As free a gift as it is, God will not drop it into your mouths, while you snort and sleep; if you think it not worth your most serious endeavours, you shall never be better for it.  
I have delivered mine errand, and I must leave it with you. Now advise, and see, what answer I shall return to him that sent me.    

CHAP. X.  

Sect. 1. Exhortation to sensible sinners.  
2. THis precious Truth holds forth an Olive-branch of peace to sensible and broken sinners, which are convinced of their misery by the curse, and lie under the bondage age of it, unable to get out. Poor soul, thou feelest thyself accursed thou hearest, that Christ by becoming a curse, hath ransomed sinners from the curse, yet something still knocks thee off, that thou canst not reach up to the enjoyment of this happiness, but walkest mournfully as a mere stranger to it, expecting the uttermost mischief that it can work against thee. I beseech thee in the bowels of our dear Redeemer, take special notice of this weighty Truth, and bring it home close to thy spirit. Ar● thou persuaded that Christ hath done this for wretched sinners? Why then dost not thou set thy heart upon it, and improve it seriously for thy best advantage? Thou poor weatherbeaten soul, be of good cheer, the Lord Jesus hath paid thy ransom, and now he bids thee come out of prison. Wilt thou not give him leave to redeem thee, but choose to lie by it still? Oh do not nourish this bondage of conscience any longer, by holding off from this blessed remedy. Say to thy soul, I see the Redeemer hath paid a price, which is abundantly sufficient to redeem many thousands, and hath made them prisoners of hope. Well, I will humbly hope, that I am one of that happy number. And that thou mayest be really happy in the personal possession of this grace of Redemption, I will give thee counsel, and God shall be with thee. Take it in three particulars.  
1. Seriously ponder the weight and strength of this great design. It is bottomed on the everlasting love of God, and managed by his admirable wisdom. The spring from which it flows is love, and wisdom carries it on from first to last. It is the good pleasure of his will, founded on his everlasting decree, that sinners should be delivered and saved in this way, and in none other. Harken what the Lord saith to thee poor sinner, I have given my Son to take upon him thy curse, that thou mightest be freed from it: And here I give thee my faithful promise, that if thou wilt hearty accept him for thy Lord-redeemer, and resign up thyself unto him, thou shalt both be acquitted from all the mischief which the curse would bring upon thee, and moreover instated in all that righteousness and glory, which he enjoys as Mediator, and that by a sure Covenant, never to be forgotten; my word may be sufficient security to thee, but if that will not serve, behold here are my seals [the Sacraments] visible evidences of my well-meaning, which may put all out of question. Oh then, I beseech thee bring thy heart to rest satisfied in this, unless thou darest sleight the Lords free love, or thinkest that thou canst disannul his eternal purpose, and resist, or alter the counsel of his will, and be wiser than thy Maker, what may hinder but thou shouldest lay hold on this strength, and make peace, Isaiah 27.5.  
2. I suppose, thou art skared out of thine old profane temper, and seest great need of plying the Throne of grace, a with supplications for mercy, deliverance, pardon, and acceptation. 
Psal. 130.1. Lam. 3.55, 56.  Well, continue still instant, and watch thereunto, let not thy sales fall, especially pray earnestly for grace and strength to perform the condition. Although the benefit of Redemption be far out of thy reach, and seem impossible in thine eyes, 
Mar. 9.23.  yet if thou canst believe, it is thine, all things are possible to him that believeth. And because faith is the gift of God, and no man can Come to Christ unless the Father draw him, Joh. 6.44. therefore it behoves thee to be importunate for this drawing power, to bring thee to Jesus Christ, that thou mayest rest upon him, and be happy. And unto prayer, join other Ordinances, waiting on God in the use of them all in their several degrees, and seasons, till the Spirit shall breathe a spark of faith into thy soul. Harken not to those, which bid thee lie still, 
Prov. 19.15  and wait, but do nothing; idle waiting may lull thee asleep in security, and lay thee open to delusions and false hallowS concerning thy spiritual condition, which may tend to thy undoing, but it is not the way wherein the Spirit of God delights to draw near to the soul of the humbled sinner. Wait on the Lord, and keep his way, Psal. 37.34. The Lord is willing to do great things for poor sinners, yet he will be enquired of by them, they must seek unto him for the performance of them, Ezek. 36.37.  
3. While thou art thus sighing towards heaven, and begging faith to be ransomed, and freed from thy sore bondage, be careful to learn self-denial, trampling underfoot, not only thine own righteousness (which I presume, thou dost already) but also wisdom, reason, sense, and whatsoever else may unhappily stop thy way, and keep thee off from Christ; and still ever, and anon, be trying thy heart towards the acting of faith; do not sit down in the sullenness of thy spirit, saying, I do well to hold of, but struggle with thy unbelieving heart. Set thy foot upon this way, and lift up one foot after another, that at last thou mayest come to close with thy Redeemer. See he is here waiting for thy coming: Oh, saith he, 
Hos. 13.13.  How long will the poor child stay in the place of breaking forth of children? Stick at it no longer, but over-leaping at difficulties, forthwith betake thyself to Jesus Christ, and thou art actually set free. 
joh. 16.9.10.  Let thy heart be convinced of righteousness, as well as of sin, that as thou hast seen thy sin powerfully working towards thy condemnation, so thou mayest see, and gladly embrace the righteousness of Christ's Salvation, working as powerfully for thy acquittance and justification. Say, Lord, although I find no encouragement either in myself, or from the creature, to expect any good by the work of Redemption, yet seeing thou hast graciously promised deliverance to all poor captives that will betake themselves to Jesus Christ, and give up themselves to him by faith, behold here I am, I believe, help thou mine unbeleef, Mar. 9.24. he shall have the cream of my heart, I will make bold to go to him, and cast my burden upon him for ever.  
But here the humbled soul is ready to plead against himself in this manner. 
Sect. 2. Answer to two Objections.   
Object. 1. If I knew that this benefit did indeed belong to me, than I might have some ground to believe on Christ, for the obtaining of it. But I have no assurance of that; and thus to believe might be to believe an untruth, and so instead of doing a duty, I should commit a sin.  
Answ. 1. This Objection ariseth, 1. From ignorance of the extent of the grace held forth in the Gospel, as if it did except some particular persons, whereas it makes an offer to all, and every one indefinitely, under the conditions before expressed.  
2 From a mistake about the proper nature of faith; supposing it to be an assurance or persuasion of heart, concerning the love of God in special to me, and my actual interest in redemption, whereas in truth it stands,  
1 In the understandings assent to the doctrine of the Gospel, or a belief of the certainty of those things which Christ hath done for us as Mediator.  

Nemo jubetur credere se redemptum esse, pri●squam credat in ipsum  And 2. The hearts willing consenting, and accepting of him with all his benefits freely offered. I must not first know, that I have right unto actual Redemption, and then believe on Christ, but I must first believe on Christ, that I may have an actual right in it. No man can be groundedly persuaded of his personal interest in Christ, and the grace of Redemption, till he hath hearty consented to the match which the Gospel offereth, and given up himself to him, as his Lord Redeemer.  
2. Yet thou hast sufficient, yea abundant warrant thus to believe (that is, to take Christ, and to rest on him for Redemption) both from God's express command, as 1 Joh. 3.23. and from his invitations by promises of rest, righteousness and salvation, Matth. 11.28. Act. 13.39. and 16.31. Christ himself tells us plainly, Joh. 6.29. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  answering them that asked him, what they should do, that they might work the works of God? That this (saith he) is the work, or the work of God [by way of eminency, that work, which he would have you to do, and which is wellpleasing to him above all other works] that ye believe, etc. This is thy work, fall to it presently; stand not disputing or questioning whether this Redemption be for thee, but believe, that by believing thou mayest be instuted in it, and it may be actually thine.  
Object. 2. But I have heard, that this benefit is not for all; Christ never intended to buy out all and every one of Adam's posterity from the Curse, and it may be I am none of that number, for whom it was meant.  
Answ. 1. To the former branch of the Objection. Divines have various apprehensions concerning the extent of Redemption. The most received doctrine amongst orthodox Writers (as I take it) is, that it is as narrow as Election and effectual vocation, that the Lord did not intent, that the curse and sufferings of Christ, should be paid as a price for the ransoming of all, and every one, but only of those, who were singularly designed in God's eternal purpose according to Election to the enjoyment of it, by effectual calling.  
There be other two opinions, which hold an universality of Redemption, yet with a very great difference: The Arminians teach that Christ died for all alike, that by his death he obtained that all men should be restored into the state of grace and salvation, that Almighty God, did not will, or intent the redemption of any one more, 
See Wards Conc ad Clerum, pag. 19.20.  or less than another, that both the price was paid for Judas, as well as for Peter, and the application of it (on God's part) is equally for them both, not more for Peter than Judas; but the difference is made by themselves, the one accepting, the other refusing the grace tendered by the power of his own will. But this doctrine is to be rejected as false and dangerous. It doth clearly make void the grace of God, and exalt man's free will; lifting him up into the seat of God, to be his own Redeemer; for (say they) when God hath put forth all those workings of grace which he is wont to make use of in the way to conversion, 
See Suffrag. Colleg●ate in Ar●. 1.2, & 3.  yet still the will is left in an equal poise, betwixt believing, and not believing, able indifferently to incline either way; so that in case a man shall hearken, and answer the Lords call by believing, and so turn effectually, this man now hath struck the main stroke in the business, in as much as he might have refused it, if he would, and he hath whereof to boast, and may say, I had no more grace given towards conversion than others, yet they have rejected it, and remain unconverted, but I by the freedom of my will have embraced it, and so am converted and consequently in actual possession of the grace of Redemption. The Scripture speaks otherwise, 2 Cor. 3.5. We are not sufficient of ourselves to think any thing, if not to think, than much less to will, or to work, Phil. 2.13. It is God which works in you both to will and to work. Oh wretched man! by thine Apostasy, thou hast lost thyself, and made thy will a perfect slave to sin, so that unless it be first set free by grace, it cannot possibly be free to any good.  
There be some other Divines, 
Voluntas in tantum libera, in quantum liberata. Aug.  both learned, judicious, and godly, which allow an universality of Redemption; and they deliver their judgement thus, or to this effect: That Jesus Christ, by the appointment of his Father, taking upon him the curse due to sin, did give himself a sacrifice, and paid a price for the ransom of all mankind; yet not with an equal intention and resolution for every one, but thus, Effectually to redeem, and perfectly to save all those whom the Father had given him, that is the Elect, by applying unto them his satisfaction and merits, and enabling them by his Spirit to perform the conditions of actual interest therein, having no such purpose, or resolution for all, or any of the rest of mankind. So that Christ died for all in this sense, that all, and every one may obtain actual deliverance and salvation thereby in case they do believe; but yet he died for the Elect only in this sense, that they through the merit of his death, which was specially designed for them, might be brought infallibly both to faith, and to eternal life. The difference of this from the first, which limits even the paying of the price, to the Elect, is not so wide, as to give just cause to either party, to brand the Dissenters with heresy or schism; both of them having the letter of the Scriptures to warrant them: The former we may find, Joh. 10.15. I lay down my life for the sheep, Act. 20.28. He hath purchased the Church of God with his own blood, Eph. 5.25. etc. He gave himself for the Church to sanctify and glorify it: The latter, Joh. 3.16. God so loved the world, that he gave his Son, Joh. 4.42. The Christ, the Saviour of the world, 1 Joh. 2.2. A propitiation for the sins of the whole world. He gave himself a ransom for all, 1 Tim. 2.6. He tasted death for every man, Heb. 2.9. Neither am I so confident of the strength of mine own judgement, as to determine whether of these, is the naked truth of God: For who am I, that I should adventure professedly to side with either party, against men of so great name and worth in the Churches of Christ? Only (reserving to myself the liberty of mine own thoughts) I shall crave leave to mind you of three things.  
