THE SPOUSE Raised FROM Under the APPLETREE: OR, The way by which Children of Wrath come to be made the Children of Grace. Opening the Doctrine of our Redemption by the Lord Jesus Christ, both in respect to the Purchase and Application. By JOHN COLLINGS, M. A.  Isa. 63.5. 
And I looked and there was none to help, and I wondered that there was none to uphold, therefore my own arm brought salvation unto me.  
LONDON, Printed for Rich: Tomlins. 1649.   

The Spouse raised from under the APPLETREE.  CANT. 8. ver 5. I raised thee up under the Appletree, there thy mother brought thee forth, there she brought thee forth that bore thee. 
I Have now done with my first general Doctrine, containing Man's misery: He was brought forth under the Appletree, there his mother brought him forth, there she brought him forth that bore him.  
I am now come to the second General part, expressing God's mercy to poor man, fallen, and undone in this condition, expressed in those words, I raised thee, you may observe, 1. The Agent, I. 2. The Act, Raised. 3. The Object, Thee.  
I, thy Bridegroom, the Lord Jesus Christ, [raised] It presupposes a fall, I helped up [thee] My Spouse being in a sad and undone condition.  
The Doctrine is shortly this:  
Doct. 2. That it is the Lord Jesus Christ that helpeth his redeemed one's out of their undone condition.  
1. I shall enlarge and prove this truth in the general, In these particulars, 1. He was designed to do it. 2. He can do it. 3. He must do it, for none else could. 4. He hath done it. 5. He will do it. After this I shall explicate to you the manner how the Lord Christ raised up his servants under the Appletree, than thirdly I shall give you the reasons, and lastly, I shall come to Application. First, in regard that the Doctrine is propounded indefinitely, I shall prove it to you in several particulars, which possibly may some of them bear the force of Reasons too.  
1. He was designed to do it. It was a design of Eternity that Jesus Christ should step out of heaven, and raise up his elected one's from their lost condition; therefore Christ is said by the Apostle to the Hebrews, chap. 3. ver. 2. To be an Highpriest, faithful to him that appointed him. The business from Eternity lay thus: Here is man lost, and here are those amongst others lost (saith God the Father to his Son) that I have given thee for a portion, what shall be done for man? Well, yet I will study to do good to a wretched creature: Thou shalt in the fullness of time go and be borne of flesh and blood, and die for them, and satisfy my justice, and they shall be thine for a portion; therefore they are called the Lords Redeemed ones, Isa. 35.9. The holy People, the redeemed of the Lord. Isa. 62.12. This thou shalt do (saith the Father) and upon these terms they shall live, believing in thee. This was God's Covenant with the Son of his love for us: For it is worth the noting, that though the Covenant of Works was made betwixt the Lord and Adam personally, yet the Covenant was made with Christ, and all us in him mystically; this the Apostle largely proves, Gal. 3.26. The promises were made to Abraham and his seed: he says not to seeds, as of many, but as of one; And to thy seed, which was Christ. The Covenant was made then betwixt God and our representative, The Lord Jesus Christ. God says, thou shalt go and die for them, and I will yet save them, believing in thee. Content, saith the Lord Jesus Christ, I will go, and fulfil thy pleasure, and they shall be mine for ever. I will in the fullness of time die for them, and they shall live in me. Psalm 40. verse 6. Burnt-offering and Sinne-offering thou hast not required, no it was Self-offering] Then said I, Lo I come; in the Volume of thy book it is written of me, [to do thy will, O my God, Hebr. 10. verse 5, 6.] In what Book was it written, that Christ should come to do the will of God? It was written in Ciphers in the Ceremonial Law, it was written in plainer English in the Prophets, But it was written in the Book of God's Decrees; in this sense, the Lord Jesus Christ is called, Rev. 13. verse 8. The Lamb slain before the beginning of the World. And in regard of God's Decree, we may say, the Saints were redeemed, pardoned, Justified from eternity. His Father from before all time appointed him to be our Highpriest, and he from before all Eternity subscribed to his Father's pleasure in it. Thus from Eternity he raised us up.  
Secondly, as he was designed to do it, so it was not a work beyond the greatness of his strength: God in doing it, laid help on one that was mighty. There was power enough in his mercy, price enough in his merits, to have bought more than the handful of his redeemed one's out of the hands of the Devil, had they been to be sold. It is a slandering thought of infinite mercy, for me to think, there is no balm in Gilead, there is no Physician there: though our sins be mighty, yet he that hath help laid upon him, is mighty too; and the might of our sins is nothing to the power of his mercies. He was God as well as man: his manhood made him our helper, his Godhead made him a Mighty helper, able to pardon all the sins of his Saints, and to furnish all their souls with long white Robes of his Righteousness.  
Yea, thirdly, Such a work it was to raise us, that it was he alone that could do it: all heaven and earth had been at a loss for a satisfaction for divine Justice, if it had not satisfied itself upon itself. See it in God's word, Isaiah 63. verse 5. And I looked, and there was none to help, and I wondered that there was none to uphold; therefore mine own arm brought salvation to them. And so Isaiah 59 verse 16. And he saw there was no man, and wondered that there was no intercessor; therefore his arm brought salvation unto him, and his righteousness sustained him. He saw none would: (And no wonder at that, for none could;) but if they could they would not. All creatures would have been like the Priest and Levite, Luke 10. verse 31, 32. they would have passed by on the other side. Christ was he that was the good Samaritane only, that had compassion on us. Ez. 16. verse 5. None eye pitied us, to do any thing to us that might do us any good: we were cast out in the open yield to the loathing of our person in the day wherein we were borne. But if they would, yet none could. Alas! they had been all Physicians of no value; man had been past their cure. Here was the state of a poor Creature: An infinite debt was due to infinite justice, for man's offence; Alas, where shall it be had? as Job said concerning wisdom, Job 28.13, 14. Man knoweth not the price thereof, neither is it found in the land of the living. The depth saith it is not in me, and the sea saith it is not with me, etc. So may we say: The Angels said, it is not in us; for could we assume bodies and die, yet we were but finite Creatures, and there could not be an infinite value in our death. Come we down to the earth, the Beasts and other Creatures say, it is not in us: for is God pleased with the deaths of Bulocks, and Goats, and Lambs? Ah, no! what says David, Thou desirest not Sacrifice, else would I give it; thou delightest not in  Offering. And again, Psal. 40 verse 6. Sacrifice and Offering thou didst not desire; Burnt-Offering and Sinne-Offering thou hast not required. Besides, how shall the flesh of Bulls satisfy the guilt of another Nature? Man said. it is not in me: No, Physician heal thyself; We were all sinners, and how should we pay the debt, that if we could have paid our brother's debt, had had as great a one for ourselves to pay? Can that Malefactor by his suffering death, expiate for another, when himself deserves to die also, and stands condemned to death for his own demerits? Besides, had all mankind died, they had been but as so many Prisoners laid in Gaol for debt that had not a groat to pay; their lying in hell for ever had paid no debts, but still increased them. Well, how shall the satisfaction be made? shall we buy man off? Alas no, Salvation cannot be gotten for gold, nor shall silver be weighed for the price of it, it cannot (as job says of wisdom) be valued with the gold of Ophir, with the precious Onyx, or the Saphir: The Gold and the Crystal cannot equal it, and the exchange of it shall not be for Jewels of fine gold: no mention shall be made of Corals, and of Pearls, for the price of salvation is above Rubies. The Topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold: whence then cometh salvation? and where is the place of it, seeing it is hid from all loving eyes, and kept close from the Fowls of the air. Destruction and Death say, we have heard the fame thereof with our ears. God, Christ, understandeth the way thereof, and he knows the place thereof. Let us consider but what was necessarily required, of whosoever should raise l●st, fallen man, and we shall find this plain enough, that if Christ had not raised us up, we had not been raised to this day. I conceive these four things were required of him that should undertake the raising, and redemption of man, in point of Justice and Reason, so as to gain acceptance with God.  
First, One that could die: God had made it his Statute; The day that thou eatest thereof thou shalt surely die. Nothing but blood would do it, Hebr. 9.22. Without shedding blood there is no remission. Justice must have its course. Now upon this score, neither any person of the Trinity, (as merely so) nor any Angel in Heaven could help us; for these had no blood to shed: And without shedding of blood there is no pardon, and remission of sins.  
Secondly, It must be the offending Nature that must satisfy again. God is the Fountain of Justice, he will not let the beasts suffer for man's transgression: The Lords ways are equal; The soul that sinneth that shall die. Ezech. 18.4. This shuts out all the Earth, but mankind, from making a sufficient satisfaction to infinite justice.  
