' wy. ////- X- / r jSn*"^ I PRINCETON. N. J. \ Part of the .> t ADDISON ALEXANDER LIBRARY which was presented by Messbs.-R.L. AND A. Stuart- COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE t LIBRARY OF THE THEOLOGICAL SEMINARY C^ O C-^ PRINCETON, NEW JERSEY ^ ^ii^e>H^ T7^^ (my , /-/// J dZlT^^a^u ^■ /^ o^t-^^i^igr^ f /■; by the over-ruling Providence of God 1 was commanded to Sea again, and put upon another Service far more difficult and dangerous than the former. But I raufl: be at his difpofe who may comftiand me whither and about what he pleafes ! and it becomes me with all alacrity to go whicherfoever he bids me go, and to do whatfoever he bidsniedo. $(5. When TO THE READER, $ 6. WHen I had fini/hed my Sermons on the whole Chafter, Ccv€- ral Friends importun'd me to print them : whofe importunity though I could not well withftand , yet furely had there been nothing more than that, I had not been drawn thereby to undertake fuch a task as 1 how have. And the truth is, when 1 confider my great averfa- nefs to Printing, the vaftnefs. and difficulty of the prefent Work, ray great unfitnefs for it (as upon other accounts fo in refpcft of my bodily infirmities which daily grow upon me), my (luggilh, melan-/ choUy temper, the many divertifements I meet with by other employments j I fay when I confider thefc things 1 cannot but Hand and wonder how I came to be thus engag'd. 1 mufl (upon the whole matter^refolve it mainly into the overpow'ring,all- determining Will of God , and conclude he had appointed and cut out this Work for nie and would have me do it. i write not this (I can ap- peal to the Searcher of hearts) to heighten my fitnefs for this fer- vice or the worth of any thing that I have done • but only that I may declare the true Ground of my engaging in the prefent bufi- nefs , duly acknowledge God in fuch an enterprife as this is , and alfo that I may animate my Faith and Hope in Him for Affiftance and Succefs; as knowing^ that what he calls unto he will carry through and what is of him fliall be bleffed by him. $ 7. As foon as my Preachivg-ivork^ was otF of my hands , after a very Ihort refpit I fet upon this ol Priming : wherein what pro- grcfs I have made, this Volume (which I publifli as a prodromnsto' what is yet to come) will manifeft. It contains what I preach'd upon the fmr firfl Verfes. Some (I afl'ure my Telf ) will befur- priz'd , and think it ftrange that fo few Verfes (liould make a Volume ©f this bulk and bignefs : but I would defire thefe before they judge to cafl their eye upon the varions Heads difculTed thcrein,to weigh the great latitude and importance of thofe Heads ; and I hope they will ^^^ then be fatisfied that in the due handling of fo many and fo material 'tilings lefs could not well be fpoken. I did indeed defign at firft to have gone nauch farther , but afterwards I faw (the work growing fo much upon me) thefe Verfes were as much as I conldgrafp in one Book. And the Apoftle ending with them the frfi part of his Dif- Comk,(viz the confirmation of the Predicate in the Profofition, there is fio condemnation^ &c.) 1 thought without any unhandfome disjoining of the Words 1 might there break off. What comes after in the following VerfeSjWherein there i^ the iliuftraiion of the SHbjeBy who ^alk^',!Ot after theflepj^ &c. fhall next be infifted upon (if God per- init), ' Jk::k ■ $ 8. V/hen TfJM fRBfACM 5 S, When Lfay that what I freach'd is here ftiblifhedi T W-Ould aot be mifunderflood • as it I had not varied in the Latter from the JFormer : for I acknowledge I have varied very much j and that too not only in Words and Exfrejfwns but (in feveral places) even in the very Jktethod and Afatter. Which alterations proceeded" not only from my infelicity (that I cannot twice do the fame thing in the fame' way) ; but alfo becaufe 1 found, upon the review of what I had done, Seeond thoughts to be neceflary. Add to this too, there mud be a difference when we have to do with the ^^r and when with the Eje ; for that Style and Method^ yea and Matter /too, which is proper for the one is not always fo for the other. 1. hope therefore none will be fevere againft me becaufe of thefe Variations • but if any will be fo , let them be fure that they thcm- felves do wear but the fame cl oaths abroad which they da at home, (which I think few do). $9, The Matter in the P^r/? and 5»/y emimnt jn my ov/n judgment I am very well fatisfied for the Affirmative ^ / it^!''^old'^^^ yet it troubles me that I fliould therdn diffent from thofe wkofe Vflliio.pac Names (as to the dead) i highly honour, and whofePcrfons (*s *Am9ngfi whom itths proper place (hitd net my memory fail'd ro THB RE AVE- R: to. the living) I clearly love. Well! thefe differenee? will be WW Heaven unite us all : and bleflcd be God in this point we may ditfcr Ulvo Fidei fundamemo. I hope we IhaU make it to appe:ir to the world that we can difjent and yet love ; that T\henunto we hnv-e at- tained -neJhaH walk,ty the fame rule ^ and \i i-n any thing -we he. ctherwife minded ^ Godjhall reveal eve?i this mto m y {.zQCQX^m^lo that excellent decifion of the Apoftlein cafesof this nature). $ I ^. But (Reader) I muft not detain thee longer in giving thee any further account of the PayticHlarstxcditcd of in thefc Sermons ; do but thy felf read over the Contents of the feveral Chapters , and they will in fliort give thee a profpetfl of the A£merr,-)6 A-fethod of the whole.. Thoufeeft already a great part of my Way hither- to hath been fomewhat rough and craggy, *1 hope in what follows it will be more fmooth and eafie (bating thofe pafliges which fome Exfofitors conceive Peter referr'd unto , when he fpake of fom^ things in Pauls Efiftles hard to he mderfiood) j however I mufl: take it a>? it falls. $ 1 6. Two things as (to the whole) will be objev-^ed againfl me i the One is over mnch prolixity. As to which all that 1 can fay for my felf is (i.) The Snhje^j infilled upon are fo various, lying fo near the very heart of Religion , bearing fo high a place in Evan- gelical Faith, fo neeefifary to be underftood by all, andfodefpe- rately ftruck at by Oppofers j that truly for my part I thought (par- don me if I was miftaften) I could hardly be too full in the j^.vo/i- cation , Confirmation and Application of them. Good Reader \ pleafe to read over the bare Heads I go upon (as they will occur by and by), and then tell me whether /a w^;?; and fuch fundamental Tritths could well have been crowded into a leflir room. But (2.) if this will not fatisfie fwch as are moft judicious , it fliall be mended in what is to follow. $ 17. The Other is, the mfiecejfarinefs of this Undertaking fo many already having wrote upon this Chapter. Anfw. So many ? who or where are thofe fo many ? I wifti I could fee them : I deny not but that many, both Ancients and Moderns, have written Com* mentaries upon it for the clearing up of the Senfe of the Words , (for whofe labours I blefs God , and (ball in this Work endeavour to make the beft improvement of them) ; bat having done that,, there they leave off: I hope I go further than fo , not fatisfying my felf barely to give the Senfe and Meaning of the Text (which is the proper work of an Expofitor)^ but alfo drawing out that Senfe and making the beft advantage of it for things Do^riml and Pra^i- caL THE P RET ACE .edy (wfckh is the work of z Preacher). lacknowkJge alfothat (bme have particularly and fully wrote upon it in the way which I take , (as Mr. Elton, Cowper, Parr, Strefo^ Philips, Binning to the 1 5 Verfe) ; but not fo but thac there is yet room for the induftry je6ts which might m l>e aUve .ijgquam * their fir ength^ ferioHflj to conpder before they engaged whether they were Virihm.hvex- flhle to go through with what they undertook, i have duly weigh'd fate diu, quid the m)f^erioufnefs and diffculties of the things which I am to write ^^"J'^^^l'^^"'^ upon, and the more I looli into them the more I find them to be above htiUdl!!"^ J^^ 5 yet for all this I am not difcouraged , becaufel truft Ifhall ^rat. have an higher ftrength than mine own to help me and to carry me through all of them , fo as that fome benefit may accrue to Souls : ^hewayof the Lord iifirength to the upright Prov. lo. zp. he that / hath (?o^/C^/^ needs not to qucftion 6"^^; i7f//» ; and if he will help, the weakeft Inftrument (hall be ilrong enough for the higheft and ^aetraa. 1. 1. hardeft work, ^Jufiine (that great and bleflfed man) tells us of C..ZU hinafelfj he had begun a Comment upon this Epiflleto the Romans but the difficulty of the matter he met with made him give over : I have in what,! have done cncountred with fome difficulties, more are be- fore me as to what is yet to be done j but I bl<;fs the Lord I am not *i Sam. |o. $. difheartened by them , fo as to think of giving over the work : *But David encouraged himfelf 4^fJ the Lord his God ; and (in my prefcnt cafe) I defire to do the fame. Difficulties in the way of fervice Oiould but quicken our diligence and heighten our dependance upoa God, not take us off- from doing ©ur duty. Yea further I am not without fome difcourageraem as to my external condition j the Sun (as to bodily Health, and fome other Confidcrations) is going off from rac , (few plants are fo fituated as to have the Fore-noon and .After-noon Sm . loo) j bur that doth nor quite difcourage me neither* ' ' '' ----- • - ^^y TO THE KEADER, May I but have tliewarra influences of the blefled Spirit, and the Sm of right eoufrjefs with his fweet beams yet lliining upon nie, I sruft (though outwardly I decline and decay) 1 Ihili yet finKh whit 1 have begun. $ 1 9.The Chapter being commonly divided into threg Parts I hop'd I fliould have finilhedow* in each T'o/Mme, and Co have drawn the whole into thr€€ : but thefe Four Fer/es taking up fo much room I am forc'd to allot two Volumes to the Firfl Part • hoping to grafp the two other Parts in two more. So that in my four dajs Journey (as it were) 1 have as yet gone but one of them j but he that hith been with me in that will ( I truft ) be with me in the other alfo. $ 2 0. Imuft not be too bold with God in entitling him to what I do, yet 1 would fain hope that 'tis by his fpecial Providence that 1 am engaged in this Undertaking ; wherein I Ihould be exceedingly confirmed, might I fee thck Firfi Fruits (now publillicd) owned and blefled by him to the profit of many . and with what chearful- nefs fhould I go on if I might in my firft fetiing out have fuch en- couragement ! Till I be able about this to pafs a better judgment than as yet I can, it will be bcfl for me for fome little time to ftay my hand (which accordingly I refolve upon}. I am very loth to burthen the world with unprofitable Labours ; may I do good, all that I fliall do will be too little • but without that, that which I have already done is too much. Well ! Succefsand good Ifiues muft be expeded only of God and referred wholly to Him : he hath enabled me to do fomething , which if he pleafe to blefs it lliall profper but if he deny his blefling 1 have laboured in vain. Now {Reader) for the helping on fo great a mercy I beg thy Prayers , yea thy beft Prayers; when thou art with God in fecret remember me and the work in hand 1 earneftly entreat thee : indeed J need all thy praying help , wherein if thou beeft wanting thou thy felf raaift be damnified thereby. Jf thou wilt forget me I truft I Hiall not forget thee in my poor prayers , that God wili blefs thee in the clearer revealing of Gofpel myfterics to thee, the fuller illumination of thy Underftanding in Spiritual things, the confirming and fta- blifliingof thee in the great Truths of God, the daily heightening and perfeSing of thy Graces, the fantlifying of ali Helps and Means (publick and private) to the furtherance of thy falvation : In a word , that thou maill be the perfon iff Chrifi Jefut , living the jjiiritual Life ^ and thereby that the No candmnatim and all b the mB PREFACE, &c, the other hrdnchss of the precious Grace o^ Godfpokenof in tliefe Verjes^ yea in the tvhole Chaptsr , may be all thine. So for the prefent I leave thee, remaining u4» ttnfeigmd Wifher of thy SfiritPial and Eternal Good, T H O. J A C O M B, The *!$,■> ^'> ^ir* *^-y <^ <,2-> f>£r-» ^J» *^ c^ «>£^ ei-* c-*-^ «^|:'» *&» *5* The follomng Errata's f/J^wf/; the Printers, and partly mine Own) thoftart dejired (Reader) focorre^, as fQihws. pAg. a. 1. 2 J. for JSo- condemnation r. Exevifthnfrom Condemnation. P.7, l.Jt. rknoviH. V.66. 1. 34. t.GodJpeaJ^s. P.94. l.ii. r. refirainiHg. P. 115. Marg. r, Chrijliam. P. i€j. ]. z<. dele/o».*. P. ipo. I.5. r.x 7;w. z. 15. P. 208.I 9. f. aotxinioH and fotver, P. ti^.l. j.r. thU grief. P. 235. 1. 38. r. Jo. 52,17. P. 141. J. 18. r. Chryfcfiomt.' P. 243. 1. 4. r. •wtreb$rn. P. 149. 1. io,r. .A/o/n P. 2f4.Marg, r.I^/. P. 278. 1. 24. r./am. P. 507.I. 24.r.-»»««. P. ?ij. J. <;. T.ffeal(. P. 347. 1. 8. r. other. P. 349. Maig. r.^m, P. 354. ]. i.r.ff pot. P. 374.1, j.r. o». P.4.03. Marg..r. i?/^/(/et. P. 405. Marg. r. iow^/»ri. P. 40S. Marg. r, immortaUm. P. 423. 1. 3. r. vjhere. Pj 540. -Marg. r.primu. ^.^60.lz^.6G]cda. V.^ioA'i. t.prmaSj. P. ^otf.Marg.r. i«^/»w. P. 5og, ;J. 14. r. g«oaiW, b a The The HEADS treated upon in the feveral CHAPTERS. There is therefore tJow'M t\^t€um^tionol3z= no Condemnation nation. Chap. i. p. i. to them xphkh are ^i tije ^atntiaJ tHnion in Chrift Jefns ■ p. 41. &c. Cha p. 2. Ver. II. For the Latp of the Spi- rit of Life^ in Chrifl Jefus^ hath made me free from the Law of Sin and Death, - who walh^ not after pi t^e ]^Olp anH S^piri^ the FlefhM after the\ tual Life in oppofition ^ ' to t^e Sinful antiCat^' nal XiU, Chap. 3. p. 87. &c. Of t^e &inner)0f being maliefceebytt)ej©otx)ec ot tbe 5&pii:tt from t^e Jdotwer of S)in* aiiD J^eat^* Chap. 4. p. 142. See. ©f tbe Lat» 0: iBot»cr of ^m unDec toiHcb all men are b? il^ature* Chap. 5. p. 168. &c. i€)f mpgenerate i^erfons? being niabe ft^e front tbe)iaU)of Sin^Chap. 6. p. 202. 6cc. Th^ HEADS, o- «A» *ij7 ^t"* "i-* *'t'» '.t* *i!j» eA» X"^ *^ — -i *^ *^ *^ THE Grand Charter BELIEVERS OPENED. R o M. 8. I. There is therefore non> no Condemnation to them which are in Chrifl Jefus ^ who wal\ not after the Flejh ^ hut after the Spirit. C H A p. I. £)f ^t\it\)tt^ Cicemptton from ConDemnattott. ^^e Introduftion to the Work, The Excellency of the Chapt, Its maifi Scope and Psrts, Hotp this firdVcrCe comes in, Paul in the preceding Chapt, compared with himfelf in thk. The Propofition divided into its Farts. ' ihe Praedicate in it [No Condemnation] /»y? ^/?^«^^.- Tvpo Obfcivations raifedfrom the IVords, iheJUrjij^oken B to. Uo connemnatioti; ver. to* Seven things premijed by way of Explication .* As I,*W »ot no AffiUion or no CorreUion^ hut no Condem* nation: 2. ^'Trs not no Matter of Condemnation^ onely no Condemnation de Fadlo : (this enlargd upon again li the Romanifts:) 5* lliSf Gods Condemnation onely Vphich is here excluded^ not the Condemnation of Man 3 otof Confcience, ar of Satan : 4. Of the import and fig- f/ificancy of the Particle QNow] in this plate : 5. No Con* demnalion may he rendred Not one Condemnations 6. Of the Indefinitenefs of the Vropofition with refpe^ to the Subjcd; 7. That the Pofitive if inchided inthe^'^Q- gative. The Objervation it fe If more clofely handled^ Condemnation opened as to the Q^iid Nominis and the Quid Rei. It relates to Guilt and Puniftiment 3 to the Sentence ^»^ State. 'Tis either Virtual or Aftual. The Voint confirmed by Parallel Scriptures 3 by a double Ar- gument in the Text. The Firft is couch* d in the illative f Therefore^j which points to Jufiification and SanUifi- cation (both of which prove no Condemnation ^ The Se- cond is grounded upon Vnion with Chriii, life i.To Jfdow the Mifery of fkch who are not in Chrifl Jefus, The dreadfulnefs of Condemnation Jet forth in five P articular So 0(e2.T^ /wjoyaftera ^VTA.,i'i6:'%i fowiyiginTears. Penitential forrow is ■;? %«-?ho are in (fhrifi fefuj. tie Ovf. raijeJl 2. That fuchvfho are in Chrifijefm (and fo Tecured irom Con^ defflnation), this m their Property or Cowrfe^ they walk^ not after the JFlefl} httt after the Spirit. The difcuffing of thefe two Points will take me up fome tirae. I of the frf beginwith thei^'/V/ 5 in the handling of which I Wiil j . chieflj /peak. ob[ervaum. to the Priv Hedge .t and only in a general wayjoyn the defcription of the Subjeft with it. 2. I will then mort particularly fpeak to that and fliow rvhat it ii to he in Chrifi Jefm , or how perfons may be faid to he in Chrifi Jefui. Of the Firfi at this time. For the better opening of which I mud premife thefe /even things : Seven tBngi I . Firft the Apoftle doth not fay , There is now vo Ap^on or no ^''''^^f^ . Correction to them vcho are in Chriji^ui there is no Condemnation to them P' ' * - ' yoho are in Chrifi. Tis one thing to be affiEted , another thing to be condemned'^ God may (and will) afflift his Children but he'le never condemn them ; it may be mnch affli^ion yet 'tis no Condemnation. Indeed God afflicts here that he may not condemn hereatter : 1 Cor, 11.^2, Whentve are judged we are chafl-ensd of the Lord, thatrre fiofild not he condemned tvith the World. God is fo gracious that he mWnoi condemn.^ yet withall fo Tvife , (o juf}^ {0 holy that he will a^iBo Grace in the Heart fecures from eternal v^oi horn temporal *Q^^^^^.]s,^Q^ Bvils. God cannot condemn and yet love, but he can chaflen and us ablolvn ve- yeilovC; nay, therefore he chaflens becaufe he loves : Jsmany as ^^ poenitemes J love J I r eh tike and chaflen ; ■ivho?n the Lord loveth he chaf}eneth , ji .°"'"' ^]^/'^ and fcoHTgeth every fan n^hom he receiveth. And it may be (even to pi-optei- Chri- them who are in Chrifi) not only hare Jiffiitiicn , but there may ib mortem , be fomething of the nature of ^Pmnifhment in that affliftion,(though non tamcn il- not in a viiQi^ive way , or upon the account of fatisfaEiion). The ^^^ I'bcrat ab nearer a perfon is to Chrift and the dearer he is to God , the furer he p,^"-,fn^^* c, is to be puniftied (if he iin) ; Ton only have I know of all the Families caftiaatoria. flf the Earth .f therefore Iwi/l pmi/b yon for jour i^i^nitieSy ^mot 3. UAvemm. jn 2. God may pardon and yet pimi/h -^ temporal punilhment ij very Co! 1.14. I confiftent with pardoning Mercy. Pfal.gg.S. Thoptanfweredflthen^^^^f^'^^^ O lard our God ^ thou waji a God that forgavefl them \ though thou i^"^f'° {"jV tookefl vengea?Ke of them for their iniquities : God had put away Eaxt-. Aphc rl Davids, fm yet he fliall fmart for it ; his own Soul fliall live but p. 68. &c, his Child UnW dye as a punilliment for his fin : (See 2 Sam. 12.13, ■^e^^'^W'^^uDnJo 14.) The Malefaftor may not be condemn'd to dye , (as to his ^fjl',!:P'^,'\ Life he may be acquired;, yet he may be judged to be whipp'dor vay!'pl{t-,.fh- burnt 3iJ s 3o CotrDemnatton, Ver. L *iJoh.i.S. burnt in the hand for his offence ^ fo 'tis here. You muft diftingaiih therefore betwixt no Condemnation and no Affli^ion or no Cor- rection 5 Saints are exempted from the forreier but iiot from the latter. 2. Secondly, The Apoftle doth not hy there is m Matter of Condemnation in them vho are in Chrifi , onlj (at to Fa6t) he faith , there ii no {a^nal) Condemnation to fuch . There is a vafl diftereflce betwixt what is deferved and what is aStua/iy infUBed-^ betwixt . what is >w«/ of indwelling fin in impure and filthy defires (fet forth in Scripture by . ConcHpifce^ce ) ! what ftiall we fay to thefe? are not ihtyfmful? is there not in them matter of Condemnation (if God fhould enter into judgment and proceed according to the rigour of his Jufticc and the purity of his Law) ? furely yes ! If it be prov'd that they are linful , unqueftionably then it follows that they expofe a perfon to Condemnation : now how full are our Divines in the proof of that ! j Co'ncHpifcence y iht frfi rifings and flirrings of Corrupt Nature even in renewed and regenerate perfons are properly and formally finful , (whether they co«y>«r or not , for Confcnt is not fo of the / F,fl'ence of fin but that there maybe fin without it; that may have feme influence jipon the degree but notiipon the natnreoi the thing it felf). Thofe evil thoughts and motions in the Heart (with which thebeftare fomuch peftred), are not meet infirmities (attending the prefent (late of imperfedion), but they are plain iniquities ; there is fn in them. The Apoflle fpeaking of them fets rhe black brand .- pf fin upon them Kom^ 7. 7. What fhall roe faj then ? is the Lave fin f God PaitL ^Condemnation. ^ God fofhid! nnjy I had mt k^own \_fin~\ hnt bj the Latv, for I had nn known [_£jifi]except the Law had /aid, thou Jhalt mt covet. The hoi y Law forbids thefe inward -workings of the finful Nature as well as the exterior a5tsoi lin , thereiore they are dvofjita a breach of that Law , and being fo therefore they are finful. They ■flow from fin, they tend to fm^ and yet arc they not fin ? -when Lnfi '^ .jjathconceivdit bringeth forthJin,Jam. 1.15. This is the Dodlrine of our (a) Church^ of the ancient (b) Fathers , of the Body of {(*) Art. 9. (c) Proteftam j (and they make it good by feveral Arguments of ^^^^.^ "f^duas ^reat ftrengch). Pelag.F.p. cap. 1^. & lib. ;. contra Julian, cap. 3. (with fcveral others cited in Chamier torn. 3. lib. 10. c i o.^ (f) Vide Cham, toni 3. lib. 10. c. 4. &c. themn. Exam. Deer. 5 Sell. p. 53 . &c. Cah, IniUt, lib. 3. c. 3. Daven.'Dst.Qn.i. fT/nr^. Detei-m. Theol.p. 136. 3cc. The (d) Papifis are wholly of another mind : And whereas 'tis (j^ The Couh- faid here in the Text [There is no Condemnatioti, &c.'], they carry it cihf Trent a- fo high as to affirm that (in reference to Original Sin , the deprava- nathematjzcth tion of Nature, Concupifcence, iht invnard motions znA inclinations oi ^^ who o the Heart to lin, after Baptifnt, Faith^ Regeneration) , there is m . i*"^newed ^ matter of Condemnation or notiiing damnable in them who are in perfons and Chrift. He that will pleafe to caft his eye upon the (€) Citations after Baptifm) here fet down (which are taken efpecially out ot their Expofitors upon to be fin. Seff. the Text), may fee that this is the Interpretation which they put ^ "^jf^GMt ^ ^^onk. Jib. 5. 'cap. 7. Vakntia de Pec. Orig. cap. 7 & 8. Perer. Quasft. ad Cap. 7. in Ep. ad Rom. Difput. 7, 8, 9 . (e)Non tarn fignificat nullam efle Condemnationem juflificatis in Chrifto ob Concupifcentiam* cjuam nihil efle in eis condcranatione dignum. BeUarm de Am. Gr. lib. f.cap. 7. Tollitur damnatio quantum ad Culpani & quantum ad pcenam : Primus Motushabet quod non fit Pecca- lum Mortals , ex eo quod ratiisnem non attingit, in qua completur ratio Peccati, &c. Aq^uin. iu loc. — &c. Et conftftit differentia in hoc, quod inillis (juflificatis ncnipe in Chrifto) nihil committitur damnabile , propter donum Chrifti tam externum quam internum 5 Intendit itaqj per nuUaiti damnationcm nullum aftura quo meremur damnari — Et dixit hoc ad differentiam Primorum Motuum, qui funt etiam apud juflificatos in ChriHo , ut intelligamus illos non efle materiam damnationis — Primienim Motus non reddunt Sanftos damnabilestum ob eorom iraperfedionem , turn quia abforbentur a copia SanftarumaftionumcontiHuarum. C) Difpnt. I. in Cap. 8. ad Rom. g. I preraife Thirdly 77j^? V« Gods Condemnat'oyi onely fi-om i»hictr fuch as are in Chrifi are exempted : the Univerfal Negative \_No Con- demnation'^ reaches no further than the fnpream , finals irreverfible condemnatory Sentence of the great God. As to ^/;/^ all in Chrift are fafe j but there is other Condemnation which they do lye under ; Take a threefold inftance of this. I . Men condemn them : I mean the wicked, who are and always have been condemners of the righteous. The Saints (as affejfors ^ I Gor. 6. 2. with Chrift) (hall "^judge the world hereafter , and the world will be judging the Saints here : the Saints condemn Sinners by their holy con- *>Hei). J 1. 7, vffrfatiQn (as 'tis faid of Noah, '^ He prepared an Ar\ '^J which hf-. Parti. ^0 Contienttiattoiic ti condemned the World) ; and they will be condemning the Saints in that faife jfidgementt thofe J^rp cenfures which they are pleafed to pafs upon ihem. What more common than for the Godly to have their ferfonSy praUifes, flri^ rvall^ng^ condemned by a miflaken and ma- licious World ! O they are Hypocrites, hdL\Q\jis^feditiom, turbulent, * Ezra 4. i f . ^troublersof 70'«^4j^«^ 5pon the account of / that blefled eftate, but even here whdft they are bur in the way and with refpeft to the prefent flate' of Grace, mw there is no Condemnation to them. There is a truth in this interpretation, yet I (hall notclofe with it. Others apply it to the Timt- of theGo^el : Novo (that is) when Ghriftis conric, iVow when the Gofpel-Difpenfation takes place, and the Gofpel-Gracc is advanced. Now there is no CondemnatiofK A great truth ! but it muft be taken with {omt caution or elfe it may be the ocafion of a great and dangerous Error. What ? is there no Condemnation now in the times of the Gofpel ? yes furcly there is-! yea, the higheft and foreft Condemnation is now under the Gofpd : ^ThisistheCondem?iation,&c. (by way of Eminency). No Con- *joh. 5. S' demnatien like to Gojpel Condemnation . this is double Condemnation (as the Prophet imprecates dmble deftru^ion fer. 17. 18.). And again, was there no exemption from this till the time of the Gofpel-? ' doth the Apoftlc by this Particle confine and limit this Priviledge a> thofe =*• Mngnarri pondus partiV ciilcElliUYeif liter negaiitis'i- & Advcrbii prsfertisTenv poris, a Sy.o iiiterpretem^- Je prx terming. *Dicit rune Kt' intelligamiis^. quod de pr."vr- (entis vita? ft.i- m loquitur, intellioCYes. quod rationi^ ft.ifus f^wts beantijdini exc^tidit or nem damnal tionem. 14 ♦Nunc (i.e.) his tempori- ,bus ^ opponit hxc tempora al'ari 5cpubli- , cari Evangelii aHteaftis tem- poiibus , priE- I'ertim Tub Le- ge,qiubus om- iies in Com- mune loquen- tlo damnatkni rubjedierantj Nunc autem niultJs homiiii- bus nulla eft daiiuiatio , & {(i omnes vel- lent) nulla ef- fet omnibus. ^Slichnng, in • ioc. 1^0 Contiemtiationt Ver.L thofe only who now live under the Gofpel ? God forbid ! Believers under the Law were jiiftified and faved as well as Believers now under the Gofpel ; (the Scriptures are exceeding clear in this matter). Tis therefore a falfe and venomous Glojs which a great *Socinian gives upon the words j he brings in P<««/ as fetting the times of the Gojpel againfi the times of the Law, under which (he faith) all jpeaking of them in common were Ijable to damnation ; hut now (under the Gojpel) to many there's no damnation , and (if all would) there Jhould he none to any. Here's a complication of Errours , but 1 muft not engage in the refuting of them : To many now there's no Damnation ? and was it not fo even under the Law ? O let us neither make the time of the Law worfe than indeed it was, nor the time of the Gofpel better than indeed it is ! there was falvation then, and there is dam- nation now. In lliort , with Parem I make this [^Now'] to be only particda (UTJo\o}iKn a Caufal Particle j 'tis as much as cnm hMath, 2:, 12. plea canft thou make for thy felf ? Alas ! he is '^fpeecb/efs, hath not one word to fay for himfelf , he can neither deny nor excufe or ex- tenuate what is charged upon him : Why then (faith God the righ- teous Judge) I muft pronounce (and I do here pronounce) thee to be . guilty. And is this all ^ no, upon this guilt the Law pleads for a further SefHe^cey^or: the decreeing and inflidingof thep^;^^/r)'(threat- ned by God himfelf , and incurred by the Tinner) : Ah (faith God) and I cannot deny it , I muil be juft and righteous, and therefore (Sinner) I here adjudge thee /-(j^y^ ffifr;?^//;. This is Condemmtion in the extenfive notion of it : if you confider it with refpeft to .Guilt, fo 'lis o'^^okd to JHftification ', if you confider it with refpeft ^ to Pmipment , fo 'tis ©ppofed to Salvation. In the former notion you have it Rom. 5.1^, 18. And not at it wai by one that finned, fo is the gift , for the judgment wOi by one {to condemnation] , but the free gift is of many offences [to fujiificatidn'] ; Therefore ai bj the offence */ ^^^> judgment came npu all men \to condemnation]^ evenfo by the righteoufnefs of one, the free gift came upon all men [_mto jafiifcatioH */ ^^f^~\* ^^ the fecond notion you h^ave it Mark,,i6. \6. He that hlkveth Parti. 1^0 CouDemnation. i^ helieveth ^ and is baptized^ fhall be \^faved^, bnt he that beltevethmt (}cciTtfK2'9«(^eTBu) PmU be [condemned], Thefe are the tTvo things ' which make up the Conderymation in the 'XtYX^Gidlt and Death : from both of which fuch as are in Chrift are fccured ; they Ihall neither be judged 6'i«?7^; (their Guilt being done away by Chrift , and the Sen- tence proceeding according to what they are in Chrift, and not accor- ding to what they ar£ in themfelves) ; nor fliall a Sentence of eternal Death pafs upon them, (for guilt being taken off that would not be righteous) : there is therefore none of this Condemnation to Be- lievers. There is the Sentence of Condemnation and the State of Gon- of the Sentence dcmnation r the former (adively confidered) refers to God and is his Md State of Aft, the latter refers to the Sinner and is confequential upon the for- cotidemnation. mer. The Sentence hath been already opened : the State of Con- demnation is the Sinners undergoing of the Htmofi of Vinditiive Jufhicey in his eternal feparation from God and enduring of everlafiing torments in Hell 'y (of which you will hear more in what follows). Neither of thefe do belong to them who are in Chri/1 Jefiis : not the former (they being now juflifed), not the latter (they being fure to be glo" rifed). I Ihall take in bothy yet mainly freedom from the Sm/^-o-F Condemnation ; the Apoftle (Iconceive) had this chiefly in his eye when he here faid There is now no Condemnation ^ &c. Juftification and no Condemnation with refpeft to the Sentence are all one , onely the one notes what is Pofitive , the other what is Negative : now the Apoftle in the words inferring No Condemnation from Jufi^ifcation (as you will fee he doth by and by), it appears that his eye was upon fomething diflinEb from and confe/juential upon Juftification • and that muft be exemption from the fiate of Condemnation. There is no Co'ridemnation, &c. 'tis as if he had faid, fuch fliall not be con- demned hereafter, or lie under that damnation in Hell which will be the portion of Unbelievers ; ( to this therefore I fliall chiefly fpeak). Further, as fome diftlnguifli o'tjuflification , 'tis either Virtual or CorMtumthn /AUual.^ either in Title as to the Sentence of the Word here,or/»//and vmuai tr coinfleat in the Sentence which fliall folemnly be pronounced by God ^^w"^* at the Great day : Soweraayalfo diftinguilh of Condemnation^ 'tis ekher Virtual, that which is now (in the Sentence of the Law or Gofpel) . or Achml, that which is to come, when God by Chrifl will in a pubiick and folemn way pafs a condemnatory Sentence upon men according to the Word • and this fliall be at the Lafl: and Great Jud- ment. You read of the Firjl; fch, m 8. //i. Now ''■yrc;/? *T'iu3 Bucer , this he draws the Condufion, There is therefore now no Condem- ^"^^^"^ *'' II: . . ' ^ m rroxima le- nation, &c, ^^^ne Gratias aao &c. Thus Pa)-e«4,Il!atio eft valde vehement ex pisecedentj querela & GiTituIatione. Thus MuJculi'yS, Nulla Coiidemnatio S:c. Quare ? referendum ell iftud exordium ad Gratiarum adio- ' nem capitis prajcedentis, qua dixit Gratias ago Sic. ThusTolet, Con nexi eit hxc fcntei na ulti- mis prxcedentis capitis verbis , & ex ip/is deducitur. Pendet initium hoc timi fauftum ^fa:lix.> fx-hoc quod ultimo didum efi in fine prscedentis. (Corn. Afufj'ta.) to the Its main Parts, viz,, '^nftification and San^ification). The Non- condemnation then of perlbns in Chrifl: may be proved by, or is grounded upon, I . Their Jufiification : He that is a jnflified man cannot be a con- demned man, for thefe two are contrary a.n6 incompatii^le : If it be ,. - , • n-L- • •. , J . T • L J • •. .L lievers proved. juftitymg It cannot be condemning, it ic be condemnmgit cannot be /jg^j^j/,^,yy„ juftifying. There being in juftification an acquitting, abfolving, dif-'yjijy^c^jiioM. charging from Guilt , how can this conlift with the condemning of one as guilty, or becaufe guilty ? this would hi a plain contradiction, oppojitum in appofito. 'Tis with Law- contraries as 'tis with Fhyjlcal- ,■ contraries , upon the pofuion of the one there needs mufl: be the ' €XclufioH or negation of the other ; now JuClification and Condem'^- TidXiomtt Law- contraries, ergo, &c. The Apoftle argues upon thfs (t/. 33.) who Jhall lay any thing to the charge of Gods EleB ? (and ^' furely there mufl be charging before there can be condemning; but there an be none of that, why ? becaufe) it is God that juflifieth. The Believer being juflified (and juffified by God too) he mull needs be exempted from Condemnation : He that will not acquit the guilty will not condemn the right eom y ^for both are equally an abomination *Prov. 17. if to the Lord: Now the juffified perfon is a righteoi^s^tt^on (for elfe what doth his juftification fignific) ? and will the righteous Judge condemn a righteous perfon ? 'Pray(that you may the better perceive how the deduBion in theText is groHnded )\ook back a little into the Epifile,:iT\d fee what the Apoftle there lays down concerning Jtijiification. He fays (and this is the main Po/ition upon which he doth but enlarge in all his following difcourfe). Therein is the righteoufnefs of God revealed fi-om faith to faith (ch. j. 16) • Even the righteoufnefs of God, which is hy faith of Jeftu Chrifl; mto all and^ upon ,all them that believe (ch. ^. 22J : Being juflified freely bj his grave through the redemption that is in Jefiii Chrifl'^ Tpham God hath fst forth to be a propitiation throitgh- faith- fll hr m ConDemnatioiu Ver.I. faith in his bloody Scc (v. 2^,2 <^, 26) : Abraham helievedGod^ and it wM counted to him for right eoafnefs (ch. 4, 3J; Now itw.tinot "Vpyittenfor his fake alone that it t^'M imputed to hi?n ; bmforusaljo to whom it p} all he imputed if we belie v on him that raifednp the Lord '^efmfrom the dead ; who woi delivered for our offences^ and was raifed again for our juflif cation ('z'. ;i ^ , 24, 2 5 j ; Therefore being jufitfied b] faith y we have feace -with God thorough our Lord jefiu Chrifi (ch. S' i) •' EfpecialJy read what the Apoftle writes in drawing up the Parallel bet\Mixt the tno Adams (ch. y. 1 5-, to the end of the Ch.) I fay, read and consider what is betore ailerted over and over con- cerning Juflification , and then tell me whether the Apoflle might not well thus infer, There is therefore, .&c. and whether there be not flrength enough in thefe preraifes to bear the weight of the Con- clufion There is therefore now no CondemnatioHy&c. (for unqueftio- nably the Illative [therefore] upon which the Propofition is bottom'd, like the Handle in the Dial points to all that the Apoftle had been ' fpcakingof concerning juftifying Grace). B'om their ^ 2. The Priviledge is fanhex Cure upon San^if cation : Such as are ^amlifcamu: -.^ Cji^-jf^ ^re always fanftified , wherever the Union is with the Son there is Sandification by the Spirit: now fuch as site fanUi fed Hull never be condemned. Bev. 20.6. Blejfed and holj w he that hath part in the firfi EefurreUion , on fuch the fecond death (or Condemnation) hath no power. San^ification doth not carry in it fuch sl dire&^ sind intrinfic k^op^oCit'ion to Condemnation as Juftification doth , nor is it any meritorious ground of Non-condemnation : Yet where there is Sanftification there Ihall be no Condemnation : for upon this, the power and dominion of fin is taken away, '^'vigorous refiftance is made againfl: it , the bent of the Iieart is for God, there's the participation of the Divine Nature j the Image of God is renewed in the Soul , the Creature (in part) is rcftored to that origi- nal reditude which was before the Fall , (with many fuch likeconfiderations) ^ upon all which the faniHiified perfon is fecured from Condemnation. God hath fuch a love to Grace (it being the work of his own Spirit), and to gracious perfons (they in faniltification being made after himfe If as 'tis expreft £/?k 4. 24.) that he will never fuffer fuch to p^rilh eternally. Grace »?mfj nothing, yet it fecuresfrom the greatefi evils and entitles to ihtgreateflgmd. Nothing Ihall fave where t^Dum non efltnt in Chrifto & confentirent concupifceniix, crat illisdamnntio •, Nunc : autem ctnn fint in Cbrifto , Screpugnent concupifcentix, nihil damnationis eft ilJi'^, quamquam ex came concupifcant j quia non pugnatores fed vifti damnantur 5 nee eft damnabile fi exiftant defideru camalia , fed fi eis ad peccatum obediatur. Anfehn. Xlhis niiijl be underfiooi of Condemnation lin Event-aud that too as grounded upon the nan Grace of God). I Part L i3o CouDemtiatioti. where Grace is not, nothing (hali damn where Caxt is. The Sinner Hull not live,ihe iuint ihali not dje. O this Sani^ification though it be iraperfcd yet how great good doth refult from it! PWhadfadre- niainders of fin in hini , but vvithall Grace was in him ; he had his dodie [elf, (as the Moralifi expreffes it t>t*r@- h^"?^ J)'i7©- 'bbv)^ his renewed felf 3i\\A his unrenevped felj : \.\\t Law vpxi ^iritnal^ but herciU carnal, [old under fin, what he rcould not ihnht did, what he would that he did mt ; he was led captive by the Law cf [In and death; (here was his unrenewed felf). Yet where he complains Riofl: oi Sin, even there he difcovers much (if not mo[^) of Grace 5 he had a finning Nature but heallow'd not himfelf in (in, he con[emed to the Law that it wa4 good^ it was not he that did fo and fo bm[in that drvelt in him , to -will wai fre[ent with him though how to per[orri^ he did not find , \\q delighted in the Law of God in the inward man, ■with his mind he [erved the Law of God , &C. (here was his renewed fjf). Do not thefe things evidence Grace? was all this fpoken in perfona irregeniti (as fome tell us) f No, doubtlefs the Apoftlehcre fpeaks as a ^gracious man , and in the perPDn of gracious men. And what doth he infer from all this? There is therefore 'now no Condemnation, &€, Oh {frnhPaul) I have iin enough to /:;^w^/^ me, but yet fin Ihall not damn me ; there's too much of it \n me , but yet it hath not my heart , -with mj mind I [erve the Law of God, the main bent of my heart is for holinefs j the corrupt Nature is very ftrong in me , but yet it hath not its full ftrength, its entire, unbroken power and dominion over me , that (through Grace) I am freed from : ! am though but imperfeflly yet truly fanftified - and hereupon though I may lie under much trouble here, yet I am fafe as to my eternal ft ate , there is therefore now no Condemnation to me. 1 dcfire it may be obferved, that he doth noE only inferiVIj«-cW^w^4/«Wfrom the work of Grace in him (fpoken of in the clofure of the former Chapter) • but as foon as he had laid down in common this great happinefs of perfons in Chrift , he pre- fently confirms it (as to hm[el[) from his fanftification , and the dethroning of fin in him by the regenerating Spirit • For the Law of the Spirit of Life in Ghrift Je[m hath made mef^eefi-om the Law of Sin and Death. And with refpeft to others he much enlarges upon it, I^om. 6. <^, 6,^,2^21^22^1^, Well then ! perfons in Chrilf they being jitfiifedsindfafi^ifisdiiQ^ihon the danger of Condemnation: and / *JV>th my min-d 1 jci've the lavJ of God. Ego , qui in me fign.fico quemlibet juftum Tub gratia confli- lutiiin. Jnfelin. Quod ineo judi- cio tantam vim, taiuain emphnfin hab:t , ut ilJi plare humane na- tura; corruptior.cm ignorra-e vide- antur, Ci qui fint , qui earn cum tali aiiimi conllitiuione confiftere poUe putant , nifi aliunde fit ali- quarenusimmutata. Amyral. Con- fid, cap. fept. Ep. ad Rom. p, 16, (^He might have gone higher thaw^ aliquatenus inimutata^. man Chyi/l their u- ivitb 1^0 CoBtieintiaticn, Ver. i. and thefe are the trco great Pillars upon which the [Therefore] in the .Vv'ords is buiir. The Text affords us another Argument or Ground of Non-condem- 'nation , *and that lies in the Subje^ it felf : There is no Condemnation .to them who are ip Chrifi Jefi^^ \ why fo ? hecaufe the] are in Chrifi ^efm'^ for thefe words are not onl'j defcriftive of the perfons to whom the priviledge belongs , but they are alfo argumentative, and contain a reafon or proof of the Thing fpoken of. The Expre/Iion (as Ihall be hereafter opened) notes that ftear and intimate union which is betwixt Chrift and Believers. Now (hall there be Condewnativn where there is fuch an Vriion ? what ? in Chrifi: and yet under Con- demnation ? thofe that are fo near to Chrifi: here, fhall they be fct -at an eternal difl:ance from him hereafter ? wili the head be fo fevered from his memhrs ? when Chrifi: is in Heaven (hall a part of him lie in Hell ? O no ! a limb of Chrifi (hall not perilh, Befidcs , upon this union there is ifiterefi in- all that Chrifi hath^o»^ and fuffered -^ he that is in Chrifi hath a right to all of Chrifi ; the Oiedience , Righteoufnefs, Merits, SatisfaBion, the Life^ Death, Refurrettion , Intercejfiono\ Chrifi, all are his who is in Chrifi: It being fo how can this perfon mifcarry ? The Apoftle upon this triumphs over Condemnation (v. 34) ; Who is he that condemneth ? it is Chrifi that died, jea rather that is rifen again , rvho is even at the right hand of God , n>ho alfo maketh intercefiion for pu : What there is in each of thefe Heads (the Death, RefurreBion, Exaltation ^ InterceJJion of Chrifi) to fecnre thofe who are in him from Condemnation , fliall in due time (if God pleafe) be fully made out ; but that is not now to be done. Only (for the further confirming of the Truth in hand) let me a little defcant upon the ^nefiion which the Apofile here doth fo triumphantly propound , Who is he that condemneth ? He feems to challenge all inferiour Accufers, and bid ttiem do their worfi: ^ he Jiangs out a Flag of Defiance to all ; who (faith he) will attempt, or (in cafe they lliould attempt) would be able to carry on fuch a thing as the condemning of thofe who are in Chrifi ? For God himfelf (who muft be fpoken of with all reverence) he will not, for he jufiifies, and he cannot jufiifie and condemn too. his Juftice is fatif- fied , he hath declared that he hath accepted of Chrifis fatisfaftion made in the finners (lead ; and he will not be fatisfied a.nd jet condemn. Then (to be fure) Chrifi mill not , for his great defign was to pre- .vent and keep off" this Condemnation ; this was the very thing which he had in his eye in his great and moflblefTed undertaking j he's fo id,': from doing this himfelf, that he will not fuffcr it to be done by any other. . other. Come xofin, th^t /hall not ; for that is pardoned, expiated by the blood of Chrift ; that is condemned it kM (Rom. 8. 5), and a condemned thing iliall never be a condemning thing. The Laro cannot, tor that is fulfilled by the Surety , and that is appealed from as not 3. proper juJge , and Believers are not under it (i. e. as to its visdam- natrix) hut under Grace. Rom 6. 14. The Go/pel too vrill Kot ', be- caufe its conditions 2itQ performed (though imperfeftly, yet fincerely which it accepts of). It appears then by this InduCiion, that there is, there Ihall be,no Condemnation to them who are in Chrift Jefus. So ' much for the Proofs or Grounds of the Truth in hand. Obfcrve, that I have onely inflanced in thofe which the Text leads me to, for di- vers others might have been produced, as Gods eternal eleBi?ig Love, the Covenant of Grace, the earnejh of the Spirit 3 &c. but thcfe I pafs by. Nothing remains but the Application, AndFirft, This proclaims the miferj of all who are not in Chrifi VSE r. ^effis : The Cloud i^ not fo bright towards //r^e/ but 'tis as dark The n-.tjery 0^ towards the (Egyptians ; the Point is not fo fnll of Comfort to Be- "^ .""^ ^^ ' lievers but 'tis as full of Terrour to Unbelievers. Here's the very ^'•"''' • marrow and fweetnefs of the Gofpel for the one , and yet wichail here's the bittereft Gall and Wormwood of the Law for the other. There's no Condemnation to them who are in Chrirt: , what more fwect ? but there's nothing hut Condemnation to them who are out of Chrift , what more dreadful ? Art thou a Chriftlefs, gracelefs, un- believing, impenitent perfon ? do not deceive thy felf, this exemption from Condemhation belongs not to thee. The Apoftle doth not fay there is no Condemnation and fo break off j but (that none may l flatter themfelves, and prefumptuouily apply that to themfelves which belongs not to them) he puts down the ^y/z^jc^ which onely is con-/ cerned in the Priviledge. Oh ] you who are out of Chrift, know it and be aflfured of it, there is Condemnation to you ; you are con- I demned * already in the Sentence of the Law , and it will not be long »jQh^ , jg^ before you be aBnally^ folemnly condemned by the Sentence of the Judge ; fo many Unbelievers, fo many condemned perfon?. And if fo , u it nothing to you to be condemned ? what a dreadful word is Condemnation ? how fliould we all fear and tremble at the hearing of it! All the evils of the prefent life are ameer nothing, meer trifles to this- put all affliiUons, calamities, miferies together, one Condemnation out-weighs them all : Sicknefs, pain, poverty, fuf- ferings, all are light, inconfiderable things in comparifon of this. I cannot butftand and wonder, and be filled even with amazement at the woeful ftupidity and fecurity of Sinners o\it of Chrifl j the E ' - - - - ^^^^ - '» i.'^' II , ..»....». I .. » ,im i.arfiir' iH 26 00 ConDemuation* Ver. I. Condemnation of God hangs over thenij wherever they are ergo they are no better than condemned men ; and yet how merry, jovial unconcerned are they ! Good God what iliall we fay to this ! A- mongll: us, what a fad fpeftacle is it to fee a poor Malefa^flor that is condemned by man and to be executed within a few days, altogether > iinafFeded with his condition ? he fpends that fpan of time which he hath to live in feafting, drinking, trimming and drefling of him^ felf, and confidersnot that he is a condemned man, and raufl dye within a day or two. Ah Sinners this is your State ! nay, yours is much worfe, for you are under a far worfer Condemnation , even the Condemnation of the great God , and that too to dye eternalljv hw^ yet how do you carry it ? you pleafc the flelh, take your fill of *Amos 6: y,^. fenfual pleafurcs , you ^ chant to the found of the Viol, drinJ^wine in howls, live a merry life, nothing troubles you ; no though the dread- ful Sentence of God be pafs'd upon you, and is ready to be executed every moment , yet all is well in your thoughts ; what prodigious ":^D.iiu?. 5>«J. fecurity is this ! ^Eelpoaz^^ar injiis cups and Iieight of mirth, when he faw the hand ivritlng upon the wall^ this made him tremble. Sin- ner ! thou art at eafe , fporting thy felf in thy worldly delights, look but into the Word there's a dreadful hand-writing againftthee , there's Condemnation written over and over in broad and legible charaders as thy portion, wilt not thou fear? Surely 'tis fad da»- ciyig over the month of Hell -^ there's but a breath betwixt thee and ever- lafting flames, and yet art thou fecure ? is eternal mifery a thing to be dallied with or flighted ? If men were not down-right ^Atheifis,. excruciat, & /this Condemnation would affright and ftartle them. Now do I fpeak cU tnttiscon- j.^ ^^ ^^^^ ^^ .,^^^ as being under this woful fecurity ? if itbepof- *Hrcc cura omnes non omnino A.the OS neceiTivio tortura in loc. O^he dreadful- fiefs of Con- denincttion fet firth. Parens ^^^^^ ^^ ^^^^^ V*^"^' Confciences and to flir up fear in you , I would . defire you to confider thefeyj?^r or five things. I. 'Tis God himfelf whff will he your Judge, and who mil pa fs the condemnatory Sentence upon you, 'lis foraewhat terrible to be ar- raign'd and condemn'd at the Bar of man , but how much more ter- rible will it be to be arraign d and condemn'd at the Bar of God ? what a vaft difproportion is here betwixt the Cw;?^^, the J^^^^^, the Sentence^ the Execution^ &g. O Sinners when you muft ftand betore fuch a Jndge^m order to the receiving of //ic/> a Sentence^ior Crimes fo high and hdnom, will you not tremble ? Methinks the Majefly, X)mmfc^encyy Omnipotency^ Righteoufnefs of this Judge fliould ftrike us all with fear and dread. There's no flanding before him fuchfs hisMajefiy, no hiding of any thing from him fuch is his Or/ini- fciencj , no refilling of him fuch is his Omnipotency , no corrupting Part L 00 CouDcmnation* sj of him fiich is hh mfimte Rigkeotifriefs. What then will become of you who are in your fins, but out of Chrift ? at the Trilmal of this GoJ you muft hold up you hands, be try'd and fo condcmn'cj : is this nothing to you ? And becaufe he will not himfelf immediately judge the world, but mediately by Chrift (*th/it man -whom he hath or- *Ads 17. jt, ^.w»^i to this Office), therefore Chrift in his own perfon (hall appear and ride his great Circuit as the Univerfal Judge , and every one of you fliall be fummoned before him to be judged by him : 2 Cor. ^ . i o. Wemnfl all appear before the judgment of Chrifi, that every one , &s. And may not the confideration of this very much heighten your fear ? you not being in Chrift how will you be able to ftand before Chrift i where he is not a graciom Head will he not be a fevere 'judge ? You muft be judged by him whom you fo often, fo fcorn- fully have rejefted • he will be your Judge whom you would not have to be your King and Saviour j what favour can you expeft from him whom you have fo bafely ufed ? In what glory will this Judge appear when you Ihall ftand before him t now you know the glory and folemniry of the Bench adds to the terrour of the Male- faftour at the Bar. Matth. 25. 31. When the Son of A'fan fljallcome in his glory, and all the Hdy Angels mth him ^ then pj all he fn upon the throne of his glory. O to be tryed, caft, and fentenced hyfoglori- om a Judge J in fo fclemn a manner, this muft needs be terrible to Sinners when they fee it and hear it, though now they make nothing of it. Rev. (5. 1 S, 1 5, 17. And the Kings of the earth, and the irreat men^ and the rich men, and the chief captains, and the mighty men, and every bondman, andevery freeman , hid them f elves in the dens ^ and in the rocks of the mountains,and faid to the mountains and rocks fall on m,and^ hide us from the face of him thatfitteth on the throne, and from the nvrath of the Lamb : For the great day of his wrath is come , and irhojhall be able to (land ? 2 . Think^ ypith your felves ivhat this Condemnation Is : Men are / fearlefs becaufe they are thoughtlefs ; did they but weigh and ponder what the things of another world are , what it is to be everlaftingly condemn'd, they would not be fo fecure as they are. Condemnation ^ ^ what is it ? 'tis (in fhort) to be adjudged to eternal death. Men con- demn their guilty perfonsto dye a temporal death , and that's as high as they can go . but God (being an higher Judge, and greater offen- ces being committed againft him than what are committed by man againft man), he inflids a greater penalty^ and his Sentence is to dye eternally : he doth not condemn to a Prifon,to an ^xe or Gallows,Q:\(t to dye and then there's an end of all), O no! he fentences to Death and E a " eternal mmam mmmm *Oniriia Ge* hennse (hppli- cia fuperabit , Deum not! vi- derc, 2c bonis cnrere. Ber- tt.trd de inter domo. cap. 38. See F,ohon of the fuur hii things, p. 9 J. ere. *Viie Chryf. ad pop. Anti- och. Horn. 49. very full upon 5 his. r*^^- 33. 14. iBo Contiemtiation.. Ver.L^ eternal Death too. And this is no lefs, than the lofs of Gods love and favour andfrefeyice^ (whiph is the ^oena ddimni)^ anii the undergoing of endlefsy eafelefsy remedilefs torments in Hell (which is the foena fenfm)^ Both are very fad , but Divines generally give the prehe- minence to tht "^-firfi : The, Hell of Hell is the lofs of Heaven and of Gods Lov:.-. But both put together muft needs niaJie the Sinner ex- treamly miferable, and he that is oi^t of Chrift H-iall feel both of them. Would you know what this Condemnation is? you have a fad draught ordefcriptionof it y^/^r/?. 25-. 41. Depart fom me je^ curfed into everlaflingfire, prepared for the Devil and his Angels : Eve- ry word here (if I could fpeak to it) is thunder and lightning ; to be thrufi-_^ boundlefs Ocean of eternal wrath, to lye under eviU and to feenox end of them , that when millions of millions of years are over all is (as it were) to begin again , and the poor creature is but after the. e^ux of fo much tim.e jufl where he was at the firfl , topafsfrom, dying comforts io never dying forrows ; what tongue can exprefs, what heart can conceive the greatnefs of this mifery! 'Tis e-verlafiing de- f^ruBion fiom the prefence af the Lord 2 Thejf.i.9' 'tis everlafiing fHniJJmem Adatki^. ^6. 'tis everlafling fire M,itth. 25. 41. 'tis the worm that never dy&s Marh^g. 44. 'tis everlafling chains fude 6* the blachnefs of darknefs forever jade 1 ?. Now ^Sirs) what do you- think of this'^ are you able to bear it? Alas! "^who amsng m fiall dwell with devouring fre ? who< among us fhall drvell w. th everlafling^. hirelings ? this made the Sinners in Zion afraid and filled Hypo- crites with fearfulnefs, and will it not (fooncr or later) have the fame cfted upon you who are out of Chrift? If this Condem- mcion cr. eternal D^gth y^3iS total ahliPmot amihilation. (as fomc ^Soeinians I Part L |jto Cotitemnaticn* ^SocinU'f^s make it to be) it would not be fo bad '29 this wo III d *?ecCcihv.^Q' ny be di great a/lay to it, for llirely (whatever fome learned men may cm. nroflig.cl^e fay to the contrary) m king would be more defirable than//fned men: fuch you were as yon came into the tvorld , ^ By th; offence cf ^^^^.^^ ^ j, mcj jndgment came upon a/I to Condemnation ; and there's a y^orfer ' . " Condemnationiox YQ^yvhsnyo^^pMll go oat of thi world: O what haVe a mm "''""^"""'^'- "-li -^^^ •you to do but to get out of this Condemnation? Tisto be feared that the greareft part of men (not out of any want of mercy in God, or from any thing to be charged upon God, but mecrly through their own lin and tolly) will pcrilh therein; you read o'i the conaemmng of the world i Cor. 11.33. Now therefore what are you? or what do you do ^ that you may be exempted from the general mlferj. Certainly if you lye in the common State and Vive in the common Courfr^ you muft ^tnih'iniht common Condemnation'^ think of it and make Tome timely provifion againfl it. Your ^udge deals . very gracioufly with you, ht ■tvar7is you before hand , tells you how . his terrible SentCtiC'C may be prevented, Hviy, he off'ers Life and Pardon to you it you will but accept of it • and alter all this will you force him to condemn you ? then 'twill be Condemnation with a wicnefs. I • would upon this Confideration be the more eaineft with you in the prefent advice , becaufe though this Condemnation will be fad enough ■.to all, yet to yon it will be fuperlatively fad: you living tinder the ^Gojpel, where the way of Salvation is fet before you , where ten- ders of Grace are made to you , if you be not wife and ferious in fecuring the main , this will not only make your Condemnation more unavoidable^ (^How ^jall we efcape if n^e rJegle^ f ogre at Sal- vation? ) but alfo more intolerable: 'twill be Condemnation with an Accem ox Empha/is to you, '*'Thi^ is the Condemnation, thai light *;viatth.23.i4. ;> come into the world, &c. The Scripture fpeaks of ^greater dam- ..nation', 'twill be great damnation to Pagans and Infidels, hm greater damnation to Chriflians. According to the different meafures of that Gofpel- light and Uofpel-grace which men live under, fo will the dif- ferent meafures of their future mifery be (if they live and 6yt in impenitency and unbelief ). O how will thefe aggravate your Con- demnation ! if there be one place in Hell hotter than another, that very place lliall be yours, (whilft others (hall mitiks ardere). *Thott Capernaum, which art exalted unto heaven, &c. but I fa] unto you, that_ itfljallbe more tolerable for the land of Sodom, in the day of jndgments than for you. You will ask rae , What are we ttr do that it may he to m No-Con- demnation ? For anfwer to this feveral BireBions might be given and much enlarg'd upon -, but I will give you ovAyfive or fix, and be but ifiort upon them. Firll: , Let fin be condemned in you, and by yon. For thus the cafe {lands, fin mufi either be condemned by yoHy or you for i( ; a condemna- tory Sentence muff pafs either upon the Sin or upon the Sinner : and is k not better , it Ihould pafs upon the Sin rather than upon the Siftner I ■ ■ - - that »Heb. 1. J. *Joh. 5 , rp. ^Matth I:. Whit perfius I -are to do, that ■it nw.y bt Xo- fioademnation. 1 Dir, H PartL 1^ ContJemtiatioii; that it ftiould dye rather than yon fhonld dye ? O let not Sin live irt yotiy nor do you live in it\ tor if it befo, it will be Condenina- Thisy?« is iht condemning thing . had there been No Sin there 35 non. Rom. tf. xj. had been No Condemnation ; 'tis that and £hat only, which makes the Creature liable to eternal Death- ^the wages of fin is death. Did not the Malefactor break the Law, by ftealing, murdering, &c. he would not be obnoxious to the Laws penalties 5 and fo 'tis here. We z^w/i^f^ Gods Law , u^onihs-t violation thete is gnih, upon thzt gmlt there is obnoxioHfnefs to ^nnifhrnent and to a Sentence of Death. O take heed of fin ! here lies the evil of it , it expofes to, and ends in eternal Condemnation ; it pleafes the Sinner for ^^feafon, and then *Heb. 11 / entails everlajiing tvrath upon him. Was it not for this, a Life in ^ fin would be a fne Life , (I mufl: recall my felf , a Life in fin a fine Lifef no, was there no Hell hereafter , yetfuch a Life would be,/ and is a bafe, fordid, curfed Life) • but Hell and Wrath and Con- demnation and all follow upon it, and this fpoils the pleafures and delights of a iinful Life. Who would not fear and Ihun Sin ? a Child of God dreads it for the Hell that is in it ; me thinks all fliould Jread it for the Hell that is procured bj it. Now therefore what's yoHr Courfe ? every mans Sentence fliall be according to his Courfc ; where 'tis an holy courfe, it lliall be the Sentence of Life • where 'tis the oppofite courfe, it fliall be the Sentence of D,;ath. Bring it down to your felves , do not you live in fin ? may be you are not Drunkards, Swearers, &c. but is there not fome other, [omefecret way of wickednefs in which you walk ? fome bofom Luft hid and chcrilhed ? do you endeavour after Vniverfal Holinefs f thefe things muft be enquired into, for the No- Condemnation depends upon them. Miftake rae not, 1 do not fay if No SinthenNoCondem- ■ nation, (as if to be Sinlefs was the condition of, or way to the future bleflednefs , God forbid I fliould go fo high ! for then I fliould con- demn every man in the World), but this \ ky, no allowed fm, no reigning fin , no prefumptHOH^ fitn , no courfe in fin ; and then 'tis No- . Condemnation- That God who is jufl to mnifh for l^own andjfr^- fumftuom fins , is gracious alfo to pardon fins of infirmity. So that upon the whole , as ever you defire to fee the Face of God with comfort , to lift up your heads before your Judge at the Great day with joy , to be freed from the Sentence of Condemnation ; I fay, as ever you defire thefe blefled things, be holy, live a godly life', keep fin at a great diftance , do not allow your felves in it, but rather condemn it that it may not condemn jou. If any think that the p'efent good of fin preponderates the future evil of Condemnation , or that F they t^ 34 #0 Contiemnation« Ver. [. ■ A Dir, *Luk. 1 8. 14. they may live in fiirand yet relye upon Gods mercy, (as if he would not condemn them for it), I heartily beg of God that he will con- vince them of ihtk foul-defirojing mifiakes, that they may not perfift in them till Condemnation it felf will be a fad confutation to them. Secondly, Condemn jour [elves andGocimll not condemn jou. Self- condemnation pre\!ems Gods Condemnation : There is 3i Se if condem- nation which injudicial and penal , which pains and torments but yet doth no good, (fuch was that of Cain and fudoi) ; O there is in fome that condemnation from their own Confciences^ which is but a Prolep/is to the condemnation of God at the great day ! But then there is gracious and penitential felf- condemnation, (fuch as that of J)-^Wupon his nHmhring of the people, and alfo upon his com- miffion of other fins): now this is that which 1 would urge upon yon. Where the vSinner (upon thefenfeof the hainoufnefs of fin) 1 Ger. ii.;i. condemns himfelf, God will not condemn him too. *If tve would ji^dge onr f elves y tve jlionld not he judged of the Lord : (and fo here as to Condemnation.) The pe;iitent felfjudger is fafc 5 the *[elf con- demning Publican went away jufiifed : when the Sinner juftifies, God condemns, but when he condemns then God juftifies. Thisfigni- fies but little in the Courts 0^ Men-^ le.tthe criminal perfon repent ^r)6 judge himfelf never fo much, that^ nothing, for all this the Law rauft be executed upon him ; but this always carries it in the Court of prrcfcnbat eiaquo jufte poteit condemnan), fed le- quintur, ut prafcriptum Gratix ab lUo ac- cipiat ^cgrato animoampledaiur. (Muf~ cul. ill pixrat. ad Hp. ad Rom .; / . ■ Partis 0^€0^fimi^mmh qn ^Qi\\tlecmA A^(im'ixzi'=^'=>ixQm this and mike;, over right^ouincrs tons , how i in \\\t fame \r aj and upon ihi fame grop!:-}d (viz. ) we being united to hinfi : without this, all that Chrift is, hath dons or fuff-ied , will avail us nothing. (But I fliali nnorefuily infift upon this in that which will follow;. Thirdly I would fpeak to thofe who are in Chrijl , to excire then:i- V S E ^ even aftonilhed becaufe of this inexpreflible mercy ! They who de- kxszmiUions of condemnation?, that yet there is not o;?^ condemna- tion belonging to them- they that have in them matter enough to condemn them over ard over , that yet they ihal! never be condem- ned . how iliould God be admired by thofe to whom this bleiTednefs belongs! Such as are not in this ifate , how Ihould they be filled ys\].\\ felf-arcakeniyigthet'ights I fuch as are inthisilate, howihould they hthWi^WiihGod-admiring thoughts I O you that are in Chrifr, what will you think oi this happinefs when you Ihall fee it accom- plillied ? the truth is, as Sinners will never know, nor ever be fuitably i affcftedwi[h their mifery, till they feel it in Hell •, fo the Saints will never know, or be fuitably afFe«fted with their happinefs, till that day fliall come wherein they lliall be put into the poiTeflion of \x in Heaven. When God ihall pick^2inA fngle you out of the common crowd, and fliall fay / here acqnit Jou before all the world fiom all joar guilt, I here ■■' frononnce yon to be righteom perfons , md J ■will by no means pafs a condemnatory fentence upon yon • (though I hnovp what I might haze done to you, and what I will do to others) : 1 fay, v;hen it fliall come to this, how will yoiir Souls be drawn out (and if you had a thou- fand more Souls, how would they all be drawn out), in the adoring and magnifying of the Grace of God ! But fomething fliould be done now whilft you are here , (though but in the hopes and expedation of this felicity). Where there is ^o condemnation there Ihould be much thankfdnefs : How doth the Traitor admire the grace and clemency of his Prince , who fends him a pardon when he expelled his tryal and fentence to dye ? And as you muft be thankful to God ihz Father, fo (in fpecial) to Jefus Chrift ; 'tis he "^who hath faved yoti from wrath to come ; 'tis *i Thef. r^ he who was willing to be condemned himf elf , that he might free you from condemnation; judgment paffed upon him {^hew^ta^enfrom *ii, y^s. prifon and fiom judgment^ that it might not pafs upon you j he was *madea cnrfethat he might deliver you fiom the curfe :■ when u4dam *Gal. 3. i ' had 38 Mo ConDemnatfoti* Ver. L *lTt fruflia fibi blanditiir homo : cavnalis, fi de emendancia vita i nihil (bllicitus , hii^'us gratix praecexm impunitntem fibipro- mittat : Ita habent trepidae pi- had enrail'd guilt iv\d wrath upon you, ChriH: came and cut off this *Rom. f. i8. fad entail, and procur'd juftificationfor you. ^As hj the cffeftce of one^ judgment came mon all to condemnation ; even Jo bj the righteoufnefs of one ^ thefi'ee gift cameu^on a'u to jufiifiaition of life. 'Tisupon Vmon With him that ihtrc: is no coiUivmiia. ion to jon ; O let your whole Soul go out in thanktulnefs to Chru: ! He as your Surety paid your deh , elfe you had been ^rr^/f^ and thrown into /?r//o« forever: in him there was noihing to (iei.rve condemnation, and yet he was willing to be condemned ; in you there is very much to deferve condemnation , and yet you ihall never be condemned • here's the admirable, homdlefs, infnite love of Chrifl ! Z! S E n Lafily, The main tendency and drift of this Truth Is Comfort to Co»ifort to all Believers : and what a/«// breafl of Confolation is h<^rt tor iuch as ru cJnifi. are in Chrifl ! No condemnation to them ? this no condemnation is the ground oi all Confolation : what a word is here for Faith and Hope ! O magna Jpei verbum (as he crys out) ! what a *mightj fupport k here for poor doubting and dejefted Souls ! The great thing that fuch are afraid of, is Con- demnation ; but here's that which fecures them from it : the affertion is very exprefs and full , and 'tis orum confcientia: inviaum grounded too upon a fu-re foundation , ^W^ ^^on^ ;?" C^^^'^' ^^ youi thankfulnefs Ihould be high, lum. (c«/y. inloc.j fo your jo; fhould be high alfo ! and what willraife your joy if this will not? 'Pray improve it upon all occafions and be chearful. Set this againfl all the prefent evils you meet with: God affliBs you, but he will not condemn you j why fliould you be troubled ? affliftion becomes very tolerable upon No- condemnation . what though kbc jick^nefs, pain, lofsof Relations, z lorv efiate , fo long as the foul is fafe and the main fi ate fecuredf there may ht'^fierj trjals here , but there's no*me jhall be kept out of Hell ? Take the wicked, there's condemnation at the bottom of all their good ; take the Saints, there's Salvation at the bottom of all their evil. Again, men condemn yow, P^Cor. 4.3. ah but God will not condemn you: this is but*»*r from others hereafter] Though 5i« " ihall HIiJtifwiMMI^fftifl ilUJiiiiiMiii 4Ci #0 COUDeitltta^tiOtl* Vcr.L QnW noi: condemn yoM, yet do you conovmn if. Tie end vvithaa a//MjJon to that of our Saviour to the Woman taker, m Adultery '■Joh.8. lOiiE." ^Woman (Taith Chrift) vi>herff ^re thoje thine accufers f hath nonl condemtted thee ? fhefatd No man ^ Lord ^nd "jefHS faid mtoher iiekhr do I condemn thse^ go^ and Sin no more. Rom, 1 .liiiLin i,i.iif,mwii^u.m.-i'y-""'.'" '•fvifmffiipj^f^iti^ Rom. 8. I. There is therefore now no Condemnation \jo them which are in Chrift Jefus^ &*c. Chap. II. 7he Subjeft of the Propofition ftext opened, IVhat it is to be in Ghrift Jefus. The difference betwixt Chrijls being in Believers , and their being in Chrifi, 'Onion with Chrifi a great My fiery. A threefold Vnion : The Vnion <7f" Three Perfons in one Nature, the Vnion of t^o Natures in one Perfon , the Vnion of Perfons voherQ Perfons and Natures are diJiinSf, This is Myftical , Legal, or Moral. Scripture Refecnblances by vphich the My^ic^Wliy^on is JJjadowed out, /// Properties .* Y«" a sublime^ Real^ Spiritual, Intimous^ Total, Immediate^ Indijfoluble Vnion, U(e i. For Tryal ivhether jve be in chrifi, A double diflin^lion concerning this, Vnion ivith ChriB is either Material and Natural, or Spiritual and Supernatural : Either External and Vifible, or In- ternal and Invifible. Hevo it may be known whether we be really andfuvinglj in Chrili, Some Scriptures infijied tip on for the Evidence of this, Ufe 2. To excite all to get into Chriji, Ufe 3. Some Direftions in order to it, life 4. Se veral Duties preffed upon thofe who are in Chrifi. Ufe 5. Comfort tofuch in Eleven ? articular s. Wo things have been obfervefi in thefe Words , the Tri- viledgey and the Sul^jeBsoi that Privile^i^e: I have done with the Firfiy and goon now to rh Second. Here is «o Condmnationy (a very high and gl rious Pnvil;dge) j who G arie T L 43 Cot^cm fcl^icl^ are in €\jtift JtXixg, Ver. i. zr& the Perfo^s to whom it belongs? Such oi are in Chrifljefmo This I have hitherto but touch'd x^'poTixmht General; but am now to fall upon the more particular opening of it. [To them rrhich are in Chriji JefHs'] : Here are the two great Names or Titles oi ourbleffed Lord , Chrifi with refped to God ^ / Jefm with refped to tu j he is Gods Chriji and onr ^efm , Gods Anointed and our Saviour. But I do not intend in the leaft to ftay upon thefe Titles ^ lie only fpeak to that one thing which here lies before me, (viz..) heing in Chrifi lefm, *Te7 '- X " '^^ ^^^^ [which are'} in Chrifi Jeftis: So we fill it up, but in the 'iijfl-K '^'Original 'tis only to them in Chrifi 'jefm. The Words SLxedefcri--. ptive J the Apoflle doth not defign in them , to fet down the Aferi- tor iom Calif e of Non condemnatien , (no, not with refpeft to C/;ri^ himfelf) ; but only to defcribe the Per fans who have an inrercft therein : for he doth not fay , there is no Condemnation becaufe of Chrifi J ot through Chrifi^ (though that be very true) • but there- is no Condemnation to them ypho are in Chrifi. I grant that fome- i\(\?i^argimentative^^'^ be fetch'd out of them , but in their firft „,, . . , and main fcope, thcv are defer iptive. what It IS to be , ^ \ . f . .-'/ -nq r p in chrifi yO- Oil- ^^^^ ^ ^^ ^^ ^^ *" ^"^^fl H^ ' fened. Anfw. 'T'ls "^giUztdW"^ O'^tXitA bj that mjfiicalVnion which is he- tmxt Chrifi and Believers through the Spirit and *Qui funt inChrifio, ("i.e.) Faith: To be in Chrifi ^ 'tis to he ingrafted, incorpo- qui credunt in Chriltuai , & rated, mjfiically united unto Chrift. This Vnion in perJidemei(antinCM.(PiJcat. Scripture is fet forth, fometimes by the Saints being in Chrifi, fometimes by Chrifts being in them: Sometimes (I fay) by their being in Chrifi ^ So here in the Text , and fo in feveral other places, i joh, 5-. 20. We are in him that is true , even in his Son jefm Chrifi. 2 Cor. 5.17. If any man be in Chrifi he is a new creature, l Cor. i. 30. But of him are je in Chrifi Jefm, &c. Then 'tis alfo fet forth by Chrifts being in them-, 2 Cor. i^. 5* Know ye not that Chrifi is in joh except jou be Reprobates ? Col. \.i 7. Chrifi in you, the hope of glory. Rom. 8.10. And if Chrifi be in you, the bodf is dead becaufe of fin, &'c. a1)e difference Now I conceive thefe two Expreffions do both point to 0;?^ and the hetvjtxt Satnts fame thing, (viz.. to the Spiritual Sind My (Ileal Vnion betwixt Eemgmchrifi, Chrifi and Believers) : Yet poffibly (as tofome Modes and Circum- *"f^^|]^^^'-/^«w), there may be, fome ^^f^rew^ betwixt them: Which a Re- '"iioLt'vk- verend Perfo?i in a Ute "^Trgmfs thus fets forth; " Chrift is »« f^'- (^Damafc. de Orthod. piJe lib. i. cap. 11, pag. 41), <} io^ioTh]©' mari^i (fuVewfj >9 hi -iv TQpm>7Tov ■, ^ {Mav i^-^^a-iv O-MlT^i^^ornf {Spiod, Calccd ) funded p. 97- *Ora 2^6 TCb Vm Wc^ ate itt c^jift 3efa^, Ver. l fomded or cofiverted ^ for both of them (even after this Union) do *Tot' (;vQiKx ftiil retain their '*"f/f^f»W;>ro/7fm>j without confufion or converfion; '^''-='V^''* a- So 'tis in the Union of Believers with Chrift, (for thus far we may o^y^A yutt^ i^^ke ufe of the two/trwd^rZ^wW toopen the Myllical Union by, *«5J.*Dnl,cap. fhey all agree ;>z Thu; though in other things they differ). You may 66.) ' ' take a lower refemblance of it (if you pleafe) ^ In Man there is a near Vnion between SchI and Body , and thefe two united make *yic|e Ne-!^ef. up the man j ^yet upon the umon the Soul is not turned into the de NTa^cni. p^^^^-g Qf ^j^g gody , nor the Body into the nature of the Soul ; ' they are not confounded though united 5 they yet retain their effence and properties diftind ^ the Soul is the Soul ftill , and the Body is the Body ftill ; So it is in the Vmon between Chri^ and Believers. 2. Here is the Vnion of ferfons , hut not ferfonal nnion. And here lies the difference between the A'fyflical Vnion and the Hypnfla- tical Vnion : The Hjfofiatical Vnion is P£rfonal, but not of Perfons ■ / the reafon is, becaufe in Chrift there are tn>o Natures but there is but one Perfon : there is thi^ Nature and that Nature in Chrift , but not this Perfon and that Perfon in Chrift (as Neflorim held) • there is in C hrift a^^o tgi «V.o but not «m®- H.au a>^Q- , alifid &" aliud but not aliia & alms (as the Learned exprefs it). Chrift did not aifame the ^Perfon of man but the Nature of man "into his Perfon , Non ■ afumpftt Hominem Perfonam fed Heminem in Perfonam. But now in the Mjftical Vnion 'tis othcrwife ; there 'tis the Vnion of Perfons but not Perfonal Vnion j this I'lc endeavour to clear as well as J can. In the Myfiical Vnion there is the Vnion of Perfons ; the Perfon, of Chrifl is united to the Perfon of the Believer , and the Perfon of 'the Believer is united to the Perfon of Chrift : For Faith being the uniting gracey and this faith receiving the Perfon of Chrift, ^To as many as received \_him\&c it mud SiKo unite to the Perfon of Chrift. In the Afarriage-Vnion 'tis perfon joyned to perfon , and fo 'tis in the Afjfiical Vnion alfo. How is a Believer faid to be in Chrifi ? it cannot fo properly be faid , that he is in the graces , or in the comforts , or m the gifts of Chrill ; but the meaning is, he is in the Per" the /^^ ^^ Chrift , fo that this is an Union of Perfons. For (further), this Vnion doth not lye only in ComQ moral or fpiritual aEis, ^nalities^ or gracious indorvments, (as one- nefsof will, or onenefsof difpofition, &c,') but it lies in the Onenefs of Perfons. And therefore ^Cyprians ex- plication of this Vnion with Chrifl: is not full enough ; Our "Vide lotH- lard. Lib. g DilK 5. *Joh. I. 12. Faith is a receiving of Chi/^ him- flf, we cannot receive the benefits that come by him without recei- ving of himfelf; as in Marriage the Confent is, I taH^e thee^ not I take thine, t!)c. Vines o\\ Sacram. p. 120. *Noftra & ipijusconjun- ftio non mifcet Perfonas, nee confundit fubftanti- as-, fed affeftus confociat, & confjederat voluntates. (C>pr.) ■ Part I. Co t^em tol)ici^ ate in C^^ia |efu^^ 47 " Ottr Vnion (faith he) ycith Chrifi does not mingle Perfo/is nor confound SHhfi^»ces iSo far very true), ht it mites ajfellions and -pills i, (if he meant that this was all^ then 'tis conceived he came lliort) : there is more in it than fo , for there is be/ides this uniting of the JjfeUions znA Willi the uniting (though not the miyigling) oi Terfons. The father, Son^ and Sfirit are one , not only in refpefl of Confent (as fome moft falfely tell us) . but alfo in refpecT: of Nature and Ef- fence • Now far be it from me to fay , that Chrifi: and the vSaiois are ow in this fenfe I yetwithall I fay, even between them there is an higher Union, than barely that of onenefsof af^e^ion and will. (I fay no more than what ^Others who write upon this Argument gene- ''Vide Zanch.: rally fay). '" Cap- 5- ^^. ' ■" ... ^P''- P- *45« Pohtt. Synt. Theol. Lib. 6. cap. Jf. p. 454. Hujus llnionis interventufit , ut tiim Benefi- ciorumChrifti tumSubftantia; ipfius fiamus particjpes, quia beneficia omnia & vis ilia vivifica quaeanimasnoflrasfuftentatinvitam srein^m , non poilunt a Corpore 2c Sanguine Chrifti cut inherent, adeoque abipfo Chrifto divelli. Trelati. Inft. I'heo). Lib. i. p. 189. Bucan.L^ C.48. p. 8i8j 819. Tjs not an Union of Chrift with a Believer in Accidents only , as in Opt-? nion , AfFeftion, in Confent of Mind and Heart , or in likenefs of Difpofition and Convei:- fationj but it is an Union of Subftances, Eflences, Perfons ; As Mr. Po;^/«; faith , thcPeifoi^ of him that bclieveth is united tothePerfon of Chrift. Keyn. Prxc. p 49. But (that yoH may not go too high) I add , this Vnion is not Per- fond . 