1. I suppose, that this latter opinion cannot justly be charged to wrong any fundamental Truth of Christian Religion, or the Doctrine which is according to godliness.  
2 It seems the fairest way to a right reconciliation of those Texts before mentioned, which speak different things.  
3. I am apt to think, that if both were laid together, and well weighed, they would be found to come near to a friendly agreement, and not to stand at so wide a distance, as some imagine; for both sides do readily grant,  
1. That the satisfaction given by Christ is abundantly sufficient for the redemption of the whole world, yea of ten thousand worlds, it being the blood of God, Act. 20.28.  
2. That the offer of it is freely made to all the posterity of Adam, by the appointment of God in the ministry of the Gospel, and therefore the Ministers must both publish this grace to all, and exhort them to embrace it, Mark. 16.15. Col. 1.28.  
3. That it is only from a special discriminating grace of God, that some sinners are brought off to submit to God's terms, while others refuse, Act. 18.27. 2 Tim. 1.9.  
4. That only the Elect are effectually wrought thus to submit, and to accept of Christ offered, and so are actually redeemed, Act. 13.48.  
5. That all the rest of the world, not having this effectual grace vouchsafed them, but being left unto themselves, do refuse redemption and salvation offered, 
joh. 8.24 & 15.22.  and so perish in their sins justly through their own default, Matth. 23.37.38.  
2. But to dismiss this discourse: I answer to the latter branch of the Objection thus: Neither of the Opinions named, will bear such a Conclusion. It is but a weak kind of Logic to argue thus. Christ did not intent to pay a price for the ransoming of every sinner, and therefore it may not be of me; or thus, he did not intent to apply this ransom to every one for his actual Redemption, therefore perhaps he meant, it not to me. This is absurd, and unreasonable reasoning: For,  
1. Why mayest thou not as well say, It may be, he doth graciously intent it for me? seeing thou canst not plead any unworthiness, or uncapableness against thyself, which may not be as just a bar against all others.  
2. Thou hast an offer of this benefit made to thee every day, and thou art invited to entertain it? Wilt thou now stand off and say, I cannot tell whether it be intended for me, or no? If a Creditor shall say to his imprisoned Debtor, Come forth, for thy debt is paid, and I am satisfied, what a folly were it to answer thus. It may be, my debt is not discharged, I know not whether thou intendest my liberty. No, rather wave this intention, and close with his offer.  
3. The only way to put the matter out of doubt, is this, Apply thyself in the diligent use of God's Ordinances, to the serious and sincere performance of the condition, and rest not till thy heart be drawn off from all other things, to repose itself on him, according to his command, Mat. 11.28.  
4. Although (I suppose) we may safely conclude, that every child of Adam, even continuing in his sinful estate, may lawfully take it for granted, that Christ became a curse to buy him out from the curse, that is, that he gave himself a ransom for all men, and therefore for him also, for aught he knows to the contrary; and that he may, and certainly shall be partaker of the fruit thereof, if he submit to the Lords terms (for otherwise what ground have I to make, or he to take the offer of Christ) yet for all that, we may not say, that any sinner continuing under the obedience of sin, that is, that he hath a present interest in Redemption, or is actually partaker of it; for this implies a contradiction, Joh. 8.34. A servant of sin (while such) cannot be the Lords free man; nay rather he ought to be persuaded of the contrary. But as for thee, poor sensible humbled soul, thou mayest groundedly believe, that thou art one of the Lords Redeemed; this is thy privilege, and accordingly it is thy duty, by the daily acting of faith on Christ, and the constant exercise of all other graces, to endeavour after a full assurance thereof in thy soul; and in the mean time to stay thyself on the Lord, and his sure word for the accomplishment.   

Sect. 3. Answer to three Objections more.  
Object. 3. BUt if the actual enjoyment of this benefit be limited to the Elect, than I am still where I was; for I know not any thing concerning mine election. If you can make it sure to me, that God hath not cast me out by an eternal Decree, but hath appointed me to salvation, than I shall have some courage in the using of any means, and taking any pains for attaining that end: But if I be none of that number, than I have nothing to do with Redemption, and all my labour of believing and repenting, and doing good will be lost, and I shall run in vain.  
Answ. 1. I grant it to be an undeniable truth, that whatsoever we do, whether we run, or sit still, we shall all in conclusion be found such (as to our everlasting estates) as God hath decreed we shall be.  
But then 2. Hence to infer, that it is no matter what a man doth, or how he walks, is a wicked and dangerous conclusion; for the decree of Predestination, hath made a necessary connexion, betwixt the means, and the end; but that godless inference, breaks this golden chain all to pieces. To live in ignorance, security, unbeleef, disobedience is the ready way to hell, and consequently a fearful mark of Reprobation. To neglect means of saving knowledge, faith, repentance, and new obedience, is to forfeit salvation, and to declare thyself to be none of Gods Elect.  
A learned Divine illustrates this by a similitude thus, 
Davenant, Animadversions on a Treatise called God's love to mankind. p. 512  Put case (saith he) a battle were to be waged betwixt two Armies, and God should reveal some way or other that the greater part of the soldiers sho●●d perish in the fight, and some few escape, not mentioning the particular persons which should be slain or preserved; if any soldier should now either pass sentence upon himself beforehand, or suffer his heart to be forestalled with a strong conceit, that he is one of them that shall be slain, and shall thereupon despairingly run upon his enemy's swords, or throw down his weapons, and neglect himself, and so perish; I demand, whether this despair, and the effects thereof, are not rather to be imputed to his own indiscretion than to the divine revelation? without doubt he may justly blame himself, for taking occasion, where none was given.  
The application is easy. To walk in the state and ways of sin, or to avoid the way of faith and holiness, out of a conceit or fear that thou art not in the number of the Elect, is damnable madness.  
3. It is a groundless supposition, to say, If I be not elected, all my labour of believing, repenting, and holy walking will be lost; for it implies, that a man may do all these, and yet be damned. But this is altogether inconsistent with the frame of the Gospel, which holds forth the quite contrary, that he that doth these things, shall be saved, 2 Pet. 1.10, 11. Rom. 2.7, 8, etc.  
4. No man in the world can give thee an infallible assurance of thy election immediately, neither oughtest thou to seek for such assurance. Scripture and reason both will tell thee, that ●ods eternal counsels are so deep, as they cannot possibly be found out, no man ought to conclude peremptorily of himself, that he is a Reprobate, rather let every one that lives in the Church, and under the sound of God's Ordinances, conceive, hope, that he is one of the elect number, provided that he improve this hope, to be a spur to diligence in the use of means towards salvation. But then take heed, that thou suspend not this upon the certain knowledge of thine election; say not, I will first know that I am elected, before I take pains in the way to salvation; If the King should grant a pardon to a hundred Traitors, whose names are enrolled in the Exchequer, upon certain conditions to be performed by them, expressed in a Proclamation, it would be a foolish preposterous course, first to search the Rolls, before they look after the performance of the conditions; no, they must first do this, and then sue out their pardon: Even so, thy way to heaven, is not first to climb up thither, to search the Records, whether thy name be there, the word is near thee even in thine heart; Say not, who shall go up to heaven for me? Rom. 10.6, 8. Think not of jumping into heaven at once: Begin at the bottom of the ladder, and go up by steps. He that will not set himself o● the way to salvation, unless God will first make him of his Cabinet-councel, is sure to meet with damnation, as the deserved reward of his desperate folly. Therefore, poor soul, if thou hast begun, go on by the exercise of Faith, Repentance, and all other graces, to make thy calling sure; this will make thine Election sure, 2 Pet. 1.10. and then thou needest not fear thy Redemption.  
Obj. 4. But I have so long neglected to hearken to the counsel of the word, calling me to believe, that it may be, the day of grace is passed to me; If the Lord had any thoughts of good towards me, he would have persuaded my heart before this time: but now I am grown into such a settled habit of unbelief, that I may fear, the Lord hath even determined to leave me under the power of it for ever.  
Ans. 1. God is the Sovereign Lord of time, he works at all houred of the day, he calls at the Eleventh, as well as the sixth, or nineth hours; 
Matth. 20.5, 6.  he hath his several seasons of offering grace, bringing Christ home to the soul, and satisfying the soul with the comfort of enjoying him, according to his good pleasure.  
2. I confess it is a very dangerous thing for a sinner to resist the motions of the Spirit, till he be even wearied out, till the Lord say peremptorily, my Spirit shall no longer strive with this man, I will leave him to his own counsels. And it is to be feared, that this is the case of very many, who living under quickening means, yet grow old in a secure senseless state and course, and it is ten to one, that these persons have sitten out their day of grace: Yet let no sinner (no, not he that is of the blackest grime, or longest standing) set down this absolutely against himself, [that this day of Grace is quite past,] Say not, it's now too late to Repent, and believe, or if I do, God will not regard me. This were to deny the grace of the new Covenant. If now at length thou wilt open thine ears to the counsel of the Gospel, and laying aside thine enmity, wilt hearty come in, thou shalt find by good experience, that there is abundant grace in the Lord Jesus for thy recovery, and salvation. See the example of Paul, 1 Tim. 1.13, 14.  
3. But as for the poor afflicted soul, although thou hast turned a deaf ear to the encouragements of the Spirit of God, and harkened to thine own heart too long, yet thou hast no such cause of fear. For thy practice doth constantly proclaim, that thou fearest the Lord, and obeyest the voice of his servant, 
Isa. 50.10.  in departing from all known iniquity, and endeavouring to walk worthy of the Lord, unto all pleasing; Only thou art in darkness, as to thy right unto Jesus Christ, and the grace of Redemption, and although thou breathest after him in the desires of thy soul, yet thou canst not reach up sensibly to close with him by faith. In this condition, as sad as it is to thee, the Lord looks upon thee, as a tender mother looks upon her child, that will not take the breast, he pities thy waywardness, and will not make it an advantage against thee, but still invites thee to stay thyself on his Name. He can easily change thy heart of stone into an heart of flesh, and pluck up that bitter root of unbelief, though by long custom deeply rooted in thy spirit, and plant in stead of it, the contrary habit of faith. Nothing is too hard for him, yea, he will certainly do it, and never lay to thy charge thy former unbelief, if thou wilt now cease to lean to thine own understanding, and humbly thrust thyself into his bosom, and make thy refuge in the shadows of his wings, whether thou must come after all thy contrary struggle, and where only thou mayest be safe.  
Obj. 5. Although I cannot gainsay these things, yet still my heart misgives me, I cannot see it to be my way, thus to believe, and if I should, I much fear, that it would not prove well. To be short, I do not, I cannot believe.  