Thirdly, It must be one that can merit and satisfy by death: for if by death he barely pays his own debts, what becomes of ours? You would laugh at that Debtor, that if himself owes five hundred pound, would undertake with four hundred to discharge both himself and another's too: or at a Malefactor, that being condemned himself to die, should offer to his fellow under the same condemnation to die for him. Now upon this score all mankind is excluded, from finding out in itself a sufficient Saviour: they are all under the same condemnation, and when every one lay under a guilt and condemnation to die for himself, surely none could merit for another by dying; especially if we consider,  
Fourthly, that the Saviour of man was not only to satisfy, but to pay an infinite satisfaction. It was was an infinite God, an infinite Justice that was offended, and must be satisfied; and a finite satisfaction would have been too short a pay for an infinite debt. And now upon this score again are all creature-satisfactions excluded. Let them do their utmost, infiniteness is not in them, they have a bottom may be seen. Now by this time, me thinks you should be wondering at man's salvation, and crying out, Lord how comes any man ever in heaven? The Text tells you, I raised you. Christ did the work. Hark, Christian, and I will tell thee, neither heaven nor earth could save thee alone: there was nothing in heaven could suffer, and there was nothing on earth could satisfy; and as there was no mercy without satisfaction, so there could be no satisfaction without suffering: Heaven and earth therefore must be mingled together. From Heaven we must have a satisfying Nature, from earth a guilty Nature, and a suffering person. God the Father says to Christ, thou shalt go and do it. Christ says I go: It is written that I should do thy will: Father, it is my delight, I am content to do it. But how shall it be done? (saith God) There shall spring up a branch out of the root of Jesse. A Virgin shall conceive and bear a Son; and that Son shall be my Son; yet my Son shall not be her Son; he shall take unto him the humane Nature, and he shall be despised, smitten of God, rejected of men, full of sorrows; yea, he shall die, and by death satisfy my wrath. Thus, in carne patitur Deus creator ne caro creaturae patiatur. God the Creator suffers in the flesh of the Creature, that the flesh of the Creature might not suffer. I raised thee (saith he) yes, he did it, when none else could do it: his arm brought salvation to us, when every creatures Arm was too short; yea and he did it alone, he needed no other; his own merits were enough in themselves, for they were infinite, and they were enough to his Father, for his Father says he was well pleased with him; and as he needed none, so he had no other, Isaiah 63. verse 3. I have trodden the Winepress alone, and of the people there was none with me. I raised thee (saith he) yes, it was he, and he alone: so I have made out my third Proposition. Yet further.  
Fourthly, he hath done it. This is more than all the Prophets could say, they could believe that he would raise his redeemed ones, we can say he hath done it: He hath raised all of them meritoriously, some of them actually. I understand by Raising, a contrary condition to our Original condition in which Adam left us, he hath brought them out of their misery, who were his elected and redeemed one's; He hath pardoned their sins, acquitted them of their guilt, paid their debts, set them clear again in God's books, and this he hath done for all those that are his Spouses (for to them only he speaks, saying, I raised thee) meritoriously, when he died upon the Cross for them: he did it intentionally from all Eternity, he gave his word to his Father for the debt that it should be paid upon demand; but when he died, he made payment and discharged his word; yet he doth not come and proclaim the soul discharged till justification, when the Lord actually and formally acquits the soul from all, and accepts it as perfectly clear of all accounts due upon any score whatsoever to God; and therefore I say in the second place, That some he hath raised Actually, that is, Actually and formally justified them, pardoning all their sins, and imputing his own righteousness to them, and accepting of them as Righteous for his own sake, even for his own Names sake. He hath done it meritoriously, he said upon the Cross, All is finished; he bore our griefs, the chastisement of our peace was upon him, and by his stripes we were healed (saith the Apostle) Isa. 53. And he hath done it for some Actually, having justified them, Rom. 5.1. Being justified by faith, we have peace with God: where the Apostle speaks of justification, as of a past act of grace, concerning the believing Romans, and so 1 Cor. 6▪ 1. concerning the believing Coriathians. And Christ is still justifying every day all his time is spent, either in reading pardons for his redeemed Saints, or in presenting Petitions from them, and pleading for them: I raised thee, I have done it, and I will do it. That is my last Proposition.  
Fifthly, He will do it. I mean actually and formally; he hath done it already. 1. By the engaging of his word to his Father, nay more than so, by paying down the price, his father abated him not an ace, he paid every groat, yea and left a surplusage too, only he hath not taken out their pardon yet; the Actual and formal discharging of some is behind, but they need not fear, it is to come out of course, without a farthing more paid, 1 John. 1.9. If we confess our sins, he is faithful, and just to forgive us our sins. There is not a farthing more due, and it were in justice with God to deny justification to those that sue it out by confession of their sins, and seeking of his face. God speaks of it here therefore as done [I raised thee.] I take the words to imply the whole reparation of mankind: I mean that part of mankind whom the Lord had from Eternity chosen to everlasting life, and for whom Jesus Christ had paid the Ransom of his precious blood. Christ, I say, speaks of it here as done, because of the certainty of it. Take only one place for this, John 10.27, 28, 29. My sheep he are my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave me them is greater than all, and no man is able to pluck them out of my Father's hand; I and my Father are one. Observe the thing proposed, to be confirmed, that is, that those that are Christ's should never perish. Now to root this in their minds, he tells them, 1 That they were his sheep, and he knew them, they could not be lost then, at unawares, and he not miss them. 2. They were his Father's gifts to him, therefore they should not be lost, he would have a care of his Father's love-tokens. 3 But may they not be taken away? No: for 1. He is resolved to give them eternal life. 2. He hath given his sure word for it: Neither shall any man pluck them out of my hand. They cannot do it whether he will or no; for (saith he) my Father which gave them me is greater than all. Yea and further, I and my Father are one. My own power, and my father's power united, are engaged for their preservation. Those therefore that are elected, though for the present they may be out of Christ, yet they shall be raised. But what I have already said may be enough to prove the in of the Doctrine, that it is Jesus Christ that raiseth his elected one's out of their natural undone condition. It is he that was designed by the Father to do it, that can, and that alone could do it; he therefore must, or none else can: that he hath done it meritoriously for all his Elect, and actually for some of them, and that in his due time he will do it actually and formally for all. Now for a little further explication and clearing of this truth, let us examine how he hath done, or will do it? To that question I shall answer in these particulars, and indeed the answer may be drawn out of what I have already said.  
First, he did it, [stipulatione.] by entering into a Covenant, and engaging his word for us: The Covenant of Grace (from which flows all salvation to poor Creatures) was originally made with the Lord Jesus Christ, as I before proved from Gal. 3.15, 16. Christ engaged himself to his Father, for the fulfilling of the Law, and satisfying his Father's wrath for us: and hence it is, that the Prophet says, speaking Prophetically concerning the Lord Jesus Christ, He shall bear their iniquities, Isaiah 53. verse 11. & Isa. 53.6. He hath laid upon him the iniquity of us all. & verse 5. He was bruised for our iniquities. With what Justice could God our Father lay our iniquities upon the Lord Jesus Christ? Christ was a guiltless person, nor could we engage him in our cause; but it was a voluntary engagement that himself entered to his Father. As it is with us; A poor Debtor is ready to be arrested for a debt that he is not able to pay, there is no way but one, either pay or to prison: Let him have never so rich, and great friends, the Creditor cannot charge a farthing of the Debt upon them, it is no Justice. But if this poor Debtor hath some rich friend that will step in and say, Sir, this is my friend, I pray be patiented with him, I will undertake for the debt, I will engage my word and bond, that the debt shall be paid at such a time, or when you will please to call for it, etc. The Creditor it may be will be so favourable as to say, Sir, I know you are able to do it, if you will engage your word, I shall spare your friend; pay it at such a time, or when you will set the time, and I will acquit your friend. The engagement is entered in the Creditors Book, and from that day forward the Creditor looks upon this his Debtors friend, as now by his own voluntary engagement become his Debtor, and never regards his old Debtor more. This is our case, Adam had run us in debt, an infinite debt, which neither he nor we are able to pay; A Writ of Vengeance was out, mankind ready to be arrested and bound in Chains, and thrown into an everlasting prison, from whence he should have been sure never to come out, till he had paid the utermost farthing, which he could never have done with all the friends and estate he could have made: Jesus Christ seeing some of his elected friends that his Father had given him, having their names in the Writ, steps in and says, Father, these are my friends, Isa. 63.8. Surely they are my people, children that will not lie, so he was their Saviour) I will undertake their debt upon me, charge it upon my score, I will pay every farthing, if thou pleasest to accept it, it shall be paid at such a time, (Gal. 4.4. When the fullness of time was come, God sent forth his Son, made of a woman, made under the Law, to redeem them that were under the Law, that we might receive the Adoption of sons.) The Father accepts this tender: therefore he is styled, God's beloved Son, in whom he is well pleased. The word is [in whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] An emphatical word, which generally signifies to love, but more specially, and properly, it signifies to love something by adhering to it with the mind and heart, and so to be content, and fully satisfied with it, that one desires nothing else. Me thinks I cannot but observe three things in it. 1. God signifies by it that he is pleased with him, and with his tender: As if we should say, I like that well. 2. God signifies by it, that he is fully content with him, so that he desires nothing else: As if we should say, I desire no better security than his. 3. God doth signify by it, that he will trust to it: As it we should say, in such a case to a surety, Well then, I will no more look after my Debtor, now I will trust to you only. So upon Christ's offer, saith God, I like thy tender as sufficient, and am so fully content with it, that I desire no more, but now I shall wholly trust to thee for all. Now God repeateth these words in the Gospel at Christ's Baptism, and at Christ's Transfiguration, Matth 3. Mat. 17. And to what purpose? but to witness to the world, as that he was well pleased with Christ as his Son, that in heaven, his work was to delight in his Son; and he did so delight in him, that he desireth no other pleasure than the company and beholding of his Son, (which puts me in mind of a sweet notion of Master rutherford's, that God spent all his time from Eternity, till the Creation of the World, in delighting himself in Christ.) But I say, as it doth signify that, and so set out the infinite love of the Father, that he would be pleased to part with such a darling of glory for us: as also in this it sets out the Father's love, that he should send to look after inglorious wretches, when he needed not our companies; for he had pleasure and delight enough in the company of his Eternal Son; whose company did so content him, that he desired nothing else for himself. So I also think, that God by his twice repeating of it, after Christ came, would have us understand, that God was well pleased with him as our Surety, 
Heb. 7.22. Christ is called our Surety.  with what payment he should make, etc. But now, in regard it was in time, that Christ came in the fullness time (saith the Apostle) Gal. 4.4. How did the Lord Jesus make our payment sure? I answer, By engaging his word. God the Father had nothing but the Lord Jesus Christ's word, for the payment of all the Elects debts, not from eternity, till Christ came and made payment, according to his engagement. Now thus hath the Lord Jesus Christ raised us out of our lost condition, by engaging his word, and entering into a Covenant.  