'tis but Mjfiical not Perfonai. For then, Ghrift and the ^ Believer woxi\d properly and phjpcally make but oneperfon j and then, it would be fo many Believers, fo many Chrifls • and then, the Be- liever yNo\\\A\wizno ffihpflence but in Chrift, (as the Humane Na- ture of Chrift hath no fuljiflence but what it hath in the Godhead) 5 and then, he would merit in what he did , (as Chrift qua Man did by virtue of the Perfonai Vnion) . Therefore we muft conclude, that though here is an Vnion of Perfonsy (the Perfon of Chrift in a my- fticalway being united to the perfon of Believers), yet here is not any Perfonai Vnion, (they both, notwithftanding this, remaining federal and diflin^ Perfons). Thefe things may feem (as indeed they are) abftrufe and dark to you , Fie come to that which will be fomewhat more plain and cafie. For the further j?Ar/)/?V/?f/e« of this Great Mjflery^ ihtttdxt Three Things which Tie fpeak to : I. rie endeavour to open the fever at Kinds or Branches of thaP Vfiion, -which is hetmxt Chrifi and Believers. z.J'legiveyoH thafe Scriptural Refemblances, ly which 'tts/h/idoTrgd- md fet forth. 5, lie give joH the feverd properties of it, u Firftt, canHM a9 ail \(_A4oral. Of the My^i- cal Vuion, *Vidc Bodium ^D tl)em Mit\^ tiu in €\)M 3ti\x^. Ver. i. T. Firfl ; Let me open l\\tfeveral Kinds or Branches of this V<- nion -^ 'Tis Threefold, Alyji-ical, Legal, atidyMr^/: A Believer is iinicfd to Chrirt three ways , A and F^??/;. 5 . Here is alfo r/?^ ^^^if^^ or Confe<^uent upon this Union ; namely, mutual and reciprocal Communion each with the other : (This will be opened in what will follow. Only (at prefent)letraeopen the/o/^f/; i7t^iis and kp^ts Thing and Thing, Pcrfon and Perfon toge- ther • what is it then which ^>W/, l^its, conjops Chrift to Be- lievers and Believers to Chrift ? lanfwer, 'tis the Spirit wd Fiihh : The ^/j^Vininites Chrtfi tow, and Faith ufiiusm to ChriJ}. firft, the Spirit is the bondoi this Union onChrifis part; for by this he takes pofl'effion of Believers , *dwe//s in them , lajfs hold of them, apprehends them (as the word is Fhil. 5. 12): In'^Tertullians'Dh- Icct, Spiritus ms Chriflo confihilat , the Spirit doth joyn and button Believers to Chrift. And then Faith is the bond or ligament oh oar part ; Eph. 3.17. That Chrifi may dwe/lin your hearts (^how) ? by F^ith. Chrift lays hold on hs by the Spirit, and we lay hold on him by Faith ; he comes to tu by the Spirit , and we go to him by Faith, The Spirit of God does not only discover and make out the Union of the Soul with Chrift, (Hereby we k^^ow, that he abides in uSybjthe Spirit which he hath given tis, i Joh. :?. 24) ; but he works, promotes, and brings it about. As 'tis in that Vnion which is amongft the Saints themfelves, *by one Spirit they are all baptiz,ed into one body } So 'tis in the ZJnion which is betwixt Chrifi and them , by this Offe Spirit they are all made o»/^/ about Chrift, By faith we apply our felves to Chrifi , and Chrift to our felves j and that application is the ground of union. So alfo by Faith we ^receive Chrift j upon which receiving of him we arc united to him and made one with hinS. The fpiritual ingrafting too is by this, (as you may fee Rom 11. 19,20): and this is om eating Chrifi s flejh and drinking Chrifis Mood , upon which he ^^wf/Zj in us ; "^oh. 6. ^6. Thus the Union is brought about both on Chrifi s part mA. on the Believers part ; and this is the Mjfiical Vnion. ■% Secondly , There is the Legal or Law-Vnion betvfixt Chrifi and ^tlievers. The ground of this Union is Chrifts '^'Surety/hip • he as the Saints iyyu'^. Surety, firuck^hands v/khGod (as the word im- / ports), put himfelf into their fiead, took their debt w^ion himf elf , and bound himfelf (upon their account) to make fatisfaihion to God : Now from this ad of Chrift there refults that Law-Vnion which 1 am upon. Saints (as 'tis faid by fome) are united to Chrift three ways, Spiritu, Came, & Vadimonio .^ as they arc partakers of his H Sdirit^ 49 ♦Chrift jives m us not by locai prefence , but by the fpecial fuper natural operation 06 h is Spirit. Per" iiinsuipon GaU i« 10. p. 2l6« »De Trmit. Si ds Poenit. *i Cor. ri.iji *Roin-3.9, 7°''. i.i»' of the LaW" Vnion. *Heb. 7. 2 a. Womn to^f eft m in Cftjid JtW* Ver. i. spirit J as he hath ajfume^ their Nature y and as he hath engaged ior them as there Sponfor or Surety. You know /« Z^w the Debtor and the *5'«r^f/)' are but one Perfon^ the Law looks uj)on them as One and • makes no difference betwixt them : and therefore hoth are equally liable to the Aeht $ and I'f the One pay it "'tis (in the eye of the Law) as much as if the Other had paid it. So 'tis with Chrifl and us ; he is our Surety y for he took our debt upon himfelf, engaged to pay ♦-Pliilcin, 18. whatever we owed (as ^?ml once did to Vhilemon for his OnefimHs)^ !?• ,. entrcd into bond (though not nvith ui^ yet) for us : Upon this, Chrifi andw^are but One Per/on before God- and accordingly he deals with us. For 'he makes over oht Sins to Chrifi , and alfo Chrifis righteonfyiefs m^ fatisfaSiion to us, he now (in a /^^^n of himfelf: The Believing Soul by Faith /ftf^/ upon Chrift t-digefts him, and turns him (as it were) into his own fubflance; fo that Chrift becomes <;«}^»^H(yjut he.is one with him in an higher manner , as being alfo" (according fufcepit huma- to his meafure) made a partaker of his. Divine Naturi: .^ that is to nam Naturim f^y^ ^s the Image of God is imprinted upon him, as the feveral Graces cum omnibuj ^£ ^j^^ Spirit are wrought in him,s as Chrifi and he are not only o^re con-undus eft ^^^ ^"^ alfo one, f^irit , both having the fame Jpirit dwelling in them,. 3ic.^ fed ifta'and both being animated and afted by one and the fame fpirit. conjunftioge- Now to apply this Di ft inCHon! The. /r/? of thefe Vni«ns is not neialis eft, & f]:tffnc\ent to fee ure from Condemnation or to entitle to Salvation :^ for d^cam) "i/ta ^^^" Qthdit bdno^cor/^mon and general) ^//wf» living ihould be /4Z/f^^ matmain p«! ^^ fJoneih(>w]d he condemned :u.^S^n the gracelefs and unregenerate Martyr. are I Part r. Co t^em tol)ici^ are in €W^ Jefui^; are w^« and have that very nature which Chrifl aflumed ; butisthrs enough for an everlafiing ftate of happinefs ? Surely no ! Tis true, even this natm'al mion is very precious and the foundation of great joy and comfort to Believers. O for fuch to remember, that Ghrift hath match' d into th6r family , fus in Heaven in their nature, and is of t)^tfame fleJhznA blood\mih themfelves 5 this (I fay) muf^ needs be very fweet. The Apoftle fpeaks of it as a very great thing Heb. 2. I I .Fie that fanBifieth and they that are fanEhijied are all of one.- This («§ iv^-) admits of various interpretations ; I conceive this is the beft, Chrift and the Saints ^r-^ ^// 0/ o«^ (that is) all oi' me nature , of one and the fame fejh and blood ■ for it follows (v.i^.) ForafmHch oi the children are partakers of flefh and blood , he alfi himfelf tookjart ef the fame, &c. and (v. 16.) For verily heteal^ not on him the nature of Angels , bnthe tooJ^ on him the feed of Abra- ham; 1 fay, this Vnian is matter of great comfort to Believers ; but for Others , who have nothing more, than that Chrift is man , and hath alTumed their flefli, and is as they are and they as he , what will this avail them ? What is Chrifts taking ourfefhxi he doth not give us his (pirit ? what is it for him to be made like to Hi in our nature if we be not made like to him in his nature ? Chrift with the humane Nature \s m Heaven, and yet thoufands with the humane Nature are in Hell, O reft not in meer manhood ihow^ Chrift be man ! but get an higher ;z. clofer, a more Jpeaal Union with him , or elfe ir will be condemnation for all that. 1 . I diftinguilh Secondly , Union with Chrift is either External and Vifible, or Internal and Jnvifible. The Trirfi is common and ge- neral, yet not fo common as the Material and Natural Union fpoken of before . for all are Men, but all are not Chriflians : This lies in Church-member/bip , the participation of Church-friviledges , li- ving under the Word and Sacramejits , paffing under the BaptifmaL Seal , making of fome external profeffion of Religion, &c. The Second includes and fuppofes all this , but hath a great deal more in it 5^ kr^oits real infition and implantation into Chrift. This D'fiinU:ion- is -evidently grounded upon that of our Saviour foh. 1^.2. where he faith, Every branch [jn me'] that beareth not fruit , he taketh away : (here is the external Vnion, for here is a branch which bears no fruit-^^ and yet it is in Chrift, how i it muft be underftood in refpeiit of Church memberjhip , external profejfion, &c.) And every branch that - beareth fruit, hepurgeth it^ that it may bring forth more fruit : here's iht internal and fpecial \h\\on , that which is (as was laid) by real - infition and implantation inioChrilt Now the enquiry lies here , whether 61 62 € he pjall convince the TYorldof fin joh. 16. 8. he's the Spirit o\ Grace and Supplication Zech.iz . 10. the/^^^/^/;?^ Spirit i Pet. I. ^. the Spiric enabling to mortifie fin Rom. '6. 15. working a perfon up to all holj obedience Ez^ek: i^- ^7* Now then, what do you find in your fclves of thefc high and precious operations of the Spirit ? here lies your participation or having of it , and confequently the evidence of your Union with Ghrift. This great Spirit is never idk ivhere he is ; he is always an aSiive , operative , tforkjng Spirit j is he fo in you ? doth he teach^ enlighten, convince, humble,, drayp to .- Chrifl , raife up the heart to heavenly things , excite to duty , affifi in duty ? &c. \i fo, then he is in you , and j^jw are in Chrifl ; it it be not fo, then you have not the Spirit , and thereupon are none of Ch-rift's. 2. Enejuire ahont the other bond, viz., ^ Faith. Ask your felves in fecret how the cafe (lands as to Faith - fay , O is this precious grace wrought in us ? arc we fincere and found Believers ? have we heartily closed with Chrifl according to the Gojpel-offer ? have we received Chrifl and tphoU Chrifl i is our truft, rclyance , confidence, for pardon, life, falvation, grounded upon him and upon him only? do we cafi our felves upon his alone Merits, renouncing every ihing in our felves ? have we that Faith which is wrought by (a) Eph. 1. 19. the (a) Almighty porver of God ? which (b) purifies the heart , ii) Afts ly .9. ^^j overcomes the tsorld , (d) works by love, is attended with (e) good UV^t^ ''&' '^^^k.^ ^ ^^ '^ ^^^^ ^^^" ^ ^^^^ dogmatical or hiftorical^mh if than 0) Jam. X. 10. ^uch an eafie, common, prefwnptuoui ^ falfe Faith , as that which is in ' the generality of men ? O that you would herein deal faithfully with your own Souls! let the fearch be Jeep and thorough, goto the very bottom of your deceitfbl hearts , bring things to a:-. il!he , be fure that you be not miftaken : ii the Faith be right the Vnian is fure, yea, every thing elfe is fure*, but if iv.^ihzm found, do not flatter your felves , you are not in Chrifl Jefus j but in ihe woiul il^te of ^f union and diftance from him. Thus *Soli vere Fideles funt membra Chrifli , idque non quatenus Ho- mines fed quatenus Chriftiani^ nee lecundum primaoi generationem (ed fecundum regcnerarionem : ac proinde non fecundum ipfara hu- xnana: Naturae fubftantiam per fe , fed quatenus ilia in Chriilo ut al- tero Adamo renovatur, fingulis ejus partibus nova ac fpirituali qualitate SanSificaiis , ut fimus novi homi- nes. Pohn. Syat. Thecl. p. 454. u SMiir-' Part L Co ti^em tol^icft arc in Cijjift lefui?. Thus the Examination muft be made from the Bonds of the Vnioni Xo clear up the thing yet farther (in order to your paffing true judge- ment upon your felves}, I would direft you to a few trying Sen- 6% es. ptHT... I . Let the Firft be that 2 Cor, 5.17. If any man he in Chrifiyhe it a new Creature : what a glafs is this for every one of ns to fee our faces in ! The thing to be known is our heing in Chrifi ; and how may that be known ? thus , by our being New Creatures^ The ApofUe fets it down WmitiCi)?ift3prttS(. Ver.i. of Chrift are precious to me. Time was when I was all for the world , my whole heart was taken up in it . but now */ count all hut lofs that^ J may gain Chrifi , now None bm Chrifi, none but Chrifi. Can any of you thus fpeak ? here's a change indeed; upon that the New CreatHre indeed ; and upon that Beingin Chrifi indeed. There's a double change which evermore accompanies the Myflical Vnion. 1 . The State of the Perfon is changed. He, who before he was in Chrifi was a Child of -wrath , is now, upon his being in ChriO, an heir of Grace ; he, that before the Union, was in a ftate of Condem- nation , is now after the Union in a ftate of Salvation. 2. The Nature is changed: there's a new Nature^ a new Soul (not phjjically yet morally) infus'd into the regenerate perfon j the.- rcM.4. ^l^^'^i^e Nature it felf is now communicated to him: whereupon he doth not think^^ (peak, » or aB as he did before ; he doth not love or live a» before • he ivalkj i''^ newnefs of life (as 'tis Rom. 6. 4), This is r^^ r/?<««£^ which we are to make furc ofj for afliiredly the Lord Jefus will put none into his bofome or make them a part of himfelf, but firft the New Creature ftiall pafs upon them, to prepare and make them fit for fo near and fo clofe an Union, Tis not con- fiftent with his honour to take a Sinner jufl: as he finds him, and with- out any more adoe to own him as a member of himfelf. There cannot be a pajfage from one Head to another, but there muft be fome notable alteration : Chrift will not break off a branch from the frfi reotm^ ingraft it into himfelf ^ but he will firft alter the very nature and property of it. Tis not in the power of Creatures to change thofe whom they take into Union with them : the Husband may take the Wife into his bofome , but he cannot change her Nature, temper, difpofition : As Bernard faith of Jl^ofes ; zyEthiopijJam duxitj fed non potuit:ey£thiopi(fa mutare colorem j he married an r" ^^^^^^ ^"'^" • ^^^^ ^^" ^^ ^^ delirable as it ? what fo worthy of ^■' '^'^' y^ur endeavours as to be one with Ghrifl: t to have a Soul fo nearly, foinfepcrably knit to him , what a great thing is this ? It was ex- *Piii!ip, 5.8,9. ceeding high in Paul's eye, '*'nho counted all things but lofs for Chrift, &c. wherein ? why, that he might be found in Chrift, (i. e.) be in him as his Head, Root., Surety^ City of Refuge, &c. (for the expre/Iion admits of thiefe feveral iiiufirations , though 1 think the laft is raofi: proper). Now did he thus highly eftecm-and value this being in Chrift , and (hall we flight and make little of it ? Surely (my Brethren) 'tisbcUQV not to beat all y then to be , a.nd yei not to . be tn Chrift : better no Union 'twixt Soul and Body , then to have that and yet no Union of the Soul with Chrift, Here's No Condem- nation, but for vf'homl only for them rvho are in Chrift -, to fuch to of^^rj-. there's nothing but condemnation doih it not highly concern all therefore there's 7Z0 condemnation, (as hath been often faid) : to endeavour to be one of them who are in Chrift ? To enforce the Exhortation I'le give you but one JStivi (but. that will be a very comprehenfive and conliderable one) : 'J is this, Union with Chri/l is the foundation of all Good by and from Chrift. ' I is the fundamental blej/ng (I mean with refped: to application). -^ there can be no application of what Chrift hath purchafed without- antecedent Vnion with his Perfon : 'tis the very bafis upon which all is built , the leading blejfing , the inlet to all the grace of the Gofpcl, the ground vof all communion and communication. Ah Sinner ! thou canft hope for nothing^ow Chrift unlefs thou beeft in Chrift $ yfith- vit Ch'ifti and mthom hope, go together Eph. 3.12. n Part I. Co tl^em tofticfj ut in Ci)|tia Jefujr. I fay Vaien is the fonndatrnt of all Cowmumon. So 'tis inNA- ture , ^o 'tis in Grace too : '^Bnt of him are ye m Chriji fefta , -who %f God i4 made mto m ivifdom , and righteoufnefs , and fanEHfwation^ afid redemption : mark' ir , 'tis firfl in Chrijlfefiu , and then he is tpifdom; righteoufnefsy &t. As it was with Chrifi'in his Manhood, firft that did participate of the Gratia ZJtmnis^ in its being mited to the Godhead ; and then after this, all other grace was poured out upon h : So 'tis with the believing Soul ; 'tis firji taken into Union with Chrift, and then upon that, all hlejfmgs, priviledgcs^ i>eiiefits arc con- veyed to it. You know the meml; er rcceiyes nothing from the ^f^r/ unlefs it be. united to it ; fo 'tis with the branches in reference to the rm ; and fo here , without union with Chrift there's no jufilficatierr, no pardon, noreconciliation^ no adoption, no fahation by him : for 'tis a mofl: certain truth, omnis cor/imunio fundatnr in unione. If yott be one with Chrift and in him , all is yours ; i Cor. 3.21,22,2?. All things-are yours .y whether P3iu\j or Apolios, or Cephas, or the reorldj or lifcy or death or things prefent, or t hi figs to come j all ari yours \ and ye are Chrijh's, and Chrifi is God's, Here's a vajt pro- priety and pojfejfion, but 'tis all founded uponVnion • we heing Chriji'Sy (0 God is onrs , the promifes arc ours, heaven is ours^ life, death^ &c, all is ours. As the Wife upon the conjugal Union'' \\2lI\\ a right and title to all that her Hpuband hath . fo as that (he may hy'Vbi ftt CaiuSy ibi ego Caia , (a proverbial Jpeech ufed among the Romans' ac their Marriages) ; To the Believer being jrath and condemnation. Then iherds the fecond Adam , Chrift Jefus, and aU the regenerate Seed are united to him as their head-, and he (by vertue ot union alfo) communicates pardon of lin, peace with God, jujlifcation, eternal life ^ &c. Both of thefe A- dams and pHblick^Heads proceed by the La^ , and upon the terms of ZJinon ; ior * ihsf rfi Adam could do us no hurt, were we not defen- ded out of his loyns , and in hhn as our common head-, and fo'tht fecond Adam can do us no good, unlefs we be made One withhinv and in himaiS our headalfo. If \¥€fobe,- then theis llial^b^e^rt- *iCor. I. JO. *Siciit per pec— catum Atiirui non potuilTe- mus ^ec-cata-^ res fieri, m(j fuiflemtJS in c- jus Jii iibis, ira per jullitiam Chri/li non poffa''nvs ji(fJf^' ficixri , nifi ei infcramiir, u- nianiur, & u- nus fpiritus^ cum coli.imurto W^ VSE 5. Direfiiotts how ^to get into ■ Chri/}, 70 CO tl^em Wc^ ate m €\0i lefus? ♦ Vcr. i. cioas communicmons , moft: ble\fed derivaHons from him j but if nof, none of thefe can be looked tor. And who would not nowdefire to, be in Chrifl? who would not purchale this priviledge with a world t nay who would not give ten thoufand worlds Tor it ? O that you would all make fure of it ! Do not trouble your heads with • curious enquiries into fome difficulties about this union ; but let this be your bufinefs , to make ftrre of the thing : The poor iow-giftffd Chriftian mgiy get k^ though the highefi gifted vd^n annot grafp it. But I mufl: dire^ as well as perfwade ! Methinks I hear fome fay- ing, How may thii blejfed Vmon be attained? what Ihallwedothat we may be in the number of thofe who are in Chriji fefm ? For anfwer to this , I mufl: again refer you to its double bondsLnd ligament, the Spirit and Faith : and advife you to get both ol them. Would / you have Chrill to be one with joh f then get iht Spirit -^ would you be one with Chrifi f ihcngtt Faith. I . Firft get the Spirit : which may be done by attendance upon the Word and by Prayer. Gal. 5.2. Received je the Spirit by the rvorhjof the Law , or by the Hearing of Faith ? (the Apoftle means the Hearing of the Goffel or the Evangelical Do^rine). The Gofpeldoth highly conduce to the obtaining of the Spirit , for 'tis , the mini/oration of the. Spirit 2 Cer. 5. 8. Do any therefore want this Spirit ? let them wait upon the Gofpeldifpenfation and publica- tion , and (through the Grace of God attending that Difpenfation) they ftiall have it. Let me alfo recommend Prayer as dii\ excellent means for the procuring of the Spirit. O Sirs ! what will bring you into Chrifi but the Spirit ? and what will bring the Spirit into yon but Prayer ? you fhould be praying for the Spirit , though you can- not as yet pray yvith the Spirit. O that you would often go to God and plead with him for the giving of it to you ! Say, " Lord we read *' if any man have not the Spirit of Chrijlj he is none of his j now " Lord we dread the thoughts of being none of Chrifts ; O to be ^' out of Chrifl is a woful ftate ) and we perceive that is our flate " till we have thy Spirit ; we hear 'tis the Spirit that knits the Soul "to Chrifl, till therefore we are partakers of it we cannot be knit *'tohim: wherefore we befeech thee to give it to us: ©whatever *' thou deriiefl: to us do not deny us this good Spirit ! Thou hafl: pro- fLuk. ii.ij. " mifed *f. Well then , fee that you make To, &c. tuthsr fure of it: are you yet without it? in the fad ft ate of unbelief? torn. 1.466. You have no fliare in and can make no claim to this Myftical Union , fo long as 'tis thus with you; you muft be put \nx.o another fi ate ^ and become true Believers , then 'twill be well Thefe are the only terfons who are in Chrifi • we (who believe) are in him that is true ' I l^h. ^. 20. For whom did Chrift ask of his Father that they may be one even ai we are one ? 'twas for them that jhoiild believe on him joh. 17. 20. &c. Therefore let it be your great endeavour to be • Believers ; for let me tell you , in the very firfi moment of believina you will aBnally be the members oi Chrift; the Soulls in Chrifi is foon as ever Faith is in it. Tie fay no more but only add this , As you deCire to get Faithj Brti get the Spirit- for if you once come to ; have that Spirit, hewillmofl infallibly work Faith in you; Of all the feveral Graces,he will not let that be wanting wherever he is. The Vfes hitherto have be€n General, I WmU now more particu- larly direct my felf to thofe who are in Chrift Jefm. And firft is it thus with any of you ? that you are indeed taken in- to this near Vnion with Chrift ? hov^ JhouU yon admire the love of God . I here confider God ferfonallj, and fo I would excite you to admire to admhe- rhi the Love of the Father , of the Son , and of the Holy Ghoft f for Love of Goik indeed all the Perfons have a great hand xnthk Vnion , and the love of each of them in it is very admirabie. The /"^r/j^r firft lays the foundation of it , and then he orders the accompliJJment of it : there- fore'tis faid I Cor, i. 30. Of him (i.e. of God the Father) are ye in Chrifi fefus, &c, and he aifo is faid to call mto the fellowflnp of his Sen "jefus Chrifi., i Cor, i. p. The Son is willing to be One with >(?«, what a condefcenfion is that ? and he is the perfon in whom the Vnion is primarily terminated : Then the Holy Ghofi brings it about ^'s, one gr^at Agent therein: So that alltht three Perfons 2irQ concer- ned in the Myltical Union j 'tis to the Son ^ by the Will of the Father, through Sei'eral thwgj pejs'd upn thoje ixiho an m Chrift. ;a *Eph. 4,13. *i Jph. J. j^. *Rom. 11,17, *Joh. j.i(S. *'^om. 9. ^. *Heb.|.3./ ^Matth. 1. 15. To ^*t t^* T- vioH more cleared up. %(n\)tm ^W\) ate in C^jift 3|eftt)E(. Ver. l throHgh the agencj and operation of the Spirit • O let Father ^ Son, and Spirit all be adored by you ! Which that 1 may the more effectually perfwade you to, let the ThifJ£ it [elf be confidered , and how jou ftand in reference to it. To h in Chrifi 'jefia ? fo nearly, {o.indiffolttblji united tohim ? what mercy i> this ! There are in the Vnion many things of a very myfte- nW Nature, but the greatefl myfierj of all is that there fliould be fuch a wr/?fr; , (I mean, that there Ihould be fuch a thing for fuch poor creatures). O confider, you who fometimes were *<«/ e. that they might know a4 much of it as was poflible , though all could not be known) : the fame 1 fay concerning the Mjfiicd Vnion. But chiefly In the Second place,/^^o«r to he more dear ai to your perfonal interefi i, in it. Are not many of God's people very much in the dark about this ? often ejuefliodng with themfelves whether they be in Chrift or not ? Is it better with you ? have you ajfftraffce of your Jpiritual conJMnHion with Chrifl ? As you value your comfort , your inward fettlednefs and eftablifliment , take pains after this aflurance ; To as that with the Apoftles^W^w^ zwdi confidence you may be able to fay, *Tive are in him that is true. Could you but once arrive at this, how *i Joh.j. 20. great would your rejoycing be ! I have told you , 'tis a fad thing for a man to get no higher than a per adventure^ with refped: to Non- condemnation ; now the aflurance of that depends upon the aflurance of Vnion. The Apoftle would have Chriftians know diftindtly how the cafe ftands with them , in reference to their being in Chrifl and chrift' s being in them : * Prove jour own f elves : know ye not your own *a Cor. 13.?, felves, how that Chrifl is in you except Je be Reprobates ? In order to this affurance , you muft pray much for the Spirit's Tvitnefs: for that Spirit which promotes\\.,<&oi\\ alfo difcover and give the evidence of it. ThQ-objeiiive evidence you may have in your felves, (viz,. Grace in the heart , the new Creature, Faith, &c.) ; but the fubjeSiive evidence you will not have , till the Spirit by a divine irra- diation doth make out the thing to you. 5. Are you in Chrift ? O maintain and keep up your Vnion with To maintam him I this is the abiding in him which he himfelf fpeaks fo much of • the Vnion. foh. I s- 4- -Abide in me, and I in you : (fo v. ^,6,j) : '[is not enough to be in Chrifl un\ck you abide in him. You'le fay, is not thQ Union indifoluble? that which ihaW never ceafe f I anfwer, yes it is fo ; yet you may do that which may tend to the dijfohing of it , though through Grace it (hall not ^s^w^i/Zy diflolve it: and you may do that which may utterly deprive you of the fenfe and evidence and comfort of it , though the thing it [elf fliall remain firm Wtiifure : it concerns you therefore upon ihcfe accounts to be very careful. Wherein ? why, do not Jin willingly and knowingly againft God, and L do ■HPP9) 74 *JuJg. 16.19' to impcve it. *Hnumquodq; ' ceivedChrifi, fo walk^ ye in him: Col. 7. 7. 'Tis OheMence and holy rvalking which muft evidence your union, to others, to your felves; i ^oh.^.^. He th^t kfepeth his commandements, dwef/eth. in hinty and he in him : and hereby tve know that he abideth in m , by the jpirit which he hath given m : And the Union it felf calls for it j I Joh^ 2.6. He that faith he abideth in him , ought himfelf alfofots •walk^even oi he walked. O how fliould they live, who Wsz in Chrift and '^■he in them ! 7. Are you in Chrift? then he heavenly winded: Such as are in him fliould be much with him, in the heavenlinefs of their ihoughts and affeftions. Our Vnion is with our Lord in Heaven , and our '^converfation Ihould be with him inheaven alfo ; our ^head\% there , and our ^treafme is there, fliould not our hearts be there alfo ? what a contradiil^ion is w earthly converfation to the heav nly nnion ? how fad a thing is it , that a Believer who is fo ?jear to Chrifl, fliould yet live at (o great a diflance from him ? and carry it as though he was rather «» the world, than in Chrifl feffts. If thou betR glewed to Chr-ijl , do not live as one who is glswed to the world. Be frnitful, and very fruitful : he that abideth in me hringeth forth muchfrptit, fok 15.4. Chrifl: faith it isfo, fure I am it Jhould he fo. If you be branches ingrafted into Chrift , there's a fpecial obligation lying upon you to oe very fruitful; for elfe.you will dijparage your root-^ and alfo frujlrate the expetiations of him who lays out much coft upon you, in order to yourfruitfulnefs. . The Hmhandman (God the Father) looks for muchfijiit from fuch as you : and if you do not anfwer his expedations, hce'l purge you, (that is) hee'l lay fome Jharj> affli^iovsu^onyou , and thereby make you to bring forth more fruit : He will not take you away (as he doth , thofe who are only externally in Chrift), or cafiyoH out for the fire ; but hee'l affli^ you to fome purpefe : This is our SaviouBs owaa- wakening Dodrinc '/oh;i<;. 2. The promife is Pfal. 92. 15,14. Thofe that he planted in the Houfe of the Lord, fball flourifh, &c. they fi>all bring forth fruit, &c, O how fruitful fliould they be , who are vlanted in the Lord himfelf ?, p^rt I. Co t^em tD^cift ^te in C^ jift Jt^, 9. Such ai are one vcith Chrij} ^ JhouUbeone among ft themf elves. Saints arc under a double Vnion ; One with Chrift, and One amongfi them/elves -y and the Latter is as real as the Former , and purchafed by Chriftas wellas the former ; (tor the proof of which, read and weigh Eph. 2. 14. dT'c.j The members in the body natural as they are united to the head ; fo they are alfo united each to iht ether : and fo 'tis here. O that thi6 Vnion amongft Saints was more con- fpicuous and evident ! But (with grief of heart be it fpoken) little is to befeenof that , whilft much of that which is oppofite to it, is every where too apparent : \s\\2X' jchifmes , rents ^ dtvifionsy are there to be found even amongft them ? is not this fpoken of in 6'^f^; i' are not the great Enemiet of Chriftianity too well acquainted with it t ^3ow what a fad thing is this , that when they are all one in Chrift Jefm (as 'tis Gal. 3 . 2 8:) there Ihould yet be fnch divifions, fia^ionsy and diftances amongft themfelves ? Some Divines make this to be the matter of Chrift's prayer foh. 17. where he pray'd, that all Be- lievers might be one , as the Father and he were one : (i. e>) that they might be One in Vnity and Cmcord amongft themfelves. Which interpretation (though the higher Vnion mw^ by no means be e.vc/w- deA) is very probable, komiht Argument mih vih\c\\Cht\iitwioe backs his prayer ; lloat the world may believe that thoti haft fent me : It muft therefore be fome external dii\d viftble Vnion y ot which the world in order to this conviilion might take notice ; which the Saints Myftical Vnion with Chrift, is not • but their Vnion or Unity a- mongft themfelveSy is. And it appears , that upon this very prayer of Chrift, there was a little after great unity "xv^A concord iv[\oi\g(\. the primitive Chriftians: AB. i./{6. And they continuing daily with one accord, &c. A^.4. 32. The multitude of them that believed were of one hearty and of one fonly &c, (juft as Chrift had prayed). And O that the virtue ot this prayer mighi reach pts alfo at this time ! for furely our diviftonsate fo many^and (o great, our breaches fo wide-^ that (1 think) nothing r^«or >p»// unite us , but tViQ alone efficacy o£ Chrift's inter ceffion. Aftronger motive to Vnity cannot be fet before the people of God , than that which 1 am upon . they who are fo joynd to. Chrift y fhould notbc disjoynd amongft themfelves .- as they have but one head, and arc all members of xk^fame body y fothey (hould have hw\*one heart and one way.^ 10. Are you in Chrift? Ton Jhould then Uwell ac^uaintedvvith him : fo as to attain to a confiderable degree of the knowledge of him\ Others (who are afar off i'rom him) may b^ ignorant of him , but you who are fo nigh to him Ihouklknow him well. He told his Difciples, 77 Saints upon ' their being One with Chrt(i, Jhould he one et- inong(i ihem~ jehes. *Jer. 32. 5p, ' Believers upon this Vnion Jhould litlQVJ Chrifi better than others , O rejoyce, and be exceeding glad, Jf let your hearts be even filled with joy ! what abundance ot com- fort is there wrapt up for you in this your union with Chrift ! 'ti< ailower out of which all fincere Chriftians may fuck a great deal of Evangelical fweetncfs. For the fetting forth of which , let me go further t\\2S\r\\^t ^ecial-priviledge \N]\k\\ the Text holds forth. As this fpea^s i. Are you in Chrifi fefffs ? this fye^iks the excellency and dignity ihi dignity of gf ^^^^ perfons. How great and honourable mufl: they needs be, t m Perjons. ^^^ ^^^ ^jj^^ nearly united to fogloriott^i a Perfon as Chrift, the Me- tPfal. 1^9.9. diator, the eternal Son of God ! *this honour have all the Saints, 'Tis no great matter what the world fays or thinks of you j Men vilife you , and look upon you as the very fcum and filth of the earthy (fo they did long ago to f^r your betters l Cor. 4. i 3 j .- The precious fons of Zion comparable to fine Gold, how are they efi-eemed as earthen pitchers , Lam. 4. ^, And 'tis no great matter, what your outward condition is in the world , (that may be mean and in- gUriout enough) : I fay , thefe are things not much to be regarded, fo long as you are the members of Chrifi j you being (o , what a gUry znii greatnefs sx\}i'&. thh needs reflect upon you? Mark that expreflion VSE ^ Comfort to them who a in Chrtp. mmmmm Part L Co tftem tol^ic]^ ate in €^tm iefug* 79 expreflion Joh. ly.zi. The glory ivhich thou haft- given me I have eriventhemy (what glory doth Chrift fpeak of if ittollows), that they may he one even ;ti we are one: this is glory indeed. 'Tis a great honour to be zmember of the Church , (Co the good Emperour Theodofins judged of it, who prefer/ J hit being a member of the- Church before his being Emperoar of the World) ; but 'cis a far g)-ea- teu honour to be a member of Chrifi. 'Tis an high expredion con- cerning Ifrael , that they were a people nf.ar to Gody Pfal. 1 4 8. 1 4. You Believers are ^i^^rtoGod indeed, for you have not on\y com- munion with him who is God, but union alfoj you are one with the Father^ and orie with the Son ; you muft needs upon this be ex- '■ cellerte 3in6 glorious. The exceUency of perfons and things, is to be meafured by their appropirK^uation or approximation to that which is moft excellent: then the Saints are the ^excellent in the earthy *Pfa].i^. B- becaufe they are fo near to Chrifi:,the center of all excellencies. How was the humane Nature advancd and dignifi'd , even above the An- gelical Nature , when it was fo nearly mited to the Godheads' (as the woman of mean dcffcnt is , when (he is match'd into fome great family): And hath not Chrift highly advanc'd^owr^^r/owx too , by taking them into fo clofe, fo intimate an union with hirafelf ? Twas accounted.honour for Efther to be taken into jihafuerM^ Royal Bed^ 'twas a far greater honour to her to become his wife : but this is nothing to the honour which Chrift hath put upon you , in his jojning and marrjingoi you to himfelf. O let him nrft be adored, who hath thus exalted poor worms j and then you ftiould know how to judge of your felves , according to the advancement and dignity conferred upon you by your being in Chrift. As to your Being and Order the Angels are above you ; ^Thou hafi madi him a little lower than the Angels 'y but as Chrift hath d,S.\xmtA jour Nature and riot theirs, and hath thus nearly uifked jour Perfons tohirafelf, fo they are ^ little (nay a great deal) lower than yon. Let there be no pride or (\n^\x\ felf-exaltation m you; yet know, how to put a ri^^/ / C^r//?. (But more of this in the lafl branch of Comfort), 3. Are y OH in Chrifi Jeftti ? Here's Comfort for yo^l , Vpon yom union yoith him, he fympathiz.es with yon in all your affii^ions , and looks fipen aH 'done to you oi done to himfelf. 1 fay, Chrift fympa- thizes with you in all your afiiiUions ^ for he's a fympathiz,ing, com- pafjlonate. tender-hearted Saviour, (as you read Heb. '^. 1 5". Heb, 5 . 2 j. As there is , by virtue of the Vnion, a mutual fjmpathy be- twixt the Head and the Members y the Hfisband md iht Wife -, fo 'tss here 'twixt Chrifi and you : ^in all your afjiiUions he is affliEitd. He that "^bore your griefs when he was on dtrth (really and properly)^ he bears them fti II , row he is in heaven, (in a way of fympathy). Eurther, I add he hath a tender fenfe of what is done fo^^;^, and looks upon it ai done to himfelf: and no wonder, fince he and^ow are but One. He that touches jou, touches the apple of his eje^ Zech. 2.8. "^Saul^ Saul^ why perfecutefi me ? A^. 9. 4. When . the Saint .is perfecutedjClhriit himfelf in him is perfccuted. As if any l^indnefs or love be Ihown to Believers , Chrift looks upon it as done to him^ felf'^ MAtth. 25-. 40. Inafmuch oi ye have done it unto one of the leafi of thefe my Brethren , ye have done it to me : So if any unkind- nefs be ihown to them , Chrifi looks upon it as done to himfelf. Othat Enemies would be quiet, and let God's people alone, and " . fear Part L Co t^em to^ic^ ate in ci^jia Jtm* 81 fear to wrong or injure them I for they arc fo united to Chrif! , fo incorporated with him , that they who flrike at thera do through . them ftrike at Chrift himfclf. 4. Are joH in Ckrifi ? He mil then mofl cert ainlj fuf ply jou in all wiR ctnamly jour wants. In temporal rvants , fear not CMv\i\. \n\[\ provide : WiW jufply tUm i» hefuffcr/W hdy to fiarve which he hath united to himfclf? You aUtlmr-uams. are full of anxiom thoughts Vihdit ye /hall eat and drinks, whit ye (hall put on . Chrifl would have you "^take no thought ihowt thefe things : *Matth. <. atf. your bodies being in union with him , he'lc look after them , fo that they fliall not want what is necefiary. O Believer ! hath Ghrifl: thus admirably joynd thee to himfelfy and will he deny thee a little w^^f , and drink^ , and cloathing f And then as to fpiritnal wants , in thofe Chrifl: will fupplj too: Every ntember in the body kom this head fliall receive that grace^ life,firengthy that is proper for it. The root fupplies .every branch with what it nee. 11. If the Spirit of him that raifed up Jefiu from the dead dwell injfoit , he that raifedftp Chriji frpm the dead , jhall alfo cfuicken -jour mortal bodies , bj his Spirit • thatdwe'lethin yon.^ So foh.-6. ^q. Whofo eateth my flejh, and drin- I kfth my blood, hath eternal life, and I yfill raife him up at the laff ' ' day. And this is not to be limited to 2l bare refurreEiion , there is . *-Carn. XI. z. more in it than fo ; for ^all Ihall arife , the refurreUion l-hall htgene- I 1 Cpr. 1 5^.1 1, Yal and miverfal : But yet there will be a vafl difference in it ^ 'twill be an happy refurreCtion to them who are in Chrifl: , but a dreadful refurre^ion to others. The wicked (hall be raifed by Chrifi: as a. judge , in order to their tryal and the pading of the fcntence of death upon them ; but the Saints fliall be raifed by Chrift as an head, mrtHte unionis, in order to the receiving of the blefled fenience of lii;e. ^0^.5.28,29. Afarvel not at this : for the hour is coming , in the which all that are in the graves fhallhear his voice , and jl^all come forth y they that have done good, unto the refurreUion of life, and they that have done evil , unto the refurreBion of damnation How Should . Believers rejoyce in this ! Great is thi 1 ' ^re jou in Chrifi ? then great is the Fathers love to you: Take iovtof theFa- Believers as they are in themf elves , the Father greatly loves them j thtrtethe^n. but now as they are in Chrifi- , and made o^tf with him , there's an additmalhvfy an higher lev/: belonging to them from the Father , bccaufc I fegaufe thty are fo w^ to his ^)r>^ Sm. Thergfore (upon this union) God loves them with the fame love , wherewith he loves Jefw Chrifi hiwfclf: Joh. 17. 25, / in themt and thoft in me, &c, that the rvarld may k.noiv that thou hafl fent me j \_and hafi loved them ai thou hafi loved me']. O Believers what a love hath the Father for you upon this ! And Chrift's own love too is very great to you j for you i3Xthlifiefb, und^no man ever hated hif ownjiejh: yea, he told his »c j, Difciples , *As my Father hath loved me ^ fo have I loved pu. So ^Joh.i'j.^?!*'* near an union muft needs be accompanied with a 'Very dear affection ; 'tis not always fo with us , but as to Chrift , the firength ot the af- feBion from him fliall always be anfwerable to the nearnefs of the ftnion with him. 8. Jre yen in Chrifi Jefw f Here's Comfort m to your perfeve- they JhaR fir., ranee, fiahility , and fixednefs in the fiate of grace. This (upon /'*'''"• which all depends) a Child of God may be fully afTured of ; for will Chrift hfe a member ? a fart of^ himfelf? Ihall one united to him finally and totally fall away from him ? no , that fliall not be. So long as the union is frm and indijfoluble , do not fear , (I fpeak not againft the duty of fear but the fin of fear). Tis not here in and 0Ht , in t« day and out to morrow ; but 'tis once in Cfirift and ever in Chrift : there's your fafety. Indeed the Saints ftand firm upon feveral^ten foundations , (as the Fathers eleEtion , the ^immutability *Heb. 6. 17. of his council , the tenour of the Covenant^ &c.) but this alfo mult be taken in , their infeperable union with Chrift. You are not only in Chrifi' s hands (out of whkhmneJhallplKck^youfoh. 10,2 S.) hat you are in Chrifi 04 your head, and who Ihall be able toy^t'^thc members from this head ? If Chrift fliould lofe a member , he would be imperfeSb as an head : you are "^hisfulnefs (as hath been faid), now *Eph, 1. 1^. he will i)e Chrifiw flenw ^ a full Chrift, (as ♦he fpeaks) ; which *^«^.in Pt.jtf. he would not be, if any of his members ftiould be taken away from him. If he might lofe one, he might then \ok another Sind another J and fo he would be fure of none. O your life it hid with Chrifi in God Col. 5.5. therefore 'tis fure and fafe. Take the Saints apart {rom Chrifi, the firengefi could not fiand . take them zs joyned znd united to him, the weakefijhatl not fall. When the firfi Adam was our head our condition was mutable , ia him we flood upon very flippery ground • but now when Chrifi is oar head, we ftand faft and firm, "^even as mount Zion never to be removed. 'Tis but the *Pfal. i»^ ** fame Grace now , which we fliould have had upon our firfi creation , (I fpeak of the kjnd not of the degree) ; yet 'tis not amififible as that was , becaufe of our union with mother head. Mi $, Are r 84 Co tijem t»i^icl) ate in tpu iRUjr* Vcr.i: eUu-iUhear p. ^rr ;'o« /« Chriji ? this afTurcs you 0/ the audience of jour thtlr Frajtrs. ^fajers : If je abide in me (faith Chrift), yefhaU aik.vhat je w7/, and itfhall be done untojou What an incouraging word is this ! God will grant youp requefts for the love he bears you upon. orW/fi:* conms ^ but (to be fure) he will do this for you, you being undeu fuch a near conjunction to the Sonoi his Love. Vnion ttfti 10. Are joii in CJorifi ? know thcnth3.t ZJnion and Commuftione-o Cofumuntonio fogether: and is not this full of comfort? As a/i communion is fom- te^ttJtr, ded upon union , fo all union terminates in communion .^ and the r /o/V/* is the unim^ i)\t f siller \% the commiMion. Union with Ch-rift is a very enriching thing -^xi intcrefts a perfon in all that Chrift ^ or /z^zt;?).. this is that fellowPjip of the Son to which the ^i\r\x.s are called 1 Cor. 1.9. You being in Chriji , his Perfon is yours : jou are his , arid he is jours. Aij beloved is mine^ and I am hiSj Cant. 2. 16. Upon the Covenant- relation God is yours , upon the M^Jlical Vnion Chrifi is yours.i You being in Chrift- ^ all his Attributes 2irc jours: hiswif- dome. yoim to guide you , his power yours to prote^ you , his mercy *Luk. I?, ;r. yours 10 pit j you , his Allfufficiency yours to fupplj you , (and fo in ( ") Jj^"^"^' the reft). As the Father in the Gofpel once faid to h^s Son, *i'o« thou Sacerdot'es '"^ '^''^ '^^'^ '^^^^ '^^'j and all that I have is thine'^ fo faith Chrifl 't» quia membra ^'^'^ believing Soul, fAo/^ art ever in me ^ all that I am or have liUfus S.icer- \s thjne^ Being »« Chrtjh^y ow lliare with him in all hi^ Opces . dotis- ^:#aw/?. hence youarf I'iJw^i and ( ^°^' 8* ^ 7* ^^^"g in Chrifi , all his A/erit is tinet /iciit ad youiss : his fufferings , (b) faiisfa£^ion are as much to your advan- lua membra. tag€ , as H you had fuffered and fatisfied in your own perfon^. You Ajum.T,. p, l,eing in Chrifi^ all the (cj ^/^^«^.r, pr^'z;f7^^^^/, which he hath pur=» (f) Uniohxceft fpiritualis ilia relatio hominum ad Peifonam Chriili , qua jus acquira-nt ad omncs illas bencdiftiones qUiE ad ipfo ptxparanturii Atries.mdyi], Jib i. cap. z6. iCdi z; Fides pure docenda e(t , quod :f>erenm fie conglutineris , ut ex te & Cl.riflo fiat quafiana Per* fona, quae non poffit fegregari 3 ut.cum fiducia dicerc poflfe ego fum Chriftus, (h. Cj) Chrifti jwfttfeia, viftoria, vita, eil mea j & vkifflrn Chrjflus dicat , Ego fu'n ille pcccator., (h. e-) ejus peccata & mors mea funt, quia, adharet miKj & egoilli , eonjunfti enim fumus per fidem in unam carncn c< OS. Ltither, Homo cum fiducii poflir gloriari in Chrifto , & dice re , meuni cli quod CbriitusviKit,cgit, dixit, pafltjs eft, mortuaseft, noii fecus quam fi ego i]la vixiflcm , egiflem, di>uifem,paftuscffem, moriuus eflVm j ficut fponfus habet omnia quic funtfponfa?, 3c ipyjvfa habct onania qu« funt fponft, &c. Idem.. chz^r- Part F. CO tl)em t»l)ic]^ are in Cl)?ift Jefu;^. cliafed are ydVirs ; as juftification, atonement , adoption , acceft to God, Crt. \oxxheing inChrift J that t'fry^/orj which he hath , is yours: (fee Rev. :. i<. loh. 17. Zz], Z^^. 12. 29). You heingia Chrifij all f/?^ promifes in him are Tea^ and Amen to yon, 2 C<5r. 1.20. <7/t/. :;. ay. You being in Chrift , all his vi^orie> and triumphs over enemies are yours: i?^z/. 2. 2-^, 27. Upon Union wi;:h Chrift, you i have Vnion too wijh the *Fathet and the Holj Ghofi. In a word, *Sce Stirrw.- you ^«»^ Chrifi'Sy all ts jours, iXor. 3. 21. and what can be faid on the Cove- turther ? Is not all this enough tor your comfort ? Here's bleftVd nam. p. loS. communion flowing from a bleffed union ; here's partaking indeed a/ the fame js of the Oliver upon your being j;;^r/i/(^W into it, (as 'tis ijcw I T'i7-) II. u-^r^ 'j>"o« in €hrift ? tfxn 'tis w condemnation : (fo the Test -j^i^/^^ frcwn^ csprefly telis you). O what a ground ot rejoycing i? exemption y^o»j CejtJem^ from condemnation ! what can be frveet lo him who is obnoxious «,«/*». to it ? what can be bitter to him who is fc^cur'd againfl it ? this is thehappinefs of all in ChriH-. Poor Chriftlefs Souls are condem- ned ot'fr and ct^fr ♦, Laifv^ -dndGofpelj and Confcience ^ and (which isworflof all) thej^re^r God condemns them, but 'ris not fowith you who are in Chriji ^ to jou 'tis no condemnation, - You are jufti- ficd here , and Ihall be folemnly , publickly , declared to be/? at the great day. You are in Chrifi , not only as the members in the head (which is your Mjfiical Vnion)^ but as the Debtor in the Surety ' (which is your Legal Vnion). Chtifts p'aj/ment andfiitijfaBionis jfeurs , and God will not fall upon him and jou too for payment. The Wife under covert \s not liable to anartvfi or a^ion at Law , but all muii fall upon her Hucband : You beiiTg married to Chrifiythh fuper- fcdes the pror^y} of the Z^w againft you • if it be not fully fatisfied, jtmufl: feck its reparation at the hands of your (pirit/ial Hiuband^ . Chrift himfelf : as to any cmdsmnatorj/ charge it cannot fall upon you. Amongfl: all the damned in Hell there's not one in Chrifl: to- be found ; that's no place for fuch as are limbs of him. And (to (hut up all) upon this Vnion 'tis not onely No condemnation , but 'tis 2\{octrtainfAlvation'^ i fob. ^.iz. He that hath the Son, hath life, - foh.i/^. 19. Becaufs I live , je Jhall live alfo Chrift the Head is in Heaven , and where he is, there he will have his Members alfo ; this is his great requeft to his Father "Job. 17.2^}. Where 'tis Vnion it fliall be VifioH . in ChriphzxQ and -with ChriJI hereafter, are infepa- raWe. a Chrift in jou -h a fwfficient ground for the hope of glory- ^ Col. 1.27. Chrifi in you ^ the hope of glory. You therefore who are in Chrift,. Ihouid highly comfort your felues v/ith thefe things, i I wmU Mif^ ff^h nmm^ (f&m fim& th§U C^rdhU ^ m if they ^ were flot proper for fh.eiHJ,bec.aufc of thtrvf/^kpfffoi i^m graces ^thg im^erfSms of thejr ^/<;>>/, the meangfs of t\\tit ferfonf ^ (or upon .any other difcouragemcnt of this nature). Art thoa a Belkvtr f bt. thou never fo roenk^ , yet thou art in Chrift : thon art lorf ingface, in gifts , in thy entward condition ; yet thou art in Chrift. The msAnefl member in the body is Hnited to the hend^ as well as that which is the higheft . and fo 'tis here. Though the eje was rvgak, which tool^ci upon the hrazgn Serpe*i( , yet it looking thereupon there was .JfeaUn0Qt all that : The veeak^fl faith ish^Unghkh • and 'tis fo, ,,notonly becaufeittakesaT///wof Chrift, but alfo becaufe it J^ttits $0 Chrift. O Chriftian I Faiths uniting virtue doth not depend upon ' its flrength , but upon its fincerity / the very minimftm m(i6tf^fo:them which are in Chrift 'Jefns^. Rom. I S; R o M. 8. I. There is therefore now no Condemnation to them which are in Chrifljefm^ [who wal\ not after the Flefh^ hut after the Sprtt^, Chap. HI. m tl^e i?olp anD Spiritual Mife , in oppoQtion ta t^e Sunful ann Carnal Jiilt. 7he Subjefts of the Priviledge are further chara&erJz'd hj, their Gourfe. The words repeated Verfe 4. with for.je little variation. They are de(crjpiive both with refpefl to the Non-condetnnation 3 and alfi to the Being in Chrifl^ Jefus.^ lVhj> the Apo^ilefingles out this Gharafter. H^'hat Walking 7>»/(?rr/. TheOhkxvmonraisd, Eight things^ tak^n notice of front the IVords : i. The Apojile doth not ' faj^ There's no Condemnation to them in whom there is - no Flefhj hut to them who walk not after the Fle(h : 2. He doth not lay his Evidence upon particular SLd:s,hht ' 9tpon thegeneralCouTk: 3. Here if not reddhio Czuf^:^ hut only defcriptio Perfonas ; 4. The defcription is not- laid down in the Negative onlj^ but aljo in the Affirroa-^ live : 5. The two Walkings art fippofed to be contrary t- e.FirJt 'tis being in Chrift Jefus , and then \\s walking not after the Flefli. &c. 7. There always was and always will be different walkers : 8. 'The ApojiU lays it down in tbegeneral^^W the reafon givemv hy hefi doth.The Parts of the Utkn^nou opened* ffhat is meant by Fk^^and by walking. §3 Wi\)0 toalfe Hot meX t\}t Jle^ Ver. I. walking or not walking after the Flefi, Flefi co^yjidercd 1. More Generally ; what it k to walk after it in that rejpcU : why the Corrupt Nature is fet forth by Flefli : A fivefold account given of that, s. More Partieularly 5 R'^. 2. By their holy com-fe: they are fuch, who [walk, "ft after the rCii Iv Xe^c^iT Flepj , but after the Sptrtt^ ; this I proceed now to ipeak tc. *I)nr«,w« }ca7a In the '*-Greek the Words run thus , There u fto condemnation t» ^ vu^i^'- <^'&iym-them in Chrifl Jefas ^ mt walking after the Fle/hy b fit after the Spirit. T^Qiy , *W Qyj. Xranflators put in , — to them which are in Chrifi Mhs , who >»T(x nvium. walk ■f Part I. ^ut aftct t%z S^pitit. n'liliiftot after &c. And they part the [heing in Chnfi, and the }7ot Tvalkjngt &c.\ and read them m difli-n^ : but Others '(^wi them to- gether and make all but one fenteyjce. Thus the Sjridcl^ T'erfion (cited before) . ihusf'^?) Grotif-a : '• There is (faith he) no condemnation , .^. ,. ^^„ " to them , who by Jelus Chrilt (or by theGoIpel) are brought to jemnatio lis " this, not to go whether carnal atfedionsdo carry them, but having qui per Jefum .** obtained the Spiiit they conftantly obey his motions. Some dijfe- Chriftum (five rf«f^ there is in this dcuble reading • but Tie not enquire whether P'^iEvangtii- (^; material or not. perduaifunt, ut non eant quo carnis affeiflus rapiunt fine difcrimine,^ Spiritura Sanifluui aJcpticjusmo- tibus conft.nner obfequuntur. Grot. (b) Lliiicaeft intextu Pauli oiatio , fed Interpres difiinxit in duas, S>ic. quamvis ad Icr.rum non interfit. Ca]et. The Apoflle recites thefe words (v. 4.) with a dcuble variation : J, There he brings in the Relative 2x16 joynsiiVinh. the Participle ^ •which here he doth not .- for there 'tis vTtt -sfeiWJ«(^(v , whereas the Felative here is joyned with h Xetga. 2. f/if;'^'tisexprers'd in the Third ferfon^ there \n tht Firfi per/on -^ that the right eoufnefs of the Law might be fulfill ed[iyt nf\^ who rvall^mt after the Flefi but after the Spirit. This Clahfe is defcriptive of the perfons , who have an intereft or theWoris are fliare in that which goes before : and fo 'tis an evidence or defcription defcriftive and either with refpeft to the No-condemnation , or to the beinz m Chrifl-. '''f^'^^^^'^'f^ r^. • 1 V r ■ I -i ,^ ■ I -^ of Per ons,both There is thererorenow no condemnation ^ to whom : why, to them ijjth rtlpe^ to who r^alk^ not after the Tlefli , bnt after the Spirit. Wherever there the Kon.co»- isan holy converfation in this life, there fhall be no condemnation in «^"-'»«"o«5<»W'' the life to come ; (and fo vice versa). Or it refers to the other branch '^'jototheEi. immediately foregoing ; [ to them that are in Chrifl Jefus\^ who are '"-^ '** '"' ' they ? or how may they be known ? the Apoftle thus charache- riz.eth them , they are fuch rvho walk^ nof after the Flefh , bnt after ■the Spirit. An holy, fpiritual courfe is an infallible evidence and infep arable concomitant of Vnion with Chrift : Thefe two may r^ct- procally be predicated each of the other : thus , they rrho are in Chrifl , Tvalk. '^ot after the Flepi bat after the Spirit , and They who thmrvalk^., are in Chrifi. You may take the VVords in which of thefe two references you pleafe ; but their immediate conjm^ion feems to carry it for the latter^ (they being iink'd and coupled with the Toi( iv XeistT "UQ^ , them that are in Chrifi fefpts) : but both may very well be taken in. Which way foever we take it , certainly there is (as to both) a refiriHion and limitation in the Words : the iYb«- condemnation and the Vnion belong onel]iQX\iokyi)\on>Alkj!ot after N the 90 t!im]^o tjoalfe not mtt ti^e Jfle^ Ver. I. theFle/^y &c. Yea, they are coytditional (as to the priviledge) even to them rpho are in Chrifi fefm : there is no condemnation to fuch , provided or u^e» this condition that they walk not after the Flelli "♦NTon eft igi- bill after the Spirit : (and fo the "^Arabick, Verfion paraphrafeth upon tur u'la clam- th^my ratio eis qui funt in iiJc Jcfu Chrifti , dummoJo fe cxcrccant , non in his qua: propria funt carnis, fed in his qiis propria funtSpiritus. Ve^j. Aral;. why the Afofile Jinr.'es out thii CharaBer, *Eph. 1 . 4, *Aa. 13.48. "Rev. 13. S. WhAt Walking imports* *Gen. ?. 24. *Gen. 17. I. *Luk. 1.6. The Apoftle defigning to defrribe fuch who are fieed from con- . demnation , or fiich who are in Chnfi , he pitches upon that evidence 2,r\A ch. tracer whicn is plain and obvious, and not upon that which might have been more dark , oblcure , and hard to be undcrlloodo hie ground? it upon thecourfe of a man's life and converfraion • and what may better be known than that ? He does not lay it upon E- leBion or the fee ret Decree 0^ God ; and fay , there is no condem- nation to them Tfhom God hath "^chofen before the foundation of the - v^orld^ to them Tvhom God hath '^'ordained to eternal life ^ rt'hofe names -^ are *nritten in the bool^ of life , (though that be a very great truth) : but becaufe per Tons po/fioly.herein might not be fo vveU able to judge of themfelvcs, therefore he faith there is no condemnation to them tvho rvalk^not after the Flefh but after the Spirit. This walking is a . thing that is ?»*?.7z/.y? and eafie to be known: I cannot fo ealilyfind out m Election (for that lies deep and hid), as I can mj/ Converfation ; -, which (in a great meafure) is expos'd to the view of others^ much more to my own. And whereas the Apoflle had been fpeaking of Vnion with Chrift , that being a great myfiery , and men might not fowell know how to judge of themfelvcs concerning it j therefore he comes to that which would fully and plainly open it-t^xijietn. He faith , whoever they be ivho are in Chrifi this is the courfe they take, they walk^ '^ot after the Fle/Jj , but after the Spirit. They that can find (which upon faithful fearching may eafily be found), that they 60 noiViVQ the carnal and fehfual life , but the holyznd fpirit:ial life, though this being in Chrifl be a great myftery in m idf, yet this »'4/;^j«^ will clear it up to them (fo far as their interefl in it is con- I cern'd), that they are indeed in Chrift. \Who wal^^ot after the Flefh, but after the Spirit~\. ' Fis a very ufual Metaphor in Scripture, to fet forth the conrfe of life by walking : *£noch Tcalked vfith God, &c. (i. e. the courfe of his life was holy) : '*"/ am God ylllftiffictent , ypalk, before me and be perfeEi : ^Zacharj and Elizabeth were righteofii , walking in .all the commandements and trdtJtames of GodMamelefs : (with very many fuch places). That whkh ■ Part L J3ttt aftet t^t fepittt, f r which in f^^f P'erje is called walkii*g fffter theflefh, in the 12 and 1 5 Verfes 'tis called />f i«^ 4//f^>* theflejh. J might in feveral parricnlar} Ihevv you the apmefs of this Metaphor , how proper it is to fet forth the courfe of /»/> / but I will not (lay upon that* This branch of the Text leads nie to that Second Obfervation , which I raifed from the vchole Verfe at my entrance upon it : namely That fuch rvho are in ChrifiUnd thereby freed from Condemnation),, , ol;i'm', this is their property or conrfe , thej rvall^ not after the Fle/h but after the Spirit. In the difcufling of which , my main work will be to open the twofold Walki^o^ here mentioned ; Yet before I fall upon that , let roe take notice of Seven or Eight things which lie very plainly before us in the Words. 1. The Apoftle does not fay , There is therefore now no condem- ^ight things nation to them in rehom there is no FleJJj, or to them ri'ho have no pyn-is d for Flejh in them • but he faith , -— to them vpho walk^ not after the Flefi. *^r [[^ kw7 Alas ! if the Former ftiould be the defcription and character of jufti- atidof thlob" fied perfons , and of (iich who are in Chrifl: , then none would be fervation. juftified,or in Chrift : there would not be Co much as any one perfon in the world exempted from condemnation , or united to Chrift : for there's not a man upon the earth , I except not *ow, in *^®"''- ?•!<>• whom there is not more or lefs of this Fle/h. The very beft of ;^^^^^'""P°" Saints in their fonder flate are not nvholly freed from it : the moft fpi- (^) gt ne puta- ritual whilfl here below , are but mixt^ imperfeB creatures ; made res hoc poftea up partly (?/ FleJh , and partly of Spirit-^ fo 'tis in the /Jaturaly^nd futurum, ideo fo 'tis in the moral notion alfo. Paul hirafelf lay under a fad fenfe ^'^i^"'" eft of this, (as you fee Kom. 7. 1 4>^ S)- 'Tis moft truly faid by f^jOne expeftliUud ut upon l\\Q Viords, J Perfect fanClification 14 the rule, that IS to be laid to the nee concupi- Saints in heaven , not to thoje that are upon the face if the earth : And fcentia fit in te 'tis a faying of Bernard^ Velis, 7wlis, intra fines tuos habit abit febtt- '^*^"'^" ^Ji'^"'' J^Hi ; the poor burdened Chriftian whether he will or no , (hall have a°neTf fa'erT t\\i febnfite, the Flefli, dwelling in him. Men before converfion ztc w^/w. '^"'^' ' entirely Fle/h , but they are ttoi after converfion entirely Spirit, (c) Nihil ab- The A poflle here faith, There is«o^ no condemnmon\ but he doth iuidius, requc not fay , there is norv no corrupionJ no fleHi , no (b) concnpifcence '?.^y« ^^Ij^"'" in the Children of God: It ihall be fo hereafter but 'tis not foat rf\n,TmC'c prefent • no, that perfeft freedome from all mixtnres of Flelh is \ocum "xpofi- referved for heaven. And therefore (c) Origens Glofs upon the tione, qwhsec, Words, is much too high : There's no condemnation to them^ rvho walk, ^^ "^ '^^" *"^'' not after the Flejh but after the Spirit ; (that is, faith he) to them "J"' !*"" <^'"- -who are fo reformed and re^ifed, that thereto nothing of fin, of any t^^{^l^i,^i^i^. N 2 vitiottd ' fis 92 t!mi)o ixialfe not after Ujc fk^ Vcrl. *Secuiidum Spyitnni am- -fi'? nihi] vitio/i vhiom aEl , or of Fhpjtohe foundin them. But who (Chrijl on\v opcnsinvenia- excepted) did ever arrive at this pitch and meafure of holinefsand iis^'qui r'uno^ rpincualiiefs here on earth ? There is not only Flelh 4n the beft , but excepto Chri- ^h^^ 'S ^txy fllrrlng^ n^ive, and powerful even in them : it hath not tio) nufqiiam only a bare i'ci^ify or exijhnce in them , but a great aU:ivity and u/iqiiam file- fireyiath ; r/;tos fiftit in fefe npud Patris tnbutial proffusintegros & fecu- Tos, Bc^if , Nond'icit, O/ii }jo:iiHCc>xtitii^c. VidcxW? ambulat in Obsdientii Spiritus, violei.tis motibus inh.-ib;tji.ts Carnis per exferna objefta & i externas occafiones cxcitaris, ira obruitnr , ut labatur Sivincatur, atque ita dJiSiamcn Carnis ahquando lequaiur. Sicfuit cum A'o.?/;_ ^c. Strefo. 3 . ThU Spiritual yvalkjng is not redditio CluiCt, hut onely defcriptio {a) Caufa hxt perfonae : or the Words are not the affignation of the caufa of the ^^} <;"r i-o" ^c priviledge, h\\X.or\dy the defer Iption of theperfon to whom it helojigs. ^^^ naninntio- iiereis walking not after the Flep), but after the Spirit , '^^^'^^^^ Uc'hrcoortc- this come in? I anfwer, the Apoftlc doth not a(Iign this as the i-,ora caufam- caitfeoi the Non- condemnation (as the {a) Popijlj DoUorsiCich)^ or contineant,cut of the union with Chrift ■ onely he brings it in as a dcfcription 0^ '^^^1} coirden-,- the perfoyr, who is freed from condemnation , and who is in Chrifi: "^^'J'^"^' r^^'"^ jefus. He doth not fay , There is no condemnation to them which are ^/J i^ Amidot: M Chrifi feftu , (b) beeanfe they walk^ not after the Flelh^ &c. but p. 624, czepart from evily and do good: So when the walking lare"^ be"^"^ *^ '^'S'^'' ^"^ evidential of Gofpel-mercy, there is in it both the abfence ^ere: Qui e- ^^ 3^?» and alfo the /'r^/^Wifof VertuemA Grace A Religion made nim ron bene up of Nots is but an half-religion : To be ntagis extra vitia quam agit, hoc fal- cum virtutibui (as the {d) Hifiorian defcribes Galba)^ rather free tern malum ^^^ ^-^^ ^j^^j^ iiertuom^ in the pofitive fruits and efFeds of vertue , quod bonum ^'^'^ '^ "°^ fufficient : 'tis to be as << cake that is bah^dbutononefidey omittit. Corn, (as the Metaphor is Hof.-j. 8.) The fir ft is well but the laft is Afufus. (e) better (as the Philofopher tells us). The Gofpel doth not only — lit intelli- [e^^h us , to deny nn^odlinefs and worldly lulls , but alfo to live (0- gaiTius non » / _. j j ■> j fufficere ad evitandarn oninem damnationem abftinerea Carnalibus, fed oportcre proficerc in Spiricualibus. Ca'^et. (d) tacit. Hift. Lib. i. p. 3x5. ex Edit Lipf, (e) Ini tt'psrnf r** KccAie crt>7?6tK (xZca^ov n r , ^<«rw« (there s \\\tpofittve part). As lome read the Words this i^ a'^a'i::: ico- /7^<(z^cannot be grounded upon them; for they onely put in the Ne- f/Iy. ch^fofi. gative \jiot roalkjng after the Flefh~]j leaving out the Affirmative [bm i" ^'^^'^- 4- hu- after the Spirit] : bo the S)riack^^ fo the Vulgar^ and the Expofitors ^"^ ^^P'^s. who follow it. But generally the Greel^Copies have it 5 and the Sjriack^ too brings it in t/.4; and why not here as well as there ? Tis not put in onely as a (h) true interpretation ^ but 'tis a part of (/;) Non eft the Text it felf. dubium, rcftif^ fitne tanrjuaml interpretationem addi •[fecundum Spirinim] : Qai' enim non ambolat ferundum Cariiem, necefle eft ut ambnlet fecunduin Spiiitum • medium enim in vita humani nullum eft. C'o;u;^i, it cap. 8. ad Rom. Qu-i. J. The Apoftle here brings in trvo Walkingf , and he fuppfofes them to he contrary '^ for he fets thenn in oppojition oneto the other : • '[yhorvalkjiot after the Fle/h, but after the Spirit^, implying a con- trariety betwixt thefe two tvalkings. And fo indeed there is : the Flep} and Spirit are two contrary principles , and therefore the Wai- ' y(^i;?^j which proceed f(Om thele contrary principles , muft needs be contrary too. They are fo contrary that they are incompatible and inconli'\entinthefamefubje£l J there miy be /•Vf^ and Spirit in the fame per fon^ but there cannot be walling after both in the fame per^ fon. Therefore faith the Apoftle Gal. 5.16. Walk^in the (pirit , and ye/hall not fulfil the lu(ls of thefejh', as if he had laid, he that doth the one cannot do the other too : He goes on v. i 7. The fe/h luffeth againfl the fpirit y and the (pirit againfi: the flefh- , and thefe two are contrary : Contrary as to their Natures^ their Originals^ and (which fuitsbeftwith thefcopeof the Apoftle in thefe words) contrary as to ihziT propenfions^ tendencies, -n'orkings^ luftings in the Subje^l. Oh they put mea upon diifercnt courfes 5 fo ditfer(.ni , as that (in their proper Of ^Gal. 4. 27. WDaii^ not mn tljt fltQ^ Ver. i. proper acceptation) they cannot conlifl:: inrorauch that he who walks after the Hefii cinnot walk after the fj. irit j neither can he- who walks after the fpirit, walk after the fieln. A man cann«*f move to i7vo contrary points (as £afi and Wefi , North and South) a-C* ■ the fame time • no more can a man walk heaven-rcard and heU- ward at the fame time : now the FleP> draws hell-ward and the Spirit ./ draws heaven-ward ; To that it is impoinble infenfucompofito to fol-'^ low both. Thcfe are the two oppofite Alafler^ which none can ferve together, Matth 6. 14. Fric^jdfhip whb the Fle/i is enmity to the Spirit ; whoever therefore will be a fiiendof the Flefh he muft be m enemy to the Spirit : (1 allude to James 4. 4). 6. The Order of the things here jpoken of ^ is to be ohferved. FirH: 'tis hing in Chrifi Jeft^s , and then 'tis w/ilkjng not after the Flepi but after the Spirit:, (this I may briefly take notice of though it be not the thing here direftly intended) There muft be nnion with .Chrifi' before there can be jftritml walking: for walking is an^^ or operation of life , dead things do not move ; there can be no motion ■ Avhere there is no life .• Efpecially Jpiritnal and holy walkjvg depends .■upon life : but now there is no fuch life in the foul , till being united t to Chrifi it be quickened by him. He who is out of Chrifl: cannot live the holy life , for 'tis union rvith him that lays the foundation of all holinefs in iu. The branch m\\(i frfi be ingrafted into iht fiock^^ and then it bears fi-nit ; fo here. Therefore faith Chrifl foh. 1 c. 4 , ^. Abide in me , and I in you : As the branch cannot bear fruit of ,it felfi except it abide in the Vine : no more can ye, except ye abide in .me, J am the Vine , ye are the branches : he that abide th in me, and I in him , the fame bringeth forth much fruit : for without me ye can do nothing, Holinefs is the evidence of Union (fo it comes in in the Text) • and ZJnion is the ground of Holinefs (fo it comes in in this Head). Holy walking is an infallible confeqnent upon being in Chrilt ; and that is a neceffary antecedent to holy walking. 7. Tisimply'd, That there were in the Jlpoflles time, and fo will be to the end of the world, different Walkers-, fome will Via.\k. after the Spirit , and fome after the Flejh. As 'twas faid with refpe«^t to perfecution , ^As then .fc that was born after the Flefh , perfecHted him that wai born after the Spirit , even fo it is now : So it may be faid with refpeft to the different converfations of men ; as then in Paui'i days fome walked after the Spirit and fome after the Flerti , even fo it is now. So lonp as the world flands fome will be carnal as well as (omc Jpiritual : the difiinUion of Saints znd Sinners , of godly and ungodly , of good and bad , will abide whilfl this world fliall *Mat.7^ I3i'4» J>art I. l^nt after llje S^pitiu (hall abide. There is the hoad way of ihc fiefh, there is the /irait ^4joi the Ipirir^ in both of which ferae or other will always be walking: And the mifery is , *ma»yw3L\k in the broad way of the Flerti , when but few walk in the flrait way of the Spirit j this may have its thonfands^ but that hath its ten thoufands 8. Thth^oiWttTi^tt^es'M in the general onely^ \bymt walking After the Fle[h but after the Spirit^ : He doth not ir.ftance in thofe f articular s which arc proper either to the o«tf or to the of ^^r, (as he doth GaL 5. 17. &c.) onely he fpeaks in the grtfs. But all the fevcral Particnlars are included in the General , and run into that as all waters do into the Sea. Be it pridcj coveteonfnefsy uncleannefs^ &c. all center in the Flejh ; fo be it humilitj^ heavcnly-mindednefsy holy love, &c. all center in the Spirit , and derive their heing^ opera- ■tion^efficacj from the Spirit. Therefore the Apoflle fets it down thus generallj , under the Flejh comprehending all Evil and under ithe Spirit all Good 4 he fums up all the fever al Sins under theformery and all the fever al Graces under the latter. Ihefe things being premisdy 1 come now to the main Point: Such ai are in Chrifi JefHS, this is their property er cotrrfe , they rvafl^ not after the Flf/h hut after the Spirit. Thii I will I . explain : i . prove : 5 . apply. For Explication , 1 muft fpeak to the parts of the Defcription the obftrv. n* feverally ; and fliow ttnei^ 1. What is meant by Flejhy and by walking or not walking after it. 2. what is meant by Spirit^ and by walking after it. And as I go along I will take in i\\t DoSlrine , and particularly bringdown to it the feveral explications of the DefcriptioMy Negative and j^ffit" mative. J begin with the Fir ft: Which that I may the better cleer up , pr/:-** hmtsM obferve that there is a being in theFlefh , and a walking in or after h tlejh.aniby ' the Flejh ; which tivo though they be never parted yet they arc "" "^^l^'ijefk difiin^i : the Firfl: refers to a mans State , the Second to his Courfe. '*■' "'^ * < There is a being in the Flejh, of which you read Rom. 7. 5. For when we \were in the Flejh^, the motions of fin which were by the Law, did work-in our members to bring forth f'uit unto death : Rom. 8. Z^g, Sothen^they that [^are in the Flejh] cannot plea fe God: but ye are not J[in the Flejh'] but in the Spirit, &c. Then there is a walking after ■the Flejh: this inevitably follows upon and fuits with the former. They who are in the Flejh will certainly walk, after the Flejh , for ihQConverfationa\viiys agrees with the State, Now 'tis this walking O whicli 98 I Cor. 1 o . 5 explained. *Poit6 hoc loco Puitlus aliter dicit amhulan je:n»du?}i carnem , quain aiibi cum di>:it /»/ c^rMf avihuLintes tiOH Jeattidum carmm miimtnius \ ibi ciiim in Came ambulare, eUmorta- Jcm adhuc vKam ducere ; hic autem fecunduvi Carncm ambulaie , idem eft euod miiitare fecundum Carncm, (h. e ) Genio ac voltiptaubiis idJuI- gere, Sc pravis cupidicatibus morcm gercre. Jufim. TOl}0 iJoaI& not tAttt tl^ f left Ver. l which the T^.v; fpeaks of: You have the fame exprcflion 2 Pet. 1, 1 o. But chiefijthem that tvalJ^after the Flefh, &c, 'tis alfo fet forth by living after the Fiepj^v. 1 2 , 1 3. of this Chapter. If you turn to one Scripture^ you'l find the phrafe/^fr^ ufed in a quite other Jen fe than that in which 'tis here ufed. 'Tis 2 Cor. r o. 3 . Though we wa!l^ in the Flejh , tve do not war after the Flefi : what may be the meaning of {ycalkir^gin the Flefli} in this place ? I con- ccive, it notes the Apoftles living the ^famc «^- ■ tural life with other men , and alfo the meannefs of his external appearance in the eye of the world. We wali^in the Flefh , 'tis as if he had faid, we are poor, frail, mortal men as well as others, ma^e with them of the fame flcfli^ li- ving in the fame ficih , and incompafTed with the fame infirmities of fleHi : and there is nothing from our outward condition and appearance to gain us any honour, efteem, or fuccefs amongft: men; thus (faith the Apollle) \Vi walk^in the Flefh. But then he adds, "we do not nvar after the Flejh, (h.e.) we do not carry on our worl^ and hnfinefs (as we are the Apoilles and Miniflers of Chrifl) hf the flefh ; it is not hnmane power or any fleflr.y advantage which we go upon j 'tis only a divine power that helps, aflifts, and profpers us ; by vertue of which, God's work in our hands doth and fliall go oninfpite of all oppoiition from Men and D.'vils. This clearly feems to be the Apoftles meaning, for it immediately follows ^', ^.The weapons of our warfare are notfleflAy and carnal^ hit fpiritHal and mighty through God. Weill but now walking in. the Fief j (^ox: after the Flejh) here in the TVa?, carries a quite other fenfc along with ir. For the finding out of which,we mufl firft enquire whit is meant by intclllglti Vllit- -^ i^' ,._. . ,- , r cue dicere , Now as to this Enquiry , to give you the feveral acceptations Ot chriftianos il- the word \^Flejh~\ Would be both tedious and unneceflary : Expofi- los a condem- fors generally agree about its fenfe in this placpint* 99 'tis true , thofe may come under rhis title of Flejh, for tfiey are cilkd carnal ordinattces Heb.c). lo. wdPaul (in part fpeaking of them) calls them p/ hatred, pride, bUJphemy. , fi'etting at Cod himfelF and at his di[penfati9ns ,.. &c But Onrsii fct forth by the Fle(h , becaufe 'tis conveyed through the Fiepj ^ and aU:ed in the Flep) , and drawn forth by the Flejfj. Now if you take Flefh in ihis general notion, then to walJ^ after it - "li^fh' '^"^T '^^ "'^ ^^'^ ' ■^^ ^^'^' ^^^ corr-iift, frnful Ni.it ure to be a mans principle and tttnihiotilnl'f ^'^-^ ' ^"^ "^^^ ^^ ^^^Ik^f^^^ ^^^ ^^^.