Ans. 1. This is a malady incident to sensible doubting souls, to be obstinate in that which they have fixed upon, to hold fast the Conclusion, when they cannot prove the premises, and rather to study out Arguments, to strengthen themselves in their unbelief, than to yield to the truth laid before them. But I beseech thee, in the bowels of our Redeemer, look upon this as a piece of Satan's policy, that he may undo thee. He would lock upon thine ears, and heart from all those truths, which are most usual for thee. Oh! do not hearken to him, but yield thyself to be overcome by the strength of Scripture reason for thy good.  
2. These groundless misgivings of heart, are not the persuasions of him that hath called thee, but the buddings of thine own wisdom at the best, and therefore they are wisely to be resisted. Call them to the bar of God's testimony, and examine them narrowly, what they are, whence they come, and whither they go, and if thou findest them Vagrants, whip them out, and send them away.  
3. If thou seest not this to be thy way, the fault is not in the way, but in thy eye: It hath been told thee again, and again, that this is thy way; If thine eye cannot discern it clearly, or thou fearest, that it is not, yet do as a wise traveller would do, when he is at a loss. He seethe several ways before him, but the way, which he must take, hath a pillar set up at the entrance of it, with this inscription. This is the way to— for there comes to him an Inhabitant of those parts, and assures him, that's the way: yet to him it seems very unlikely, and he still suspects, that it will never bring him to the place, where he would be. In this case, what doth he? Why? He resolves to lay aside his own judgement, and to adventure on the way, which he is directed; He doth so, and holding on in it, at length he obtains his desire. This is thy case, poor soul, thou art travailing heaven-ward, the Gospel, as a standing pillar, points thee out the way, and directs thee to Jesus Christ the Redeemer, and tell's thee, that if thou wilt hearty accept of him, lay the stress of thy soul upon him alone, and abide in him, not turning to the right hand, or the left, thou shalt undoubtedly be happy; 
Isa. 30.21.  The Minister of the Gospel assures thee of the same by the warrant of the word. But thy unbelieving heart boggles at this, and thou sayest, surely this is not my way: What? such a wretch as I go to Christ, and expect any good from him? I dare not, I may not be so bold. Say not so, rather play the Wiseman's part, and adventure on this way, contrary to thine own reason, and thou shalt see, the issue will be good. Bear down thy fears concerning a good success, with the stream of God's command; up, and do as thou art bidden, and prove him herewith, whether he will not pour thee out a blessing. 
2 King 7.3, 8.  Observe the practice of the four Lepers in the gate of Samaria; apply their arguments to thy case, and make an adventure as they did. Say, if I go back into the world, I shall die, and if I sit here without Christ, I shall die; I will therefore betake myself to Christ, and th●●st myself into his bosom, let him do with me what he pleaseth. Thus doing, thou ma●●●t hope to speed as well as they. Why? what got they? Not only the saving of their lives, but good cheer for their hungry bellies, and raiment for their naked backs, and gold and silver for their empty purses: Even so, if thou wilt fall in unto Jesus Christ, thou shalt not only be saved from the curse of the Law, but the flesh of Christ shall be thy meat, and his blood thy drink, his righteousness thy clothing, thou shalt be enriched with all spiritual blessings in him. Fellow the example of Queen Esther: When the necks of all the Jews, her dear countrymen were almost on the block, and their was a present necessity of her interceding with the King, which (if he had not taken it well) might have cost her life, yet she resolves, to put it to the uttermost; I will go in to the King (saith she) and if I perish, I perish. The issue was sweet, and comfortable; she was not only saved from the danger of the Law, but the King held forth the golden Sceptre to her, and granted her Petition for the lives of her people; And if thou wilt make the like adventure for thy soul upon the King of Saints, thou shalt both be freed from the danger of a more rigorous Law, 
Esther 4.16. and 5.2 etc.  and be invested in his favour, and he will accept thy services, and fulfil all thy lawful desires. Thou hast better ground of hope, then either this Queen or those lepers; for they both went merely upon hazards, but God would have thee to overleap all difficulties, and trust upon the account of certain profit, coming in to thee hereby, Isa. 55.3.   

Sect. 4. Encouragements.  
BUt to provoke thee yet more to this important work, which doth so nearly concern thy condition, take notice of these encouraging Considerations.  
1. The Name of God is a most sweet name. Read it in that solemn Proclamation, Ex. 34.6. and spell every syllable of it for thyself. It will present unto thy mind the unspeakable goodness of his glorious Being, and render him eminently amiable. Thou judgest thyself extremely miserable, as one lying under the dreadful guilt of the highest treason: But the first letter of his Name is Merciful, he hath bowels of compassion, he is not hardly drawn to it, but he delights in mercy, Mic. 7.18. Thou art most unworthy, and thy desert is damnation, but another part of his name is Gracious, he is free to bestow his best bounties, on those that account themselves most unworthy. If Satan can present him to thee, as a cruel Enemy, or one that would ruin thee, than he might easily drive thee away from him: But look thou upon him, as love itself, 1 John 4.8. and therefore infinitely more tender, 
Corpora magnanima satis est prostrasse Leoni.  than the dearest mother can be over her child. The lion of the Tribe of Judah will not hurt that soul, which lies prostrate before him.  
2. It is a special clause in the Mediators Commission, that he should proclaim Liberty to the Captives, Isa. 61.1. God the Father saith to him, Lo, I give thee for a Covenant of the people, that thou mayest say to the prisoners, Go forth, Isa. 49.8, 9 Be sure thou take special care of poor sensible sinners, pour oil into their wounds, and give them beauty for ashes: Cherish those distressed souls, which lie sighing and sobbing under the burden of their bolts, and fetters, those that are lost in themselves, and come running to thee, like the chased Hart, panting after the water-brooks, and cannot be satisfied without thee. Dost thou think, that Jesus Christ will not execute his Commission to the full?  
3. The terms on which thou mayest actually enjoy Christ, and Redemption, are very fair, being both reasonable, and easy, 1. What can be more reasonable, then that the poor slave, should, in the sense of his undone condition, hearty own him for his only Redeemer, who hath both paid his ransom, and fetch him out of prison? and what is faith, but the lost sinner's acknowledging and accepting of Jesus Christ for his All in all? 2. What can be more easy, than to do a work, the stress whereof lies upon another hand, not on thine? It's true, of thyself thou art no more able to believe, than to keep the whole Law, (for the dead man can stir his right hand, no more than his left): but the Gospel, or Covenant of grace affords strength to believe, whereas the Law, or Covenant of works affords none at all to obey: 
jer. 31.37, Heb. 8.6, ●, 10.  Therefore Christ tells them, His yoke is easy, and his burden light, (in opposition to those Law-burthens, which the Pharisees imposed, and calls them to come to him upon that account. Matth. 11.28, etc. Thus Christ makes believing an easy work to a selfdenying soul: Even as it is easy for one, that knows not how to fashion a Letter, to write a word, or a sentence legibly, if he will wholly refigne his hand up, to be holden, moved, guided, and carried on by the hand of a cunning Writer throughout. I may now say to thee, poor captive soul, as the servants said to Naaman; If the Prophet had bid thee do some great thing, wouldst thou not have done it? how much more, etc. 2 Kin. 5.13. So here, If the Lord did enjoin thee some difficult exploit, or some desperate adventure, as the condition of thy salvation, wouldst thou not have put forth thyself to the furthest? how much more when he saith, Believe, and be saved?  
4. Faith lays a kind of engagement on Jesus Christ to relieve a soul in extremity. When a poor creature lies succourless, if he can now advisedly look after him, and cast his burden upon him, this doth after a sort oblige him to come in with succour: An honest man, will the rather do his neighbour a pleasure, if he see, 
Psal. 55.22. Donabile tuum quod tibi dari desideras. Buxtorf. Io. 6.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that he depends upon him. A merciful man will make this an Argument why he must do this or that for a poor man, Oh, saith he, the man put's confidence in me, it's a matter of weight, if I fail him, he may be undone: so Christ takes himself bound to help thee, if thou wilt come and commit thy way to him. Otherwise Christ looks down from heaven upon thee, and saith, There goes a wretched sinner, that would gladly be delivered from the Curse, and saved; but alas, he is not capable of help, for he dares not trust me, h● will not come at me. The poor servant m● have his wages paid, because he set's his heart upon it, Deut. 24.15. and if thou settest thine heart upon Christ, and his satisfaction, he will render unto thee thy righteousness. If the ship of thy soul be covered with waves through sense of sin, and wrath, and Christ be asleep, thou hast no way, but to jog him by the hand of faith, and to awake him, as the disciples did, Mat. 8.24. etc. and if thus thou dost, he will turn the storm into a calm: Yea, if he see thee but offering to come to him by faith, and thou art beginning to sink, by reason of the weakness of it, yet if thou canst but sigh towards him, he will stretch forth his hand, and save thee, as he did Peter, Matth. 14.29, etc.  
5. I know, thou art vile in thine own eyes, thou art willing to be abased, even unto the dust, thou thinkest, thou canst not cast down thyself low enough: Well friend, this is the right way to self-abasement. If thou wilt not come to Jesus Christ, till thou canst bring something with thee, which may commend thee to him, or till thou canst get into a more pleasing posture, thou takest the course, to raise up thine own Crests, and to glory in thyself. But if thou wilt deny thyself, in the thoughts of unworthiness, as well as worthiness, and without further disputing put thyself wholly upon his grace, and strength for thy deliverance, this is the way to a more kindly abasement, than any Legal humiliati●● can possibly work. For while thou standest 〈◊〉 from Christ, thou wilt fly from God, and thy heart will be hardened against him: But if thou canst but touch the hem of his garment, thou shalt come in due time, to know that in thyself which will lay thee humbly at his feet, and melt thy soul in the bosom of his love. See the example of the woman, labouring long under her bloody Issue, and the manner of her cure, Mark 5.26, etc.  
6. I know, thou wouldst advance Jesus Christ, thou wouldst give him all the honour thou possibly canst, thou wouldst make his praise glorious. Well, if thou wilt break through all difficulties, and hearty accept the offer of deliverance through him alone, this is the way to exalt him, this is his Crown, and his glory. It may be, thou canst say, Let God have his glory, whatever become of me. Why? if thou wilt now come to him, in the sorrowful sense of thy woeful bondage, and lay the whole stress of thy soul-affairs upon him, thou shalt see that he will work out his own glory by thy salvation. Thy Design is, to set up his glory, by lying down in thy sorrow, as altogether helpless, and pining away in discontent, but that will not do it: thou canst not honour him in thy condition wherein thou art, by any other way, than by believing. It is by trusting in Christ, That poor sinners come to the praise of his glory, Eph. 1.12.  

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It's the most commendable Self-love.  8. Yea, and besides, thou art else very injurious to thyself. If it might be any gain to thee, or at lest no loss, to be so unthankful to thy Redeemer, (and yet this can admit of no excuse), something might be spoken towards the extenuation of thy folly, but truly thy loss will be invaluable, thou foregoest that commodity which can never be recovered, and implungest thyself into that mischief, which will stick by thee for ever. If thou wert floating on the Sea, or some deep river, in danger of present drowning, should any well-willer of thine come, and venture his life to save thee, if thou shunnest him, and refusest his help, is not this to destroy thyself? But oh, thou hast cast thyself headlong into the Sea of God's curse, and Jesus Christ hath (as it were) put his life in his hands, that he might fetch thee out. If now thou wilt not apply thyself to him, but holdest off from him, thou perishest through thine own default, for there is no salvation in any other, Acts 4.12. If thou missest it here, thou mayest bid it farewell for ever.  