2. He did it Assumptione carnis, By assuming of our flesh. He made a Covenant with his Father for us from all Eternity. But he took out this Bond in time, canceling it with his own blood: Therefore saith the Apostle, Galatians Chapt. 4. Verse 4. God in the fullness of time, sent forth his Son made of a Woman, born under the Law, to Redeem those that were under the Law, that they might receive the adoption of sons. He could Covenant for us as God, but he must die for us as man: In the fullness therefore of time, he bowed the heavens, and came down, and took upon him our flesh, not changing the Godhead into flesh, neither confounding the substances, nor the Natures, but personally uniting of them, that the two Natures became one Person, and so he became a Saviour fit to raise us. Now to him that raised, this was necessary, 1. That justice might be done. It had been no justice in God to have charged the guilt of one Nature upon another. God's ways appear equal in charging the guilt upon the guilty, Ez. 18.3. Forasmuch then as the children [whom he came to redeem] were partakers of flesh and blood: he also took part with them, that through death he might destroy him that had the power of death, even the Devil. Heb. 2.14. and ver. 17. In all things it behoved him to be made like to his brethren, and why, ver. 16. He had taken upon him the seed of Abraham [that is, the guilt of the seed of Abraham to satisfy for them.] 2. It was requisite, That he might be a faithful Highpriest, faithful to his word. You shall observe it, that Christ gives it as a great reason of his condescensions, and actions of Grace; That all righteousness may be fulfilled, and that it might be fulfilled which was spoken by the Prophet, etc. Christ is tender of his Father's Truth: Now God had said, that the woman's seed should bruise the serpent's head Gen. 13 ver. 15. And though by Abraham's seed was spiritually meant Christ, Gal. 3.15, 16. to whom the Promises were made, yet the Promises had not been fulfilled if that Christ had not also been Abraham's seed, and therefore Heb. 3.17. one reason is given why the Lord Jesus became man, and took part of flesh and blood with us, that he might be a faithful Highpriest. 3. It was requisite that he should thus raise us, that he might fulfil the Law for us. Now the Law was to be fulfilled two ways, 1. Actively. 2. Passively. Neither could have been done without the Assumption of our flesh. There is not such a contradiction between the Covenant of Grace, and the Covenant of Works, as some ignorant Libertines would this day make: God gave a Law, and his Covenant was, do this and live; this is that which we call the Covenant of Works, man could not do it. What is God's mind altered now? no such matter, God says, Do this and live still, and if you do not this you shall die. It was written long since that time, Deut. 27. ver. 26. Cursed be he that confirmeth not all the words of this Law to do them. And all the people must say Amen to it now as well as they did then. But herein is the Covenant of Grace more favourable: The Covenant of Works says, thou shalt personally do them or die; The Covenant of Grace says, thou shalt do it, or get Christ to do it for thee▪ the Covenant of Works says, I will take no bail; no surety, do it or die: Durus est hic sermo; an hard saying, who can hear it? The Covenant of Grace saith, Get me Christ's Bail, and I will acquit thee, if thou believest in him. Therefore saith the Apostle, Gal. 3.10, 11. As many as are of the works of the Law, that look to be justified by their own works, by their own righteousness in fulfilling the Law, are under the curse: for it is written, Cursed is every one that continues not in all things which are written in the Law to do them. Look to it, (saith the Apostle) if you look to be justified by obeying the Law in your own persons, take my word for it, you have an hard task. But verse 13. Christ hath redeemed us from the curse of the Law. But how was that? it follows in the next words. Being made a curse for us, ver. 14. That the blessing of Abraham might come on the Gentiles through.▪ Jesus Christ. He was to fulfil the Law Actively, that he might fulfil what we through the weakness of the flesh could not, and in regard that he was to fulfil it for us, it was requisite he should have our nature; and as he was to fulfil the Law Actively, so in regard that his Elect by their past Transgressions had broken the Law of God, Adam for himself and all his posterity, and the body of death which (he knew) was to remain after sanctification in his Elect ones, would lay them open to hell, He also was to fulfil the Law Passively for us; therefore saith the Apostle, He hath redeemed us from the curse of the Law. Now he tells you how that was verse 13. by being made a curse for us, as it is written, Cursed is every one that hangs upon a tree. Now he could not have been in capacity of being subject to the curse of the Law, by hanging upon the tree for us, unless he had taken upon him our flesh. Nay, yet a  
Fourth Reason may be given, why it was necessary that Jesus Christ should raise up his redeemed one's by the assuming their flesh. viz. That he might be a merciful Highpriest. It is the Reason that the Apostle gives, Hebr. 2. verse 17. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful Highpriest in all things pertaining to God, to make reconciliation for the sins of the people; for in that he himself suffered being tempted, he is able to secure them that are tempted. I shall add nothing to it. Thus he raised us by Assuming of our flesh, which in order to our raising it was necessary for him to do.  
3. He raised us Passione, by his precious death upon the Cross; his falling was our rising, his life our death The chastisement of our peace was upon him, and by his stripes we are healed. His own blood was the balm from Gilead, as well as himself the Physician there. Now in order to the raising of his Elect ones, it was requisite that he should die. 1. That he might satisfy. 2. That he might conquer. 1. That he might satisfy and purchase Remission. He that will redeem any slave out of Captivity must pay the sum of Redemption-money required. Now Death was that which could alone satisfy for the redeemed ones. It was the Lords first Law, In the day that thou eatest thereof thou shalt surely die, temporally, and eternally. Now a death must be paid, or justice is not satisfied, therefore saith the Apostle, Heb. 9.22. Without blood there is no remission: he therefore, died for our sins saith the Apostle, he was our sacrifice, 1 Cor. 4.7. And he is no sacrifice till slain. This was typified by the slaying of beasts for sacrifices in the old Law, which God required of all those that would obtain pardon. And in regard that man had deserved hell as well as death, Christ by dying that he might raise us, and and make the face of God again to shine upon us, was content to suffer the withdrawings of his Father's love, and to feel as it were the pains of hell to raise us to the joys of heaven.  
Secondly, as it was necessary in order to our raising, that Christ should die, to the intent that he should satisfy for us, so it was also necessary that he should die, that he might conquer for us. This the Apostle fully expresseth, Heb. 2.14, 15. Forasmuch as the children are partakers of flesh and blood, he also himself took part of the same, that through death he might destroy him that hath the power of death, even the Devil, and deliver them, who through fear of death, were all their life-time subject to bondage. Christ was to lead Captivity captive, to take away death's sting, and hell's victory, which he could not have done without wrestling with death himself; had he not been deaths captive, he had never been deaths conqueror. He raised us by dying for us.  