^ ' '^^s not to have th/it NatttrA ;;. ■' to be ones principle and guide. For the Text brings in thefe tr^o (Flefh 2fid Spirit-), as different and oppotite principles and guides ; and therefore they who make Flefi their principle ^indgnide » they iva/H^ after the Flejh • as they who make the Spirit their principle and gffide, they walk^hfter the Spirit. Take men out of Chrifl and fuch as are unregcncrate they walk^after the Flejh , how ? why Flelk is their principle and Flefli is.their guide ; the Flefli is that which they aU front' (there's ihck principle) , and 'li? that which' they «?^ /jr (there's their ^W^j. TThat-which is the fpringoi aUion, that's the principle ; that wliich puts upon and orders in aCtion , that's the gttide r Now take Chrifllefs men (the perfonsof whom I am fpeaking),F/^/gi is the fpring znd Flefjh the guide o'i their aftings : if they thinly, 'tis from thv! coriujpt Nature; ii they fpea/^, 'tis from the corrupt Nature-; ii they love, 'tis from the corrupt Nature, C7r. and foall along , this is that (pring in them which makes all the wheels to move. And this is th^t gmdc too by which they fleer, order, dire^ their whoh courfe. And it being fo, their converfation muft needs beafie^jly converfation , or a walking after -the Fleflj: for that is always de- nominated from and aniwerable to \\% principle ^nA guide -^ if it be a 'fefhly principle and a fief )ly guide , it mufl needs hezflefixly ivali^ng.- And thus it is with perfons out of Chrlfi ■: they aft from the feJ?jSLnd , by the flefh , and ib they are faid to walk^after tbeflefj. But fuch who areinChrifi they do not thts rvaik,'^ corrupt Nature is neither their principle nw their ff^;«W«;^'j^ and coupled together. To apply this now to the walking which lam upon. To rpal\ . after the Flejh , 'tis to live and aEh at tinder the full power and flrength of. unmortifed Lujt .- 'tis to indulge , gratifie, obey., and comply vJiih the FleP) as a lufiing thing , or as it puts forth it fejf infinful lujiingf, ' The Apoftlc 2 Tet-.x. i o. having fpoken of walking after theFhjh, immediately he initances m the gratifying of a particular Lufl ^ thereby Ihewing what that walkwig after the Flefli is : But chiefly them that walk^ ^fi^^ ^^ ^^^.^ [in the Lufi of uncleannefs^ &c: On the other hand, Not to walk after the Flejh , 'tis to keep Lttflr under., to beat it down, to refift it , not to give way to it {m what- ever/orw orjhapg k may affault the Soul), to live in the daily mortis ficatimoi it, not tofuffer [\ich hellijh fre to fmot her gnd burn in the Soul , to let it have no harbour or entertainment in the heart , but to' thruft it out with abhorrency and d^tefhation^ &c, this is not to walk^ After the Flejh. But thu Luft being fo near to the FUfh^ fo cennat/r/^a/ with k^ thar which ijfues from it even as heat and ^»m»^ doth from she fire^ and > 102 m\}0 toallt not aftet t\}Z jFleft Ver.i. and the yvdking or not ivalktng afrer the Fleflj being fo much to be meafut'd by it ; 1 will therefore give you fonie further explication of it. Lufl'm Scripture (as 'tis taken m^badfeyife^ for the *y^m> hath It's I ufi in gs2i%Vit\\d.^i\\tFlefl}) J fon:ietimes notes the hahit^ ihtroot k felt (viz,.) the defraved Nature ; fometimes the ji^ , that CHrfed fruit which grows upon the forenamed curfed root. The Apoflle /4w^^ fpeaks of lid^sih^ Mother fin (if I may fo exprefs it) . Jam, 1.4. Every man is temped^ ivhen he is dratvn away of his own Lufi:^ and enticed:, then when Lufi: hath conceived^ it bringeth forth fin j &c, Vanl fpcaks ot it as the Daughter-fin ; Rom. 7. 8. Sin taking occafion by the commandment , rtroHght in me all manner of concHpifcence (or Luft) : the One conliders it as ih^ fountain , the Other as ihs fiream. In this latter Notion I am to open it : and fo 'tis the bent and prof en- fion, the eager, fierce, vehement defire of the Soul after fiejhly Ob- jelts or fenfual things. For Luft (in mfiriU: and primary fenfe) mainly lies in the {J'twayni im%n.mKif\ the defiring or concttpifcible faculty : therefore omBvH-h is the word by which it is fet forth. The Soul of man is a defiring, craving, thirfiing thing , 'tis a very mafs of de fires : znd there's no faculty motQ natural to it or wherein it puts forth it felf more vigoroujlj , than the defiring faculty. Now here's the principal feat of Lufi , and that which gives it its very being : when the Soul is earneftly,vehemently,impetHouflj cainitA om ddiet fomc f en f Hal good , fomething that will pleafe ihtfiefhly part {\i it will but do that let it be what it will) • this isLufi, J fay, it re- fers principally to the defires as inordinately fet upon and drawn out after flelhly things. Therefore the Apoftlc couples them toge- ther , the Lufis of the FleJh^r\A thedefires of the Flejh, Eph.z. :?. And the other Apoflle fpeakfngof the inordinate defire 0^ worldly pleafure and profit, he expreffcth it by the Lnfi of the flejh, and the Luflof the eyes ', i Jeh, 2. i<5. I know, if you confider Luft ^^- biti^ally and radically , there is more in it than this : for fo 'tis the bent and propenfion of the Soul to whatever is evil, and its averfation fi'om whatever is good. But if you confider it aUnally and particular ly^ fofle/hly and fenfual defires are the main and raoff proper a5is of it. Here further, you muft diftinguifh of Lnfi or Lufis : Some are more r^wj^and grofs, fuch as lie in the fenfitive 2j\di flejhly ^2Xt % Others are more refin'd :ir\dfecret, fuch as lie in the upper part of the Soul, the Reafon, ASnd, and Will. You read 2 Cor. 7. i. sf the flthinefs of the Flefh, and of the Spirit : where the Apoftle defcribes the Lnfis of the lower faculties under the filthinefs of the FUJl^i and I Parti. ySixt aftee t\}t ©pivit. and the L»Jls of the higher faculties \.mAt\: tht filthiuefs of the Spirit. So £ph 5. ?• Amongwhom alfo ne all hadour converfation in times pafi ^ inthe Lufis of ourFlepj^ how .^ why ^ ir, fitlfillir.g the defires of thefle/h, and of the^mind : So that a'i L:ifh &o nor Ite in *Non Coipo- the ^f//r^.J of the fieflj ^ but there are fomc which lie in the w/«^ "stantum,h.e. and in the highefi faculties of the Soul. P^"'^ . "tjone ' Therefore the Apoftle in this Chapter v. 6. fpeaks of the mfdom "[gn'lvxviLf «/ theflejh : where (God willing) we Ihall fhew againft the Papifis, opera efle vulc that the Fle/h and the Lufis thereof are not to be confned to the omncs eiufmc- h-vcer 2S\& fenfitive part in man, but that they doalfo ^AY^/z^tothe <^" capiduates, jiobler and higher part in him. And (to inftance but in one place Jl«as ex fola a. more) you read Col. :. i 8. of ^flefhlj mind. Thefe are the Lujls qj^^^cenfeuir that itzjituated in the upper region ot the Soul : but then there are rationis expers, Or^J which refide in that region which is lower. They are called proJuciPlato- fefhlj Lufls 1 Pet. Z' i f . J be feechjou ai fir angers and pilgrims ahjiain ""^' P'ohibent. fiom flejhly Lh}s, &c. They are aUb called yrorldlj Lujls ; Tit. 2 . t i . f^^^J^*'* '" ^-f^- The grace of God -ivhich hath brought falvation , teacheth lu to deny mgodlinefs, andvrorldly Lujis .-They are (iikd jle/hljf Lu/ls, becaufe -' they are altogether for the ratisfa- the perfon to be under the regency and dominion of Lufh , in whatever ^^^A '" part or faculty it may refide or exert it felf ; fo that he a^s in a readj^ ]u!ramnofn, Tvilliyig^full fubjeUion to it and compliance W\ih it; 'Tis to be under the unbroken (trength of fenfual propenfions, and to folloiv them in the courfe of life. More clofely, 'tis to be carried out with vehe. mency of dejire after fome fejhly good , fo oi wholly to be fw allowed u^ / in pHrfuits after it and delights in it , even to the flight ij^g , under- valuing , total negle^ of what is truly and jpirit^fally good: this is Luft , by which whoever is thus aded he is a walker after the Flejh. ' For wherever Lufl commands and is obejediin one refpect or another), there 'tis walking after the Flejh. Oh doth it bear fway in any of you , that you obey and a6^ by it in heart and life i the darl^fde of the CharaSter is towards you ♦, you wall^ after the Flefh, and not after the Spirit. Saints in Chrift Jefus do not th:-{i walk^ ' ihtFlepi may fometimes h^ftirring ^ndjufiing in them , but they dare not hearken or give way >• »Rom. 4 l^efi. Wi'Oit is mentit hj Sprit, rm^t^mx^ not after titie fleC^ ^^H. way to It } they repel its evil motions and propenfions, donotfol- 194 low or (leer their courfe by the commands and counfels thereof; and they are not inordinately defirous of Tenfual things, in ge- ,j. neral, they do not, they dare not '^'tfif-r //« '« the lufis thereof^ or fall in with the curfed fuggcftions and foilicitations of the FlePj to that which is evil : They that are Chrifi's have Crucified \the Flejh'], mth the affeUtons and Ififis thereof '^ Gal, 5'.24. But let this fuffice for the opening of the Negative [yho walkjtot after the Flejh] ; much more might be.added , but that which follows will give more light about it. Before I enter upon the apf lying of this, let me proceed to the cpeniimg of the foj^ive or affirmative part : Such as are in Chrifi fefnido not walk after the Flejb, what then do they walli after / why ^ after the Spirit. The ^ueftion here to be anfwered is , ^hat U it to walk^ after the Spirit.^ or Tvhen 2.f\^ how may perfons bt did to wall^ after the Sfirit ? For the better anfwering of vchich ^eflien, we muft firft en- quire, what we are to underftand by the Spirit f for that being cleared, the walking after it will be the more evident. Here alfo not to infift upon the feveral ftgnif cations and fenfesof the word Spirit^ in.thii place knw^ii betaken tiiht^ Terfon ally , for the Spirit of God , the third Perfon in the Sacred Trinity ; or Ha-> hitnall) y for C7r^cff in us , the Divine Nature implanted in the Soul in the work of regeneration ; or it mufl: be underflood of both» You find Grace in Scripture fet forth by Sprit ; ^oh. 3 . 6, What is horn of the FlePj^ is Flefhy and what us born of the Spirit j is Spirit : (where the latter Spirit mufl be underflood of the heavenly and renewed Nature), Jude 19. the Apoflic fpeaks of fomc who werQ fenfualy having not the Spirit '^ which though it be chiefly to be underflood cf the Spirit of Grace (of which thefe perfons were deflitute), yet it takes m the Grac£ of the Spirit too. So Gal. 5. 17. The Flefii Ififieth againfi the Spirit , and the Spirit a^ainf} the Flepj ; (i. e.) the corrupt Natm-e and the renewed 2ind fanBtfied Nature , do recipro- cally oppofe and contend each againft the other. So (ome interpret that of our Saviour Mat. 2 5. 4 1 . The Spirit is willing , bnt the Flejk U weak,: (but I cannot lay fo great a llrefs upon this place for thif import oi the word). And as the finful Nature mvf yery wellbe fet forth by Flejh , fo Grace or the fanUifed Nature may as well .whj Grace ii ^e fet forth by this appellation of Spirit : And that for thefe reafons ; \jetfmb i)the I, htciwk 'tis of the Spirit of God.-, it being immediately infufed and •spirit. created by him. 2. Be- I Part I. ^BnTSReTTSrSpm^^^ 2. EiCVjXt*tis frincip all J feat e din the Spirit ^ the Soul of matt. Becaufe 'tis a (piritHal thing and vents it f elf mofi injpirithal ■■■a i^i-^^tt:^^. los 3. aSt>: ' 4. ^tci^^Q of the noblenefs and excellency of it. Now youl ask, in which of theje fenfes is i'^'tm here to be taken ? I anfwcr, 'tis bed to take in both ; namely both the Sprit of Grace^ , and alfo the Grace of th^ Spirit or the renewed Spirit in the Crea- ture: the thing here fpoken of is applicable fo ^0//? , and therefore why lliould we limit it to one i* The word [i'/??V/>] throughout in this Chapter is generally taken in iliiperfonal notion, tor the Holj G/70/? himfejf ; and nofoonerhad the Apoftle mentioned [_Spir4t] in this verfe , but prefently in the' fecond verfe he fp.ejks of the Spirit as confider'd perfoyially : the Law of the Spirit of Life, &c. (he means the living and ejuickening Spirit of God j : therefore to be fure this fenfe muft be taken in. And Grace habitnall) confidered or the r^^eir^ri^ iV^f«r^ in the Soul, that " too may have its place here very properly -, for Spirit being fet in oppofition to i\\tFlefh Vihkh\% ihz depraved Nature y itrauft have forne reference to that other Nature which is oppofite to this. And "♦"Interpreters generally lb open it : 'tis bed therefore (I fay) to take *spmtm fu- in both thefe notions of the word Spirit. "'**"^ P*"** "'"'■* ' mo regencrato per Spiritum. Pareui. Per fpiritum iiitelligit novitatem Nature , effedam per regeneratioiiem Spiritus, vitiofitate naturali emendata. Fijcat. Vocat Carnem univcrfam hominis naturain » ut qux corrupta excidcrit a pnftina dignitate , cui oppcnitur Spiritui , eadem via. inftaurata per Spiritum Dei. Bez^t. The natural and philofophical notion of Flejh and Spirit , is Body / iind Soul.-' (though yet fome Philofophers foraetimes fpeak of them in a foraewhat different and more retrained fenfe). For Spirit they make to be, as the -whole Soul in general fofometime-s only the highefi part of the Soul^ viz. the intelletiual and difcurfive Faculty : in com- pliance with whom (or rather with the "^Jewijh Writers in their A^f- *\i^cl)ittft- phejh, Ruach, 3ind Nefama) Paul fcems fo to ufe the word, '*'/]>r47 «m in i Thef. God your whole Spirit and Soul and Body be prefervedhlamelefs^&c, ^ ^5« And as to Flefi , that they make to be not onely the Body it felf but ** ^^ ^* ^^* alfo the fenfitive Soul ; that part which is void of and fets it felf againft Reafon , and refufes to be Tubjeft to the Larvs and Dilates of the rational faculty Thus the '^Flatonifis and Stoickj do frequently *For this fee make ufe of the word £«?^ , Flejh^ (onely they differ about the ^fr^!' -"^f' diverfity of the Faculty where 'tis feated, irora the reafonable fa- {"^j *^^ '^^^ "^' culty;. Now though /■/riffhteQHfnefs &c. He then that walks in \\viway of Sin^ \ityN2\)k'i after the Flejlj\ and he that walks in the w^^o/ Holinefs^ he walks after the Spirit] (for thtwalkiytg is according to f)[?tf w^^ that men go in). So again. 71? walk^after the Spirit y 'ihto bring forth the frnits of the Spirit : the Spirit hath its fi'iiits , fuch as L^ve, foy^ &c. Gal. 5. z 2. and the Flejh hath its fruits (feveral of which arc recited GaL 5-.i9)i where the fiuits of the Spirit fiW np the life there 'tis -walking after the Spirit j and fo (s contra) as to the Tlefh. In fhort (as to the general opening of it). To walk^after the Spirit 'lis to live the holy and the Ipiritual life ', Ws to have Gods Spirit and to aB in com^ - pltance with and obedience to it; and 'tis too to have the Divine JSia- tare in the Soul , to follow the motions and dilates of that Nature^ and to live in the exercife of the feveral Graces which grow nfon that root. ' 1 could very much enlarge upon this General Dejcriptionj but J Ihall chufe rather to explain the thing partiQhlariy , wnd^r thefc Five Heads : To wall; after the Spirit , 'tis 1 . To have the Spirit to he the -principle of aUing. 2. To have the Spirit to be the guide of life -^ and to follow. its. gmA^nce. 3. Zi?: have thofe affeciiens which are proper to andfuit with the Spirit, ■' 4. To live under and to clofe with holy imlinations and propenfions to what is good. 5'. To aB: for Jpiritual Ends. Here 1 inftance in more particulars than I did in the opening of the Walking after the fleJh , but they are as applicable to that as to this • and they being contraries the Ow will illuftrate the Other. I.- To walk^ after the Spirit , 'tis for a perfon to be aBedby the Spirit {or ta aB frorn the Spi4t) as his principle. That is ihe prin' ctple (as hath been faid) which aBs a man or from which he adts ; when the Spirit is this to a perfon , fo that he lives and aBs by its vital, qhicksning agency and working m him,, then he may be faid to walk^. umammm "■ Part r. 25ttt ftftet t^t &}fixit. to; ^alk, after (or according to) the Spirit. You heard before, a man ■jyall{f after the flejh when the fiejfj is his frincifle , and fo he walki after thejpirit when the ffirit is his prificiple. This is applicable to the Spirit in hth of the refpeBs which have been mentioned : As i . take it perfonaHy ; the Holy Spirit is in Be- lievers as the fpring and principle of i\\t\t obedience diuCi holj acHngs, Jnafober fenfe (all others 1 dread and deteft), that which ^^^ and ' animates the Saints in their coiirfe it is Gods own Spirit : he is not barely in them but he is in them as a lively and a^ive priuciple , to annate their Graces , to quicken and excite them to all holy and fpiri- tual a^s. This is a part ot that walking in the fpirit which you read of Gal. <;. ^.^^Jf v^e live in the ftirit, let us alfo rvalk^ift the fpirit : as if the Apoftleha'd faid , if the Spirit hath been a cuick,en- 'ing fpirit to us and hath wrought zfttpernatural life in us , then let us walk, if* fhe Spirit ; that is, let us all along live and aCl by this Spirit as our great principle. Such as are in Chrift they pr/?;, mortijie fin, are heavenly minded , love God, deny themfelves, &c. now in all thefe a^ agnnt^ they aB: as they are aB;ed from above ^ the Spirit (on his part) ftirs them up to what is good, and gives out his influ- ences to them in what is good , and they (on their part) fall in with his exciting and affifting grace (in oppolition to all the interpofwres of the ^ejh) : iud fo they walk.after the Spirit. Then 2 . take the Spirit habitually, for Grace or the farcified Na- ture in the heart : this is a fecondary or fubordinate principle (the frincipinm J^od as the former is principihm ^0) , from which fpiritual a^s do proceed. Yon have the Apoftle fpeaking to this donble principle Gal. 1, 20. I am crucified with Chrifi ^ neverthelefs J live: yet not /, but Chrifiliveth inme , (there's the/wor^wf and ^ry? principle) ; md the life which I now live in the Jle/h , I live by the faith of the Son of God J (thzvt s the fnbordinate zndfecondary pvin- ciple) . Faith and Love (thofe two great branches of that general root which 1 am upon) make all the feveral wheels in a gracious heart to move • that which is done in the life comes from thefe in the he-.jrt .♦ the fpirit Hal walker doth all from thefe tw» Graces as his abiding principles j he lives by the Faith of the Son of God j and '^the Love *i Cor. 5.14. of Chrifi confirains him. Now he who is a6ted by this twofold principle he is the walker after the Spirit. 'Pray obferve , as there are two pHhlic\ Heads to which all men in the world io belong, the frfi and the fecond Adam\ and as there are two Common States under which all are and fhall be comprehended . at prefcnt it is the jtate of Nature or thefi^te of P z Grace^ I ica nm\)o Ujaife not mtt t\^t fUQ) Ver. i, Gr4ce, and hereafter it is the Jf ate of hUjfednefs or ihtfiatso^ ntifery : So there are alfo tivo Common Principles by which aH men in the / world areavfted , (viz..) the Flefh and the Sprit. They that have Fiejh for their principle , they w;z/j^ /^//irr ?/;e Fle/h ; they that have the Spirit ^or their principle , they n>/i/)^ ^/r^ the Spirit. So far forth asour/Jrwa'^/d" h divine and ^iritttal y fo far forth is our w^/- kin£ divine s^ndfpiritHal ', for that is always anfwerable to its prin- ciple. O are you afted in your courfe by an inward prificiplei is that the Spirit of God and Grace in the heart ? is alJ done ^/ and fiom this Spirit ?. this is to walk^after the Spirit. JI. To -walk^ after the Spirit ^ 'lis to have the Spirit for the guide ef life and to follow its guidance. Where there is a fle/hly guide there 'lis jlefljly rfalkjng -^ where there i^ :x fpiritual guide there 'tis fl^iritual walking-^ tor the Courfe is denominated as from the prin-^ ciple [o kom the gf^ide or ruls.. And indeed the latter is (in part) included in the former , for whatever is the principle that carries in it too the nature and uje of a guide j inafmuch as the a^ion is always fleered and ordered by and according to the^ principle : but yet I con- /ider them here as diflin^. I fay, when the^>>?r is the guide and followed as the guide , this is to wall^ after the Spirit, As J may be faid-to rvall^>after nne when he goes before me, flicws me ray way, and I follow him ftep by fiep -^ where he goes I go, as he bids ms awvefo Imove : bo *iis in. reference to this nvalking after the Spirit, Thus 'lis very commonly opened:, yfml'ulare fecmdum fpir it um^ ifHid / eft fejecls , they run in the right channel, are placed upon God and Chrift , they are (in a word) ■ pure and heavenly. The fejh hath carnal affeUions ; and indeed it puts forth it felf very »;/«c-/> (if not mc(t) in them ; therefore yoa have it coupled with them GaU'^.i^. They that are Chrifi's, have . crucified the flejh, tvith the [_aff'e^ions'] and lufls. On the Other hund the fpirit hath its ajfeSiiom too , but they are as contrary to the for- mer as Heaven is to Hell. 'Pray obfcrve what the Apoftle fubjoins (v, 15), If roe live in the fpirit, let m valk^ in thejfi^it. This wAlkjf'g in the fpirit (for it will bear thisfenfe as wcU as that which 1 mentioned before), is brought in by way of oppofition to the tffeiii' ens 2iT\d lufts of the fle/h ; 'tis as it' he had faid, if 'n>e live in the fpirit then let us not give way to thofe fordid affdhions which are of the fle(h and fuit with it j but let our affe^ions be fuch as may fuit with the Holy Spirit , and with that Divine Life which he hath wrought in us. Where any thus tvalkinthe fpirit they walliafter . the fpirit. IV. To vpalk^ after the Spirit , 'tis to live under and to clofennth ffcret inclinations and propenfions in the Sod to yphat is holy and good: fo that the hem^ i>yai, tendency, and workings of the heart are for what is good and againft what is evil. Thefe two contrary principles have always contrary propenfions , they incline and draw contrary ways : the good Spirit and the fanUified Nature are all for Obedience^ clofe walking with God , the cxercife of the feveral Graces, &c. there's their tendency ; The evil Spirit withont and the evil Nature within {l ^ut them together , for they agree too well in that which I am upon), they are altogether for y?;z } they perpetually »wA>r and urge to pride, pajfion, envy, coveteonftiefs, nncleannefs, &c. there's their tendency. And thefe different propenfions are fo far in the Saints thcmfclves, that they are the ground oi that civil war 'dnd confiiS: which they in this Life feel fo much of; They are fet forth by the lufiings of the fleJh againft the jfirit , and (f the fpirit againfl the PA ■ Part I. 53ut after t\jt &pitit III fle.^j, Gaf. ^, 17. Now according to the 7?rhoUy give upthemfelves rorkw • where 'tis fo , doubtlefs there 'tis walking after theflejh. But now when thefe are refifiedy and the vSoul doth rather fall in with the good inclinations ol t\\t good Spirit y (o3iS to cheri/hjobejfy comply with , and aEb according to them ; then 'tis walking after the Jpirit, V. Thk walkjf^ after the *S'/?»m confiits in the (piritaalnefs and fupernaturalnefs of the aims and ends : For the Spirit of God, where ever he is, always raifes and elevates a man in his ends ; and the fpiritnal life too wherever it is , always is attended mih fpirittiai ends; namely, thz glorifying of God {2iS the fupream 3LT]d ultimate End) and the faving ai'^ht Soul (as the fubordinate End) . W here- ever there is a fnpernathral principle there will alfo be z fi4pernatural snd, , for the end is always adequate and anfwerable to the principle ; as it cannot be higher fo it will not be lovoer. Men that aye nothing . but QorrHft nature and fefh their aims are anfwcrable to their^«ir, let your enquiry run out here rrhat are mr JEnds? whati»i: that we mainly defign and intend in our Courfe i As every mans End hereafter (happy ot jnijerahle) llnll be according to his walking here j fo every mans Tvalking here is (^(:\i\\tt fpiritml or carnd) ^-^cco; ding to his End. Our Lord tells us "joh-j.-ih. Hethat'fpeakethof him/elf, feeketh his own glor-j ; hut he that feeketh his glorj that fent me , the fame is true ^ . and n^ unrighteoufi^efs IS inhim :■ bo here; he that livcth himfelf and ,- Concerning which , 'tis not neccflary tfiat- 1 fhouid vouch an exa^ difference bnwhi them,, J giv£ them but as fo-manj il/ujl-ra- tions of the Thing and fo you muft take them From all that hath been fpoken it appears, that th.h twafoldrvalkingh not to be limited to meer external 2.nA vifible aEis in ihi life , but it lies very much in the inward^ fecret ads of the heart : there's the Principle , the u^ffe^ions, the Propenfonsy the Endsj and thefe are the things which do conflitHte the walking either flefljlj or fpiritual: (but more of this in the Vfe). I have done with the i>pening of the Defcription in both its parts \not walking after theflejhy but after the fpirit'], (which was my -bufinefs in the JB'^yj/fr^/or^ part). I go on to the Second thing , the Confirmation of the Point: where llT'-'Te'/f"'' **■ ^'^' ^^ ^ ^^^y ^*^^ ^^'"8 ^^ prove , That this is the property and ' defervedlj the Chara^er of fnch who are in Chrifi fefns , they walk^ not after thefle/lj, but after thejpirit. All Chrift's myflical Members ^TQ fpiritual walkfTs . this is that ^'^r7 /«/> which y«ffj& do live, that very -cowr/f which fuch do /(^/ZeTv.- i foh. 5. 6. Whofoever abideth in him , fimeth not t, (that is, he doth not live in a cmrfe of fin, which is all one with not tvalkj^g after the flefh) : Gal. <;. 24. They that are Chrifi's have crncifitd thefle/h , ivith the affeHions and lujis • no foonirisa perfon brought intoChrift hnx fin and thtfle/hdive cru- cified and dead in that perfon; fo that there is no mote walkiff^ ^fterit. J Cor 1. 30. But of him are ye in Chrifi Jsfus , ivhoof Godk wade unto pu^ivifdom fright sonfnefSffaniiificAtion and redemption : here I <2Sht DoBitMe .P •'7- mmmmmmmtmimimtmm here the Apoftlc fcts down what Chrift is to Believers , but firft he fets down the ^r^'/^;/^ of all , ma\€\Y ihc mjffikal miort ^ and then he adds, tofuchwhoare in him he ii not onely ri^hteoufnefs , to free them from a gHiltjfiate ^ but he isalfo fantiificatio^i, tofreetKcra from a carn^il and to bring them over to an holy courfe : wherever ihen there is thid mion , there is and raufl; be alfo this fpiritualj ha- zjenlj , and holy converfation , as the in fe finable fruit and confeejuent of San^ipcation. I (hall not need to fpend much time in the froof of it j trvo Argu- ments (1 conceive) may fuffice for that : I . The being in Chrifl 'jefm or the Union with him , is brought about (as hath been opened) by the Spirit, and i*; Faith: now both of thefe neceffarily infer this walking after the Spirit. The Holy Spirit being in a perfon as the bmdoi his «wV« with Chrift, wherever he ii he will be a fpring and principle of heliyiefs : he will not lie hid in the Soul , but it (hall be feen in the heavenlinefs and fpiritualnefs of the converfation that he is there; wherever he comes , he comes as a commanding^ overpoiv ring guide and principle , working mih great efficacy upon the Sinner as to h^ walkj'^g •• Ez^ek- 3^.37. I rpill pfit my fpirit n^ithin you y (what then?) andcaufe yoHts walkjn myfiatutes , andyejhall keep my judgments and d$ them J mark it, faith God 77^ caufeyou,&e. the way of God in his wor- king upon the Sinner , is not mcerly by moral fuafon (which leaves theWillundetermin'd'dndpenduloHs), but 'tis by ejfeUual indinatien and overpowering. So that here's a complication of feveral things \x\iht Argument ^ which make it very (Irong .* As i. 'Tii the Spirit •which unites to Chriji : 2. This uniting Spirit h always an aSrive, working Spirit : 3 . The Matter of his working is San^ification and univerfal Holinefs : 4, The manner of his working is effe^ualund irrefiflible. Now put all thefe confiderations together , and it will molt undeniably follow , that fuch who are in Chrifl they Ihall walk not after the Flefb but after the Spirit. Moreover , 'tis the 'very Spirit of Chriji himfelf by which Be- lievers are united to him- fo that the /<«w^ 5/>»>»V which was **/?»>« is in them alfo (though in z different meafure) j now hereupon where ,there is ihe fame fpirit there will be th€ fame courfe ok walking: and therefore as Chriu was holy fo will they be holy too , and as Chrift walked not after the flelh but after the fpirit , fo will they walk alfo. If he indeed (hould take a perfon and immediately make hira one with hipleif, poflibly the certainty of this jpiritual walking wou\d not be io evident; but the Union being carried on mediately by the Q Ho/; 115 Ey a double At' gumem. I *^&. 15. $. *Jam, 2 t6. 114 TO^ todiu not aftet ti^e jfUft Ver. i, Helj spirit y that SpiVit will have an z>it/rf//»^/^ and p(?w-frf»//»^«tf;/rtf upon theire blamed tore/^^- praBkes, but the prmiples of our Keligion arc j^onie,Ch2p.i. firiSt, holj v^nA-good. In Ihort , we are for tht fame thifigs which p. 17S. T/;^; contend for, and that too in the highej} meafuresmd degrees (fo far as the infirmities of the prefent llatc wili admit of) • but not upon ihz fame gronnds : We are for the fpiritual life as thefim and evidence of the Vnion, and as always aticiiding the pcrfon who is in Chrifl and (hall not he condemned ; but we dare not make it to be the tneritoriom groHndy or to have any caufal inflnence upon the ene or the other. li this will not fatiifie let our revilers revile on ! ^^.ithtuarthnt g. If this be the way and coudeof fuch whoare in Chrif}, that Mvj who art thejwalkjiot after the jJeJhbm after the fp;r It y it informs us then that jHChvfl. fijgf.g ^fg i.ff( jg^ jyjjQ ^Ye in Chrift , 01 who have any intcreft in the Afyfiical Union. I would not firetghten or 7tarrow the Grace of God or the happinefs of theCvrature, furthei than the word it felf doth J but (on the other hand) 1 muft not make them rpider than that doth. The meft (it is to be feared) are out 01" Chrift, becaufethe .,mofl do walk after the flefh -^ 'tis but here and tb-re Tome y>»> who walk aft^r the ffirit. Inftead of walking not arter the flefti but after the fpirit , the generality of men walk after the flelh and not after the fpirit: ihty 2Xt inthe flejh (^thtrcs their fiate), and they 'ivalk^afier the fiejh , (there's their courfe). O that this was not as evident as the light of the noon day ! This f/e/h (as you have heard) is either the corrupt Natnrt \n.the general , or more particHlarly 'tis the corrupt Nature venting it felt in and about flejhly and fenfual things : now in bothre^eUs howAofleJhl) Walkers abound ! As to . iheJF>>/, what an unholy, finfullifcdo themofilivc^ how doth the depraved Nature break forth and (how it felf in their whole courfe? this is that which a^s them all along , by which they (leer and order their converfation. And as to the Second y look upon the greateft number of men how fenfual are they ? they lie tumbling and wal- lowing in the mire of Lufl , are even immersd 2nA fwallowed up in I flelhly things , minding nothing fo much as the pleafing of the fle(h ! Go to them at their Tables , there's gluttony, excefs in eating and drinking • they pamper the body whilft they ftarve the foul : Mind them in their purfuits, 'tis fomefleOily good they mainly drive at. fonie fle(hly intercft by which they fteer their courfe ; what do they mofl: confult but the Flelhes eafe and intcreft? O that's the thing which they make provifio/t for , that they may fulfil the hfis thereof {which the Apoftle fo exprefly forbids i^tfw. 13.14) ! their frre- Part L 2Bttt after ti^e &mt n-^ cajisjprojeSis, contrivances 2Lrt for the Flefti , yea all lW\x thoughts are imployed as fo many caterers or furvejours for \.)\tu fenfnal Infls: h not this walkj^g after the pjh ? and is not this (more or lefs) the Walk of the r»oft ? Alas ! as to that yealkjyi^^ after the jpirit (which hath been apene(i) how few are there that know any thing of it? the generality are wholly flrangers to it, underflanding the ^«^^- lical life in Heaven as well as the Jpiritual, holy life of vSaints here upon earth ; you can fcarce make ihem believe that there isfnch a life , To far are they from the living of it. Thus 'tis with the mul- titude '^ and is not this then too cl^ar ^n evidence , too full a demon- ftration oi the paucitj of fuch as are ijf Cbriji ? O that we could bewail and lanient it! what more plain than that fuch who are in Chrifldo walk, not after the Flefli but after the Spirit ? and what more plain too , than that the body of men do walk after the Flelli and not after the Spirit ? Sirs ! let us not flatter and think too well *LUeosomne3 of our felves; '♦'we talk of Faith ^ make our boaft of the Goffel, intdligamus glory in our Baptifm i lay a great ftrefs upon our Church priviledgeSj efle cjtclufos , when yet notwiihflanding all this wc are meer Fkjh-pleafers^ our qui Fidcm & Cmver Cations are carnal and fefhh t doth not this proclaim us to be t-va"selium . £ r>i la > 'J r naftitant, cum' y^ioutpf Chrtfl^ interim vo!u- tentur in crafliffimij vitiis, &c. P. AfAtt. Addo quod fortafle Paulas non tarn fpcctaflc videtur vim Baptifmi , qua omnis macula penuus abftergitur , fed ad mores ac vitam eoruiii, qui Chiilti gratia percepti omnes vitac fuar ratioiKs ad Chrifti legem exigunr, atijue ita pvavx cupiditati non obfcquuniur. Jafiinian. Secondly, Let me defire yow to examine rvhat youryvalhjngis; -VSE a. whether it be after the flejh or after the fpirit. Is fpiritual walleii^ ^f ^^f^"""^" 1 r ii u • ^; •/! •> V» I • •/ • ttott about our the property oi all who are tn Chrtjt ? muft this evidence your union r^^,^^lu„„^ ^hi. with him C how then doth it concern you all to judge aright about ,'/,J,-,t be after it! Here are two Sorts of Walkers ^ and every man in the world the fieJJj, or afr comes under theO^^or the Other -^ for thefe twodivide the world tirthef^rii. betwixt them. Now where are you ? what is your courfe ? which of thffe ivalkings^o you come under ? what do you follow FlePjor Spirit ? i told you at the firfl: this is a thing which may be known ; the Apoftle doth not lay the Evidence upon fomething that is abflrufi and hard to be underflood , but upon that which is eafsxo be found out: furely with a little diligence every perfon may know what /?>> ■fvalhing'is.. \ intreit you therefore to urge this home upon your fclves ; O let every one fay how dolwalk^ ? what a kind of life do I live? holy or finful, fpiritual or carnal ? Brethren! your freedom from Candemnation depends upon your Vnion with Chrift , will yoH , not find out th^tf then yoiir Umon muft be known by the holinefs I I30 m})o toalfe not after t^e Jfleft Ver. l of your tvalkjng , and will you not underhand your fdvcs about this alfo ? O what a bleflcd thing is it when a man is clear in this ! fo that he can frame a Sjllogifm upon it , (thus) He that walks not ■ aft€r the fiefh h.t after the ffirit , he ii in Chriji '^ But I (through grace) amotie vphowalk^mt after the fieff) but aftef- the fpirie ^ there- tore / am in Chrijl, This is a good hnam to build ajj'arawe upon . thdepremifcs vvili bear the weight of f^ch a conclnfion : be fure you take up with nothing fliort of this. 'lis onely the fpiritual life / which mufl: ajftife of the Mjfiical Vmon : i ]oh. i. 6. // rve fay that we have fe How/hip with him , an A walk^i'/t darkpefs^ we lie and do not the truth, i Joh, 2. 4, 5 , 6. He that faith I know him andkeefeth mt his commandments , ii a liar , and the trmh is not in him. But rvhofo ksepeth his wordy in him verily is the love of GodperfeUed: hereby know we that we are in him. He that faith he ahideth in him, ought himfelf alfo to walk^ even of he walked. Faith indeed is the bond oi the union , but holines (of heart and life) is the mark^or evi- dence of it : And 'tis the walking which makes the Chriflian j 'tis not external profeffioH , the being of fuch or fuch a party , fome good religions talking , but 'tis the coHrfe of life which is the diflinguijh- ing character betwixt perfon and perfon. O that God would direct every one of you to pafs righteous judgment upon himfelf con- cerning this ! I need not add any thing to what hath been laid down in order to the helping of you in this Tryal. The walking after the Flejh and. after the Spirit have been opened, and by the />/2mV«/y?, is when the f/^/Z' breaks forth and openly vents it felf in external and bodily lufis , (fuch as *z Cor. 7. 1, adultery, mcleannefs, dmnkennefs , gluttony^ &c.) ; this is *the fil- thinefsof the fief): The Second, is when the Flefh more fecretly verits it felf in internal, heart-hfis . (uch as are kept in and lie fmo- Ehering in the Soul, (jx^ pride, felf love , envy^covcteoHfnefs^&c.) », this ^utHtut tl)t S»p(rtr« wmmijft 121 this if the filthinefs of the Spirit : (the Apofile gives a Catalegue ot the aftings of the* Tlejh m both of thefc rcfpefts Gal <; . i p,tc,&c.) Now here's the miftakeof men , they confine rcalking after theflejh to the firft of thefe , the Utter being little regarded by them ; fo that if they do not live in roharedomc^ grofs intemperance^ open profafiC' »rnviclcnti* nefs, brmtipi ferifHAlity^ they think all is well : whereas they may ritium Diabo- be free from thefe grofs pradtifes and-yet be walkers after the flefj. j'*^""".' g"^ ^°' The corrupt Narure hath other o«f-/f//bcfides thefe, and there may ,"n5g.ft &c' i)e Sins ;//(rai|«t -f ?«f>t.(^], Eph.i. 7,. the' affe^iiorts (^OX paffons) of the fieJh \tu. TO9)if/«7* t ff«?x.©-3» ^»'^« 5» i^. Rom. "].<;. theivorksof thefle(h\_TA '«?;« -f 7i^yi®*\ Gal, 5.19. all thefe flow from .7/and affetbions s as it works »» f/jtfWj' by its grower -lujis^ do not \n any thing comply with iter walk after it: we muft be always mortifying, never (allowedly) gratify ingihis curfedflefh. To enforce the Dehortatioa one would think the Motivem the T^xt fhould be ftrong enough : if you do not walk after the flejh then you arc in Chrifi • and if you be in Chrifi you will not walk after the flejh ^ for fuch do never fo walk. But befldcsihis, there are fome Other Motives which have a great force and efhcacy in 'J^e Dihortatf- on enforced by ftvtrnl M.0- tivis.. theoL I. Let it be confidered, that this walking after the flejh is dire^ly contrary to your Baptifmal dedication and obligation. When you paffed under that blefletl Ordinlnce did you not then dedicate your fjall that be your principle and ^«;Wf which is God's Enemy? will you agree with that which isatTuch variance with God ? and be fubjeci to that which neither ii nor can be fubje^ to the. Law of God ? Vide x.ij.TKc. ^'^^^ Second ly, /r^' jour enemy teo : I and the very ivorfi enemy t. z.in Carin! you have in all the world.. For was it noi for this, all your other ene- p. 93. -/(r/a/- w-jVjt could, never, hurt you . thcZ>t/»7and iheProW^withoutydoall ^/»^ //'.i;/ith the right hand tok}fs him , hm Amafd^ tool{^}w heed to the fvrofd that tvm in foays hand). O what ar«;/- fiing , deceiving enem-j is the fleflj I Rom, 7. i j . Sin takj^tg occafen hj t^e commandment deceived me. Eph ^.22. That je pm ojf con- cerning the former conver/ation the old man , which is corrhft according tsthe deceitful Infts y (in the Greek^m lnfls of decsipt, they are niade j^»^ hmhuJ'- upof deceipty therc^s nothing but meer deceipt in them). The A- 0,^ ^ ttmrm, poflle 77r.3.3.fays they yvere deceived (^hovi ^ ^ ferving divers Injis and pUafures ; whoever /^'wj Sin (hall find at laft he wisfadiy ■ - - , - "Shj 3. Thirdly , Confider what this yvalkjng after the Fle/h is .- (j(m >§ ly. -\i-. 1 . 'Tps fordid Tvalkjng. It carries in it a great abafemem of the '^m* ^of^ni Immane nature , man is degraded by it and diveftcd of that glory and ^^^'*^ "^ excellency which God and Nature hath put upon him. To be under jrrLn.^Em^d. the power of the Flefh and the /«/?; thereof (efpecially fuch as arc Jib. 4. cap. jl- grofs3,T\A lie in the fenfual part), how doth this turn the Maninto p. 391. 2iverj Brnte ! what's the difference (I pray you) between a brnte^^) ^^"- 4' and a man who lives a brutilh life ? (onely this , that of the two ^^' £^*.p , , the Mart is the tvorf^ , for he hath Reafon and Religion to dire£^ -n alyah 'ul^ him to a better courfe which the Brute hath not), (a) Is kthe fha^e ik r? ^*«//«, only which makes the man, without fuitable agings to the nature ? « 'P^^nva.Z^c, To' Tval^ after the Flefh ^ how bafe and unworthy is this for fuch a ^J^'^'""- ^P^i' creature as Man I who was once made after Gods own Image, and ' ' * * "l'* ^* who yet hath a noble, fpiritual, and immortal Soul. O how is this (} J _J__ '^^^ Soul depreffed in its natrt'e excellencies by a carnal courfe ! by this ItthJ^ /lo 'tis mi(\c an underling to ihc body , and (to niake. ufeof thsit prover- r a. vt a h rH hial allufion) the Prince is forced to go qh fooi tvhile the Beggar rides y-v'"^ »y^ anhorfeback^: O that /f,7>/o//'^"J^t>-^- walking is not onely below the Chriflian but the Man too ; he chat !^J Tojyjr* was made by God like Nebn.chadnez.<,ar when upon the throneyht (by cj^of t^ (^£a. ^ living after the flefli) makes himfelf like Nebuchadnez.zar wlKn 0' f^^Jy'B' Ji (b)graz,ing among the beafls. Pray (Sirs) know your felves, conlider ^ *! ^'•f***!, your Original, whofe (cjworkmanjhip you are/^jthat you are SohI as ''^[Z'7'^^^f/ it^ ^AXKetzitif' li'^n 1. 1. c. :. p. 5)1. mm 626 'M\fi toalb not after ti^e f left Ver. l well as Body, how highly your Maker hath advanced you ; and fcorn to live behw jour [elves, 'Tis happy Pride which wakes men to dif- dai'/i a fordid Life. 2. 'Tisfooltjjj walkiyjg: that which i'^ih^ jr nit oi ignorance, 'd.nd onely fuics with the ft ate oi ignorafjce -^ i Pet. i . i ^\,Not fajhiotiing pter [elves according to the [ormer hits \_in jour ig-'orame~\, 'lis both the ejfe^ and the evidence of ignorance: it inen were not ftrangely biiadcd and befotted they would never carry it towards the Flelli as they do. But here's the niifery of it , firft the Flefli fejuig. i^. 41. blinds and he[ots Sinners , puts out their eyes (as the ^Thiliflins did Samp[on%)^ and then they are at its beck anddifpofe. Ah Sirs! have ye no knowledge , no wifdome ? are you under total darhne[s zVi6,gro[sinfatHation? are ye fo foolini that you do not know what the Flefh is , and whether it leads ? and yet will you walk after it ? when there is a fpiritual, heavenly, holy courfe revealed to you , will you yet chufc that which is oppofite thereunto ? will you prefer the coMdft5i of the Flejh before the condtt^ of the Spirit ? O flupen- dious folly, mod woful infatuation! The Apoftle defcribing the natural ftate faith For roe onr [elves al[e reere [ometimes [oolijh, {dvitHot , without any underftanding or intelleftivc faculty, where- in) ? [efving divers lufis and plea[Hres; O that is to be foolifli in- deed ! And he elfewhere fpeaking of luft-s them[ehesy calls them too dythug )y Rha^i^t [solijh andhurt[til^ i Tim. 6.g, Flefli- foUowers arc apt to adnfiire their own wi[dome , but they fall under that [ad charathr Rom» i. 20. Pre[eJ[mg thew[elves tohe wi[e thej became fools* 3 . 'Tis gr9Hndle[s andum'ea[onable walling ; Bate but the Sinners pUfi[ing him[elf (which is a pitiful reafon), and what reafonhath he to ferve or gratific the Flejh ? what can it plead for any fubjeftion or obedience to it? This our Apoftle here takes notice of (v. ii.) •we are debtors not to the flefi, to live after the flejh : We are debtors indeed to God every way , to him we owe our Love, ObediencCy &c, our All ; but what do we owe the flejh ? what hath it done or fuf- fered for us ? hath it redeemed us ? was it crucified for us ? furely , no ! Juftice and gratitude call upon us to live to God and Ghrift , ' but for the Flelh vft are under no obligation at all to live to it • (ra- ther the quite contrary). Why Ihould we pay where we owe no- thing, and not pay where we owe our all f were we but fojtifiind honefl as to pay our debts, fure I am we fliould walk after f^^ 5^»m ind not after r^tf Flejh. ^. 'Tii HHComf or table walk}*fg* l[(t' 5 7. 20, i i . Tht wicked are like Part I. J5ttt after tl^t &pitit x 27 like the tYOuhled Seatvhen it canmtrefiy yfhofe reaters c/tfi Hp mh'e and (a)' hva.yv,tu' dirt : There u no peace, faith my God, to the wicked. Jfa. 59. 8 ""^ ^ , ^-^'^"-^ They have made them crooked paths , whofoever goeth therein /hall ^^^^'/g^'L «!; m*5v- have peace. 5««and Comfort cannot go together j he lofes the «;;Z'e^ before it be felt ! Sirs ! whom will you believe? - 5/«andthc Fle/h (which are made up of lyes and do their bufinefs by lyes), or the God of truth and the Wordoi truth f He tells you therein \e) To be carnally r^inded is death y (f) If ye live after the (^)^°^^''^'^* Bejh^ yejhall djey (g) He that foweth to the flejb , fiallof the fleflj ^ ^ ^°""- ^• reap corruption ; There is no condemnation to them which ivalkjiot after (f) Gal.'^ &•- the Flefh but after the Spirit • then there is condemnation to them who Tvalk after the Flefh^ &c. (h) Sin when it is fnifhed it brings forth ... , death ; (with many fuch Scriptures). Now fliall not this deter you ^ ^ "^^'"* ***^ * from a fleihly converfatioi; ? if this will not, ^w4iat will ? Salomon fp^aking ^{^0^11 Hot atter fl)'e iriew Veri. fpeaking of t\\t ftrattgeWoman tells us, '^W /?o»y^ inclineth unto ^Ath and her paths to the dead -^ juft fo it is with ■f.ejVji Walking. Nothing more certain, than that everj mr/is end■ihx\\ht2^CQoxi^mg lohiscoHrfe ; 04 he [owes fo fbafihereapy Gal. 6. j. now there arc tiwo very dijferent etids,3indtyvo very different coarfes ; there is Heaven and Hell (two very different ends), and there is -walking after the fleJJj and after thejpiri-t (two very different courfes) ; If you fall in with the Former , that will raoll certainly lead you to Hell', if with the Latter^ that will as certainly lead you lo Heaven '^ which of thefe Courfes now will you chufe? Condemnation'xs m fHreioth^m who walk after the Flejh^ ^s No-Condemnation {% tothealwho walk, aft-er the Spirit. So m»ch for the third Motive. 4. Fourthly let me add but one Bifnafive more , and that is the Death of Chrifl.V/hn a confideration is this to take men off from a carnal life t O when this fle/h begins to ftir and pirk up it felf, you will do well (in or«f when \\c WiS ^mamfefied on purpofe to deftroy the -works of the Flejh and of iheD^z/i/, Ihall I yet walk after them ? was the finlefs Flefh in Chrift crncified and Ihall the /infi*l Flejh in rac be cherijhed ? You read of the crucifiion of the Flefh Gal, ^. 24. Ave fhould be for nothing (hort of that , for no hetter nfage doth it deferve from us. When Pilate ask'd the enraged 'Jews againft our blelTed Lord , What Jhull I then do with fefns which is called Chrifi ? they all faid unto him Let him be crttcified : and when he a little hung off from this cruelty , What evil hath he done ? they . cryed out the more faying Let him he. crucified : Afatth. 2 7. 22, 1 3. This was not fo much their fm in being focriiel to, the Lord of Glory, but 'tis as much yonr duty to deal thus revengefully with the JF/c/??* O let all cry out in the height of their hatred againft it , Let ith ^rncified ! why but what evtlhath it done ? nay rather ask what evil hath it not done ? therefore cry out the more let it he crucified* And indeed the crmifixion of our Kattrral Flefh in Chrifi without the crHcifixion of moral and finful Flefli in our felveSy will not profit us. Paul faith he was crncifiedwtth Chrifi Gal. 2. 20. hovv ? why in a ffiritual and myflical fenfe > fo as to be dead to the Flefh^ and fo as. to Uve the Ipiritfial life. And the Apoftle lays it upon this , i Pet. 4. 1^2. For afmtich then 04 Chrifi hath fujfercd for w in thtfiefh^ arm '.your f elves likewije with the fame mind: For he that hath [nff ere din fhe flefh ^ hath ceafed fi'om fin ; that he no longer fhould live therefi ,jif hi^tme inthefiefh, to the lufts of men^ but to the will cf God. 'lis WtL Bar aftft tl^e S>ptr(t. n^ 'Tis a Scripture foaiewhat dark but the ftrcngth of itlicschus, / Chrijih.xihfiiff'ered'forptSy and tw (iuan analogical kn^t) muftbc ready fo ' f^^jfer too , (this is the fame mind here fpokeii of) ; and Gho ft having fufFcred hath ceaf/d fivm fin (h, e. fo as to dye for 'fin no more) j io (faith the Apoftle) you too in jour ownperfons muft To dje to fin as no longer to live in it. This is the being planted into the liks^efs of Chrifi's deaths Rom. 6. ^. and you find the Apoftle there in that Chapter from this verj Topick^ (the Death of Chrifi), earneftly difuading perfons from tvalking after the fiejh. 1 have done with fi?r Motives to inforce the Dehortatim. Before J gooff from this Head fomething muft be hinted by way what men ate of DireUion : What is to be done (fome may dyy that we may ho to At that tJny longer «.lk.4ur th> FlcJh .' I anfwer , J^J^-;", ™f^ I. Get out of the Flefh: For being in the flejh is always attended -' with walking after the flefh • as the State is always according to the CoKrfe , fo the Courfe is always according to the State : if you be in the fiepjlj fiate your converfation will be a fle/hljf converfation. Such as the mart is fuch are the principles , and fuch as the principles are fuch will the pra^ifes be alfo. Therefore get out of ih^ fiate of Nature (in which the Flejh rules and carries a man whither it pleafcs) and^ff into Chrifl j perfons out of Chrift are allFleJhyZr\6 thereupon will be wholly followers of the Flefli. Spiritual walking difi:overs the Vnion , but firft the Union is the ground of fpiritual walking : that \ will certainly follow upon being in Chrifl , but being in Chrift muft | necejfarilj anteceele tt. Till thou beeft ingrafted into Chrifl no good 'I finit can grow upon thee : he that isfiejh muft needs live and aS; \ flejh. ^ I z» Get the Spirit, and walk, after t^^ Spirit, Tis the divine l Spirit and the divine Nat tire from that Spirit , which muft dethrone ! and break the power oi finning zndfinfal Nature. Till the H«ly j S pirit znd grace come into the heart, the JF/f/Z" lords and domineers r' In the life (as you will hear more ftilly when! come to the fecond ,; Verfe), The Apoftle joins together Senfual and not having the Spirit Jud. 19. (where the latter cUnfe is not onely a further de- , fcriftion of the perfons fpoken of, but 'tis alfo the ajfignation of ^t caufe or reafon of their being fenfiualy (vik..) becaufc they had not the Spirit). Till the mighty Spirit of God comes into the Soal by faying illumination and overpowering influences , to fay cffica- cioufly to a man ^This is the way walk^therein • there may be con- *Ifa. 30. xi. viStiorts, purpofcs, refolfttions to the contrary , yet ftill there will be (one way or other) walkjng after the Flefh% And fo for Grace : no S . f9P,n€E fooner doth this take pofleflion but the Walking i'^ altered -^ which it never is before to any purpofe. Prov. 2. « o. When rrifdom emereth into the heart, &c. difcretion Jball ^referve thee, &c. to deliver thee from the n'4j of the evil man, &c . who leave the paths of Hprightnefs to wall^ in the ways of darknejs ^ who rejoice to do evil, &c. Your way to be rid of the Flefh is to get the Spirit ; fer a thoufand Argu- ments, the mort: effe^nal Confideratio-a imagmdhlQ before the Sinner, to draw him off from this fie/h!j walki^^g, till the regenerating, fan- (flifying Spirit take hold of him, they are ail weak ^"'^ i'^effeCiive . I add , WalJ^afierthe Spirit. Every man will be walking xh^vcs r\o fianding flill ; all will be in wo^/owfo long as they are /« z'^i ; and every mans Walking will be in one of thefe fwo wap ^ tiihtr after the Flejh or after the Spirit, (for mn daturtertiptm). And thefe be- ing contrary do mutnally exclude each the other • he that walks after the flejhcmnoi ( in fenfu compofito ) wz\k after the Jpirit , and he that walks after thejpirit cmnotw^lk after the fie/lj • therefore (?«f^//?w^/, it will grow upon you (as fad expe- rience proves) . the Gangrene or Leprofe at the firfi begins with iomt particular member , but i^ it be let alone in a little time it dif- fufes it felf over the wljole. boay\ andfo 'tis here as fft/?^ : A little leaven leavens the whole lump. Tis true (as hath been obferv'd) the ApoHle here fixes his CharaUer upon the Coarfe and not upon fingleaBs • but he that allows himfelf in them will not flay there, in time hce'l fall into a nvicked and fie/hly Ceurfe. ,4. Timely fupprefs the firjt ^^fi^g^ of the fiejh : it gains by de- lays* p as foon as the CQrl:upt Nature begins to ftir and fliow it felf, fee that you fall upon it prefently , make fpcedy and vigorous refiftancetoit \ if you give tht £'^f my tim^hz^i f^tov^fircnger and the Part t 15\Xt Hlttt 'tl)Z S^pitit. the Conejuefl will be the more Sfficult. You read f^m. i . i j'. of thg ^^jv (^ *'r conceiving of L'tfiy {rehen Lufl hath conceived k hringeth forth Si/i} : 5C"f i^» ivd"^- now Sin muft be taken at the/r/? con^epion ; as foon as the tempta- ^^Xc^^tc^^um don offers it fclf and begins to ^///^r^ and riV/^/^ by fomcthing that it i,, Eclog.Serm, prefents , fo that the Heart inclines to a clafure with it , now tall on prefently and parlic no longer. This brat of Babjlott mnft: be dapjf jn pieces in its very infancy ; 'tis good to kill the Cockatrice in the lerfegg^ to quench the fire at iht firfl [motherings of it withirt or elfe it will quickly flame forth in the life , even to the making the converfation carnal. Be very watchful over the initial fftgge- Jiions of the Flefli , and fall opon.the timelj exercife of mortifcatioi* ; upon the frfi motions of iin fay Sathan, fle/h, *get thee behind me^ »Mat. \6.xi. thoH art an offence tome. (But 1 muft not further expatiate upon thcfe things) ! So muchforthe^/^^yiz'f/jw^'^of /A^ t^yr, againit -walking After the flefh. I go on to the ferfuajlve part , wherein I would moft earneftly % Branch ef exhort yowto yralk^after the Spirit : (I will be but Ihort upon this,be- t^« "^/^ '« **" caufe that which I have already fpoken hath a great tendency to the J"'^ to ml- promoting of it ; for the truth is, whilft I have been difmdtng you spfnt! from walking after the Flejh^ I have in ejfeB been perfuading you to ival^ after the Spirit : in beating you off from that I hivc been drawing you on to this") . You have heard what it is fo to walk^, what now remains but that you would all endeavour to put it in praftife ? and O that this might be your way and courfe ! Let others live as they pleafe , let it be your fixed rcfolution that you will live the holjf^ jj^tritual, heavenly life. True , there are butferpviho do thus walk . the World is but z great Exchange , wherein the Spirits Walk^ n very thin whilft tht Flefhes Walki^fft/l and crowded ; but 'tis better to be with the Few in the way of the Spirit thin with the Many in the way of the Flejh. And I defire you to lay it to heart , have not you your felves too long walked after the flefli ? is it not high time for you to think of Another Conrfe ? i Vet. 4. 3 . The time paji of 9tfr life may faffice m , to have wrought- the will of the Gentiles, whefi wi walked in Lafcivimfnefs, Lufls^ ExcefiofWihey&cO When win ye walk innewnefs of life (as the eicijreflion is B.om.6,t\) ? when (hall the renewing 2S\di the rmw^^ *y/>»V»> command, govern, aft, guide you in your whole converfation ? when will you fo- walk^ that you your felves (and others too) may know by tht fpiritHalnefs of your ^t/wfwff»r, that you are indeed in Ck»/?7fyi«<* the exhortatim Hereconfider (in oppofition to what was faid of the formh-wal- »" «'«5'"| «/; S 2 I . This Motives. jiitfliMiiiiiiMMiiiiiaii^ ■ ifiwiiiiiTmiMiMi imniMiiMiiiM '^mmM 132 tf^l^a lualfe not after t%t fleC^ Ver.i I ► This is excellent Wxlhing : The fpiritual life is the excellent * 'O To/Kf©- Ufe ; *this fpeaks fomcwhat more than what is of . man , there is **' '^"'rf^^**'-' ^*°"^^^^'"g divine and fupemaiural in it. To hta£ledhy , to Jive T»r ^ii@- II under the condu^ and gnidance of the blcfled Spirit , to have afe^ 'Tnv 8 w ^^ionsy j>ropen/ions, endt, zW hi) y this is trHtlj great. .This is the «;'9f «7r©- Life which is moft agreeable to the hnmane Nature ,; (not oneJy ai 2^V Stu /Stttf^confider'd in m primitive, tmjiained glory and excellency , but as 'tis j whicharej^^/'/f in Man! Man is not io.cap.7. fo low but that by complying with fenfual Luftshe yti a^shelojfi himfelf: nay, fo tar as he pU;ts on the Sinner' he put* o^ the Man ; wher^ he m-Saints ^dvoSuKI he un-Mans himfelf i Senfualicy and wickcdnefs carry in them a contradiBion to his very Being . nothing fo well fuits with that as a pious, religious, heavenly courfe. Furthet, *ri liKfovi- the fiefily life hsi irafe, fordid life, but the (piritnal life is a raifed, ^^f^*^'^^'^°^w^/f/;/r.- Somuchasthe 5/>»V;> is above the,i^/ein^ HSTJ? ,xz4Aj?a filienatedfrom the [_dfeof God} through the ignorance that is in them f ^S-"'^S. ^^y ^^^^^ ^'f^^ ^^"^^ ^^ "^^^"^ ^*" P^") ^^^ W/w// 0/ C7fl^or that ibid. p. 1 ^ 8. ^"(7 ^*/*^ which God lives) : the holy liver then (he not being alienated *'OtAo[(»Qit from Gods holinefs) lives the life of God; he afts in '^conformity TO ^t<^^c/>'i(iM-( though under a t/-«/. di/proportion) to the great God; rauft there •", ^ «'C'o»' not then needs he ufifpeakablc^/oy^ and excellency in Spiritual Wat- Tta( itS' ^"i ^ ^^^ ^^'^^ ^"^ lives the flejhl) life the more: ht r^fembles the Piatt inThi- -^! The /"/f/S muft not vjeviith the Spirit ^bout true comfort ; men exceedingly miiFake themfelves when they look for pleafure, de- light,, and fatisfadrion in a flelhly courfc, (alas!) 'tis not there to be had. Its very fweet is bitter , there's gall and wormwood even in Its hony ; ^Even in laughter the heart is forr^twfult and the end of that mirth isheavinefs. It protnifcs indeed great things but \t falls exceedingly fliort in its performances ^- eminently it doth fo in its promifes of j^yand comfort. True peace is onely to be found in a holy courfe: Rom.%.6. To be fpirituallj minded is life and peace -^ (life hereafter, peace here): 2 Cor. 6. 10. u4s forrowful, yet al- TPays rejfiycing : 2 Cor. i. 12. Our rejoycing is this, the tefiimony of our' Confidence that in fititp licit) and godly fincerity , not with flejhly ypifdom, ■but by the grace of God ree have had our converfiationin tht ■world. There's no comfort like to that which attends *holy wal- king ; the true. Chriftian would not for a world exchange that joy which, hc.Jiaih^Jn his Soul , in and from Meditation, fraysr^ 5l«e y" ■ Word, 13-5 ^Pfal.U9.irf5. *Prov. 14. 1^. \ett S^V >;- iiSia., ToittiT- irtj^ eu haV n£^ rai{\ii his Apology for the primitive Chriftians) flates their practice sVa r \v\d^^ thus: "If (faith he; we did believe that we ihould oncly live the ^'iv ■, &c. ^^ prefent life , there might then be fome room for fufpicion that we -^thenag. leg, '' might be as wicked as others ; indulging flelli and blood and drawn P''° ^^"^'i""* "alide by covetuoufnefs and concupifcence : but we know, that ^ ''God is privy not onely to all our aftions but to all our thoughts "and words, that he is all light, and fees what is moft hid in us ^ " and we are fully perfwaded , that after this life we fliall live a much **• better life with God in Heaven- and therefore we do not live as " others do whofe life will end in Hell fire. O that we could as eafi- ]ydraw men to the heavenly life, SiS wq an apologize forthofewho live it , or fet down the grounds and reafons why they live it ! And now you who are Flejh followers will nothing prevail with ' you ? fliall all thefe Conjidtrations be ineffedual ? will you yet per- fift in your flelhly courfe i though an Angel with a drawn frrord ilands before you to y?o;? you in your evil way , yet (^Balaam- like) will you go on ? will yoi^fet your felves in a way that is not good (as the wicked are defcribed Vfal, 5 6. 4.) 'i are you at that language *We will everyone wall^ after our own devices , and we will every one do the imagination of his evil heart ? or as 'tis fer. 6. 16, Stand ye in the ways and fee , and oik^for the old paths , nhere is the good way (the wayot the Spirit) avd wall^ therein , and ye Jhall find refi for jorrr fouls: but they f aid we will not walk^therein ? Do you walk after the Flc(h and refolve to do fo ftill ? then 'tis fad indeed ! but I would fain hope better of you. 'Pray be intreated to read the Motives again which have been fet before you, and in your moft calm thoughts to paufc and dwell upon the things which have been fpoken. Shall 1 need to add any thing further ? in telling you, that all your walkings^ yea every fiep you take is k!fown to G»dy (Job 2 1 . ^ . /o^ 3 4. 2 1 . Pfal. ^ 39* 3« PM* 1 1 9. 1 6§ j ; that God judges of every raan here, and hereafter will fudge every man at the Great Day , Acmding to hi^- ypal' VerJI. 14): that 'Pfi i6. II. vulki^g^ (Ecclef. II, 9. 2 C<3r. 5. 10. EccUf. 12 JP hath been carnal 2ndfi»fnl; that in the rray ot the /-V^TlJ you are in danger of treading \i^or\ Serpent J ^Vifers, Adders^ Scorpions ^ every ftcp you take : that by tht-s Comfe you *forfake the path of life, and (for a little flefli- plea(ing) put your fclves tKto the broad rpa) to everlaflirtg damnation : hoiv much might I yet fay upon this.account I but enough and enough hath been already faid (if God will but fet it home upon the Con- fcience). The Lord he^ge upyom' ways with thorns , and make a tvaU ■ that joti may not find the paths of the Flefti , and thereupon mayre- folve to get intothe paths of the Spirit • for furely it mil Mmer then than now it i^ , (I allude to Hof. 2 . ^,7). ,V s E 4. There is one Vfe more , and that fliall be dIrciSfd to them iohodo talktfuTtt ^^^K^fsrthe Spirit : Three things to fuch. spmt! rfjree ^' ^''"^ ^ would (withthe greatcft earneftnefs) ftir up fuch to he thitigt utgti highly thanl^Hl to God. Are any of you through grace made (piri- ii^ou them. tjtaly and do you live thefpiritnal life f have you rec^ive^ the Spirit^ and do you alfo rvAlk,after the Spirit ? what caufe have you to blefs God ! yea, what thankfulnefs can be high enough to him who hath brought you to this ! Why do you not walk juft as others do ? why is not the Flep) as powerful^ as predominant in you as 'tis in others ? why does not the very -worfi of ihtFhJh prevail over you? why are not you Athei/ls, Scoffers at Religion , Drmkfrdsy Adulterers^ open and mtorions Sinners ? furely all muft be refolved into the dif- criminating grace of God . that (and that oncjy) hath made the ditference. Time was when your walking was bad enough , when you were as carnal as any ^ and very taincly laajueyd it after every iafe lufi ; is not God to be admir'd upon that blefled change which he hath wrought in you ? Eph, 2.1,2, 5 • Ton hath he quickened who were dead in trefpajfes and fins : wherein in time pafi ye walked accor- ding to the courfe of th^ world, &c. Among whom alfo ^ we all had cur converfation in times pafi in- the Itifis of our flejh , fnlfilUng the de fires of theflefh , and of the mind ; and were by natttre the children of wrath evenai others : But God who is rich in mercy ^ for his great . hve wherewith he loved hi , when we were dead in Sins hatk^uickened us together with Chrifi, Tit, 5.3. for we ottrfehes alfo were feme- times foolifli, dif obedient, deceived, ferving divers lufis and pleafures - (See alfo Co/. 3.7. i Pet. 4. 3 ). O what a fad courfe do the bed follow before converfion ! and (as to your felves) if God -by his diftingfiijhing and almighty grace had not feized upon you , as you ot this Z^wo« with Chri ft hath been fully fet before you . Wsall jours (you not walki-^g after the Flepi ht after the Spirit). Surely , though you cannot in your praifes reach fo great mercy, yet you Ihould go as far as ever you can. 3. Secondly, fuch are to be exhorted to wall^yet iefs andlefs after the-Flepj^ and jet more and more after the Spirit. For this walking admits e/ Aegrees j there are none (in the prefent ftate) fo freed from the Flelh and the flelhly cenverfation , but that yet they may be more freed from it- and fo too, there are none who have fomuch of the Spirit and walk fo much after the Spirit , but that yet they may be more fpiritual in their walking. 'lis mercy that 'tis fo Tve/l . . (as to the main), bui furely it may yet l>e hetter. Saints ! are you fonni- . verfallj aSiedby the Spirit of God and ihtfan5iifiedNatHrej as you might be ? O do you fo conjiantly live under the guidance and conduB of the iJ/^/m, as you might and (hould ? is he your^w?^;/^ no fooner to lliowyou ihz right way , but prefently and ^y^^?^^// you engage *'f^l° ""^l" therein ? are iW jour affeSiions Co pure and heavenly as God requires ? "^J^^j''^ are there not manyfireng inclinations to evil yet remaining in you ? dTnwvtTmJQ-^ are your jE»^j in all things fo fublime and fpiritual^ astheGofpel wim'est ^ o. commands ? Ah! fomethingis yet wanting, there is yet room for {>^v fef«, «k growth , yon have not yet arrived at perfeHion (as the Apoftle fpeaks '"^ " /"^.^i'J of himfelf iVbf as though J had already attained, &c Phil.^.i i ). O ^-^ Ltf^^oJ/ pil that every day you might rife higher and higher in heavenly rvalkjng ! geiv h rlw «- tlutthz Flejh might decreafe znd the Spirit increafe-, the carnal part exTe^Pt » jS (like the honfe of S^«/j might ftill be going down, and they/j»rffW ^^'■^t.'^ '^^;««- part like the houfe of David) might llill be getting up , that Heart "^jj^^l^^^^l and Life m\ght be refind 3ind jpiritualiiid yet more and more ! 1 jbcw StoI befecch you, do not ftay where yon are but ftill be *prefjing forward, tiu ^ l-ni -f Walking 'tis mottu progreffivm j fo it fhould be in your walking after dtoy"ip^^ , the Spirit : as there is a going^ew ftrength to^rength Tfal. 84.7. «"5 .•^'^'*^*''-«, fiom faith to faith Rom. 1.17. fo there Ihould be aKofromfpiritualnefs f^'^"' ^ap 7' to (piritnalnefs AndWalkingWsmotusuniformis'^ ^reyoufo/^4^/, p ,8^. fo e»ven and uniform in your walkings as you ought ? In a *fiatue or •Phil. 5. 1 4; piece of Art all the fevcral parts are uniform and proportionable , ^T? ^k x^^d- or elfe it lofcsin its exaUnefsznd chriofity'^ and fliould it not be fo '^^f *yA(«i- too in the Spiritual Lifef (but I'le onely keep to tht Metaphor '^^^^'^^^ g of ih^eavemefs of the Chriftians Walking), O the many crmkfd^ jg, socm, T " ' '^ rfm- ISB m)^ miix not t£m t^e jfu^ Ver. L vfiandring, extravagant ft eps which you take ! Sometimes yow are in ih^ way of thtSfirk, then prefently in theTP<«7of the Fle/h ; you do not make ftraighpfaths (as the Apoftle advifes Heb, 12. 13): how do your peut, S". ^i) i Again, is your Spiritual walking fo vi fib I e as it fliould be ? fo as to convince the world that there \sfuch a life , fuch acoHrfe as hath been defcribed ? Truly men queftion whether there be fuch a thing becaufe you who pretend to it come fofliortof it; when you Jpeak^^ aB jiifl as other?, dirQ3LS worldly, vain, faffionate^ felfifh, revengeful as others,who will believe that there is in reality ^ny fuch walking after the Spirit ? or that there is more in it than meer fancy and pretence? How did P^«/j- Spirit rife in him, upon the/i/r^^j/ifx 'Cor. 10.2. and cenfures of fome who ^thought of him a^ though he walked a€- cordi?ig to the Tlefh ? and can you (as to your felves) not onely bear fuch cenfures but (which is much worfe) give too iufloccafioniot them t Further let me ask you , doth this Holj walking intermingle ir felt with your whole converfation ? even in your ^^^f/^r^Z and cm/ Cor.1b.3f. actions do you walk after the Spirit? whenyou^^^f and drink^is your eye upon the glory of God ? in common aliions have you fpecial and peculiar aimes and principles ? the very animal life which you live in the Flejh do jeu live by the Faith of the Sen ef God (as Paul did GaUz.2o) ? 'lis a great miftake to limit this walking after the Spirit to aftions materially fpiritual , or to the pofitive duties bf Religion ; No, at all times, in/?//^^io»i youare/7to walk, doing ^Wp-om a fpiritual Principle , bjf a fpiritual Rule^ to a fpiritual End, ■ Tis one thing to be eraploy'd in fome aStsthat are fpiritual, and ano- ther thing to be fpiritual in all aUs ; thefleflily Walker may do the Firfl , but Saints muft endeavour after the Laft. At your Tables^ in your Shops, in your civil Converfes , you may (and ought) to live the heavenly life as well as in hearing the Word , Prayer, and fuch religious Duties. A carnal man fometimes engages m fpiritual things, and yet even then he doth not walk^after the Spirit ; and a Child of God fometimes is engaged in common things (Civil and Natural), and yet even then he walks after the Spirit ; (viz,.) as he intermingles grace with all he doth. Now is it thus with you ? are you holy, fpiritual in all manner of converfation , in every winding and turn FartL mt t^Htt tf)t &pitit 199 turn of the l»re(as the Apoftle exhorts i Pet.\,\ j)? And once more let me ask you (and 'pray call your own Souls to account about it), is there not fame om or other fecret by-fath of the Flefh which you walk in ? this holy David prayed againfl-, PfaL 139. 24. See if there be \_atiy wicked way~\ in me^ and lead me in the ivay everlafting^ Upon the whole, 1 fear there is need to prefs this upon you to walk yet more and more after the Spirit ; and we befeech and exhort joh by the Lord fefm^ that as ye have received of m how jm ought to walk^ and to pleafe God, fo ye tvould abound more and more • i Thef. 4. i . — 3. Thirdly, are you fuch who walk not after r)[?^ Flejh but after the Spirit ? O rejoice in this and take the comfort of it I Here's fujfciem ground of ajfnrance that there is no condemnation to you , that you are in Chrtfl ]efus • and is not that matter of rejoicing 'i Yoa are within the Character here given of fuch who are in Chrifi , therefore you are in him , and being in him muft it not needs be ' well with you ? And if you look into the follorving Verfes there is yet more comfort for you : they tell you that God fent his Son to condemn Sin^ to fulfil the Law, and all for fuch fpiritual Walkers as you are, (for upon them the Charader is repeated again). Ah (you'i fay) if it was thus with us we would defire no higher comfort in the world, but we fear 'tis othcrwife; we cannot find that we come up to this defcription , and therefore cannot apply the hapfinefs annexed to it. And why fo ? why bccaufe there isfo much of Flejk'm us, O there is a very finful, carnal, and fenfual part in us ! yea^ this often prevails and breaks forth in our conversation ; upon which we cannot but judge that we walk after the Flejh rather than after the Spirit, Now to this I anfwef : Nothing more certain than that Flejh is in yoHy and will be fo whilft you are *« the Flejh • you muft carry it with you to your very grave , the Body of fin and the other Body muft both be buried together; you'le never be wholly rid of ^fin- ning Nature and a carnal fart till you be in heaven. And 'tis true too, this Flefh doth and will fometimes prevail over you (though the fcldomer the better) : yet this doth not amount to walking after the FUjhy or to the nullifying of the walking after the Spirit. Pant himfelf complained of the /'/«'y^,yea of ih^firength^nA power o'i k, yet for all that he fays here (v. 4.) we walk^ not after the Flejh but after the Spirit -, though it was fo with him,yet hisy?4f(? was^W and his cot^fe good too ; (we muft thus fpeak for the comfort of burd'ned Souls , though Enemies (without) take occafion from hence to revihy and Sinners (ajnongft our felves) to prefume). It would T 2 be r4o timi^ toalfe not after ti^e fkQ) Ver. r. (rt)DeficIerium be (a)l\2p^yii you might Tvholly befteedfrom z corrupt Natuyejbvx tuum tale ;dc- that is rather to be defred than hoped ior in this life : Yet here is this bet efle ad De- ^ ^ fupport y ou , though that may carry the day as to fome particular non"fit°ipra"° '^^•^^ V^^ ^^^ ^'"^ ^^ ^^^ ^^^"■^ is* for God , and as tothe^f«^r^/ concupifcentia coHrfe the renewed part is uppermoft. The J'/^T?' fometiraes is too cui refill re o- hard for you, but you do not C^j co.'T/tfw/ to it , it.hathnot the/«// porteatj ^^- a//owaMce and approbation of the Will, yotv do not give up your non conS' t^ ^^^^^^ ^" ^ mllin^jHbjellion to it , what it doth 'tis from raeer forc€ endo vincis r ^'"^^1 flrcngth , you cry out to God daily for help againl^ it : well ! fed mdius efl God will not hy particular fuilinp (thuscircumftantiated) to your hofiem ron charge. The D^w/e/ under the Law that was r4Z/»):5tf^, if /he o*/^ habere quatn q^,j j-^^ |,^|p j,p^ ^j j^j j^qj confent to the fa5}, was to be acejuitted, Deut. Sernrd'eTem -^•^^- ^° >'^" ^^ ^^ ^^^ ""^^*" ^^^ ^^^^!^^ of the Flefl] , and fo 4^. * " God will do to you. True fin tsfin though it hath noi full and deU- ib) Nulla con- berate confent , but God is fo gracious that where that is-not, he will demnatio iis. noiim^fite ir. I have alfo told you-, ,that yourauft difiiyjgu^ be- *l"^J""^ '" ^^^'^^ (^) ^^P-f" ^»t°fi'^ ^^^ walking infmt. thou foraetimes /4//iBut the due handling of thefe trpo Heads would take me up forae confiderable time, and they will in the following Verfes again offer themfclves ; and I fear I have already been too long upon this Yerfe , therefore at prefcnt I fiiall not rae^ldlc with them. I have done with the Jir/ r{ tl^e S^mneviei bemg tttaDefteebrt^potoeroEt^ Spirit from ti^e poli^ev of S^xn an^ ^tmj, of the Connexion of this Verfe with the Former. Some bring in the Words by way of Prolepfis. The proper im- port of the V article QFor] cleared^ and made good againji the Papifts. In the Words fomething imply 'd, fome- thing exprefs'd. All reduced to three Heads 5 A gra- cious Deliverance, the Subjedt, the Author of that dc' liverance. What Sin is here mainly intended .oth may *Hinc utrum- not be taken in 5 the Words will bear a fair reference both to the 1"^ dependcr. One and to the Other too. "KxcJe^i I. 