9 It is a blessed thing to believe, when there is nothing visible to the eye of reason, which may give encouragement thereunto, but all things speak the contrary, this is the excellency of faith, it presents things which are not seen, and convincingly evidenceth them to the soul. They that reach up to this height, are pronounced blessed, John 20.29. Marry was eminently blessed in bearing Christ, and this was an addition to her blessedness, that she believed the message of the Angel concerning it, though cross to her reason. Luke 1.28, 42, 45. God's appearances are sometimes dark; he threatens to condemn, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 11, ●.  when he mean's to save; he rejects, when he will embrace, as the woman of Canaan, to whom he gave sundry sad repulses, and yet both entertained her and highly commended her faith, Matth. 15.28. The tender Mother doth sometimes set herself out of her child's sight, yet even then her eye is upon it, she takes care of it, and it is then safest, when it apprehends danger nearest. Thus doth the Lord deal with thee; therefore now stir up thyself to trust in his name. There is a choice promise, Isa. 41.17. If thou seekest water, and findest none, and thy tongue faileth for thirst, yet then the Lord will hear thee, and not forsake thee. Every word hath weight, and sweetness. Take hold upon it, and let it not go.  
10. Consider, that thousands of poor captive souls have gone this way, and have sped well. When David said, he was cut off, and gave himself for lost, he did but cry, and the Lord heard him, Psal. 31.22. The Psalmist sighing out of the depths, hoped in the word, waited on God, and at length was able to say out of his own experience, With the Lord is mercy, and plenteous redemption, Psal. 130.1.5, 7. The Jailor comes trembling to Paul and Silas, and being exhorted to believe on Christ, he follows their counsel, and rejoiceth, Act. 16. 29.-34. This use we may make of the Parable of the Prodigal; when he comes to himself, and resolves to return, his Father meets him, falls on his neck, kisseth him, puts on him the best Robe, with a ring on his hand, and shoes on his feet, and kills for him the fatted Calf, which holds forth God's wonderful graciousness to impoverished sinners that return to him by faith and repentance, Luke 15.20. etc. and the Publican in sense of unworthiness, crying to God for mercy, goes away justified rather than the Pharisee, Luke 18.13, 14. But especially look upon the example of Saul (who is after called Paul) the Lord meeting him on the road, as he was posting to persecute the Saints, having convinced him of his sin, sends him to A●anias, by whose Ministry he is brought to embrace Christ, and to preach him zealously, Act. 9.6, 17, 20. and herein he is set forth, for a pattern to others in time to come, that they might be encouraged to believe, 1 Tim. 1.15, 16. Do thou so too, and expect the same success.  
Thus the Lord speaks to thee (O desolate soul) as Laban to Abraham's servant, Gen. 24.31. Come in thou blessed of the Lord, wherefore standest thou without! (as a mere stranger to me, and to the grace of Redemption) my Son's satisfaction by his bearing thy curse, hath made room for thee in mine house, and he hath provided for thee all spiritual accommodations to make thee happy. I am loath to leave thee till thou art persuaded; therefore I shall add one thing more: Thou sayest, I do not, I cannot believe: But what if I make it appear, that thou dost believe, even now when thou verily thinkest, thou dost not. Observe then, the very stress of faith lies in the wills hearty consenting to the offer of Christ in the Gospel. Thou art a wretched sinner, accursed by the sentence of the Law, utterly unable to help thyself; Thou hearest the good news of Redemption by Jesus Christ. The Lord invites thee, and saith, If thou wilt renounce all confidence in thyself, and the creature, and unfeignedly accept of Christ alone for thy Redeemer, to save thee, and thy Lord to sanctify and rule thee, he shall both free thee from the curse, and bring thee to the Kingdom of glory. See, here he is for thee. Art thou willing to have him? Thou sayest yea, with all my heart, if I might. And is it even so with thee; thou canst not deny it, else what mean those breathe and groan towards him in prayer? those solicitous inquiries and search after him in addresses to God's Ministers? Oh, where shall I find Jesus Christ? Whither is he turned aside? When will he own me? That restlessness of thy spirit, that thou canst not be satisfied without him? These are plain demonstrations, that he hath thy heart, and that the strength of thy will is carried towards him, in desires and long to enjoy him for thy All in all. So that now, poor soul, Christ is willing, and thou art willing; the match is made, thou enjoyest him by faith although thou dost not perceive it; only stand not here but endeavour to screw it up to more sensible resting on him, and so to the riches of full assurance.    

CHAP. XI.  

Sect 1. Exhortation to the Redeemed, in two Duties.  
3. THis Doctrine calls upon the Lords Redeemed ones, for such a carriage, as is most suitable to their condition. Every remarkable change of estate, requires an answerable change of course and practise. If a prisoner (suppose Joseph) be hastily brought out of the Dungeon, to stand before a King, he must shave himself, and change his raiment, his speech, apparel, gestures, and all his behaviour must be quite of another strain than they were in his low condition. Even so, beloved Christians, if you feel yourselves bought out from the slavery of the curse; I beseech you to consider, that this excellent benefit lays a strong engagement upon you to walk as it becomes the Lords ransomed people.  
And this walking must be manifested and held forth in sundry remarkable duties, 
Gen. 41.14. Ergo & tu dignum te gere tali pretio. Ambros.  which I shall rank in such order, as I conceive to be most proper.  
The first duty which the Redeemed soul hath to do, is this, Admire the riches of the mercy of God in Christ, laying this benefit in thy lap, and let it stir thee up to an holy rejoicing, yea glorying in God, and let this joy break forth in praises.  
1. Let this glorious work take up thy heart, and fill it with an holy wondering. Say, Oh, what admirable condescension is here, that Jesus Christ should be at such cost for me, to buy out such a wretch from the curse of the Law, and to make me actually partaker of this blessed liberty! The thought of this incomparable design thus brought home to my soul, doth even astonish me, that the Lord should pluck me, as a brand out of the fire, and when I had little savour, or desire that way, did break open the prison doors, and set me free, Psal. 126.1.  
2. Tune, and teach thy soul to rejoice in Jesus Christ. Entertain this gift with all gladness. Let the inwards of thy heart be much affected with joy in the consideration of the Lord's mercy to thee: Mary rejoiced in God her Saviour, Luke 1.46, 47. When the Jews were rescued from destruction, by the dashing in pieces of Haman's bloody project, they had joy, and gladness, Esther 8.16, 17. Thou hast now received the atonement by Jesus Christ; therefore thou mayest now glory in him, Rom. 5.11. Thou seest sin, the Curse, condemnation, vanquished by the Cross of Christ, and thyself a Conqueror through faith in his blood, therefore thou hast abundant cause to rejoice in him, and in his salvation, Hab. 3.13, 17, etc.  
3. Let this joy vent itself on all fit occasions, by thanksgiving, both in songs, 
Psal. 126.2.  and other expressions of his praise, speaking good of his Name. When the L rd hath redeemed his people, they shall come to Zion with singing, everlasting joy shall be upon their heads, sorrow and mourning shall flee away, Isa. 35.10. This Prophecy doth either wholly or chief concern the Churches spiritual deliverance, and shall be most fully verified, when their deliverance is complete. The four beasts, and Twenty four Elders sing a new song unto the Lamb upon this account, because he was slain, 
Vide. Pareum, in locum  and had redeemed them, etc. Rev. 5.8, 9 which some apply to the Church triumphant in heaven, Solomon in Type, but Jesus Christ in truth should redeem the poor and needy, and shall daily be praised, Psal. 72.14, 15. 
Psal. 71.23.  Take notice of this, and practise it, Oh, It's a mercy, that calls for all that is within us, to praise him, and all little enough, Psal. 103.1, 2, etc. Keep in thy heart the remembrance of this benefit; Let it still be warm upon thy spirit, that thou mayest express some thankfulness every day, but especially, on the Lord's day, which being the day of Christ's resurrection, 
Psal. 118.24. is applied by the Fathers to the Lords day.  is therefore to be observed as a solemn weekly Commemoration of the work of Redemption, which was perfected thereby: and that (I doubt not) by Divine, or Apostolical warrant. Let this be the principal work of the day, and let it have an influence into all the parts of your lives. It is to be bewailed, that too many of the Lords ransomed one's spend their days in sorrow, lowrness, and dejection of spirit, Whereas they should rather give up themselves to delight in him, who hath plucked their feet out of the net.  
2. Hold fast the Liberty, which Christ hath given you,  you are now set free, enslave not yourselves again, unto a second bondage, which may be,  
1. More gross▪ and palpable, by apostasy from Jesus Christ, in the Doctrine, profession, and obedience of the Gospel. When thou hast entertained this truth of Redemption, by Christ, and hast gone so fare in applying it to thyself, that thou darest claim a part in it, beware now of backsliding, that thou leave not Christ on the plain field, in casting off the truth, and abandoning the profession of it, before men. If thou drawest back, the Lord will have no pleasure in thee, Heb. 10.38. Let these terrible thunderclaps be ever in thine ears, that those which fall away, cannot be renewed unto repentance, Heb. 6.4, etc. That if we sinne willingly, by a total Apostasy from the truth received, there remaineth no more sacrifice for sins, but an expectation of Judgement, and fiery indignation, etc. Heb. 10.26, 27. See also 2 Pet. 2.20, 21.  
2. More covert or refined, and that either of conscience, or of conversation.  
1. Bondage of conscience is when the redeemed soul gives way to the threats, and terrors of the Law, and suffers them to get so fare within him, as they cause him in some degree to lie down under the power of them. Yield not to this slavery, Only know, and make account that every sin is in itself of such a malignant quality, that it would certainly bring the curse, and wrath of God upon thee, If it were not prevented: And therefore when thou art overtaken with it, thou must judge thyself worthy to be destroyed, and that the Lord might justly charge it upon thee, and follow the Law against thee, to thy condemnation; and hereupon it will be necessary, that thou be often renewing thy repentance, in Godly sorrow, with faith on the Redeemer for pardon, and fencing thy soul more against thy sin, by hatred of it, and resolution against it. Do all this and spare not; but let not the Law throw the fire-balls of hell into thy conscience. Look not on thyself as one that lies under the Curse, Thy Redeemer hath cleared the score, and disannulled the Law, as to the Curse of it, so that, it hath nothing to say against thee. This lion may roar upon thee, but be not dismayed, the Lord hath sent the Angel of the Covenant, and hath shut the Lion's mouth, his, 
Dan. 6.22.  rage is abated, his undoing power is taken away, he may show his teeth, and snatch at thee, but he cannot wound thee mortally. Thou hast now a just and clear ground to go upon, in answering all the demands, pleeas and accusations that can lie against thee in God's high Court of Justice. Therefore do not nourish Legal fears any longer, but turn the Curse over to thy Redeemer, and boldly tell it, that it hath nothing to do with thee. The Apostle in telling the believers of Rome, that they had not received the spirit of bondage again to fear, Rom. 8.15. intimates that such a condition (to be held down under the slavish fear of condemnation) doth not well consist with the estate of the Redeemed sons of God.  