4. He hath raised us, Resurrectione, by rising again from the dead, therefore saith the Apostle, Rom. 4.25. He was delivered to death for our offences, and risen again for our justification. Now his Resurrection had and hath an influence upon raising his Elect ones, 1. By witnessing to them Christ's conquest for them, and therefore the Apostle makes the work of satisfaction for us to be proper to his death, and the work of our justification he appropriates to his Resurrection, Rom. 4.25. When he died, he went down that he might conquer; but it was his coming up out of the grave that witnessed his conquest over death and hell. It was in that day that this Song was sung, O death, where is thy sting! O hell, where is thy victory! When the Prisoner is freed, it is a sign the debt is paid or the Gaoler beaten: It was a sign of both in Christ, as that the debt was paid due to his Father's justice, so also that death and hell were beaten. 2. Christ's Resurrection had an influence upon our raising, by quickening us, Col. 2.12. Buried with him in Baptism, wherein you are also risen with him through the faith of the operation of God, who hath raised him from the dead. And being dead in your sins hath he quickened, together with him, etc. & Col. 3 1. If then ye be risen with Christ, seek those things which are above: and ver. 2. Set your affections on things which are above, etc. We are risen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him, and this should quicken us, and strength derived from Christ's Resurrection by faith, doth quicken the Saints of God, to live to God, as becomes the redeemed one's of the lord— 3. It hath an influence upon our raising, by being a pledge to us of our own rising unto everlasting glory, to live with that Christ who was dead, and is alive again. This the Apostle fully proves in that fifteenth Chapter of the first Epistle of St. Paul to the Corinthians, from the thirteenth Verse to the five and twentieth. Now I take by raising [I raised thee] not only to be understoed of the work of Redemption, but also all the privileges that from that work of Redemption flow out of course to the servants of God, being but as several steps from one of which to another the Saint is raised, till he be got to the top stair of glory. Christ hath raised us by his own rising from the pit of the grave.  
5. He hath raised us by his Ascension, and sitting at the right hand of his Father. Now Christ's Ascension, and sitting at the right hand of the Father, hath an influence upon our raising, these ways.— 1. In going before he provides a place for us. Take this out of his own mouth, John 14.2. I go to prepare a place for you. And if I go, and prepare a place for you, I will come again, and receive you unto myself, that where I am there you may be also. Christ is now preparing Mansions for his redeemed one's; for in his Father's house are many Mansions: never a Saint of his shall want a seat, or a room in glory.— 2. In going he hath raised us in being our Way. He being ascended and with the Father, we have through him a way unto the Father, John 14. verse 6. I am the way; he was the way by which the Father came to us; he communicated himself unto us, in, and by, and through the Lord Jesus Christ; and he is our way by which we go to God, whatsoever we ask in his Name, if we believe we shall receive it, we shall receive it. The Saint could not pray with comfort, if he did not remember that Rev. 13.8. There is an Angel that stands before the Throne, to whom much Incense is given, to offer up the prayers of his people unto God. But knowing we have a friend in the Court, we offer up our prayers with boldness, and a great confidence in his goodness.— 3. His Ascension hath an influence upon our raising, in that we know now we have an Advocate with the Father, even Christ. Alas, with what comfort can the child of God, whose conscience the Lord hath awakened to consider his daily sins and corruptions, think upon God, or look up unto God, if he did not know Christ were with him? But now, that Christ is with his Father, we know, 1 Joh. 2.1. That if any man sin we have an Advocate with the Father, even Christ the righteous. Hebr. 7.25. He is therefore able to save them to the utmost that come unto God through him; because he ever liveth to make Intercession for them, Rom. 8 27. yea and verse 34. Now, Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand, who also maketh Intercession for us. Observe there how the Apostle gives Christ ascension and sittting at the hand of God, as the proximate cause of our Intercessor: his Death and Resurrection made him not our Intercessor, his Death made him our Saviour, his Resurrection our Conqueror, but his Ascension and sitting at the right hand of God, hath ultimately made him in a capacity to be our Advocate, and Intercessor: Thus he hath raised us by Ascension.— Yea, 4. His Ascension and sitting at the right hand of the Father, hath an influence upon our raising▪ in that now from thence he giveth gifts unto men, Ephes. 4.8. When he ascended up on high, he led Captivity Captive, and gave gifts unto men. The Psalmist, Psalm 68.18. (from whence that passage is taken) saith he received gifts for men, he received them from his Father. Now saith the Apostle, when he led Captivity Captive, he distributed these to men: As Conquerors use when they have taken the spoil, to deal it out in gifts. What gifts? The Apostle expounds it in part ver. 11. He gave some to be Apostles, and some Prophets, and some Evangelists. In short, I take to be meant by it, all the gifts of God's Spirit, whether of common, or special grace, whether external or internal, gifts for the benefit of the Church, and gifts for the benefit of our souls: Nay the descending of the Spirit was a fruit of Christ's Ascension. See it, Joh. 14.16. & John 16.7. I tell you the truth, it is expedient for you that I go away; for if I go not away the comforter will not come unto you; but if I depart I will send him unto you. Now it is plain, that the internal gifts of the Spirit, and works of it, are fruits of Christ's Ascension as well as the more common and external gifts, given in the days of Pentecost, from the 14. of Joh. ver. 16. where Christ promiseth them that the comforter which upon his departure he would send to them should abide with them for ever.  
And thus I have showed you now, what course the Lord Jesus Christ hath taken to raise his redeemed ones, that had lost all their life, and strength, and comfort in Adam, out of this their lost condition: thus he did it meritoriously. These were his acts for us. But now to what purpose is all this for any soul's wounds, that there is Balm in Gilead, that there is a Physician there, without the Balm be applied to its soul?  
6. Lastly therefore, as Christ hath meritoriously thus raised the whole number of the Elect ones; so he Particularly, and Actually raiseth each one of those whom he hath purchased by his blood, by applying himself unto each of their souls. Now for the manner of this Application, the blessed Apostle describes it, Rom. 8.30. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified: under Predestination is included Redemption, and Sanctification under Justification. Now therefore a little to open this mystery of our Redemption, in the Application of it to the souls of them that shall be saved. You have seen how there came to be Balm in Gilead, and that there is a fullness and sufficiency in Christ. Now what doth the poor Electone want that it hath lost in Adam? I conceive three things, 1. Life. 2. Strength. 3. Light. 1. Life. It is a damned Creature in Adam, it wants a way of salvation, a pardon for its sins, a righteousness to appear in the sight of God. 2. Adam hath left it a weak creature, not able to do any thing that is good; no not so much as to think a good thought: it wants a strength to Act in, so as to please God. 3. Adam hath left it a comfortless creature, without any light of God's countenance shining upon it. Now all these are purchased. The first of them is necessary, to give the first being to a Saint. The second is necessary, to preserve the Christians being. The third, ad bene esse, for the comfortable being of all. Christ is all to the Child of of God, Psalm 27. verse 1. But how doth Christ apply these to the souls of his redeemed ones? 1. Saith the Apostle, He calls them. We say that in effectual calling, which is when God joins the  power of his Spirit, with the outward preaching of the Word, God doth these three things. 1. Convince the soul of his elect vessel, (that is a child of wrath by Nature as well as others, Ephes. 2.3.) what a condition it is in by reason of its Original, and its Actual sins. 2. Humble the soul for its sins, and discover unto the soul the insufficiency of all its own righteousness, that it is undone in its sins, and undone in its righteousness: and thirdly, he says to the soul, Yet there is hope, look up to me and live; I am as the brazen Serpent, only look up, and thou shalt live. And that the soul may be able to look up with a true eye, Christ gives faith to the soul, to behold him, come unto him, and to receive him by a true resting, and relying upon his Merits for salvation. 2. And having thus Called the soul, he than justifies it: He hath in his Decree justified it from eternity; he hath meritoriously justified it by his Death upon the Cross; but now he doth actually and formally justify it. 1. By pardoning its sins, and acquitting the soul from the obligation it till now lay under to death, and forgetting the injury done to himself by any of its sins. 2. By imputing the Righteousness of Jesus Christ, to the soul; by which it appears, the sinner is pardoned, not without a satisfaction first given to Justice. 3. By accepting graciously the soul thus justified as perfectly righteous for the Lord Jesus Christ's sake, as if it had never sinned. And the work of true faith in this Justification, is to lay hold upon it. And thus now, Christ applies the merits of his Death to the soul, in conveying life and pardon to it: thus he raiseth it, saying to it in its blood, live. But this is not all.  