'ixr^^astothe Priviledge. He had faid [there is mcondemna-\^[y^^^ '' ^^i^^:^ tion to them who are in Chrift Jefm'] ; now this being the great prop &c. Lvtd. de or pillar of the Believers faith and hope, he will therefore faften it -D/e«. fure: he is not fatisfied barely to affirm it, but hee'l confirm and make it good , and alfo Ihow how 'tis brought about. For the Proof of it, he firft brings this Argument , They who are fried fiom the Law of Sin and Death, to them there is no condemna- tion ; But fuch who are in Chrifi- are thus feed from the Law of Sin and Death, Ergo &c» All the difficulty lying in the Minor Propo- fition he fhewes how this freedom fiom the Law of Sin and Death is efftded : and as to that, he faith 'tis {by the Law of the Spirit of Life~\. Which being done (in this method) in and for Believers, they are in no danger oi condemnation. For the explication of it (if you take the Words in that notion), the Apoftle fets down the Way and Jiianner how this Non- co-ndem- nation is carried on. That is done two ways, partly by the Spirit of Chrifi, partly by the Merit of Chrifi : In order to the Sinners Jufti- fication and Salvation two things are neceflary , 1. he mnfi be fiesd fiom the tyranny^ ttfarpation, md dominion of fin; 2. he mull be freed- ' 144 ^e JLato of t^ S^itit of ILife, &c. Ver. a freed ioo_ fiom the £fiilt of Sin, and the Jufike of God ntufi befatujiedo Now (faich the Apoftle) Both of thefe are accordingly done , the Former, by the .S/>/m of Chrift, (which is fpoken to in this Second Verfe )yiht JUatter^ by the A^erit or Satiifmi^oYj Obedience of Chrifl: \n his ownPerfon (which is fpoken to in th^ Third and Fmrth J'rrfes), Thus the Apofllc clears up the tvay and method oi God in the bringing about of the Non-condemnation of Believers • and ehi9 is the double reference which the Words will bear- with rcfped to Ehe Priviledge. 2.. Then Secondly they may refer too to the Chdra^er or De- fer iption [yho rvalkjnot after, &C.'] It might h^disWdy How doth the trhth of this appear (viK,.)lh3it perfons in Chrijf do thfu rvalkjot rather. How cojnes it about that Such do arrive atihisJpiritMalcofnrfe ? The Aportle anfwers, The JLavf of the Spirit of Life hathfieed Such from the Law of Sin : (q. d.) 1 have fpoken of the holy and heavenly fOHrJeoi Believers, and do not wonder at it, you may believe me in what I have averted , for the mighty power of the Spirit of God having fubdned Sin and broke its firength and dominion in thefe per- fons, upon this they are brought to holy walking , or therefore they >Icx fpiritus do fowalk: In, this reference Ce\cn\'*'Exp»Jiters citty ihcWovds ^ \ixx qu3e per- (but this for their Connexion). tinet ad grati- am, Scliberat a lege peccati & mortis, facit ut non concupifcamus, & impleamus ju'ffa legis, S:^. .Augufi. Oftoginc. QuKft. p. f 7f . t. 4,. Vcrius & certius eft, quod hoc verficulo rationera red- dere Apoftoiu/ voluerit, non illorum verborum {nihil nunc damnationif]-, fed cur hanc gnafi conditionera illis verbis adjecerit , [its quinon fecundum carnemamiiulaHt'}. Sta^l. Antidot, p. ^ly. the AfoflU proves the Spiritual "wall^ing a. c&u^s. procreatite, quae eft Spintus Sanftus. Fifcai. Hegivts areafon'wf}jthetruetnefnliersff-Cbri[tdo'wal^accordingto the Spirit. Deod. Some Divines make them to be (in part) Proleptical j as if the Apoftle,forefecing/(>wf 0^;f'^*W which might be made againft what ' he had laid down, did here defign to prevent and anticipate thofe Ob- je^ions. For as to both the forcwentioned Things, doubts and difcou- ragements might arife in fome who were in Chrift : They might ©bjed thus, Blefled Paul I thou faift there is no condemnation te them T^ho are in Chrifl , but how can this be? what ? fo much Sin and Gnilt, and yet no Condemnmon f can we (who are nothing but a very ■ mafs of Sin)he thus fafc and fecurc as to our eternal ftate ? O this wc fcarce know how to believe ! And (again) thou fpeakeft of Walking ' not after theFleJh but after the Spirit, alas! who do thus walk f when we have/e mnch of Fiefh in us, and that doth fo often draw us • £0 carnal aUs, &c. how is thii ^Halifmion praUisM f To SvUte this JsuhU Oftjeftio/t or Difcotiragement the Apoftle brings in ri5?//jrierationy inherent righteoufnefs . To whom I reply, i. Th^tt'ti^mt fafe {ckh^r tor Them or Vs)y in matters of great moment to lay too great aflrefs upon little Words (which onely jojn Verfe and J'erfe together), unUfs that fvhich roe bnild upon them or infer from them , do agree roitk other Scriptures where the . Thing is fullj ana profejfedlj handled,, 1 dare not undervalue the leafly the meanefl particle in God's Word j yet I would be loath to bottom a fundamental Article of Faith upon fuch a particle, (efpe- cially when it admits of various fenfes , as this here doth), if it hath not the current of the Word to back it. For our Opinion of Jufli- fication by the alone righteoufnefs of Chrifi impptted to the Sinner and laid hold on by Faith , we groand it upon kvcrs^full and entire Dif" coHrfes where our Apoftle dcKh profejfedly handle that Argument, pro- ving Juftification to be according to what we hold : But our Adver- faries to prove their jufiification by inherent righteoufnefs, very often (I do not hy aire ays) catch Sizfome little finglenvsrd, and that they make the foundation which they build this Opinion upon. In ftiorr, againft this [for] in the Text (I mean too onely as they pervert ir, for in truth they have not fo much as even this little Word to favour them), we fei the whole third, fourth^ fifth Chapter of this Epifile to the Romans , where the Apoftle in a full difcourfe upon it doth plainly lay 'juftificatian upon imputed, not upon inherent righteoufnefs .- and which of us now do build upon thefurefi and fafeji bottom ? 2. what if this particle (fuppofing it to be Caufal) doth point to the defeription of the perfons , and not to the priviledge t (fomeof *Sut$l. ut pri- their own '♦"Authors do carry it fo), where then is the ftrength of iheir us. 2<>/«.Cau- Argumenx from it to prove the formal Caufe of No Condemnation ? fam expomt ^[) th^j t|,en can be deduced from the J^^ords is this, that Grace in the Ch lib'noV*'^^^^^ ^ ^^^ Caufeof an holy life j thuminupn regeneration are dc- fecundum car- ''^ercd from the Lavf of Sin, and therefore they ypalhjiot after the nem ambu- ^lejh but after the Spirit-, what is this againlt us ? And (withrc- lant. rpeloed c^*M»*Rat there is the TT^/^^'alfo, (for Chr'id C3ime l/y hth^ijoh, ^.6). We j^ _--^^^«i further hold, that Regeneration, Habitual znd A^ual Righteoufnefs, luhich Calumny ZTQ th^ indijpeftfihle Conditions of eternal life mnd ahfolutely neceffary vide chamier. thereunto : Nay, fonie worthy '^'Divines go fo far as to make them torn. J. hb. i.^ Caufa fine qm.mn even with refped to Jufiification. But all this is *p!^r*»$ ill Re "Othing unlefs we make them thtpro^erformal caufe o^ fufiif cation-^ fponf. ad Dub* vvhich we cannot do , that being a thing fo diametrically oppofite to pag. 773, Gojpel-revelation. This block being removed out of my way, now I proceed. [The Law of the Spirit of Life, &c.] In the Farmer Ver fe .yon had contrary Principles (Flefh and Spi}'it)y. in this you have contrary Laws: here is X^M? in oppofition to Law y the Lawoi iht Spirit fet againft the Law of Sin , the Law of the Spirit of Life againft the Law of Death^ the Law of Sxninjlavingxai againft the Law of the Spkit fi-eeing us from that flavery. In the Words fomething is imply d , and foraething is exprefs' d.z. That vvhich is tmplfd is this^ That all MenXthe ver.j hft of them-) foK- . with fome emi ijient Divine 3 ^f ,our oivn. Part T. l^at]^ mane me ftn from ti^e Lal» of Sin &c, 149 for^ time (viz.) till they he converted^ are under the Law of Sim and Death. That which is exprffs'd is this , that Believers bj the Z^iv of the Spirit of Life are made free f'om the Larv of Sin and Death. The Overling of thefe things will be my pre fen t bufinefs, for I cannot well pitch upon the Do^rinal O^bfervations till 1 have cleared np the Senfe of the Words and the Apoftles main Scope and dsftgn m the-ta^ Jn order to trhich, I will reduce the ivhole Matter conti'med in J.^^' ^'°''^^ ^ them to thefe Three Heads^ A Graciom Deliverance.^ the Subjel^j ^^^ dn \hrtt G?- Anthor or Efficient of that Deliverance. tural Heads. 1 . Here's a graciom Deliver anct.^ \_ — hath made me free from the tnfl Gemral- La^of Sin, and Death']. As to the /"/>/ ot thefe (it you confider ^i'f"^'^' (^'^•> them ai dijhinU) the being made free from the Law of Sin , for the j^',. ,^"^^^^^ better underllanding thereof I delire you to take notice of the/o/- lowifig Particulars 2V That by [Jin^ the Apofllc ehicfiy aims at the Hoot Sin, the Sitt of Nature, or the finfnl depraved Natnre which- is in falin Man. 'Tis the fame with the [/'/tf/-&3 fpokcn of before, a^salfo with the Tndfy'elling Sin^ the Law in the members, &c. (in iht foregoing Chapter). This is that Sin which hath the greateft fotver in and over the SouL Particular and AUual Sins do but derive their power from this ; all that dominion and flrength which they have is but dele- , gated, the Snpream, Sovireign, Or igimi I domimon o( Sinhfeated ' m the corrupt Nature : there chiefly is that Law of Sin which Be- lievers are jfr^e^ from ; (yet in fnbordination to this, thepiwrof ' particular fins and deliverance from that is here alfo to be taken in). 2. The Apoftle doth not fay, that Believers are fimplyandah- folutelj made free from Sin , onely that thej are made feefom the \_Law of Sin\. There's a *great difference betwixt Sin and the Law *Non fum I- of Sin : a total fieedomc from the Former none have in this life^ (no, ^em Pe^a- not they who are moft under the Law of the Spirit). The deareft of ^"'" » . ^ ^^ Gods Children muft wait for that till they come to Heaven (the "^^^''catum' 'efl vi- place and State of Perfetiion) j there they fliall be perfeUly, csr/t- tjum [rMsthl- pkatlj fseed {wmfn, yea, from the very Being oi ir, but here the ut- ta.ns in Cai-ne, moll that they can arrive at is to be &eed from its power (in Re^enera- ^^^ Peccari peccati,quod in Carne non regenitArum plene cxercct. Ab hoc peccati inhabitant-is doininic?, cfficacia Spiritus regeneramij. liberat fidcles, frriKindo illud non vero penitustoUendo. Paiew. Attendendum, quod non dicit & : Non cnim Gratia honunem impeccabilenvrcdiiic, fed foraitis ■ vim minuit &c. C6r». Mtijs. Nos ita a morte & peccato Jiberat; fnmus, nt tamen horum makv. lunamoH pariim adhuc fcpeilTt. tn, Mitru tim)^ 1 50 S^e lato of tlie Spirit: ot Slift, 6cc. Ver. il / thn), and from ii'=- guilt (\n ftifiificandn). The Zi?Arf therefore doth not fpeak ot abfolute freedom from Sin ^ for that being Mnatrainable here below is yet to come .. (and io it tails under the gloriot44 Uheny of the Sons of Go A mentioned Verfe z\) : but the being made free m the Text is fpoken of as a thing that is pafl, [hath made mefree, &c 1 • and therefore it mull: be limited to freedom from ihe Law o^ Sin onely. 3. There is in this Yik a Twofold Freedom from Sin, tbtOvere- fpeds its Guilty the Other its Power. 'Thz Law \n both rejpe^s : in reference to Guilt, as it binds the Creature over to anfwer at Gods Barr for what he hath done, and makes him obnoxious tofunnijh- ment : in reference to Power, as it rules, commands , and cxercifes a ftrange kind of Tjranrty und Dominion over the Sinner. Now Be- lievers are free dix OTA Sin in both of the fe re (peSls, namely (as was faid but juft now) in ^nflification from ihe^«^/^, in Regemratim from the fewer of it. But here a ^ueftion mufl: be refol ved, (viz..) Which doth the Afofilt here Ipeal^of? which ef t he fe two parts of the Saints Fr^eedome from Sin IS here primarilj and principal') intended ? For Anfwer to which , Divines do fomewhat differ about ir. C«) Non dam- ^'^j Apifiiyie took in Both, and therefore he foraetimes opens it by the Concup^ifceT-'^'^^'^^'^^"'" ^^ "^^^ OrW. Amongft Modern Exfofkors (b) Some iix Carnis interpret the Words of i^r^tf/Zowf from f/;^ ^«*/r 0/ y?», they making coiifentit ad them chiefly to point to that grace which is given out in f unification : malum -, Lex (c) Others interpret them of Freedome from the power of fin , they ^k '"in Ch'"l referring them to that grace which i , proper to Regeneration. The Jefu liberavit Opinion of the Latter I prefer, and Ihall follow in the infuing Dif- teaLcge pec- courfe : I conceive, the Law of Sin mainly refers to the power oi cati& mortis, Sin, and therefore the y»-fe^(W?e from theZ^^wof J'*«muftalfomain-/ ne fcil. con- ly refer to the ^e/»f freed kom the power of Sin. As to the taking am concupifcentia Carnis fibi vindicct. Aaguff. contra duas Pelng. Ep.lib. i.cap. 10. Li- beravit, quomodo ? nifi quia ejus reatum peccatorum omnium rerrtiflione diffoIvitCLcx Spiri- tus vita:inChrifto), ut cjuamvis adhuc maneret-— in peccatum taraen non imputetur. Idtm de Nup. & Concup, iib. I . cap. 3 2. (b) A jure peccati (i.e.) a reato &c. Ftt, Martyr. Libfratio haecnon eft Regeneratio , qua liberamur ex parte a peccato inhxrente , fed eft peccatorum remiffio , qui liberamur non ejc parte s fed plene , perfefteque a peccatorum quorumcunque remiflione. RfiUoc, Paulo poft fatis patebit de ablblutione gratuita loqui, &c. Calvin, (c) Liberavit regeneranda ad novam vitam. Be:ia. — * lit intelh'gamus Legem Spiritux noH folum hoc in nobis agere , quod non condemnemur propter iraputationem juftitiae , fed & vim peccrjti in nobis extinguere , at /am non regnet in nobis peccatum , fed Gratia & virtus Chrifti. MtifcHl. away Part I. ©nt^ maoe me tree rrom m %^ti mti^scc. away o|" its Cuilt , that the Apoftle fpeaks to in the foHomngVerfe^ (for that's the condemn'uigo'i it there mentioned) j i., thisVerfeihc taking away of ns dominion was chiefly in his eye. You have him (Chitp.7.) fadly complaining of the Lart> in hi6 M&mkers^ of the Law of Sin ; now nothing more evident than that he thereby defigns to fef forth, not Sin's guilt , but thjit great (though not fftll) power oftdfirengfh which Sin had in him j and if that be the proper notion of the Law of Sin there^then why not here ? And befides, the Word here ufed \j^\-vSifmTi'] hath made free^ both in Scripture and alfo in Common Authors ufually notes the/r^:z>^of One who is un-^ der bondage and jlaverj : it doth not fo properly note the freeing of a AfalefaBor from his Gnilt, and from that condemnatory Jentence which he deferves ; as ih^ freeing of a Slave or Captive who is un- der the Tjrannj and Dominion ot another j and fo it falls in exaftly with that notion of freedome which I am upon. Therefore the uira- Hck^ Tranflator well renders it by Emancipavit me a legepeccati^ & . nfortii '^ and "^Tertnllian by Afanumifit me y (inallulion to th^ Afa- jf«»;"<^^2 nmniffion of the Eemans when they fet their Servants ot Slaves %i j-ap^l'^? Iceit^ liberty ) : O when a man is once regenerated he hath a bleffed manu- nianumift n:e\ mijfion , he being made free from that cur fed fervitude wherein hCiFuimus enim liv'd before under this cruel Mafler , Sin, 1 fay, this is the firiU and <1^3fi manci- frofer notion of the word ; which though ('tis true) it helKtzap- ^^l^^^'^^fj ^ fltvd to Death 2is well as to Sin, yet that is either in a more large and chnfto ma- improper Senfe , (for the Apoftle having firfl: fpoken of freedome numifll & li- iromfin, and fet it forth by that fyrw which was proper to it, he was benate donatj not follicitous to bey2» accnrate as to vary his expre/Iion for the Other , ^""lus* ^-i«- but would make the fame toferve for both) 5 or elfe becaufe there is ^ ' a bondage in Death as well as in Sin , and therefore [nXiuBis^a-i'] will agree with it as well as withy^W. And I defire that this may be con- fidercd (which I lay a great ftrefs upon), the Apoftle in thi^Verfs fpeaks of the Spirit perfonally confidered , as in the next Verfe of the Son perfonally confidered alio : it being fo, we mud then interpret their feveral [makii^g free from fin] according to that which is proper to them in their perfonal confideration. Now 'tis the Spirits pcrfonal J aH to free (by regeneration) (nom Sins power ^ as 'tis the Sons per-^ fonitl aB (by fatisfaBion) to free from Sins guilt ; therefore the /"<>/? is meant in this Verfe (where the *?/)*>»> is mentioned) , as the Second is meant in the next Verfe (where the Son is mentioned). 4. \The Law of Sin] : Tisa Metaphor which our Apoftle often ufes and in which he feems much to delight ; you have it often Rom,y, (V,zi,) ! find ^ Law^ that when J wonid do good, evilis- prefsnt - i: ^ CfteXatu of t^eSjpiut 05 utre, 5cc. ver. il prefect yptth met (V, 23.) J^^ / [ee amther Larwarring agaifffi the Law of t»j mnJi.^ mi, hinging me into c^pivitj to the Lawcf ft», which ii in ptj members : ( V. 2 5 . ) With mj mind I mj fe!f ferve the Larrof Ced ^ hut with thejlejh the Lawof fn. Whit (iu;. Ltiw of fin is, and in what refpefts it pafles under this Appellation, here- after fliali be opened : at prefent onely in Cf/z^r^/ob ferve, that this («) ^yi siv^t- fffgfaphorical exprejpon notes the (a) Porver^ Bominioriy Tyranny o£l io, Legem pec- ^^ Some make the Law of fm to be no more than barely yi»;> appeiiat dr- f^^f '•> ^"^I think) it canies z (pecial reference 10 znd fuper adds the nis imperium , AdjmiEl of Sin , the p6wer of it. And (b) Some would have us & (qux inde read it the Right of fin rather than the Law of fin • (the matter comes confequ.tur) much tO One). . niortii tyran- tiideni. Cah. A peccato inhab'tanre, quod inftar tegis mihi imperabat malas aftiones, Sf ad cas nieimpcUebat. Pifcat. Eft Lex peccati , quia ad peccatum movet incitatque veiut Lex quffdam. Efiim. A Lege peccati (i. e.) a Lege fomitis, qux inclinat ad pcccandum , vel a Lege peccati (i. e.) a confenlu & operatic ic peccati , quod homi.em tenet ligatum per modutn Lcgi?. Aqttin. ■ — Dum abfoivuntur a Don irio pecc.ti fupcr ipfos , ab obligationeconfor- maiidi voluntarias fuas operationes Legi pecca'i , a quo vinculo non abfolvebac Lex. Gajetan. A Lege peccati, h. e. a diftamine, jure, domin.itu, reatu concupifcentia:. A-Lap. {^} blegantius vertiilet a jure peccati. Erajm. So much for the being made free from the Law of Sin: In the opening of which , as yet I have not taken any notice of the Opinien of Some who make the Law of Sin to be the Old Mofaical Layfi\ C^>_j'H'vi»i"f ^"^ ^y ^"*^ ^^^ ^'^' It follows [^» I $6 Cib^ LahJ Of tlbe fepitit OMLifej &c. Ver. a *Cum adco perfeBlj nghteoHj. This Jfturfretatiouh that which '♦"Several jE'^y^^?- imbecilh fie J^tors (fome of Whom are of ffreat Eminencj) Ao pitch upon ; Yet VIS Spintus in (with.fubxni/Iion) 1 fliall crave leave to prefer another before it. nobis, quomo- do inde pofliirrus colligere , nullam cfie condcmnationem, &c. quoniani (inquit) vis ifla Spirits vivJficantis, qiix tarn imbecjJh efl in nobis, perfediflima & potentiflima c^in Chrifio, & nobis credenhburimputata , facitut perinde cenfeamur , ac fi nulls prorfus rdiquis corruptio- nis & mortis in nobis inhxrerent. — Nunc autem de pcrfefta fanditatis humans nature Chrifti imputatiorie diflerit, &c. Esz't in Paraphr. Diftinguit Legem Spiritus vit^e qus eft iii ipfo Chrifto Jefu , ab ea quse in nobis eft ab co cffefta, (i e.) perfedam nature noftrsin Chriilo landificationem , ab ea qux in nobis eft duntaxat inchoata ; Nam ilia quidem nobis imputata cum perfeda fit-nos libeiavit, &c. Kxplicandum eft igitur iftud , de tcrtia Juftificationis noftrx gratuits parte , qux cor.fiftit in Sandificatione ipsa Jefa Chrifti nobis comrnunicata. Idem in Notis. (Et porro), Vis ilia Spiritus viviiici cujus fons. eftin Chrifti carne, facitut peccafum feu vitiofitas ilia, cu^us reliquiae adhuc in mc fuperfunt, &quse mcajiaqui condemnationi adiu- tli<;arent, efticcre nequeat ut condeiner, quoniam quod eft in me duntaxat inchoatum, in ChriQo perfediflimuin eft , ctsi futn iiifitus. IhU way goes Hemingiusj -Elton, Parr, Strcfo, ^t*. ^fr:^]Dc^]^hami»Urpiets /i, Of JuftiHc. Book i. Chap? 3, For 'tiis very well known (though I (hall not in the leaft concern my fclf therein), that fomc very -worthy Perfons do queftion the trpith of the Things (viz,,) the forma/ imputation of Chrijl's Hahitnal and Original righteoufnefs • they making the fanHity of his //». mane Nat ftr e^ioht\ong to hh fftfiitia Perfona , rather than to his fujiitia Aferiti or Jtdjiitia FiJejuJforia 5 and they looking upon it onely as the tieceffarj qualification of his P erf on 10 fit hira to be a Mediator , and alfo as that which was necelfary in order to the meritoriaufhefs of his Obedience ; but defying that it is dire^ly and fermallj made over by impHtation to the Believer. But as to this (which is the Veritod Rei)^ as Ifaid before 1 will not at all concern ray felf about that ; I am onely to enquire whether this Interpretation ht prop£r to the Text dind rightly grounded upon it, (which is the Veritoi Loci). And truly that I queftion very much , and muft fay with the learned De DieHy Nefcio an id fpeBaverit Jfoftolui^ &c. . I knovo mt ■ Ttvheth'er that reai the thing which the Apoflle here had in hk eje. I humbly conceive , the Words without great (Iraining cannot be brought to this Senfe , their main fcope and intendment looking to a quite Other thing. And that branch of them [fn Chrifi hfiii] , upon which, they who clofe with, the Expojition before us lay fo great a ftrefs, will bear another explication much mort eafie ^nd genuine, (as you will hear by and by). 2. Secondly, Others underftand by [r^^Z^iw of the Spirit of Life ^nd the Law of Sin and Death'jy the Law of Faith and the Law i^fjyorhs^. or the Evangelical and thi Mofaical Law. You. read 157 *Iex ergo Spiritur vita; eH Lex Fi' dei : Nam & Mo-ifi Lex eft Spiritua- lis , quia prohibet peccare , non tamenri:je, &c. (Jtis too large to hi lutittrn «ut). *Chryroitome d'lfiinguiJheS rr.uch 10 thejame purpefs't Kaj-ni )^ t M«y- on 6 vo(aQ- em^| from t^e Lat» of ^in,8<:c Xf'W. 3. 2,7. of the Law of Faith Sind of IVorkj , (two very orpjite and ccntrAry Laws) • now by that twofold Law Some open the Law of the Spirit , and the Law of Sin and Death. Thus *v4;»^ro/(? expounds it; "Tfie ** Law (faith he) of the Spirit of Life, it is the *' Very Lawof Faith : * " The Law of Mofes " was a Spiritual Law , becaufe it forbad Sin , "but it was not the Law of the Spirit of Life, "becaufe it could not remit Sin, andfo quicken "the dead. But this (Law of Faith) is the " Law of the Spirit of Lite , becaufe it doth not *' onely reftrain Sin , but it alfo reftorcs from "death, &c. This Law in Chriil Jcfus (that " is) by Faith, doth free the Believer from the ** Law of Sin, and Death. The Law of Sin is " that which dwells in the members, which per- ** fuades to that which is contrary to the Will **of God J . the Law of Death is the Law of Mofes ^ becaufe it kills "Sinners: And no wonder that this Law ftiould be the Law of " Death , when the Gofpel is to fome the favour of death unto death : (and fo he goes on in the further explication of it). Amongfl: modern Interpreters Parem follows this Lxpofition, making the I^aw cf the Spirit of life to be the BoBrine of the Gejpel, and the Law of Jin and death to be the Law of Mofes : The Gofpel ^{d\i\\ he) is the Law Qf the Spirit becaufe 'tis attended with the conveyance of the Spirit ^ the Law of Mofes was Jpiritnal but not the Law of the Spirit becaufe it did not convey the Spirit : And that wasihcLaw of Sin becaufe it difcovered fin , irritated fin, made fin to b^fin j and of Beiith too, becaufe it had a kilHy^g virtue in it -, 2 Cor. 5. 6. The letter kjlleth hm the jpirit giveth life. Thus Parens ; who after he had laid down and opened his Opinion , thus concludes, With fubmiffion to other mens judgments , J judge thi^ to he the mofi plain andgennine meaning ■ of this place. This way very many '♦'Others go (either as to the *Lex Spirimsi whole , or as to the moft confiderable part of it). &c. eft do&i- na Evangdii fide apprehcnfa. Ofiatii. Forta(re3i legem iVfo/e intellig it per legem peccati 5c mortis, aqua ctiam lege liberaii fumus , in vulgato Jefu Chrifti Evangel io. Mnffm. Utnque eft Spiritus Sanfti ut aftoris , utraqne eft Spiritus noftri dirediva , fcd'hseceftSpiritiJs Sanfti, quatenuseft vivificator nofter in Jefa Chriiio, &c. Cajetan. Legem peccaii vocat Jiteram Legis , (pas pec* catum excitare folet » & damnationcm rcvelare. Vatabl. Opponitur hxc Lex Spintus Lep.i ■Mofaictt. CreH. Poffet etiam per Legem peccati 3c mortis inielligi Lc%MoJiSy 3ic. Pner, Vides LuLde Dint in \oc, Ealdxom, "Df, Hammond inViraphr, 32ti- 1 5a w:\^tmott^tMpmW%iU^scc venir. Ettt neither (hall I clofc wii h , retdtion . and that for two Reafons: i. Becaufe iho«gh the t/i^^/^W may very well be ftilcd the Law of the Spirit of life, yet it foujids fomewhat harfti to call the / Mofaical Law (G^^ s own Law) the Law of fm and death. There is (I grant) foraething-of truth^in it, and it may admit of a very fair and found explication • but then there mufi: be a great deal of fiating and limitation and cautioning before you can come at ir. * >'Oy T? And therefore many "^Exfofitors do not approve of the application Uaij'mw • 8- oi thii title to the Mofaical Law* Nay, our Apoftle himfelf warns -rav ytf ^iy» ^5 againft it • (whofc way and cullome it was , whenever he had i^MvBi?aa-i ffi ^Q^^^'^ up(j,n any thinp; which might fcem to reflca: any difparage- -f di^va-i, ""^"^ "P^" ^^^ ^*^» prefently to fubjom loraething for the vindi- JtJ T« ^pttVa, cation of its honour) : Rom. 7. 7. What fhall we fay then? is the iJ Tof Mttiojuf- law ^n f God forbid ! when the commandment came, fin reviv'd and tai pi^ov AS- I ^j^; and the commandment which wa4 ordained to life, /found to ^^'~^tV_ be unto death, &c. yet (faith he) the law is holy and the command- Tov^iSv tf- WfW /;o/;, *iW;«/?5 ^«^,?^^ •* rcM then that -which was good made death u^n^i JKfcAHj to me ? God forbid I but fin that it might af fear fin , "working death &c. chryjoji: ^„ ^^^ ^j f-fj^t -n^hich is good ; that fin by the commandment might become dT^^or^?' ^^<^^^^^"S f^M • ^^ "^^" ^'^ ^"^^^ deprefs the Law more than Pattl non aufirti^ ;^'<^ ('" ^^^ matter of ff^flification), yet in other r efpeEi s nont did cum quibuf- / ever more vindicate and exalt it. Well! this is one Re a f on why 1 dam accipeie (hall not fall in with this Senfe, pro Lege Dei, &c. (^amvis enim peccatum augendo mortem generet , Paulta tamen ab hac invidia confult® fupra deflexit. C»lvin. His verbis non fignificator Lex Mofakaf Sec. Fet. Mart. A Second is this , becaufe the Apoftle here is not treating of the Law-flate or Gojpel-fiate, or of the Covenant- adminifiration proper to either ; but he is (more dofely) treating of the State of Nature and of Grace , of freedome from Condemnation by the taking away of fins power and guilt j in purfuance of which , he pitches upon SanBification by the Spirit and SatisfaBion by the Son. And therefore though the Former Notion may be taken in , yet certainly that which direftly falls in with the Latter (as that Senfe will which , I (hall prefently give), muft be moft agreeable to the Apoftles Scope f^ in this place. 3. Thirdly by \the Law of the Spirit of life in Chrifi fefm'] ♦NojMotr it^i- Some underftand nothing but the very Spirit of Chrifi Jefas : They fAtt7®- 7^ make the Law of the Spirit to be the i/er; Spirit itfelf, and nothing T^l^tJ^'-^ more ; (thus ^Chryfo^ome and his Followers). This is avery^so^ Oecfitneu, thtoior.fay the fame). Lex Spiritusj i, e. Lex quae eft Spiritus, J^uiH. fonn- fmi^^ additio:t h s which hath a Part I. i^at]^ ma^e^^^^^^^PP^Bp^nScb. 159 feHndi^ition to build upom_ will not (b fully reach thai great weight and emfhafs in it. ^^^^^^ 4. Fourthly therefore, Others do JfHIHBi'em tiot dnely as ^Q\wi\ngtoGodsSfirit\ but (Bo make it ih^^fPFhcfrefs) they con- ndcrthe Sprit of God as reneving^ 2iS regenf'hiting^ as working the new and heavenly life in the Soul with great power and efficacy. The Sprit is ttiled the Sfirit of life both as he is a living spirit himfelf, and alfo as he is a t^Htchemng Spipt to the Creature • as he makes Sinners who vier&*dead in tre/pajfes and Jl'/is io live ^ by working *EpJi,2,i, Grace and Regeneration in them and fo /(/(? thereby. But what is the Law of the Spirit of Life? why, 'lis the mighty power of the rege- nerating Spirit pHt forth Hpon wen in order to the freeing of them front the power and dominion of fin. There are (I know) fundry other ex- plications given of it: (a) Origen makes it lohtthe Law of God in (rt^Iex SpiV:- general which (faitb he) is alfo the Law^f the Spirit ; (b) Erafmpu ^"^, ^^^^ ""^ opens it by the Spiritual Law ; (c) Pereruis and Ejiiiis,\>y that grace ^^ ^^^^^i^^f of Chrift or of the Sfirit by which he writes the Law in the- Heart . d^i^ fout una (d) Zuinglins by the grace of Faith . {_kvQX2\ fuch Glomes ^xt put ead^mqueeft upon it which I fliall not further make recital of.) That explication Lex peccatiSi which 1 have laid down is moft (e) ufual znd common ; and fo (to be !^|^'^!" '^ ^?' "brief) allcomes'to this 5 T^^ Spirit of Life is the Holy Spirit of „/, ..^^is " ul "God, which is a living Spirit in himfelf, and which alfo asaregene- Lege peccWi *' rating Spirit works the divine and fpiritual Life in the Soul 5 and quae eft Lch *' The Law of the Spirit of life 'n the power and commanding effi- n^ioi^fis ]jbe~ " cacy of the Sanctifying Spirit in his gracious operations upon the^^^'^L"*^ » ^ ^'^1 '* Hearts of fuch and fuch perfons , by which they are made free Ic^ Spiruus.^ ** from the Law of Sin and Death , that is, from the abfolute domi- ferviunt. juxa md from theLawof finy &c. I mean this y Great \^ that power viVxch the prietatem fep- iSpJmputs forth in renewingzxidk (thereby) ^«/f;^'wV^ the Soul , yet monisHebrai- ci . £rajm. (f) Eftperiphrafis Icgis Gratia?, quara Spiritus Sandtus renovator & viTincator mentis hama- nar Icribit in cordibus qua: inhabitat. Ptrer. Legem Spiritus vocat Gratiaai Chriili, qua La|fc Dei per Spiritum Sanftum fcribitur in cordibus nofiris. E^iui. 8^ {d) Lex opiritus vit^e, i. e. certa & indubitata in Chrillum fidesj&cPer Amithefin Legi pecc^^^ fidem in Deum per Chriftum Legem appellat , abutcns vocabulo Legis. ZuingUui, ^i'-^ (e) Cum P««/»5 utitui' Voce Legis, loquitur Metaphorice , nam per Legem sntcUigifVim 5t €Sv:AciAta,Fet, Martyr, Le^ Spiritus Me taphorice vis qaaliimperanj & dominans, Gtmar, hJs^-- \i 0 his power z?m may be faid to be in Chrifi JefuSy as he doth convey and give this Spirit where he pleafes. Then the in (A) *Av7v( h- Chrifi fefus is as much as (l>) by Chrifi Jefm j the Spirit h given y^lv cuv^ i and doth work^ as a regenerating Spirit (or the i'/;?V//' of /;!/pj accor- ^^\'^ ^^I" ding to the will and good plcafure of Chrift. (4.) r c) As this ^^^'Ztli- Spirit is given onely -to thofe who are in Chrifi, Men out of Chrifi f^@- ^^^ have nothing to do with it , his Members are onely its Temples ; ^v £v^ia- without the Spirit there' s no Vnion ^ and without the Vnion there's no '»©* ^^ '^^1' Spirit. As the Member doth not participate of the Animal Spirit ^* * J^, "tJ'*' but as tis united to theHf^rf; 10 a man doth not participate ot ihe J^,„^„,,^. bleffed quickening Spirit of God but as he is united to Chrifi : (but Lex Spiritus thefe things will be more largely infifted upon when I come to the vitx , i. e. gu- ninth and tenth Ferfes), Now the Words (which I am opening) ^^'■"^*^° ^P^' mainly point to this • what is it which is in Chrift Jefus ? why/tis"^^"^^!"'^^^^^^^^^^^ the Spirit it felf : therefore f^j Some alfo would have an -<4mV/tf jitat cSas; inferted here to make the reference to the Spirit more clear, thus, non folum ad- 7 'TniauyialjQ- -? ^««j [r] iv Xeirq*'"'I»»o-». monens nos exempJo mor- tis fuse ad charitatis opera perficienda, fed etiam operans illam in cordibus noflrii. Oecslctmp, (c) In Chrifto fefu, quia nondatur nifi his qui funt in Chrifto ]cfu. Aquin. (/placet iupplementum (qui) ut referatur ad Spiritum, & in Craeco fubaudiatw r, quafi fcriptum fit r w»i/fxo7®* '^ ^ns [?] «v Xe fecjuente >i - Pi.'^cat, in Schol.. H61U the Sprit if God u the Spirit of Life. %\fi »p(t(t Of JLife* Ver. IT. 3. Then as to the Third znA Xiiv9i^ a>r»>;^ of the Words will not admit it to be here intended. 1 have now finillicd the Explicatory part , the difficulty of the Words and the different JExpofitions put upon them (all of which may be ufeful though all are not fo pertinent and proper) muftbe my Ex-= cufe for my bemg fo tedious and prolix upon it. Having given you their proper fenje 2iM meaning y I ftiould next draw out thofe BoEtrinal Truths which are contained in them ; but that I thall not do at prefent : Onely there's One of them which I (hall mention and briefly clofe with . 'tis this , The Holy and Blejfed Spirit Pi the Spirit of Lifer fo he is here exprefty ftiled , the Law of the \_Spirit ^f Life']. Which Words arc applied tothtWitneffes Rev. II 1 ) . where 'tis h\A of them that the Spirit of Life fromGod entred upon them • but yet know, though 'tis the fame fvsrds yet 'tis not tht fame f en fc.. For by the Spirit Df Life as applied to the Wit- nefes, nothing is meant but their «V// /m«^ again in their refiau^ ration to thck former Power ^ OffcCy^Liberties of Service, Cr^. but when '[is applied to the GreatSpirit o'i God it carries a qnite other and much higher fen fe in \x^ . What's that? why, it notes his /m>;^ - ■in him fe If and alfo his being the Caufe of Life to the Creature: He's the Spiyit of Life I. Formally. 2. Effeftiveiy or CaHfaUy. ( A ■ few words to each! ) Firft as to the Formal Notion. The Spirit of God is the Spirit of Life as heis a/»wV Spirit ^ as he lives j».to/c// or hath life PartL Ci^ ^titit Of iy&« 163 life in himfclf : For k the F^fhtr hath Ufi itt himfelff zndhithgiveH to the Son to h4ve life in himfelf Cjoh. 5.1^), fo the Spirit hath life in himfelf alfo. And 't« not an orMnary or common life which the ^/j/W/ lives , but 'tis the felf fame life which the Father and the i'tfw do live : he being truly Cod lives the fame increatedy infinite, inde- ^ pende-zty hlejfed life which the ttvo Other Perfens Aoi *Expofitdrs *Genitivo» generally obferve, that Zi/fi- when 'tis here joy ned with the Spirit is Hebraico mo- not to be taken Sui>fiamve but Adjective ; 'tis according to the ^^ P''° Epi^he- Hebrevc Idiome, where when two Sfihfiantives are put together the ^calTn^^hd ^Latter ot which is in the Genitive Cafe , that is to be rendred as Genitivus £//- ' an vldjeBive or as 2S\ Efithete oi the Former: as the Bread of life theti loco. 1% living head, the Water of life is livingwAter, tht Glory of Grace -£/?'«*■ hgioriopu Grace ^ &c, fo here the Spirit of life is the living Spirit. TheophyU^ (joyning ihis Life with the Law going before) faith this is fpoken 7rj3< tivi)a.^inVi as if the Larv of Life was fet in. oppofition to the Law of Sin and Death : but Life is not to be joyned with the Law but with the Spirit himfelf. z. Secondly the Holy Spirit is the Spirit of life EffeStively or Caufallj. He is a quickemng, a life-beflorving or life-yforking Spirit in the Creature ; he makes t>inncrs ro /»W , and is the //?r/«jr of that heavenly and fupernatural life which is in the gracious Soul. As he hath life in Himfelf fo he communicates it to Others j he is not onely a living Spirit but he is alfo w:uf*«, j^ao-n-oiiv a qmckening Spirit. And this is One of his great a^i , namely to quicken : he's the Spirit of ^liberty and he's alfo the Spirit of life-, he's a teaching, *» Cor. 3. j 7. inlightning, convincing, firengthening , comforting, purifying Spirit , and he's alfo an enlivening and (jHickening Spirit. And as the Father and the Son live in themf elves and quicken *whom they will , fo the *J°^« ^* *^» Holy Ghofi too hath life in himfelf and quickens rvhom he will, (as he is faid to divide gifts to every one fever ally even m he will, i Cor. 1 2 . 1 1 ). The Spirit is "^-^^-nyQ- Kctt Jh'n*'^ the gttide and the giver *OecHmeH. «f the fpiritual life -, as the Sottl gives life to the -50^^ Co the 5/)/m of God gives life to the i'w/ j in which refpeft he is called '^the Spi- *Dicitw Spiri- vitof life. tusvitx, quod animam vcge- tetSi vtvificet divina gratia, CoHtzeu. Sicut Spiritus naturaKs facit yitam nature, ficSpintus Dirinus fecit vitam Gratix. A^m». And this Life or ^ickening by the Spirit is either that which is at the firfi Converfion , or that which isfnbfequent and follows after Converfion. I. Firft there is that Life which is proper t9 the firfi: Converfim. Y a When 1^4 Ci^e fepitit of Life* Ver.n. when the Sinner is converted'ht'% quickencci or made alive y for in- deed till that great work was done in hireij in dL fpiritnal fenfe\\&''mk% no better than a dead naan . before renewing grace there's m life, Tis the regenerating Spirit which infpires this into the Soul j I fay into the Soul , for that's the receftive fuOjeci of this Life : There is another Life or ^nickening (to be wrought alfo by the Spirit) which is proper to the Body ^ of which the ApoftlefpeakshereF^r/> ii. — Jha/i alfo quicken jour mortal bodies bj his Spirit that dwelleth in joH' (in reference to which Chrifl: too '\s ^dWzAdi qmckening^pirit I Cor. \ 'T. 4^") : but the proper fubjeB of tht prefent and fpirttual enjive/jing by t\\Q Sfnit, is the Soul. Now take a man before Con- verfion hi hath a .^W fpirit nail j dead ^ he lives the/?yai dead., and is alive again The Spirit of life is the Spirit of regeneration , and he working as a rege^ fjemting Spirit is the spirit of life. 2., There is the Spirits qttickning after Converjion: For this (fs fuch a fenfc) is a contimedy abiSng, repeated a^.; we are but once regenerated and therefore but once habitually quiekned, but the a^luai Sind fidfeqiient quickriing'xs r^;7fMW and m/fj^^^i^f^ from time to time. . This lies in the exciting and aCiuating of the feveral Graces , the taking off the deadnefs of the heart in holy Duties , the drawing out - of vigorom and livelj delires after God and Chrift , the raifmg and llirringup of the jfe^ions, &c. And all this is done by the Spirit if .life alfo ; the \\\q 2^Y\dliv&liyiefs: too oi a Chriftiaais from the vitaly quickning influences ©f the Spirit ° withQut which there can *Cant. 4. 1(5, hi no fpiritual vivacity in him. Therefore the Spoufe pray'd *A* rvake Q North vcind, and come thou South , blotv upon my Garden , that the Spices thereof may flow out : flie directed her prayer to the Spirit , and what did ftie pray for ? for that which I am upon (vizo). the enlivening and exciting of her Graces j flic exprelfes it meta-^ phorically but this was the thing whkh her Soul breath'd after. To. apply this in a word iSot 'tis, not a point which 1 intend to ftay upon). Sirs! You fee rfhethsr you are go fsr Ufe. Here's the Spirit of life^ to him therefore you muft apply your felves for /, *tis the Hiving Spirit which mufl: mjkt yoH live. Arc you not fpiritually dead ? is not this the fad condition of all who lie in the Natural ' Stated what are- fuch but as fo many n>dhing Ghofis ? they are no bettec 1?S£. Part r. Clje Spirit at %ik\ better thiift dead f^tn whilft they live y (js the Apoflle fpeaks of ihtWidow that lives inplfafiire i Tim. J. 6 J ;. is nor Gr^ce the Life of the doul ? what is Life it felf but a kind of D^ath without Chrift and Grace? ^ayxroi ^p aviv xej^s ^fJw, (faith Igyiatius) : Alas! you may wove, walk^^ hreath, eat^ drink^, fieep, put forth all the feveral aUs of the animal Life , and ytt for all this (in re- ference to any fpiritHai Life) be but dead perfons. And is it fb with any of you ? O why do you not fly to the Spirit of Life that you may be quichned ? God convince you of the miferj of ffiritmi Death that you may endeavour to gerourof it ! and God convince you of the^/o>'7, excellency ^ neceffnyoi the fpiritnal Life, thjit you with the molt earneft defires purfuc after it! what is is to have the Life of Nature and to want the Life of Grace f to have living Bo- dies Tvithoitt and dead Soitls within f ' to be able to doe whatever is proper fo iV*??/^?'^ , and not to be able to put forth o^t vital alt oi Gyace ? Is uotthefpiritnal deaths. Qtn2.\n forerunner of the eternal death ? can he that is dead here (being mthout God) hope to live Tpith God hereafter ? O that you would be perfuaded to make out after ihe fpiritaal Life ! I would in hearty defircs /^j that for every dead Soul which they once rvrote- upon the Tom^ of dead BrutHf, utinam viveresy would to God that thou mighteft live I But how Ihall that be accompliihed ? why thus, here's the Sfirit of Life , whofe Office it is to qnicken the dead-y whoever thou art therefore if thon wilt but betake thy felf to this Spirit , hec<«»andhe -will give thee Life: Life thou muft have , (for 'tis better to have m Life than not to have this Life) ; Life thou maifihave, nay Life i\\o\x Piali have if thou wilt but implore,: improvSy waitj depend upon this Spirit of Life-.- Fnrther, you that are Saints in whom the quickning Spirit hath effe^iiallj wrought, yet do not you find your felves too often under great deadnefs ? (certainly you are great ftrangers to your felves if you do not find it to be fo) ; you arc not dead yet often under deadnefs : O now whenever 'tis fo with you (and you groan under it as your burden), do you affo apply your felves to this Sfirit of Life. You go to Z)«*7, attend upon Ordinances, pray, hear the Word, receive the Sacrament, and you would fain be lively in all ; would you be fo indeed ? look upwards then , as knowing 'tis the Sfirit of Life that mud make you fo. ^ic^ning Grace is very pre-^ lious to the Jsbul that hfincere, a Child of God cannot be without it % he cannot be fatisfied in the bare having of ^^^c'^'unlcfs it be /^■s'^/j, nor with the bare performance of Duty unlefs he be Ivi'ely in it. How %b' ^SH i66 )t 9pmi ^cr. How earned was David in his prayers to God for hi PfaL 119, 2 f , ?7, 40, 88. ^kken thoH me accordm to thy ward: ^ickf» thm ms in thj way : ^icken me in thy ri^temfneft : ^i^cJ^^n me ^fte-f thy hv'mg k^nhefi , (chc car ncftnels of his dcHres after it jHade him go over it again and again). And no wonder it is fo, for how fweet are Ordinances to a gracious perfon when he hath life in them ? when therein he can get his Graces up , his AfeSiicns up and lively y when he prays and hath life in prayer , hears and hash life in hearing , receives and hath life in receiving , O then great is his joy! Beadnefs very much hmAtfiComfort'mDmy ^ as the Soul h ^ickried fo proportionably 't\s comforted. In order therefore to this how doth it concern you to improve the Spirit of God as the Spirit of Life ? who can thus animate and enliven you but he ? he who freed you from the Law of Sin and Death rauftalfofree you from all that dnlnefs and deadnefs of Spirit which fometimes pofleffes you : therefore when David was defiring this mercy he puts the Spirit before it , Thy Spirit is goody &c. ^ickenme, O Lordtfir 4hj names fake : Pfal. 145, lo, 11. Indeed as none can cleanfe ihc filthy heart but the purifying Spirit , nor foften the hard heart but the mollifying Spirit , fo none can enliven the dead heart but the ^uickfting Spirit. When the Child was dead the Prophet fent his fi^ff but that would not do the work , the .Child did not revive till the Prophet came himfelf -^ fo you mdcy hzvQ efuick^ing Afeans, and ijuick^n'^g Ordinances , and cjuick^ing Providences , but if this ^uic\ning Spirit doth not come himfelf you wilibe^^^i^ftiU, O therefore whenever you find the Heart, under *W^r^^ff4^««'y}, pre- fently carry it to this ejuickntng Spirit for i^nickning Grace I I would not have any here raiftake me, to put a wrong interpretation or make bad inferences from what hath been fpoken, foas 10 flighty negleS:^ caft off External Afeans , Ordinances , Duties , becaufe they arc but dead things of themfelves and 'tis the Spirit onely which gives life ; (Some infer fuch a prai^ifefrom the premifes but they do it very unwarrantably). For 'tis true that the Spirit of Life onely ejHickenSy but then he doth this for men when they are in the «/f of and in attendance upon the Means j he firft quickens to dnty and then in duty and by duty : his way and method is to give out his enlivening influences when the Soul is waiting in holy Ordinan^ ces. And therefore thefe muft be highly valued and duely at- tended upon, though it be the Spirit onely which works in them effedually upon the heart. Twas the the Angel moving the Wa- ters that AiA the Cure^ yet the poor Cripples were to lie by the Pool Part I. Cl)e &pitit of lUift Toot JiJe i fo 'tis here. Tis ^ good Caveat therefore tfiat of Mufcultu upon the Words , Jfia Spiritm Dei ejf!cacia^ &c. that efficacy of the Spirit ( faith he) u alrvajs to he prajd for , jet we wufi take heed that we have a due re^e^ for thofe 'outward Adeans which the Spirit mil have us te make Hje of. (But no more of this). Ro» "j*Ma£aQia| mam R OM. 8. 2. For the haw of the Spirit of life^ in Chrift yejWj hath made me free from the Law of fin and death. iht Oifervnti- ens raffed frtm ' tit Wards, Chap. V. iDrti^e tm ot l^otxiet of din , un^et tol^iti^ m a^m ate bp Bntixtt^ The whole Matter /» the Words drawn into feveral Ob- fervatioDS. The main Obfervation broken into Three. 7he Firft of which isfpoken to^ (viz.) That every un- , regenerate perfon is under the Law of Sin. That Law of Sin is opened in the twofold notion of ih Two "Qiiei^iomjiated : (i.) How doth Sin ad as a Law in the Unregenerate } — (2.) How it may be known when 'tis the Law of Sin ? or wherein doth the difie- rence lie betwixt the Power of Sin in the Regenerate and in the Unregenerate? The Point applied bj wa^ of Information.* to inform «f ( i.) ^/ ^^^ bondage of the Natural State. The Evil and Mifery of that fet forth in fome Particulars. (2.) Te inform us of the neceffity, power and efficacy of reftraining ,implying there was a tirafe when he was enjlav^d Z under 170 M0W Sin u a Law , what this imports. C^eMtoOE»(t?. Ver.IL mder it. Ai to the civil fieedom of a Roman he tells hs he was born to that ^^J 22. 28. but as to Evangelical freedom from the com- mand 3ind bondage of Sin he doth not fay lie \N2,sbornfi-eeb\xt made fiee ; this was not the rcfult of Nature, Birth (or any fuch thing) but the meer effe5i of divine grace. Further (he faith) the Law of the Spirit of Life in Chrifi Jeffu hath made me free ^ whence it follows that till this Law of the Spirit had taken hold of him he was under the Law of Sin ; before the mighty fower of the r^- gener at ing Spirit &\6it^&h.\YA\y work in him to convert md fanBifie him, Sinh^d its f^ll power ^nd dominion over him. He gives a fad account of this Eph. 2. 3. Among whom alfo we a/l had our conven- fation in times pafi iff the lufts of enr flejh , fulfilling the defires of the fiepjy &c. And Tit. ?. 3. For weonr felves alfowere fometimes foohjh, difokedient, &c. Tistrue, even after Converfion you have him complaining of the Law of Sin.-^ Rom. 7. 21, I fnd a law, that "when I wofild do good, evil is prefent with me, &c. but there was a great difference between that Law of Sin which he was \xx\Att before converfion, and that which he vrr^^ the work, therefore that (hall be my.Method, The I The word Law'^tas a ^Worthy Perfm hath obferved to my hand) "Dr. 0 of th- , is taken either /)ro/!(?r/r or improperl) : Properly ^ fo it is the Ediii <'^ F^^^^*",',^^" ^^ SanU:lon of a per f on (orferfons) in Author if] , ivhcrein he or they ^0 ^- , %^^ oraer and enjoyn fomething to be done^ hacking hi^ or their Comma;ids ' l rfith promifes of rewards , m alfo their Trohibitioyis'withthreatm?igs of pmnifhment : this is the nature of a Laiv in iht firiEi and proper Motion of it. Now if you infift upon this its exaSi cenfideraticn and take in all in thi6 Bifcription , fo Sin cannot be faid to be a Law ortoimpofea Lavow^oxi the Creature; thereafonis obvious be- caufe it hatfi no Right of Dominion or rightful Authority , which ia effentially rei^uifite to x\^t Law-maker ^nZ lo the validity and obli- gation of the Law. The fower of Sin is but nfurfd , it hath domi- nion de faUo but not dejme ; God never gave the corrupt Nature in Man any Authority to bt or to make a Law which fliould bind his Creatures. He himfelf hath made excellent Laws which are un* riueftionably and univerfMy obligatory ; and he hath fet up Ma- gt^rates (his Vicegerents)^ to whom he hath delegated a power of making Laws which (liatl (in a /ow^r degree) be obligatory alfo - but now for according to its commanding fro- penfions they order and fleer their C(?;»-y>, may they not therefore be fiid to be under the Law of Sin ? — T hen ( 2. )for the OM^r property of 3l Law as 'tis a condemning thing, that belongs to Sif3 too : 6 'tis not onely of a commanding but alfo of a condemning na- ture. And (which is not ufnal) where it commands d^nA is 3feyed there it condem?is j which (hows the differencebctwixt tfie Law ofjta and all other Laws j they do not condemn where they are obeyed, 'tis onely the^r^^c^or non-performance oi them which makes a perfon liable to Condemnation . but herein lies the cmfednefs of the Law of Sin y upon- the obeying of it it becomes a condemning Law and it mdj condemnj^ViherQ 'tis obefd. But obferve how this comes about, for there is a difference in this double ^B of the Law of Sin: to command) that is Sins proper and natural aSt . to condemn, that is Sins A^i onely eventually or meritorionjly •, it rules .of it felf direQly^ and properly , but it condemns onely as it lays the founciatioti of Condem' nation by another y (for there is another Law which formally is the condemning Law , (viz.) the Z<«b? of (jo^upon the violation of ft). And this fpeaks the inexpreffible mifery oi the Un regenerate , ihey arc. under that Law which tyrannically commands them here , and which (upon their obeying of it) will ma^ certainly condemn^^^vst Sin a law as hereafter. n backs ti: «. Secondly , that I may further clear up this . Exprcfllon of ^•wUh^pf^ f ^^^ ^^^f ^**^ 7 let ^^ compare it -with ether Laws , Divine nftd and ithrset' Humamo . Take the Lojvs of God or Men they are ufuaUy^^fi^'ii Part I %^ Hata of S>iii. vfhh'^Eervards and PHmipffKCffts. I and 'us convenient it Hioult! be fo, if not for ihtftrengthening ot the Lamsm themfehfj yet however iotxht further anceoi mQn'iObedisMceiQth^m: for men (generally) do not obey them upon the Atithoritj of the Liitjlators , or the imrinficJ^ goodnefs of the Aintter of the La-pp^ but as they are there- unto either atlnred bj RewArds or deterred hj Fumifhrnm^ 5 ihefe amhe things that do moft prevail with them to yield their Obe- dience to the LAyos both of God and Men, Anfwerably now to this, Sin (Indweiling ^in, the G&rrHft NatHre) will be backing iis Commands with Promifes and Threatniugs , it will be pretending to Eevcards and Punnifhments ; which^though in themfelves they are h\nforrj things yet they have a great f>oTii^er and sjficAcj »pon befoited Sinners. For inflance , Sinner ! (faith Sin) J enjojn ihee lofaM m with me and my ways , to do as I bid thee do , I tt;// that thou doft go and frcearj and fieAl, and be filthj , and profane SabbMhs, and fleafethejiejh, &c. (here's the La-ws ot CtmmayidsQi ^m)\ well|. how> doth it ^rengthsn and ^^r^thcm ? why thus , Sinner \ do bm obey me, and here are fuch Profits., PUafnres, Delighis, Homnrg, Preferments J all of whkh upon thy complyanee with me (hall be thine • if thou wilt but be my loyal SHbjeH and do what I would have thee, thou (halt live at eafg; flowijb in theiporldy pafs thy days in mirth » ke refpe^ed by all , (with a great many more Prmy Laws, but 'twill never be well till then. And are all thefc promifes and frllicitations of Sin in vain ? no ! the poor deluded Sinner believes, hearkens,, jieldsychfrs with them, and knows no^th^vi \o refijim Cotnmands back'd with fuch promifes and rewards. But if ihtk Joft and mild infinuations , thefc enticing and alluring jirguments will not do , Sin then appears in the Lions fhape and bc" , gins to msHAcs and threateti :■ it alters its- language and faith j Sinne? I wilt thou caft off ?»; Laws and chufcto be fubjed ro fome (Xlther J* then look to cfey felf and take what follows: wilt thou engage sns courfe of Ihty and fall in with z firiB and godljf life f then know, what will betfee fruit of jhis (mnch better than thine O theft cftrfrd- Mjar !■) -^73 jort iefifit ff Laxo Ordo re- ft jin gubc?- nandj raxio- Jiem incin-- ticnsj ex pr'j - deiuii prodi- ens t/an'gre-' dicntibas pa- nam , bbtem- perantibus prsEmiuEj tie- ccrnens. (See- Weadel Pol;t. J. I. sr, si). ^BM ' Ljaf I) thou mufl expeft the /o/} -of all that is good, the undergoing oF all that is ^z/// j thou muft look for nothing but prifons, reproa- ches^ derijiort, contempt^ poverty, ^erfecution , and what not ? thou muft bid adieu, to all thy Comforts , prepare for the carrying of an heavy Crofs ^ live a penfive, affliMed lite ; this will coft thee deer, expofe thee to the lofs of Libertjy Efiate, Relations^ Credit , nay of Life it felf, O how doth Sin (to draw and hold the Sinner in vaf- falage to it felf ^ and to keep him off from the way of holinefs) beftir it felf and funnmon in all its Threats and Menaces, And may not unrenewed Souls too truly be faid to be under the Lavo of fin in thefe rcfpeds ? with what effcacy doth it entice them to what is m/by whatit promijes y and deter them from what is ^W by what it threatens ? Do not thcfe promifes and threatnings of Sin carry it with men in their natural ftate ( the /or»?^r for Sins of Cornmifjion^ the latter for Sins of Omiffton)^ that they know not how to with- ^andthem ? O that what we do fee every day was not too full a demonftration of their being under the /^e^^r of Sin^ ^<>promifing and as threatningl By this you underftand what there is in a Lavf (in the Jiri^ no- , Hon of it) that is applicable to Sin y upon which the Apoftle might ground his Metaphor of the Larv of Sin ; 'tis a commanding thing, and it nrges mdfecofids its Commands with promifes and threatmngSj (both ot which are proper to a Law). One thing further I defire you to take notice of , and 'tis this ; that Sin conlidered ^sfimply commanding fo 'tis not a X^ijr , but it ^ then becomes formally and comfleatly a Lavt> when it commands and the Sinner obeys . fo that he orvns the power of it and willingly fub' j^^xhimfelf to its dominion, 6 now 'tis a Z-srn' indeed ! As it is m the Laivs of Vfurpers, they (meerly as impefed by them) are no Laws , becaufe not made by perfons in lawful ^nthority ; but if a pcopk freely oven thefe Ufurpers and willingly put themfelves under fnbjeBion to them, then (to them) their Laws become valid znd obligatory • fo here as to Sin , it hath not the leafi right to any do- minion over the Soul, it lath no power but what is hy, iff fir patim , f and therefore its Laves are meer nnllities ; but yet if men^which is the Cafe of the Unconverted) will voluntarily put themfelves under its , ijovernment and confent that it Ihali rule them, to them defa^oit becomes a Law , and hath the force and authority of a Law , though de jure it cm challenge no fuch thing. This for a Law in its proper finfe, 2. Sc- Part I. €i\t JLatX) of &tt1. i7'5 2. vSecondly the word \_Law'] is taken iT^properlj, {or any thing -S"/" is a law that hath an impelling (or impuljive) virtue in it y which though it """'.^'"^ btnotfiridtly and properly a Law , yet it may pafs under f^^f - J,^^^'J'^^"'^" pellation becaiife ii hath the virtue and /orr^ of a Law , and doth ^ i^^. that which a rrwf and propr Law ufes to do. And fo an inward^ sperative, lively Principle , that which efficacioitflj moves and a^s a man or impells and »r^« him fo and fo to ad , may be ftil'd n Law bccaufe of its powerful and anthoritative infinence m and upon the rnan in his aBing: a Principle '\^ a Virtual Law ^ or that which is sfiivalent to a Law , inafmuch as it inclines , nrges^ impells with power znA efjicacy to fuch and fuch operations which are fuitable to it. And therefore when Sin is the Principle which a6ts a perfon in his general courfe , and which doth sfficacioufly excite and impell hira to thofc things which are fuitable to its own nature . I fay when *tisthus, there Sin may be called a Law and there 'tis the Law of Sin. So that when Paul here fuppofes himfelf before his Converlion to be under the Law of Sin, he means that then Sin W3iS his principle^ xhtfale and aBive pritfciple in him , that which with a ftrange kind of pwer and efficacy did urge^ excite^ impell him to wicked and fin fd aUs^aU alongin that fi ate. The Lxwof Sin T\{iX.t^\ht power of Sin (as hath been (hown) ; now that is twofold iJ/o?'^/ or Phyfical^ (I will not upon feveral accounts undertake to juftifie ?^?if efore regeneration 'tis nothing but the Law of Sin. By which expreflion the Apoftlc feems ioy«pfr^/!^^ fomcthingto what he had faid Fier. i„ he had there fpoke ot walking after the Fleji , thereby intimating the Flejh to be the principle by which men out of Chrifi do ad. but now here in calling it the Law of Sin (or of the i^/ i/ojv or yvhercin doth ^'^''*^'^ ''^'^ Sin(M aJjaw) exert and fut forth its ^orver anddominicn in and over j^^^ ^^ ,^^ 4tnregen£rateperfo>is ? Vme^^eneratt} In the anfwering of this ihould I fall upon particulars j to fet Jnfw. forth the variom -vporkjytgs of Sin in the matter or i^?«^ of them , or i]\tvariom arts and methods of Sin in the waftMer of its working, it would occafion a difcourfe too large for my prefent defign : I will therefore limit my felf iotrco General Heads under which the feveral particulars will fall. The Larv of Sin fliews it felf, partly with refpeft to what is £vil and partly with refpeft to what is Good : You may underftand its workings in the Vnregenerate by its workings in the Regenerate, (for 'tis the fame in bothfiX\t\y in dijferent degrees). Now how doth it work in thefe ? that you fliall fee in our great inft-ance in the Text ; ■P.aMl complaining oi this Larv (as in himfclf ) fliews how it did put forth its pow£r 9iT\d flrength in him, namely thus: (i.) it did ftrongly excite, impell, and draw him to what was evil j lo Rom. 7.15. That which I do, '/ allow not, what I hate, that do / ; (V. 1 7.) It is no more I that do it , hutfn that dwelleth in me : (V. 19.) — the evil which J wonld not , that I do : (V. 23.) I fee another law in my members, &c. — (2.)^^ did ftrongly oppofe, refift, hinder him as to what was good : (^r. i 5 .) what I would, that do I not : (V. i 8.) To will is prefent with me, but how to perform that which is good I find not ; for the good that I would I do not : (V, 2 T.) / find then a, Law , that when I would do good , evil is prefent with me. Thus Sin a£ted in Paul in whom its fower and ftrength was much broken, and thus it doth- (in a much higher degree) aft in the Vnregenerate in whom it is in its i\k\[ ftrength and vigour. I. Sin in fuch exerts its power in \l% vehement urging and impelling of them to what is evil. 1 fay to what is evil for indeed all its im- pnlfions are to that , Sin is for nothing but Sin , Sin in the Habit / is altogether for Sin in the A^, Indwelling Sin is whofiy for dwelling in Sin - it bends and works entirely that way, urget ad Peccata Peccatnm. And no wonder that it fo doth, lince the /Jr/w>;>/^ al- ways moves and excites to thofe a6ts which arc con^entaneons to it felf. therefore 5»« agreeing with *SVw, they*«/«/iV>/«rtf folely ftirs up a perfon to that which is y«t/«/. And hovf entire, refilefs^un- ■wearied, impetmus is it e,i this ! the truth is, though there was no Devil to tempt the gracelefs Sinner, yet that Law of Sin which is in bimfelf would be enough to make him fin (in a great ineafure) as • Aa he ■MM 178 t;l&0 Mto Of ©itl* rer.IL ificdoth: as to many Men and many Sins of thofemen 'cisbutthe Devils over-eagernefs which puts him upon temping of them , for without that the thing would be done to his hand (as dry wood wou\d burn without ^/ewV/^j. Corrupt Nature is continually ^^^;»^,ytf/-^ licitmg^ exciting the unfan«3:ified man to what is evil , 'twill not let him alone day or night unlefs he gratifie it ; and its motions are fo ffrgent and violent that he poor creature either cannot ot rviJl not make any coHJlierable ref fiance. What an inflance was Amnon of ihis ! he was under the Law of Sin ^ it had fuch a /'oiffr and ^oz/f- raigfitj over hira and was fo impetuon-s in its workings in him , that he walked fadly, pined away^ fell down-right fick^ , and all becaufe he knew not how to fatisfie that Lnfl which wrought fo (Irongly in him towards his on7i Sifler • (read i Sam. 15.2, &c.) So Ahab^ Sin put him upon the coveting of Nakths Vineyard y and this it did with fiich vislence that he would eat no bread becaufe he could not have his will ; i -Kings z\. <;. Solomon tells us of fome who Jleep mt except they have done mifchief, and their fleep is taken awaynnlefs they canfe fome to fall ; Prov. ^.16. O the Law of Sin I it folli- cks to this and that evil , and its fof/icitations thereunto arc fo prejpng and earnefi thit it will receive no repulfe ; yea, the Sinner is fo over- powered that he is even carried away with it like an empty Vefl'el in a fierce and rapid ftream. In whatever point the Wiftd ftands it blows fo fiercely, fo flrongly that there's no ftanding againft it 5 I mean, whatever the Lufi be in which the Sin of Nature vents it felf (whether Vmleannefsj or Ambition, or Covet eoufnefs, or what you wUl), that comes with fuch a force and violence upon the natural man that he falls before it and yields to it. We fpeak much Qwam- therfenfe) oi the Law of Nature, trucly the grand Lnwoi Nature as depraved is to command and incline men to fin againll God ; and this it muft needs do with a mighty power and efficacy in thofe in whom 'tis wholly depraved. t. Secondly this Law of Sin (hews it felf in its oppofing and hin- dring of what is good. *Tis a Law which always runs counter to ^ Gods Law , it will be fure to further what that forbids and to Innder what that commands , for it always fets it felf in a dire^ oppofition thereunto. Dtoth that call for fuch and fuch Duties ? are there iome Convi^iom upon the Sinners Confciencc about them ? doth he begin a little to incline to what is good? how doth Sin now beftir it felf to make head in the Soul ag^ind thefetonviSiions 3ind good indina' tions I how doth it endeavour to nip the blojfoms , to flifle :ir\A fmo- thgrlht initial propefifms to what is good, IQ kjll ihe Infant in the CradU' Part I. Cl}e S.ato Of fbin, . Cradle (as /frt^^ would have done with Chrift), to make all Con* ceftioMs (in order to Obedience and Holincfs) to prove abortive There is in Sin 2 fxedy rooted averfation to whatever is holj and (f'iritHal , which it puts forth to its mntofi wherever 'tis upon the throne : it doth not onely work a loathMefs io duty h\i.t a loathingoi duty, K countermands (where "tis in its/wZ/^ower) all the »»f row/ and excitations of the bleffed Spirit thereunto. O fometimes the Spirit comes to a man and fays, thou haft negle(5^cd grayer h\i\\tno 'tis high lime now to fct upon it , thus long thou haft liv'd and all this time thou haft not minded the reading of the Serif tures, the hearing of i]\tWordfreacheci^&c. come now let them be minded, all thy days thou haft been a ftranger to ^ may it be known when perjons are nnder the of the differ Law of Sin ? or How may we dijiingmjh betwixt the Law of Sin as rence bttiaixt 'tis in the Vnregenerate and oi'tisin the Regenerate ? For even the th Lay of sin. Latter findi too much of this Law in them; Paul here faith he was ^ '** '" ^^'' freed fiom it, and yet in the foregoing Chaf.h^ fadly laments ii(a$ you J^'ti^"in''thi A a a have Vnregtmrau, r ^efi. $ iSo ®l)e lato of Sin* fiaveoftcn heard) : renewed and fanftified Souls do by fad experi- ence feel the corrupt Nature ftrongly urging and preffing them .to what is evil, and as ftrongly oppofmg and hindring them in what is good , yea, in both often prevailing : may not they therefore as well as Others be faid to be HJtJer the Law of fin ? if not, vehers lies the difference f or whtit is it that doth indeed denominate a man to he * under that Law ? _ Anfv). This being a Queflion of great importance I Oiall be larger in the anfwering of iv than I was ot the Former • yet not fo large as the Nature of the.. Su^je5t would admit of, nor as Some of our own Difvines are who wrue upon it : I lliall reduce all to Three Heads. T . Firfl where the tvhole bent and tendencj of the heart is towards fin , that the propenfiqns of the Soul thereto are entire and unmixt, there 'tis the Laiv of fin , and that Law of fiM which is proper to the Vitregenerate,: this fpeaks Sin to be upon the throne indeed^ that iti power and dcminion is habitual, plenary and abfolute. A Child of God may \\zst\<.vy fir ong corrupt ions m him, and they fometimestoo may breakjorth into external aBs^ the finful Nature may vehemently in-line him to what is evil and fometimes /pre z/*?j7 too j yet the bent of his heart is for God againft Sin^ and the ftrcam doth not run whoJly^ofie way, he hath propenfions Mmo good as well as unto fz^i/ . whereupon he- is not under the Law of fin. But take an unfandjfied perfon 'tis otherwifc with him, his heart isin fiinzrxA fetforfin, that's the thing to which it altogether bends ^ inclines and svorkj • there is not :i fironger bent in heavy bodies to defcend or in light things to, afcend than there is in fuch an one to (in againfl God : and fur- ther he's not divided in whatis^t'jV, he's all of apiece., the iinful Nature in him is f;7Wf and doth all: now where 'tis thus certainly there 'tis the Law of fin. Paul in his faddcfl complaints of this Law (as in himfelf ) yet fays, It is no more I that do it, bfit'fh that dwcl- Icth.in w^,, ('twas not ^^ that did it becaufe the bene of his heart was againft it) : and he fays With the mind I mj felf fervethe law cf .God, (the habitual tendency and inclination oi his Soul was to- wards Good, and as he was himfelf it v;as thus with him , for he puts \_Intyfelf\ onely to ih^ferving of the Uw of God not to that of the law of fin) : So that though the Law of fin was in him yet he was not tmder^it (ftri£lly ) as the Law of fin ;, Sin had too great a flrength in him but it had not the fole 3.nd full command of him. 2. Secondly when all the fever a I Faculties of the Senl are alto- gether on Sin's fide. and wholly take itf part , then 'tis the Law of fin, anAtthat which is proper t a the Vnregenerate : {if this Head bt noi diftin^ I Parti/ Clje iLal» Of S>in. drftindl from the Former yet it may beufeful as a more /7 himfelf in it, unqueftio- nably in this man 'tis the Law of Sin • Sin never gets th^s high where Grace is. For the proof of which wc muft recur to our great infiancei Paul after his Convcrfion found Sin to be too powerful ir>. him (which was his great burden), yet notwithftanding the fixed aUs of the fever al Faculties of his Soul were for God againlt Sin : As for example , in his Vnderflanding he aferned to the goodnefs ot the Law of God but not to thtgoodnefs of the Law oi Sin . Kom. 7.12. wherefore the Law ps holy , &c, in his WiH he alfo confent ed to this, f K»j 6. ) // then I do that which 1 would not , I confent untd the Law that it is good: and for his Ajfeliions (he faith) / delight in the • Law of God after the inrvard man: now thefe being (as T faid) rhe fxed a^s of the feveral Faculties in P4«/, in him ir was not the Law of Sin. And thus for the main it is with every gracious Soul j bw for Others in whom Sin hath all, all the Faculties (Vnderfian- dingy Will, AfeUions) in their proper aU:s being entireljSorit^ 'tis evi- dent that they are under the Law of Sin. Of all the Faculties the Will doth moft difcover the power of Sin , for there its Dominion and Sove-i^iignty is chiefly feat'ed and alhe-d-^ o when it once gains that then ic afcends the f/?;-o«^ indeed , that's the lime (as. it were) of its inauguration when 'tis iBvefted in all kt Regalities i ■ 'W^ %m Ot ©ftl» Verm. .-"^Rtf alkie >: k comes to the Sinner and fays ^?^f thou mlting that I fhoM rule thee ? yes (faith he) with all my heart , J like thy Com* rnands and Government , I am thine, I fubmit to thee to be at thy difpofe, I here fwear :fea/tj and Allegiance to thee, &c, ( Dreadful language ! 6 that ever re fhould be uttered by the heart of man ! Sinner ! da'fl thou know what thou faift ? praythee make a little paufe , be perfuaded to confider what thou do'ft . is this fpoken in good (or rather in bad) earneft ? do'fl thou refolve upon it t wilt thou ftick to it ? 6 then thou art a meer vaffal , thou putt'ft thy felf under the reign of the worfi Tyram in all the world , from this day forward thou mufl: carry chains dind fetters about thee, from this ait of thine Sins reign commences : therefore if it be not yet done let it never be done , if it be done let it be refcinded fpeedily . (but I forget my felf). The lojvefi a^ of the Will (in order to the conflituting of this Law of Sin; is EleUion or Choice -^ there's Good znd Evil, Holinefs and Sin fet before the Soul and it choofes the evil before the good , this is a fad evidence of Sins power: J fa. df. 12. — hut did evil before mine e)es , and did choofe that wherein I delighted not : I fa, 66. 5,4, &c. they have chofen their own wajSy and their Sonldfi^ lightethin their abominations, &c. But though ITay that this is the loweji aEioi the W^*^ in Sins being a Law, yet even this is enough to put a perfon unffer that Law. The godly man choofes the way of Holinefs, Pfal. 119. 30. / have chofen the way of truth; the Sinner choofes the way of Sin , this he prefers betore the Other : Now fhould there be nothing more than this choice (fuppofing it to bs deliberate y full and peremptory), that would be enough to evince Sins dominion , for wherever it hath the preference it hath the power. But there are higher a^s of the Will than this , which do more highly conflitute and motQ fully demonjhate the Law of Sin, and which are to be found onely in the Vnregenerate : As namely when the Win doth not meerly choofe^ embrace, prefer Sin before Holinefs but 'tis pcrtinacioufly fet for Sin, its futt purpofe zv\A refolution is for Sin againft Holinefs ; the Sinner fays he haih finn'd and fo he will doftill, he's fixed and obftinate in his wickednefs , inftead of clea^ ving to the Lord with full pnrpofe of heart (as Barnabas exhorted the Chriftians at Antioch to do, Aihs 11.23.) he cleaves to Sin with full furpofe of heart, Jer. 2.2^. / have loved fir angers, and after them I will go : jer. 8. 9, They hold fafl deceipt, they refufe to return : 'jer. 4^. I 5. As for the word that thou hafi fpoken to m in the name of the Lord, we will not hearken to thee ^ bnt we will certainly do what' foever part I. €1)0 JLdtX) of &in. foever goeth out ef mroven mouthy &c. Now wherever it comes to this that Sin is thus er.thrond in the Willy there moft certainly 'tis the Law of Sin. But I muft yet go one (lep fufther , there \<>oKe a^ of the Will higher than this too,f t/t-t, Jwhen the heart is wholly fet for Sin and is not onely rejohedlj but alfo imf^etmujlj carried out after k. Ecclef. 8. II. Becaufe fentsnce againfi an evil work^ is not exe- cuted jpeedily y therefore the heart of the fons of men is fully fet in them to do evil. Jer. ^o. 58. They are mad upon thtir idols : Eph. 4.1 9. Who being pafi feeling have given thenifelves ever unto laf ci- viohf^'efs to rpork^all uncle annefs with gree dine fs '\er.'^,6. Every one turned to his courfe ai the horfe rnjheth into the battel. Here i\\c power Qi Sin rifes high indeed ! when the Willdoih not barely confefit Kf'k but 'tis eager znd fierce for it , 6 this fpeaks not onely its own great wickedr.efs and mofi wofal depravation^ but alfo the Sinners full fubjeUion 10 Sin 'y this is iUt Law of SinWii)\ awitnefs, where ^cis thus it may eaiily be known who bears Rule in the Soul. Sin never arrives at this heighth of power in the Regenerate, this is alto- gether inconfiflent with Grace :■ upon Converfion the Will is fanBifed and the fan^ifedWill can never carry it thus towards Sin. You fee what that is in the imerionr faculties of the Sod which • doth confiitHte and evidence the Law of Sin in unregeneraic perfons : 1 might inftancc alfo in the exterionr parts of the Body , for though Sins power doth mainly refide and put forth it felf in the Former, yet it reaches to thefe alfo j therefore the Apoftle brings them in upon this a"cc«unt , Rom; 6. n. Let not fin reign injoper mortal bodies, Cfrc: (-1 ^J)neither yield you your members infirnments of unrighteoufnefs unt& fin, &c. ( 1 9.) As ye have yielded your members fervants to uncle an- nefs, &c. When the Body is proftitured to Sins drudgery , the fever al farts thereof imployd in its fervice (as the Eyes to let in external ObjeEis for the exciting and feeding of Lufi within , the Feet to run on Sins errands , the Tongne to utter vanity Oind Jrathi^ Ttefs, &c ) this is a great demonfiratian of a mans being nnder the Law of Sin, Tis true, it chiefly reigns in the Heart , there's its imperial Seat ox: the TallaceVihtrt it hath its imperial refidencf, that's the inward Citadel where its mainfirength doth liejbut yet from thence- it iflfues out its Laws and Edi^s to theBody alfo,and that is its otttward Fort or Territory where it h^ith z^tcziftrengthdind command aUo, Indeed the Law ofStn is beft difcerned (as to Others) by its venting o{ k felf in and through the Body ; for fo lone as Sm keeps in i:s power within ihQ interiof^- Faculties of the Soiti, 'tis known onely to the Sinner himfelf-^ but when that once breaks cm m Sins com*ritied in iSj i84 *Rom. ^. ip *i Cor. 5. ^9. *i Cor. C. 10. *Wben the FJcOi hath the («9!6i'j/!tc)pro. viden ial pro- jefting and forecafting a- bility at com- mand and at Ijcr fervice, it is certain her fupremacv is in the full. Mr. Rjch. Bi- fti'd The Go- fpels gloryjGJ'f . p. 13$. 'Dcut. 31. f. €:^e Lata orstn. Ver.iL and by the l^odj (as intemperance^ drnnk^emefsy uncleannefs^ &c.) then it h^comts difcernible to all to whom fuch Sins (hall be known. And though 'tis certain , that Sin may have \is full dommon in the hsun without the external eruptions ot it in the Life^ in grofs and corporeal a^s,yet where they are added they infallibly difcover that Sm lords and domineers. O therefore how evident is it that all who akafe dind defile their bodies , who nfe them as injlruments for Sin and wear \\\^m out in its fervice ^ are mofl: perfedly under the Law of Sin! But 'tis not thus with any who are iruely fandified, .S>«hath not the command of their Bodies , they *yield up their members fewants to righteoufnefs unto holinefs , they look upon their Bodies as the "^Temples of the Holy Ghojh and accordingly they keep them holy, they know they are \.\\zvcSt\st%* bought -with <« jPr^ and that their Soub and Bodies are both Gods, and therefore both to be im- ploy'd in the glorifying ^f God ^ they fcorn to let their Bodies bt drudges to Sin and Satan ; and in this refpeft they are not< under ri!?