2. Bondage of conversation, when a sinner having harkened to the Call and counsel of the Gospel, in accepting the offer of Christ, and redemption by him, giveth leave to the body of sin, dwelling in him, to act its part too much, and to bring him into some degrees of willing bondage, under those lusts, or sinful practices, which formerly he had escaped and relinquished. Dost thou challenge a share in this ransom? Oh, then do not enslave thyself again unto any sin; Art thou fetched out of the house of spiritual bondage with a mighty hand? Take heed, that thou hanker not after the flesh pots of Egypt, or attempt a return thither, as the people of Israel did, Numb. 14.4. Hath the Lord spoken peace to thee? wilt thou then turn again to folly? God forbidden. Psal. 85.8. Oh! alas, that any of us should (after continuance in the profession of Christ, for some considerable time) suffer ourselves to be ensnared in our old lusts, or fall into new ways of sin, which yet is the sad case of some, who at their entrance gave hopes of better things. Jesus Christ that mighty Champion, hath cast the Curse of the Law on a dead sleep. If thou wilt give liberty to thyself, to commit iniquity, or to trade in any forbidden way, thou mayest fear, that the noise of thy sin will awake this fierce Lion, ere thou be ware, to tear thy soul in pieces. Harken to the Apostle's counsel; Fashion not yourselves according to your former lusts, 1 Pet. 1.14. If the Manslayer, having fled to the city of Refuge, would afterwards make bold to wander without the border of it, the Avenger of blood, finding him, might lawfully kill him, his blood must be on his own head, Numb. 35.26. etc. Even so, if thou hast once betaken thyself to Jesus Christ as thy refuge, and after that, stragglest out of his liberties, into any sinful practice, thou art then within the reach of the Avenger of blood, the Curse may meet with thee, and slay thy soul. Thy Redeemer hath hedged thee out from all such base courses, as are contrary to the end of thy Redemption. If thou wilt take Liberty, where he gives none, at thy peril be it. The best, thou canst expect, is that when he comes, he will complain, and say, Alas, what profit is there in my blood, that I have gone down to the pit, to deliver thee out of it, seeing thou art returning thither again? Be advised then, thou ransomed Christian, to lay a strict injunction upon thyself, and say, O my soul, thou art now set free, sinne no more, lest a worse thing come unto thee, 
Ne veniat Christus, &c, si te in peccato invenerit, dicat tibi, Quae utilitas in sanguine, meo, etc. Ambros. alluding to Psa. 30.9. jer. 37.20.  John 5.14. and when, through the prevailing of corruption, thou art drawn aside into some vagary, make haste to return by repentance, and pray earnestly, that the Lord would keep thee, from going back into that old prison of sin, and the Curse, out of which, through the grace of Christ, thou art escaped.   

Sect. 2. Third Duty.  
3. GIve yourselves up wholly to the pleasure, service, and obedience of your Lord,- Redeemer. Resign yourselves to him, to be at his appointment, and to his glory. So doth the Apostle exhort, from this very ground, 1 Cor. 6.19, 20. The Lord Jesus having paid thy ransom, and made thee a freeman from the Curse, challengeth thee now for his own, and saith, Thou art mine: It is thy part, to Echo, and say, Lord, I am thine, and to dedicate thyself to him, with full purpose of heart, in the whole stream of thy conversation: and that,  
1. In doing. Israel's deliverance from Egyptian bondage, was an engagement to obedience. See the Preface to the Commandments, Deut. 5.6. and one end of our Redemption from the hands of our spiritual enemies is, that we might serve him in holiness, 
Exod. 20.2.  and righteousness all our days, Luke 1.74, 75. Christ died, and rose again, that he might be Lord of quick, and dead, therefore whether we live, or die, it must be, not to ourselves, but to him. Rom. 14.7, 8, 9 Those that are redeemed, to be Christ's peculiar people, must be zealous of good works, 
1 Pet. 1.15, 18, 19  Tit. 2.14. Christ hath suffered, that we being made partakers of the benefit of his sufferings, might live all our time after the will of God, 1 Pet. 4.1, 2. It was no part of our Redeemer's business, to free us from obedience, but rather by adding this engagement of Redemption to that of Creation, to make the bond more strong, that a twofold cord might not be easily broken. We are too carnally selfish, If we think that Christ had no aim in this great work, but only to deliver us from hell, and bring us to heaven. Doubtless he had a further end in his eye, even to reduce us unto our first subjection, and obedience (from which we had wickedly departed), with the advantage of better ability to serve him, that we might be to his glory. In all which, not our own wisdom, or will, but the word of God must be attended, as our line to work by; especially the Moral Law, which is the platform of righteousness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an eternal fixed Canon for the ordering of our conversation. Therefore it's called the Royal Law, because the King of Kings hath appointed it to be the Highway for all his Subjects to walk in: yea, even believers must fulfil it. Jam. 2.8. So that, the Law ceaseth to condemn, but not to command; It is no longer a curse to destroy us, yet it is still a Rule to direct us. It's strange, that some men either cannot, or will not see, a clear difference, betwixt the mark, or finger which shows the way to the Traveller, and the strength of body, whereby he is enabled to go on in the way; betwixt the command of the Law, which prescribes us our work, and the grace of the Spirit, which gives us power to do it: The Spirit, and the Letter are not opposite, but sweetly subordinate: 
Rom. 7.6.  The opposition is only betwixt the newness of the spirit, and the oldness of the Letter; That service which we before performed as slaves, we now perform as sons, Christ makes a change in us, in relation to the Rule, but no change in the matter of the Rule itself.  
2. In Suffering. Christ hath undergone hard measures for thy sake, and hath thereby purchased thy freedom. Be thou willing to undergo hard measures for his sake, that thou mayest advance his honour. If thou hast tasted the bitterness of thy bondage, and the sweetness of Redemption, thou wilt not grudge to lay down, all thy worldly contentments at the feet of thy Redeemer, yea, thou wilt not refuse to put thy life in thy hands, and to be sacrificed for the promoting of his glory, and be thankful that thou art thought worthy to suffer for his Name. Yea, more, 
Acts 5.41. Phil. 2.17.  if God's providence shall so order, that a black night of darkness, and trouble shall come upon the Church, which may threaten to destroy, or (at least) to shake the faith of Christians, in this case, it seems necessary, that such of the Lords Redeemed, as are grown strong, should put their necks under the heaviest yoke of extraordinary afflictions, if it may conduce to the establishing of others in the Truth, and the furthering of their salvation. S. Paul professeth his readiness hereunto, 2 Tim. 2.10. and the Apostle John enjoines it as a necessary duty upon this very ground. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. We own it as a debt.  He laid down his life for us, and we ought to lay down our lives for the brethren, 1 John 3.16. Oh the noble heroik spirit of Moses, and Paul, who were willing to forego their parts in the glory of heaven, on condition that the Lords wrath might be turned away from their countrymen the Jews, that they might be saved. Exod. 32.32. Rom. 9.3. And oh, that we could thus fare deny ourselves for the honour of him, who hath denied himself infinitely more for us.  
Conclude then for certain, that the Lord's Redeemed aught to resign themselves wholly unto the will, and service of Jesus Christ, their Lord, The equity (yea necessity) whereof may further appear, if ye mind these few motives.  
1. He only hath the right of propriety in you. The ransomed Captive is not his own, to dispose of himself; nor can any other person claim an interest in him, to require service of him, save only he, that hath paid the price of his Redemption: Even so, neither thyself, nor Satan, nor the world, but only Jesus Christ hath the unquestionable title of dominion over thee, to order and to rule thee, so that thou art no debtor, to live, either to thyself, or to them, but to him, that died for thee, Rom. 6.11. The Sacrament of baptism holds forth this lesson. Thou wast baptised into the name of Jesus Christ, and hereby art really engaged unto his service. To withdraw thyself from his service, and betake thyself to other Lords, is an high degree of theft, and Covenant-breaking. The Prophet speaks of withholding Tithes, and Offerings, as of a strange unheard of kind of robbery. Will a man rob God? Mal. 3.8. What unreasonable brutishness is this? 
Rom. 12.1.  What is it then for a Christian to rob God of himself, and his reasonable service? Shall the petty Thiefs be severely punished, and the grand Robbers escape? Resolve then, and say, Lord, other Lords besides thee have had dominion over us, but now we disclaim them, and we will remember thy name only, Isa. 26.13.  
2. The safety and comfort of your standing all along in this pilgrimage here below, depend very much upon this. If you will forsake yourselves, and all other Lords, and refer yourselves to the guidance, and appointment of Jesus Christ, you need not fear any hard measures from him, in whom there is no unrighteousness; you may trust him, he will see, 
Psal. 92.15.  that you shall far no worse for that, but better. He that hath saved you in the swell of Jordan, will assuredly look after yo● in smaller dangers. This is the way to secure your own peace and happiness, if, having owned Christ by faith, for your alone Redeemer, you will yield up your selves to him, in unreserved obedience, in every condition, to do and suffer according to his will. But if you will needs be your own masters, or put yourselves under the command of other Lords, you do hereby discharge him from taking care of you, and expose yourselves to infinite perils. Thou, that hopest thou hast an actual share in this benefit, and yet either refusest to live wholly to him, or else dost capitulate with him, and wilt have a vote in the managing of thine own ways, thou mayest fear, that God will give thee up to follow thine own counsels, and to shift for thyself in all the storms, which thou mayest meet withal. And woe to that poor creature, whom God doth leave to himself, and to his own carvings; he must needs be in a very tottering condition, fare from peace.  
3. In the great day of reckoning which is to come, Christ the Redeemer shall be judge: for the Father hath committed this business unto him, and hath given assurance thereof, in that, after his sad conflicts with the Curse, and death, he raised him up a Conqueror, Acts. 17.31. Now in that great Assize, Inquisition shall be made among those which are retainers to Jesus Christ, chief concerning 2 things.  
1. Whether hast thou, in the sense of thy woeful bondage under the Curse of the Law, hearty accepted of Christ offered in the Gospel, and renouncing all other helps in thyself, or the creature, rested on him, as thine only Redeemer?  
2. Whether hast thou willingly resigned thyself up to him, as thy sovereign Lord, to rule, and order thee in thy whole conversation, so as thy main study, and work hath been to mind, and to seek his interest, to live to him, and to die to him, and so to be entirely for him, and for his glory.  
This Latter shall then be insisted on, and put home, 
Matth. 25.35, 42, etc.  to try the truth of the former. Therefore it concerns you, to bethink yourselves before hand, what answer you will make, when you shall stand before the judge. If your hearts tell you, that you have only given Christ good words, calling him, Lord, Lord, but have not made conscience of coming up to his commands, or yielding obedience to his will, or submitting to his pleasure, and disposing hand in all things, Oh, what a black day will that be, when you shall not be able to lift up your faces before him, but must stand speechless? Then shall you be sensible of your desperate folly, and condemn yourselves for it, sadly lamenting, that you have so grossly neglected both your Redeemer, and your own souls: but all too late, your day will be past. Happy is that man, 
2 Pet. 3.14.  that shall then be found of him in peace, without spot, and blameless, although his lot should be to live in beggary, and misery in this world, all the days of his appointed time.  