2. The soul is weak, and is not able to live an hour of itself; Christ therefore in the next place, in order to its more perfect raising, sanctifies the soul: which implieth two things. 1. He gives unto the soul new principles of grace, 2. He gives the soul power to act these principles, for as (except from him) we have nothing, so without him we can do nothing, Joh. 15.5. Which power being given the soul from above, the soul is raised, and becomes strong in the strength of Christ, and sets upon works, 1. Of Mortification, to subdue the strong holds of Satan, viz. the remainder of corruption in the soul. 2. Of Vivification, setting upon such Duties as God hath required of his redeemed ones, being exercises of the grace which they have received from the Lord Jesus Christ; he gives the soul power to live upon faith, to love, to desire him, to delight in him, to do, and to suffer for him, to be content with him, etc.  
Yea, and thirdly, In his due time he raises the soul to a comfortable life, in giving it the sense of his love, a persuasion of its Union with the Lord Jesus Christ, peace in the inward man, thining upon it with the light of his Countenance, which is better to it than thousands of Gold and Silver. This I say he does in his due time, not to all, nor continuing it constantly to any, but according to his good pleasure; thus making known to it the Redemption he hath purchased for it, and the Justification of its soul which is passed in heaven before.  
4. And lastly, in his due time he will yet further raise the soul, by taking it to himself, and glorifying it with himself for ever. He will come again on purpose to raise the souls of his redeemed one's from the dust, and to take them up to himself in glory, that where he is there they may be also, John 16. verse 3. Thus Christ hath meritoriously raised all his redeemed one's; and will apply their Redemption with the fruits of it to them in his due time; applying life to them by Vocation, and Justification, strength to them by Sanctification, light and comfort to them by shining with the Light of his Countenance upon them, and finally giving them Glorification; he shall then perfect his work of raising us, and we shall live with him in the Highest Heavens for ever. I have now done with the Doctrinal part, so fare as to show you, 1. That it is Christ that raiseth his Elect ones. 1. He is designed. 2. He can do it. 3. He only can. 4. He hath done it meritoriously for all. 5. He hath done it actually and formally for some, and will do it for the rest. And so fare as to show you the manner how he did it, and doth it; both in respect of his own acts, in relation to the fitting himself for the work, and in respect of his application of it to the souls of his servants. If now you ask me the Reasons, why, and to what end he did it? for the reasons of the particular Propositions, I have given you them before. Now for Reasons in the General, I shall give you them in two words.  
1. The moving cause was his own grace, because he would.  
2. The final cause was his own glory.  
1. The moving cause and reason, was his own grace and goodness. This is the reason of all God's acts of grace towards the Creature, whether Election, or Redemption, or Vocation, or Justification, or Sanctification, or Glorification, the sole cause was in himself, because he loved us, and delighted in us, for his own Names sake, etc. Isa. 43.25. Deut. 7.7. Hos. 14.4. His own will was all the reason, he did it freely, we buy without money, or moneyworth. Isa▪ 55.1, 2.  
2. If you ask to what end he did it, It was his own glory; that he might get himself glory from poor dust and ashes, that little thank him for all this mercy declared to their souls. He Predestinated, Redeemed, and Adopted us, merely to the praise of the glory of his grace, Ephes. 1. verse 6. The end which he aimed at in Calling us was his glory, Rom. 9.23, 24, 25, 26. If you ask me, why God that could as well have been glorified in the damnation of poor wretches, would choose rather to be glorified in their salvation, and bringing them to life; I must run back again, to the Fountain again, merely because so it pleased him, because it was his will: There we must rest. I shall now proceed to the Application of this mysterious, sweet and precious Doctrine; and it might be applied several ways: But I shall only apply the consideration of it, as offering you ground and matter, First, of Humiliation. Secondly, of Instruction. Thirdly, of Examination. Fourthly, of Exhortation. Fiftly, of Consolation.  
First of all for Humiliation. Use 1 Hark Christians, is it so, that thou wert so lost and undone, that none but Jesus Christ could raise thee, and he hath done it when none else could, and will raise thee higher yet: and this he could not have done without taking thy flesh, dying upon the Cross, suffering the bitterness of his Father's wrath? consider then, what cause thou hast to be humbled for thy sins. 1. Considering that these were they put Christ to death. 2 that by these, since that time thou hast crucified the Lord of life. 1. Consider that thy sins were those that put Christ to death, Rom. 4.25. He was delivered to death for our sins. Me thinks every one when they hear of Christ's Agony and bloody Sweat, of his Whip, Buffet, of his bitter Sufferings, etc. should be ready to cry out with Pilate, Quid mali fecit? What evil (I pray) hath he done? Ah none Christian, it was to raise thee; thou wert dead, lost, undone, he died to raise thee; thou stolest the fruit, he climbed the tree; thou enjoyedst the sweetness of sinning, and he for that was acquainted with the bitterness of suffering; He bore thy iniquity, even thine and mine too, if we be elected. Certainly, it was a great grief of heart to David, to remember that he had an hand in the blood of Uriah; that was surely the great transgression that he complained of; to be sure, that heart-troubling sin, for which he puts up that particular Petition, Deliver me from blood-guiltiness, O God: And questionless it was no small Trouble of Spirit to Paul, afterwards to consider, that he was one of them that were consenting to Stephen's death, Acts 7.59, 60. Chap. 8. verse 1. he afterwards repeats it with shame, I was a persecuter. Christian, here is one murdered by cruel hands, not an Uriah, not a Stephen; but he that is worth ten thousand of these; not an Abel, (yet his blood troubled Cain all his life time) but one, whose blood cries for better things than the blood of Abel did; here's the Lamb of God slain, slain by thy hands, he was bruised for thine iniquities, and his soul was made an Offering for thy sins. Is it nothing to thee, O Christian! when Pilate was but about to condemn him, his wife came startled in, and cries, Have nothing to do with that just man; and when Stephen charged the Jews, Acts 7.52. for being the betrayers and murderers of the Lord Jesus, they apprehended it as a thing so heinous, that they would not endure him beyond that word, but were cut to the heart, and gnashed upon him with their teeth. verse 54. Christians, there is none of you here, but your sins were the betrayers and murtheres of the Lord Jesus, that Christ that had such eternal, sure and unchangeable thoughts of love to your souls. Ah! how great were those sins which could not be remitted without the blood of the immaculate Lamb of God? Me thinks every one of you should sit down and say, Ah Lord, that ever I should be such a wretch, so fare to provoke the fire of thy wrath, that nothing could quench it but the blood of thy Son, that I should throw myself so deep into Hell, that nothing could raise me but the bloodshedding of the dear Son of God's love. You have had to do with that just man, Christians, not to do with condemning him, but even with the vildest acts of Barbarism were done unto him; your hypocrisy was the kiss that betrayed him; the sins of your hands and feet were the nails that fastened his hands and feet to the Cross; the sins of your body were the Spears that pierced his sacred side; the sins of your souls were they that made his soul heavy to the death, that caused the with-drawing of his Father's love from him, and made him in the heaviness of his panged soul to cry out. My God, my God, why hast thou forsaken me? O sit down, go alone, weep, and weep bitterly for him whom you have pierced; for those stripes by which you are healed.  
2. But secondly, (if any thing will move your souls to make your head a Fountain of water, and your eyes Rivers of tears.) Consider, That this Christ you have crucified, even since his death upon the Cross for you. When the Apostle St. Peter Acts ●. had made a long Sermon of Christ's love, showing the Auditors, what Christ had done, and what he was, he summeth up all, verse 36. God hath made that same Jesus, (whom ye have crucified) both Lord and Christ. Now saith the Text, verse 37. When they heard this, viz. (that they had crucified this Christ) they were pricked at the heart. This Christ (my beloved) whom you have crucified, by your youth sins, and life sins, this was he that was crucified for you. O be pricked at the hearts at this saying. Was it not enough that he once was pierced, scoffed, wounded, crucified for you, but must you again crucify him? and which of you do it not daily? Causinus tells us a story of Clodoveyus one of the Kings of France, that when he was converted from Paganism to Christianity, while Remigius the Bishop was reading in the Gospel concerning the Passion of our Saviour, and the abuses he suffered from Judas, and the rest of the Jews, he broke out into these words; If I had been there with my Frenchmen, I would have cut all their throats; In the mean time, not considering that by his daily sins he did as much as they had done. Which of us is not condemning the crucifiers of Christ for their cruelty, and in the mean time we condemn not ourselves, who by our daily sins make him to bleed again afresh? Ah, let us judge ourselves, and sit down and mourn; we are they that have added to Christ's bonds, that have increased his wounds, and the pangs of his grieved soul, (which is now glorified) with our renewing lusts and corruptions: I shall conclude this use with a prayer, that God would fulfil to all our souls, that gracious promise, Zach. 12.10. That he would pour out the spirit of grace and of supplications upon us, and make us to look upon him whom we have pierced, and do pierce daily, and mourn as a man mourns for his only Son. And be in bitterness for him, as one that is in bitterness for his firstborn.  