^ Law of Sin. 5. Thirdly the Law of Sin and its different workings m the people of God and Others, may be opened by the modification of the aBof Sin. As I . Where Sin is committed indufiriouflj and defignedly there 'tis the Law of Sin and that which u peculiar to the gracelefs. Some there are who fet themfelves to fin , 'tis the thing they aim at, which they deliberate, contrive, mufe how to bring about, their feriows thoughts from time to time are at work in order to it ; like to that perfon whom David defcribes Pfal. 7,6. 4. He devifeth mijchief onhisl^d, he fetteth himfelf in a way that is not good: like to the wickednefs of men before the Deluge, Gen. 6. 5, &c. Every imagination of the thoughts of his heart wki onely evil continually : ('tis meant not onely of imaginations which had Sin in them materially ■mA fubjeBiveiy , hm. alfo of thofe which were for Sin and in order to Sin intentionally and finally) : The Apoftle fets'it forth by making provifion for the fiejh Rom. i ? . 14. when the Sinner hath hisforecafis and projeHs for Sin. Now'*"wherc 'tis thus, unqueftionably 'tis the Law of Sin, this doth moft certainly difcover the. abfolute, unhroken, full power zwA do- minion of Sin. 1oh.S.T,^.Whoever commits Sin (o -KotS^v wt\omakes it or frames it as an Jrtifi- doth a thing which is proper to his trade or art, who linsrtV indufiria,data opera,whdit of him ? whyjhc)^? thefervam of fin (that is, he is fully ijnder its Command and is a perfe6^ flave and vaflal to it). Tis never thus with regenerate perfons, this *fpot is not thefpot of Gods Children: i ^oh, 3.5?. Whofoever is born of God doth Parti. C^e JLato of Sin. 185 doth not commit Sin • he doth not jrame fin or comrive how to fin (in the fenfe named but now). It cannot be denied but that even a Child of God may fin after deliberation^ nay as to fortie particu- larfinful aU: he may d^liierate in order to the doing of it . there was" a great deal of deliberation in Davids killing Vriah , 'iWiS a plotted, contrived fm, that which was brought about by many deliberate thoughts : 6 but in fuch an One this is very rare and feldome , 'tis but in this or that particular alt , 'tis not a thing that be fiolds on in (God forbid it (hould be fo ! ) And therefore though this be 3. great aggravation of fin when it is committed deliberately , and di fad evi- dence that it hath too much forver and firength in the heart , yet every deliberate fin is not enough to prove a man to be under the Laroof fm: when the defigning and contriving is CuAomary and that too as to a Courfe in fin , 6 then 'tis the Layv of fin. 2 . When the Temptation eafily prevails and there is little 6r no , refifiance andoppoftion made to Jin y then 'tis the Law of fn and that rvhich is proper to the Hnregenerate. \i t\\t Townht furrendred dS\A yields upon the fir fi Summons \\% ^iign the ^jfailers SiVQ \txy f^rong and the Defendants very weak^: if the ti?ider takes fire upon the * firft little IparkjhdX falls into it , furely 'tis very dry j fo here , when Satan doth no fooner lay the temptation before the Sinner , but he immediately clofes with it and falls before it and yields to it , this argues that Sin and Satan have a/^/Z/jow^?- in and over him. But I lay the main ftrefs of this Head upon little or no refijiance to the motions^ fuggefiions, commands of fin. Poflibly it no fooner commands h\xi\.\iQhinn^ readily obeys \ if he chance to make fome fomeoppo- fition 'tis as bad as none at all , 'tis not lively^ vigorom^ refolute^ bsit cold^ dnll^ faint and languid , o this is a fad demonflration of Sins heighth and regency in the Soul. The bare Commands of Sin (as hath been faid) do not make it to be a Law^ but when there is a ready y villing fubje^ion to thofe Commands then 'tis a Law. Rom. 6. 1 6. Know ye mty that to ri>hom ye yield your f elves to obey , his fervants ye are to whom ye obey , -whether of fin mto death , or of obedience unto righteoufnefs ? Tis a brand upon Ephraim that he ^rvillingly -walked after the Commandment : may not this be charged *Ho.r. 5. 1 1. upon men before renovation with refped to the Commands of Sin .? We read oi Satan that he takes fome captive at his rvill^i Tim.6. 26, and truly foitis mih the finful Nature too y it doth with the unre- generate what it will , it commnnds, governs, orders them even as it will . it meets with little or no refiflance , upon all occafions it doth but fpeak the word and the thing is done. The true Convert (lands • B b upon tU Tfal. no. 3 ci^juto of S^im Ver.ir. upon hii gMrd, fights it out to thelafi, hct'l Aye rather than^/V/^. Sin doth not fo eafily do his work in him ; he may fometimes be a Captive to it (as being overborn vjhhitsftrmgth), but he will not be a Suhje^ to it (fo as to give willing obedience to it) ; which fiiows that he is not under the Law of Sin. When 'tis willitigfiefs in the way ef duty then 'tis the day ol: ^God's power, when 'tis wiHingnefs - in the way of fn ]hen 'tis the day of Sim power. There may be fome refijiance made to Sin and yet its dominion m^y he ^^Z^ ■> but- when 'tis no refiji^ance then its dominion is high indeed A dinner fometimes from the ftirrings of Confcience may m^ke 3. little oppo- Jitiofi, but Sin having his Will in its emre confent that oppofition foon goes off. and fo Sins Soveraignty is as abfohte as ever it was. 5. When Sin carries it in fpightof all oppoftion, then 'tu the Law of. Sin and that power of Sin which only [nits with' the nnre^enerate jhte: when 'tis committed with little oppofition ab intra md m Ipight of all oppofition ab extra, I aflure you then it hath a great power. Many there are who arefo much under thellrength and dominion of the hellilh Nature , that nothing fliall hinder thf m from what is evil : As the fincere ChrifliiB, fet never fo many hifidef'ances 2ind difcoftragemems beiore him yet (being under the Z,aw of the Spirit) he will be and do good , fo e contra the man that is deftitute of Grace , fet what hinderances or difcouragements you will before him yet (being under the Law of Sin) he will ^f and do evil. Let the threatnings of the Law of God ftand in his way (like the Angel with a drawn fword in his hand) ytt heel Jin, let the Scepter of the Go^el be held out to him yet hee'ljin , fet the Love, Grace^A-fercj of God before him yet hee'lfin,ki the Wrath,'[H" fii.ce, Severity of God before him yet hee'lfin^kt the Death^Spfferings^ Agonies, Wmnds, Blood o^ the Lord Je(us before him yet /jf^'/y/;^, let Cgnfcince fmite him, let Word, Afiniflers, Chri(iians, reprove him yet hee'lfm, let him refolve, purpofe, vow, promife, covenant ' ytt heel fin- tell him of Heaven or Hell, that hee'l wajle hlsEfiate, impair his Health, Hndoe his Family^ r^in his Body ^ nay his preciow Soul.'th all one yahee'ljln, come Plague, Pejiilence, War, Fire yet hee'l fin '^ fet the Law of Scripture before him yet heel fin, naj', (as to fome a^O ^^^ ^he very Law of Nature before him yet heel Jin: here'* the LaH'-of ^S*/;? tofome purpofe , ihe power mdfirength of Sin in their aVpO, and yet all graceicfs and ChriftlefsvSouIsarc under this (though not all in the fame ■nt'ay or in the fame degree)-* But Sin never rifes thus high in Gods people, they ^re more eafily fiopt and kept off from Winning againft Ood i you know the ftream in I ifi 21 F/W mm irgry )^t ht (l©j?t by 4W ^ffofitim , if r/>ff^^i ^d heakj i^ hnkj whktj wowy gim s. che^kjo a ; hm jitttKfh^^ H m&msr ^dthm k eomsi to it fdf again and its pfofm ts not fc hiflgrou4 and im^etuom ; To 'tis with the w ue Chrifti- an , pofTibly in fome fingle aU- , under (omt firong temptation^ upon feme /? of pajjion , he may break thorough all that lies in his way (as a let or hindsrame to hitn i^fin) , but when the fmds» gu/b o{ Corruftion and the fower of the temptation are a little over, he comes CO himfelt again and then the Word and Spirit do eafily ftop him in what is evil. 4. IVheH 'ti^Jiftniftjr and no fenfe of jln , no after-repentance for if, then 'tit the Law of Sin and thai power of it yphich is onel) in the unconverted. Sin always rules mofi where 'tis leaji felt , but it never arrives at the higheji pitch ot" dominion where the Soul groans under it as its hnrden. As it was with Paul^ the corrupt Nature was too . powerful in him but he was very fenjihle of tr, he cry'd out O wretched man that I amy whofhall deliver me from thi4 body of death I Thus too it is with all gracious Souls ; they may have much of fin in them , yea it may be (o ftrong in them as that in fome particular aUs they may be overcome by n ; yet 'tis but peccatum vincens non reg- nans, Sin conquering not commanding^ becaufe they are greatly hum- bled'\n the fcnfc of this, and becaufe they ever rffco-z/zfr therafelves again by true repentance : 6 havj do they mourn and grieve over Corruption , efpccially when it hath been too hard for them 1 if you read oi Davids fins you fhall alfo read o{ Davids tears. Now when 'tis thus 'tis never the Law of Sin, Sin bewailed h never Sin Veigning ; but when a man fins infenfiblj and impenitent Ij y there's no after-jhame or after grief in hira for fin , no rifing again after falling , verily in this man V« the Law of Sin, (But fomuch {0^ the anfwering of this ^efiiony and aifo tor the Explication of the Potnt in hand). In the applying jof it there is butow ZJfe which I fliall infift upon, V s e. and that (hall be tor Information : Is it thus ? that every perfon before ^<"' Jit'JomnU' regeneration is under the Law of Sin f it informs us of two things : *"*• 1 . Of the bondage of the Natural fiate. 2. Of the power, efficacy y neceffity of rejhraining and renewing Grace. I. Here's a fad demonfiratioh of that bondage which attefids ths r. Branch of Natural State and thofe -who are in it. Such being under the Law J"fo^mentm of Sin y and that importing what you have heard it doth , hence it ^°^^X*"3 *ths tollows that they are under bondage , the very worfl bondage and ^^nrmnertift. thrMmi\m, is imaginable: This Sinners will nor believe nor lay it 1 88 Ci^ JLatD 0£ &tn, Ver.H. to heart but fo it is , they being Sins SubjeBs and governed by its Laws they are no better than Slaves SLuAVaffals (tor foall itsSub- jeds are). We pity thofe yvho live un^er Tyrants^ Vfnrpers, hard MajieYs^ &c. and judge their bondage to be very great ; but (alas ! ) what is that if compared with this of gracelels Souls living under the tyranny y ufurpation, dominion of Sin ? O poor Creature ! art thon out of Chrift , unfandified and unregencrate, and confequenr- \y a&:ed, ruled, governed by Sin? know thy felF, thou art (inafpi- ritual fenfe) no better than a (lave^ yea there's no fervitnde or vaf- falage in the world comparable to thine: the poor Chriflians who are Captives and Bondmen under the barbarous TV^r;^/ or fuch who are condemn'd to Miy.es and Galleys , are in a better condition than thou who art under the power oi thy bafe Lufls. The flate of Na~ tHYe is a quite other thing than what men imagin it to be , they think there's nothing but freedom and liberty in it , fuch who are in it fancy none live fo free and happy a Lite as themfelvcs ; but God knows 'tis quite otherwife : rphile they promt fe themfelves liberty they are the fervants ef corrHption '^ for of whom a man is overcome , of the fame is he brought into bondage^ (as the Apoftle fpeaks 2 Vet, 2. 19). There are very miwy fad attendants x^^^QVilJnregeneracy (as blindnefs, darknefs^ death, enmifj, diflance and alienation from God,&c') but none worfe than the j^/n>»^/ ^W^^e which accom- panies it : 1 add too^ there's none of all thefe which Sinners arc with more difficulty convinced of and more hardly brought to believe , than that which I am upon. We fee it in the fens, 'joh. ^. ^^. H^ebe Abraham'^ feed , and never were in bondage to any man , how faifi rhoH we fliall be made fr£e ? (never in bondage to any man? that was faife; were they not once in bonaage in Egypt (which therefore was called the houfe of bondage Exod. 2 c. 2, where they were under hard bondage ^Exod. 1.14)? were they r\oz agsdn in bondage \t\ Ba- bylon? yea, were they not now in bondage und;r i\\t Romans ? but this not being the bondage which Chrift aimed at , lie pafled by this their vaunting of their exemption from it and fell upon their fpiritnal bondage , whith refpeft to which he told them) whafoever commits fin is the fervant of fin : So go to many now and tell them they ^K Hnder fervitude t\\ty will not believe it, what they in fuch *m5>« a e/^ a condition? no, they ;ire fdnndfo defcended, fuch and fuch is their ^K\«^ ,MA- Ipirti} and parentage, they have fuch noble blood running in their veins , ei»'«5>^j ^■ under the Law of Satan, for Sins and Satans power alwsiys^yf.^'^"^^^^^^ go together ; the truth is, thefe two are (as it were) Allies and Con- ^Jj" ^'I'^J^of 1 federates y nay they are copartners in dominion, they twttjljareh sw, Jet forth, ihe government of the Soul and rule jointly ; fo that he who is under the power of the one is under the /JOTr^r of tht other alfo. There is an onenefs of interefi and dominion betwixt them ; as i"^/-*??? gets up Sin gets up , and as Sin gets up Satan- gets up too. The Devits Reign depends upon the Reign of Sin , where 'tis not the Law of ^*» his power K very low- 'tis faidof him that '*"^f r«/fj( where *Eph. zx. tfO WffnCK!W9lf^ WW 6t m wKsm ? why) ift the Children of difohedum^ $ where *m dif^ d^imsa m (he Lawi 0i QH aftrf didimi to fhf Laws of Sin ik€f€ Mat mi Kmgdme U mty h\%k^ i% f fe^ f*/^/ sfl«i d«E?th what hf wits (« h? is faMto nkc Comt m» f4pfms ethU will, t Tim, 2, II.) Now is not this a dreadful thing? the moii defhrM^ homage that a Creature can He under ? what f to be the Devils Buhjeb f a Slave to him who is ??? chains himfelf ? ruled by him who !s i\\t grand Mehl^ind the Head of all the loiter Rehh againft God ? what more woful ■ Sinner when wilt thou conllderit, ihail a dam- nsA Creature be thy Lcrd and Soveraign / ftiall he be thy Ruler here who will be thy tomtentor hen after ? wilt thou live in jub- jeclson under him wlio is but a Jajlor and Executioner ot Gods 6iU pieafurc ? what bondage can be fo great , fo much to be dctefted as this \ z. Secondly let be confidcred what Jin i^y both as it is in ^Vyf//* and alfo as it manages its fower, command and regency in and over the Sinner. Tp LooJ^ upon Sin in it felfi, Tis ihtbnfefi^ the vilefi thing that ss, the whole world hath nothing in it of fo vile a nature as it : Tis that ond) thing which God never made ^ other things may y>fw* to he vile (and comparatively they may really be fo), yet they being Gods Creatures there is fomething of excellency in them , but as for Sin God hath nothing to do with it (onely as he doth difpofe and over-rjfle it to his own glory )„ Tis the onely thing that God ff^»»# da, there are many things which he mil not do but Sin Is the i?;^^ /jr thing which he cannot: do 5 God can mal^e a world, uphold a world , defiroy a world, he can do 4//, onely he cannot fin. Now (whoever thou art) let this be thought of, fiiall a tWmgfovile and l^afe, fo' gmtrary to God's Nature , lliall that \\2.v^ iht Isnle %r\A Command oi thee ? how can the Spirit of a Man bear a thing fo indecent , fo Hni^orthj of him ? but if he will ftoop to what is fo much below him , what f.avery and bondage rouft needs refult from it ? It's fome- times matter of affliction to us to kcvik and bafe men tTLdXit A to places of highporver and dignity ^ Pf^l' 12-8. The wicked walk-on fveryfide^ when the vihfifnen 4re exalted : yet this mufl: be fub- mitted to becaufe the all- diff^ofing God in the methods of his wife providence hath a hand in it , (as we read Haa.^, 17, — that the mofl High ruleth in $he Kingdom of men , and giveth it whemfoever he will , md fetteth up ever it the bafefi of men) ; But that a roan by his own A^ and Choice iljould ktfo bafe a thing as Sin upon the thfon§ md ^m himfelf undes the domimn of ir, this Is rooft ftrange (and I^I PartL Cl)e Jdato of ^in; (and indeed would be incredible did we not fee it done every day). To be fubje^ at tmhing. Be the thing never fo bafe , the cofts and hazards never fo great , yet if Sin calls for the doing of it it mad be done : Sin- ners ! you mufl wafie you.Efiates , blafi your Credit^ impair your Healthy defiroy your Bodies^ damn your Souls ; you rauft part with Gody peace of Confcienee, Heaven itfelf; yowuwx^quit all that is good and venture all that is ^^^in its fervice and in compliance with Its Edi6ls ; 6 what an imperious , infolent, infatiable thing is Sin ! here's the Tyrant indeed both in Titnlo and alfo in Exercitio. And now is not rhe poor unregenerate Sinner very miferable who lives .under fuch a Tyrant ? is not his bondage exceeding great? who (that I Part I. ts:t)c iLato of &m. (that is not highly befotted) would be willing to continue under Sifii power that may be brought under the holy, gracious, excellent go- vernment of the Lord Jefus ? tj. Thirdly ihcEvil of thi^ hnda^e (arifing from the Law of yr^j) appears from \K% frincipal Suhje^ ^ \isii Soul-hondage. Of all Evils Sohl evils are the reorft ; Sonl-fimw is the -worfifamin , Soul' tleath the rvorfi death^Soul-filagues the reorfi plagues ; and fo hcre,5'o; <^o'pof * , the Town being gained that will with eafe command all the outward ^ ajf^lipta^' Forts). And 'tis the whole Soul too that Sin muft have j God (who Domiiiis.meiis made it) will have the whole Hearty and Sin (which defigns to enflavi fui juris t%2ic. it) will have the whole Heart too : 'tis not fatisficd with thU or that Sen. de Benef. Faculty but 4// muft be fubjeSi to it; it muft reign in ihc Vnder- '• 3'C-»o» fianding (by Darkpefsy Ignorance^ falfe Conceipts of God, prejudices againft the good ways of God, &c.) it rauft reign in the Will (by Perverfenefs, Obfiinacy, and Rebellion againft God), it muft reign in the AffeEiions ( by diforder, earthinefs and fenfuality), it muft reign in the Confcience (by irifenfiblenefs and fearednefs) ; o how great is Sins ambition ! nothing will ferve it but an Vniverfal Empire , fo as that all Men and all in Men may be under its domi- nion. Now what a dreadful thing is this ! that the Soul the whole Soul ftiould be thus under the Law of Sin f who can exprefs the gredtmfsj the fadnefsoi this bondage? that iht befl in man ftiould ferve the worfi in man (for the Soul h the befl and Sin is the worfi in him) } that that which was immediately created by God and for God , which did at firft participate of the image of God and was defigned for the fruition of God here and hereafter , that fsglorioHS, fe excellent a Being Ihould be fubjugated, enflaved, to fuch a eurfed thing as Cin , 6 the mifery and evil of this is incxprcflible ! and yec thus it is with all who are unregenerate. C c 4. Fourthly, iP4 i Ci^e nab) of din. ver.ir: ^. Fourthly , Of all bondage thii is the mofi unprofitaifle. As to other bondage there may be fome profit in that, but there's none in this ; the Afafier may be cruel enough to his poor Servant and hold him to very hard and Jlavi/h v/ork , but then he makes him fome amends by giving him j^ood images -^ but here's the Sinners un- happinefs he ferves that Afafier which pays him m wages at all (death excepted): what doth he get by all his /fmc^, drudging ^ynA toy lifig for Jin? ev'n nothing but what he may put info his eye (I mean to ■ Monrn and weep over) ; rohatfiftit hadjou then in thoje things^ whereef Je are now ajhamed? Rom: 6.i\ , O this Sin is the bafefi Afafier that any can ferve ! God is the heft (there's enough to be gained under him), but Sin the tvorft for there's nothing to be got in itf fervice bvX hreken hones , terrours of Confcience , the lofs of Gods favour ^ and Hell at laft : You mud drudge for it from morning to night , be at its Call and beck upon ati occafions , grind in its mill , run upon ics errands , carry its burd^:ns, &c. and what recemfence fliall you have for all this ? I'lc tell you , the lofs of all that is truly good and the bearing of all that is truly evil ; you (hall have Jhamc before men ^ trouble in yonr own Souls ■, 2ind the eternal wrath of the great God ; thefe are the rewards and recempences of Sin. Now are not they miferablc who ferve fuch a Mafter i and yet fo it is with all men before Converfion. <;. Fifthly , Sins bondage is ttie worfe becanfe they who lie H7ider it are altogether infenjible of it. Where 'tis external and civil bondage men ZYQfenfible enough of that ; 6 they groan under it , would tarn be rid of it, all their thoughts are imploy'd to contrive how they may get out of it ! The people of Ifrael figh'd, and groaned, and erjed to God becattfe of their hondngey Exod 2. 25. and you read in this Chapter how the poor irrational Creatures (being under the bondage of corruption) do groan after deliverance^ (Ver.i i, 2 2^» the poor Chriftians in ilavery undtr Infidels what a fenfe have they of their thraldom , how would they rejoice might they be but fee free! But here's the evil o( Jpiritual bo?idage men do not feel it; nay they will not be'ieve it , they have other thoughts of thtmfelves than that they arc under any fuch thing ; who thinks himfelf fo free as he that is zvafalto Sin? The poor deluded Sinner (like fome difira^ed perfons ) plays with his chains , fports himfelf with his fetters , and looks upon them as if they were his crown .- 6 how doth Sin (where 'cis in its fn/l command md power) hefot its Stibje^s, and make them carry it as though they were in a plain frenz^j I Have you not fometitnes been in Bedlam ('tis mercy you have been there -^^.ziM Tf95 Part I. ci&e ?Lato Of &in, there onely as fpe£lators of the mifery of others), where you faw poor creatures in a very difinal and deplorable condition ^ chained^ leAten^'jXmo^fiarvedjlodgdinflravs)^ fadlyufed] and yet how do thele carry it t why they laughy fing^ are merry, behave then:irelves as if they were the happieft perfons in the world, who [o jovial zs they? is not this a dreadful fight ? Ah (my Brethren) th^ Wofld in a jfiritml fenfe is little better than a large BedUnt , where Sin hath men in its chains and fetters , doth with them what it pleafes-, keeps them under cruel bondage ; and yet they eat, drinks, feafi , ^^»7^, live a merry life^ and feel nothing y 6 how infenftble , how fihpd are Sinners in the Natural ftate ! Nay, they are fo far from lamenting2S\A groaning wnAmhU bondage (as their infelicity), that they ajfe^ it and make it the matter of their choice, they love to have it fo and refufe to have it otherwife : ihcy refufe the Olive, the Vine, and chufe rather the Bramble to reign over them (I allude to that f arable, fudg. 9. 7, &c.') they had rather fwcar Allegiance and Fealty to fin than to God -^ Chrift's government and dominion is rejelied and fin's is preferred , they rather hold their bondage than their bondage them, (according to that of tht* Moralifi , Pancos fervitm, f lures fervitHtem tenent). In a word , they zrcjlaves and it pleafes *Senec. Ep. 21, them exceedingly to befo. Now here's a twofold aggravation of the evil of this bondage , partly ihsit it is vol mtarj (for of all fervitude that's the rporfl which is voluntary , * Nulla fervitns turpior quam *seitec,'£p,'i-^. voluntaria), and partly that 'tisnot laid to heart : 1 know God hath a judicial hand in this , as alfo in the pyver it felf which Sin hath over the Sinner; but yet the Sinners own Will is as^r ?ou}tis and limits to them in "ofre'^raininl Siit, Co as not to fufFer them to be as z/;/^ and wV;^^^ as otherwife «„j ietjewi^ they would be. That fuch a thing is done by God, all grant; he Grace, tha(g^ounds the Sea that it doth not break forth and overflow all , ('tis moflr elegantly fet out ]eif 3 8, 8, 10, 1 1. IVho Jhm up thi Sea Tvith doors , ivhen it brake forth, at if it hadijJHed out of the womb? And brake ftp for it my decreed place , and fet barSy and doors ; ^nd faidj hitherto Jhak thoH come, but no further -^ and here Jhall thy proud waves bcfiayed: as alfo fer. ^. 22. — which have placed the f and for the bound of the Sea by a perpetual decree , that it cannot pafs it ^ and though the waves thereof tofs themfelves , yet^ can they not pre- vail } though they roar , yet can they net p^fs over it) : I fay , he that thus bounds the Sea (that mirulj body) doth alfo bbundthe wickednefs- of mans hearty (a far more unruly thing than the Sea it felf); this God keeps in or lets out as feems good unco him. You fee it in the cafe ot Abimilechj whofe Lufl did ftrongly work in him* towards Sarah but faith God Gen, io.6. I withheld thee from finning agninjf me , therefore I fuffered thee not to touch her ; (the like you have in {tvtt3i\ other infiances). Now this Z<«n' of 5j^ proves both the ne- cefjlty and alfo the mighty power and ejfcacy of this reflraining Grace ; for the making out of which be pleafcd to take notice of the following Particulars : I . That themofi of men are under the Law of Sin, AH arc bot'^n under it and the mofi continue under it, for the mofl: arern^theflate cf Nature and in that flat e the Law of Sin carries ir. Here and there you have a Soul brought in to God, converted, favingly wrought upon , '*'one of a city, and two of- a family ; . but the generality of men *Jcr. 5. i4- are ftrangers to this work,, and therefore they are under the/«// power and dominion oi a curfcd nature. It being fo, hovi neceffary hre- firaining grace ? for the- lefs there is of regenerating grace the mars' need there is of reflraining grace. a. Men naturally being under this Law it doth vehemently and impetuoujly put them upo^hfin j for herein lies its being a Law and a Principle (as you have heard). The depraved Nature doth not hirely di(pofe men to fin or faintly p^r/« .^ for certainly this Law of Sin leads the Unregcnerate to do more evil than what many, yea any of them do. Doubtlefs there are divers who are fully under Sins power who yet are kept from many ^-a:- ternalgrofs a^s of it , and are not altogether fo bad as it and Satan would have them to be. Sometimes it breaks forth in this or that unconverted perfon but why doth it not do the fame in every fuch perfon ? and fometimes too it breaks forth in this or that aft but why doth it not fo do in every a^ , yea in the groffefl: ads ? whence is it that every unconverted man is not a Cain, a Juda^, a Nero, &c, (the Law of Sin inclining him to all this wichednefs ? ) \ anfwer, the reafon why it is not (0, is wholly grounded upon the refiraining grace Cl)e ?lat» of fein, ©race of God, It plcafes God (for the Ggodo'i the Worlds xof ^- m^ine Society, efpecially i or iht ^ood of his orvnpes'plejy to k^ep in and hfind that rfick^ed nature which is in mckedmen, thatituiill not tti all fnch , at all times , «;>; all a^s (proper to it) vent it feif asitpleafes: And was it not for this w?^/??; r^/r^zV;? which God in his Providence lays upon Sin and Sinners there would be no living f in the world , there would be nothing but kjlli;^^, ^ind flaying , and ftealind^ C^c. and (in a word) the perpetration of all vt'lamesima- finable Was ir not for this , whither would not the Law of Sin carry men ? they being under tht full dominion of it what would they ftick. at ? 6 but God refl^rains them ; he lets out fo much of their eorruMions as may be to his own glory and t^trefiduum oi overflm he keefs in^ (according to that of the Pfalmifi Pfal. 76 - i<^« Surely the wrath of manp^all fraife thee , the remainer of wrath fhalt thou refirain. How necejfary therefore is refiraining grace I 'tis ne- ceffary in refpCifl of the good much more in refpeft of the bad ; even they do need it for themfelves but thefe much more for others. Ravenous dX\A fierce Creatures mufl be kept in chains, or elfe they would -worry and tear all that fliould come within their reach ; if God had not Devils and Afen in chains they would beyc* exorbitant that the world could not longfubfift : blefle>d be God for rf/^r^f/^/w^ wercy ! And how doth this alfo hold forth the wi^^f 7 per Q^refirinimng Grace. 2. Secondly it fliows us alfo the mcejfitj^ power, ^nd efficacy o^ Re'/iemng Grace. There's more in this Grate than in the former ; in reflramirjg grace Sin is a little f«r^'<^ and kept in , but yet it retains its inward firength and fower (as 'twas with S^m^fon when he was onelj i^mnd, or as 'thvikh fierce Creatures v^htn they are in r^^^x or chains) : but in renerving grace Sin is fubdued, confefv» 2>.nA meaning) hath been drawn into three Oi>fervanons:fpk."^fO' the Firfl ot which hath been fpoken to , the Second now follows . and 'tis this. That perfons trt4!) regenerate are made free from the Laiv ef Sin -^ this is the privileJge of all /«r/;, and that which always accon:ipanies the .State of Grace or Regene- ration (viz.) f-eedom from the Laiv of Sin. Paul being fuch a terfon here faith he vpai {made fee from the Law of Sin^- For the better opening znd ffating of this Truth (the firft thing ^,^ opeHi*i;. There's a great difference 'iwixt the inbeing and the X/?7J' of lin , 'twixt \hzrefiderjce d.i\Ai\\t reign of fin , betwixt Sins manfion and Sins dominion : Sin will have a ^««5;- in Gods people though it be not a Law to them , a refidenre in them though it doth not reig^r, over them , a manfion though it be caft ' QMi q{ ^d(jmlnion. There are none on this fide ot" Heaven yo^^^^ bnt that there is fome mixture in them ; they have corruption as well as grace^ (as the bcfi grain hath its chaff and the hrighteft marble its Ipots and flarvf): the Regenerate themfelves whilit here on earth are but \ike gold in tlie ore which hath much of bafer matter mingled with ir. O this vSin cleaves fall to us, it will live as leng as wc live and will not dye till we dye ^ 'twill be in the Soul fo long -ds thz Soul is in the Bodj , upon Converfion 'tis cafi downhwinolnholly cafi cHt:VL\A theretore all that we can fafcly ground upon from the Text or that is defjgncd in the frefer.t Truth ^ is deliverance o;?f/y from the Law of fm, 'Yh here according to what you read ot * Daniel's Be.?fis, they hnd their dominion taken away , yet their lives were pro- longed/or a feafon and time ; Sins dominion at the the firlt moment of the Sinners Converfion is taken away, yet for fome time it lives and hath a being in the Soul : Or as you read of the Canaanites , ttiey were to be be diverted of all their power, yet God (for fome reafons^ would have them to ^comimte in the Halj Land and not cut them off all at once • juft fo he orders it with his people in reference to Sin. You have in the Words (according to fome) a domble freedom, one from Sin, and another from Death ; now we are not abfolutely freed from Death but only from the haw of it, (that \%) from the tyranny andr«r/f of it , fo neither are we abfolutely freed from Sin but only from the Law of it, (that is) the power and tyranny of it. Nay 1.. Even the delivera'fice of regenerate perfons from the ^ower &f Sift , mufi be taken but in a limited and ^ualifedfenfe. Not as if they were wholly freed even from that fo as that Sin fhould have m power in them , for as to that too in this life they come lliort ; Alas ! 'tis the affliction of true Converts not only to have Sin (Habttnal 3s\d Aoiual), but (which is much worfe) that Sin hath a great power, ^ndfirength in them and over therci. True indeed , it hath noifuch a power in the-m. as it hath in ihtV^iregenerate, for its power is very much ^r<7;^f« and is not fo efstire and abfohte in them as it is in the other ; yet it hath .too much of power even in them alfo. By vv-hich Ldo not mean only ^n^'^m.ole fling power, (as it can and doih here greatly mohfi, difiurb , difquiet , trouble , vex the deereft of Gods Children) J. nor onely Sins affaulting power, (as it can and .doth \ * often II mmk Part r. jf ceeDom from ti)e tn^ of ^iti. often iftvade 3nd fet Hpon ihQ Saints, wherever they are or whatever they are about in-order to the overcoming o| them); nor onely bins temptifjg and frovol^ng povcer Qds it doth (Wrongly excite, urgs^ provoh^ fokicit them to what is evil) : we may go higher than k) , it hath a vvorfer power than all thefe namely 2. prevaili?ig porrer •, now ixif&me times and mfome cafes Gods own people may be brought even under that, O Sin may carry the day and be vilioriom over them ! it may with great efficacy ?j\dfHcce[s prevail even in them both in the keepim of them from what is^Wandalfo in the drawing of them to what is evil. Is this a thing to be queftioned (though the truth of it is much to be lamented) ? do we not k^ it by fad experience made good in our felves and others ? did notPaul himfelf who here faith he n-ai made free from the Law of Sin ^ yet (which hath often come in my way) a little before , when he was in iht fame ft ate in \sh.k\i here he was, make fad com.plainrs about it? J find (faith he) a Law, that -Khen Lwotdd do g^od^ evil is prefent reith me -^ as if he hadfaid, others may dream of perfeliinn and pleafe themfelves with the thoughts ot tbeir high attainmentsJ^iM (as to my felf)I cannot pretend to any fuch thing, for my part I find a Law, &c. there is fuch a Law', fucti a corrupt, atrfed nature in me which hath too much firength and power over me ; and (faith he) this Law I find, I plainly perceive it and cannot but take notice of it , I do not onely hear of it but I find and feel it in my felf in the fad fruits and ejfeUs of it : yea (faith he) this is no weak, or la?iguid thing but that which hath a great power in me • for it wars againfl the law of my mind and leads me captive^ &c. thus this great Saint did groan under Sinf power. And if a PW thus complains how may or/jov complain ? if Sin had fuch a power in him what hath itin poor Chriftiansof a far lower fize 2ind Jf-ature ? We have too many i«/?4«c'<^ ^^ (as the Spirit of Life, as reneiri>jg and regenerating), there is 9 /j^frrj {qx freedom from the Z4w 0/ 5;>7J ; for I conceive the A- 9 poftledoth not onely fpeak of h'berty of Spirit (in oppofition to hn- fl i mainly intended is ihzi ajjijling, helping, flrengthening grace which Legem, Tub i£ always accompanies the Gofpel ©r new Covenant Jlate ; the Law com- Lege^fub Gra- mandcd much but gave no fhength for the doing what it commanded, t^'^ ■> ^" ^^^^ • but the Gofpel where it requires duty h always enables a perfon to ^"*^ Legem pcrfprm it. Now upon this grace Paul aflbres Believers that, they muVfifblepe enieavotiring on their part and making 'vigorom refinance to fin , it pugnamus led fhould not have dominion over them , becaufe they Ihould certainly vincidmr, Tub have fnch flrength and ajpfiance given them from God, as that their ^"^'^ pugna- cndeavours fliould be fuccefsful asainft all Sins aflaulrs : This ( I fav") '"'^ ^- ^'V^'^'' IS the Grace primarily mtended in this place , yet you may take in p^,,, pupnamus •too Converting 2ir\d re^etring Grace: and then the words will run qui Jem. Jtig, thus, Sirt neither hath nor ever /hall have dcminion over you {\s\\o I'b. (.)ftog, afe Believers), beeaufe yon are not under the Law (i e that Law Qi}^i^.6^. ^ which only difcovers Sin but doth not help to com.ner it, which leaves J-uiJ^j'' p ^ ""r the perfon as it finds him without any changing of his kt^:rt orfiate), [^ ' \^a ^Com. ' b-ut 2c8 jFreeliom from tlje Latxj of ©in. Ver< ii. : bin you are under gr^ce (i. e. regenerAting gL*ace>, which always de- livers from and fecurts againfl the dominion of Sin. And belides thefe Script ure-froafs in point of Eeafon it .muft needs be fo , becaufe upon regeneration there is another aU'tve, opera- tive , commanding frinciple infufed into the Soul (vi^ ) Grace • now Grace in<\ the Law of Si?i are inconfiflent. It may confift with Jin^ lor otherwife there would be no Grace in thi^ lower world , but ic cannot confift with the Law of Sin or with Sin in its full and abfolute dominisn power : Two contrary principles cannot be f«/o;ether in the fame Sub jcH'm ihzix full vigour znA firength ^ (the like ceteris pari- hns may be faid of contrary Porvers) ; \'( Sin be the principle in ks full efficacy (fo as to make it 2l Law) then there isnograce^ becaufe a thi3 was in the Soul it would certainly break the fall firength of the oppofte princif'e. True grace is a commanding thing ^svfeW as Sin- there is fuch an /w/^p^^'^ffinitthatit difdains Siud fcorns to be fubjeU: to Corrnption or to let Sinhe above it ^ it can (though not without reludancy) bear the inbeing of Sin, but it cannot bear Sin as a corrival ox competitor with it in poir.t of rule and dominion. Here the elder mufi fervethe younger (to allude to that of ^^co^ and Efau Gen. 2 5-. 2 g.j I mean, the corrupt nature mufl be an underling to that which is fanUified: if Hagar will be content to live in the houfe in a flare of inferiority well and good , that tor a time mufl: be fub- mitted to ; but if flie will be prefuming to vie with her Afijirejs for Authority and rule and nothing will ferve her below that, Ihe muft then be made to know her felf : the application is obvious. To make the thing vrnqueftiorfible , pray confider what that iti Jpecial is which is done by God at the converting of a Soul; ""lis this very thing, the dethroning of Sin and Satan and the inthroning ^ of Chrifi and Grace : where God converts he doth (inefFcft) fay. Sin thou muft now come down, and Chrifi and Grace fhall now afcend the throne. When ever the Sinner is regenerated in the firfi moment of that Jiate Sin ii diverted of its ufurped power 2ind regency,' and -the Kingdom of Chrifi (in and by Grace) is kt up in him : now Chrifts kjngdom and Sins kingdom are incempatible , where he reigrrs it fhall not for he is impatient confortis ; but efpecialiy he v/ill not have fuch a bafe thing as Sin to/&^rm, Ver. ii. But paffing by thefe things , I will in the firfi pUce Mrc you to H01O 3ot be made free from th^ Law ef Sin y or to fet forth the weal^fs of fome gromds- which men build upon for this. Hew far men i . 'fhej make fome refifi^artce t» Sin and therefore they conclude may go and yet ^^y ^^ „gf ^yf^^^ its fewer. But (alas ! ) this will not prove it , for L^Jsin\ (i.)ihisreriflanccmaybcbuta/^;V«,»'tfrfA.> halfrefifiance: (2.)it ' may be biit to this or thai Sin.,DOt to-every Sin : ( ; •) '^ ^^Y ^^ ^^ ^*^ but not 04 Sin ; (that is) Sin may be refijhd becaufe of the E^eUs and and Confecjuents oi ii ^ as it kindles (7o{/j»rin , x]0 tame i ^niet fdmiffion to ks comnunds , hiwardrenoumifir^ nay abjuring ot its autherntr, a rooted^ vi^crom or^ojitim to \t'\r\x\\ ilscurfedfHgge/fiiTr^^ :xn after difii^- ;knd h. iff ed oi it, the /•;?^»(?/>, my dejtrs to come under therWf andj^(?Z'^r«?»^w/ of the Lord Jefus, d^c. thefe are the things you are to enquire after and to judge by, tor thefc ^ttfure Evidences which you may relye upon. Happy is that man who finds thefe in himfelf ! he may with confidence build upon them that he is indeed made free from the Law of Sin ^ but he that is confident upon any thing Ihort of thefe, will fooner or later find fie was too credulous. (So much for this life). The next Ihall be to exhort yoa ind others (yea all men in the whole world, if 1 could reach them), to labour after and makefureof a out afur^hit^'^^^^^^^^^^^^fi^^ thts blejfed freedom from Sins poller and dominion, freedom. Regenerate perfons you hear have it , Ihall the Vnregenerate fit ftill and be quiet and contented under the want of it ? God forbid ! To be made free from the Law of Sin ? what a mercy or priviledge is this ! 6 how much is there in it to excite, draw, allure Sinners to dc- • fire, love, and value it , and to be induftrious after it !' He that can upon good grounds fay over the words of the Text , needs no higher / happinefs : 'twas more for Paul to fay the Law of the Spirit of Life, &c. than if he could have faid that God had given him all the King- doms^ Crowns J Diadems-^ Riches^ Homurs, Pleafures of this world. You fee he applies it to himfelf (and furely he had comfort enough in that application); now (Sinners !)when will you be able to fay the fame o^jonr f elves ? that you alfo by the power ot the Spirit are made tree from the Law of Sin ? 6 (as Elipha?:. once faid to Joby hear it and know it for thy felf^ fob, 5". 27. fo) I would fay to you hear this and know it for jonr felves j fo as to get it for and to be able to appropriate it unto yofir own felves y foas to take the [we] here (as coming out of Pauls mouth concerning himfelf ) into your mouths one by one concerning yotar felves. Sirs ! this is a thing of fuch importance that we Minifters cannot fpcak too much or be too earneft about ic ; 'tis ihe great end of our Lord and Mailer in his employing us in the worker the Miniftry, toopenj^ur ej/esy to turn yon from darkjtefs ta ligbty and from the \_power of Satan unto Godjj AUs 2.6. i «. and therefore though I have faid fo much already to prcfs the thing upon you, yet I muft further plead with you in order to the more ^eBual prefjingoiit. Therefore confider hath not this Sin tyranniz'd long enough over you ? are you willing ftill to continue under its thraldom and vafla- lage i mud this curfed Vfurper forever fit upon the throne ? lliall it yet command and give Law to you ^ What woful md mifcrable bondage jfteeDom fromtl^c Tim of ^In, 21%- imdage itltnds Us emfired^nA goverrment^hd^ih been dcfcribeil large- ly , fhall all that be nothing to you ? to be faves , the very norfl of flaves , fliall that be but a little thing in your eye? Other bon- dage (not half fo bad) you cannot bear , yon deteft and dread it . fiiall the rforft bondage only be tolerAhle^ nay eligible ? 'pray look '♦'back to the defcripion oF Sins bondage ^x\d. methinks your hearts *p3g.i89, 5cf. fliould rife at it. ' 1 is an afloniftiino thing to conCder, that fo excel- lent a Creature as Afan , who hath fuch an excellent Bei-ig in him as / a reafonable and immortal Soul , fhould fo tameli fubmit to fo bafe a thing as Sin and make no more of [ervitude to ir. Doth Cod in the Co/pf/ fo gracioufly tender Liberty (p-iuatii-e and fofitivc) to you , and will you not accept of it i may you be made free and T^ill jonnotf 6 ftupendiotis folly ! is this /ifter the manmr of men (with refpeit to external liberty or bondage) ? When God fent Afofts to deliver Ifrael out of their bondage^ what raadnefs would it have been in them not to have accepted it ? let there be a ranfom fent to the poor Captives under Tnrki(h cruelty, would they not readily embrace it ? ah Sinner ! the Lord Jefus came from Heaven on pur- pofe to redeem thy poor captive Soul out of the hands of Sin and Satan, he hath (onhis parc)^ ^r^^i^^^i what he came about, he now offers his Merit and Spirit to make thee free , nay, he invites, in- treats, follicits, befeeches thee that thou wilt accept of the liberty purchafcd for thee ; and yet wilt thou hug thy chains , play with thy fetters, love thy dungeon, be fond of thy bondage , and prefer it before liberty ? what is this but madnefs not to be parallel'd I what ingratitude is this to thy Saviour, what cruelty to thy /it J to be fubjeB: to himfelf, his Law was written with- in yau to command and act you in your whole courfe ; how then came Sin by this power ? how did it get up thus into the throne ? why, oncly by the firfi ^pofiacy from God; Adams Fall vid^i Sins / Kifc , its reign comraenc'd from mans rebellion ; 'tis a meer t^fjiart .and intrud'er ^ God never deiign'd this poWcr to it; will you now by yowT liking o{ it 2Lnd continuance undsr it give an after- ratijica' tion or approbation of its power ? It hath deprivd you of your primitive liberty and will you not endeavour to regain it ? when Sardis was taken by the Grecians, Xerxes commanded that every day when he was at dinner one ll-ioiild cry aloud, Sardis is lofl^ Sardis is loft^ that hereby he might be inminded of what he had loft and Ilirr'd up to endeavour the regaining of it : 6 Sirs ! your Ori- ginal Libert] is lofl ^ Sin hath got it out of your hands, this we proclaim in your ears from time to time that you may never be quiet till you have recovered it , and yet will you do nothing in order thereunto? will you e'ne fit ftill under this inexpreflible lofs i* 6 that's fad ! AH tiiis hath been fpoken to fet you againfl: Sins dominion,to excite you to the moft earneft endeavours to be rid of its f over aigntj , to caufe you to fly to the Spirit of Life that you may be madefree from the Law of Sin^ to work holy purpofes in you that Sin flaall no longer reign over you,that you may fay with the Church J fa. 16.1 1. . O Lord our God, other Lords befides thee have had dominion over h^s^ but bj thee onelj will we make mention of thy name: O that I might prevail with fome Soul to fay with refpeft to Sin, Ah Lord ! other Lords have fiad dominion over me, luji, pride^ pajpon^ covetuoufnefs, fenfualitj hav.e ruled me juft as they pleas'd , but I defire it may be fo no lon- ger ; 1 am refoived now onely to be fubj^d tothyfelf, 6 do thou dethrone Sin and inthrone thj fe If in me, let me be brought under mdverfal, hearty ^ ready ffibjeStion to thy Laws^ and let not the Larv of Sin carry it in rae any longer, &c. 1:3 rare i. jfreeQom rtom tlje lafc of Sin. 217 In w/?/?f rvajfs and by »W »?f they (and none but they) are freed fromi'»>asa Law. Paul (o\or\g as he was ««ro»T/frff<^ was as much under //j^ Z/^w as any perfon whatfoever,but as foon as it plcafed God to convert him he was'madeyr . In Chrifl fefw I ha-ve begotten you [through the GaJpeQ ; 'tis this Spirit and this Word which rauft renew and bring about the nerv birth in you , and fo deliver you from the power of darknefs 2.nA' tranflate joh imo the kingdom ef Gods dear Son (as the Apoftle fpeaks Col, r. 1 3). But this v/iil be more properly enlarg'd upon when I fliall come to the */5>/V^ O^/^r- vation , therefore here Tie fay no more about it. 3. I will direft my felf to thofe who hy the Spirit of Life are "^ s E 5. made free from the Law sf Sin: fomething to them (i.)^y ^^y ^° -Z'"^' y^''^.'' of Cou.fell, (z.)bywayof Cmfin jZ:t/:Z By way ol Counfel 1 le urge three duties upon them ; of sin firf} bj 1 . The firft is heartj and deep humiliation : and this is incumbent "^ay of couu- wpon fuch, partly upon what is pafi and partly upon what is prejent. J'^- Firft, hath the Lord been fo gracious to any of you as to bring ^•^^''"'''^*, - you out of the Natural bondage ? to dethrone and bring down thi> ^eepl'/hHmJed Sin which did at fuch a rate domineer over you ? 6 you muft be through the; be deeply humbled upon your taking a view of what is pafi. You are ffade free from now (God be blefled for it ! ) madefiee , but how long was it before '^.' ^^'^' "f this was done ? how many years did you pafs over in the mrege- ^'^' . yierate fiatCy in which you were as much under the commantUnd ac the beck of Sin as any ? how great a part of your life hath been Ff fpenE P 2 1 8 jfceetscm fwm UnLatD ars>in. v er. n. fpent in its drudgery and vajfalagefiot how long a time did you tame- ly fubrait to its joke when you wouW by no means be brought to fub- mit to the Joke ot Chrifi ? do you not remember how it was with you a tew days or year^ ago , when the Scepter was in Sins hands and it rul'd and afted you even as it pleafed t (hould not this now be thought of with the grenteft grief and forrotv ? 6 the bondage^ rt- he//ioH^ enmitj of the HAtaral fiAte ihould (even by converted ones) oflQn bt rentemlprcd gud h'nter:\Y Iswaiied ! Thn's a Soui-hxTfiiUag^ *EBh. 2. ?, H^art mehing word , ^ Among ivhom alfo we a/i had cur converfation . intimes pt^fi , in the lufts^ &c. who can read ihat fad dtfa-iptioa of a Sinner before Cmvcrfion £z,ekii6. ;, 4, 5, &c. and not be atFedred ! ' Secondly you ttiufl be humbled upon the confideration of tvlj^t iS p-cfem. 'lis better than it hath been yet not To well as it might and Jhould be . Sin hath loft its abfolnte^ fuU^ entire fower but yet it livci ^ nay yet it bath a ^xtix flrsngth and power in aiwl over you, land againji ycHtOO , fo as that 'tis llill able to do you mwhhurt not'.vithil-andins; its being veak^Med, (as Samffon though he was much debilitated when his iockj Vreri^ut yet he nad .flrcngth enough, left CO do mifchief to the Thiliflins), Do nor you to this very day find the corrupt Nature very ftrong and powerful.'' Sin riling and flirring in you with great vigour i many very evil inclinations af- faulring you with fuch veliemency that you (carce know how no red ft ? doth not C^Drruptioh, this and that Luft: too often j^//yofU ^\^d triumph ovsr y oil ^sks Captives ? Now though thefe things are not enough to evince Sins ^c7»/m(?« yet furely they call for ^c*?^ hf^' miliation : it doth not rule you here , it Ihall not damn you here- after , but it defies you , otten fefarates 'twixt jm and your Gody draw.s you off f pom him, prevailingly hinders you from what !& good and prevailingly alfo e.y^tes yOu to what is evil : is not this fad ? is there nothing to aftiid: a gracious heart but only the unbroken power of Sin? 6 why are you not more in crying out 0 rrretched mrtn that J am , yfhojhail deliver me from this body of death I He that gloried here in his deliverance from the Law of Sin {inone fenfe)^ was as much ^/^^/trt^ before becaufe of ths La^iv of Sin (oi which he felt fo much in- another fenfe). The wife God orders it thus 'that Sin fhall not only have a being in his people, but alfo a confide- rablepoTJi'f'r over them in this lite; amongft orlier ends for this that / he may keep them humble and draw out and heighten their godly fotrow : atid-'indeed there's more in the relicksc^ Siptbh^mbleiht tiiie Chrillian than in all. the outioard Evils that eithet do or can befall HtsaoBi Parti. fceetiom frcmtlje ?lnixi of Mih 21^ befall him. O never think how it hatk been , how yet ii is, without great felf-abafement and humiliation I when you begin to bz^cx- *i Cof. la. 7l alted above meafure remember what yen nerct confidcr what you arc. z. Are you made free fiom the Law of. Sin? let me fay to you to fiand fafi what Paul once iaid to the Galatians(in reference to their being wade "*^^'"' /'^«'^;' free from the Ceremonial Law), "^Standf^ijiin the liberty wherewith *Galat. 5. i. Chrifi hath m,iae jou fy-es , and be not entangled again with the joke of bondage. Is Sin brought down ? be fure yon keep it down ^ 'tis pity it Ihould get up again or ever recover its frijiine power . When a people have once got the VfnrperoS from the throne, it concerns them to look to it that he doth not regain it, for Ihould he fo do their condition then would be much worfe than before : Saints 1 juft fo (liould you Carry it toward Sin. That's brought under at prefent - I but it watches all opportunities for the regaining of that power which it hath loft , (for 'tis of a proud nature and cannot bear the lofs of fuperiority) ; you muft therefore always be u'^on jour guard with your weapons in your hands, ready.toraakereliftance againft it in all its attempts , or elfe it will foon rally its forces and mak^e head again upon you, and endanger all. I know all its attempts are in vain as to the recovery of its former dominion , God will not fuffer it again to lord it over you as before it did ; yet if you htcarelefs (efpecially if you inihe leafty?<:/er withit) \m\[^x2n'gt\y get ground and grow upon yo«. Therelore as Chrifl: once charged the healed man 'joh.s.i^.Thou art made whole^fm no fmrej^o would i charge you, joH are made free , 0 fin no more that you may never come under its bondage again. Though God had fo miraculouily brought Ifraet out of Bgjpt and out of that miferable fcrvitude that there they were in, yet upon all occafions how delirous were they to be in Egypt z%d\n\ fhall it be thus with you? Ihall your gracisuj deli- verance be fo undervalued ? have you fuch low thoughts of Stns fervitude as that you can be willing to come under it again ? 'Pray learn how to put a due value upon your /i^f'r^/ , pri2,e it at an high rate , and fb prize it as to continue in it and to maintain it to your utmoft, Amongft other Conditions which were anciently impos'd upon thofe who were fet at liberty this was one, that they fhould nor [ervitutis jugum iter urn fponte fufcipere , willi-^glj fubmit to the *Libcrt.itcin yoke of bondage again -^ and is not this obligation laid upon Souls in n^n'-o bonu<: their being made tree by Cbrift and the Spirit t The "^Hifiorian tells "'« "'"^. *''"*' us A go:d man will lofe his life a6 foon m his liberty ; 6 how iliould ^^^^^^ Salufi. you dcicnd that jpiritual liberty which you have by Chrift and by jq Conjur.c*??. F f 2 Grace ! ' iiirMiiiiii'fF'^^^-'^--^-'- 220 te, habere ci- vem tnnti niu- neris iivipium a'lHmatoreiii, &c. Abi igitur & eflo fen us, c]unnia'Ti libcr efle ncfcifti. Val.Max. 1.:. cap. 6, ll'f to it. *~AHKt"J< 0 77 T'Q 71UV KOI'ZOi/ S^UM'Jlov lap BtjV fJ.l) ii^'t-x. J)i. Remember that thou wafi a fervant i-j the land of Egypt, &c. O how holy^ how obedient lliould they be whom God hath brought out of the ftate of fpiritual bon- dage (the obligation riling higher from this deliverance than from the former) / Chriftians ! you fliould be very holy, partly irom a principle oi' gratitude; partly becaufe now the life of holinefs is ma>de mcu eajte andfacil j if you be not fo now the power of Sin is broken in you, it muft be (rom jonr (loth (ov fomething' worfe), *Sorac obferv^ upon ih^ Utter Clmfeoiihtf receding Verfe[_-mho n'alki_ 1 Part I. jFreeDom from t^e lat» of Suk q2i wfilk^ not after the fle/h^ &c^ that now under ihe Gofpel 'ris much more eafie to live the heavenly life than it was fornncrly under the . Larv ^ (o that (fay they) it men do not live that Life it mufl be chai'g'd meerly upon their ewn negligence : fo here I fay, perfons being delivered from the Reignoi ^in to them now 'tis much more fojjihle, nay eafe to be holy in their walkings than fometimcs it was ^ and therefore if they do not fo walk 'tis meerly from xhtkidlenefs and [mfnl neglects. Sirs ! now the holy Life is made prafticable to you, what an engagement doth this lay upon you to live it ! The Apoftle here (according to that Connexion of the Words which fome pitch upon) brings in freedom from the Larv of Sin as the ground of mt-yv^ilking^ &c. therefore they who are»« C/^nj^donottoUow the finfnl and carnal but the /?'"'""'* '■"""*' f articular fin very iU agreeing mth deliverance from the Law thereof, ""'^'* there- H 320 Ver. ir. jfreeDmn from tl)c %m ot &m. therefore in i'oth of thefe refpeBs 1 would caution all regenerate per- fofis againft ic j (but 'cis the latter only that I Ihall fpeak a few words unto). Where I would be very earned with you who have pafled under the regenerating work of rhe Spirit , to take heed even of the aBnal mh partial dominmi of Sin ; and there is great need of this admonition , for though upon regeneration you are fecur'd from its Hai?itual 3.nd Vniverfal dominion , yet as to fome particular Sin and fomc f articular evil aUs it may have that which looks too much Uk^ dominion (though ftridly and properly it be not fo). Here therefore 1 defire you to be very careful that you do not futFer any one Jin to reign in you , for how would this confift with your being wade free from the Law of Sin ? fince (as hath been faid) the fower o[ my one Jin gnd fubje^ion thereunto (if kbe full mdfree, plenary and voluntary) doth as certainly ^prov^ its dominion as the power of many, nay of all: 6 take heed, that this and that fin do not rule or be too high in you. Twas Davids prayer Pfal. 19. 13. Keep hack^ thy fervant aljo fi'om prefumftuom fns , let \jhem not have do- minion^ over me -^ then pMll lie upright ^ and I Jhail be innocent from the great tranfgrefjlon : he goes further and takes in all Pfal. i ip. 153. Order my Jteps in thy nord , and let not \_any ini(^Hity~] have dominion ever we : Saints are not [ojreedfom the Lan- of Sin by the Spirit^bm that there is need oi daily prayer and that there be all endea- vours and care on their part againlt it ; and their care muft reach even to this that not any (fingle')iniqmy may have dominion over them. ne particular And here efpecialiy you mull be careful and vigilant about that frtvatltng Sin particular fin to which joh are moftfrongly enclind, , or -which hath *" '" "^^ the great eji Jirength in yow^ about the Diotrephesjin, the Herodioi or darling-Sin, that which is as the right eye or the right-hand, I fay your eye mud be chiefly upon this that it do not prevail Siwd domineer over yoa. Every man in the world hath fome one Sin which is Hppermoft in him, which carries it before all the reft, to which all do vaildindjioop : 'tis pride in one, fiejbly htfi in another ,- grecdinefs after the rpor Id in a third (and fo on) ; Nay, a Child ot God too ufually hath fome particular fin which is predominant in him , which though it doth not abfolmely reign in him (tor then he would be under the Law of Sin), yet comparatively it doth (i e.) it hatha greater ponrer over him than any other fin hath. David calls ic his inicjuity Pfal. 18. 23. Look as the Saints though, they hzve every Grace in them all being planted together in the new Nature , yet there is fome particular grace which Ihows it felf more eminently in one than m another^ (as faith in Abraham ^ meek?efs in Mofes , patience ta be nhfl w/ttcb'A it- gain^ and re ^ -^^~~ I I . g— ^ fAttence i.i /^^, *tf^ in Hezek}^h,(^c ) So e contra. thoup,h they (and others) have cverj fin in them radically and [mnnall) in the corrupt Nature, yec there is fome parti. u' ar fi>i which ordinarily vents it felf with ;?^5rf,/? hnmiliation but withal I '^'"'' the 'fiQt reigning of .Sin calls for your higjj^fi thankefilnefs. Are you made partakers of fuch libertj and will you not be thankful ? is there ^»y de/iverafice from anj fervituJe whatfoever like to thii ? Sin is the nwji^ of Evils , the power 0^ Sin the vporf: of Shi, are you delivered Irom that ? 6 admirable mercy ! Ifraels deliverance out of Egjpt and Babjlm, the rgfcuing of i'^/'j^.T?/ from the do- minion ot Tyrants , the fetching poor Captives out of chains and bonds arc good things- yet all but very nothings in comparifon of the freeing a Soul from \\\t power and vajjalage of Sin : and this is done for you fliall not the Lord bcgreatly bUHedfor it ? Here's a ^reatpirto^ that benefit which you have by Chrill as a Bedeemcr ; lor what doth Redemption point to but to the Sinners rr/ from his IpiritH^l caftivit) and bondage by Sin ? what did 'Chrifj come for but xo*,proclair/9 libertj to the\Captives,, &c. Now as you vvere *ira. €1. i> Captives in Gpds'hjiHds by reafon \of gutlt fo Chrif^r^^^fT^'^i you by paying down a frice qx ranjom for you ; as you iirc Captives m 2 24 f reetiom from t\)t JCate or^Rt* ven u. in Sinsdiud Sathans hands fo he redeems yovibj/foyver (for thejj are no other way to be dealt withall,) by refcuing you out of iheir dominion undjlavery in fpite of all the refinance they can make j and Chrifi redeeming hth thefe ways fo he becomes a full md compleat JR^deemer. Sx> that your being made fiee from the Law of Sin is a. a part of Chrifts redeeming love • and what the Spirit of Life doth therein it is but in coninnU:ion with Chrifi in the carrying on of that Uve : and if fo , have not you great reafon to be very thank- ful ? 'Pray look into that f redout fromife (the matter of which is that God will not onely pardon your im^uities but 2\{ofubdue them , he being every way as gracious in the latter zs in the former) . Aficah 7. I 8, 19. Who is a Godlike unto thee , that par doneth ini- 4, f. For we onr feiv-es alfo were fometimes feoliJh,&c, but after that the kjndnefs ^^^sesgtissatBamaBi^maitm Parti, ^teefiom from t^ Jiato of Sin* 225 kininefs and love of God eur Saviour tovpardman a^f eared, not hj works of right eo ft fnefs which we have done , but according to hit mercj he faved us , i>y the rvajhing of regeneration and renewing of the Holy Ghofi : he lays if upon the kindnefs and love of God , which indeed are admirable in the freeing of a Soul from the Z^w of Sin by the regenerating Spirit ; this kindnefs of God fhould draw out the thartkeftibtifs of every gracious heart. (So much for this Vfs §f ComfeL A word in the fourth place for Comfort ! I would have every truly "^^ ^ 4- gracious perfon upon this Truth to be even filled with joy, what glad ^^'^j^^l '"J'" tidings doth it bring to thee( whoever thou art)upon whom regenera- fl„s^uf on their ting Grace hath taken hold ! it tells thee thou art w^fl'^/^^ff/r^wt^ i>e:Kg made Law of Sin, Sin may (and doth^trsf^bJe thee but it doth not rule thee, free from tU it lorded it over thee too long but now its dominion is gone, from ^^^^'i '^"*' the very firft moment of thy Converfton thou haft been madefiee ■ believe it and take the comfort of it. What think you ? had not Paul great joy in himfelf when he uttered thefe words the Law of the Spirit^ &c. thou raaift fay the fame concerning thy felf the new birth ha- ving pafs'd upon ihee, why therefore Ihouldft not thou he brimful of joy alfo ? This is fo great a thing that the fenfe and comfort of it fliould revive and cheer thy 'Spirit under all outward evils\ the Laws of Men poflibly may be fomcwhat heavy upon thee , thou maift groan under fuch and fuch external prefTures , there may be much of bon- dage in thy outward condition • but the Law ef Sin is aholifh'd, thy Soul is ntadefree , the (piritual bondage is taken ofFj is not this well ? very well ? Under the Law how were the poor Servants overjoy'd vvhen the year of Jubilee came which gave them a releafe from aU their fervitude? 6 Chrii^ian thou haft liv'd to kc^i glorious Jubilee wilt not thou rcjoyce ? So alfo when o[>prefred 5^^;^^/ are freed from cruel Vfurpers 'tis a time of great rejoycing , mens joy then runs over and will be kept in no bounds or limits . what a full tide of joy fhould be in their Souls whom God hath gracioufly delivered from Sinstjrannj2ind ufurpationf 'True, Sin never had any ri^^rio rule yet de fa^o rule it did , therefore triumph over it as though its , . . authority had been j«/ (as the ^people of I^ome once did with a *^°5hjl^' *" , mean perfon). That Sin which once had you under is now broHght dilJeme'Vo"" Hnder it felf, and 'tis fubdued thelr€foiS_cannot much hurt you : Mo- tuna, ut de eo nibez,ek^ himfelf when in chains , Bd^^n when in an Iron Cage , populus ro- the fierceft Enemies when broken in thar^iwwer cannot do much "'*«iS^ ^"afi mifchief; God be bleffed fo'tis with .S#i and therefore i^^ ^o tht ^^^J^l^^^^'^ mainfiate) fear it not. I know you lie under many difcourage- //,r«/]ib!^l^i G g ments,cap. x4. 2i6 f ceeftom from t^ie %tisi of »tk . vm ments , you feel (nch carfed inclinations to evil. Sin doth (o often frevail over you^repeated lackj-flidings affliit you greatly, yonr cor- ruptions daily purfue you, &c.. Weil ! I would have you to be very 'I fenfible of thefe things and mourn over them, but yet know the reigning^ commanding fovaer of Sin is gone , notwithftanding all thefe yet \is not the Law of Sin. How rauch^W may an unregenerate pcrfon do and yet Sin reign m him , and how much evil may a regenerate perfon do and yet Sin mt reign in him ! Under the Law every /c^iAdid not make one a Lefer , neither doth every frevalencj i oiSin make one zflave to it. The Sfirk of Life hath freed you from 'j its dominion (that being duely ftated), and that too in fuch a w ^"** ^^ ^'^^ """^^^^ ^^ Jr^^*^ Volun- fpcak-of (b) aEliones ad extra which onely are indivifa). As to the iath umtitem. fecond, fo the thing is alfo clear bccaufc 'tis the Spirits /)er/o»<«/ and Sive cnim Pn- proper aB CO weaken and dethrone Sin in the heart , for as 'tis the Sms ter faciat, five ^yg^gr ^^ [q free from the guilt fo 'tis the Spirii S^iHtu's Sna ^^™ ^^^ p9wer of Sin ; that being a thing done Tvithin\\{t Creature Spirits proper aB to free i!riiiitat eft ihisperfon is- the proper author of it , it belonging to the Sm to qua operaturj do all "withopit and to the. Spirit to Ao all -within: The Father and & quicquid the Son are by no means to be excluded , yet 'tis the Spirit whi»h t^s fccennt j^^h immediately bring about in the Soul that bleffed freedom which operatio."^/!?! ^^^ "P^"' ^^ you caft your eye a little upon what lies very near in Qu. *N. T. thcT^A:^, you'l find all the P er fans mzmoncA (as all concurring to ( hiih he) which Enchiricl.c.33. ^ ^ J^ J ^ J^ ' "^ J (f) "Otsj *h Ttoiu ^ n 'tj» iii To vrvii/(M (JLiTttCethteV^ &5 a 7TViu^^a}Q' fit v- TMio '}roi^y]ct *- tlr* TraKtV' to mtvfM to aytcv fivrei T] 'q» ,. 0 y^ y6fj.(§y'y Sic. ' £lTA ■mhir.!!- «w7»£5i :^ 'fjjcv^Ti y!f,aCj'uuA7tv,SLC.Chr^fo/}, KojffivJhMA.itiyieiiTeici^©' ciffbV^idcc. Oecumen, thi' Part r. frcm tije tm of S>i»* the Apoflle alwajs ^eth going frcon the Son to the Spirit , frem the Spirit to the Son And Father, ajcrihing all to the Triyjjtj , that here he doth alfo : For when hef/iid [who Ihall deliver mc from the body of this death ? I thank God through Jefus Chrift our hovd'], he/hews that the F Ather doth this bj the Son -^ then he /hews that the Spirit alfo doth this by the Son^ when he fays that [the Law of the Spirit of Life which is in Chrift JefuSj&c, j then he brings in again the Father and the Sort (v. 3 J 4' j But (I fay) ihis freedom trom the Lary of Sin 'tis the proper / and immediate ejfeti of the Spirit-, therefore 'tis faid *where the *zCov.^,iy, Spirit of the Lord is , there is liberty , (the meaning of which Scripture 1 had occafion to touch upon before) ; That which God once faid to Zembbabel in reference to the building q{ the Temple ^Not by mighty not by power , but by my Spirit , is applicable rode- *Zech.4..5, liverancc from Sins dominion , which is not brought about by any external and -uifible force and firength but onely by the internal, effeSiual operations 0^ the Holy Spirit. . 2. Secondly obferve this is doneby the ^T/jmVo/ Life: he doth HowtheSpfit not fay oncly the Spirit had made him free from the Law of Sin, but "f ^'^* ^"""^ he joyns this with it the Spirit of Life: What is contain 'd in this ''** as 'tis confider'd abftra^ly and in itfelf I fhow'd at my firft entrance upon this Verfe J but 1 conceive it here hsith Come pecia I reference to the effect fpoken of ; it being either a defcription of the Spirit who frees from the L arc of Sin, he is 3. living Spirit ; or it pointing to the fpecial time when the Spirit doth this (viz. ) when he quickens and regenerates a man ; or it noting the rvay and method of the Spirit wherein or whereby he frees from the Law of Sin , that is by workbg the fpiritual Life or regeneration. The Spirit nvho renews , rohen he renews, by renewing, brings Sin under • thefe arc difiinEh ti^w^jp and yet are all couch'd in thh Spirit of Lifey I might enlarge upon each but 1 will not becaufe that which I have in my eye doih not much depend upon them. 5. Then obferve thirdly, 'tis the Law of the Spirit by which this ^'^ ^^;^ «/" is done, Tis a Metaphorical expveiTion (as was Ihown in the open- f/g^{'l,'/i^"! jng of the Words), the Law of the Spirit is the power of the Spirit ^I ^„ ^ (as the Law of Sin is the power of Sin) . Here is Law againft Law, power againft power , the power and efficacy of the Spirit againft the power and efficacy of Sin, The Apoftlc elfewhcre fpeaks of /uvayitg gr«p>Kfi£»>i an innrerkj^'fg power, Eph.^.zo, — according to the power that wor^eth in m: that is the fame with the Z^tp 0/ f^ Spirit \n the Text j fo that wh^n he faith the Law of thr Spirit, &c, be means this that, through the might] power of the Holy Ghoft , ^^" authc— ' '.-..:.. ../^■^^■^■c.«i>MiM6tti6aimW.i«WM.tf:^%Mi I 77i? i'lffereHct betvjixt the Lhio of the 230 €l)c %m ot ti^e Spirit ftttg. Ver.ii- authoritatively and effedually working in him, Sins power was abo- lilh'd, its dominion brought down, its kingdom in hira deftroyed . and not only fo but iikewife Chiirts kingdom was ereded in hini (for this Law of the Spirit doth both conjunQlj, wherever it de^ thrones Sin it alfo at the fame time inthrmes Chrifi and Grace in the heart). When I was upon the L^^c?/ i?« I told you it hath a fwo- foU power , a moral and a fhjfcal power in reference to ioth of which 'tis called a Law j fo 'tis with the Spirit , he hath his Aforal power , as he ^o\\\per[uade^ command^ C^c. and he hath his Fhjf cat power as hedothy?r(j«^/^, effieacioft/ly ificline, urge, impell the Sinner tofuch and fuch gracious adts;yea(which is iiighefl of all)as he dotheffe^nal. Ij nay irrefifiibly change his heart, make him a new Creatttre^6\(^oRtk h'm of its regency and bring him under the Scepter and Government of Chrift. And herein the Law of the Spirit is above the Law of Sirt , for though that puts huh d. great ejficacj in t\\tm4n»eroi its Stint aadihe Working, yet it doth not rife to fuch a pitch or degree of efficacy Uiv of sitt. in what is evil as the Spirit of God doth in what is good: Set corrupt NatHte never fo high yet 'tis but a finite thing and fo hath but a finite power , but the Spirit is an infinite being and in his faving and fpecial workings he puts forth an infinite power , and therefore He muft work more efiicaciotijlj than Sin can do ; the Law of the Spirit muft carry it againft and notwithflanding the Law of Sin, for though both pafs under the fame appellation of Laws yet they are Laws of a different kind and »<«r«re with refpe^t ro their />o»»rr and ^jfcacy. This Law or power of the Spirit is that which I will fpeak to j and for the better opening of the Truth in hand ( which mainly points thereunto) Tie do two things , Tii)9 things I . lie fpeak to the neceffity^ fufficiency^ efficacy of the power of tke thToZfh!^7f ^^^^^^ ^''^ °^^"' ^^ ^^^ freeing of men from the power of Sin. Ihe "ollerva- ^- ^'^^ '^^^^ *''^ ^^'^^ ^^^/ ""^ ^"^ethodthe Spirit doth work^and exert tion. his power in hi^refcuing of Ssuls from Sins power. In the lirfi of thefc Heads three things are put together, which muft be fpoken unto apart ; The Necefshf i . Firft of the necefpty of the power of the Spirit. Concerning */ **' ^P'y^^ which I may confidently afhrra that 'tis indijpenfahlyj abfolntely ne- ^'om Sm^^ ceffiry for the diverting Sin of its long pofTeffed foveraigniy , no fovjer. ^^^5 ^ power than the mighty power of this Spirit can bring down Sint power: 6 its no eafie thing to refcue the poor enflaved captive-foul out of its bond?, 0«»;7/pcff«r7 it felf ii requifite thereunto j that's II. ii» ths*ftrong man which keeps the palace tiil Chrift through the Spirit (which »Lu4£ 21. vmj, " " fcomtl)e iinvD or s>in* (which is firmger than it) comes upon it and Overcomes ir. Jfr^ei had never got out of their bondage under Pharaoh^ iF God himfelF had not brought them out of nthro^^h a mighty hand And by ,4w or might) forper CO Gal. 4 Tp. of the Spirit exerted, I fay the might] poner ot the Spiritj tor this id) Co]-. 1. 13, is a work which calls tor fuch ponder , without which it would never be done ; o'tis no e^'fie thing to convert a Sinner [ indeed there's no- thing more difficult than that is. Though al! things are alikf eafie to an Almighty Agent (as God and his Spirit are), yet as things are conlidered in themfelves and as wc conceive of them^ fo Tonne arc more e.ifie or hard thjn others are: as here, 'tis ealler rocr^.^/^-^ / World than to convert a Soul , the nerv Creation is more difficult than the old -^ for in the latter \\\itt was nothing to oppofe or make refi- fiance , but in the former there's Sin^ Satan, a wicked heart within , a cur/ed World without, all uniting and combining in all their jflrengih to oppofe to their utmoil the work of Converfion : there iht matter was indifpos'd and mfit to be cafl into fuch a form and that was all , but here 'tis not oncly unfitnejs but renitencj, reluBancjj the higheft oppofition that is imaginable j it being fo, it follows that that muft: be a might)' powsr by which the work is done notwithflanding all this refinance. The Spirit therefore puts forth fuch a power, whxreby *Zcch 4.9.. he Tuj.kcs'^'mountains to become plains, cuts his way through the scry rock, y conquers all that t-^y? ^o^y? which is muftered up againft; him , in fpite ot all oppofition converts the Sinner ; here's the Law of the Spirit. Now upon and b] this he frees from the Law of Sin, for upon Converfion Sin is as much depos'd^nd puli'd otF from the *i Kings 11^ throne 2S*Jtha/iah once was, then its Reign expires, from that time forward it raufl: not any more lord it as before it did -, (but this hath been already fpoken to). Obferve h, 'tis the Law of the Spirit of Life which frees from the Law of Sin, 'tis not abfolute or meer power that doth it but 'tis power as regenerating, as changing the heart, SiS implanting the dii/ine Nature by which Sin is brought under. miis ht exerts ^'^^ naorc particularly in freeing f-om the Law of Sin this is the lis power upon waj of the Spirit ; 1 . He ejfelluallj workj upon the Vnderftanding • theVnicrfian- that being the leading faculty , and there being in it feveral things ^'^' by which in fpecial Sins dominion is kept up , and he working upon reafonable Creatures in chat way which beft agrees with them oi fuch, therefore there the Spirit of God begins and/r/? exerts his power upon that faculty. And whereas he finds it under dark^^efs blindnefs, woiul Parti. from 11)0 HalD Of ^in. 297 v/oful ignorance fie is pleafed to aft as a Sprit of Illumination , ir- radiating the mind with beims of divine light , difpelling the oppo/ite darknefs , filling the Soul with heavenly and faving knonle^.ge. 1 his is the Spirits proper a^ , and that which carries a marvellom porrer in it ; 'lis no ealie thing lo open ablindeje , this is juft fuch a thing as chat ; when the World lay v^ the abyfs of darknefs it required On[inipotency to fay "^Let there be light , no lefs a power is requifite *^^"* ^ ^' to the faving enlight'ning of the Sinner (who is not in dar\}tefsh\M darkiufs itfelf, £pk f , 8,) But this being done Sin is exceedingly broken in its porrer by ir ; for ignorarxe is one of the gre:xt fupporters of its throne , one of its rojal Forts wherein its main flrength lies ; where that is in the ^^.r^, Sin domirjeersin the heart 3.n6 life. You read Eph. 4. 19. of fome rvho' being pajf feeling, have given, them' f elves over unto lafcivioufnefs to vrork^all uncle annefs rcith g^reedinefs ; _ (here was the Larp of Sin to purpofe , Sin at the very heighthsind top of its dominion, how did things come to this pafs ?) why ver. 1 8. their Vnderjlandingtpoi darkened , and they were alienated from the life of God through the ignorance that v.\ts in them, becaufe of the hlindnefs of their heart : what a Friend to Sin is ignorance , how by this is the Sinner at its beck even to do whatever it would have him ! No wonder then that the Spirit when he comes to take Sin down , firft removes this ignorance: Acisi6. 