Yet alas, what a woeful guilt lies on the consciences of too many Christians? We all confess with our mouths, Christ's authority over us by the right of Redemption, but how few of us make any proof thereof by suitable obedience. The most have given up themselves to seek the interests of the flesh, and the world; their desires, designs, endeavours, employments, delights, contentments, run wholly in the●e channels; but the will, service, honour of Jesus Christ, is not in all their thoughts. He bids us be holy, be sober, and watch, deny ourselves, take up our cross, love our enemies, have our conversation in heaven, seek things above, crucify the flesh, walk in newness of life, grow in grace, and the knowledge of Christ, etc. But these are strange things to many of us, which challenge a part in the grace of Redemption, and yet walk contrary, denying Christ his right, making provision for the flesh, and enslaving our lives to the lusts and pleasures of this world. What a number of hollow-hearted, selfseeking Clients hath Jesus Christ, which follow him, that they may escape wrath and the damnation of hell, and enjoy God's favour and salvation in heaven, and yet are never like to attain that which they expect, but are even at the next door to destruction? And all because they have not devoted their hearts and lives sincerely to the service of the Redeemer, but fancied such a carnal salvation, as will comply with the service of sin, and requires no p●ins for compassing it, but may be had with a wish, and snorting on their beds, and allows them sparing from the diligent study, pursuit, and practise of holiness in their conversation.  

Perpend●, qui talem pro nobis dedit pecuniam quale a nobis sit exasturus usuram. August.  But as for you that love your Redeemer, I beseech you lay to heart, the dishonour that is done to him, and look to your own souls. If Jesus Christ hath disbursed so great a sum for you, he may justly require some considerable profit. If he hath even emptied himself to save thee from the curse, what canst thou do less, than devote thyself wholly to his honour?  
I remember a story of a young man, which being arraigned for some foul crime, was condemned to die. The Judge looking upon him, and taking some liking to him, told him, that he would reprieve him. At which unexpected favour, the young man being astonished, professed that unless the Judge would take him into his service, that he might wait upon him as long as he lived, he would rather choose to die. Be thou like minded, let it not satisfy thee, that Christ hath rescued thee from the curse, and there an end; but now take him for thy Lord, let his will be thy will, let the bent of thy desires, and endeavours be to please him in all things, breath after the highest pitch of obedience, be willing to be at his disposing in the greatest difficulties, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non tam efficient●m notat, quam finem. Zan. in locum.  and make it thy daily work to further thy Master's interests some way or other. And whereinsoever thou failest, or fallest short, make it up by godly sorrow, and faith in the Redeemer. Rest not till thou canst say with St. Paul, To me to live is Christ: I am striving to live up to the mind and will of Christ, he shall be my utmost end, Phil. 1.21. In a word, Christ accounts it his honour, and do thou account it thine to serve him for ever. See the Apostles profession, 2 Cor. 5.14, 15. and turn it into practice.   

Sect. 3. The fourth Duty.  
4. LAbour to bring in others to the participation of the same benefit. When thou art redeemed, help forward the Redemption of thy poor brethren. If the Lord Jesus hath taken compassion on thee, and delivered thee from the curse of the Law, by the actual application of his satisfaction to thy soul; than it behoves thee to have compassion on thy fellow-prisoners, and to use thy best endeavours, that they also may be set at liberty. Christ hath given himself a ransom for many, Matth. 20.28. and he hath abundance both of merit and spirit to impart unto them, so that if many millions of poor souls were brought in, 
Rom. 5.17.  there would be no less for thee. Do thou then what lies in thee, that many may be brought to the real possession of this benefit. Oh, that there were such an heart in all the Lords Redeemed, to study the advancement of their Redeemers glory, in furthering the salvation of captive-sinners, that all (if possible) may be made partakers of this grace. I would gladly press this duty upon myself, and you, according to the several relations, wherein we stand. It concerns,  
1. Ministers of the Gospel. We are Christ's Heralds sent forth to proclaim deliverance to the Captives, and to persuade them to embrace it; 
Leu. 25 9, 10  even as one part of the Priest's office was by sound of Trumpet to give public notice of the year of Jubilee, and to prepare the people for the enjoying the privileges of it. Our work is very important, therefore it behoves us to be very faithful, and diligent in it. We have many under our oversight (alas, too many) which lie in the bond of iniquity, strangers to Jesus Christ. Our main business is in reference to these, that we may turn them from the power of Satan unto God, and bring them to the enjoyment of true spiritual liberty by Jesus Christ. We may look upon those truly miserable souls, as the rueful objects of our choicest pity, and we ought by all due means, especially by public preaching, and private instruction, to labour their conversion, and to save them from dropping into those everlasting burn. See the grave counsel of the Apostle to this purpose, 2 Tim. 2.25, 26. And here we must have a special eye upon those whom we perceive to be awakened, to look out toward a change. When the Lord sends to us any poor souls that are struck down by the Ministry unto conviction, and humiliation, he doth then call us, to hold forth such spiritual direction and consolation, as may suit best with their several conditions, according to the word, Mal. 2.7. Job 33.23. When the Lord appointed Cities of Refuge for the , he gave charge, that a way should be prepared, and the coasts of the Land divided into three parts.  
It seems this division was in favour of the persons, that every one might take the benefit of the nearest City, lest the length of the way might occasion danger, Deu. 19.3, 6. And when the Lord promiseth to bring in his people by the call of the Gospel (which may possibly refer to the calling of the Jews) he bids, Cast up, cast up, prepare the way of my people, gather out the stones, take up the stumbling-blocks, Isa. 57.14. & 62.10. which expressions seem to allude to the preparing of the way to the City of Refuge. This burden lies chief on us Ministers of the Gospel, as it appears by the Prophecy concerning John Baptist, Isa. 40.3, 4. Matth. 3.3. It is one part of our Office to make the way plain, that no rub may lie in it to hinder guilty distressed souls in their march towards their only Refuge Christ Jesus. And after all this, we have variety of work in reference to you, which are actually redeemed, to establish you in the present truth, to fence you against errors, temptations, corruptions, to build you up in knowledge, faith, holiness, and so to bring you on unto perfection. The charge of the holy Apostle is very punctual and full, Take heed to all the flock, etc. Act. 20.28. I would awake myself, and my brethren, and thus be-speak myself, Oh these sheep are the purchase of Christ's blood, he became a curse for them, that he might redeem them from it. Hath he bought them, and shall I lose them? Hath he undergone the curse to set them free from it, and commanded me to improve my uttermost endeavours to bring them to the enjoyment of this benefit, and shall I suffer them to continue in that woeful prison, and to perish eternally, through my silence and unfaithfulness? God forbidden! Let us consider beforehand, how sad it will be, if at the great day, our Master Christ shall bring forth his curse, blood, satisfaction, and set before our eyes the preciousness of poor souls, to plead against us for our negligence, and to aggravate our just condemnation, when there will be no place for repentance.  
2. Heads and governor's of Families; Husbands in reference to their wives, Fathers to children, Masters▪ and Dames to servants; while the bond of these particular relations continues, the oversight of these persons belongs to you, not only of their bodies, but souls; and the Lord expects, that you should put forth your authority in requiring them to keep his way. He had no doubt of Abraham, but made full account, that he would command his children, and his household thus to do, Gen. 18.19. and if thou be a right-bred child of Abraham, thou wilt follow his steps. Certainly this great work of Redemption from the curse, is one of the chief of God's ways; therefore ye should see, that they keep this way especially, using all means to bring them to the knowledge and love, and so to the personal enjoyment of it in due time. Go to then. Thou art an Husband, thou claimest a share in this liberty, but thy wife abides still in her old woeful bondage. If thou hast any love to her soul, thou wilt pity, exhort, pray for her, and say, Alas, alas, for the wife that lies in my bosom; for aught I can perceive, she is still under the curse of the Law, her great ignorance, and uncapableness, her unsavouriness, and coldness, yea her averseness, and backwardness in matters of godliness, especially where it most concerns her own spiritual good, do even proclaim it aloud, to my grief. Oh that the Lord would have compassion on her, that at last I might see her partaker of the blessing. Thou art a Father, or mother, you that are such, may look upon your children with weeping eyes, while you see them chained in the bolts, and fetters of the curse, and consider withal, that you were means to bring them into this bondage, and that they are your bone, and your flesh, a part of yourselves. Oh then, if you have the bowels of Parents, help them at this dead lift. Will you turn every stone to provide large portions for their bodies, and will you do nothing in the mean time for their souls? If they were in prison for debt, or upon any other account, you could not find in your hearts, that they should lie there still, but you will try all ways to procure their liberty, and can you be content to see them lie under the curse in the dungeon of hell, for want of share in this Redemption.  
Thou art a Master or Dame. Look upon your man-servants and maidservants. Are they not servants of sin, slaves to lusts and divers pleasures? Addicted to vain conversations, as in the profaning, and mispending of the Lords day? And so strangers to Jesus Christ, and heirs of the Curse? Oh pity their souls, and do what you can by prayer, and good counsel, to recover them out of the gall of bitterness. It may be, thou canst say truly, they are good servants to me, they do my work faithfully, I cannot blame them: But what doth this avail, while thou mayest say as truly, that they are deeply engaged to the service of Satan, and aliens to the grace of Redemption? my soul bleeds for their ignorance, and obstinacy. Oh that I might see my servants to become at length the servants of the Lord Jesus. But where shall we find such governor's of Families? one City, or two in a tribe, so few that a little child may count them. If the wise be provident, frugal, helpful towards the increasing of the estate; if the children be dutiful, apt to learn that, which may be their livelihood hereafter, only keeping themselves free from such courses as may ruin them, or expose them to shame: If the servants be strong to labour, and bring in advantage by their diligence: The Husbands, Fathers, Masters do not so much as put the question in what case their souls stand, whether they be made free by Christ, or still continue slaves to the curse, they suffer them to lie in their gore-blood of their first birth; and if three words of savoury instruction and exhortation would save their souls, they cannot have them. Oh cruel Husband, Father, Master, will the love of your Relations reach no further? Truly, as it a sign, that yourselves have no part in this benefit, so how can your hearts endure, or your hands be strong, when you shall see your wives, children, servants lying woeful prisoners under those everlasting chains, 
Ezek. 22.14  for want of an interest in Jesus Christ? and your consciences shall tell you, that you are one cause of their misery, in that you would not stir one finger towards their help or deliverance.  