I pass on to a second way of Application, viz. by way of Instruction. Hath Christ and Christ alone raised us?  
1. Let us hence be instructed, 
Instruction.  How much the Lord Jesus Christ loved us. And here, let my soul be drowned in sweetness, and in sinking cry out, O the depth of unfadomable love! What tongue? what Saint? what Angel can speak out this unspeakable love? Pray, 
Eph. 3.17, 18.  O pray (Christians,) That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, What is the breadth, and length, and depth and height, and to know the love of Christ which passeth knowledge. Is it love in a friend, to pass his word for his friend, arrested, and ready to be haled to gaol, and to take the debt upon himself? and is it no love in Christ? yea is it not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the unspeakable of loves, for Jesus Christ, when a writ of eternal vengeance was Ready to issue out against you, to be your surety and bear the blow off, to the breaking of his own arms? Was it love in the Roman to personate his friend, and upon the Scaffold, and after to suffer for him, and is it not infinite love, for Jesus Christ to take the rags of your flesh upon him, and indeed to die a death upon the cross for you? for you (dear friends) for you he was smitten, despised, rejected of men, he died to make you live, he was content to fall, so you might rise. Let your thoughts sink in this ocean, and spend your lives in spelling the letters of love that must be joined in this one word, or sentence [I Raised thee]  
From hence (Secondly) be Instructed, What a perfect Saviour the Lord jesus Christ is, he leaves nothing for thee to do but to thank him: he makes the plaster and lays it on; he trod the Winepress alone, and there is none with him; he hath left thee nothing to do but to believe his last words, All is finished; he conquered sin upon the Cross, and death and hell in the grave. He will have none to be a sharer with him, either in his work of Merit, or Application; get but hands, he will deliver thee thy pardon ready written, granted, sealed; nay he will help thee with hands too, He was made perfect through sufferings, Hebr. 2.10. Heb. 5.9. Being made perfect he became the author of salvation to them that obey him.  
3. From hence (again) be instructed (Christian) What need thou and every poor soul hath of the Lord jesus Christ. Thou wert fallen, and layest as unable to help thyself, as an Infant thrown into an open field: Men and Angels were at their wits ends to answer to this question, How then can any be saved? The Heavens said, Salvation was not in them; and Earth says, Salvation is not in us; nothing but God-man can do this great work. There is no other name but only the Name of jesus, by which thou, or I, or any of the children of men can be saved. If thou hast him, thou hast enough; if thou hast not him, it is not all the righteousness of Saints, and Angels that will make a garment which will not be too short to cover thy nakedness. O cry, Lord give me Christ, Lord give me Christ, or else I die. Think not of thy own merits, thy righteousness is as a menstruous cloth, and as a filthy rag. Christ's Righteousness is sufficient for thee.  
4. Let all the redeemed one's of the Lord be instrushed, How much they own, and shall for ever own to him that is become their Saviour. It is no slight mercy (Sirs) to be saved out of everlasting burn. It is a piece of love, which as we can never comprehend, so we can never walk up to. O let us all say, What shall we render unto the Lord for his mercies? we will take the cup of salvation, and praise the Name of the Lord. You would think you owed a great deal to him, that should exalt you from a Dungeon to a Throne Mephibosheth thought he was mightily honoured to be admitted to eat bread at the King's Table: How much? Ah! How much, Christians. is every of your souls indebted to the Lord Jesus Christ, who remembered you in your low estate? For his mercy endureth for ever. But I pass on further.  
From hence may every one try himself, Use. 3 whether he be raised out of that lost, undone condition wherein he was by Nature. I have spoke to this in the former Doctrine, but because I here meet it so fit again, take two Notes of Trial from this Doctrine: 1. If you be raised, you are raised by Christ's merits. 2. You are raised according to Christ's method.  
1. If you be raised, It is by Christ's merits, all the Abana, and Parphars, of thy own merits would not do it. One drop of that fountain that was set open for judah and jerusalem, for sin, and for uncleanness, is worth all the waters of thine own Damascus. What trusts thou in Christian? Is it what thou hast done? Alas, thou art so far from having any natural strength (as Pelagians and Arminians dream) or any other strength of merits, either of thy own, or thy friends, (which Papists dream of) that if all the Saints in the earth, and all the Angels of heaven, could unite their forces in one arm, and to one act, they could as little have lifted thee up out of the pit into which thou wert fallen, as thou couldst lift up an house with the palm of thy hand if it were fallen down. It was only this mighty one, this Prince of glory, this King of power that could do it. Say therefore as they say that great Papist concluded, Tutissimum est Christi meritis confidere, it is most safe only to rest upon him, believe it, all other trusts are as the bruised Reed of Egypt, and as the broken staff of Assyria, which if thou trusteth too, they run into thy hand, and pierce thee, they will cause thee to fall many strides short of heaven, when they have carried thee to their furthest, their Nil ultra. O trust not in them, if there be all thy confidence, thou art not yet raised.  
2. If Christ hath raised you, it hath been in his method of Application. Christ saves none but whom he sanctifies, and sanctifies none but whom he justifies, and justifieth none but whom he calls; Some men are justified they think, but they know not which way, and they shall be saved I know not which way too. Christian, thou wert lost and undone, thou wert in Adam's loins as well as any, thou hadst an adventure in his ship as well as any, the ship was wracked. Did the Lord ever call thee? Didst thou ever yet find a powerful work of God's spirit (joined with the word) upon thy heart? Did the Lord ever make thee in any measure to see thy lost condition? Did the Lord ever yet bid thee (when thou sawest thyself lost, and wert confounded in thy own insufficiency) look upon Jesus Christ and live? Was sin ever yet a sting to thy soul? if not, I doubt (yea I am out of doubt) Christ was never a true comfort to thee. Christ was lift up as the brazen serpent; now for whom was that lift up, but for those that felt the smart of the fiery serpent? and no way else be cured. Again, Christ sancrifies before he glorifies, he hath ordained us to good works, and then to obtain everlasting life (though not for them) this is Christ's method of raising. Dost thou look to be saved? Art thou sanctified Christian? Is thy heart changed, and thy tongue changed? Believe it, no unclean thing shall ever enter into the new Jerusalem. Christ useth to raise to holiness, before he raiseth to happiness. But I have in the former Doctrine spoke so fully to this work of Examination, in relation to this thing (of so great a concernment to every soul as nothing can be more) that I shall now add no more, but pass on.  