18. To open their ejes , and to turn them from darknefs to light , and from the- power of S.atan unto Cod, &c. here's the order or method in which the Spirit afts , he firH: op^ens mens e.jes and turns them from darknefs to light , and fo he frees them from the ponver of Sin and Satan. Again, whereas the Vnder- fianding lies under fad mifiakes,mifapprehenfions, misjudgings, having falfe notions of things y and accordingly ^diiTing falfe jud^ent u^on them (by which Sins power is highly (Irengthened and kept up) . therefore the Spirit doth ren;ifie it, delivers k fromihdQmifiakfs, &c. makes it to judge aright of things and things , brings it to pafs true dilates (that Sinn evil, Chrift good ■, holinefs excellent, &c.) gives that found mind which the Apoftle fpeaks of 2 Tim. i. 7. This too being done, Sin as c^iwwWf;!?^ exceedingly falls and finks, upon this there's a great abatement zx) A diminution oi \is, power, for that never continues abfolute and entire in a re^ified judgment ; the convincing Spirit (working as fuch) always At^xoy-, commanding Sin. Its kingdom ftatids by lyes and falfhoods , let but the Soul hz enabled to fee into them and thorough them fo as no longer to be deluded by them , and down goes that kingdom; to be made free from a ^deceived and a deceiving judgment is the way to the being *If;^ 44;. *o, made made free from the Law of Sin ^ therefore the Spirit will be furcto have that done. Once more, the Vnderfianding is full of high and fraud thoughts , of ftrange imaginations and reafonings which lift up themfelves againft God and fubjedion to his Will : 6 (faith the Spirit) thefe I muft take a courfe \yith , thefe mufl: be thrown ouc of the heart or elfe Chrifts kingdom wiii never go up in it; till fomething be done to bring thefe down, Sins regency will continue as high as ever ; wherefore Tie do it effedually. 2 Cor, 10. 5-. Ca- fting down imaginations , and every high thing that exalteth itfelf againfl the ^owledge of God, and bringing into captivity every thought to the obedience of Chrift : I affure you this is an aft of great power , but the Spirit goes thorough with it when he comes as a Sin- dethroning Spirit : thus he exerts his power in the Underftanding. JlJjpoM the 2, He then proceeds to the Will: where you have heard Sin imU. chiefly exercifes its dominion and which of all the faculties is moft enflaved to it and by it. The liberty of the Will is very much cry'd up by many (and in fttch a fetife none can deny it), but (out of ^ that fenfe) there's nothing in man more mder bondage than his Will 5 *See "J*" 'iis not now liberum bm/ervum arbitrium (as ^Lmher usM to phrafe *Vide Janfen'.'^^^ Sind^^uftine long before him) : In natural and (purely) moral Mgufi. 1. I. aUs there's no queftion but it yet retains its j^^r^ow , but in things p. 3. c, 3. & 5. of a Jpiritual and fitfernatHral nature that upon Adams fall 11 hath wholly loft . fince which 'tis only libera quatenm liberata , free no further than as 'tis made free. Well ! the Spirit undertakes th^ faculty , lays forth his pwer upon it that he may refcue it out of the hands of Sin and bring it over to God ; and furely 'tis moft neceffary he fliould fo Aoy for^ill the W^// be effeftually wrought upon and fubdued how can it be imagin'd that ever the Law of Sin Ihould be abolifli'd ? Of all the faculties Sin contends moft for the Will , which when it hath once gained it will not eafily part with , whatever it lofes that it will not lofe , it puts forth its utmoft ftrength to defend and make good its Conquefts over that : And fo too of all the faculties the bleffed Sfirit contends moft for the Will (that being the determining faculty with refpeft: to Sins ^eign), he puts forth the greatefi efficacy of his Grace for the fetting of that right and ftraight for God , that it may chufe, clofe -withy cleave to his good and holy Commands in oppofition to what it was wont to do to the Laws and Commands of Sin. I j But 'twill be ask'd Ho-w far er -wherein doth he txert his power upon the Sinners Will in order to the freeing of him from Sin as a Law f I have already anfwcr'd this in what I laid but n^w , whcniaffirm'd that Part I. from tl)e S.ato of &iu. 239 that the Spirit doth not work upon it only in a ferfptapieVizy, barely prefenting fome alluring Conjiderations ot Afotives ior i\\t inclining of it to this or that , but Itiu leaving it under a f£rfe^ indijferency (fo as that the Sinner may after all yet chufe whether he will believe or not , repent or not , caft of Sins yoke or not) • but he doth effcacioufly incline , how , overpof^er , determine ir, fo as that it fliall mo^ certainly (yet moft freely) confeni to what is good and clofc with it. And if God by his Spirit did not thus determine the Will, cither the Sinner would never be converted , or if he fliould be con- verted, the compleaiing of his Converfion would be brought about by the determination of hi. Will as his oren aU (God doing no more than only leaving it to its in the Regenerate , it too in their whole courfe having the command of them , and it being the confiatn , abiding , lively trincip/e in them efficacioptjly urging and exciting them to what is good : by which continued atiir.gs he keeps 5/;? under forever. For if it fliall offer at any time hy ns fo (licit at ions ^ promifes^ threatnings, to VQCOSCV ns former dominion, the Spirit is ready at hand to fet in with other commands, promifcs, threatnings, thereby to obviate zt\6 countermine Sin in its interpofures : he watches Sin in all its motions and afaultSy and accordingly applies himfelf in his guiding, gover- ning, flrengthening grace ; fo that Sin can make but little on't in all its endeavours. You read here in this Chapter Ver. 14. of the leading of this Spirit , As many oi are led by the Spirit of God, they are the Sons of God : and 'twas Davids prayer Tfal. 51.12 .that God would uphold hisn vpith his free Spirit, (fo we read it, but ^Chyfoflome renders it by TnivfM. nyifiovt-nov the leading, governing,*^^^?-^^^^\ commanding Spirit . which (he faith) is fo called becaule it doth • ^'P' ''^* vytiMnui^eu ^ ym^uv, &c. bridle and command the ajfe^ions and put forth its power over fenfualpleafures) : This is certain , the Spirit of God doth authoritatively lead and govern the Children of God in their courfe ; and by virtue of that conjlant regency which it keeps up in and over them, Sins power is kept down : here alfo is the Law of the Spirit fieeing from the Law of Sin. I have done with the DoEirinal part, let rae make fome fliort Vs^ r. Apflication. Where firfl we fee what a great and glorioM perfon ^J. '"fo^"'^ 'J* the Spirit of God is : he's thQ Spirit of Life, by 2i mighty power he ^-^ V'^^'^'^^T-'^ delivers from the Law of Sin, the corrupt nature with all its flrength ,7^^ ^pm. and advantages cannot Itand before him , that which to the Creature is invincible he overcomes with eafe ; 6 he tfiat doth fuch great things muft needs be a great Spirit I the excellency of the f/i?^ proves the excellency of the agent. Some from this very paffage fetch an ^r- f-«w^ J^^Ak^i de Spa-. Sanft, p. 20^. li ./ MMMM 342 ^« ^^ <5f ^^^ Splrtt fm? Ver. II. ♦/ the Spirit f &c. doth the Spirit make Jlavesfree it not having liberty in its own nature ? if it he created and infnhjeHion it f elf , it eanrm make others free. The Argument maybe thus drawn up, He that in the way ot primary e§.ciemj 1*5 the Spirit of Life to quicken the dead Soul, and the Spirit of Liberty to tree the cnllaved Soul , he is God :^ but the Holy Spirit of God in this Tvay hdiwA doth all this ^ ergo : (I put in thefe words in the roaj of primary egiciencj, bccaufe other things as means or injlrttments by a derived sluA fnbordinate power mtiy have fome influence upon thefe thing?, and yet not be God , but whoever doth produce them by an immediate , primary^ underived power (as the Spirit doth), certainly he is more than a bare Creature, he is truly God). To make free from the Law of Sin is work for a Gody and for a God only : for to this, infinite knowledge is Tequilite (in order to the finding out of all tht fecret recejfes wd clofe workings oi Sin) ; znAdMo infinite power , for none below that is fit to grapple with fo great a power as that of Sin : fo long as 'tis finite againft finite the match is but equal , and fo there would be no vidory -, if therefore the Spirit carries through fuch a work as this , it fpeaks him to be infinite in his knowledge and in h\% power , and confequently to be God, ( But this I do but touch upon here, hereafter (if the Lord give leave) I flialJ have occafion to fpeakmore fully to it). USE r. 2. Secondly we have here the affignation of the true and only the traeCauje -^^^y^ ^y freedome from Sins bondage, Miftakes about this are leiu" madT^ ^^^y ^^^^gerous ; and yet nothing more common than for free fio:n the "i^n to run themfelves upon fuch miftakes. The Apoftle here Juiu of Sin. fpeaking of his being made free from the Law of Sin , what doth he fix upon as iht proper Caufethzttoil doth he refolveit intothe power of Nature ? alas ! that's a thing fo feeble and weak that cor- -^Neque hbe- ^^pj ^^^ture dcfpifcsit , not fearing that that will ever do any great e^?cq^uam"nifi '^'"S againft it. Doth he refolve it into his own '*'Free-wi/lf no, adpeccandum that he underftood littVe of. I challenge the whole world to give / valet, fi careat TtiQ one in/^ance oi a Sinner that was ever (by the power, e legion ^ and veritatis vii. determination of his own Will) made free from the reign of S\r\. tuf'c^"^^' ^^^ ^^^^ ^^^ "'^'^ confiituted) is (0 corrupted that 'tis rather for the i:ibn\im ixhi- ^'^''^^^^^^'^^^ ^^^" ^^^ ^^^ I^^H^Z°if ^^ Sins dominion ; 6 'tis loath trhim captiva- to bc delivered even by 3i foreign porver (it likes its bondage fo well) ! turn non nifi One of the greateft things that the converting Spirit (when it fo ad peccatum vvorks) hath to do, is to bow and incline the Sinners Will fo as to V ^rfu? ^d^is ^^^^ ^^ willing to accept of deliverance from Sins joke ; and he's Pelag. Ep.1.3. "^ver brought to this till the day of Gods power dawn upon him, c. jf * Tfal, I'he Part I. horn t^e latD of »in. Pfal. no. f. Th) people Jhdll he roilling in the day of thypwer". The Evangelifi ktt'ing down the proper Caufes o( RegeTieration , firfl: re- moves the falfe enes (among which mans Will is one), and then afiignsthe true one -^ fob. i. 13. Which ive horft mt of bloody fior of the rcillof theflefhy nor of the will of man , hut of God: ihe fame holds true of that which is a Confeqttent upon regeneration^ viz. be- ing made free from the Law of SiiJ, How can he that is a captive himfelf deliver others out of their captivity ? how can that bring *De corpore down Sins power which is it felf rnoft under that power ? This was n^on'\i hujus not the thing in Pauls eye when he was giving an account of his "°" J^berum happy ftate j 'twas * Free-grace and not Free-will that he magnified, tfjum"* ncquc Again , doth he rcfolve it into any thing ont of himfelf ^ as the Ward^ Legii Sanftum Ordinances, the means of Grace^ &c. no ! 'tis very true that thefe, jufiumquc God having fet his divine fiamp upon them , he alfo being plcas'd to man^atum > accompany ihem with his ownprefence and blejjing^mzy be produdive [jbg^at J.^^- of high and great things j yet as confider'd in themfelves they are p.j pg^ )e[um but means or injlrtiments , and therefore do not operate from any Chriftum. Lex natural or inherent virtue , but onely as they are us'd by the frfi f^'m sfriins Caufe and as the Spirit of Life puts energy and power into them. ^"'Jj^cc. Fulg. "^Our weapons (faith the Apoftle) are not carnal hut f^iritual , and Gt^^c^^\t mighty {through God] to the pulling down of Jlrong holds, &e. the *2Cor.'io,4. fame may be faid of all Go^el-infiitutions. O how many live under the raoft effe^ual means , the Ordinances of God in the moft lively and powerful adminiftration thereof, and yet Sin ftands its ground and keeps up its full power in and over them ! Tis not Goliah's Sword that makes execution upon the Enemy unlcfs it be wielded with Goliah's the Word is the ^fwordof the Spirit j which when he manages arm himfelf with his '*'own arm then Sin fails and dyes before it , but in any other hand it doth but little execution. I would fain convince you of the infuffciencyy inability of all Caufes or things , within or without , and confcquently of the abfolute neceljity of the Spirits efficiency , in order to the diverting Sin of its dominion ; and thence it is that 1 (lay fo long upon this Argument : but I'leclofe it with this one Conjideration , viz. Take the Saints themfelves , fuch as have true Grace wrought in them , who confequently are made free from the Law of Sin ; and put even thefe upon particular and gradual Mortification (the mortiiying of fome one Lufl be it what it will , or the mortifying of it in an higher degree than before); I fay take ihcfe very perfons and let things too be brought thns low , yet they of themfelves without the mighty ajjiflance of Gods Spirit can do nothing about them ; jpecial grace Itrom above is requifite to every ii *Eph. ^. 17. »Ifa. JJ. I. 244 ^^^ ^^^ ^f ^^^ Spirit frceief VeHT ^^ and decree of mortification by the Saints thcr/.felves , i?«w. 8. t 3. If je [_throfi^h the Spirit] do mortifie the deeds of the body , jefyall live : 'twas fpoken to retierfed perfons therefore it muft: be under- ftood of gradual and -progrejfive mortification ; now faith Paul if je through the Spirit^ &c. in:iplying that even fuch perfons, mfnch mortifie at ian (which ot all is mofl eafie), mufl: be enabled thereunto by ftrength fronn the holy Spirit convey'd to them. Whence 1 infer an utter inability in the mregsnerate to free ihemfelves from the Law of Sin ; they having no principle in them to further Aich a thing (as the Saints have for their mortification)^ Sin having its /^//^ unbroken firength in them (which it hath noc in the other) , their work not being ^r^^/<^r/ mortification but habitual and the fir fi mor- tification of the whole body of Sin (which therefore is much harder than the former) ; I fay, upon this dating of things how unable muft thefc be to throw off Sins power! If the Saint ht foweak^^ how \'vc:jik k the Sinner ^ if the Saint raufl have the Spirits hejp or elfeSinwill be toohard for him initsKf/zV^^j-, how much more mufl: the Sinner have it in whom Sin is in its {Hllflrength ? he being under the Law of Sin what can he do (further than attend upon the means) to free himfelf from it? Blefled be God that this Spirit is engag'd in thisvvork,otherwife there would he no fuch thing in the world as fceedom from the Law of Sin ! 7h.'o things in- Jt being {o , two things I would infer by way of advice : Jer'dJ>jwayof j^ Let fuch who dejjre thti mercy betakf themfelves to the Spirit tinlms would f^ ^^' ^^^^ ^^^ Aeht it did I fay ? methinks (upon what hath been betake them- faid) all lliould paflionately defire it ; will any be willing dill to (dvis to the continue under Sins Command? I will fuppofe all that hear me to spirit for free- bg heartily dcfirous to call oft' its yokcy no longer to live in fub- ^"^-^'/'^.^''^ j^fio;; to if, &c, the onely thing that troubles them is the difiicnlty aw cj t. ^^^ ^^^ ^j^.^^ ^ ^^^ ^jj ^^^^^ enquiry is how they may be rid of this 'Tyrant (who hath fo long domineer'd over them) ? If fo, then I , would give them this dire^ion ^ Fly to the Spirit of Lifc^ let them caft themfelves down at the feet ol this Spirit ^ expe^Ang onely deliverance by and from him. 'Tis a great while before Sinners wilh be brought to defire fuch a thing , when they are brought to tjiat then they mifiake themfelves about the way of obtaining it : fain they would be made free but they do not betake themfelves to that Spirit which alone can make them fo. Sirs ! your cafe is defpe- rateit this Spirit of Life do not undertake it, no power in heavert or in earth can relieve you but his: As that evil Spirit once faid ','w't«: t9.i$.to him that would U'-idertake to call « out, ^Jefm lk>^ow, and Paul: Part I . from tl)e lalx) of S^in. Paul I kpovn ^ hut n-ho are je f fo here. Sin defpifes anodilj lufls), &c. And in the doing of thefe cumbat infir- tbjngs, with aU faithfulnefs and diligence, yon may with the greater j™'^** ^'^' confidence expcft that the Spirit will exert his power for the real .1. C.4. p.47j . ^^^ tf^orough delivering of you from the Law of Sin. 2. Such a, are 2, Thc 5ffCo«^ word of advice is this. Let fuch who are made freed, tSc. are j^^g j^^^ ^y^ Law of Sin, oTvn the Spirit of Life ai the anthor of \l."JJ. ^ '" their freedom and afcrihe the glory of it to him* Is this done for any tkt spirit. ^ of you i you arc infinitely engaged to God and to his Spirit. How high Parti. ftom ti^e )Lai» oC ^in* 247 Ji^iffb fhould you be in the admiring of him , hoxv hnmhU in the ^fcrihing of all to him ! how niould you evermore be erying out Not unto Hi (6 Lord and Spirit), not nmo m, (nor unto any thing in all the World beiides) ht mto thy name be all the glory. AfTured - lyif this Spirit had not effected this liberty for you, yon had been 10 this day as much under Sins bondage as you your felves ever were or as any others yet are ; you may take the comfort but God rouft have the foU glory of it. The Apoftle praid for the Romans that God would fill them vrtth all joy and peace in believing , that they might abound in hope [through thepovrer of the holy Ghojf], Rom. 15". 13. 'tis this power of the holy Ghoji that hath done your work , keep your eye there. AEis^. i z. Why look^ ye fo earnefily on w (faith Peter )i oi though by our oim porver we had made thu man to walk^? ^"^ A^nin. i. poflibly God was pleas'd to make ufc of fuch infirHmems in order A/i"& 7 s^n. to your fpiritual refcue , but why is your tyt fo much upon them TyU, Sefl. €. as though they had done it by any power of their own ? no, 'twas c > . Can. :;. not fo, all was done in the power of God. We poor Minifiers muft ^'^'^^- ^^ ^'b.* fay We have this treafure in earthen vejfeb , that the excellency of the t^ ^^^'In' fower may be of Ged, and net of tu , 2 Cor. 4. 7. and all other things ;^^^ Syn.p. i. whatfoever muft fay the fame. But is nothing to be afcrib'd to a p. ^4. Armin. mansfelf? to the adings and determination of his own -will ? to the Declar. Sent, improvement of his natural abilities? is it not enough to afcribe 'Yh ^ a^J' part {yi2,tht better part) to the Spirit, but/ow^/j^rf to the Cr^<2~ J*j]^,j^^'^Jp£j.q_° ture? 6 this we like dearly, to divide 'twixt GodmAonr felves -, rem mihi m.nx-- to Jhare with him in part of the glory due upon his fpecial grace ! ime placere, (a) Some feem highly to cry up the grace of God, and very much to q"' Gratia: affert the impotency of Nature ; and yet in after-pojitions and diftin- ^"^'"^ ^'j""■ ^icns the Creature muft come in for a part • may be God fliall have ^"^"^ " "' ' the (b) nine hundred ninety ninth proportion , but the thoufandth part (hjj.G. Red. man himfelf muft have : which if it be granted to him, in a little red. in Prxf. time he'l put in for more , till at lafl it come to this man did all and (0 N°" 5^ ^ God did nothing. Tis fafeft and befl to afcribe all to God 5 'twas a ^'^^^^''^ ^ * good fpeech ot (c) Trojper, 'Tis not devotion to give almoft all to God, t^ju^ ^^d^^ but 'tis difhonejiy to keep the very leafi part from him^ the aHis not fraudis rctinu- too much to be attributed to him, the leaji is too much to be at- iffe vel mini- tributcd to the Creature. muf"* Contra 1 . I cannot confine my advice to Gods people to this only Head, falluff^l' three things further I would fay to them and I have done. exhned"* '^ I . ToH are greatly to love and honour the Spirit. This you ^o (or i. lo love and ought to do) to the Father, to the Son^ pray do the fame to the f^omm the Spirit: He's ihe great agent in yQ\xt jRe generation, deliverance f-om ^P"^' Sins I i 348 ^\)t M^ OJ t\)t Spint ftCeiEf Ver.IL sins Soveraigmj ^ illumination^ conviSiion^ turning to Gody helievinp-f mortification^ &c. from him your lightj life, firengthy liberty^ jor, feacty do aH proceed ; why do you not more love and honour the Spirit ? O love the Son for what hath been done tyithout, but love ^. the Spirit alfo for what he hath done within j the whole manage- ment of Soul-work yrithin in order to falvation now lies upon the hands of the Spirit • let him be adored and honoured by all Saints. 1. To live UH- 2 . As you have found the Law of the Spirit injonr firfi Converfion der the Lavj of fo youJiouU live Under the Law of the Spirit in your whole Conver- iheSpnit. fatiofu There is the power of the Spirit at the firfi- faving work (thatisherefpokenof), and there is (in what fenfc you have heard) the continuation of it in the whole life • now this you are to labour after : 1 mean two things, (i.))@u are to live under the conflant in- fluences ^ (^1.) under the conftant governrr,ent and rule of the Spirit. Biefled is the man that hath it always workingin hira and rAr//W of him ! .what a life doth he live who ever lives under the Spirits autho- ritative guidance ! Col. 5. i ). Let the peace of God rule in jour harts, Crc. \ nud \et iht Spirit of peace rule injour hearts. Tis a great motive to men to come under the rule of Chrift ^ toconiider that where he rules there he faves ; and 'tis alfo a great motive to fan- ftified perfons to live under the rule of the Sfirit , to confider where herules there he comforts -^ his gcverKtng and his comforting go toge- ther: he that is a(fted by the .spirits command ind yields up himfclf to the Spirits ^;//W cannot Law: th^t opened with rejf^fc? / ^w- 7^/1 - r r ^ , f hderable en- j un. Vje 2. Of the happinds of Cods people, krgement. THe Apoflle here fcts a twofold Laiv before us , the Lair of of the Law of .^ Sin and the Lav of Death j the former I have been large ^"*'^. upon, the latter I muft difpatch in a few words. — \_And Death']: The word Law is not repeated, but (according to that interpretation which forae put upon the Words) *tis to be ^repeated . 'tis the Lav of Sin^ and 'tis the Law of Death *^^^ ^^ ^^ "" too: as if the Apoftle had faid The Law, &c. hath mademef^ee''l'^fj^^l^^^ both from the Law of Siny and alfo from the Law of Death. , Erafm. In the ^opening of them 1 told you there is a twofold Senfe given of the twofold of them: (f.)Some tell us there is in them the /"^fwrtf h S^U /bo,Se«fe of the wherein one thinq is fet forth by two words : therefore they render ^^"^^- this J^and Death] as being onely an ^ dje^iive ot Epethite oi Sin .^ l s- > • thus, the Law &c from the Law of Sin and Death, that i?, from deadly S,in , or from the Law of Sin which is of a deadly nature* (?.) Others take the yNOxdi fhbfiantive ^ making the Z^iwo/ Death . to be a Law hj it felf as well as the Law of Sin ; as if this Death , was not to be meltedimoSin, and the deliverance ^ow /> into the de- liverance from Sin , but that they are difiin^ things and point to dif^inS deliverances. Now both or thefe Senfes are very fr«^ and j^oo^, andjndeed I know not which to prefer. From the Firfi^ on^ fingle point o&rs'^^'* '^'*""^. it felf to us, viz. That Sin is a deadly thing : From the Second, thefe '^^"^^ K k three Ishree things fiibferv'din the %\)t inmil SinC^'nti Weatl)! ' Ver.ii. fW, and upon fome other Confiderations, 1 am neceflitaced to contrail ; and there- fore (for the better fliortning of the work) I muft pitch upon anothtr- method, wherein I may draw all into a narrow compafs. Three things oncly (hall be obferv'd : 1. That Sin and Death go hand in hand together. There's an >V Words, ihat f^^erable connexion or conjunHion b.'twixt them ; they come here in v'o"teLtkerl' ' ^^^ ^^'^'^ '^^'^V ^^'^'^ ^^^^ ^^ '^^ Other, there's but an [^and'] betwixt them, and that too \s copulative, the Law of Sin and Death, And well might the Apoftle put them together, when God himfe/f in the methods of his fajiice, and in the threatning of his Law hath (o put them together, (and furely what he hath (ojoyndnoman canfHt afun- cter). When ^i«carae into the world Z)^^?/; came along with it^. the one trod upon the heels of the other ; if man willfn, htfhalldye, Rom. "T. T 2 . Wherefore oi- by one man Sin entred into the world , and [^Death by Sin^y evenfo Death faffed upon all men , for that all have' finned: • — Ver. 17. For if by one mans offence, Death reigned bj one, &c. (here's Death and the Law of Death too ; by Sin it hath got a power over men fo as xoreign over them). Had there been no Sin there had been no Death : if man had continued in his finlefs "Vide Grot, and innocent (\zlt , he might h^sthttn'^mortal (i.e.) under 3l poffe deSar, c. i. j^ori, (he being but a Creature and made up of contrary principles) ; P" ^^' but he had not aUually dyed , much lefs had he been under a neceffity {a) Mors non of dying if he had not unn'd. Death did not come into the world eff y^"Anf "P*'" ^0^^ meer dominion ^nd Soveraignty, or meerly upon the frailty gTcff{oms Ada- ^^ ^^^ humane Nature (as Pelagians of old and (a) Socinians &^ mi, fed condi- late affcrt) • but as the (b) fruit and pmnifhment of Sin. Immorta- tionis na^ura- Uty was a part of (c) Gods Image at firft imprinted upon man ; that lisconfequens. Socin de St.itii primj hominis Vide Pra^left. Cap* i. & contra P.'.cciutn Cap. y. (^)C(i/ot'.Soc.Profl.p.i^o.iF7oo)'» Soc.conf.vol. J l.yc.4.p.')^^,Scc.B:xjtz.^cho Sacr.Dilp. i.p.7. (f) A/<>/;«. Enod.Grav. Qu.de ftatu Innoc.TrAd.;?.p.6a. Gerhard.Loc.Com.de Itnag Sic. t.i. c,4,p.J99. ^r anfwer to this , you know Death is either temporal or eternal j. (I do not inflance in j^^'mW Death ^ becaufe though 'tis very true that the Saints upon the Law of the Spirit mq made free from this Death , yet I conceive that is not fo much intended here) ; the former lies in the feparation of the Soul f-om the Body for a time ^ the latter in the everlafling feparatitn of both Soul and Body from the love and favour and prefence of God. This feparation from God is the death of this Death (or that wherein it mainly confifs) -^ hence though it doth not carry in it any anmhilatim , yea though it be attended with a kind of Life Q:>oth Soul ^lXmS Body tttdimmgiheix fhyfical beings ex- iftence., and union) ^ yet 'tis called Death y becaufe there is in it a feparatinn trom the fountain of true Lifeir\A ot all blejfednefs : upon which accouut 'tis not only Death but the worfi Death . and this toa is the worfi part of this worfl Death ^ for though there be more included in it than the lofs of Gods prefence^ (viz. th: pimni/hment of ffnfe^ eternal torment in Hell- fire Jj yet it might eal'jly be prov'd that WIPI Part I. ^i)e iLato of Siiii [anD Brati^]. ^25^ that herein h'es \t% great efl evil -^ the *^tf^'^m?f^ /^owG^o^ is worfe *Mat. 2^ 41. than the ^ot;?^ inte everhfH^g fire, But to apply thi^ diJHnEHon to the buiincfs in hand ! 1. The Law of the Spirit of Life frees the Regenerate from death ^^"^ Belle-cers temporal. Noty/wpZ/and abJolHtely, from death confidercd dftr^.B- "'^ "-■''«*^f' /y and in it-felf^ for fo all muft ^i he fliall /tz'ff again, the^niz'^fliall not always W^^/w , he . may be thrown into prifon for a time but Chrift will fetch him out ; an-d then death I'hall never again excrcife its power over him , after he hath di.d once he fliall dye «o mere (as 'tis faid of Chrifl Rom.6.^.) Again , Grace frees from ^\\z Law of this Deaths (that is) from the kurtftilnefs, fiing^ zud c^.rfe of it; Death carries much of a r«r/ death , "where U thjfiing ? 0 grave., where is thj viciorj ? The flinr of death is fin, and the ftrength of fin is the Law ; but than\s be t(r God, which giveth us the viciorj/ through our Lord Jefpu Chrifi. Chrift by death hath overcome death, unftung it and taken off k% hurtful (jHality ; by dying himfelf he hath expiated ^ in, vancfiiiPicd Satan, atoned God , fiat is fed the Law , fiecured fiom He'.l, pnrchafed eternal' life • and (thefe things being done) where is now the Law of Death ? Hcb 2. 14, i^. Forafmf^ch then as the childror are partakers of fiefh" and blood , htaljo himfelf likewife took^ part of the fame , that through- death he might defiroj him that had the power of death , that is the Devil: And de-liver them, nh through, fear of d ath were all their ti-e time fubje^ to bond-ige. 2 . There ^254 €^e tm of g^in [ant) ©catw. Ver. ii. //(jw from the ^. Thcrc IS that death which is much woiu than this, ('z'j^J ^r^- ^Ti ''V'^'^' «*e/^f4f^; that which indeed is ;^^ ^^^f/; incomparably fnrpa/Iing any other: as no life hkcto eternal life fo w <^^oweth not that it is far his life Sirs! will yon carry it thus under Sins en- chantments ? not confidering that it aims at your life and cxpofes you to eternal death f A fool fees^ but a little way , but a wife man looks to the iffues and confequences of things . you know what I mean. Simply to dye is not lo much , but to dye etema y 6 that? a for- midable thmg ! as you would Ihun that, Ihun fin ^0; its houfe is the vfay to Hell y going down to the charhbers tj deaths Proverbs 7. 27. 2. let Part % &jt IHato Of ^in [uifi) ©e^t^,^ 2. Let the p-esple of God fee their happi^efs, and take the' comfort of it. You that by the power of the regenerating Spirit are made iree from the Law of Sin ^ know that upon this you are alfo made freefrom the Law of de^uh ■, 6- precious and admirable mercy ! what a cordial is this to revive you under all your faintings ! Asiotefru- poral death you are not wholly exempted hom ir , that's corf.mon to you as well as to others ; yet 'tis a ^mte other thing to you than what it is to others • 6 whenever it Ihall come bid it welcome and do not '♦"fear it. For to yoit 'twill come without a fling , and you know the Serpent that hath loft 'm fling may hifs but cannot hnrt ; 'tis in it / felf an enemy and the ^Ufl, enemy, but to joh 'tis an harmlefs bccjufe a concjuer d ^w^my -^ it may feem to threaten the gretntefl evil but (in truth) ii (lull do you the^rf^/(f/?^oo^. But here lies your m.^in happinefs you are wholly exempted from fZ-fr^W^^^^r^ , i\\'Z fecond death ^ you lliall dye but once and then live with God forever. Tis this/fcW death that makes th^firjl to be fo formidable 5 for a man to dye that he may live that's not at all dreadful ; but to djie here in order to a trorfer death hereafter there's the thing which is only dreadful. When death is but an inlet to eternal life , 2i departure to be ^with Chrifij when there's m condemnation to follow after it,you raay and you Ibould meet it with jo;' and holy triumph. And know, that to JOH it lliall not be bare f-eedome from eternal death, but it Ihall alfo be thepojfejjionof eternal life ; there's very much in the privative part 0^ the mercy, but when ihtpofitive part too-is joined with it how high doth it rife ! 6 admire and adore the Grace of God I The kafi of yomfins deferves death, the befi' of yo'-ir duties doth not de- ferve life -, and yet you are freed from that which you fo much deferve, and Ihall be put into the poffeflion of that which you fo litth deferve, here's the riches of the grace of God towards yo\^.Sin and Death are the two ^comprehenfive evils -^ all evil is fumm'd up in and under them , but you are treed from both ; what reafon have you to rejoice and to admire the Lords boundlefs goodnefs ! 6 the damned^ in h'ell (who are under this death and feel it,) what would they give to be freed from it .''.You through the merit of Chrifi and the power o^i , the Spirit are made free from it , therefore you ihould firft be very thankeful and then very chearful. What great things hath the gra- cious God done for you! he hath delivered you from thQBuleot fin whilft you live , from the hurt of death when you dye , have not you abundant caufe of bleffing and rejoicing ? 'Twiil not be long before this Death will look you in the face and lay hi cold hands upon you \ 'tis every minute making its nearer approaches to yo" > L.1 {by ■ V S ■£■■■ 2. Comfort to tiW Kegenerate FirjoHS. *Non cfl for-/, niicinndum quod jiberat nos rb omni formid.indo. TsrtulL Ejus; •. ft iMorrem ti- lucie, qui ad - .hiillum noU Jet ire. Cypr. *i Cor.i5.z<«. *rhr.i. 1. 13. / *Pecc.itum Sc mors fui« duas partes adx- quatx' humann; iniferi.^ ; nam in culpa & poe- na tcta mife- ria hominis ami\l]it,Strej9' ril*^5^ by every breath yoa Ariw it gets erouud upon you : well ! be not troubled at this you know the ivorfl on't j 'tis death but not dam-r nation^ 'tis the parting ot' the Soul '.yomiht Body hwi no parting c-f the SohI from God ; 'tis but dymg temporally thac you may Uvceter-^ netlly. how great is yom ha'r„inefs I proportionable to which how great ftiould your thankefhlnefs and hplj joy bej (So fo;idi tor f/^^ nrfe). R OM. ^ l^artl. ' - Rom. 8.5,4. VoY"pphat the LaT^ could not do^ in that it Waj ypeak^ through the fie fb^ (jod fending, his oTi?n Son^ in the likenefi of finfulflefh^ and for Jin condemned pninthe fleflo: That the ^ighteoufnefs of the LaJi^ might be fulfilled in us^ ypho wal^not after the fie fh^ but after the Spirit. CHAP. IX. €)f tl)e HaiDS inabilitp to jfuftifp % Cat^e* H'l^ and glorious Matter contained in thefe two Verfes, Of their Coherence vptth what went before. The dif- ference among^ Expofitors about that. The General fenfe and meaning of the Words ^ The 'various V^Q^idimgs and Explications ofthem^ They are divided into Five Parts. There's a Complication in them of the feveral Caufes of the Sinners Juftification and Salvation, The Firft Branch of the Text infixed upon. What the Law,C^r. Four things obferved in it. Of its Literal Expofition. What is here meant by Law < What that was which the Law cov;ld not do :* How 'ttsfaid to ^^ weak ^ What the Fiefh is by which 'tis weakened f The whole maUer drawn Aa^a " iHt9 \$i foiVb^uit^t %m eottia not tibjTer.iii, itito one Obfcrvation. Of the Special matter, of the Laws impotency,^ it refers to Juftification a;z^ Salva- tion. Tl^rf^ Grounds or Demonftrations 0/ /> J- tmpa- tency : i. It requires more than what the faVn Creature can perform^ 1, It doth not give what the fat n Crea- ture needs. 5« It cannot ma\e reparation for jphat the fal'n Creature hath done. Ufe i . To humble m, becaufe we have a Nature in us by which Gods own Law is thus rveakened: whre fome thinv is faid againfi the Power of Nature. Ufe 2, ¥\i% To vindicate the Honor af the Law y notwithflanding theWeaknefs charged upon it. Secondly, The Laws Obligation not to be cafl off becaufe of this. Thirdly, Nor yet is it to be looked upon as al- together weak or ufelefs, Ufe 3. To ta\e men off from txpeUing I^ghteoufnefs and Life from and by the Law, Ufe 4. To jlir up Believers to adore the Love and Mercy of God, in fending his Son, when the Law was under an utter inability tojujUfe andfave. High and gh rims things containedin Sbefe Verfes. o UrApoftlehere (Eagle-like) foar's aloft- and rifes up in . his difcourfe to the moft fublime truths of the Gofpel. - Thefe two Verfes fet things before us fo high and glori- ous^ as may fill Heaven and Earth, Angels and Men with arnazement and artoniihment. Here's the nihole Gofpel fum'd up in a ferp words^ contradted and brought into a narrow compafs : here's in one view Man undone ^n^Mzw recover' d\ the depths of the Creatures mifery and the heights of Gods Mercy^ inafhorta- bridgement. Htrt's Gods fending hk Son: which furely was the greateji thing that ever he did (it being the higheji contrivance of his . '^ 'infinite Wifdom-^ and the highji produS of his infinite Love). Here's this Sonpnt in ourfiejh '■> the firft and the great Nlyjhry of the Go- ipel (for it comes in th<^ front of the Goj^el-Myjhrie's 1 'tim.^.16'). Here's fm condemned and the Sinner acquitted ', the Lan^ reprefen- ted as impojfible for us to keep, yet fulfilled for us in a moft ftrange . 'ai)d wonderful manner, as Chrift hath doiie and fuifered that for IS whidi we were utterly unable to do and fulfer our felves. O the •f.pb.3. 18. ^ l^ndthfj U n^ths J depths ■> heights of the Wifdoni:, Mercy ^ fuji ice, HoHnefi. 3S2S ^ parcT. itttmtitmoasvotm, &c: 255 ■Holincfs of Goti ! for all theft fever d Jtmhutes in what is here fet forth, do comur 2ii\6. Jhine forth in their greateli Infire. Who can hear ox read thefe tp^^o Verfes ( with due conlideration ), and not be in a divine tranjport and ext/fie ? for the truth is, whatever is fliort of the mo\t raifid workings in the Soul, is too low for the glorious things here ipoken of. We muft firft enquire into their Coherence or Connexion with The Cokrenes what goes before. They are d.fm'ther proof or confirmation of the ^f '*^^ ^^'^^ main Fropofuion laid down -in the firji Verfe^ \_there is no condemna- i^^^^ tion to them that are in Chriji Jefms ~\- That which might endan- ger as to Condemnation-, was Sin : and there are two things in Sin to endanger about it, its Tower and Guilt : therefore the Apofi-Ic {hews, how flich who are in Chriji are freed fro^n both of thcfe. As to the taking away its Porver, that is (poken to in th'^fecond Verfe : 'the Law of the Spirit of Life-, in Chriji Jefus^ hath made me free from the Lan> of Sin-, &c. As to the taking away its Guilt, that he Ipeaks to in thcCc two Verfes > [_ JVhat the Law could not do-, &c,~\ As if the ApolHe had (aid. If any thing could condemn God's people, it would be Sin i but that cannot, for tis condemn' d itfelf: Chrifi: ( or God by him ) hath condemned Sin-, and fo the Sinner himfelf^xiW not be condemned by it, or for it. The guilt of , Sin being expiated-, and the Smner made righteous upon the impu- ' tation of Chrifts Obedience and S atvifaCiion-, ( which are the two things here afferted )•-, furely there if, there can be no condemnation. to thofe who have an intered in this Grace. And this I judge to be the chief fcope and pr',per reference of the Words i which I will en- deavour to clear up a little further. The Believers Non-condemjtation (as you have beard) is brought J^^^,^"*^.''^'''"; about, partly by Sandification ( in which the Jhength and domi- f^^'^"^^ deey nion of Sin'is broken J), and partly by JujHfication ( m which the guilt of Sin is done away and not imputcdj. The Firfi of theft, is done by the Spirit in the hem within-, in the putting forth of his mighty power in the work of Regeneration '■, \_ the Law of the Spirit of Life-, &c.'] The Second-, is done by the Son for the perfon > withottt-, in that Propitiatory Sacrifice which he offered up to God i- upon which God is atoned-, reconciled-, fatUfied-, and fo doth acquit the Sinner. Now the ApoiHe having fpoken to that aCi which is proper to the ^/'iri^ (Verf2.)^ he here exprejJy fpeaks to that which was proper to, and to be effe(fted by the Son , [jGod fending; his Son in the-, &c.~\ And he ipeaks of condemning fin for fin, ( that . ' is ) for Chriji'' 5 being a Sacrifice for Sin j and therefore this mull , Aaa 2 properly 2^4 5i 0? nsljat tl)t Havb couiu not no, Ver.iir. properly and ftrlclly refer to Jujlificatimt:, rather than to San^i"- ficatiojt' Yet I would not be too nice, for as ( in a large CquCp.) the Larv of fm in tht forego; ng Verfe^ may point to i\\t guilt zs well as to the porver of fin i fo here ( in a large (enfe too ), the con-* demnrng of fm may point to the aholijhlng of thtptver^ as well as to the fx^ij^i;;gof theg«f/t of fin. 'Expositors tzkQ in W^, and I would' not (iraighten the Words more than needs, (though yet I conceive, in their main and primary intendment they refer to what is done in Jv.jHjication )> The Apofiles Argument then ftands thus, To them for whom God fent hU Son ( all other ways being impolJible)-, for fin to condemn fm-, and in their ftead to /«//?/ f/^ right eoufnefs of the Law-, to them there is no Condemnation : But for Believers and fuch who are in Chrift, God «^« thefe terms fent his Son •, therefore to them there is ?io Condemnation. I fliaH ^* iNlunc fcqui- foUow tho(e ^ Interpreters who make the main Scope and drift of . tiir expolitio the words to lie in this. vjl illailratio probationis, qi'od fcilicet Dominus gratuita fua mifeiicordia nos in Chrifto jviftiticavit, id quod Le<^i erat impofsibile. Calvin. Duobus argumentis conlolationem de indemniiate piis conliima- vit y quorum piius fait, quod Lex Spiritus^Scc. Alterum, quod DtHs miffojUiofttOyScc, Parewt Jam accedit ad probationem fententise piioris, quas fiiit de juftiHcatione j ncmpe credentes in ChiiHum efle JuftiHcatos feu nuUam efle eis condemnationem.F//cdr. in Paraphr. Obfervandum fenteiitiam hanc non cohasiere cum proxime praecedente, fed cum priore membio verficuli primr. Id, in Schol: (Vide Cajet- in Iccum). Quorum causa Deus Paler mifit 'Filium fuum coaeternum in came confpicuum iieri, iis nulla eft condemnaiio j at qui ncftva causa &c. Gr/n; (See Dutch AnnttJ *" Firmamen- I know there are ^ Several who ^o another vcay > tKey making turn eft in hoc the Words to be rather the further explication or continuation of cl^'SufioSs^"' that Matter which is laid down in the Second Verfe. The Saints ■ &c. Eera. Per- ^*'^ made free from the law of fin and deaths how is that brought a- tinentiftade- bout ? why thus, God fent' hk Son into the World, by whom he clarationis vice \s reconciled to them i being reconcil'd, upon this he hath ta- adidquod^i^ ken away from Sin that commanding power that it had before, Spirirus, &c. ct sbolifhed ks jtrength-, devcfted it of its former dominion and regen- transtert toll- cy '^ and thi^s they make to be the condemning of fin in the Text. us hujus negc- iii caufam ^ mcritum in gratiam Dei. AfvfcuL He proves, the fore faj;^<«/?;ri/, ego ver© amplitkandi causa pofitara fuiHc foitio. Cah.. fin tfje W^aW tmlh not Do, Ver. iii. fn condemned fiH:> &€> *Tis not a TIeonafn or fupcrfluous word, but Wspartictilaintenp.va^ to (how the greatnefs d.ndjhangenejs c^ the thing fpo-ken of. 'Tis not omitted by any of th^Greek^ Sch- liajif-) and I fee no reafon why we {hould put it out. T'olet would folve all ift. by adding fome illative word, as idea^ igiturT^c 2dly. by turning the Faniciple [^fendiHg']. into the Verb \_jhtt~\ i ( of which hereafter > Take the f fords in the grofs (as I am now conlidering of them), I think our 7'ranjlators render them very well > and there will be no necelTity either to add to them, or to take from them. Only 'tis necefTary that you make this Variation or Addition i. whereas 'tis faid \_and for fin condemned fin']-, reade l^and by a Sin-offering or Sacrifice for Sin-, condemned Sin~\. And fo they will run thus, For jvhat theLarv could not do, in that it rvas weahjhrough the flejh, God fending (or fent) hi4 orvn Son in the likenefs of finful fieflj., and \_by a Sacrifice ~\ for Sin condemned Sin inthefiejh: 'That the rightdotifnefs-, See There are great difficulties in their feveral branches ^l^:^i farts i but they {hall be opened as I go over them in their order. .If you take them i// pieces-, you have thefe Five things m them i 1. 'Tis here iw/?()'V,That fomething was to be done in order to the Recovery, Juftification, Salvation of the loft Sinner 2. Here's an exprcis aflertion of the weaknefs, inability of the .Law, to do what was to be done '•> with the true caufe of that in- ability of rhe Law : \_What the Lan> could not do-, in Hhat it vp^s .weak^ through theflejh ]]• 3. The Way and Method which the wife and gracious God took upon this, that He might elfedually do that which the Law could not de : \_ He fent his opjn Son in the likenefoffinfulflejh']' 4. The double ElTcd produced by this, or the double End and dtfign of God in th*'S fending of his Son : [_for fin he condemned fin in theflefij h T'hat the righteoufnefiofthe Law might be fulfilled]- 5. The defcription of the peribns who have an intcrell: in all this Grace: \_xvho rva\not after the flefh-, hut after the Spirit]' Hre^s iiC9m- "^Ve have in f/;^ wMf , ^ Complication of the feveral Caujes of flicationoftheX^^ Sinner's Jufiification and Redemption' Here's the Deficient CtiKJes of the Caufe |^the Larv] i Here's the Frincipal Efficient Caufe [ God the Sinners Jufli- pother J , here's the Subordinate Agent ( I mean with re- ^Zvation ' ^P^^ ^^ theF^iM or the Meritorious Caufe^ [Chrifi the Sm] ^ the Formal and alio the Material Caufe^ [^ for fm condemni?igfm ■ m ■ The- Words di- •uided into "Five Pans. iSKS la^'varr-t^^jJSLSfc'iiiiuiu.^iUi' «ma 1 The fi>Ji Branifb of the Words pitch' i upon. That which isaflerted concerning this Law, \jt could mt ^if^ledinit,- part I. in t!)at it tbus tbeait , Scc' 2^7, in t^^ flejf) 1 '■> the Final Caufe., the Finis »• [jthat the Kigb- teoufnefi of the Law might he fulfilled ~]-, and the Finis o [^inus^, vpho rpalk^not after the flejh^ but S'C''] H^re I bring in the Words j" for fin condemned ftn ~\ under another Head of Cattfes than that laid down but now m the divifton of the words", but that I may do well enough^becaufe they will bear diverfe caufal re^eVis. I begin with the Caufa dejiciens '■> which comes in alio as the Procatartic}^ ov imptdfiue Caufe-, as that which mot/fi;/ God to fend f his Son, (viZ'Xthc tveaknejs and impotency of the Laiv to help the loll: Sinner. For vphst the Lame could not do^in that it rvx weakjhrough theflejh~] Here obferve, I. The thing fpoken of, Q the Law ]. 2. do']. 3. The ground or reafon of this its inability to do, \_ in that it pptfi meakj]. 4. The affignation of the true Caule of its weaknefs, (viz.) the fiejh '■> [_in that it jvas voeak^ through thefiejh ] : it could not do be- caufe it was wf^j^, and it was weak becaufe of the FleJh. I will a little infift upon the Literal Explication of this Branchy . and then come to the matter contained in it. [_ For what the Law could not do ~] : In the GreeJ^ 'tis to ycc^ The literal f x- ac/'iJVaTXV tS v6ix>s j which, if you render word for word, runs P^^^^"o" "fxhe thus, For the impojfible of the Law^ or the invalid of the Law-, "' ^' (fo ^ "iertuUian renders it). The Senfe and meaning of the exprejjion * q^q^ i^va- is plain enough i our 'tranjlation gives us that very well, JVbat the lidum erat Le- Law could not do : but the form and manner of it in the Original gis. De Refur. (efpecially when 'tis turn'd into our language), is fomewhat harfh ^amis Cap.4^, and unufual. Interpreters-, for the opening of the P^^i/e and the cleering up. of the connexion of the matter^ do feveral wayes Comment upon the. Words. Some bring in this frji Taragraph under d. Parenthefis '■> but that fignifies but little one way or another. ^ Some, would read it ahfilutely., and change the Nominative Cafe into tht Genitive., ( the Greeks ufing that Cafe as the Latines do the Ablative in that Mihi placet, ut ArTiv^m Nominativus pofitus fit abfolute loco Genitivi, ut fenfus }\t "cum enim efiet impolTibile, 8fc. Exalm Fateri necefle eft Panli orationem mutilam effe & iiperfe(S:am nifi dicaaias, -ri * utuntur cjuo Latini Cafu aufereadi Sec. Jujiin.- TV « cfllAVK "rt vo/^» impotcrv- tia Legis exi- ftente. form tjS 5f 0? M)t)itt tl)e %aVai coulD not tio7 Wr. iir» •fbrm of exprdfion) > thus, for to ac/^bvarov tS vo/x^, they turn it T§ vo7^» (x Some, take it in the Ac- cufative Caje^ and put in tlieword tTroiMOT \ the ^impofibU pan of the Larv God performed er m J>re^on itfdf and the Coherence of- the Matter : but as to the plain Senfe^ that our 'tranjlators ( as I faid before ) give us very welli .For what the Law could not do^ ( or becaufe of the LaiPs inability fe do X in that it was weaf^ through the Jkjh^ therefore God fent hit Son-i &c. T!}e Sum of the I pafs from the Letter'' of the Words to the Matter contained in iVofiis in trvo them i and that may htfuni'd up in thefe Tzro Propofjtions : * ImpoiTibile legis : i. e. impoffibilitas imi>l5hdx legis ex eo procedcbat, quo- niafe Lex iiifirma erat per Carnem. il SoCamerariui. Ta a'c/i/'m-rsr tv rS^i: Artica conftruftione ufitata accipi com- wede poteft, pro jir/f h ct/UyttfA^t -n ►'/*«. Bera. Propter impotcntiam Le- gis, eo quod per cainem etat liitirmata Fare, * Quum impotens cflet Lex propter Jn- nrmitatem cariiis' &c. V, Syr, Ob de- teftumvirium legis, quo laborabat in «arne &c V. Ai^ab, fit cum impotent^s eramus ad prxftandum maiidata legis &c V, Ethiop. ^ Fr Of oft ions I. Prop -i.Frtfi 1. fthere wM fomething to be done by and for the Sinner, which the Law could not do: it was under z\\ impojfibility oi do- ing it. 2, 'therefore the Law «nild not thus da-t besaufe it was wea\ through the fiejh. Part I. ill tl)i%t it XbitS Vbt^ky &c. ZJ9 For the better iinderftanding of n>hich Tropfuions, it will be ne- 4 (l»efihnt cefiary to refolve thefe Four ^ejUnns : anfrvered. 1. Of what Law doth the ApojHe herejpeak^? • 2. Jf^hat n\is the \_ To ocoi^vocitv rs v6/jl^ ], that which the Law coitld Hot do? ,' 3. HorviftheLaxvfaidtoberveal^f' •.- 4. TFhat k rjteant by the [_ Flefh 1 jrom which the Laws veeakncji froceeds ? Firft, Of what Law doth the j4pojUe here fpea}^^ when he faith ^-Q^c^^.Wh^ What the Law could not do ? ^"^ » ^-^rs I anfwer, QfGods own Law^ and that too in its firi^i znd proj^er "'^"r" acceptation* For the Word [L^jr^ is taken fomctimes in an im~ ' ' proper , aVufive^ Metaphorical notion j as in the Verfeforegoing-^wherc you read of the Law of the Spirit and of the Law of Sin-, Twhich is nothing but the p:)wer and commanding efficacy of the Spirit and - of Sin > But here in thU Verfe 'tis to be taken in the jirici and proper notion of a Law '■> (viz- ) as it notes that declaration or re- velation winch God (" phe great La]^-giver ) hath made of hU Jf'illy therein binding and obliging the reafonahle creature to duty. I know Some underftana * Lex mentis quas implcri non poterac ^1 T 1 c J. ^ i^ T n 1 ^/r- 1 propter carnem neccati. Toiet. Credide- the L^n^here ot that ^ Law of the Mmd nuieao, non hie legem Mofis, fed le- ' fpoken of Chap. 7« 23 i which lies in ftroftg g:m ulam mentis accipiendam eff;. _7«- propenfwns^ efficacious and commanding im- Ji'"' I'otelt & de lege mentis intclligi, _/^7///?.?;/towhatis Wvand good, fpringing quam fupra di.it velle taeere bonum, kd f--^ , ^ ^■^, I "^ ' ^ ^ on per Jiihrmitatem & frA^uitatcm cai'ms rrom the Sanain d nature m regenerate per- jmpiere non pofle. Orig. Ions : But I conceive this interpretation is not fo genuine, nor fo well fuiting with the Apoftles Scope in the words 5 where he is treating not of the Law which is mfomeper- fons-, but of the I.^»? which is impofed upon all ■■) of .that Law the righteoufneji of which w.^ to be fulfilled ( as it follows Ferf.\.J : and therefore it mull: be underfrood of Gods own Law, that being it whPich Clirift was to fulfil and fatishe, and not any other Law. Since then the Words point to the Law of God, we muli: bring the ^lejHon into a narrower compafs , and enquire Ji/^hat Law of Co/^irljerejpoken of? For anfwer to which ( that I may as much as I cai) avoid unneceflary excurlions ) , I fiiall only fay this , That 'tis either that Primitive Law which God itnpos'd upon J~ dam C and in him upon all mankind), upon the keeping of which htpromifed Life, wpon the breaking of which he threatned death, (it beiitgthex^/fww^j/ofthe Covenant of JVorh^) : Or elfe, 'tis that Law which God gave the people of Jfrael from Mount Sinai^ Bhb namely J *Rcm. lo. 5- * Cawero de tiipl, Fo-deie. Coceim de F'X- xco Sat tbl)itt tl)e %tm cottlD not tio, Ver.iir. namely the Decalogue or Moral Latv. Which Law was but a kptp draught of the Law Iwil made with Jdani '■> for that being by his Fall nuich defacd^ nay almoft quite obliterated ("as it was written m his heart X it pleas'd the Lord to copy it out again and to write h afrejh (in 'Tables oi S tone) in fair and legible CharaCters. And this too was a Scheme or Trj*ifci'ip and Summary oi the Coven ant of U^orks-y firii made with Adam-, (though it was.uot given to the people of Ifrael purely and abjolutely as the Covenant of Wor^y for in reference to itSf>&/and defign there was much in it of the Covenant of Grace). For Matter and Subjlame they were Z^i??/:? but (7?«^ and i\iQ fame Larv '•> the Tzf/ doth (bmetimes di red his difcourfc to the Ceremonial-, and fometiines to tl-te Moral Lavp ■■> and it would be of great ufe to us to underftand his Epijiles^ if we e -nation ', (thus "^ S'omc ao opm ir). You read {vtrf. 2. J of being ^!"'^J^r''r|^^-"; -htade free from the Lan> of fm and death \ herein- too was the Law aufene. Pilcat^ impotem-, it might lay Tome rejh aims upon im but it could never , bring down the porver of Sin : C f Some ap- ply it to this \ • There is the hkffed empire t Apiia-mus mihi fenfus videtur, ut ilia V ^1 r.^ • • ^u T- J /T verba r.on modo lequaitia, fed muito no- ,OV regency o{ the S pint over the F/#, as gis pr^^cedeatia rdliciant &c. uth^ca?-, ■alfo the fiiU ^nd perfect obeying oi the L?.ws nis contumaciam ^''r> ^iltcrum hinc cordequcns eft, per- fpeaksofthe condemning of fin : this the f^^-"* P^-^^^Ft-^-^m Legis executio.C^jef. Law wa/^ «of ^(;, it can condemn the Sinner f D , Hammond. but it cannot C in a way of expijf w« J co;^- Jemnfm itfelf'-^ TSo ^ Pf X)ie« paraphrafeth *, 9^^ ^^'^'^ impLffibilitas Legis ? nempc ^ .upon it). II Mrffcidus puts many things to- r ,lrn?1onl!^'T ^"'"'^' ^"'''' "r ^fT ' L rrl? . • • ^ r • 1 u \ ; - »"ini lui, condemnare peccatum; iwa'. D« gctheri JFbat IS It ( hith he ) that rpoi tm- d/^«. *^ i-«.t/« j .pojfihle to the Law ? he anfwers, to ahoUjh Cm-, to /w^k righteous y to fr^f from ^Z?^ Law il Quid eft jllud, quod legi erat prafti- ' of Sin and Death, to give that the righ- ^ITt^'t > Abolere pcccatum, & : r/7 ;•;• /.J xiJ/t ;j7 rcddcie juitos, hberaiea jure peccati & teoujneji which tt taught and exatied,(hould be mortis, dare ut juftitia, quam docebat fulfilled in US' & exigebat, in nobis impleietur. Mvfcuh AH tbefe feveral explications are very true ', but further, there's } j the reconciling of God and the Sinner, the atoning and propitiating of an incenfed God, the fatiffying of infinite jitjHce, the paying of vaft ^/fi^j- contraded, the j«jH^'i«_g of the guilty, the giving of a . ■ -righ and fi^/f- to Heaiien,(W\th many other llich-llke great thingsj. Now the Law was under an impoffibility of doing or effecting any of i/:7f/^ ; infomuch that God mult fend bis .Son, or no ^ jtiiHfrtation, no reconciliation, * i^S-^vw « v6^^ «? ra Jiyj(im^L2) I muft mind you, that I am in all this fpeaking of the Moral Law * The inability of the Ceremonial Law ( abliradred from Chrilr, who was the/ji//.; and wjrrow', and who put emrgy and ffficacy into all the types, rites, Jljadon-s of that LawJ, I lay, its B b b 2 inability , ■ . .J' tl)t EalB couiu not Bd, Ver.nr. Z6Z inability to do any thing ( farther than to pi^r or dire& and If ad to Chritt), is eaiily granted. 'Tls the very thing wiilch the A- poftle largely infiits upon the poofo't^ in his excellent Epijile to the Hebren-'s : Chap. 7. i8,ic>. F(?r there vs verily a dij .inditVing of tl)? Commandment going be fiire^ for \the n>ea!{}tejl~\ and itnprofnahlene(i thereof '-, for the Law made nothing f erf e^-, hut the'bi'viginginofa bettrr hype did-, by the ivhich rve drarp nigh unto God. Heb.^j.p. JVhich w^ a figure for the time then prejent-) in rphich rvere offered both gifts andjacrificesy that [could mt~\ make him that did the fervice perfeCf., as pertaining to the confcience. So Hub. 10. i . For the Larv havinf a fljadoiv of good things to came-, and not the very image of tJ?e things , \_ can never ] vpith th fe Sacrifices rvhich th.y offer- ed year by year continualy^ make the commers therettnio perfe^ ; (^JyTTiTc S^k'arca, here's a total negation oi the power of the Ceremonial Latv). And that Law had its actV'.'ocTCV aUb, for the ApoftlcaddsCwr/^.J, it is not pojfible [ a^yocn^v > even this was and is of tveak^ as the former. This very Law which is fo much for doings which requires and commands the creature to be fo much in doings it felf can do little or nothing. The loll Sinner hath great things to be done by him and tor him i but in all the(e, the Moral Law * (though God's own Law and an excellent Law) cannot (without Chrilf) give the leaft help or alTiftance to him. :^a Quell. ;7ow The T^hird Enquiry is, What vi the weakneji of the Law here $0'te weak .^ t-l Anjw. ^' The word is hd3iv«, which is ufed to fet forth ^ny deUlity or weaknejl whether it be natural ov prx'ternatmal^ (as^being occalio- ned.by (bme bodily difeafe or difiemper-, (in which Senfe 'tis often ufed in the New "tefiainent\ 'Tis applied here to the Law •, and 'tis brought in as the ground of its to ccS^i^ocToy before mentioned. Elfe where the Apolile ufes it, he fpeaks of the Q*Td (io3tvl7 Tvts" tVTcAws' ~\ the weak^e(^ofthe Commandment-^ Heb.7.18. And fpeak- m^oi the ordinances-, rites-y injun(flions of the Ceremonial Law-, he calls them [_ Ta ikcd^vvi :y -ttiZ)}^ griy&oc '] weak^ and beg- garly elements-, Gal. 4. ^. Hei-e in the Text an higher Law was \\\ his tye, and yet he attributes weaj^ttfji to it alfo : it could not do becaufe it v^^as weak^^ and it was n^^l^j^ becaufe it could not di, (" for thefe two -do reciprocally open and prove each the other j. And Part I. in tljat it tbasr VotnK & c. le^ And let ine add, that this rveakncjlo^ the Law is iitDt ^ gradud or partiM hut tfl^t?/ .' 'tis not the having of a /fjj^r jhength but 'tis the negation of all Jhength v'tis (b weak, that ic hath no porver at all to accompli ("h what is hew ii tended. The Apofrle carries it up to an impo^hility : he doth not fay, it was fbmewhat hard or difficult for the Law to do thus and thus, or that ic could do fmifthing though but imperfcdly \ but he fays this was impojjrhle to it as being utterly above its power and ability.. A man that is jyeak^ may do lofnetJnng-, though he cannot gem nlliil prorfus mcmcuti habere ad do it vigoroi^ily, examy , and throughly: conierev.d^ni ]uim^m Catv- , Qi^m- , ^, -T/i-^- jo;-\ quam per verbum ir.mrr.ari ac^vHv ab but now ( as to //^fn^aciZ^zo;^ and b^/z^^^zwO -^ ^ ...•'. the Law (confidered in its felf J is fo weak^t that it can do nothing v it cannot have the l^all influence into theie ell^ds ( further than as God is pleafed to make ufe of it in a preparatory oi direCtive manner}* Its weakriejs as to the great things of the Goi'pel, is like the ivealqteji of tha body when 'tis dead\ i Cor. 15.4.3. It n firpn in n>eakjtefi [_ fev aa3ivd«, 'tis the fame word with that in the jT^'x/ concerning ^^f- L^»>^, it is raifed in porver :^ 3. dc'^d body is fo Tveak^ that it cannot put fotth one vital a€t i it may be weak in ^ar/ whilit it lives, butwhetv 'tis dead it lies under a tff^/ b--^^?/^- nefi : Such is the rveakjtefi 01 impotemy of the Law, in reference to the taking away of gnilt and the making ot a perfon righteous- * 'r'^vHu, ex C]ua 70 at.-/u/ci-nv IV voua nafcitur, virium non imbtcillitatcm, fed cmnem deftitutionem dcclarat.gf;^o following pi aces '■> (and tis iK>t unufualin holy Writ, 'tor one and" the fame Word in one and the fame Vtrfe to be taken in dijferent * fenfes h as you may fee Matth.26.2p. Matth. 8.22.; When 'tis faid the Law was weak through the Flijlj-^ here Flefh is tiken M'jraliy for the corrupt nature in man : but when 'tis faid, God Tent his Son in the Uhencfi of finful Fle(h ( and fo on j, there Fkf} is taken Thy fically for the humane nature of Clmjh But to come to the buii- iiefsinhand! The Law ypas weal^\_ through the Fkih~\: By this FUP^, 9VH mmimmmrn'mfm 264 f0lV0l)&tt1^t%mcmlhn0n0, Ver.III. Flejh the Manichm of<>ld underteod the veT7 Z^cm^ and'^<^ - Pt-to quod ff^«ce of Fi#, that whkh conftitutcs the body in rrtan : but this B TgLm ^-yif - interpretation is re)ecfted by ari. L in auas psrtes Apoftolus dividat, & alind iii pear- ()^^^f,^ r with fome Others ) ex- tern aliud Sfiritum nominat :, ct iilam quideni ob- j^ .^ ^c.u^ ^ /-.^...,„,.: ,; r .^ hem, auuu o/'/'MH". .-......^- , - - . rr nounds \t O^tht^ C€re}7wmal Lanf, ^;ri;y^ i&f«" :sTc.;,i:f;;^-tr ^ .^ca to the g.»ir a„d «- " C^ • f w viominat T.^r„^rrilM',p Lc^is eo qucd <^p^j/ IphIp 3nfl mpnnTnp' or that Impoflibile Lcgis eo qucd f^^ji j}ftfe and meaning of that &c' Inteiieftus qui fecundum lii^eram^ clt acopi po- j^^^ . j^^^^y 'j-jg j-y^g j-^g j^^,-}^ ^een already obferved ) , that that Larv may be liikd Flejh becaufe it lay very much in fiejljly thingf \ *ti$ called the Larv of a carnal com- mandment^ Heb.7. i^ •, it jhod only in meatSiand drinks-, and divers vca- teli ipreenimimpoffibilis crat &c.O,;^. Va per camcmmfamabaturLes i.e. per cainalcm mte- la, non pei feipfam. Afifelm P.v Carncm, he. ,PrcamicmL4isinteUi§cnviam, Cv^c cninis xnhr- nvtatem cui deerat EvangeUca Gratia. Erajm. o'riienes'VcT CnncwinteMit craflam, Ijtcralem, et carnalem Legis intelligentiam •, atq; euam Le- „ , _ eis infirmitatem in e6 cullocat, qucd impcilibile jjyj^^s^ and carnd ordinances^ tm- hietit Legis Ceremonias cmncs fecundi-m Camem 0^ ^-^ ^y ^-^ of reformation^ (i.eOrecundumLi«eramobfenare. A. Lapide. /^^^^ ^^ ^^^ ^^^^ ,^.^ ^^^^ ^^^^ true, ^that they who looked no'further than the flejhly part the letter- of that Law, who did hdrere in cortice and only rodere literantm ^Cfa r as the Jfn^i did ) s to them it muft needs ^f rrd-^, and un- able to brincr about any Evangelical and faving good. But this is 'not fk LaS ( as you have heard ) which the Aportle here doth mainly intend : ^. Beza is very (harp agamfr * DiiBnguit hoc loco ;ml>uriflrimus ille Qrigen for this his expofition of the flejh, fcviptor Legem in Carnem et Spiritum ^,2Jffji>;f> interprets it of the C^r;w/ jlate of the Jews -under the Law ■■> they being in that it ate by means thereof to them the Law was -n^eah^: But (as to this explication) om lear- ned 11 Annotatnr well obferve5,that F/(/^ here kic^Bez^a in loc. H Dr. HAtftmond in Annot,- (a) :aro Ci.e. )ls not fo properly the State of men imder the Law. as that which '^1^^ J^: is the means by which occaftonally the Law hec^mQweal^zvid unable t Car _ carnales Ju- '.|! '^^^ ^^,^^^^, L which occafwna^ the Law became wea]^ and unable dxorum afte- ..^ ,H\rain men, frizO the caryial or flejir^ly appetite which is ^0 con- '^ZJ::^^^^^^^rT^^s of the Law. theretore he expo.mds it by that : Aa1.3S.HebV J,^ ^^Gritil before him wait the fame w^ay > The fulled and 9.15. Vro/. -beft interpretation of this F/.> and that which is moit * generally .petCarncm:/followed;isthi5-, \]s the corrupt, fmfu I depraved nature that is in 5, e. viiiatam . ^f^^gria. et per fomitcm vitiorum qui eft in came. ^„ye/m. ^f ^^f^J'^f^^^^^^-^.g^aet danvnari hie fubftantiam carms aat natmani corpora, nam ^'-T?>ocWu;rCa^lli^^er Can.em inteUigi. pra^ivatem &corrupt.on«n, qux per Smi Adami tiai^Hvit in noftwm genus. Mm. part I. in tljat itH)as Wjeaft, &c: t6i faVit m.i>u: O this is that which puts fuch a ■weak>te(i'. and inability; upon die Law,, tio help and rei:ov£r the- undone Sinner ! 'tis by ihij that the Law is fo infeehled and debilitateJlzs to its prodiKflion ot" any fpiritualor faving cfFeds. The Apoftle layes it upon this, the Law could not do [_in thai] it n>M weak^ tlrroitghtJ^fleJh-, fthat is) becMtfe it was weak through the Flefh : For the [tv S ^ is ^ Cau- * « » valet hie fd '-, therefore 'tis ufually rendred here by quia-, quoniam-,. qnando- ^\^ "^°^^ ^^" qitidem^ eo quod &cc. And fo it is in other places, as Heb. z. 18.. ^^^"* For [in that'] he hhnfdf hath fuffered \^iv a yd^ 7r/TirDv6ev, becaajs he hathfiiffered'] ■, beutg tempted hs is able to fttccor them that are tempted : 'tis as much as the icp^ S Rom. 5.1 2. Sometimes mdeed 'tis only expreflive of fuch a time orjlate or condition '■> as Mar.2.15?- Caa. the childirK' of theBride-chamher faji while the Bridegroum is mith them? (h g:> Q vdfxcpK^): Sometimes again 'tis rendred by [whereof']-, as i Pet.2.12. iPet.3.i5i but here in the text 'tis - taken caufaHy. Let it then be obferved, that the ^ weahyieJS of the Law is.ittit y properly inherent or from the Law it felft ^ only 'tis adventitious, accidentd, and from / I^npotentia Wis &c non fuit exipfi , •',, 1 J. . ^£-,^1 r» / • « • I Lcee, quail lultmcare homines cam pr£- the jlatf^ and condition of the Sub]ea with ftantes iiequiiet, fed ex came (h. e. > ex whom it hath to do. 'Tis the wickednefi conuptione naturae humanx, quae homi- y of mans Nature which is the fole caufe of "^m reddit impotentem _ ad prsftaiidam the Law'^'s weakntji. If Man was the fame now that at firft he was, the LAw would be the fame .too now that at hrft it was i and have the fame power and ability that then it had i but he being fallen now the Law is weal^^ned. 'Tis . not C 1 fay j from any intrinfick^ defeCl or weah>tefi'm the Law, but on- ly becaufe it meets with a Subject in which there is Fle(h-, a depra- vednature > and fo it cannot do that which before it did when the Nature was holy and good. When Man was in the jlate of imto- csncy, the Law ( Sawpfon like ) was in its full jlrength and coul^ do whatever was proper to it > yea, ( as to it felf) it is able yet to do the fame v but the cafe with us is altered : we cannot now . fulfil this Law nor come up to what it requires of us, and therefore 'tis weak. True, the Apoftle layes it upon the weakriefi of the Law , he faith it was weak •> but then he tells you what was the ground of that weaknefs, namely our Fejh. The Law is only weak to m becaufe we are weak ;o if; tht firongeji Sword\n3.wea\\\m6. can do but little execution •, the bright eft Sun cannot give light to a blind ey^j (not iiom SLXiy m£ot€ncy iuii: felf, but meerly from the legem. Farem^ Non infirmitatem illi impingit quafi intrinfecus inhsereiitem, fed quafi extiinfecus latione carnis, ei adja«^ centem. Soto, m- f 0? ibtiaf t\)t %m cottln nottio, Ver iir. incapacity of the SubjeB ) : and that's the cafe in the Law's aSV- vcciux with refped to the Sinner. Pray obferve, the Lawjheng- thens Sin ^nd Sin weakens ths Law:: iCor.i'^.'yS. T'he jlrength of ,. Sin is the Lavp •-> (vizO as the Law gives it a killing and condem- mngpowcY.) and as (through man''s corruption) it makes Sin to be more acfive^ impetuous and boyjhom '•> thus Sin is ftrengthned by the Law : But then the weaknej! of the Law is Sin-, for bccaufeof that it cannot now do what formerly it could. Thus I have anfwered the Fo^/r ^f/fzW propounded', under which I have cleared up the Words-, -and alf© (in partj) the Matter contained in them. Which being done, I might from the w/?^)/^ * the whole ^ i^^if^ ^^^'^ Ohfervation-, "that the Lan\ yea the Moral Law itj'clf matter iv the ihnugh it w,K an excellent Law-, the Law of Gods own making-, and Words drawn defignd by him for high and excellent ends » yet it having now to ^viai°on ^^' ^''^'i^l^f'^H^^^^'^^-) tvitb Sinners that have Flefl} (a corrupt nature) in them^ it is become weak^ and altogether unable to jujtife and fave, I muft not enter upon any large profecution of this Point •-> yet ' let me fpeak fomething to it, both to fill up what I have hitherto but juft touch'd upon, and alio to fupply what as yet I have faid nothing to. There are but 'two "things Which I would further •open.: 1, "the Special Matter of the Laws wea^eji. 2. ^he Grounds or Demonjirations of the Laws weakneji, ' For the FirlV the Special Matter of the Laws n>eak>tej!, that will be cleared up 1. With -refped: to JufiifcatioU' 2. With refpedt to Salvation and 'Eternal Life. TFloat the Law could not do in that it wtH weak^: what was the thing particularly which the Law could not do ? what did its weaknefs efpecially refer to? Anfw. The Scripture mainly fixes it upon tl-»efe7n7^i/:ji>fgj-, it could not jujBfie-, it could not eternally five. There are indeed tnzny other things ( fome of which have been already hinted} which the Law could not do-) but thefe two are moft ufually in- ftanc'd in in the Word when itfpeaks of or would fet forth the Laws weak^efi. I. The Law C upon its terftis of doing znd working ) everfince mans Fall al wayes was, and yet is, unable to jujiifie : it may pof- fibly attempt fuch a thing Cot rather the- Sinner may look for fuch a thing from itj, but it cannot carry it on to any good liTue. This C I conceive ) Pauls thoughts were in fpecial upon, when he fays Tfbat Th; Laws it]a- biljtytojuflijie ■andfave. m mat It \ms mm mm i^ o mm C. what the Lar»r could not do : For 'tis the Sinners prjfipcation wliieli he in this place isdifcourfing of > and he firft begins witii the Lajv as being impotent and infufficient to accompliih this juftijication. Godhy Chr'iH condemned jln (i.e. he abolif}/d and «orks of the Larv-^ but by the faith of Jefm Chriji-) even we have be- lieved in Jefm Chriji-, that we might be jujiified by the faith of Chriji .y and not by the workj of the Law : for by the worlds of the Law Jhall no fltjh he jujiified. I do not frujirate the Grace of God : for if righteoufheficomebytheLaw., then Chriji U dead in vain. Gal. 3. 1 1, 2 T, 22. But that no man is jujiified by the Law in the fight of God-, it is evident : for-, "the ]uji fiiall live by faith. — Is the Law then againfi- the promifes of God ? God forbid ! for if there had been a Law given which could have given life-,*verily righteoufmfi fjould have been by the Law* But the Scripture hath concluded all under Sini that the promife by faith of Jefm Chrifi-, might be given to them ' that belitve. So aifo in his Sermon at Antioch., Ad:si3.3p. ^y ^^^^ all that believe are jujiified fiom all things-, from which ye could not be jujiified by the Law ofMofes. How full and pofitivt are the Scrip- tures in the denial of any power to the Law tojztjiifie ! It can dif~ cover Sin-, accufe zn6. judge iox Sm., but it cannot fx/'Mff Sin or make a man righteom before* God. There is indeed the righteouj- mfi of the L^n7,a«d fupon that) righteoufnefi by the Law i but that now is altogether unattainable further than as 'tis brought a- bout and accomplifhed in the hmds of C!:n-iji '■> the Law in Chrijis hands can do great tilings, but mours it can do nothing. 2. So alfo the Law is weak^ in reference to Eternal life* It could not 'do ( i. e. ) it could not /^z/e i it never yet (as fepara- ted from Chrift ) carried one Sinner to Heaven : 'tis above the ability of the Law to jave one Soul. Conlider it as the Cove- nant of works fo its language is Vo ani Live-iKom.io.^y F^^r Mofes Cc c delcribeth IF fo} ttjfjat t!je Hatb coulD notao, VeOii. defcribetb the righteoufneji of the Lan^-, that the man which doth thefe things JhaU live by them : Now man in his lapfedjiate cannot do according to the Lan>s demands-, therefore by it there's no Life for him. Had he continued in the ftate of innocency he had been able to ha|£ done all which the Law required, and (o would have attained Life by it in the way of doing '■> but now the cafe is al- tered. If Salvation depended upon the Creatures /)fr/f^ and*fr- fonal obedience not a man would be faved. There muft indeed be Obedience to the Law or no Salvation j but fhould it be that . very Obedience which the Law calls for, and as the Law calls for it (viz.; as the condition of the firfi Covenant, this would make falvation abfblutely impoflible. You know, Mofes brought Ifrael to the borders of the Holy-Land but Jojhua muft lead them in- to it : fo the Law (as God ufes it \\\ fubferviency to the Gojhel\ may do fomething toward the faving of a poor creature , but 'tis the alone Merit and Obedience of the Lord Jefiis (applyed by Faith), which muii put the Sinner into the pjfejjion of the Hea- venly Rejh That which now faves, is Chriji not Mojes^, the Gojpel not the Larv-) believing not doing, ( I mean only in the old Covenant fenfe). So much for the fatter of] the Laips impotemy. ^,..c ^,, ««..-. Secondly : Let me give you the Grounds-, or (if you willj the tic Demonjtra- Demonjhations of the Laws impotemy andtveahjiefi to iujiifie and lions e/ the j^^^ . n^ inftance in tf^ree. I. It requires that which the Creature cannot perform. Before the Law do any great thing for a perfon it mull: firft be exa&ly fulfilled J for that's its way, the terms and condition which it ftands upon : and 'tis as high in thefe terms now as ever it was i for though man hath loft his power the Law hath not loft its rigor i it doth not fink or fall in its demands becaufe of mans in- ability to anfwer them." Though the Sinner be as the poor broken debtor , utterly undone, yet the Law will not com- pound with him or abate him any thing, but 'twill have full payment of the whole debt. Now this in fiatu lapfo (as I (hall fliew when I come to the 4th verfe J- is ^ impo0le z None ( but fucb an one as Chrift ) could thus anfwer the Laws demands. For no- thing will ferve it below perfeCfion : inhe- rent righteoufnefs, adtual obedience, all muft be perfici or elfe the Law defpifes them. The Gojpel accepts of Sincerity but the Lavp will 'bate nothing of perfdnon ^e Grounds leaves inability t.o jujiijie and fave. * Unde fequitur plus in lege praecipi, tjuam prsflancio fimuj-, quia fi pares efle- aius implendae Legi, fruUra aliunde elfet c]U2efitum remeditm. Calvin, Hie locus efficaciffime ccnvincir juftiticationcm non efl'e ex operibus, &c. P. Mart jr. Non implct Legem infemitas mea, ied laudat Legem Yoiuutas mea. Au^vfiy if f Part I. in tDat it Va&s iDeaft, & c. 269 if there be but the leajl failure^ all is (polled. Gal. 3. 10. Yor iH mafty Oi are of the rt^orkj of the Latv^ are under the curfe : for it is vpritten-y Curbed U every one that continueth nn [in all things~\ which are written in the book^ofthe Law to do them. Jam. 2. 10. For who- Joeverjhallksepthe while Law., and yet offend [in one point'] he is guilty of all, — And is it thus ? are'theic the terms and demands of the Law ? what then can it do ? (or rather what can we do)? it mud needs be B?^^/;*^ ^i" becaufe ( in thefe ri^flrj- ^ we are (b weal^ to it '-, it cannot do much for w becaufe we can do but little to it \ it cannot do what we defire becau(e we cannot do what it demands. O how exceeding fhort do the bell: come of the high meafures of the Law I (a) Who canjay-, I have made my heart clean., C^) Prov.aa.p. J am pure from my fin ? (b) In many things we ojfend all. (c) 'there > \^^\'^'-,\(^ is not a juji man upon earth that doth good-, and fmneth not : (d) Our {4) ira. tamen non ad- no ! 'tis high in the commanding of them but that's all, itdotli not juvabat intus work them in the foul i it asks very high but gives very lorv. 'Tis P^'^ gratiam, holy it felf bufit cannot make others holy ■-, it can difcover fin but eHnibeciits'cb it cannot mortifie fin (as the g/^j?difcovers the fpots and blemiihcs ftaium cania- in the face,but doth not remove themj.The Law is a f killing things jem hcmirii m, but 'tis of the Sinner not of the Sin : it hatl\ by accident^ by rea- ^^T^^ ^p'"" •fon of the Flefh here fpoken of a quite other effetft for it doth ra- ^aiTt) ^ Non ther * enliven-, increafe-, and irritate fin, ( as Water meeting with quod ipfa in- fiima fit, fed quod intirmos faciat, minando poenam, nee adjuvando per p-^thm. Anfelm. Lex Prxteiquam quod peccati rationeni aperiebat, nihil prasterea auxilii f li'itabat f'piritui adveiius caincin, ct ideo neqi fufficicbat ad juftiiicandum, neq; ad perficienda Legis opera, i'oro. f i Cor, 7,. 