3. Neighbours and friends, especially persons that are near, either in blood, or by affinity; you that are related to others by kindred, can you look upon your brethren, sisters, and kinsmen which lie still under the curse, and not be affected with their sad condition? Oh! acquaint them with Jesus Christ, let them know that he hath paid their ransom, show them the way to get an actual interest in it, that they may be delivered from the wrath to come. The rich Glutton being in hell, entreats father Abraham to send Lazarus to testify to his five brethren, lest they also come into that place of torment, Luke 16.27, 28. as if he should say, While I lived on earth, I was a very slave to my sinful pleasures, and utterly neglected all means of freedom, 
Vide Jansenium in Comment. ad haec verba, Whether he speak from natural love to them, or self-love, lest his punishment should be increased by their ●ollowing his bad example, I shall neither dispute, nor determine.  and therefore here I lie under the wrath of God, burning in this flame. And I have some kinsmen still living, who are posting on in the ways of their own hearts, and in great danger ere long to be cast into this prison. Oh! that some good pitiful body would take a little pains, to convince them of their sin, to set before their eyes the curse under which they lie, and to discover unto them the way of recovery, that they may escape that woe which I feel. So it may be, some of your predecessors, that are gone to their long home, and are now lying in the chains of the pit, have sad thoughts of heart for you that are left behind, when they consider, that you are following their steps, intent on the service, and pursuit of your lusts, and do wish, that some effectual means were used, whereby you might be reclaimed, and saved from hell. And now may we not hence safely conclude, that it is a shameful thing, and sadly to be lamented, if the damned in hell, do express more affectionate care of the eternal happiness of their kindred than those, which pretend to be their best friends on earth; you who either by advised choice, or by long acquaintance, are grown into intimate familiarity, may make use of this help, to put one another into the possession of the grace of Redemption. 
Amicus est alter idem.  A friend is another the same. Two persons joined in a league of friendship, are one soul in two bodies. Your inward society, and dear esteem of one another, may both afford you more frequent opportunities, & may qualify you with greater freedom in carrying on the work for mutual benefit. Thou sayest, such a one is to me even as mine own soul. Why then dost thou not endeavour, that it may go as prosperously with his soul, as with thine own? And you that are neighbours, what do you? Oh further one another in this way. Do ye not see some that dwell about you fallen among the Thiefs of hell, left wounded, and half dead? Be you Samaritans, do what you can to deliver, and to heal them. Your cohabitation, and sundry occasions of conversing together, give you these advantages of doing good, which others cannot have. Thou art commanded to love thy neighbour as thyself, but if thou dost not labour to bring him into the fellowship of this grace with thyself, then where is thy love? It is sad to observe, that at the meetings of neighbours, one shall scarcely hear three wise words in a whole year tending to the good of souls. To make short, the desire of our Redeemers glory, and zeal of the salvation of captive souls, should constrain us to lay hold upon all advantages, which Gods providence shall offer, for doing good even to mere strangers, if by any means we may be serviceable, in furthering their eternal happiness, by the enjoyment of this rich benefit. See Psal. 119.45, 46.   

Sect. 4. The fifth Duty.  
5. LOve the appearing of thy Redeemer, which shall be at his second coming. Believers are described by this property. 2 Tim. 4.8. His first coming was to pay the price of Redemption, and then to apply it to all those, whom the Father hath given him, in due season: He will come again to fill up all empty Places, to perfect the work, and to save them to the uttermost. 
Heb. 7.25.  He was once offered to bear the sins of many; and he shall come the second time, in the end of the world without sin unto salvation, Heb. 9.28. He came at first burdened with the curse of the Law: he shall come then in the fullness of the blessing of his Gospel. Then shalt thou reap the full harvest of Redemption, and all the fruits of it shall be laid in thy lap at once. Oh then stir up thyself! thou redeemed soul, to salute this happy day afar off, and to embrace it with an affectionate love; and let this love discover itself, by threaten of,  
1. Vehement Desires. Let thy heart be every like breathing after it, and longing to enjoy it. The godly, which have the first fruits of the Spirit, do sigh and groan within themselves, Rom. 8.23. and the Apostle Peter calls upon us, to look for, and hasten unto the coming of the day of God, 2 Pet. 3.12. These expressions note the earnest desires of the soul. The traveller would fain come to the lodging place, where he may rest at night: The Day-taile-labourer breathes after the evening, that he may be dismissed from his work, and receive his wages. 
job 7.2.  They that journey from day to day in hot and dry countries, and they that sweat and broil at harvest-work in the heat of Summer, do gape after the cooling and refreshing shadow. That shall be the time of thy rest, thy refreshing, thy reward, after all the labours of thine obedience in doing, and suffering the will of God here below. If thou hast entered upon the possession of this grace, by an unfeigned faith in the Redeemer, and hast truly tasted the goodness of it, in the first fruits, how canst thou forbear to sigh, and pant in the strength of thy desires, for the enjoyment of the whole crop, which is reserved for that day?  
2. Lively Hope. Let those desires be attended with a patiented expectation of that happy day of thy complete deliverance, Rom. 8.23. waiting is joined with groaning. The Apostle mentions it, as a property of believers both there and elsewhere often. 1 Cor. 1.7. they look for him (as it were) afar off, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to be their Saviour, Phil. 3.20. and to them that thus look for him, he will appear for their salvation, Heb. 9.28. and the grace of God, as it teacheth us to abandon sin, and to live godly, so it inables us to look for that blessed hope, and glorious appea●ing of Christ, Tit. 2.11, 12, 13. How vigorously (think you) did the Inhabitants of Jabesh-Gilead wait for the coming of Saul to their timely aid, according to his solemn promise, that they might be rid out of the hands of Nahash, and delivered from the fear of that slavery, which he had threatened? 1 Sam. 11.1, 9, etc. And how vigorously should we wait for the coming of Christ, to set us absolutely free from that Nahash, 
Serpens, Augur, Incantator.  that Serpent, and conjurer of Hell, and to tread him under our feet, that he may never whisper more? As Ruth was advised by her mother, to sit still, till she should see the issue of the business betwixt her, and her kinsman, concerning the Redemption and marriage motioned, upon assurance, that the man would not rest, till he had finished the thing, Ruth. 3.18. So much more should we learn silently to wait for the happy issue of this great transaction betwixt Christ and us, in our complete Redemption, and full marriage in heaven.  
3. Hearty rejoicing in the foresight of it. Let those strong desires, and lively hopes be carried on, and sweetened with the mixture of spiritual joy, which may comfortably refresh, and cheer your souls all along in every condition, upon the view of this day beforehand. The Apostle speaking in the Name of justified persons, saith, We rejoice in hope of the glory of God, yea, even in tribulations, Rom. 5.2, 3. and of himself he saith, a crown of righteousness is laid up for me, having fought a good fight, etc. The manner of his expression breathes out joy, and contentment in the forethought of it, 2 Tim. 4.8. and long before this, holy Job discovers the same spirit of gladness, I know (saith he) that my Redeemer lives, and that he shall stand up at the last day, and then I shall see God in my flesh, Job 19.25, 26. How doth the apprentice or hired servant rejoice to think on the expiration of his Term, and the last day of his service! Thou poor soul who art still forced to serve the Law of sin in thy flesh, look forward, and see the time of thy freedom coming on, and be comforted. How do the Mariners and Seafaring men, that have been weather-beaten, and tossed with tempests, rejoice, 
Psal. 107.30.  when they see the haven afar off, where they may be quiet? If thou be put upon hard adventures, and art sailing through a rough sea of storms and troubles in this world, yet lift up thine eyes, and behold the haven of perfect liberty, and glory, whereunto thy Redeemer will waf● thee shortly, and let this cheer up thy Spirit. How greatly doth it glad the heart of a condemned prisoner, that lies bound in affliction, and iron, to hear the report of a pardon sealed at Court for him, which shall be put into his hands at the Assizes, and solemnly proclaimed for his benefit? the welcome thought of these things makes his heart even leap for joy, and he gins to insult upon the prison, his bonds, and fetters, and all the instruments of his restraint, and saith, I shall get rid out of all your hands ere long. Thou ransomed soul. Thy pardon is sealed in heaven, the report thereof is comed to thine ears, and heart, by the ministry of the Gospel; It shall be effectually pleaded for thee at the day of Christ's appearing, and thou shalt be possessed of an absolute freedom, never to know bondage under sin, and the Curse any more. Oh then! 
Plal. 126.1, 1.  let thy mouth be filled with laughter, and thy tongue with singing: Let thy meditations on this subject be sweet, and feast thy soul thereon with great delight. Say thus to the glory of thy Redeemer, Lord Jesus, thou camest once to be accursed for me, [that was my shame]; but thou wilt come again at that day to be admired in me; [that shall be thy honour,] 2 Thes. 1.10.  
Beloved Christians, let us learn these lessons, and practise them. But truly such carriage requires a spiritual frame of heart, I shall therefore add a few particulars, commending them to your observation, as necessary helps to further us in the main duty.  
1. Carefully keep thyself unspotted of the world, let not the pleasure of any carnal lust so tickle thy soul, as to get within thee, and seize upon the vitals of grace, give not liberty to thy foot, to walk in any forbidden path, but take pains to purge out thy dross, and baggage more and more, that thou mayest be pure in heart, and undefiled in the way. Through this gross neglect, too many Christians, suffering iniquity to cleave to their hands, disable themselves from loving the appearing of Christ; they do not desire it, but are averse from it, they do not hope for it, but rather fear it, they cannot sensibly rejoice in it, but the thoughts of it put them into dumps and sadness. Only this taking heed to thyself, will dispose thee to lift up thy face, without spot, yea, thou shalt be secure, because there is hope, J●b 11.14, etc.  
2. Preserve in thyself a willingness to die. 
Th●s was the failing of Elijah, 1 Kin. 19.4. and Jonah, Chap. 4.3, 8.  I mean, a well-grounded, real willingness, not slavish, or constrained through impatience under sufferings, or discontent in an unwelcome condition, but sincere and cordial, from a longing after Jesus Christ, to enjoy him in the full fruit of his Redemption. This was S. Paul's temper, Phil. 1.21. There is indeed in every man naturally an averseness from death, being the dissolution of his frame, and an evil of punishment, and the grace of Regeneration doth not wholly take it away, but only keeps it within due Bounders, and raiseth up in the soul a supernatural desire of blessedness with Christ in heaven, and a willingness to submit to death in order to the attaining thereof, Get thy heart wrought to this frame, and held up. By death the Lord will set thee free from all thy chains, and not till then; if thou canst not make it welcome, it seems, thou art not weary of thy chains; yet alas, how common is this distemper? We look upon the grace of Redemption as very , and we would enjoy it at the very height, yet we hang still in the body, and are loath to die. The prisoner that knows his Supersedeas is granted, or his pardon sealed, will he be loath to see the prison doors set open, or shrink at the knocking off his bolts from his legs? If the Lord Jesus came down from heaven, took upon him the curse of the Law, and bore the wrath of God, due to us Rebels, and all that he might bring us to God in glory, shall we stand off, and so cause him to lose his labour? Is heaven, and the pleasures of God's right hand of no more worth in thine eye? Oh Christians, death may well be terrible to such, as are strangers to Christ; but he hath taken away the sting of it for you: Therefore labour to get up above your fears, and be freely content to be unclothed, that you may be present with the Lord, 2 Cor. 5.1, 8.  
3. In thy whole course after conversion, commit thy soul, and all the hopes of thy happiness unto Jesus Christ. Lay up thy crown with him, commend thy darling, thy choicest treasure unto him, and let him keep it for thee. He hath ransomed thy soul, which thou hadst lost, and recovered the inheritance of heaven, which thou hadst forfeited by thy treason, therefore put them over into his hands by faith, and hope, and let him have the custody of them. Do this in every condition of life, wherein the Lord shall set thee. When the light shines about thy Tabernacle, and thou enjoyest prosperity in things below, say not, my mountain stands strong, I can manage all things myself, my welfare is in mine own hands. When thy soul is filled with comfort, by the light of God's countenance lifted up upon it, do not now trust thyself with thy spiritual happiness; say not, I shall carve so for myself, as it shall be ever thus with me, but lean upon thy Redeemer, as the sovereign disposer of all thy concernments. 