This Doctrine may in the fourth place be applied by way of Exhortation: Use 4 1. To those that yet have no part at all in the Lord Jesus Christ. 2. To those that through free grace have an interest in this Saviour, and have been raised by him.— 1. Is there any poor soul here, that is to this day so miserable as that it hath no portion in the Lord Jesus Christ? Now I beseech you as an Ambassador of the Lord Jesus Christ, as in Christ's stead, I beseech you get an interest in him. You have heard, he is he whom the Lord hath ordained to be the Saviour of the world; he is the mighty one, upon whom help was laid, yea the only mighty one upon whom help could be laid: O then, above all things, look for a portion in him in whom alone you can be rich. Wouldst thou be saved? This all desire; Glory and happiness are fine things, Omnibus in voto, every man would die the death of the Righteous, and have his later end like his; Wouldst thou go to Heaven Christian? he is the way: Wouldst thou live? he is the life, yea, he, and none but he. Be assured, thou art now a child of wrath, and there is but an hair's breadth betwixt thee and hell; thou art wounded, past the cure of the whole Creation, lo here is balm in Gilead: If thou wilt inquire, inquire, return, come. Were there a poor wretch sick of an incurable disease to ordinary Physicians and Chirurgeons, and some rare one should come to the Town, that alone had found out the mystery in the Art of curing that very trouble, he should be thronged with Patients: How is it that Christ hath no more practise? he that is the great Physician, that all the creatures are Physicians of no value to him? Alas, the reason is too perspicuous; men are sensible of their bodily troubles, but their soul-troubles are not felt by them. To direct thee a little to him; wert thou sick of such a disease, and hadst heard of so rare a Physician, what wouldst thou ask? 1. How shall I speak with him? 2. What must I give him? 3. How must I apply his physic? 4. What Rules of diet or walking, etc. must I observe? 1. Dost thou ask how thou shalt speak with the Lord Jesus Christ, to lay open thy soul's wounds unto him? And where doth he exhibit his balm? I answer to thee: The word is near thee, even in thy mouth, it is the word of faith which we preach. Behold, Christ keeps open shop: Wisdom cries and Understanding puts forth her voice, she standeth in the top of the high Places, by the way in the places of the paths. She cries at the gates, at the entering in of the doors. Unto you (O men) she calls, and her voice is to the sons of men. O ye simple understand wisdom, and ye fools be of an understanding heart, Prov. 8. ver. 1, 2, 3, 4, 5. The Lord Christ keeps open shop in every place. We as the Ambassadors of the Lord Jesus Christ, entreat you to be reconciled to God. Did ever such natural balm go on begging? The word is near thee, there Christ offers himself. Dost thou ask what is his price: 2. He offers it freely. Hear the Market proclaimed, and the price set, Isa. 55.1, 2. Ho every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy, and eat, wine and milk without money, and without price. This is the condition, bring nothing; the way to have thy sack filled as full as thou canst carry it, is to bring it empty: Only come, and live, look up, and be healed; was there ever so cheap a Market, of so rich commodities? Christian, poor Christian, wert thou but sensible of thy soul's wants, thou wouldst give as many thousand worlds (if thou hadst them, and they could be given) as there are grains of dust upon the face of the earth, to have a portion in the Lord Jesus Christ. Imagine but what a poor damned wretch would give to have but so much liberty, as to cast up a long look to Heaven; what a comfort it would be to them, if the light of the Gospel might but shine into hell a few days? And is mercy offered freely? mayest thou be saved if thy own cursed will were not in the way? Ah (Christian) turn, turn, why should thy soul die, when there is balm in Gilead, and so glorious a Physician there? Dost thou ask how must I apply his blood? 3. I answer, only by Faith. God so loved the world (saith the Apostle) that whosoever believeth in him should not perish but have everlasting life: Nay to speak lower yet, on thy part is only required a seeking of Christ's face. Thus saith the Lord, seek my face and live. The truth of it is, as the merit was Christ's, so the Application is his too; Faith is required, but it is a gift infused, it is the gift of God: Indeed it is an act too, but as so, it is God's gift, I mean the strength by which thou must act, He is the Author and finisher of our faith (saith the Apostle to the Hebrews.) O therefore cry, cry mightily unto God (he will help thee do this too.) Go alone and wrestle with God, and take no answer without Christ, cry, and take no denial, like the blind man, that when the Disciples discouraged him, and Christ seemed to slight him, cried yet the more earnestly, till the Lord said, What wilt thou? And he answered, Lord that I might receive my sight. Go thou and do likewise, beg, Lord, that I might be washed with thy blood; Lord, that my sins might be pardoned; though thou meetest with discouragements, and thou thinkest that thou art one that art a dog, to whom the children's bread must not be given, yet leave not, beg again but for a crumb of mercy, a drop of blood, verily thou shalt not go away without comfort. 4. There is but one Querie more. What Rules must I observe in the using of his physic: To this Christ hath shaped an answer for me, Go thy way, sinne no more, lest a worse thing befall thee. Thou must take heed that thou dost not return again with the dog to the vomit, and the swine to the wallowing in the mire. He that is borne of God sinneth not, says the Apostle, not constantly, nor wilfully, but weakly. This for direction: And remember this last, which I shall conclude with that of the Prophet, Ez. 18.24. If the Righteous man turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? all his righteousness that he hath done shall not be mentioned, in his trespass that he hath trespassed, and in his sin that he hath sinned, shall he die, saith the Lord. Shall I need add any thing for motive? I should think not, but only call upon you to get eyes to see your sad and undone condition in which you are. It is no wonder that you should say, we have need of nothing, when you think you are rich. Get but a true understanding, 1. Of your own vile and undone condition, what an hell you carry about with you. 2. What an hell you tread over every day, and it will be enough to prick on your souls to seek a portion in the Lord Jesus Christ: especially, if ye well consider (what I have sufficiently proved to you) that it is impossible that in Heaven and earth there should be found any way of salvation for your poor souls but in himself. Now the Lord work these things upon your hearts. 2. Give me leave now to speak a word of Exhortation to you my Brethren, to whom the Lord hath of his free grace given a portion in the Lord Jesus Christ, and you are become his raised, redeemed one's. The duty which I shall in general press upon you, is thankfulness. O give thanks unto the Lord, he remembered you in your low estate, for his mercy endureth for ever. O what shall ye render? Christians, what can ye render to the Lord for this mercy? For Motives, Consider but every word of the Text apart, and methinks it should be Motive enough to prevail with those that have any thing tasted of this heavenly gift.  
First [1] To open this word a little, and show you what there is in it to melt your hearts into obedience. 1. I that was infinitely above thee. Christ was the brightness of his Father's Image, God blest for ever, even from all Eternity. He was from Eternity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the unicè dilectus, the only beloved of his Father, in whom his Father took infinite delight; he was the Prince of glory, God blest for ever. Now for an Eternal God to stoop to a poor worm: O mercy! for a King to visit an Hospital, to come with his own hands and dress the putrified wounds of his meanest subject, it is a condescension scarce found amongst the sons of men, and yet if you could find it, it should come infinitely short of this condescension. 2. I that did not at all need thee. The Lord stood not in need of a worm, the Father was pleased with the Son from all Eternity, and taken up with delighting himself in him, and the Son was again pleased with the Father. They had an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a selfsufficiency of glory, and were enough each of them to other; had it not been his bowels of mercy that had yerned towards thee for thy good, he had never been moved towards thee from any other principle. 3. I whom thou hadst offended. Greater love than this is not found amongst men, than for one to die for his friend, yet greater love than this hath Christ shown, that he died for his enemy, Rom. 5.8. Scarcely for a righteous man will one die, yet peradventure for a good man some will dare to die. But God commendeth his love to us-ward, in that while we were yet sinners, Christ died for us. O love! infinite! unfadomable love!  
Secondly, consider the Act with its circumstances. I raised thee, 1. Out of a low condition. What lower than hell? that was thy portion Christian, thou wert a child of wrath by nature even as others: He remembered thee in thy low estate; his mercy endureth for ever. 2. To a glorious condition. It is an estate more glorious than thy natural estate was or could be miserable, to be free men in Jesus Christ, Rom. 6.18. into marvellous light, 1 Pet. 2.9. to to be children, and if children than heirs of God, and joynt-heires with the Lord Jesus Christ, Rom. 8.17. Heirs of salvation, Heb. 1.14. Heirs of the Promises, Heb. 11.9. Heirs of the Kingdom, Jam. 2.5. Ye which in times past were not a people, are now the people of God, you that had not obtained mercy, have now obtained mercy, and are become, 1 Pet. 2.10, 11. A chosen Generation, a royal Priesthood, an holy Nation, a peculiar people: wherefore is it, but that you should show forth the praises of him who hath called you out of darkness into marvellous light? 3. He raised you by his own falling, yes, nothing else could do it; Without blood there had been no remission, Heb 9.22. His own soul must be grieved to the death, that your souls might be comforted; He must be smitten, despised, rejected of men, that the chastisement of your peace might be upon him, and by his stripes you might be healed. Was ever love like his?  
Thirdly, Consider it further, in the object of this Act, I raised thee. 1. Thee, not others; thou, not Angels; Thee, not many other men. 1. Not Angels, yet the Angels were far more glorious creatures, which (if raised) had sinned no more, but spent their time in singing forth his glory, and serving him with cheerful readiness all their days, yet Heb. 2.16. He in no wise took upon him the Nature of Angels, but he took on him the seed of Abraham. 2. If the Lord would have chosen men, might not he have chosen ten thousand more great, more noble, more wise, that in a carnal eye were by Nature cut out far more fit to have made vessels of glory of than thou art? yet the Lord hath passed them by, he hath passed by Eliab and Shammah, that were sons of the same Father with thee, and hath chosen thee that wert the least of all, Ishmael and Esau that were thy elder brethren, and hath chosen thee. 2. Thee, that wert as low as others. Adam left thee as deep in hell as any reprobate there. Lo here, the infiniteness of free grace! Two were in the same house, yea grinding at the same mill of iniquity, and thou art taken, and the other is left; possibly thou wert in thy wildest youth, seeming to ride faster to hell than the other were that were thy brethren, friends and acquaintance, yet the Lord hath raised thee, and let the others lie wallowing in their blood, he hath not said to them, live. 3. Thee, that wert his Enemy. Was ever dying love, yea love in dying extended to an enemy before? You have heard of two stories, one of a Grecian, the other of a Roman pair; Theseus and Pirithous, Pylades and Orestes, that would have died for their friends, each for another, but hath any offered to die for his Enemy? Moses would offer to have his name blotted out for his people, that were God's people, and which he loved, but would Moses have done it for a Philistine? yet this hath Christ done. O love ye the Lord all his Saints! 4. Thee that never asked it. He was found of them that sought it not. Alas, mankind lay as well without a tongue to ask, as an hand to help themselves, and behold, Christ pitied them, and amongst them thee; his love declared from Eternity towards thee, had not so much cause in thee as a poor prayer would have amounted to; he was not moved by thy sighs and tears, but by his own infinite love. 5. Lastly, thee that hast still Rebellion in thee. Christ said within himself, when he died upon the Cross, Now is my heartblood poured out for as vile wretches as any are, and for those that I know will requite my bleeding wounds, my dying love, with new spears and thorns; thus he knew that thou wouldst do in the time of thy unregeneracy, yea and after thou shouldst be called too: Who lives, and sins not? Now Christian, lay these things to thy heart, meditate of, study out this love, and see if thou hast not cause to say, My soul and all that is within me, my tongue and all that is without me, praise the Lord. But, O remember I Christian, Remember!  offering and sacrifice he doth not require, but this he requires, that thou shouldst do his will. O say, Lo I come: I am ready to do it. But more particularly let me point thee out some particular duties, that the Lord requires of thee, in a poor answer to his rich Acts of eternal love.  