6. * Non de leg is pr^itatione hie agilur, fed de ipfius vi in ncftns immutar.dis animis, & adillud Legis prjefcriptum eflbrmandis, utpote quce corruptioncm iilam ia quaj^a'cimur ncn mode Qoa faiiet, fi:d augeat potius. Be:^a. C c C 2 op' /*=— 270 5rD? M)at t!)c %nXd coulU not Do, Ver.iii, oppofiiion grows the more fierce and violent j and the Vifeafe the / more 'tis checked by the medicine the more it rages ). Paul found in himfelf this fad effeCt of the Law, Rom. 7. 8. But fnt taking •occafion by the commandment ■> rvr ought in me all manner of concw pifcenee : fur without the Larv^ fm rpus dead. Moreover, the Law calls for duty but it gives no ^jirengih for the performance of it, ^^l}'^^r^^( Pharaoh -like who exaded brick^ but allowed no jhaa? ). The urn fi- (remember I liill fpeak of the Law & monitcrium as it ftands in oppofition to the Cofpel^ and as 'tis the matter and habemus. Lu- trcmfcript of the firji Covenant). It neither pardons what it for- *' ' bids-^nox doth it inable to do what it injoynsh and much of the aSVm/xia impoten:y of the Laiv lies in thefc ^ two things* Take a particular infcance, great is the Sinners IS Chrjftij.qiii --i-r»-. -i . c '^\ .^i •_ • ,■,•/• N?.m ilia ciui- Vcrum adhuc , — — — .„ qiix Lex ccnferre / ^~. — ^ ^- ncnpotuit, J. ut condonenrur ea cpx Nqw the Law knows nothing of this TZX-n^^}!"""'^^^ admiira fuenat: ^^-^/^ ^ lis diametrically o^v>o{iie to i. utines he minis coirobcrentur, qui- . , . 1- r r 1 • .-^ i*^^. ,. buspofTittegisjuflaperficeve. r..Wrtr//r. '^ ^]^ lo tar trom workuig it that \t hin- ders it to its utmort. 'Tis all for worhing^ for doings \ Gal. 3. 12. And the Larv if not of Faith : but the man that doth them pal I live in them. Believing belongs only to the I Go(j>tl i therefore that is iHled the Law ofV/orh^.^ and this the Law af Faith-, Rom. 3. 27. If Faith come under the Larvj 'tis only that- Faith which is a General Faith^ or as 'tis a part of Obedience-, not as the Condition of Gojpel-grace' The Law therefore not help- ing as to thefe things ( lb indilpenfably necejjary for Grace here and hereafter), what can it do for the loll: Sinner ? 3dly. The Law could not do., becaufe it could not heal that breach tphich Sift had made betivixt God and the Sinner*^ It itill .looks firtvards-i ^vA Is ^xlwsLjts caWm^ (or perfe^ Obedience ■■> but what if Sin hath been committed for the time paji '<" O thwre the Law is v.'eak ! It can make no reparation for what is paji '•> as to 'that^ all it f;iyes to the guilty perfon is C as they to JudjsJ what ii that * fvlatth 27 4. ^^ ^^^ ^ -1'^^ ^ ^^'^'^ ^'^ ^^■'■^^' Suppofe the Sinner could for the future come up to a iull conformity to the Law and in every thing an- iwer its highelt commands^ Suppofe him now to arrive at fuch a pitch of perfcdHon that he fliould do nothing which this Law forbids,and do every thing which this Law commands : yet (ilip- pollng the Fall from God and the Guih thereby contracted, or any partir^^ in tljat it ibas XDeait, &c. any one fin committed), the Larp would be rveak, and the creature could not thereby be jujiijied h the reafbn is, becaufe here is now reparation and fatUfadion to be made for jvhat is paji^ which to make is impollible to the Law. This -perfect Obedience ( prefent and future ) might do the work was it not for what ispaji \ but guilt hath been contraded, God hath been offended, his iirfl Co- venant violated i therefore there mull: hs. reparation made to him for this. Now this the Law cannot do nor the Creature upon the terms of the Law ;, for all that he can arrive at i§ but perfe'Ci obe- dience and that is his ditty i he's under an obligation to it and therefore by it he can make wo fatisf action for what is paji : this is but the paying of the prefent debt which can quit nothing of the former fcore. This is very well if we look forward but what be- comes of us when we look backward? So that the Aportle did * very defervedly thus fpeak of the Law-> -what the Law could not do-, &:c. So much for the opening of the matter held forth in thefe Words •■) let me clofe this Head with fbme Application'- Firft, Here's matter of deep humiliation to us. How {hould we lament thilfinful Nature-^ that Flefj which is in all of us ! we all come into the world under a fad and woful depravation of nature: Well ! fuppofe we do, what" of this ? O this (houW bitterly be rvhkh the Lavf bewailed by us becaufe by reafon of this the Law ;V wea}^ ■■> that » weakened, it cannot do that for us which otherwife it could and would have done. As we were created at the iiri\ before our Nature was corrupted, we wexQfirong to the Law and the LdiWjirong to us ', we could fulfil its higheji demands and it could fuliil our highe{i defres h we were able to keep it and it was able to five us .i its perfect righteonfnef was not above us and we had been righteous in that right eoufneji. But now 'tis far otherwife ■-, Sin hath got into us, our Natures are now depraved and vitiated, infomuch that even from this Law itfelfwe can look for nothing :/tis upon our degeneracy weakened to us to all intents and purpofes •, and is not this fad ? O that there fhould be fuch Natures in us as even to debilitate and weaken Gods own blelTed Law ! x4ind would to God the fad effcds of the Flefj in us fiaid here* ! but it goes fur- ther : it doth not only biing a weak^ufi upon the Law but upon the Gofpel too. The Golpel it felf ( the new and remedial Law ) though it be the ^power ofGod^ytt it would be altogether ineifedu- al to our juftitication and falvation, if God did not accompany it with a mighty power. It tenders and holds forth that in Chiiil which is every way fufficient for thefe great things •> yet we life I. To humble ut in the ferfe of our Fief) by Rorrli.i^, f..>^ f zji 5Fo? vuDat tl)t Eatb ccoiD not do, Ver.iii. we {hould be never the better for it, thii *tjo could not do^ if God ( in (pight of all oppofitioii froiti our curfed Natures J did not over-powre us to believe, to clofe with Chrift, to accept of re- jhring Grace in the way of the Gofpel. Truly if God (liould leave us to our felves, and fliould not refcue us from the power of Neutral conttption-, neither L:in> nor Gojpd could do oiir work i notwithrtanding both we {houldperilh for ever. Should not this be greatly bewailed and lamented by us ? that Sin fhouid be fo rooted in oiu Nature and have Ciich d. fire rtgtb in us, as that it fhouid be too hard both for Larv and Gojpel^ and bring both under an inability to do us good ? And is it fo ? I might then from hence infer, that certainly in the faPn Qreatnre the power of Nature is very lorv> , nay, that (with refped: to the keeping, and fulfilling cf the Law) ''tii quite lojh Felagius of old ( with whom Some in latter ages do almoli ' cojtcur^ only they put a better varnifl) upon their Opinions^) held, that though Nature by the Fall is fonurvhat weakened and impaired in its ftrength, yet ftill it can do great tJnngs j yea, fefpecially * n '\ h- ^'^^^ ^^"^^ ordinar^^ alfiftance) it may enable a man to fulfil the dicentNatura- ^"^^ "f ^"^^ .^^^^ againft this the ^ Argument in the text is lium viiiuui confiderable : is the Late vceah^d^w^ yet is the Sinner jirong? is that praedicatores under an impojjibility and yet is ( this and that) pofjible to the Redd^r^^ ? creature ? The Ylefh is but extraneous to the Larv and yet by rea- nem q^re^ per ^^^ ^^ ^^^^ ^* cannot do \ BRt 'tis inherent in the Sinner and yet l^e camem uifiraia can do^ what more abfurd ! Efpecially it being confidered, that fueiit Lex Ddj the Latps vpeah^eji is not attributed to it in refped of itjelf but itautneceffitas ^^^^j jj^ yelped of us ', fo that if we now could pe>feaiv obev^ humans talutis I ,^ / , -^ < '^'. i/ / -^ y^ opushabuerit F^form, keep the Law, its tts ocbvvocTov would then ceafe> miffione Chri- and if fo, why tps Chrijifent / ( but no more of this ). m&c. Si vir- tus & judicium I'ationis tam potens ell:, ut quge bona prxcipiuntur, agnofcat, approbet, & prje- ftare vaieat, quomodo in illis non potuit qui fub pedagogic Legis hierunt ? Sec. Mufcul. Paulus ait Legem fine Chrifto infirmam efle, idi aiunt, nos priufquam limus participes Chrifti pofle bene cperari, & obtemperare Legi Dei. P- Martyr. » life 2. Secondly, 'Tis necelTary that I fhouid vindicate the honour of the to vindicate Laxv-y and obviate th fe tniiiakes and bad inferences tvhich fome pojjjbly thchonoHTof j^^y ^^^^ upon from n-hat hath been jpoken. Three tilings therefore u'obvUreZd let me lay to you: , ^r r . Inferences ^^c. i: \Soi\v\Xhi\znGmox\\\SVpeakriejinf theLavp-i yet keep up high thoughts of it and give it that honour oftd reverence which is due to it* 'Tis w«^ak indeed, but yet remember n?hlfe Law it is > as alfo what Part I. in ^&t it tbas iDeaft, &c. ^75 what an excellent Lane It is in it felf : 'tis a perfed: draught or wcisfc'/ and delineation of Original righteonfne^ '■> Wstht me afure^ fiandard', tf/fof that purity and perfcdtion which man would have had in the rtate of innocency i yea, 'tis the copy^ tranfcript-^ exem- plar of Gods own holinefs, ( for God framed and modelled this Law according to his own purity and fandtityj. And kt m be what we will, flilltheL^M? (in it felf) is all this and the fame that ever it was (though we be not fo> And therefore we (hould adore and reverence and magnifie it, tliough now to us accidentally it be thus tveak; But doth not thi^ rveaknefi reflet dij^aragement and dijhomur upon the Law ? Anfiv. No, not in the lealt. j^rvo things will fufficient- ly vindicate it as to any fuch reflexions : i.The Apoftle only fays of it that ^trviK roeak^: he chargeth nothing upon it but only rpeah;- nefi. He doth not fay that 'twas any way impure or unholy or / unrighteous^ ( he affirrriS the contrary ^ ^he Larv U holy-, andjuji * Rom.7.12. andgood)\ only he faith 'fw-^w jr^^j^. This the ^ Gree]^ Expofttars * Aojce? fAv *. take notice of and from it apologize for the Laiv- C«'w.«v rh v<>- fiov, it (fi ric ?.»)/i{sT(«j, ctt^n. iS (wpnJ, Chryfoft. o^i in « iv yi/j-a fjc-m^pi^Mrttj &c. Oecunj. Theophylt to the lame purpofe iiDiytiv vrontgy? 0 v6//@- *m' «> did it but meet with the fame fub]e& , it would foon appear that it hath the fame porver which it had be- fore Jdam fell : So that ( I fay) the Ldn> is not at all inthefiult, _„ but only rpe becaufe of the Flejh.. ur«.corrupttla. Calvin. Obferve here the wifdom and care of our Apoftle, where-ever he feems to tax the Law there he will be fure to vindicate it : As where be fpeaks of its irritating ofcor- ruption-) . * Ne legem incufare videatur culpara lejicit in car- nem. i. e. concupifcenliam, qux fomes eft peccati. Ejii(ti. Vide quanta arte Legem firaul extoUit, de- primit, & excufat : deprimit, cum dicit quod non potuit peccatum damnaie j 'excufat, cum dicit hoc non accidifle ejus vitio Ted carnis potius j extoUit quam maxime, cum copcludit Chriftum adveniffe ut Legi contra carnem fubfidium knet.Ai'uJJui. Trans- fertlegis impotentiam alio, ut Legem abfolvat a culpa, quani dat carni (viz.) noftrce, i. e. corrupts noiW naturje, h'ufcul- Ne quis parum honorifice Legem impotentia: argui putaret, vel hoc reftiingc- ret ad Ceremonias, exprelTit ncminatim Paulus de- fec>.um ilium iion a Lee,is eiTe vitio, fed Carnis no- Z74 Jfo? tbijat tlje 2.att coiilD not Do, Ver.riL rupthn-, he there layes the blame upon his own wiched nature^ not at all upon the holy L.anf : Rom. 7. 8, p, lo, 1 1. Sin taking occa- sion by the commandment^ rvrougbt in me all manner of concupifcence : for mthoTtt the Law fintvJS dead. For I rvas alive veithout the Larv once-y but when the commandment came Sin revived^ and 1 died. And the commandment r>phich was ordained to life-) I found to be unto death. For Sin taking occafton by the commandment deceived me-, and by it flew me. Yet verf. 12, 13, 14. T'he Larv U holy^ and the command- ^ intent holy., andjuji^ and good rJF^fS then that which is good made death unto me ? God forbid I But Sin that it might appear Sin., working death in me by that which is good-, that Sin by the commandment might become exceeding fnifuh For we k^ow that the Law is fpiritual-, but I am carnal fold under fin. And thus we fhould carry it with re- fped to the Laws iveakneji: O in it felf 'tis mighty and power- ful, but there is fin in us by which only the Law is made weak, there therefore the blame muft lye. Could we bUt get rid of this Sin we ihould foon find what a mighty thing the Law is i fo mighty that nothing would be too high or too hard for it. 2: Secondly, "tak^ heed that you do notcaji off the Law upon thii pretence. 'Tis indeed weak^ (as to fttch ends }-, but yet 'tis a Law and that which is obligatory to all ( even to Believers themfelves under the G,of^el State and Covenant). Shall we becaufe of thii weakneji (efpccially it being occafioned by our felves ) caji off the • Law ? and pretend that we are not under the obligation of it ? we muil not fo argue. Obferve it in the Apoftle, even when he was proving the rveaknefiof^ the Law as to Jufiification and fiiew- ing that God had found out another way for that (viz.) the way of Faith-, yet forefeeing that fome might run themfelves upon this rock^., and infer from hence thit they had nothing to do with the- * Rcm.3.3i. Law'-) he therefore adds, ^ Do we thsn make void the Law throH(rh Faith ? God forbid ! yea we ejiablijh the Law ( in its proper place and Sphere). The Creature as a creature is under a natural ( and therefore indijpenfable) obligation to this Law; fo as that nothing can exempt him from that obligation. It commands to love-, fear, fervejmumr, obey God ■■, wherein it obliges ihjhongly-, that God himfelf (with reverence be it fpoken) cannot /w the creature from . / its obligation to the(e duties. True indeed, Believers are not under the curfe-, rigor., or bondage of this Law, or under it as it is the con- dition of life : but they are ( and it cannot be othcrwife ) under *" the obligation of its commands as to an holy life. There may be Cand blcffcd be God there isj) a great change as to circumjia?tces-, a Parti. fntDatttibagiiteaft,&c. 17$ great relaxation as to the Laws rigors-, fever'itys and fenahys \ but far the main duties of Obedience and Holinefi^ it is eternally obliga" tcry and never to be abrogated. O there^^ore do not look upon yourfelves as made free from this Law , though it be weak and unable to juftifie and (ave you ! it can damne ( upon the breaking f of it) though it cannot /iz'i? (by the keeping of it). 3: Thirdly, Neither mufiyou upon this look^ upon the Law as alts^ gether rpeah^-^ or ufelefi. 1 fay, not as altogether rpeakj, for though as to Jome things it be under a total impotency-, yet as to other things it ftill retains its prijHne ponder. It cannot ta}{e awayfm-, or mii\e righteous-fir give life (which it promised at Hrft and for which it was appointed, for the commandment n>as ordained to life Rom.7. 10) i here's the TPi-^j^ yji/e of the L.iw, as to thefe 'tis li aSi/- vocTov TO vo^ux : But as to the commanding of duty., the di- retting and regulating of the /i/^*, the threatning oipunijhment up- on the violation of it > here it can do whatever it did before. The Laws preceptive and punitive part ( where 'tis not taken off by Chrift;are yet in their full ftrengthv only as to the promiffcry part of/ it (viz. its promifing life upon the condition of perfeU Ohedi- enceX there 'tis at a lofs. In a word, its authority to oblige to duty orpunifhment is the fame that i'ver it was, but its ability to give righteonfnejl ot life (in which refpedts only the Apoftle here {peaks of it) is not the fame. If God open this Law to you and fet it home upon your Confciences, you will rind it hath yet a very great ftrength and efficacy in it : let it not therefore be altogether iveakjn your eye. Nor altogether ufelejl. For Some will be ready to fay, if the Law be thus weak then what ufe is there of it ? to what end doth it iervel* what is to be looked for from that which can dofo little for us ? But do not you thus reafon 1 For though the Law be npt of ufe to you as to Jujiifcation-, I mean in a way of immediate influence upon the A^ or State.^ (a remoter influence it may have)i yet in ether re~ ^eCff 'tis of great and admirable ufe : (viz-) as a Monitor to excite to duty, zsaRule todirecltand guide you in yourcourfe, as^ ^rlcjfl to difcover fin, as a Bridle to reftraiu fin, as an Hatchet to break the hard heart, as a ^ Schoole-mafter to whip you to Chrilt. * Gal.5. 14- The Lord Jefiis indeed hath taken Sin-pardoning-, God-atoning, ■ Jujlice-fatiifying-, Sotd-faving work into his own hands, (he would not tiVilt this in the hands of the Law any Ionger,becaufe he knew the. weak^tefl oi'it) 'i but ior other worh^-, the awakening andcw- vincing of a Sinner, the terrifying of the pc?/rf, the humbling of the D d d prondi •» I 276 5Fo? iDDae tlje Hatb coulo not do, Ver.iii. proud:, the prefaring of the Soul to clofe with Chrift, ( though fhii tafi adt be only eventual and accidental as to the Law), all thU work (1 fay) yet lies upon the Law» Be you who you will, Believers or unbelievers, regenerate or unregenerate, the Law is of marvel'- lomufe to yon, 'Tis a rnletoall whether they be good or bad, and ( as fo ) none are exempted from it, ( as is by feveral Bivinef / fufficiently proved againft the AnthtomljiO '■> and it hath too, very good and ujefid ejfe£is upon all, whether called or uncalled, Saints Or Sinners. Our Apoftle who here doth fo much deprefi the Law in refpe(^ oi Jtifiijication, doth elfewhere in other refpedts fpeak much of its iifefulmji : Rom.3.15?. Norp ive kjton> that rvhat things foever $fje Lavp faith-, it faith to them jvho are under the Latv, that every. mouth may be fiopped, and all the world may become guilty before God, Rom. 7» 7. What (hall we fay then ? 'n the haw fin ? God forbid! Nay-, I had not k^own fin-, but by the Law : for I had not kpown luji-) except the Law hadfaid-, T'hoHjfyalt not covet, Gal.3 . ip, 24. Wherefore then ferveth the Law ? it was added becaufe of tranf- ♦ r ' R a ^'"'^S^c^^t till the Seed (honld come to whm the Vromife was made-^and Viti "^BurgT ^* ^'^ ordained by Angels in tfje hand of a Mediator : Wljerefore the Vind. Legis. Law WAS our Schol-majier to bring us unto Clmjh that we might he Boltons Bounds yuftifed by faith, I muft not launch out into this vaft Ocean i yoa f ^' •I^Tieat "I ^^^^ variety of ^ treatifes upon this Argument, (namely) to prove vvhh divers 6- that the Law isfiill a Rule, and Jlill very nfeful in thofe great efeCls thers. Faceflat which have been mentioned : ( I refer you to them for further fa- lo;ige ^j^?"^" tisfadion). This I only touch upon as it lies in my way,both that "lofana ifta ^ ^^f prevent dangerous miftakes, and alfo fhew you how you arc Opinio,Legem *o carry it towards the Law. O let It be highly efteemed, reve- non efle regu- kneed, honoured by you I yea,blefs God for it, for though" indeed lam j Eft e- 'tis weak^ and unprohtable (as the Covenant ofWorkjX yet as 'tis a St" idi reS ^^'^' ^^J^ ^5 '^ produces fmh efe^s upon the Confcience, fo 'tis of €Ahinm " ' i>^^^^ ^^fi ^"^ highly beneficial. ( So much for the 2d Vfe), Ufe 3. Thirdly, Was the Law thus unable to do for the Sinner what was neceflary to be done ? then never look for Right eoujne^znd Life from, and by the Law. For as to thefe, it cannot doymr work^uw- Jefs you could ^iv itj- »7f7rj^, itcannot j«_/fiji^ or/}z/f you unlefsyou could periedl:! y ob^y a nd fulfil it. O pray exped little from it (nay, nothing at all in this wayj ! you cannot anfwer i// expeditions and it cannot an{wer yours. It highly concerns every man in the world to make fure of righteoufitefi and life j but where are thefe *o be had ? only in Chriji in the way of believing , not in the Law in the way of doing,. We would fain make the L^w Jironger i than Part I. in tljat it Wis tbeaft, &c. trf than indeed it is i and 'tis natural to us to look for a rigbteoujhfjt from it becaufe there rvof our righteoujheji at firfi^ and thatfuits befi veith the pride of our hearts. Man is not Co averfe to the Law in point of obedience.) but he is as apt to rejl upon the Law for Heavem and Hafpinefi i if he can but do fomething which the Law re- quires, O this he looks upon as a fufficient 'Righeoufnefi and as a good Plea for Heaven. Efpecially when Confcience is a little a- vpak^ned then the poor Creature betakes himfelf to hU doings to his obedience to the Law > and this he thinks will do his work ( till God lets him fee his great miftake). As 'tis ^ faid When Ephraim " Hof.j .iji faw hUfchnejlt and Judah farv his wounds then went Ephraim to fhe AJJyrian^ andfent to King Jareb^yet could he not healyou^nor cure you of your wound : juft fo 'tis with the convinced Sinner in reference to the Law^ both as to \\\spraQife2dA alfo as to Kvsfmceji. I would not be miftaken ( in what I have faid or Ihall further- fay;, as if I did defign to take off any from. Obedience to the Law, God forbid ! all that I aiiti at, is only to take men off from trujling in. that obedience, and from leaning upon that as their BJghteouJ' nefi. We (hould be doers of the Law (for, ^ not the hearers of * Kom,i. i^, the Law areju^ before God-, but the doers of the Law fliall be jujH- fed) i yea, we (hould go as far as ever we can in our endeavours zitttzLawrighteoufnefiy for though that be not fufficient to j«/^i- ^ . fexxs before God, yet that muft make us rigkeous in his eye ^ as 1,]^^-^ J'^'J to qualitative and inherent righteoufneji: and fo we are to underftand Serm.ia.p.i'iy,' *^<;/* 7f a;* (with many others of the fame import), ^ Itjhallbeour ^-r. righteoufneji^ if we ohferve to do all thefe commandments before the Lord our Cod., k lye hath commanded us. But yet when we have gone the fur theft, the Righteoufnefs which we are to rely upon is only the Go^el K^hteoujnefi or the imputed Kighteoufneji of the Lord Jefus •, if we take up with any thing fhort oithat.,wQ arc * miferable and loft for ever. As to the Law., is it thus weaj^ (or » q ^^^^ ,„|fg_ rather zxcyou thus weak^) and yet will you bottom your expedta- ros, fi vel tan- tion and conJidence there ? can you fultil or fatisrie it in its de- tillum nciha mands of perfeB^ perfonal-, univerfal, conjiant Obedience ? If you f^JH'' b-fi tam cannot fthen which nothing more certain), it can never then do tur"^B"r""in your bulinefs > nay, upon the leaji failure it will be your enemy-, to i Joh. i. 8. plead againft you for the non-performance of its Conditions : and £o^ though it cannot as a Friend do you much good yet as an Enemy it can and will do you much htm. What a fad cafe is the legaliji in ? the Law condemns him becaufe he doth no more obey., and the . Co^el condemns him becaufe he doth no more believe > . he's loft on D d d 2 erery "^ yamm ^ 278 5fo?tbDat tl)t JLhVo couio not no, Vetiir. every hand, O this is woful ! And yet how many precious Souls fplit themfelves upon thk rock^! millions of men look no higher than the Lan>^ that is ihc foundation upon which they build their confidence for Life and Salvation. Could we but get into them and be privy to the Grounds of their Hop^e^ we {hould find that 'tis not Chri\} and Faith in him but the Law and fome imperfeCl (?- bedience thereunto upon which they bottom : they deal honejllyy n>rong no body-, live unhlameahly-^ mak^ fome external ProfeJlion^ per- ' formjuch duties-^ are thm and thus charitable io the poor^ &c* and' hereupon they are confident of their Salvation. Now I deny nof but that thefe are very good things ( I wifh there was more of them^i yet when any reji in them or upon them for Righteoufneji and Lifej they fet them much too high \ as good as they are, in rc- y ference to thefe great concerns they are no better than (b many '^ fg?,'^^^'^^^-) which will not cover a Sinners nakednefi when God ^ . (hall come to reckon with him \ whofoever bottoms his trujl and diftridione Ju- <^(>^fdence upon thefe, he builds upon thefand and (boner or later dkis quod ful- there will be a fad dorpnfal of all his Hopes : "^ thefe are things set in con- which glitter in our eye but they are but courfe and mean things ds'l?/ °r/^"' Cwrthout Chrrft; in Gods eye, seg , Sirs! lamupon aPoint of asgrf^t zw^orf^wcf asany thatcart be fpoken to i and therefore give me leave to (lay upon it a little, and to deal plamly and faithfully with you about it. I would feign leave every one of you upon a.good bottom, built upon the * Ifa.iS. i6,. Soc)!^, that ^fure Foundation which will Oidndfirm ^ndjieaay in , all winds and weather, having that anchor-hid which will abide ' under all llorms. And therefore let me prevail with you, to cail off all Legal Confidence-^ and to rely-, trujU reji upon x\oi\\m^jhort »f Chriji and his Right eoufnefi. Duties, Graces, Holinefs, Obe- dience, Good Works, all ( in their proper places ) are excellent / things '■) but 'tis the alone Merit, Kighteojtjkeji-, Satiffa&ion of Chrht that mui\jujiijle and fave you. Would you have that ri^h- uoufnefi which will bear the teji at the great day ? that righteonfmji in which you may be able to ftand before the dif^uifition ot the tighteoHS God ? O then fly to Chriji, to his imputed righteoufneji^ and there let all your truji- and relyance be placed ! What is that One thing which the Nerv-'tejlament-revelation mainly drives at ?' 'tis this, to carry Sinners from M/^/c/ to Chriji, from thewjyoi the Lati^ to the »vjtof the Gojpel, from dnng (as the Old-Covenant Csndition ^nd Ground of Lite) to believing. The not under- itanding, receiving, embracing of this grand iruth,W2iS iht fm and mim Part I. (n tfmt it njastbeaft, &c. 275^ rnifte o^ the yerves y all that Chriil and the ApoHIes could fay or do, would not prevail with them to (hake off their depending up- on the Law •» but ftill they ^ rejied in the Laiv^ -ffoUoxved after the * R.om.z.i7, LaYfiofRighteoufnefl-, and fought righteoufneji not by Faithbut as it tRoni-9-3'» Tvere by the Tvorkj of the Lajv't || they being ignorant ofGodsrigh- 5^ teoujhefl and going about to ejiablijh their own righteoufneji-> would not fubmit to the Kighteoufnefl of God. O therefore how full, how ear- ned was Paul in his dealings with them (and with others tooj, to undeceive and convince them about this ! He faith, tiie whole mat- ter of Righteoufiiefs was now taken out of the Laws hands and , put into the hands of Chriji •, * Chriji is th end of the Law for oni-'®-4' righteoufnefs to every one that helieveth : ^ 'therefore by the deeds of '^ R.om.3.2i, the Law there Jhall no flejh be jujUfied in his fight ^ &c. But now the *^' Kighteoufkeji of God without the Law is manifejied-, being witnejfed by the Law and Prophets : Even the KighteoufmfiofGod which vs by Faith of Jefus Chriji unto all-, and upon all them that believe. He lets down the miferable ftate of thole who would be refting upon the Law, fuch as were in T(£v t^yciov tS vo]uiJ (as he defcribes them) i * For as many as are of the works of the Law are under the ^ GaKj.io. Curfe-i for it is written-, Curfed is every one that continueth not in all things which are written in the book^ of the Law to do them. He tells them, by this they made tht fending-, dying of Chriil to be to nopur- fofe '■i^ Ido notfrujirate the Grace of God-, for if Kighteoujnefi come by Gal.z.ri,. the Law-, ihn Chriji is dead in vain : ( fee too Gal. 5. 3, 4-0 He tells them further, that God had fuch a refpcd for his own Law that if righteoufnefs and Lite had been poflible by it, he would have ta- ken no other way-* * If there had been a Law given which could have f Qal.3,21. given Life., verily righteoufntfi^poidd have been by the Law : ( But why do I give you a few gleanings when you your felvcs may go into tht full field.?) Now was all this fpoken only to the Jews and Gentiles who lived at that time ? doth it not concern us alfb ? hav*:; not theCe feveral Confiderations their ftrei:igth to us as.wellasto them ? To come neercr home ! the T'ext tells us the Law could not do.: / will you not be convinced of the Laws inability to help you ? ^o as to betake your felves to that better and ejfeCfnal way ot Juliifi- cation and Salvation which God hath fo gracioully provided for you ? The Law is wea]^ ( as weak now as ever ), but Chrift is firong (as ftrong now as ever 0 the Law can do nothing but Chriji can do all. Till it pleafts God to convince you of the Laws im" foJJibiUty to make you righteous and happy, you'll never feek out after 28o 3fo? tbljat tDe HaU) emits not do, Ver.iii. after help in Cbrifl or clofe with him : for as Chrift had never come toyoit:> had it not been becaufe it was impojjthle for the Law to fave you » fo you will never come to him, till you (ee that 'tis im- poffible for the Law to (ave you : this is that which moved God to _^^Chriff, and this is that which moves the Sinner to embrace Chrift, and his way of Salvation. If this work of Convidion was but once pafs'd upon you, O you would foon quit the Lat» and all your Confidence would be bottom'd upon Chrift. Well ! (hall I bring it to an head > here are trvo wayes fet before you for Righteotifneji znd Life^ the way of th& Law and the way of the G^el^ the way of Doing and the way of Betieving > now which oiihefe two will you chufe? if the/(>rm£r,{b as to venture your Souls iipon what you can do,your cafe is defperate j by this you plainly put your felves under the Covenant of fFork^, and there's nothing hut periJhing(2S things now ftand with us) under that Covenant ; if the /^f^^r,there is hope,nay certainty (fuppofing you clofe with the Gof^el-waym a right Gojpel-manner) that it (hall be well with you. * PfaL 71. i^. who would not now fay with Vavid * Irvill make mention of thy * Phil. 3. 8j9. righteoufnej^ even of thine only ? who would not with ^ Tanl count all hut drojiand dung^ that he may tvinne Chriji, and be found in him, mt having hvi ovon Kigbteoufneji tvhich if oftlje Larv-, but that which through the Faith of Chriji-, the Kighteoufnefi which ps of God by Faith* Ufe. 4. 4* Fourthly, See here the admirable love of God) and be greatly aff'eded with it. The Law wm wea\, utterly unable to relieve us in our forlorn condition i as to that conclamatum eji the cafe is de- Q/erate : and now the merciful God finds out another way, pitches upon another courfe, hee'll fee what that will do ( the former failing )•, what's that ? he fent his own Son in the lik^nefi, &c. O the infinite Love, Mercy, Compallion of God I The weaker was Gods Law, the Jhonger and higher was Gods love, O that he fhould not let us all perifli under the Laws impotency ! that he ihould imploy One for our recovery who was every way able to do what the Law could not ! how (hould we adore his mercy in this ? But this leads me to the following words in the T'ext, God fent dec. wiiere I fhall have occafion more fully to prefi this duty upon you. So much therefore for this Firji Branch of the Words, Jf^hat the Larw could not do, in that it was weakjlyrough the Flejh* >i y "I ' ' ' ■ " ' « Rom. part I. 281 Rom. 8.5; (jod [ending his oT»n Son^ in the likenef of. finful fiefh^ 6cc. CHAP. X. ^ ^f €W^^^ il^iaion ano of dSoti's fen/ Ding l)im* 1\an being utterly iofi upon the terms of the Law> itpkafed God to find out and to fitch u^on another Way, rvhicb he Unew would he effeSual, That was the fending of his own Son, (3c. Four things obferved in the Words. All reduced to three Obfervations. Of Chrifls Miflion ; How he was fent, andfent by God. It notes his Vtx- cxiftence ( before hts Miflion and Incarnation ); bis Perfonality > his being diftin*^ from the Father. 'Tis opened Firjl Negatively : i . 'Twos not Chrtji's ineffable and eternal Generation. 2. 'Twas not any local Se- ceflion from his Father, Secondly Affirmatively : ' Twas I . Gods preordaining of him to the Office and Work of a Mediator. 2. ^//qualifying and fit- ting of him for that Office and IVorl^. 3 . His au- thorizing and commiffionating of htm to engage there- in. 4. His authoritative willing of him to alTume mans Nature, and therein fo to do and fo /n Son in the lil^e- nefi of ftnf/d fiejh. The Great God is never at a lofi-> if one Means fails he hath arfctkr, if all Means fall^ which faJI within the view of the Creature, yet God hath his fecret referves and that under fk'-^/fcjS^ vvhich (hall no the work. Upon Adams Sin all Man- kind was loft, plung'dinto awofiil ahyffe of mifery, obnoxious to eternal wrath i and accordingly God might have dealt with ^them.in the utmoft feverity of his Juftice. What is there now to prevent t\\U ? to give any relief to man in this deplorable State ? Alas ! the Sinmr cannot help hlmfelf^ the Larp ftands with a * Deus Solus withered arm and can do nothing, there's no Creature in heaven or in hac intrica- earth to interpofe 5 as to all of thefe the cafe was dejperate, Therc- tl causa pote- fore God ^ himfelf engages to let the world fee what He could do v o-at prolpicerc if- }jp l^ahed and there rv.K none to help^ therefore his orpn arm hromht £trcfe. Salvation- H.re nideed was Qios cctso fA^iy^ms^ a God help- I ila. tf j. 3. ing at a dead lift-, in the greateji jireights and in the moft admirable V manner. If ever (with reverence be it fpoken ) infinite Wifdm ' was put to it, now was the time ■■> yet ( even in this intricate and perpkxed State of things ) 'Xlxit found out a Way which would do the buiineis : a JFay-, which none could have thought of but God alone, [_ hefent ha otvn Son &c '] : None could cry ev^nxa to thi3 but God bimfelf this was his alone invention and contrivance* * Noluit pia-> xiie rsjhnng of fifn man was impoffibls to the Lan>-, yet it fhall be ptcrea qucd ^loiic i Godwill take "^ another ( jtrange and rronde if ttl ) Courfk La imbetilJis \ o j ^ j crar per prd\ iratem bumana? natut a:, opus falutis liumai"JE abjicere ^ quafi non pofTet per aliam, for he doth not receive the Godhead(in the Perjonal confideration of it ) by communication from any other : in vi^hich refpe6t he is in Scripture more'frequently itiled God than ei- ther the Son or the Holy GhojU 3. Youh^ve the Pefon fent., our Lord JefM Chriji : And he is (et forth I. by his neer Relation to God h God fending \_his Son]^ In order to the Sinners Redemption God did not imploy an ordina- ry Perfon, a meer Servant, a Creature that flood at a great dijhnce from him > but ( {0 great was his Love) he imploy'd a Son. 2. by the Jpeciality and peculiarity of this Relation > God fending [^/:?i^ ^n^x Eee Son], il4 [ <5tit ftttDfng, &cr^ Vcrjir. Svti], In t!ie Grff i^ 'tis [tovIoiuto ijof] the Sonof bimfelfi ( li\Verf^2. 'tis (^78 ijj'a i^S ] hU prober SoUy or his oxpn Son, There is ihat in th^ expre^on which very much heightent Chrift'^ Sonhip i he was not barely a Son but God's otpn Soft:, a Son in a ' jpecial-, extraordinary^ incommunicable manner. 4. Here's the further explication of t/?w Sending with refpecfl /» */;e xvay and manner of if-, how did God fend his Son ? why [_ in the likemji of finful flejh ]. If you go further into the Words ■ than that Branch of them which I have now read, there are two Generals more to be obferved in them > but they will be taken no- tice of in their proper place. There are three great VoUrinal Tjruths here to be handled :. Three Obfer- vAtions raifed, i.Ohf, 2.0bf ^,Obf i» *ihat Chrifi rpasfent-, andfentby God the Father- . 2 . 'that Chrijl (thus fent) was God's own Son* 3. 7'hat Chrifi ( God's own Son ) iVits fent in the lll^mfof- fmfui fleJh. T3}e Fhji Of ChrWs Fatexiftnce before bk /«- liatiin. I begin with the firft, ihat Chrijl vp^ fent^andfent hy God the Fa- ther. Here are two things to be fpoken to,Chrift's being fent^ and his being fent ^)' f^^ F^ffcfr j but they may very well be put together.- Before I fall upon the clofe handling of this Sending of Chrift, there are tljree things which it prefents to our Confideration > his F-r^exiJhnce^ h\s Ferfonality^ h.\s Ferfonal7)ijiin& ion- {lom the'Fa^ ther 5 let me therefore a little touch upon each of the(e. I. This Sending of CJyrift ftrongly imply's his Pr£exij}enee he- fore hh Incarnation^ For if he had not had a Being before ^ how could the Father jend him ? that wliich ji not cannot be fent. 'Tis * Non The Orthodox fully prove the Eftr- \f^'^'*^^. i^i/)/ of Chrift againft fk 0«^,and confequently the P'"*^ ^^(/^«icr ^"^^ ^cclS^ of Chriil before his Incarnation againft the 6/^fr. whop.aa^X.'i concerning the Praextftente of Chiift thus expreffes himfelf : Licet do^ma de Prxexiftentii Ghiifti aiiteftecu- btij in Symbolo difto non contiiieatur &c. nihilo minus prxftat tutiorera viam fequi, Chrirti prseexiftentiain non denegando. Nam fi Chriftus praeextitit, quanti res j4ena peiiculi Chi ifto [d nolle concedere quod,-ei jure competit, & quam mitem judicem habituri funt qui ita fen- tiunt ? Et a Chriftus non fuit ante Mariam, pcriculo tamen vacat ccMifeffio prjjexiftentjae ; Nam Chriftus non fuccenfebit ilHs qui ei nimium honoris attribuerint. Nee eft quod timeant fe eo ipib detrahere Majeftati Patris : Nam, ut taceam non efle contra rationem vel impoflfibilei fi- lium fuifl'e primogenitum ante omnes creaturas ', certe Majeftati Patris msgis convenit, quod talem t'ilium ante faecula genuerit. Deiiide nee habent, quod veteantur fe per prxexifteiitiam tollcre veri Chrift humanitatem, poteft aiim virtute Divina. quilibet Angdus ^ncarnar^ & uniri cum carne in unitatem Perfonaf, fie ut iile unitus fimul dici poffit & Homo>& Angelus:; & Plato non negavit animas prxexiftentes poft incamationem fieri homines. And One would think the Scriptures are Co clear in this, that there (hould not be the leaji Controverjie about it : For they tell us, that Chrift was in Jacobs time-, Gen. 48. id* T'he Angel vphich re- deemed me from all evil &c, ( it might eafily be proved that this ^ Angel was Chriji): That he was in Job*s time., for he faid Job ly. * Vide Fram^ 25. Iknoxp that my Redeemer liveth (meaning Chriji): That he was Difpuj- Theo- in the Prophets time under the Old fefiament, for the Spirit of Chriji ThMo. p.Ili. txfjfinthem i Pet. 1. 11. That he was in Abrahams time, yea, long before it j Joh. 8. 5d. &c. Tour Father Abraham rejoyced to fee tr^ day, and vpm glad : 'then faid the Jervs unto him, thou art not yet fifty years old, and haji thou Jeen Abraham ? Jefm J'aid unto them. Verily, verily, I fay unto you, before Abraham was, lam* That he was in the Ifraelites time, for i Cor. 10. p. 'tis faid. Neither let us tempt Clrriji as fame of them alfo tempted i ( him is added in fame I'ranjlations, however the Senfe will lb carry itj : That he was in the Prophet J/iw// J- *i/Mf, for Joh. 12. 41. you read, thefe things faid Ifaias when hefaw h'vf glory andjpake of him, (that is, oi Chriji). Now were not thefe Periods of time before ( long before ) Chriji^s being born of the Virgin ? therefore he had an exijience before that* How fully and plainly is this aflerted in the Gofpel ! Joh.i. 1,2,3, 10. In the beginning was the Word, and the Word was with God, and the Word woi God : T'he jame was in the beginning with God : AM things were made by him^ and without him was not any thing made £ £ e a th;$ 186 mti fenHittS &c» Ver.ll[» that was made : He tvof in the world^and the world vpos made by him^ and.thcworld knew him not. Eph. 3. p. &c. Who created allthingi hy^Jefu'f Clviji ■') ("by him:, not as an injirument hut zszficialot coordinate caufe). Col. i . i <5, 1 7, By him were all things created^ that are in heaven and that are in earth, vijihle and invifible^ whether they •he 'thrones^ or Vominions-^ or Principalitie^s^ or Towers : All things • were created by him-, and for him : And he U before all things-, and by him all things cpnfijh Heb. 1.2. By whom alfo he made the worlds* Now could Chrill have thus cooperated with the Father in the Crea- tion-, and yet not have a being before his incarnation which was fa long after the Creation ? Job. 1. 15. John hare witnejl of him and cryed-, ftyirfg-, Jhia WiH he of whom Ifpake-, He that cometh after me is preferred before me, for he wm before me : how was Chriji before Jolm Baptiji if he did then only exiji when he was born ? for in re- ference to tiiat John Baptijl was before Chriji-, he being born before him. /(?/;. 17. 5. And now-, 0 Father., glorifie thou me with thine own ft If with the glory which I had with thee b(f)re the world was.; mark the latter words [_ with the glory which I had with thee before i be world was']. Phil. 2. 6. iVho being[_\}iw!.^^v-, fubfirting, ex- .ifting^ intheformofGod&c Joh.1d.28. I came forth from the Father-^ and am come into the world : again, I leave the worlds and go to the Father. Joli. 6. 62. What and if ye JljaU fee the Son of man afcendup where, he w^ts before-, (in refpedl of his Divine Nature or as he was the Son of God) ? Do not thefe Scriptures Efficiently evince that Chriji had a Being before he was Incarnate ? the drawing forth oi thc'u fnll ftrength, and the anfweringof the/fz/^ri?/ Cavils and Evafions of the Adverfaries about them, would fill up a Volumev * See ArnoJd. the Learned know where and by ^ Whom both of thefe are fully Catech, _ Ra- Jonc. coV ^tiiov dc Pcr'fona Chriftip-i37. &c. Hoorneb- Socin. Conf. Tom, z. de Chrifto cap.f. Caloviw Socin. Proflio. cle Fiiio Dei controv, 1. But efpecially Placet Difput. de Argum. quibus efficitur Chriftum piius fuilfc, quam in utero Beatse Viiginis lecundum camera conciperctur. Tiiis is fully and learnedly difcourfed of by Dr. Pearfon on tlie Creed. Art.2. p.tij. to p,237. * N'cciT^ eftut ^^'^"^ Sending of Chrift therefore fpeaks his exiflencehdoxQ he <|uimittitur ajfitmed flejh '■> he muft have 2.\\ antecedent Being-, ot\\zxvi\£c hz exiitat priuf- would not have been cz^dhl^ oi being ^ jent. And he was jfr^ €|uammitta- y^^^ ^j^^ ^/^^^ incarnate., his Mijfionhzm^j antecedent to his incarna- ^Enedino^^CA- *^^^ (though this be deny'd by the -f- Enemies with whom we have lav. Sorin. ProHjg, p, igg, \ Mifit a fe per virtutem Sphitus Sandi genitum, & ex matre fua natum, & atl virjiejn ^tatem perdudum, non adhuc generandum i>c oijturum, c^Uoi didu ipfo abfouum eft &: Script jix piaiae.dilVoauhi. Slicbting, to "ffmm Part I. (BQh fenDins, &c. iSj to do)j for God fern ^i/»,that is, appointed that he jhould ajfunte the humane nature^ and thU vs hvi being fent in the likenefi of finfulflejh-, (^s a judicious Expofitor defcants upon the words> 2. Secondly, this Sending of Chriji ^eakj hi^ Terfonality- He of Chrifl's did not only fxi/J before he took flefh, but he exijied as aTerfon, l'^^J''''<*^"J'* _ he had his t^V©-- tvis uW^ftco^ ( wherein the notion of a Divine ferfon confifts), his manner of Jubfijience dijiinCi from the fubfijience of the Father and of the Holy Ghofi : (but this exphca- tion ot ChritFs being a Perfon more properly belongs to the next head)» Here I fay Chifi was a Perfon '■> by which I mean, he was not a things quality^ difpenfation^^ or manifejiation (as (bme fondly and dangeroully fpeak), but he was (and is) a Perfon-, having a proper, perfnalfubfiflence : And he muft be p, or elfe he could . ^ not be the SubjeCi of this Sending. 'Tis very true, God may be- faid to fend or give that which is bm manifejlatives as ho. fends hU Gojpelj which yet is not a perfon btft only a manifejiation of his Will-, Grace^, Love-, Wifdom^ &c. But now in Chriji there is fome- thing more than bare fending , even that which will amount to the proving of him to be notliing lefs than a Perfon. For he is fent to be incarnate., to take the Ukeneji of fmful flejh ttpon him : now a bare ^ality or Manifejiation are under an utter incapacity of be- i ing thus or doing thus : who will be (b abfurd as to afifert fuch a thing ? If Chrift htfent by God the Father, and upon that doth ajjume fie/h^ython certainly he was a Perfon., for none but a Perfon could do this i had the Apolile only faid that Go6.fent Chriji., the Truth in hand had not been/o evident (at leallwife fran thU T'extjy but when he adds he fent him in the likenefi of fmful fltjh-) this un- deniably proves hi9 perfinality. 3. Thirdly, it notes the dijjinUion that vi betwixt the Father and Chriji. Which appears not only as One is the Father and the Other is the Son-, (though that evidently infers a dijiindion-, for the jame Perfon in the fame rejj>e£is cannot be Father and Son too, cannot be- get and he begotten too)-', but alfo as the ^ One finds and the Other * "k^xig^ ^a'^- is fent. The Father and the Son are One in Nature and EJfenee ^^i^^'^ <*"'^(kr «- (with refpccfl to which he faith f I and my Father are Oney^yet they *'^.^^^f^'''^ » • :xie\\dijii'n6i Perfons.The number and dijiinCfion of the Perjbns in the Ha'res^p.'y^o!' Loc.Com. tcm.i. cnp. 6. p. 2^3. de perfcnali Filii a Patrc & S. S. diftiuftione. f Jch.io. -»o, )i Una eft Parr is, & Fiiii, & Spiritus Sandi Eflentia, in qua non eft aliud Pater .nliud Filius" aliud Spiritus SanSfus •, quamvis Pcrfcnaliier (it alias Pater, alius Filius, alias Spnitus San'dus' Fulgent, lib. i . de Pid. Ecce dico alium efl'e Patrem, & alium Filium, & alitrm Spiritinn San- ftum. Male accep it idiotes quifque aut perverfus hoc dictum quaii divcrfitatexn fonet & ex i,i~ verfitate'fcparaiionem pretendat Patris & Filii & Spiritus, Tertnt. adv.Fra-.cam. Or the diftitf iiion of the ihre\f Oivint P.erfons See Dr.Ci&e>«e/of theTriu-wiity c,7.pa8i See. et xzy.to J43 f 288 dSlOU fmtinS &c. Ver.III. Hr'mhy, is ufiially taken notice of by Vivines from thU Scripture, The Apoftle ( faith 7'heophyla^ ) had fpoken of the Spirit in the former Verfe^ in thvs he fpeaks of the Father and of the Son^ thv * Exiiis >'erbis T^ocStc hSth^uN teaching the 'trinity : And faith '^ Pet. Martyry apparetDivi- from thefe words the number and diJiinHion of the Perfons in the narum Perfo- ^^/^ trimty doth appear. Which great 'truth is alfb frequently held aTrriTde "' ^^^^^ ""» Other places : Ifa. 48. i<5. Cow^ ye near unto me ( Chrift is Numei-us & the Perfon here fpeaking ) bear ye this-, I have not fpoken infecret Diftiii<5lio. from the beginnings from the time that it vpos there am /, and non> the Lord God, and his Spirit hathfent me : (a full Old-tefiamem proof ^ the dijiindion of the Perjons}. But 'tis moft plainly held forth in ^ ,. the Neiv-T'ejiament : At the Baptifm o(Chni\ there was z^mani- tmlnl^ou Fi-fifi^^^^^ of God in the Father, Son, and Spirit ; the Spirit defcen- liM4 manftefta- ded in the form of a Dove, the Fathe/' gave the 'teflhvony "this U turin homine, my beloved S on ^c» Chrifi was the objeli of it. Chriil d :eded his SfcTtur k^Co- ^P^^''^^ ^o baptize in the Name of the Father, Son, and Holy Ghofiy Umbi^Augufi. (which furcly he would not have done had there not been zperfinal diftinUim betwixt them). Joh. 14. i<5. I mil pray the Father, and he pall give you another Comforter 8cc. (here's all the Perfons as <^i- ftin&)» Joh. 14. I. Te believe in God, believe alfo in me* Joh. 12. 44. He that helieveth on me, believeth not on me ( i. e. on me only J, but on him that fent me, Joh. 5. 32, there is [_another'] that beareth TPitneJiofme, andlk^ow that-thervitnejivphich hevpitnefjeihofmeH true:{m2i.ny fuch places might be cited but thefe may fiiffice). Here's enough in the text \ the fame Perfon ( conlidered in the fame re- ^e6fs) cannot both fend and be fent too, therefore the Father and the » Lib. 1. de Son ^tedijiin^ Perfons. True Cas * Aufiine obferves) mfomefenje lrin.c.s. Vide Chrifi might be faid to fendbimfelf, that is, confider him Effenti- M^rdlib.i. ^iiy^ fo he did what the Father did, fo hefenthimfelf, but if you ^'^^' coniider him P^r/oMj//)*, fb he did not fend hut W3iS fent : upon which He and his Father are diftind. So much for thefe tjyree- things which are but implfd in ChifFs MiQion. I come more clofely to the thing itfelf, and to the Point which lies before us i namely T/^^r Chriji wc^s fent, znd fnt by God the Father. The Redemption of loft Man was a bleifed work, a moft glorious undertaking, never was there any like to it or tohe paral- lelled with it ; yet our Lord Jefus would not of his own head en- gage in it or thruft himfelf upon it, no, he muft firft />e fent, then (and not till then) did he undertake it. And jvho fent him ? liirely He who onely had Authority to imploy and commjjjionate him about fuch Cod fent his oivn Son ic. where Knomc Fatt L OD fenBtitff, &c: 189 where ( ^^ hath been already hinted ) God is to hi tak^n in the * ferfond Notion, and as relating to the firji ferfoH* * Perfonalitet fumpto voca- bulo, quia opponitur Perfona mittens Perfonae miffe. Grytutut- Ubi alt quod Deus raifit Fili- um, nominatione Dei Pattern intelligit, ad quern Eilius re£ertur. Soto. *thif fending of Chrijl, and that by the Father-, ztc txpo Fointf o£ (uch ungtiejHonable verity to all who pafs under the denomination of Chilians, that as to them ( and with Jenfs and Heathens I will not meddle ) 'tis not necefTary to fpend the leaft time in the proving of them : Yet f even as to them ) 'tis needful that thefe "truths (hould be a little opened and explained* In order to which, I will endeavour 1. %) clear up the nature of the AU* 2. To remove a difficulty oranfvoer an OhjeUion about lU 3. 'to give the Grounds and Keafons of it* tht tendhg of ChriSi ofened. As to the firji, the Queftion is What tvas the Fathers fending of Chrifi ? in what refped^s is he (aid to befenr, and fent hy the Fa- ther ( for I fhall open both together ) ? To which I anfwer i. Negatively, in two things : 1. This Sending of Chrift vpiH not his ine fable and eternal Gene- ration, ox Sonjhip grounded upon that* He wasy?«/'who was the Son of God, but he was not the Son of God as he was jent, nor faid to be ^fent as he was the Son of God : his Sonjhip was the re- " Non eo ipf® fult of hii Generation, not of his Mijfion* Thefe ttpo are very ^^°^ ^^^^*^r^ different things, for Chrift was begotten of the Father from ever- \^ aicitui- f i-" lajting, but he was fent by the Father (the finding being taken in lius, fed e6 its liriCl and moft froper notion ) in time > ^ Jf'hen thefulnefof quod apparuiC' time was come God fent forth Us Son &c. He was a Son long before y"Juy"^^Caro htW3iS fent ; and he was not a Son becaufe he vp as fent, but he was faa;umcil.i4«^» lent becaufe he was a Svn* de Trin. 1. 4. . c. 10. Duobus modis dicitur mitti Filius, praeter illam xternam genitui-am quae ineffabilis eft ; fecundum quam : •tfetiam. mifliis poffet dici ( ut videtur quiburdam ), fed melius ac verius fecuudum earn dicitu? genitus. Lemb. Lib. i. Dift. if. * Gal. 4. 4. 2. Chrift's Sending was not any local SeceJJion fom his Father, or j^^^ ^^^^^ ^^ any local motion from the place where he was, to fame other place where mutando lo- cum quia in roundo erat. Quapropter Pater invifibilis una cum Filio fecum invifibili, eundem Filium vifi-- Wem facieiido, miliileeuaidit^seft&c. iijf^w^. dejrinit. lib.j. cap.j. hs ipo (]5oD fenfiitig, &c: Ver.III. -Jch.i^.tS. hf Witf not' You muft not fo conceive of it,nor fetch your meaflires concerning it from yowxmvn fending ofPerfbnsjfor there when you fend one upon your errand or bulinefs, he leaves the place where he vpof and goeis to the place where he tvas not v but fo it was not tvith Chrijh The Father fent him to this lower world yet here he was before > the Father fent him from heaven yet ( as to his Godhead) he remained in heaven jiill> He faith indeed ^ I came forth from the Father ( yet not fb but that he was ftill with the Father j, and am come into the world (yo-t not fb but .that he was there before, ioxhe WAS in the world and the world was made by him Joh.i. lo.)-, again Heave the world and go to the Father ( he fpeaks iij refpedt of his bodily prefencej. Look as whenChrilt afcended^ he went from earth and yet he was on earth ftill (as to his Spiritual j?rejence, for he faith •^ Lo lam with you unto the end of the world i f as Man he went from us^ but as God he is as much with uf as ever ) i fo when Chrift defcended-, he came from heaven and yet he was in heavm flill, for he tells us \ No man hath afcended up into heaven ^"f * h Et^ ^^^ ^^ ^^'^^ ^'^*^^ ^°^^ ^^^ ^^^"^^^"^ ^^^^ ^^^^ ^°^ ^f^'^^ ^hich if in abiit & hie eft, heaven- So that in Chrift's Sending there was no * mutation of & rediit & nos place^ Only upon that he ajfumed the humane nature and fo be- rotideferuit. ^ame vifihle^ whereas before (as God) he was invifrble : He was but where he was, only he was more than what he was for he was now God-man i and he was here in a different manner for now he was vifible. You fee vfhdX the fending of Chri(l was not* vinx Perfqnx tonvenire poteft, fecundum quod importat ex una parte pvocefTionem originis a mittente, & fe- cundum quod importat ex alia parte novum modum exiftendi in alio, Sicut FUius dicitur efle mlflus a Patre in mundum, fecundum quod lAicepit in mundo efle per carnetn aflumptam, & ta- men ante iamundo erat, ut dicitur Jch.i. Aquin.x. part. Qu.43. Ait.i. in corp. Art. Et in Refp. ad 2. lUud quod fie mittitur ut incipiat efle ubi prius nullo modo erat, lua miflione I0-- caliier movetur. Sed hoc non accidit in miflione Divinx Perfonae, quia Perfona diviiia mifla, Jicut non incipit efle ubi piius non iuerat, ita nee de/init efle ubiiuerat. * Mat.z8.ult. f A quibus Homo abfce- debat, Deus non recedebat, Isiem Trad. $0. in Joh. H Joh. g.15 * Mifllo Di- 2. Secondly to open it Affirmatively^ this Sending of Chrift lies in Five things : ; I. InGod^s cbufing-, appointing^ ordaining of Chriji from ever-* lajHng to the Office and Worl^ of the Mediatour ; ( this I confefs is fomewhat remote from that jhiSi notion of hvs. fending^ in which the Scripture ufually fpeaks of iti however I take it In, it being the foundatim of his being fent in time), Godthe Father from all Eternity did choofe^ decree-^ ordain that hi^ Son Ihould take flefh, and in that flefli redeem ivaw ; therefore he calls him hii Fleet Ifa.42.1. Part I. (©OD fenftittg, &c: xpi Ifa. 42. I. Mine EleCi in whom my Soul delighteth : And Rom. 3. 25. 'tis laid, Whom God hath [_Jetforthli to be a propitiation through' faith in hii blood 8cc. x^^tdtTX, it relates to God*s -Kppicis or purpofe'^ and it notes not only God* s fetting forth and revealing of Chrift in the Gofiel which was done in time, but alfb ("and chiefly) his decreeing-, fore-ordaining oiChvii\ in his fecretpurpofe from all eternity to the work and office of a Redeemer > ( fo the Word is ufed Eph. i. p) : and therefore the marginal rendring of it [rvhom God fore-ordained "] is better than that in tJye text itjelf / [^ whom God hathfet forth ]. The Apoftle Peter (peaks exprefly of it, ^ Who verily was fore-ordained before the fotindation of the worlds * ^ Pet* 1. 10. but waf manifeji in thefe laji times for you. You read of a decree concerning Chrifi Pfal, 2. 7. I will declare the decree Sec. (but that which I am upon, was not the matter of the decree there (poken of> 2dly. ChrilVs Sending (I take itpajjively) Yitsin God' s qualify- ing and fitting of him for hh great JVork^: ( this alio is more remote from the clofe intendment of the fending-, yet it alfb may be taken in> The wife God firft fits and then jends '■> he never puts a per- (bn upon any fpecial fervice but iirft he qualifies and fits him for that fervice «, ( you have it exemplified in M^fes-, and in (everal O- thers): Now the r^'f^'^^r^j^w;/ of MantoGod*s image znd favour-, the redeeming and reconciling of the Sinner to God,was the greateji ri^ork^ that ever was undertaken ', and therefore if God will im- ploy Chrift about fuch a work, his WilHom engag'd him firft to fit him for it. Which accordingly he did, for in order thereitiito whereas Chrift mull have a Body (to fit him for dying and fuffer^ htgX that 'God provided for him > ^ If^jerefore when he cometh in* * Heb.10.5,' to the worlds he faith-. Sacrifice and Offering thou wouldji not-, but a body haji thou prepared (or- fitted) me. And whereas he mull alfo have the Spirit-, in a large jMupportion and plentiful effufton thereof^ that too the Father doth furni(h him with : Ifa. 42. i . / have put my Spirit upon him : Joh. 3. 34. Godgiveth mtthe Spirit by mea- fure unto him. Our blefled Saviour could need nothing ( more than a. Body and the Spirit Jcq qualifie 2,ndfit him for his work,and both you fee were given to him^ loh.\o.-^6'Say ye ofhim-,whom the Father hath £ SanK^ified~] andfent into the world-, 'thou blajphemejiy becaufe Ifaid lam the Son of God ? what was the Father's SanUi- fying of Chrift ? I anlwcr, 'twas partly his fetting of Chrifi a- part to-, and partly hps gifting and qualifying of Chrift: for, his Office and undertaking > the latter of which the Father did for f f f him . ririim 292' d^Dlr fetiDtng:, scc. Ver. iii: him as well as the former j "and fo he fan&ified him : And obferve, 'twas tirfl Sanctifying and then Sending:, whom the Father hath fandified andfent^ &c. 3. Thirdly,It lies in God^s authorizing and commijjimating ofChri^ to what he was to he, and to do* The Father fent him (that is) gave Jiim authority to engage as the Redeemer of the world : Chrift had a CommiJJion from God under hand znd jeal ( as it were}, be- fore he medled in his great negotimon '■> Joh. 6' 27. Him hath God the Father fealed (or authorized by (fecial commiQtonyt for though that be not ^^^ which is intended in tht fealing-, yet that is a great fart of it. As Primes when they fend abroad their Embajfadours or appoint their Officers at home, they give them their Commiffiom fealed to be their warrant for what they fliall do i fo God the Fa' ther did with Ghrift. He did not intrude or thruft himfelf upon what he undertook h no, but though he had in himfelf zjirong in- cliHation thereunto, yet hrfl his Father muft call him to it : he did not run before he waffent ( as thole Frophets did Jer. 23.21.). So the Apoftle tells us Heh. 5. 4, 5. No man taketh thps honour to him- . ffif hut he that was called of God as was Aaron : So alfo Chrift glo^ rified not himfelf to be made an High Friefty hut he thatfaid um/f him-, thou art my Son this day have I begotten thee*. Joh.8.42. Ipro^ ceeded forth and came from God-, neither came J of my felf but hefent me. . You fee how his Sending is opened by this i the due confide- f ation of which doth adminifter matter of great fupport and en- (umragement to Faith-, ( as you will hear in the applying of the Tri1l:h inhand). • 4. Fourthly, This Sending of Chrift confiils in the Fathers au-^ thm'itative willing of him to take mans nature upon him-, and in that Mature foto do, and fo to fuffer^ This is higher than the former j God did not only authorize Chrift to engage, fo as that he might if he fo pleas'd undertake to redeem Sinners, without any intrufion OT tffurpMion '•> but he made this known to him as hvs JFill-, and (to fpeak according to our conceptions) he laid his command upon him to ad: accordingly. So as that Chrift was under an obligati- on (which yet did not in the leaft deftroy or lejfen h'vs Liberty, or his. Merit, or his Love) to come and to do as he did. Sending is an authoritative a£i amongft men '-, 'twas fo in God towards Chrift : the Father did not proceed with him in a way of meer offer or bare proptfal or imreaty, but in a way of authority j he laid his injun&i- on upon him to aifume flefli, and in that flelh to make fatisfa^tion. Therefore when Chrift entred upou this work, fpeakingto his Fa- ■ . • ther Part I. dSOfi fenWttff. Std 295 ther he faith ^ Lo I come (in the volume of the booj^ it U voritten of * Heb.10.7, me) to do thy rviUOGodh And when he was difcourfing of laying down his Life-i he adds ^ 'this commandment have I received of my Fa- * Joh.io. i8. ther s the Apoftle alfo tells us that ^ he became \_obedient~\ nnto ^ , ., death even the death of the crofi^ ( which obedience neceffarily Ibp- * * ^' ^* poles a command). And Chrifc was under a command In reference to his incarnation as well as to his death and pajjion-, for indeed without that there could have been none of this \ therefore the 7'ext faith Godfent him in the likenefi^ &c. that is, God ordered him to take our flefh. This Sending then of Chrift ivoi the Father's authoritative calling of him to the Office and Wor){ of a Redeemer^ which Call was alfo back'd rnth pofitive and peremptory commands as to the management of both •■> in refped of which God is faid to Jetid /jiw,-for mittere Vem dicitur ubi mandata dat (as Grotius . gloffes upon it). And the truth is, Chrift in the management of me whole vporh^ of our Redemption was under, adted by, and accor- ding to his Fathers comuand : whereupon God calls him his Ser- vant Ifa. 42. i. Ifa. 53. 11. and Chrift himlelf fpeaking to his Father fayes, Joh.17.4. J have glorified thee on the earthy I have finijhed the tvork^ which thou gavejl me to do i mark that \_ rphich thou gavejl me to do'] intimating that all his Work was cut out for him by the will of his Father. Sojoh. 4. 34. Jefm faith nntb them-y my me at is to do the wit of him thatfentme and to finijh his work^: Joh. 6'^%' I came down from heaven not to do mine own will but the will of him thatfent me : upon this account therefore Chrift may well be faid to be fent by the Father. In Scripture 'tis fbmetimes God gave him-> and fometimes God fent him s Chrill was given^ in refped of the jreenefi of the Grace of God towards / Uf-, and he was fent-, in refped of the Father's authority over him^ felf 5. Fifthly, take one thing more, God's Sending of Chrift im- ports hvs trujiing of him with h'.s grtat deftgns : ( this comes in too, if not dire&ly^ yet at leaftwife collaterally or concomitantly). In all fending there is truji , when we (end a perfon about our affairs we repofe a truft in him, that he will be faithful in the management of our concerns i God fent Chriji (that is) he put a great truji in- to his hands. 'Tis as if the Father had faid, " My Son ! here's " a great work to be done, a work upon which my glory doth in- " finitely depend, all now lies at the ftake, as this is mannag'd it " will be well or ill with Souls : Well, Vie fend thee., Tie put all " into thy hands, venture all with thee j I know thou wilt be Fff.2 "faith- Z94 t> fenctnff, &c; ^Hi * Voculajyi- 6»« non omni- modam pari- tatem, fed ali- quam conve- nientiam indi- cat.^ Nam& ab alio, & a- lio modo, & alio fine Chii- .ftus'miiTus eft quam Apofto- li.. Bifl;irf.. contra Crelli' urn Lib. I. Sec. aicap.3i. Jfow k^krijls biingfent con- fident vp'ttb hk t^HAliiy to hk Father. / *■ See Mr. F*''- ^jsjonCal^. 4-p.*7^ L " faithfLil to fecure my Glory and, to promote the good of Souls ♦ *' rie truft thee (aiid none but thee j with fach great things as " thefe are : this (I Tay) is imply'd in Godi^s fending of Chrirt. And now by all put together you fee hopp or in what refpeds. Chrift was fent-> and lent hyGod the Fathr : you may ( both to ftrengthen what hath been (aid, and alfb further to clear it up^. take his otvn paraM j Jph. 20. 21. As my Father hath fent me, even fi IfendyoH ; So that look what ChrilPs fending of the ApojUes. was in reference to their Office-^ the fame was God*s fending of C^ri/Hn reference to /wiOj^cd". How then did he/f«<^ them ? why I. hed^ffgned, chofe, feleded them to and for the rvprk^oiWiQ Mir nijlry- : 2. He qualified znd fitted them for that work : 3. He OMthorized them by his fpeciaiCamtnijJjmto undertake it : 4. He. {ent them out authoritatively to preach the Gofpcl, and laid his commands upon them fo to do : 5. He repofed a jpecial T'rnji m them that.they would be faithful. Jull thus (allowing for the pre- heminence of the Verfm and of his Office ) did God fend Chrifiy ('which fully agrees with the particulars thdit have, been infifted up- on}. And as to theApoftles, Chrift had faid the fame before to his Father, Joh. 17. 18. As thou hajlfent me into the worlds evert- ft have I alfofent them into the world : (f not that there was a ^ parity or perfed equality betwixt the one and the other, only an harmony and great agreement). So much for the firji thing, the opening the nature of the Aci. I proceed to the Second '■> to anfwer an Ohje&ion, or to remove a difficulty which here lies before us. . That which hath been fpoken feems to derogate from the greatnefi and glory of ChrijFs Terfon : For did God thus fend him ? furely then (as fome arguej he is a Perjon inferiour to the Father, this fending feems to be incon-. fjjient with his equality to his Father > if he was fent and thus fent doth not that fpeak his inferiority to that God who fent him ? and' by confequence that be knot.GodJ- (thus the Sodnians argue fr©m. it ; and this is One of thfe Heads from which they fetch their Arguments 2igzn\i\ ClTrifi'sVeity),. For the explaining of the Unng, and the anfrvering of the Ad- verfary, Vivines commonly lay down two things about it : I. . "that Sending doth not alrvayes imply inferiority or inequality : ■^ For Perfons who are ff^f^i;// upon mutual confent may fend each the other, and if the Ferfonfent doth freely concur and confent with the Pierfon fending, there's no impeachment or intrenchment theii upon the equality betwixt them. And thus it was between Gsd parti. (Soil tmUnSy Sec. 29? God the Father and Chrijl : had he been fent meerly fif)m the Will of the Father fwhether he Himfelf would or m)^ then indeed the Cafe had differM and the Objeciion would have carry'd lirength in it i but it was quite otherwife. For Chriji readily confented to *and perfectly concurred with the Father^ and he was as willing to be fent as the Father was to fend him \ Lo^ I come to do thy JVi% O God* When the Majier fends the Servant he goes becaufe he muft, but when the Father lends the Son he goes readily^ becaufe his Will falls in with his Father's Will ; he obeys not upon necejjity but up- on choice and confent ; So it was with Ghrifl in reference to his Fa^ ther's fending of him v the Will of the Son was as much for the Work as the Will of the Father himfelf. ■ You muft not look up- on Chrifl as meerly pajfive in the Sending^ for ( in fome refpecSs ) he fent himfelf -^ and his coming upon that great errand of mans Redemption was hiS' oxvn ad as well as the Fathers- As the Father is faid to ^ San&ijie him-, and yet he alfo is faid to f Jan&ifie him^ * Toh.10.3^.' felf^i and as- the Father is faid ^to give ^w,and yet he alfo is faid \ to t Joh.17.1 9. give himfelf ■■, So here the Father is faid 10 jend him-, yet he alfo (as ,, Q^flj^'Q*' he was One in Nature and in WiU with the Father j may be faid to fend himfelf \ ( thus ^ Auftine opens it> The expreifion in the * Forte aliquis Text [God fent hU Son'] doth not exclude the Son or the Spirit from ^^^^^^ ."^ ^^l^a. the fending., or wholly appropriate it to the Father i it only notes. Sfo^J^um the Order of the Ferfons in their working.: The Father being the effe Filium jirfi in working therefore the fending of Chriil: is afcribed to him 5 quia & Mariae : but there being nothing more in it than fo, that will not prove <^o"ceptus & any inequality in the Ferfons-, or zny fuperiority that One hath over Jio^TruSS' the Other' The Schoolmen give fcane nice and curious difiin^ions eft. Sed inquit - about Chrifl's being fent by himfelf y^nd by the Holy-Ghofi:-^ as well aliquis, quo- a:s by the firji Perfon '■> but 'tis not convenient to perplex the Reader "^°^° V^^^^ ^' with them : this is one Anfiver iot the clearing up of the difficulty "If^ Te mifit^ and the weakeniiig of the Objedion which we have to do with. Cui lefpondep quiiens ut di- cat, quomodo eum Pater Sanftificavit, fi ipfe fe Sandificavit ? utrumq, enim Dorainus dicit &c. Item qusEiQ quomodo Pater eum tradidit, fi ipfe (h tradidit > utru'mq-, enim legitur. Credo aefpondebii, fi probe fapit, quia una voluntas efl Patris fie FiEi, .& infeparabilis operatic, ij*^, de Trin. lib. 2. cap. y. 2, The Learned fiirther diftinguifh of ^ twofold inferiority., One in. rejped of Nature-, and One in rej^edl of Office-, Conditleny or Vi^en- fation. As to the Firji-, Chrilt neither was nor k in the leali in- feriour to the Father ( both having the fame Nature and Effence-, in refped: of which he ^ thought it not robbery to be [equaQ with God J. » phiL a tt'- As ■ Mm 2^6 (Bah (mUnSy &c: As to the Second:, Chrlft being confidered zs Mediator , as' having afPumed flefh-) put himfelf into the Stmersftead, and undertaken to make SatUfadion to God , To (without any derogatim) it may be faid of him that he was infenour to tJje Father : In reference to * VerJ. 7, 8. which it follows in the "^ forementianed place, He made himfelf of* no irputation-, and to(kjipon him the form of afervant^and was made in the likenef of men h and being found infajhion as a man^ he humbled himfelf and became obedient unto deaths even the death of the croff* * J oh. 1 4 i 8. And 'Upon tUi he fai th "^ Afy Father vi greater than I i He was in fuu/o^ierin -^'^^^*'^^^^^y w^y ^^g>-^^^ as the Father, but he having fubmitted Efimcke a- to be made Man^ to be a Surety, having condescended to the Office gainft BiMe, and Work^ of a Kedeemerin our Flejh., io in refped o£oeconomy and p.i2i. &c. vid. di§enfation the Father was greater than he. And by vertue of his adver. ifiref. f^h^ionty over Chrift (as confidered in this his voluntary exinani- ZJo.x.i:ova.z. tion) {b he fent him.-^ and laid his cowwi^i^z^j" upon him and dealt p.77 j &c. Io- with him as you have heard : but ^ yet his natural and ejfential hSiis^p!^- ^^^^/«^/or equality with the Father was not at all by this impaired ter major me ^^ lejfened, ( which was the great truth to he fecured againft the eii ; loquatur Adverfary)* FiliusDei, E- go 55r Pater Kttum fumut. Aug. de Temp. Serm. 6, * Non ideo arbitrandum eft, minorem efle Filium quia miflus eft a Patre, nee ideo minorem Spiritum Sanftum quia & Pater eum mifit & Filius. Sive enim propter vifibilem Creaturam, fivepotius propter principii authoritateni vel commaidationem, non propter inequalitatem vel imparilitatem & diflitnilitudinem fubftantise in Seripturis hsec pofita intelliguntur. Non ergo ideo dicitur Pater mififte Filium, vel Spiritum Sanftum, quia ille eflet major, & illi minores •, fed maxime propter authoritatem principii commendandam, & quia in vifibUi creatura non ficut ille apparuit. Aug, de Trin. Lib,4. Cap.ai. Miffio importet minorationem in eo qui mittitur, fecundum quod importat procefllonem a prin- cipio mittente, aut fecundum imperium aut fecundum confilium, quia imperans eft major, & cot:filians eft fapientior : Sed in divinis non importat nifi procx^ffionem originis, qux eft fecun- dum equalitatem. j45«/«. i. p. '"^xft. 43, Art. I. reJp. ad Primum. AiiXov on to fxA^av 65t t'yis Atri»ii TO ylavv.'rrs ^u'ffsw,-. j!\r/y ^ and ahfaluiely necejfary that God fhould take fome courfe, or im- ploy (bme perfon from heaven for the redeeming and faving the world 5 ( God forbid that 1 fhould aflfert a thing fo utterly falfe^ and To hi^ly derogatory from the freenefs of the grace of God in what he did ! ) I only mean therefore that which we call hypo^ i thetical or conditional neceflity : and Co the bufinefs flood thus. God defigned to glorifie and advance his mercy to Sinners, he had gracious purpofes in himfelf towards Man i and whereas all man- Jdnd lay before him in an undone and ruin'd condition, he would not leave them to perifh eternally in that condition : Then fnp- pofing this ( which cannot be deny'd ) God mujifend, fomething mufl be done-, or elfe thefe gracious purpofes of God willbelofl, and all .men mufl inevitably perifh for ever. For as to all Other Wayes the Sinners Cafe was dejperate-, with refpedl to them there was no hope or help j fbme nen> 2ind ftrange courfe muft be taken, or elfe (as things ftand on the Creatures part ) there's nothing to ba look'd for but hell and damnation- Now things being brought to this pafs, therefore God mil fend-, yea, htW^lkxiAhU own Sons for hee'l be fure to pitch upon a Way which (hall infallibly and effed:ually do the work. Obferve it in the 'text, when ( or be- caufe) it r^iis impojjiklefor the Laiv to do, then ( or therefore) God fent hU Son : fince neither the Law (nor any thing elfe) could ope- rate to any purpofe towards the advancing of God''s Honour, and the promoting of the ^S'i^i^fnr gW, it was neceffary (in order to thefe great Ends) that God himfelf fhould interpofe in fbme ex- traordinary vpay -i which thereupon he accordingly did m the fend- ing of Chriji. But more particularly '■> let us take it for granted that there was a necejjity of Sending, yet why did God pitch upon his Son and fend him ? .might not fome Other Terfon have been fent as well as he ^ or might not fome Other TFay hdiVQ been found out as good as this .f I anfwer, JNJp : Chrifi the Son mufl be the very Perfon Whom Cod will fend' And him he pitch'd upon ( ib far as we poor fhal- low fenWns, &c. Vcr.iii. low mortals are abk to judge of his deep and unfearchdble ^^- ijigs, or to aflign the reafons of them), for thefe Keafom : 1. Yix^^hecaufe he was the Perfon with whom the Father had cove- nanted about thii very thing. There was a Covenant ( commonly , called the Covenant of Redemption ) which had pailed betwixt ' thefe twoperfons •> in which the Father engaged fo and Co to Chrift and Chriji reciprocally engaged So and fo to the Father, ( a confi- derable part of the terms and matter of wliich Covenant is (et down Ifa. 53. 10. When thou (halt ma}{e his Soul an offering for fin^ heJhaU. fee hiifeed-, &c^)' The Father Covenants to do thus and thus for Fallen Man-, but firft (in order thereunto) the Son muft Covenant to take man's Nature^ therein to fatiifie offended JujUce^ to repair and vindicate his Fathers Honour &c.: well, he fubmits, aflents to theje demands-y indents and covenants to make all good i and this was the Covenant of Redemption' Now upon this Covenant God fends hU Son, ( that being don^ in purfuance of, and agreeable to that admirable compad oxjlipulation that had pafled betwixt them both). So that thii Sending was not founded meerly upon the Father's abfoluteWiU or Sovereignty overChrift, but upon the feeder al jzgr cement made betwixt them as ro this very matter. ( Of which rie fay no more here, having formerly had an opportunity to publifh fbme thoughts about it). 2. Secondly, God fent Chxi^ hecatife he faw that rv^ the very beft way which could be taken i and therefore in wifdom he pitch'd upon it. O there was no Way like to that ! The Father hzA great defjgns now to carry on, (as for example) to let the world fee what '■ an evil thing Sin was, what a dreadful breach it had made betwixt himfelf and the Creature, how terrible and impartial his Jufiice was, what z.