Psal. 138.8.  Especially look to this in the days of adversity, or danger, by afflictions of soul, or body; then thou shalt be put to it; thrust thyself under the wings of thy Saviour, and deliver up all thine interests into his hands, who hath bought thee for himself, and will not see thee miscarry. Is there any person or creature in heaven or earth, whom you can betrust with them, in assurance of safety? None besides him. The Apostle Peter gives this savoury counsel to suffering Christians, 1 Pet. 4.19. and we have two choice examples pertinent to this purpose: The former of the Psalmist Psal. 49. 5-15. who, in the days of evil, when the iniquity of his heels should compass him about, that is, when he shall be exercised with afflictions, and chastisements, for his sinful strayings, and uneven walking, yet resolves, that he will not be afraid, because he hath committed his soul unto God, being assured, that he would redeem it from the power of the grave, in the morning of the resurrection; while the men of the world, whose trust is only in the broken staff of the creature, shall fall short of their hopes, and be miserably devoured by death eternal. The latter example is the Apostle Paul, 2 Tim. 1.12. who bears up courageously in the midst of his sufferings for the Gospel, upon this ground; He hath deposited his soul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vide Bezam.  and the glory prepared for him, in the hands of Christ, and he was persuaded, that he was able (and willing too, that is employed) to keep that, which he had committed to him against that day.  
4. When the summons of death come to arrest thee, and call thee hence, then commit and commend tby spirit into the hands of the Lord God thy Redeemer. Thus did David, when Saul and his men hemmed him in on every side, so that there was no way of escape open, but he said, he was cut off, a gone man. Psal. 31.5, 22. Some interpreters do probably take this, 
See Mollerus, and Piscator.  to be the occasion of his penning that Psalm. The story is 1 Sam. 23.26. Jesus Christ thy Redeemer, being ready to give up the Ghost on the Cross, uttereth the same words, Luke 23.46. and in this commending his soul into the hands of his father: He hath respect to his members, and thereby undertakes the safe keeping of all their souls: 
Omnes suorum animas custod●endas suscep●t. Calvin.  So that thou needest not fear to commit thy spirit at death unto him, as he committed his to his Father: Some of the most precious servants of God, are recorded in Scripture, as Precedents herein. That expression of holy Jacob, breathed out in the midst of his solemn speech to his sons on his death bed, doth clearly imply this gracious practice, Gen. 49.18. and Stephen the first Gospel-martyr, followed the example of his master Jesus herein, Acts 7.59. Go thou, and learn that lesson, that thou mayest have it in readiness on the day that thou shalt go hence, and be no more. Say thus, Oh Lord, here I am, an unworthy creature, but thou hast in pure love to my soul, bought me out from the Curse, and so delivered me from the pit, of corruption, Isa. 38.17. and now, that I must lay down this earthly Tabernacle, I do freely render thee thine own. I am thine, save me, Psal. 119.94. I humbly wait for that Crown of righteousness, the full possession of glory, (in perfect union with thy blessed self) which thou hast purchased with so dear a price, and is laid up for me, and many poor souls in heaven, 2 Tim. 4.8.  
Thus much of the Fifth Use, which was for exhortation.    

CHAP. XII. Use 6. Admonition.  
6. LAstly, I would improve this Truth by way of Admonition, and from this, as a new ground, briefly whet upon your hearts, that inference, which I drew from the first Conclusion, concerning Cursing, that it is both irrational, and irreligious. So shall the just condemnation of that wicked practice be established in the mouth of two approved witnesses. 
Deut. 17.6.  As it is madness, to wish a curse to ourselves, or others, seeing we are all under the stroke of it by nature: So truly it is a double madness to do it, now that we are redeemed from it by grace. Your own reason may dissuade you from it on the former ground, unless you be so desperate as to continue still under the curse, and to implunge yourselves deeper into the gulf, and Religion may take you off on the latter ground, unless you will resolve thus, Christ indeed hath delivered sinners from the Curse, but we are content to tamper with it still, and so make yourselves a thousand times more the children of wrath than you were before. Yet alas, how common is this miscarriage, even among them, that profess themselves to be redeemed by Christ? It is too usual with some men, to wish a curse to their own souls, thereby either to confirm the truth of something, or to bind themselves to do that, which they have purposed in their hearts to do. It is true, we have examples of the best men in Scripture, which have so done, as Job chap. 31.7, 8. etc. and David, Psal. 7.3, 4, 5. but these were for the most part rather necessitated than voluntary, for the clearing of their innocency, always advised, and weighty, with solemn reverence in the presence of God, from whom they did certainly expect the accomplishment of their wish against themselves, in case they should be found faulty. And thus they may be lawful, being used very sparingly. But this cannot justify the too frequent use of them, without necessity, upon trivial occasions, rashly, headily, brutishly, when the fear of God in the heart doth not manage the business, to render it accepted. As for the cursing and banning of others; Oh how rife is it! How easily do the common people fall into that base language? If they be but a little provoked, if passion get the upper hand in a small measure, their tongues are forthwith all on a flame in bitter imprecations.  
It is true also that some holy, men are reported in Scripture to have cursed others, It is commanded, Jud. 5.23. It was practised by David, Psal. 69.22. etc. By Elisha, 2 King. 2.24. By Nehemiah, chap. 13.25. and Jeremy, chap. 18.20, 21. But these are merely extraordinary, being predictions of evil against others, uttered by the Spirit of Prophecy, which cannot warrant us to do the like.  
And I suppose, we shall scarcely meet with one approved example in the Book of God, which will bear us out in the cursing of others. Jobs and Jeremy's cursing the day of their birth, and the man that first brought tidings of it, with the overflowings of inordinate passion, in no case to be looked on as precedents.  
And some have a Curse [Ah, fie upon him] ready on a short warning to fling at a godly man, even because he is godly, as if the Lords Redeemed, were the proper marks at which these sharp arrows should be shot. Oh most abominable Bedlam-practice! If you love your souls, beware of it. Consider these motives.  
1. Such language is the breathing, and framing of the Angel of the bottomless pit, it is the Dialect of hell, fit for none but blind heathens, strangers from the Covenant, such as Goliath, 1 Sam. 17.43. or for profane, hardened sinners, which give themselves up to all iniquity, and professedly hate the righteous, as Shimei, 2 Sam. 16.5, 7. Would ye not be in an higher form than these are? Can ye be content to be so far from the very suburbs of heaven?  
2. The sentence is passed long ago, and shall never be reversed: Cursed is he that curseth the people of God. It is the Lords own doom, though it was delivered by the mouth of Balaam the false Prophet, Numb. 24.9. he was hired on purpose to curse Israel, and came with a mind free enough to do it, but the Lord turns him aside from his own bias, puts words of blessing into his mouth which he never thought of, and causeth him against the bent of his own heart to pronounce those accursed that curse Israel. And now dares any of you adventure upon a practice, which will be so far from taking the curse from off yourselves, that it will seal you more surely under the power of it?  
3. It is a very gross, and dangerous taking God's Name in vain, which may appear thus. Every blessing and curse is virtually a prayer. As praying to God to do some good thing for ourselves or others, is a reverend using of his Name, because it is a petitioning for that, which he hath promised to do; so on the contrary, praying for some evil to befall another, is a taking of it in vain, because it is a petitioning for that, which he hath resolved not to do, or at least hath given no intimation of his purpose concerning it, which may be our warrant for such a prayer.  
4. It carries along with it apparent injustice, and that in an high degree; for godly men are blessed men: So the Lord tells Balaam, and upon that ground forbids him to curse his people, Numb. 22.12. Hereby thou wrongest God himself, giving him the lie, opposing him in his way, and undoing what he hath done; and them also in bearing false witness against them, and representing them to the Lord in the most odious posture. If a man should be spread before a great Prince some false accusations concerning his favourite, thereby to incense the Prince against him, what an injury were this to them both? Surely cursing the godly is a greater injury both to God, and them.  
If then thou dost not like to bear the black brand of an unrighteous man, resolve against this wickedness in the language, which God himself put into the mouth of Balaam, How shall I curse, whom God hath not cursed? or detest whom he hath not detested? Num. 23.8.  
But truly, snarling Dogs will bark, and by't too, if they can, and the children of Belial will tear us with Curses: Who can hinder them? And we may observe, that some men's tongues are so set on fire of hell, they are so full of the poison of Asps, and are so desperately transported beyond all reason, that the very expressions are able to make the hearts of moderate men to tremble.  
Indeed the dishonour of God, and the danger of their souls may give us cause to mourn, but they need not trouble us, on any other account.  
For first, they are causeless, Prov. 26.2. Godliness is no just cause of cursing, but rather of blessing; the Lords Redeemed, are not Butts for such poisoned arrows, the persons are mistaken, such curses are like Birds which fly at rovers, aiming at no set place, or prevented in the flight, 
Saepe sinistra cava praed●x● ab●i●les corni●● V●rg.  that they do not reach it. No wise man will regard the flying of Swallows. The flying or chattering of some birds on the left hand, as ominous, or boding ill luck, was an heathenish observation, grounded merely upon superstition, without reason. And the imprecations are the issues of profane hearts, and therefore not to be feared, but contemned.  
2. Therefore they are bootless, they shall not come, they are vain, they cannot effect that which they are sent for. As Wasps which have lost their stings, as the report of powder without shot, as a crack of thunder without a bolt, or as an arrow shot upward in the air, which soon spends its force, and falls to the ground; For,  
1. The Lord hath settled his blessing upon them, by so firm, and indefeasable a title, that all the power and malice of the gates of hell cannot take it off, or make it void. God saith of them, as once Isaac said of Jacob, I have blessed them, yea, and they shall be blessed, Gen. 27.33.  
2. And he will also, as a most expert Physician, extract sweetness out of their poison, send down a blessing instead of a curse, and do his servants good, even the rather, as David hoped, 2 Sam. 16.12. See this more fully pressed in the Use of Consolation before.  
To conclude, Let the godly abandon this wicked practice, even upon this score, because they are redeemed from the Curse. Say thus: If the Lord Jesus hath ransomed sinners from the Curse, and made an everlasting separation betwixt it, and them, then what have I to do with any more? God forbidden, that I should be so bold, as to fasten it on myself, or others, or endeavour to revive it. Nay, I will not so much, as take the name of it once into my lips. I am called by the mercy of God to be an Heir of Blessing, 
1 Pet. 3.9.  and I will behave myself accordingly.   
FINIS.   

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THE History of  Beasts and Serpents, describing at large their true and lively figure, their several Names, Conditions, Kinds, Virtues, Countries: Of their breed, and the wonderful work of God in their Creation, Preservation, and Destruction. Together with the Theatre of Infects, or Lesser living Creatures, as Bees, Flies, Caterpillars, Spiders, Worms, etc. A most elaborate work. By T. Muffet, Dr. of Physic, in Folio.  
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Wales' Redemption from the Curse.