First, hath not he thought his glory too dear to lay aside for a while for thee, nor his Word and Truth too dear to pawn for thee, not his blood too dear to spill for thee? hath he valued nothing in comparison of thee? O do thou value nothing in an equal balance with him; be willing to deny thyself for him, who in every thing hath denied himself for thee. Thy Lusts cannot be so pleasing to thee, as Christ's glory was to him; Be content to leave them. Thy Honour cannot be so great as his was, which he left for thee, and became ignoble in our eyes. Surely when we saw him, we esteemed him despised, smitten of God, and afflicted, Isa. 53.4. But it was when he was wounded for our Transgressions, and bruised for our Iniquities, when the chastisement of our peace was upon him, and that by his stripes we might be healed. Thy Riches cannot be greater than his; yet remember him, O remember the grace of our Lord Jesus Christ, who though he was rich, yet for your sake became poor, that you through his Poverty might be made rich, 2 Cor. 7. Thy life cannot be more dear than his; yet he valued not his life for thee, but poured out his blood, his precious blood, upon the Cross, that through his blood thou mightest have remission purchased. Learn hence Christian a lesson of self-denial: Be content to suffer for him, who was content to suffer that he might raise thee; value nothing in comparison of him. This Lesson had Saint Paul learned, Phil. 3. v. 7, 8. What things were gain to me I counted loss for Christ, yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, etc. ver. 10. That I may know him, and the power of his Resurrection, and the fellowship of his sufferings, being made conformable unto his death. Look upon nothing in an equal balance with him, 1 Cor. 2.2. I determined not to know any thing amongst you, save Jesus Christ, and him crucified.  
Secondly, hath Christ entered into a Covenant, and given his word to his Father, and kept his word with his Father for you? O then, learn of him: Vow yourselves to him, and keep the vows of your lips. Say with David, Psal. 116. ver. 16. Ah Lord! truly we are thy servants, we are thy servants, and the sons of thy handmaids, for thou hast loosed our bonds. Say with David, Psal. 40. Mine ears hast thou opened, and bored them. Say, Ah Lord, we come to do thy will. Christ kept his word with his Father for you, Ah, keep your word with him, pay him the vows which you have made.  
Thirdly, Hath Christ to raise you taken upon him your flesh? O then, Take ye upon yourselves his spirit: He hath become for you the child of man, do you become for him the children of God; Be made partakers of the divine Nature, having escaped the corruption that is in the world through lust, 2 Pet. 1.4. Your Nature was full of imperfection and weakness, the divine Nature is full of perfection and glory: He hath raised you, be raised, put off your filthy rags, and put on change of Raiment.  
Fourthly, Hath Christ died that he might raise you from the death of Sin, and from the power of the Second death? O then, die to sin, Col. 3.5. Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry, for which things, etc. The Apostle Saint Paul presseth the great duty of mortification from this very principle, Likewise reckon ye also yourselves to be dead to sin, but alive unto God through Jesus Christ our Lord, Rom. 6.11. and so on, ver. 12, 13. Let not sin therefore reign in your mortal bodies, etc. Ah, throw away the nails that pierced your Christ.  
Fifthly, Did Christ rise from the dead, that he might raise you from the death of sin? O then rise to newness of life. The Apostle Saint Paul presseth this work of Vivification also, from Christ's Resurrection, Rom. 6. ver. 4. We are buried with him by Baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so, we also should walk in newness of life; and so all along that Chapter.  
Sixthly, Hath he ascended that he might raise us? O then let us likewise ascend after him, setting our affections upon things which are above, not upon things which are below. Christ who is our treasure is ascended: Let our hearts also be where our treasure is, Col. 3. ver. 1. If then ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God.  
7. Lastly, Will he yet once again come and raise you by glorification? O then, Let Christ in you be the hopes of glory. Look for him, he is making ready his chariot, He is bowing the Heavens, and coming down, He hath prepared a place for his redeemed ones, and he is coming: Lo, he is coming to take them up into the chambers of glory, that where he is, there they may be also. But to sum up all, let me only add,  
5. A fifth and last use of Consolation, To all the Saints and servants of God, both touching themselves, and touching others. 1. Touching themselves, against their worldly miseries and spirit-feares. 1. Art thou disconsolate (Christian, 
Compl. ) to think what a poor low estate God hath given thee in this world, that thou art poor, despised, rejected? O consider, thou shalt have better in heaven. The Martyrs could be comforted at their bitter breakfast, to think they should have a good supper. There is a room prepared for thee in glory: O be comforted in the hopes of glory. When thou canst say, I have not bread to eat, yet Christ is mine; I have not a foot of land, yet Heaven is mine; I am worth nothing, yet I bless God I have a portion in Jesus Christ; It is enough Christian, it is enough; against thy spirit-fears be comforted. 
2. Compl.  Ah (saith a Christian) my sins my great sins that my youth hath been guilty of make me fear, and sit down in bitterness; yet be comforted, if thou be'st changed: Christ hath raised thee, he paid ransom enough for thee, if thy sins were greater than they are. It was a sad saying to remember, such were some of you: but it was joyful news to consider, But now you are washed, now you are cleansed, 
3. Compl.  etc. But alas (saith the Christian,) I sinne every day, my backslidings are many, I sin in my righteousness, my best duties are sin. Consider Christian, Christ is still raising thee by pleading for thee, it is his work to make intercession for the Saints. 
4. Compl.  But alas (saith the Christian) If God be with me, if Christ be mine, why am I thus? why do I walk heavily? I answer, Because God sees it fit for thee, thou mayst be raised, both meritoriously and actually, though not comfortably and sensibly: God will shine upon thee when he thinks good, the Sun shines where it lists. 
5. Compl.  Ah, But I fear I shall fall away (saith another) I have a base heart full of corruption, etc. Dost thou fear, and why dost thou so sin? Dost thou think Christ hath taken all this pains with thee for nothing? No, no, be assured, as Heaven is purchased for thee, so it shall be given to thee. Christ useth not to do his work by the halves. I have not lost one of them (saith Christ) he knows them by name, they cannot be missing, his work shall not be in vain concerning any one of his chosen ones.  
Secondly, Let Christians from hence be comforted concerning others. 1. Such of their friends as they may sadly fear, have as yet no portion in the Lord Jesus Christ. O pray for them, weep for them, speak to them in the name of the Lord, and yet hope, that though they be not actually raised, yet they may be meritoriously raised: There is many a one that hath a white name in God's Election-booke, and whose name Christ hath engraven upon his hands, that to us is yet a black child of wrath, a stranger to the Covenant of Grace. If their names be there, Christ will in his own time raise him betwixt this and the Judgement day; there is a spare room in Heaven for them. 2. Art thou disconsolate to see some of thy friends in great terrors, in great afflictions of spirit? O rejoice over them Christian, it is probable Christ is raising of them. Be assured, if they be his, he will raise them, there is not the lowest worm that belongs to Christ, but he hath provided an high place for them; Not the most blubber'd-eyed, uncomely Christian (in thine eyes) in the world, but Jesus Christ hath provided an handkerchief to wipe all tears from their eyes; Christ hath raised them, and will raise them.  
One Branch of my use of Instruction I forgot in its due place, take it now in a word.  
We may hence be instructed, and let us learn, how much Christ deserves our cleaving to him in the wilderness, in all trials, and crosses whatsoever. I take this to be the proper use of this Text. The Spouse had fancied to herself what the world would say of her, how they would admire her dependence upon Christ, when he seemed to leave her, and make her sad; Christ replies in the words of the Text, I raised thee up under the Appletree, etc. As much as to say; And do I not deserve all this love, and a great deal more? Is it for nothing that thou thus cleavest to me? Remember what thou wert by Nature; Remember who hath done all the good for thee that is done for thy soul.  
I raised thee up under the Appletree, there thy mother brought thee forth, there she brought thee forth that bore thee.