^ Ocean of Love he had in his heart, to promote the Sinners happineji (yet fo as in the iirft place to fecure and advance his own.g/w3/ in tht magnifying of all \ns Attributes)-, to indear himfelf his Son., and all his mercies to his people, to lay a furetbundation for the Righteoufnefi and Salvation of believers ■-, were not thefe great and glorious defigns ? Now there was no Way ( for the accomplifhing and effedling of thefe ) comparable to thit of God'^s fending hvi Son. What God might have done fome other wayh^ his ahfalute Power znd Will ( abjiraSing (lOm his decree \ J dare not enquire into, much lefs determine any thing about it i or whether this was the Oneiy Way I leave to others to difcufs : fbut certainly this was thehejh the fimji Way^ and therefore the Wife Part I. (1500 fenllinff, &c; Z99 Wife God pitch'd upon it. ( ^ Aufiine went no higher than » gos itaq- qui thus J. dicunt, itane . defuit Deo modus alius quo liberaret homines a mirerii mortalitatis hu)us,ut unlgenitum Filium Sec. parutn eft fie refellere, ut iftum modum, quo nos per Mediatorem Dei & Hominum hotninem Jefum Chriftum Deus liberare digiiatur, afleramus bonunjL,& divmse congruum digiiftati : veium etiam ut oftendamus non alium modum pnjjtbitem Deo dejuijje, cujus poteftati aeqnaliter cunda Tub- jacent, fed fanandse noftra: miferix convenientiorem aliura non fuifle, Au^Ae Tri11.lib.13.cap.io. 3. Chrift was lent, becaufe as this was the bejl andthefneft Way-, fo he rvas the be\l and the fitteji Ferjon to be imploy'd in fnch an Embajfy. God always fends the fitteji meffengers upon his er- rands i 'twas a great errand for Chrift to come from heaven to , earth about mafCs KedemptioH^ but God faw that He was tiiefittefi mejfenger to be jmploy'd therein, and therefore he fent him. For as he imploys none in hif vvork^ ( efpecially when 'tis high and of great importance) whom he doth not either ^?<^ or m.^jl^fyi^for it, fo the more fit any are for his work the rather he doth imploy them i and therefore this was that which induced him to fend Clmfi^ none beingyo fit for the managing and tranfa(3:ing the Work of Kedemption as he v&as : (which I fhall endeavour to make out in a ferv Particulars)* Chrifr's fuperlativefitneji^ox it appears from, and was grounded upon-, I. His tn>o Natures-, the Hypofiatical union of Both in hi^ Perjon. chriJV s Fit- ' HewasGo^-5 Joh. i.i. Phil.2.5. i Joh.5.20. Rom.p.5. Ifa.p.d. nefi for the Tit. 2. 13. HewasalfoMi^/ii i Tim.2.$. then too he wasG(?i- ^^^^"{^^^ man in one Perfon '•> Col.2.ip. Now who could be fofit to bring fofth, God and Man'together-, as he who was himfelf both God and Man ? who fb ht to negotiate with both., as he who was a middle Perfon be- twixt both ? who fo fk to treat with an of ended God-, as he who rvoi God ? who fo fit to fuffer as he who was Man-, and to merit by fuffering as he who was God-man / Had he been only God he could not hzvQfujfered-, had he been only Man he could not have ■' merited: but being both he was eminently fit for both-, (vizO for Jitffering d.nd meriting., (or obeying diiid fatlsfying- Thus his «(?* fo be paralleWd Fitnefi was grounded upon his Perfonal confideration' 2' 'Twas grounded upon his glorious Attributes \ his Fower^ Wifdom-,Mercy-,Goodneji-,Faithfulneji-,Holinejid>CQ, He that will undertake to redeem Sinners muii: have all thefe-, for they all were indifpenfably requifite to fuch an undertaking : the Lord Jelus had them all-, and that too in an eminent and extraordinary meafure Ggg (as ^^■■■■■Ei JOO 5. Chrirt's admirable and tr an fcendent fitnefiw us ^loundcd up- on hps threefold Office , as k' n>as King^ frieji-y and Prophet. For here-^ uponhe w:{S(dnd\'>) fit to deal both with Godsend Man i he*s a* Trieji to deal with God-, di King and Prophet to deal with Af^//. Doth God /tand upon Sat'ufadion ? Chrill is a Pne]}: to die^ and to olfer up himfelf an expiatory SaGrifice : or will God ksep hU dijiance from the Creature and be known in h'vs greatncji? Chrift is a Priefi to mediate and intercede* Then is the Sinner under ignorance and darhnef^? Chriii is a Prophet to inlighten and teackox is he under the ^3T,:»/«Vo/Jr;/ anda rf/'f/againft God ? Chrill is King to refcue^ fuhdue and conquer him to himfelf, to bring and keep him under his otvn dominion and government. To fum up all I there are but two things to be done for the Sinner in order to his happincfsrviz*) impetration and application '■> now both of thefe are done by Chrift's threefold Office. By the firji part of his Friejily Office (ImOUation), . there was the impctration-, for by that he procured., purchafed-, meri- ted all good i by the fecond part of his PriejUy Office ( his interceffi- en)-, there's the application. And becaufe both God and the Crea- ture ate to be dealt withal in order to th'vs application-, therefore Chriil doth accordingly deal with W^ of them. : with Godht deals in the way of /'r<;zyfr or interccffion ( fur God becaufe of his h'hyjiy and Soveraignty will be treated in this manner)', with the Creature., he deals in the way of power j partly by difbelling the darknefioi the mind (which he doth oi^n^phet)-, and partly by ta- king off the rebellion of the jy;U and bringing tlie jinbhorn Sinner ^ under a ready fubje&i on to God (which he do:h as King). Which things being done, all that Chrift hath piirchafd is now made o- ver and aEiually applyed to the Creature^ Upon tJie Whole thea it follows, that Chrilt beingMnvelled with theji Offices ( which are every way fi full-, of fo great virtue:, {ofmted to the Nature and de- mands of God;, and the conditim. of the Sinner)-, he muft needs -be by Part I. (Boh tmhinSy scc: by many degrees the fitteft Per/on to be fent by God. Before I go off from this Head I deiire One thing may be taken notice ofs It muft be granted, that the fendmgo£ Chrift was fr£' vioHs and antecedent to feveral of the "things which have been mentioned, (as the demonlhations o( his fuperlative fitfi^J! to bcfent-^ and the grounds of his hdn^ fint) : Yet nevcrthelefs they may be alledged and made ufe of in that ?i')tion^ becaufe though in our ap" prehenfim (if not alfo in the Nature of the Thing) they were af- ter the fending-, yet in the eye and ejlimation of God they were A?- fore it. For inftance, Chrift juft at his fending had not then of fumed the Humane Nature., ( we (iippofe that to antecede his incar- nation)') yet God judged him a perfon/if to hzfent becaufe of tJjat Nature. And fb he might very w^ell i for though the incarnation as confldered in it felf-wzs future-, yet as to the knowledge-, confide^ ration-, ejlimation of God, it was prefsnt and done already. ( I thought it necefTary to put in this, for the preventing of an Ob- jeCtion which might arifc in the thoughts of Some upon the rea- ding of what hath been laid down> 4. Fourthly, God therefore fcnt Chrift, not only becaufe he was ih&fittel} Perfon to be fent, but becaufe indeed he vpos the only Perfon that could be fent \ for none but he could effect or accomplipf Man's Redemption. If God will he Co gracious diS to fend-, 'twas not only convenient hut necejfary that he fhould fend this z/fry^^r- Jon his own Son > for there was none Other in heaven or earth that could go through an undertaking of this nature. There were Evils to be indured-, which were above the ftrength of any meer Creature to indure i there were Evils to be removed ( the Wrath of God^ the Guilt of Sin-, the Curfe of the Law)-, which no meer Creature was able to remove i there were alio Blejjings to he pro- cured (as Reconciliation with God, JujHpcation,' Adoption-, eternal Salvation)-, which no fuch Creature poflibly could procure : O no i therefore Chrift himfelf muft come or nothing can be done. 301 "Why did not Godi fend an Angel rather th:^n his Son ? why > be- caufe he knew Redemption-rvorJ^ was no jvork^ for an Angel ■-, no, not for the whole body of Angels. If the whoh Order of them had come from heaven and combined all their ftrength together, they could not have redeemed fo much as One So7tl. I difpute not how far God by his mighty power might have enabled an Angel to have bore up under the greate\i fufferings : Suppofe he might have had fuch ajirength as to have been able to undergo all that Chriji did, yet under the higheji communicatmis of the grace of God to him, Ggg 2 he rjKaaimiMni-intimftamma jot *Aasxj, 18 Ufe I. S.odtobeacl- mtred for hit fending of €hrifi. (SOD fenHing &c^ Ver.lII, he {htm^ CiiWzmeer Creatttre) could never ftwfie for what was paji:, nor merit for what was to come •> he could neither expiate fin tior procure eternal Life* No, thefe are things which could only be accomplifhld by Him who was more than a meer finite or crea- ted beings even by the Lord Jefus who was M^;? but G wherefore he's the Perfon whom the Father will fend. And he very well underftood himfclf in what he did i if the Work had been poffible to have been effecfled by any Creature^ God would have employd that Creatttre and fpar'd his on>n Son > nothing but ahfolnte necejfity made him to fix upon thii courfe* So much for the Keafons why God jent his Son \ which we poor JiA«-/?gk^^ creatures do but (in a manner) g«fj? at, but he himfelf underftands them fully. As ^ all his rporks are h^tovpn to him., Co alfo the (pecial reafons of all his workj are known to him i and e- minently thofe which he went upon in this his higheji and greateft rcorli. When we come to lieaven we (hall more fully know why Chriji Wiisfent \ but here our knowledge is very dark and imper- fed about it. I have done with the three 'things which I propounded to open, and fo have difpatch'd the VoCirinal part > I am now to make fome pra&ical improvement of it. 'Wd.sClmJifent .f ^nd did God thus fend him? what doth thii- great a& of God call for fom m ? I'le tell you in a few things : I. It calls upon us greatly to admire God. O hbwfhouldall our fouls be drart^n fottfj and elevated in the adoring of God, for his fending o^CJyriJl ! What rich Mines of Grace have we in thefc few words-, Godfent h'vs own Son ! Here's the greateji thing that e- ver God did, or ever will do : 'twas much that he (hould make a World^y but what's the making of a World to the fending of a Son ? The Apoflle ( in the "text ) fecms to afcend Hep by ftep, and to crowd together variety of great and glorious things, that he might tile more heighten God's Love and draw up the hearts of Believers to the admiration of it. For i. htxtis Sending: 2. God (end* ing; 3. God fending ^ 5(7/; ; 4. His on>n Son : 5. The fend- ing of this Son in otrrfiejh : Yca 6. in the likenefi of fmfulflefh : Yea 7. in that Flefh to oiFer up himfclf as a Sacrifice for frh : 8. Doing this for this End that fin might be condemmd-, and that ihe righteoufnefi of the Larp might be fnlfiUed in us : p. Doing this too when the Sinners Cafe wis di'Jperate us to the Law i is not here tnagntiminparvo s' and doth not tlic Apoftle ?/;/7//i- things toge- thej^ heaping one thing upon anothc/ , that he might the better fet IIHM" (5oh fenWng, &c. Parti. fct off and aggrandize the Love of God ? There's enough in any One of them to make you fiand and wonder i but when you have them conjnrt&-) and ail fet before you in thdr proper eniphafjs and import-, how fliould you be afftded and wrought upon to ad- mire the Grace of God ! The truth is, take all together and you have here a reprefentation of that Loz/p, Mercy., Goodnef^^ which - was too great and bigg for any but a God, If you read no further than J~ the Law could not do., in that it wm weak^ tlrrottgh the Flefh J, there man is utterly loji ■■> but if you go on to \_ GoWs fending of his Son See."]., there the day of Salvation begins to darPH^ there's an effectual remedy for a defter ate malady., now the cafe is altered •, O let the bleffed God be therefore for ever magnify'd and ^ adored ! n r f 2, MoxQ particularly., this calls upon you to admire the Love of Qo^d the Fa- God the Fatherland aln>ayes to ^ntertain good thoughts of him i (they ther to be rfrf- are dijiin6i Heads, however let me put them together). I would "rnired. not too curioufly divide or dijlinguip betwixt the Sacred Perfons in thdr feveral A£fs i much lefs would I fet them in competition ot ^rf/i'r one before another, (as if we were more beholden to the"' One than to the Other) : As they center in the fame commm Effence^ 'tis the fame Love and the fame gracious agings in all i but yet they being perfonally dijHn&, and they having t^^y^ a&s which are pro- per to them as/w dijlinguijhed-, Co they have their Jpecial zndpecw liar Love, And 'tis very good for us to underftand what is imme- diately done by the Father^ what by the Son-, what by the Spirit i which we muft the rather endeavour after, becaufe the Scripture ufually (I do not fay alwayes) apply's thii efe£f to the Firji, that to the Secoyid, and another to the T^hird Perfin, I am at prclent only to fpeak to the a&s of the Father, wherein he hath difplay'd that Love which is proper to him h which if you pleafe to look into ('as the Scripture fets them forth), you will find your felves under a flrong obligation to admire him ( as perfonally fo confi- dered). For 'pray obferve, who did from aiJ eternity predejH- nate, ele&, choofe you ? was it not God the Father ? Predeftinating Love is the Fathers Love : Eph. i. 3, 4, 5 , E/effed be the God- and Father of our Lord Jefm Chnji, nrho bath hi faffed lis with all J]>irituai ble^ngs in heave lily places in Chriji : According as he hath chofen Uf in him before the foundation of the world occ Having predejiinated us unto the adoption of Children by Jefus Chrijl to himfelf according to the good pleaf ire ofhii wilL After this came Redeeming Love, and had the Father uo hand in that Love ^ . nay^ had uotii^ the firjir and. t( tr and the chief hznd therein .? For did not he find out the ranfom ? Job 3 3« 24. I have found a ranfom : did not he contrive and lay the rphole model ^ind Platform of Kedempion in his eternal purpofe and ordination ? ( tnerefore 'tis faid I fa. 53. 10. T'he pleafnre of the Lordjhall projper in hii handy that great IFbrk^ refolves it felf into the prUlzndpleafure of the Father^ as the/zr/? znd principal Caufe of it 5 Chrift ( as Mediator ) is brought in but zs fubordinate to /^iw, as being but the minijierial and executive agent in redemption, for 'tis but /« hii hands that the pleafure of the Lord Jhould projperj. Who chofe^fent^ called Chril"l to f/?^? J^/r;!^ and ^^^^-^ him for it but the Father ( as you have heard } / So alfo who a^Jied and firengthened him in it, but the Father ? Ifa. 42. i. Bf/:?,?/^ my fer- vant whom 1 upholds of which upholding and Jhengthening Grace by the Father Chrift ajjured himfelf beforehand (as you read Ifa.50. 7, ^. ) and it was accordingly made good to him (as you read 'Matth. 4. II. Luke 22. 43.) Then again, who r^n^^ri/^^^ Chrift when he had finijhed his Work, but the Father / therefore to him Chrift pray'd for this, Joh. 17. 4, 5. I have glorified thee on the earthy I have finijhed the workjphich thou gaveji me to do : Andnotf 0 Father^ glorifie thou me nnth thine ovpnfelf with the glory which 1 had with thee before the world woi* And now Chrift hath made the pttrchafe^ who doth authoritatively collate upon perfons the hlef- Jings Jmrchafed-, but the Father ? Rom.8.33. -^* ^ God thatjufii- fieth : 2 Cor. 5. 18. All things are of God^ who hath reconciled us to himfelf byjefus Chriji &c. Luke 12.3 2. F^<:?r not little fiock^^ it is your Father^ s good pleafure to give you the Kingdom^ Who is it that works in Sinners their meetneffor heaven, but the Father ? Col. i. 12. Giving thanks unto the Father -^ which hath made us meet to be partakers of the inheritance of the Saints in light. Who is it that reveals the great myjieries of the Gofpel, but the Father ? Matth. 1 1. 25. I thank^ thee, 0 Father, Lord of heaven and earthy becaufe thou haji hid thefe things fiom the wife and prudent, andhaji revealed them unto babes. Who hejiows and gives the Spirit, but the Fu" ther ? Joh. 14.15. I will pray the Father, andhepall giveyoua' mther Comforter that he may abide with you for ever, even the Spirit of truth. And (to fhutup this) who fecures and keeps in dijiate of grace, but the Father.? Joh. 10.2^. My Father, which gave them me, ii greater than all, and no man is able to plucky them out of my Fatheis hand. Now ( Chriftians } may you not be fully fe'onvir.ced by all this, that the Father's Love to you is very great > and Part r. (ffifoa feniiinjr, sc. Joh. y, i^^ and if (b, will you not admire him for it ? You niuft ^ homur the S»n eveu^as yoa W.^/^r the Father, and you muft adore^ blef!^ love the Fathrr (iven as you do the Son> God forbid that I fliould go about tfytcjfen your moft thankful fen fe of what the Sun and have done for you ! but yet know, that thefe the Fatk^r ( as the firji Caufe) doth work by, 'tis He who by them doth do fo great things for you : 'pray, think hi^h oi th^ir love-, but then think high of hii love too. further, I would perfiaade )iou to entertain good thoughts of the Father* 'Tis a temptation (though not foufual) which fome gracious Pcrfons Ue under, they can with more cow/wr^ think of the Son than of the Father^ they do not fo much quepon the Love of tlie Son as of the Father : they cannot deny but that the Son is ^ indeed a very gracious Ferfon-> for he came from heaven ^ tofeek^dnd^ ^^ ^^•^®* to fave what vpx lofl^ to ^fave Siniiers^ yea the chief ejl of them * i Tim.i. i j-^, &c. hereupon they can (in fome comfortable manner) encourage themfelves to hope in him. But as to the Father they are not fo confident, they are more jealoui and jlt^iciom and have a greater dread oi^ him, than they have either of the Son^ or of the Spirit* Doth Satan aflault any of you in this manner ? or do fuch thoughts as thefe prevail over you ? O be convinced of your ^ miitake I You have as great encouragement foi faith and hope from the Father ^^s you have fr^m the Son v for you hear 'twas He who fent Chrift, and whatever Chrill n?.ff or did, all was but inpHrfar mce of his goodpleafure h therefore have you any reafbn to think otherwife than well of him ? Swxt]^^ God vi Love : this very ♦ thing (hU finding of hu Son ) reprefents him as full of Mercy, / Goodnefi., and Grace i the Sinner hath not tlie leaft caufe to be jea? lous or afraid of him. O when unbelief and hard thoughts of God the Father begin to rile, beat them d6wn by arguing thus, was not He the frjl Jpring from which redeeming Grace did flow ? the great contriver and vfiJler of man's- recovery ? who fet Chrift on work but he ? who fnt him into the world to be a Saviour but he ? whoimploy'd hii own Son for the good of Sinners but he > O that you would hbolh: to get your F^i?/; encourag'd 3ind Jirertg- ihened as to the firjl Terfn 1 and that it might r/j? up to the ^irji: Caufe of all, and there fix and terminate-^ that your faith and hope may he in God (as the Apoftle expreffes it i Pet. 1.21.J Chrift. (ayes Joh. 14. i. Let not. your hean be troubled, ye believe in God, believe in me alfo : and let me fay,jf believe in Cljrifi, believe, in God alfo,^ {■aiS the fountain and original of all your happinefs> 3^ Ife I Jbli.4^1^.. V, ■Chrifl to be h' vedfor hit rea- dy fubmifflon to hit Father H V I Si 30S (KoD fen&ing, &c; Vcr.rrr 5. It calls upcfn us to love Chrifi greatly : O how iliould the con- fideration of this endear Chrift to every gracious heart ! ^Godfent him-, but uot againfi Im will \ how willing was he to befent upon in fending him- the errand of yoiTr Salvation I he jreely confented to whatever the Father was pleafed to put him upon tor your good. He very well knew before hand what would follow upon this jendinz what he was to undergo, how he was to be aba fed ( if he do en- gage to redeem and fave you}-, yet notwithftanding this,no fooner did the Father call him to it, but 4ie moft readily and cheerfully obeyed, O the infinite Love of Chriit ! He came down from heaven that he might carry you up to heaven j he that was a Son for your /fake (looped to htd^ Servant-, that you o{ /laves might be made Jons : What had become of you if Chrill had retaied to come when the Father fent him ? O love the Lord Jefus ! let hii Perfon be very dear and precious to you, admit him into your hearts who was willing to take the whole Imfineji of your Salvation into his hands : what Love can be enough for a Father fending^ and a Son Coming ! 'Tis true God fent him^ but his obedience to his Father was no diminution of his Leve to you i and 'tis true, in this Em- bajjy he a and now after all this will you not love him •* how can you do otherwife than love him i* Suppofe you had heard him ( as foon as ever God had fignified his plea- fureTto him, and faid. Son I the fulnefi of time is comey Imufifend thee down to earth to redeem manX ^yhig, Father 1 am ready., here I am., fend me vphitherfoever and about whatfoever thou pleafeji i to promote thy Glory and the good of Souls I am willing to go where-ever thou'' It have me i yea-. Tie jlick^at nothing which thoujhalt judge ne- cejfaryfor the preventing of the Sinners everlafiing mine : Send me to , he made FUfh-, Ifubmit \ to lie in a Manger-, I fuhmit •» to die upon a Crofi., I fubmit ■) lay what Commands upon me thou pleafeji-, to fur- ther the Salvation of Souls-,theyJhall all be Sey'^d : Suppofe ( I (ay) you had hezx^Chriji uttering Jitch If^ords to his Father., doubtlefs it would have wrought very much upon you, your Hearts would have been all in flames of Love to him. O wretched Creatures ! we know all this was f^ohen and done too ky our Lord Jefus, and yet how cold-, how weak^ is our Li>ve to him ! 4. It sataBm^ Part I. (B^dD renting, &c: 307 4. It calls upon yon to imitate Chriji in his carriage tpiihrejpeii Chnfl a Pat-T- 0 his being fern- Thus, never go till you be fent-, then go readily : ^^T f^^^einfor i'ofi?? of thefe were admirably done by our Lordjefus. He jv^/f ""'^'"''''' not till he W3.sfent-, before he would move onejiep he would have his Father s MiJJion and Commijpon i a great Mind he had to be at Redeeming Jfork^-, his Heart was exceedingly fet upon it, yet he wo\.\\6. jlay till he wdisfent-, called-, aiithoriz'd thereunto by his Fa- ther. But as foon as he was/I? called., how icadily and cheerfully did he engage ! * Lo I come to do thy IF'ill., 0 God. Now in this * Heb. lo. ^, his deportment he hath fet us an excellent copy to write after j teach- ing us, alwayes humbly to wait for a Call fromGod-^ and when it comes ( let it be what it will ) faithfully to comply rcith it. What- ever rank^oi jlatioH God hath fet you in, fee that you therein ^ a~ ^ ^ Cor. -jr.i:^ hide-, and that you meddle with no IVor}^., Employment -P^ce^Vnder' ^'^^ ^"^ taking-, further than as you are called thereunto. This is a Duty in Ipecial incumbent upon Public}^ Officers., Magijhates and Mini- jhrf i, as alfo,.upon ChrijHans in a private capacity with reipecft to fublickjOffices : none mull predune to invade an Office or to intrude / themfelves into it where they are not fent by God i O that's an acS: of high prefumption-, and ufually attended with fad and fatal Con- fequences i^sfeveral ln{iances^\(yw). Concerning the Office and JForl^ of the Minijhy the Apoftle is very fmart, ^ Hotpjljall they * Rom,io. 13^ preach except they befent ? the Interrogation carries a vehement ne- gation it k^ (viz.) without aCallznd Miffion from God none ought, none can (that is, lawfully., tv arrant ably-, you may put in too ^ ^fHccejifnlly) preach the Gofpel. But now though in things of ^ ^ Deusnon thii Nature a Divine Call be eminently requifite, yet 'tis not to be rcf^corum^cui limited to them i whoever you be, whatever work^ or fervice you en- non fnnt voca- gage in, you mull: look to your Call and Commiffion from God. tl, & quamvis For you can no further expe(ft affijiance, acceptance-, Jltccefi in any ^^l"'^-''^,!^ qu^- thing you do then as you are thereunto called : when 'tis /?, you talrien nonSi- may rely upon it God will affiji:-, accept., fucceed-, profper'-, but iicant. Luther, when 'tis otherwife-, nothing can be hoped for- Our Lord being fent 'twas prophelied that the work Jhould ^ projper in his hands i * ifg and we find that from the confideration of hli fending all along he fetch'd encouragement, that his Father would be with him and would not leave him alone., ( as you fee Joh. 8. 2p. & pajjim ). Hence therefore I would give you thU advice-, in every undertaking (efpecially when 'tis very B'fig/;^^' and momentom ) makefureof/ s Call and Commiffion from above '■, to run upon any thing tvithout this., you will iind to be not only uncomfortable but very dimgerouf. Hhh An J, ■ 10. ''•'SB^SlM ■"f-rz tsm HiteiMltMiMI liMl SiMi (Soli feiiainff, &c. Ver.III. And hi order ttWrie finding out of this Call pro hie & nmc^ there muft firft be the ferrous ftudying of the Word-, and then the prudent rveighing and confidering of Providences (Co far as they comply with the Word ) i for Providences ( f bounded ) may fometimes in fuch and fuch particular Cafes give tnuch light concerning the JVill and Call of God : ( but I rauft not engage in thU Point). But then I add ( which is the Second Branch of this Exhmati- on)-, When once you are clear in your Call-, ftick^at nothing j if God bids you go, hefureyougo ( let the errand be what it will > Sup- pofe the TVorkJoQ difficulty dangerous-, contrary to the intereft of the Flejh-,6>cc. 'tis no matter for that, if God commands you muft o- hey., if God fends you muft run : no dangers^ difficulties-, dif- couragements-, fujferings-, flejhly concerns arc then to be regarded. Pauls example herein was excellent and moft worthy of our imi- tation •, Gal. I. 15, 16' IVhen itpleafedGod-,whofeparatedmefrom my mothers womb., and called me by his grace-, to reveal h'vs Son in me-y that I might preach him among the Heathen '-, immediatly I conferred not with Flefh and Blood : No queftion but Flejh and Blood were very apt to fuggeft many things, to make this blejfed Man to balk^ the Call and JVor}^ of God i I but ( fayes he ) I would not con- fer with them-, fo as to hearken to their fuggefiions-, ib as to fetch my guidance and direBion from them i no, theie he laid afide that he might wholly jieer his courfe by God's Will : O let the Service be what it will, be it the preaching of the Go^el amongft Heathenr^i there muft be no confulting with Carnal Keafon or Carnal Intereft againft a Divine Call and Command, But I am upon a far higher Example., the example of Chriji himlelf : never was 3.nyfent upon fuch Work^ as His was, that was hard work^ indeed, abafmg wor}^ indeed, painful worj^ indeed, never was any to be compared with It •■) and yet upon his Father''s Call with what readineft did he (et upon it ! And this is that very thing wherein the Apoftle would have us to conform to Chrift, Phil, 2. 5. Let th'vi mind be inyoit which Wi',s alfo in Chriji Jefus 5 what mind doth he mean ? why this, upon all occaiions in ready compliance with the Will znd Call of God, to be willing to be emptied and ahafed-^ to he-, to do-, to fufer any thing. 'Tis -x great Evil for any (upon carnal a.YidfelfiJlj Grounds) to JhJft-offi znd withftand a C^// from God -, therefore / the Lord took it very ill from hhfes-, that he was fo backward to go upon his fending and would fo fain have put it off : Exod.4.. 13 . Send I pray thee by the hand of him whom thou wilt fend: but it iollows (verf.i\.) The anger of ths Lord w^K kindled again}} Mfes. Jonahs ■lipqpavi 509 Ifa. 6. 8. Part I. d^oa feuDius, &c: Jonah's difobedlence in this coft him dear ^ God lent him to Mri- t;f/» but t\i\x\\^T hQ would not go^ wherefore God Tent him to the bottom of the Sea and thither hefljall go > O let all dread th' like difobedience I Pray be alwaycs willing to ohjervd and obey God's Call^ balk not anyjervice which he puts you upon : jlir net a jhp fill hejends-> be fure ym run when be fends '> 'tis the wifdom of a Chriftian not io^ir afoot till he be fent, 'tis the zeal of a Chriftian to run when he is fent. 'Tis a blefled thing when we can fo carry iU as neither to be over forward in running before we are fent ( for which, though polfibly in a Senfe fomewhat different from that which I am upon, God fo much complain'd of the falfe Prophets^ Jerem. 14. 14. Chap.23^2i.) nor otifr /^^ci^n^^zr^ in demurring and hanging otf after we are fent. "Wheti God asked the Prophet, ^ JFhom JhaU Ijend-y and who will go for in ? fee how prefently he anfwered, Here am J, fend me : O that there was fuch a readinefi in all of us to comply with God's Call ! believe it, no errand u (or can be) bad which he fends about. 5. A word of Cautionary advice will here be very neceflary, The hare Ex- 'tis this, 'fake heed that you do not reji or tak£ up with the external ternal fending fending of Chrijh When the everlafting concerns of your Souls i^^V-^ jn"^ "* are upon your thoughts, and you are calling with your felves what may be neceflary to bring you to Heaven, take heed of look- ing no farther than meerly a Chrijl fent* True, this is the great thing which Faith builds upon,the proper and fole foundation of all its relyance and confidence i for that which it doth ultimately eye in the hope oi pardon-, jujHfication^eternal life-, is meerly a Chrijifent by God i but yet as to the qualification and adual intitling of the Perfon to the things believed and hoped for, fb there muft be fomething more than the bare external fending of Chrijh Every one knows there is a ^ twofold fending of him, the one External and Vifble^ the other Internal and Invifible : the Firji was Chrift's (ending to be Man-, ('thd.t's paji and over, and was to be but oncej j the Second is Chrift's fending into Man-, ( that yet con- tinues and is reiterated from time to time). Now theje two though they are of a diffe- rent nature muft net be parted i he that would regularly hope for Salvation by Cljrijl muft have the latter as well as the former fending \ for 'tis moft certain that a Chrijl without if it be not alfo a Chrifi within-, Hhh 2 * Ecce diftindi funt duo modi miiTiori* Filii, & fecundum alteirm femel tantuni tniifus eil Dei Filius, fecundum alterum fsepe mifliis eftjSi mittirur quotidie. Nam fecundum alterura millus eft ui lit Homo, & femcl tantuni faftum eft } fecundum altemm veto mittitur ut fit cum Homine, quomodo quotidie mittitur ad Sandos, & mifflis eft etiam ante incainationem, 8c ad omnes Sandcs qui ante fucrunt, & eti- am ad Angelos. Uude Aug. de Fiii*> &c. Lomb.L. I. D. 13. MlfciiinlijUMBMa— iMM ^gimmttmtmg0m as po> (2SoO fenDsng, &c. Ver.iii. / will never fave.^A Chrlft in our Flejh itiuft be aec^om'panied with a Chrift in our Hearts^ there muft be not only a Chrirt fent to us hut z\[ozChx\\k fern into us ^ or elfe he will not proiit us. The whole bufineis of Mfrif lies upon the C/;/'i/f mtlmtt C as he took ottr Nature and tiharan fidfilled tfje Laxv) '-, but t\\Q fitting or qttali- fying of perfons to have a (^jare in the bUftngs merited.^ that lies in ihe Chriji tvithin as he' is received into the heart : In a word, the im- petration is by Chrijl reithout^ but the application is by Chriji mth~ in. Now therfore (I fay) you muft not rert in the One unlefs you iind the Other too : there are very dangerous mijiaker abroad in the world about this. Some are all for 3. Chriji rvithin making no- / thing of a Chriji witkmt-, (a mo^ pernicious Opinion and dejiruHive of all Chriji ianity): Other»again are all for a Chriji withut^ con- tenting themfelves with this that he m^j'ent into the world to f'ave Sinnersy and thistothem^ is enough for future happinefs, they took no farther. But now whoever would be wife to Salvation mufr take in both '■, (o as to adore^ believe in-y reft upon a Chrift as '7- externally fent-y and yet {b as to make fure of a Chriji in ^ himfelf (throughthQ gracious operations oi^ the Spirit). Paid here mtlyii Verfe {poaks oi^ the External Sending-^ in the lo Verfe he fpeaks of the Internal Sending [_ And if Chriji be in you &c] •, all that live under the Gofpel know the former^ but few know the lat" / ter, O how is it with you ? Chrift was (ent to yoit but is he in you f he vizs forme d\n. the Virgins womh but is he formed in your hearts (as the expreflion is Gal.'\. ip.) ? he came from heaven in a corporeal manner for you^ but did he ever in a ^iritual manner come into you- ? you have the external mijjion but have you alfo the »t)jiieal Vnion ? hath the Father who fent his otvn Son in your Flejh, 'fent alfo his own Spirit into your hearts ? ( which is the great fro- mife of the New lejiament as the former was the great Tromife of the Old; feejoh. i4-2d. Joh. 15.25. Joh. id- 7.;. 'Prayfearch diligently into thefe things, for be afflired that a Chriji as unly fent in the likenejl of finful flejh^ if He and his Spirit he not alfo re-^ ceived within-, I fay a Chnik( jljiated)W\]\. never make you happy. 6. Did God thus fend Chriji .^ it calls aloud to you all to believe ^fk indeed fent of God., (which will only make you differ from Jews and Heathens) ■■> but you mxx^ifo know andy^ believe it as to receive-, accept^ clofewith-, reji upon him in a faving manner ^ (which will make you difer from all cutfde Siud formal Chriftians). Further let it be confidered^ what was GoiSi's great defgn in the fending of Chriji ? 'twas this, that Sinners believing in him might live: So the Gofpel tells you over and over i ^ God. fo loved ihe world., that he gave ( or fent) his only begotten Son., that who' * Joh-S-J'^j^Ji' foever believeth in him., Jl/ould not perijh., but have everlajiing life : . For God fent not his Son into the world to condemn the world.^ but that the world through him might he faved:, is not here a lirong engagement 2kS well as aa high encouragement . to believe?' And it being God's acl to fend hii SoHj he looks upon Him", felf as highly concerned according, as men carry- it towards • him i therefore faith Chrifl ^ He tf?at recdveth mfj receiveth Inm * jvlath. io.a^I that. msem *mmm* (SOD fencing, &c. Ver.iii. thatfent me : ^ He that dejpifeth mf, dejpipth him thatfent me. And efpecially this holds true in the matter oi believing or not believing: O do you cZ/j/f with'Chiift and receive him upon the Gojpel-offer ? not only He himplf-, but his Father alfb is highly pleafed here- "with and takes it very kindly at your hands : I ( fayes God ) here are Souls that do not throa? arvay or tread upon that coflly re- medy which I provided for them, who give me the glory of my Wifdom and Mercy^ who would not have my great defigns ( in the fendingoi my Son) to hzfruflrated^ who duly entertain the M^y- fenger whom I fent to tranfad the great affairs of my Glory and their Good^ who anjher my expe^ations in my higheji Love &c. I fay, this pleafes God exceedingly. But (on the other handj do you rejedt Chrirt, make little of him, ftand it out againft him, re- fofe to believe ? how heinouily doth God refent fuch carriage ! this he looks upon as ap high defpifmg and undervaluing of his Mercy ^ a dejperate ftrikjng at his Glory ( which is very dear to him), a very unworthy requital of his Love^ a dangerous attempt to make all his Grace to be to no purpnfe ^ and muft not all this highly pro- voke him ? Suppofe fome Great Terfon-^ hearing of the fad condi- tion of fome poor Captives-^ fliould out of meer compajjion to them fend from 3. far Country his own and only Son to redeem them i and this Son {\\ou\d in Perjon come to them, and ^rf^^ with them about their redemption-, he offering to pay down their ranfom, to free them from all their mifery s provided-^ they will but truji on him and be fubje^ to him : If now thefe Captives (hould flight all this and choofe flill to continue in their chains-, rather than upon thefe terms to accept oi' deliverance h would not this folly and obftinacy greatly incenfe both Father and Son ? Or fuppofe again, fome offended Prince ( againft whom the 'treafon had been committed ) fhould fend Hi Son to the 'fraytor with a Pardon m his hand \ and he fliould take no notice of thi^ Son or Pardon ( brought by him), but reject znd flight both '•> what could be expedted to follow upon this but the great ejl indignation ? Now is not this the very cafe oiVn- believers ? nay, is not theirs much worfe in refpedt of the Perfon fending-, the Perfon fent^ the Benefits offered-, the Conditions re- quired ? and therefore muft not they incur an hi^er di^leajure and make themfclves obnoxious to a worfer feverity ? Sinners ! (hall not thefe things be thought of? will nothing prevail upon yon to believe ? Was Gan^fent and did he come to you and will not you come to him ? will you not yet underftand that it is He only who mvaft fave you ? ( to allude to that Ad. 7. 25. Hefuppofed hn bre- thren Parti." (I5DD leulliltff, &c. 315 ihrsn rvordd have underjiood-, how that God by hU hand would deliver them^but they underjiood not) i do yoii look for amthsr Son or a- nother Saviour to be fent ? indeed hath God fuch another Son to fend? or "was not the once fending o( this Son enough i* hath not God in Chrid given you his laji IV'ay and Method for Salvation, Co that there is no Other to be expedcd after that ? And was he only Jem ? did he not do all for which he was fent^ and fo returned back again to his Father ? is there any x}i\\w<^further to be dme but only that you will recent and believe ? Methinks thefe Confxderatiom (hould work upon you,& yet I'm fare they will not,unlefs the Lord prfuade your hearts to believe and he himfelf be pleafed to work Faith in you. "We may fpeak much to convince you of your T>h~ iy^ but when we have faid all 'tis God who mufl: both incline and i«i?/>/e you to believe, who muft over-pon-re againft unmllingneJS ^nd firengthen againft weak>teji. Faith is his Gift ( Eph. 2. 8.), he who gives the Chriji to be believed on:,muR give the Grace to believe n?ith i he who fent Chrift to you muft drarv you to Cloriji i ^No* Joh-^-44=» man can (or will) come to me-> except the Father which hath fent me^ draw him* So much for the Duties proper 'to be urged ttpon God's Jending of Chriji^ ( in which you have the Firfi Vfe). Secondly, It affords abundant matter of Comfort to all fincere Chri- Ufe 2- fiians. The 'fruth which I have been upon ( qWt^.fent by God \ Comfort to Be* may be ufeful not only as a powerful incentive ts-J)uty but alfo as (Jo/j r^i^^ a frm foundation of inward Comfort. O believers ! fet your Faith^ Qhrifi» Hope-y Joy as high as ever you can, this Sending of Chriji will bear you out in it : you cannot ( God having done this ) ovev- helieve or over-repyce. Tie fliew you what there is wrapped up in a Chriji fent > and for the better raifing of your Comfort I'le in- ftance in P^rfic«/^rj-, ( for 'tis with Go/^f/-7r»^/;x as 'tis with your ^perfumed things^ which fo long as they are wrapp'd up do but weakly affedl the Senfe i but when they are taken out, opened and parted, then they do more ftrongly fend forth their fragrant odours). I. Did God fend Chriji ? furely then great was his good WiH towards you. For had it not been fo, would he ever have done fuch a great thing for you as this ? therefore that heavenly ^ire oi Angels linging mconfort upon the Birth of Chrift made this a part of their Spiritual Song^ ^ Glory to God in the Highefij and on * ^"^" ^-^^r- Farth peace, \j,^od wilT^ towards men V (I follow our reading of the latter Claufe, though 1 know it might be (and is) otherwife ren- dred) ; why did they fay goodwill towards men ? O becaufe nov/ m .- . — ^-.. ... „ -irmnriit ri ffrnTM— ■« jt nr iWi hhbm ■niii £ttS ^14 (Bnh XtnUnQy &c. Ver.iir. in the Sending and Incarnation of Chrifl: God had given out the highefi dsmonlhation that was poflible of his good Will tMi^ards them. Had there been any thing but that in his Heart, and had there not been an abundance of that in his Heart, he would never ih^xQ-fem zn^fofent his ovfin Son. • - 2. Did God fend Chriji ? furely then he is in goodearneff reat^ hearty in the matters of S'^lvation. After fuch a thing as this Saints have not the leafi: reafon to be jealous of God, or to quefti- on the re^/i/)/ of his Ca% ojfers^ invitations^ intentions^ promijes^ declarations concerning their happinefs. What higher ajfnrance could God give of his heartimji and reality in thefe^ than this j? \i he once fend hn Son there's no roonrj left for fu^icion or doubt- ing* This afTures us that God is real in h'n Promifes and will be faithful to hU Promifes-, for by it they are all at oncej rati^ed and confirmed. If God make good the grand Promife of Sending his Son-, what other promife will he not make good ? a Chriji fene M the Seal of all the Promifes '•> ( See Ifa.j. 1 4. J 3. Did God fend Chriji <* then you need not fear but that the vpork^of Redemption n compleated. When fuch a Verfon fends^ and fuch a Perfon i^fent-y the Thing (hall be done effeCfually and through" ly-, be it never fo high-y fo hard-, if Chrift undenahe it hee'l ac^ complijh it. Had a Creature indeed been fent^ there might have been fome ground oi fear that he would not have been able to have gone through fuch a rvorj^'-, but when Chriji is pitched upon, all ground of fear is removed h to be fure he can and will finijh what he engages in. And 'tis evident that he perfe&ed what he came about, from the Father's re-admitting him into Heaven > had there been any th ing left undone by him would the Father )| have given h\m fitch a reception as he did ? Believers ! do not fear, *joh.i7.4. all is ^ finiJhed-> Chrift gave not overfill he brought it ^ to that* * ^^^' ^9-3o- You do your worh^by halfes^ very weakly and imperfedly, but Chrift did his compleatly i, yea, though the Laxv it {elf {t\\rovi^\ your flejh ) t Rom^ 9. ^^^ ^^'^^ ' y^^ ^^■^''^^^ ( ^^ y^^'^ ^^^^ ^ wzsjirong i he did that i &c. ~ihjj '^^- throughly which the Latv was altogether unable to do. .-rse^v ii/rv wtt- 4. Did God fend Chriji ? know to your Comfort he hath not yet \h ?r^c rtJjti ^^^^, ^s to his own SatifaCiion he hath no more to do, but as to '^tll %lT ^'^^ Glory and Happineji he will yet do more. He/.«^ Chrift once v,«*», t-n »c trt into the Fief} and he WiWjend him again in the Flejh^y (not to fuffer fMr' iuTi\«V and die again, no, Chrift f being dead dies no more^ there's now no f ^' '^v-'h*-^^ further need 0^ zny fuffering and dying •, but J) to appear ^ like Him- y>. i:'o. ^ ^ fdf w/ G^rj and then to take you uip into Glory, Once already he r-^"*^*^" Part r. (e;od fetiftmj, &c, jij he came down from Heaven to Earth, from thence hee*I come a* gain-, for vphat end ? why, to carry you up from Earth to Heaven* Heb. p. 28. Chri^} tvOi once offered to hear the fmf of many ( that's paji)-, and unto them that look^for hint-, (hall he appear the fecond time without fin unto- Salvation-, ( this is yet to come i. O long for it, and rejoyce in it ? ) His Firji -Sending was to make the Fur chafe, his Second {\\3\l be to-put you into .Pojfejjion '-, which jhall h done as certainly as the former ii done-, and then there will be nothing further to be done. 5. Wherefore did God fendChrijl? for moft gracious ends and purpofes: 1 Thru i. i^ Clyriji Jefus came into the World tofave Sinners Scc» 1 Job. 4. p, 10. In this tfos manifefied the love of God towards w, becaufe that Godfent his only begotten Son into the tporld, that roe might live through him : herein is Love, not that rve loved God-, hut that he loved us-, and fent his Son to be the propitiation for our fins : Job. 3. 17. For God fent not his Son into the world to condemn the world, but that the rvorld through him might befaved- Now were thefe God^s Ends and (hall they not be accomplijhed f may not Faith ittchjhong encouragement from thefe ? for in or- der to the Jhengthning of Faith we are to look to God's Workj and thdx great Ends, as well as to his Word^ndProntiJe. 6' Vid God fend Chrijl ? fet this againfi Jll* Agzmd the weal^ nejSofihe Law : that which the Law could not do, Chrift did ; that which was too hard for it, was not too hard for him j the 'text tells you he was {ent on purpofe to make up what was defective in the Law* Set it alfo againft the guilt of Sin : upon ChrijVs Sending prefently you read of the condemning of fin; Godfent his own Son dec* n\d for fin condemned fiH in the flep» Sin was to ht defirofd and the Wife God took 2ifit courfe, imploy'd d.fit mejjenger for that end, Cas the Scape-Goat with the Sin of the people was to be fent away by the hand of a fit man into the Wildernefi, Lev. 15. 2 i.) Several Other things might be inftanced in ; whatever it is which troubles the dejeded Chriltian let him therein fnidy a Godfendingi a Son fent, and there he may hnd very proper zxidconfid^rable fata- faction in every Cap. • . ^ 7. Godfent Chriji, for whom ? for you . who fee y Mr lofi and un- done condition' Matth. 1 5. 24. 1 am not fent but ttnto the lojl Sheep of the houfeoflfraeh ( ^ his Commifim was firaitned at firft, but afterwards it was enlarged to the lojijheep ot the Gentiles ali'6 ) ; Luke I p. 10. T'he Son of man is come to fee}^ and to fave that which fTM lofi : Matt, p- 1 3 • J am not come to call the nghteoHs^but finners I i i to w/K' And this Chrilt fubmittedtio < as a part of his Surety-Jhip ) , and ever fince he hath with dl faithfulnefi obferved this his father'' s Will-, and made good his. Trufl in the pouring of e7>ny fincere Chrijiian' And ( for your- Comfort) know, that this trull doth as much lie upon Chrift's hands «o»? 2,% ever it did \ thateVen zsto your individual Terfom ( if you be true Believers) it is . the Father'' s Will to Chrift, that he fhould not lofe one- oi you or let one of you perifli. A child of God perifi ? O by no means ! that neither father nor. Son will permit : Rather than that fhould befal any of the Eled^ God would y^^fi/ his Son again to do znd ftffer all over again ( if fuch a thing was to be imagined}. Here then (Believers) is matter of firong Conflation for you, (viz-) as to your Spiritual and £- ^- ternal State yomrcfafe h Chrllt is under z fecial obligation to fe- cure you : For the Father did not only fend him in order to ths bringing of' you into a good ejlate^ but he did alio then cntruji him with the keeping of you in that ejiate when he fhould have brougiit you into it '■> and what can be fpoken higher fpr your fupport and comfort > But I muff leave thefe things with you ! O that you would often think of them ( efpecially in Soul-dijhefes) , and be ever drawing from them till your Hearts be even brim-full of Heavenly Confolation. A third Z^fe offers itfelf, which might heasufeful in order to Information as the two Former were in order to Exhortation and Con- -^^-^mmm flttH Confolatior:. Something hath been fpoke for the opciiing of the "Kat'ure an^'XjfduH^s~6f~C^).Pi's being fenr-> but aSTd the 'determbia- "Jioh 0)L ciiifr-afrpthrJtim "ofthit to Ins Terfm C wherein we hare to do with Jews and Injidels)-) little hath been fpoken ( I mean in that way and method whjcii t^ proper to thofe Oppofers of Chriji: and Chnji'uHity ). Here -therefore I fhould lay down and make good th efe Piro- Frop'ofmons^ i ^ -.-/-■-*. J ""] \^ ,.' \ ,^, . ; '^ 'f .^ . '; A, f. That that jefus imvhdmvi>e Chnjliam helieH)ey even He ivw Win horn of the Virgin Mary ^ f/^ffered under Pontius Filat&i, ivoi crn- cifiedj dead^ and buried-, and rdfe again-, &c. I fay, thii J and confequently-XhaL-i^ji^j^.ii?^ Shiloh or MJJtas prophefied of. 2. That thii Jefus waffo fent by God (to be the true and only Me^ah)-, as that befides and after him '?M other Perfonii. tobeac- peded in thjtjtatftre or quality to b&fent by God. . , \^',^ Vv ^ Now though thefe be^m; in weighty and 4$- Fundament ^ "truths to us Chrifnans ( a^ Chri^ians ) aSariy whatfoeverv and though I could not hope to reach the great 'Enemies oi the Gofpel fo. as to hik^n any conviction upori them, yirt probably'I might (in the purfuing of thi4 Argument) :reach (bme jveak^Chriflians-, £oasto ■confirm tcjhablijh them in.the bdiefo[:th.ek great 'trjtihf^yQt I fhall not at prcfenf engage hvthe difcuffing Ciiiit\-iQk.t^oPropiifmons. Firft becaufe in (b great Points 'tis better to jay. nothing then not to (peak/zr//)' and throughly to them i which • if I could ( other Dip cOui*agen.ent3 being removed ) hope to do, yet here in tlmplace-, without making the Work in hand too vaft and big, to be fiire I could not. Secondly becaufe (however pertinent this Undertaking might be to fome other 'texts) to that which I am upon it would not htfo pertinent : where the Apoliles drift and dejign is not fo much (in oppofitionto Jews and Infidels) to aflert that Chrijl ws the very Perfm fent of God-, as to aflign ( for the Comfort of Be- tievers) the IVay and Courfe which God took to bring about their Salvation-^ when upon the terms of the Law it was impoffible:, (namely he fent his own Son ^c]. The "text therefore not tying meto it, I may wave it i I (hall have work enough to go over ^ what the proper and immediate Senje of the Contents oi this Chapter will lead me to,and therefore I may well cut off what is of a more remote znd forraign Confiderathm. So that this fhall fliftice for the Firji Obfervjiion^ Chriji w^if lent:, and fent by Godth.' Father* ' ^■■n,./^^j..^.^..vj..ijll^ 3^8 ^JBU VctJII. Rom. 8. 5. ^od fending \J91soyon Son'] inthe li^^ nep of Jinful Jlefb^ &c. CHAP. XL £)f Cl)?ia'S being tt)e iI5atuval ana eternal ^on of dSoD* X&^ Second Obfervation fpoken to. Of Chrifi's being God's Son.. Hoiv bis Soniliip is atteftcd in Scripture » of bis being God's own Son^ That opened as he is coti* ftdered both relatively ajid abfolutely. That He is the Natural Son of God^ co-equal, coefTential, co^eter- nal ii?/V/& the Father, /'/ ajferted and ipioved by fiindry Scriptures , - The true Notion and Ground of Chrift's Sonfliip vindicated agai?i(t f(&e Socinians. Where^tis made good againfl them^ that He is not the Son of God- I:, in refpeB of bis rniraculous Conception ; Nor i . of /^?/ extraordinary Sandtification : Nor 3. ofhisKc- furredion : Nor 4, of the Dignity and Advancement of bis Perlbn ; Nor f. of the Father's Special Love to tim : Nor 6. of Adoption : Nor 7. of bis Likenefs to God, But be is the Son of God in refpeB of bis partici- pation of bis Father's ElTencc, and of bis eternal Ge- neration. Some Others ( be fides Socinians ) fome- what concerned tn this Controverfie. . Of the different communication of the Divine EfTence from theVa- thci to the Son. W to the Holy Ghoft. Ufe i. lu Vfbicb I J J Kpwwwy^^ Part I &c. ^iS Otbtt ^Ott* which hy way of Inference Htsjhavon^ i , That Chrifi is God. 2 . That be is a very great and glorious Perfon, 3. That the ipor^o^ Redemption was an high andco^^ Work. Ufe 2. Chrifiians from hence are exhorted I. To ftudy Chrijl in this Relation, as God's own Son, ^S'o,'^?^ Diredions ^/x/tf» about that, 2. To be- lieve him and on him as Such. ^ . To honour and adore Chrift. 4. To admire the greatnefi of God's Love. Ufe 3. To draw forth the Comfort wrapped uj} in this Relation o/Chrift. I Proceed to the third General ohCetv^d in the Words, the 2. Obferv. Vefcription of the Perfonfem : he is defcribed by hii near and chrifi oocts jpecial Relation to God as being God's ormt Son* From ^"^ andhn whence the Second Obfervation will be this, that the Lord °^" ^°^' Jfifus the Perfon/fwf hy God (as you have heardj) was hU Son-, yea \{\sovpnSon» i Joh. 4. 14. We have feen and do tefii^e^ that the father fent the Son to be the Saviour of the world* Here'TWo things are to be fpoken to i i. Chrift was Go^V Son : 2. He was God's otvn Son* I. Firfi: Chriji vp^ts God's Son. He was truly the Son of man but not only t\\Q Son of man-, for hewasalfo the Son of God ■t and he was as truly the /^f^fr as the /orwer. In reference to his Humane Nature he is ftiled the ^ Seed of the Woman-, the f Seed of Abraham:, " Gen. 3. if ; the 11 Son of Vavid.,t\ie ^ branch of the root of Jejfe-, the Son of man : t Gkl.3.i(5. in reference to his Divine Nature he is ftiled the Son of God. This J jj-^"^' ^ ' ^' Relative Ampliation ox title is fo frequently apply'd toChrift, jer.i^.j^^J.- that if I fhould cite the fever al texts where it occurs, I muft tran-Zech.i?.!!, fcribe a great part of the Nen> tejiament. Yet it will not be amifs to take notice of the Jeveral attestations Several at' - there upon record to this great Truth. As that oi^ John Baptijh ^"^fi^Jl^,^^ «/ Joh. I. ^^.- J faw-, and bare record-, that this ii the Son of God: That /^J ^ ^^^ of Nathanael-, Joh. 1.4^. Rabbi-, thou art the Son of God : That of Feter-, Matth. 16' 16- thou art Chriji the Son of the living God: That of the Centurion^ Matth. 27. 54, truly this, was the Son of God :. That of the Eunuchy Ads 8. 37. 1 believe that Jefus Chriji . is the Son of God :. That of Martha-, Joh. .11.27. Tea Lord-, I be- lieve^ that thou art the Chriji ., the Son of God-, rvhkh jhould come inta the world ; The Devils then:ifel7es witnefTed toit, Matth.8.2^ — they I J kiiinwi^rT-^w^ jXo Scc^iS i5HJtt jSJOtt; Ver.III. thy cryed out f^yhtg^ What hive n>e to do vp'ith thee-y Jtfus' thou: Son . of God f' Mark 3. 1 1. Vncltan Sfirits vrhenthey fstv him feU doom before him-^and cryed^ Pi'^«jg Thou art the Son cf God- Chrld bim- felf C even when he was {pea*king to God the Father) often a0ert- " ed and pleaded bis Sonfiip : Am. th€ Father himnrlf in a mbi\ Jo^ ietnn and open manner attejled it i . Firft at Chrift's Bapifm-^ Matt. 3. 17. J>, ^ z'oicf _/row heavm faying^ 'this is my beloved Son inrphom I am ivell pleafed '-) and then tit his "transfigurationy Matth. 17. 5. Behold a voice out of the cloud which faid^^^M is tny beloved Son. The Apodle I Joh. 5. 7, 8. fpeaks of the JFitmfi of Heaven and of , 'Earthy 'there are thre that bear record in heaven, the Father^' the Wordy and the Holy Ghojij and thefe three are one: 4nd therh are three that bear witnefi in earth-, the Spirit-, and the Water., and the Blood-, and thefe three agree in one : Now what is the thing which they bear witnels to ? 'tis ChrilFs Sonfinp i for that is infknc'd in as to the Firji and Supram'Witnefi (VcxCp.X If ive. receive 'the witnefi of men^ the n-itnejiofGod i^ greater : For this is the mtnefiof God-, which he hath tejiified of his Son. You fee how fully this truth is attejled-, and how abundantly God was pleas'd. to cleir it V up in the rirfl promulgation of the Gofpel, ( it being the great thing neceflary to be known and behevedj. Indeed tht;^f?^j- (as to the Body of them) had a vail before their eyes, fb that they could not) difcern this near relation of Chrill to God i .,tbey law the Son of man but they did not fee the Son of God : they went, no * Matth, 13. higher than ^ Ir nnt this theCarpenters Son ? is not his mother called 55? 5 • Mary? and his brethren James-, and Jcfes-, and. Simon-, and Jiid^H? * ]oh,6. 41. and his fjiers-, are they not all with m ? ^ Is not this Jefus the Son of Jofeph^ whofe Father andMoth:r we k>tow ? how is it then., that he faith-, I came d.>wn from heaven? Nay, when Chrift plainly and boldly told them that he was the Son of God., they coiild not bear it ; Joh. 10.33. For a good wor\ we ft one thee not-, hit for • blajphemy., andbecaufe that thou being a m^n m ikefi thy fdf God : ( you may know what rhey-meant by this by CbrijFs reply (VcvC 3(5.) Say ye of him whom the Father hath fanciiped-, and Jent into the world., thou blajphemeji-, becaufe tfaid. I am the Son cfGod ?) Nay, they were fo ofended at it that for this very tiling they took away his lite: Joh. i^. 7. Jhejews anfwered him., we have a Law and by our Law he ought to diey becaufe \he made himfelf ^tbe. Sen of Cod- You have a full account ot ic, Mark 14.51, to 65. Again., the High Prieji Mh^d him-, andfaid unto him-. Art thou the Chriji., the Son of the BleJJed ? Jnd Jcfmfaid I am : 6cc* ^ ■tbsnjbe High Prieji n^nt Part I. "^^ '&c; j^is^ ottm ^ottj "^^"***^ff™ rent his cloathf-, and f^id-) What need we any fni-ther rr'itnejfes ?- Te have hea/d the hlajphemy.) rvhat think^ ye .<" and they all condemned him to he guilty of death. Thus the eyes of that people were then ( and O that they were not fo ftill ! ) fo blinded, that they could not perceive Chrij} to be the Son of God •» but j the Lord hath gi- ven fuflkient evidence thereof to all who do not willfully fhut their eyes upon the light. 'Tis a Truth out of all queftion to us whO' are called Chrijiians •. ( yet about the Nature and Manner of Chriji's Sonjhip there are {bme unhappy Controverjies. rais'd amongft us). 2. Secondly Chriji rvj^s God's omn Son: fo \\shtm fignanter-, God fending his orvn Son. I have told you in the Original 'tis ^ the Son ofhimfelf or his \ proper Son (d.s- WsVerf^i.) ', God is * •73v iMvi t^h:. Chris's proper Father [i^©- mTHp] Jph. 5. i8, and Chriftil"' '"^^ 'i=^ here is God's^r^^cr Son \_'ih^ M©^ ]• He is not hzxcly a Son but a Son in a fpecial and peculiar manner-, God's orvn Son. This being a Truth of very high import, a moft Fundamental Point., I will endeavour firfi to explain diiid prove it, and then to vindicate and make good its true and genuine Notion againfl: Oppofers. Our Lord Jefus Chrift is God's own Son-, whether you conlider him comparatively and relatively ( I mean, in reference to other. ^"J ^"'"'Z* **' S'ons} , or ahfolutely as he is in Hitnje^., ahjiraCtly confidered ^^^^ from all Other Sons : . I. ConCidcxhim Comparatively : A^nd Coht\s thus jiikd to dif- God hath three ference or difiingniflj him from all Other Sons* For God hath three, fo^ts of Sons, firts of Sons^ (i.) Some zxcio hy Creation (or in refpedt of their f'^g ''^"""f*^ immediate Creation by God), fo the Angels are the Sons of God j '^ame, * of wiiom Divines commonly interpret thofe paflages in Joh-y Chap. I. 6' "there waS' a day tvhen the Sons of God came to prefent- ihemfelves hefore the Lord : Chap. 38. 7. JVhen the morning Stars fang together-, and aU the Sons of God pouted fir joy. So Adam upon this account, he being immediately made by God, is called the Son of God Luke 3. 38. ( 2. ) Some are the Sons of God by. Grace:, (viz.) the Grace o^ Regeneration ^nd Adoption : thus Be- lievers are the Sons of God-, as they, ar^ fpiritually begotten of him and adopted by him. Joh. 1.12,13. -^^ ^any as- received him-, to them' gave he porver to become the Sons of God See -which were born not of blood-^nor of the will oftheflejh-, nor of the will of man, but of God:. Jam. I. 18. Of hif own will begat he m with the word of truth &c. Gal. 4. 3. to redeem them that were under the Law-, that we might receive the ado^ion of Sms: Eph. i. 5. Having predejUnated us untd. 1 "~3za &c. ^is mn 5)0tt; Vcr.iri; u^to the adoption of Children by Jefm Chrifi to himfelf according to the good -pleafure ofhU rvill : Rom. 8.14. j4s many of are le^l by the Spirit of God^ they are the Sons of God : Gal. 3. 2<5. Te are all the Children of God by Faith in Chriji Jefm : i Joh. 5. i, Whofoever believeth that Jefm U the Chrifi-, is born of God i and every one tht^ loveth him that begat^ loveth him alfo that vs begotten of him* Then (3.) in contradifiin&ion to thefe there is God's orvn Son or his Son by Nature \ one that is a Son of another ran\ and Order than tm former : in this refped God hath but One Son namely KT\ '' ^^"^fi • True Believers are his Sons ( which fpeaks the exuberancy ijcli.3.i.i of Vivine Love towards them, ^ Behold n>hat manner of Love the Father hath heftorved upon us-, that we jhould be called the Sons of God 1 ) therefore Chrill: owns them for his Brethren j Heb. 2. 1 1. Both he that fanUifeth-, and they n>ho are fanCiified, are all of one, for which caufe he is not ajhamed to call them brethren : and (Verf, in.) In all things it behoved him to be made like unto his brethren* But ^ yet they are not Sons as Chrifi is, hU Sonpip and theirs are of a very different nature., differing no lefs than ^ecifically. Upon which account he fometimes appropriates the paternal relation in God unto himjelf'-, Luke lo. 22. AU things are delivered to me of [^ my Father &c.] Joh. 14. 2. 7« [my Fathers'] houfe are many fnanfwns : And elfewhere he difiinguijhei 'twixt God as being his Father and as being the Father of Believers S Joh. 20. 17. Go to my brethren, and fay unto them, I afcend to my Father and your Father.^ to my God and your God : where he plainly makes a diffe- rence, for he doth not fay I afcend to our Father as though He and 'they had one and the fame common interefi in this near relation to God, ( as he teaches us to fay Our Father, becaufe we all ftand upon the fame foot and bottom of Filiation); but he faith I afcend to my Father, and your Father, thereby intimating that there was a difference betwixt God's being a Father to him,znd a Father to them* And fo indeed there is a vaft one, for he is the Father of Chrifi by ^ Nature and by eternal generation s but he is the Father of Saints only hj Grace, by Ad)ption and Regeneration, which alfo are not eternal but accomplilhed in time. Thus in this comparative notion Chrifi may be called God's own Son* 2. Coutider him abfolutely, and abfiradly from all Othr Sons^ fo he is God's orpn proper Son. It will be ask'd, how or wherein ? That I may a little infift upon the explication of this fublime Myfiery, I anfwer, Chrifi is God's own Son not only as God hath z fecial interefi 01 propriety in hm, ( zs Believers ^te f^id to be to, tim. CyfilU JiieTos. Parti. &c.5|iiEfOU)tt^Ott; 3ZJ £0/ i^oi "] Chrtfi^s oTvn Joh. 13. i.)> nor only as Chrift is the Son of no other Father but of God ( as the ^ Socmians would turn ''' Proprlus ^ofF the word i'5^©^ )i for fo the Saints themfelves maybecal- D^^iFili"s jure ^' led God's own Sons-, they being Sons as to their jpiritual Sonjhip by pfoptSek quod and from Go^ the father only : there mufi: be therefore (bmething non fit alienus, higher than thU intended in this glorious Title of Gods own Son. "^<^ cujufpiam What may that be > Anfip. that Chriji was ("and is) Gods Na- ^^/7clr/>^'^' ,, turalandEJfential Son-, that he was in a peculiar manner begotten ' of him x^d from him ill bis eternal Generation-, that he did partici- pate of the Fathers own Nature and EJfence-, that he was a Son co- equal-, co-ejfential-, co-eternal with God the Father. To draw all into as narrow a compais as may be ! Our Lord Jefus is God's own Son-, as God the Father did from all eternity-, in an ine fable manner-, beget him in his own Divine Ejfence : So that it poiats to two things^ to his being eternally begotten-, to his being begotten in the Divine EJfence. As to the latter-,! chufe to exprefs it fo becaufe 'tis move fafe (it not more true) to {ay that the Son was begotten in that EJfence^ rather than out of it. And Some (who endeavour to open thefe/T/j/c^K^^MvJJmfj-J tell us, that here we are not to confider Chrift ejjentially as he is God-, but Perfonally as the Divine Ejfencefuhfijls in him as the Second Perfon : In the Firjl confideration as he was God he had the Divine EJfence in and of bim- felf and £0 he could not be begotten to it j for he was aunsGeos God from himfelf-, ( though ^ Some who yet were no Arrians-, do not * Amongft O- agree to this) : In the Second notion as he was God perfonally theis fee Ay- confidered or as he was the Second Perfon and the Son-, fo he was ^'''' Dcclarat: of the Father and not of himfelf hiox though he was au-^eeos God -j. &c. The Son in refpeft of his Perfon is of the Father, but in refpeft of his Godhead he is of none.Thc Son of God confidered as he is a Son, is of the Father, God of very God ; But-confideied as he is God, he is God of himfelf, becaufe the Godhead of the Son is not begotten more than the Godhead of the Father. Perkjns on Gal.p.271. See Cbeyn. Irin-uniiy. p. 134. Kkk fonatly ebrift's NatH- ral and Eter- nal Sonfjip pYeved by Scri^me. 324 &c.^!S01BttS>0n» Ver.lIU facially confidered, with refpec^ both to the Perfon begetting and the PerfoH begotten ■> for in the Sacred Perfons Effence doth not beget '*-^^h\^^L^^^°o W^^^^-> °^^ Perfin begets Perfon (as 'tis ^ ufually exprefs'd> I fear ProbL "^'i ' ^^^^^ things may be too high for our weak capacities, that they do 34. but darken rather than illujirate the Sonjhip of Chrijl : yet Divines know not how to fpeak more plainly concerning tbefe Myjleries, Well ! I(for my part)will not venture too far into thefegr^^? depths: that .Chrift is the Son of God-, yea thus the Son of God ( as hath been laid down), is evident enough > but he that will engage ia a curious inquifition into all Particulars lefulting from or referring to Chrift's Natural and Eternal Sonjhipt will find at laft he attemp- ted that which was infinitely too high for him. Contenting our felves therefore with this more General Expli- cation o( h and not launching out too far into Particulars-, that we may be the more firmly rooted in the belief o^ tliis great Article of the ChrijHan Faith, (viz.) that Chrift is the natural and eternally begotten Son of God ("and therefore called his orvn Son )-, it will bs necellary for us to look into the Word of truth to fee what Foun- dation we havethere for this our belief: For it would be equal- ly dangerous for us to believe it if the Word doth not affirm it, as mt to believe it if the Word doth affirm it becaufe we can- DOt fathom feveral things in it by the plummet of Keafon* I fhall defire you therefore to weigh the follovping Scriptures* joh. 7. 2^. IkjWTphim-, for I am \_ from him]-, and hehathfettt me. They are the words of Chrilt uttered with reference to God the Father., concerning whom be faith that fje tbpos [jm.p auT^ ~] from him. How was Chrift from the Father ? I anfwer, not only in refpe(^ of hisMiJJion by and from the Father, (that in- deed follows immediately upon it [_and hathfent me"] , but not as the file or main thing in refped: of which Chrift is laid to be from h'ys Fathers I conceive, his being fent is brought in as a quite 0- iher thing and dijiin^i from that) : But Chrift (aith he rvoffrom the "^ Ah IvCo' {in- Father in refpedi of his eternal Generation hy the Father-', that quit) tum,quia was the Thing principally intended by him in thii ExpreJJion, As Filius de Pa- ^^^ fj^iy Q^ji jg fajc^ T8 TTDCT^S" ciitTroptutTcu] he proceedeth from the Fa- Pilius. Ideo ijjer : fothe Son the Second Perfon isQUd to he from the Father be- pommum Je- ^.^^^^^ ^f ^j^ Generation by him i ( and I find the ^ Antients thus o- iura dicmms • ^1 1 \ Deum de Deo-, pe"i"g ^he place). Patrem non dicimus Deum de Deo, fed tantum Dcum. Augufl. Anothef JMmm Part I. &c. ^is oibti ^ort. Ji? t One of which hath this notable pafTag.^ about this zd Pfalm : Magiflri" noftri quiccjuid hoc PJalmo eanitur, de Rege Meflw interpretati iunt j fed fecundum vei-boruiu fonum , & ob tefutationem Hireticorum ( he means w Chriftians ) convenit, ut eum ijiterpreteraur deipfo Another text for the proof of this eternal Snnpi^ of Chrift, b Pfal. 2.7. the Lord hath J aid unto me^ thou art my Son-, this day have I begotten thee. To me, this is a very confiderable Scripture fur the confirming the 'truth in hand, ( though our Adverjarier ( I knou'} make a contrary ufe of it, and Some * Others who are Friends fpeaks fomcwhat diminutively about it > 'Tis be- yond all difpute that C/:Jri/? was the Per- fon here fpokai of i 'twas not faid to Da- * ^^ ^^^ leamed Dr. facl^son who faith vid ( further than as he was a type ) but rA^! T '"^f T" '*^ ^''^'i^prov^^ to Chnjt himlelt. Thou art my Son &c. thus Creed 7. B. Sed. 5. Ch. zy, p. 257. Some of the \Jewtjh Writers themfelves do carry it i and the matter of the Vfalm with the Jeveral expreffions in it, are only appli- cable to Chrilt i ( See Ffr/.' 8, p, &c. fL> the end) : and as to that Verfe which I have to do with, you have it thrice cited in the New ( Co Adts 13. 33. Heb. i. 5. Heb. 5. 5. ) Well then ! rrhat doth God here {ay concerning Chrift ? why. Thou art my Son : but how did Cliriit come to be his Son ? why, as he had beptten him ( for that comes in as the fundamentum re* lationis):, ihou art my Son-, I have begotten thee : but rt?hen did God thus beget him .^ why, from all eternity-, [today'] have I begotten thee. Various are the apprehenfions of men about the import and reference of this word [jo day]-, and what that matter ox period oi time is to which it refers : Some make it to point to the time of * ^o6\c nor. the rage and oppofition of Enemies againft Chriit ( fpoken of Veyje ^^^'^P"^ cer- i.dcc.) h Some to the time of the Nerv-tejlament-adminijhation : Scm SS- Some to the time of Chrift's rejurre&ion and advancement (as we nat : Eft dt- (hall fee hereafter}. But I concur with "^ Tho(e who do not un- ^cnptio Natu- derfland it of this or that particular., determinate day or time.^ but ^^ f t^^mtatis make it to point to and to be expreflive of eternity. This Eterni- tXnr^omiie *^ tyisbut(?«e day OThixt one cotttinued Now-, in which there being piWntum i / ?io fieccejjion whatever God doth from eternity he may be faid to ^^"^ removers, do it now or to day : So here, this day have I begotten thee, that is [^f futurum from everlajUng. True indeed, f the Word it felf ( in its jirji and densf om^^n"^ , , . , . ., ■ . , , fucceffioucm CKcludens, aetemitatem his omnibus carentem optime explicans. Arnold. Catch, Racov. Ma- jor, p. io8. t No" volunt Noitii Vocera Hodie xtcmitatem fignificaie, fed pro fubioft.-! ma-.' teria exponi debere j & quando Deo tribuitur, non infi iiigcr.- ejus ^lermtatem, led ei pro-rtci- nos & wi'ii»-mi>i duntasat adjungi. Hiornb, de Chrifto. cap, i. p, 17. ^ Kkk 2 firiifejt 51.8.Prov. v^rhom can all this be underftood but of Chrift > to whom is it in imno. applicable but to him who is the Perfonal Wifdom of God the Fa- ther > and if fb, doth it not then plainly hold forth his eternal Exifience and alfb his eternal Generation ? So Micah 5. 2. thoit^ ; Bethleem Ephratah, though thou be little among the thoufands of Jw fP dah, yet out of theejhall he come forth unto me that is to be Ruler iti ;i Ifrael, whofe goings forth have been from of old, from everlafiing i (in ' ■ the Hebr. hisfrom the dayes of eternity.). If we look into the New TeiUment this will yet be more clear. There Chrift is ftiled the only hemten of the Fa- lser , which title the Evangelifi John often repeats j the Other Evangelifis Ipeak much of Chrift's Manhoodand of his ♦ T«Tc»fT©- a Birth zs' Man, but ^ John is altogether taken, up with the God- *i««vy»f -ria. >M- y^^^ ^^ Chrift and with his eternal Generation as the Son of i •)t/im*v2? trt! ct^u Ttt'lewf, 3^ «'« •vwf OwTttr;^,. TO ujiggv i^ottty, Epjfban. »l(lv. Her* I*' Jfib. i-, torn. 2. p. 747. ' • ""^''^-^■' — — Pare L &c. J^tjg Ott)tt ^Ott* God ■-, ( whence Nyjfene faith of him that he did indeed 3^oXoy&v j and Some think he was from hence call'd John the Divine)* In reference to which h€ calls him over and over God's only begotten Son, ( as you fee Job, 1. 14. iS. Job. 3. id. 18. i Job. 4. p.) Now how is Chriil tbe only begotten Son ot God > Curdy it muft be in refpedt of fome extraordinary n>ay and mamter of his Sonjhip peculiar to himfelfi and what can that be but that which I am upon } Never was any perfon ^ fo begot- ten of the Father as he was i God hath 0- * Ai^tT^, /w»o>«v«c iVi /uii^ Ufw^-ii iber Sons begotten of him ( as Come pre- ^mr^; ^iva? J>tvv»>, i^- -^^ opj»ikTaf alledsed Scriptures teftihe) , but yet Chrill: ''Jl^ ^'jr'' ., ""^ -^ .,'i« fjf^ >*''>'"^«' IS filled his o^/y ^fgo/m? Son becaufe of his ^^,^„^. orat. 2. de Filio & Sp. Sanfto. . fecial ^nd incommmticable Generation-y be- Pag. 590. puts in aiiothei- vrordj //-ov«-- caufe he is the Son of God by Nature and. ?''?»?. hath that very Nature and Ejfence which God the Father hath. Take away this Jpeciality of his Sonjbip- and how fhall we interpret this exclufive title of Chrifr, the only be- gotten of God ? He is not only called God's orvn Son but alfb his ■ only Son i and nothing can make him to be fo ( as will appear by and by), but his being the Natural Son of God and by eternal Ge- neration* 'Tis obfervable, after the Evangeliji had been fpeaking of the Son(hipoi Believers^ Job. 1. 12, 13. immediately heipeaks too of the Sonjhip o^ChriJl (Verf.i40> and he fpeaks of this as be- ing of a ^ijffrfw* ki^4 and cww. Son (1. e.) be vpm the Son of no other but of God) : Bnt to this • 'tis anfwered, there's a great difference betwixt being begotten only, of tbe Father and being the only begotten of the Father y the firft makes God to be the only begetter but not Cbriii to be the only begot- ten : without which t^ii Title of his would fignifie nothing. For : 'tis true as to the i^.^wij- they are ^fg(7«e« o^z/j; of the Father, but> yet 'tis not true that they. are the only begotten of^ the Father, ( in- deed this belongs not to them2X all, but only to Chrift) i their Son-^ Jhip by regeneration and Chrift's SonJhi{> by eternal Generation are things of a quite different Nature and Species-^ and it muft be Co ■ ei elfe he could, not tmly be ftiled the only begotten of tbe Father. JZS &c. i^iS mn ^m Ver.IlI. 1 The Apoftle in this Chapter (l^^rf. 3 2O calls "Chrirt God's own Son-, He that jpared not hii own Son &c. now the word \_ F^iQ-- T imports as much as God's p-oper or natural So n. That's the fignl- ficatioH of it in other references i Luke 6- 44- Every tree if l^ion>n by hii own fruit: 'tis i^(^ yApTT^ thit frnit which is ^r^j/'fr and natural to if 1 Co thztl^ov cwyux. is to be taken i Cor. 15. 3g. God giveth it a body M it hath pleafed him-, and to every feed hii own. body : And fo Chrift is i'^t^ ^Q^ God's own Son Cthat is) his Son who hath the fame Nature and EJfeme with himfelf. There are three Properties ( if the two Firji he not one and the fame.,) belonging to Chrift in his Sonfhip which are incomtnunicable to any other : As i» He is ^ Son Co-equal tvith Uf Father : Joh. ^. 18. "The Jews ' fought the more to kill him:, not only hecaufe he had broken the Sabbath^ butjaid alfo that God was h'vs father^ ^if, therefore his whle difourfe (in which he is very large Joh. 5. & 10 Chapt.) tends to the proving of nothing lower than his Natural Sonpipy and confequently his equality with his Father. And if he had been only the Son of God in a lower way why did he not fo explain himfelf ? why did he fuffer the charge of blaj^he^ my upon it ? nay, why did he lofe his life upon it i* Had he been the Son of God only iH others are., the very telling of that had quieted the people, acquitted him from blafphemy, and laved his life 5 but he lets them alone to go on in their malice againft him, becaufe that was the very truth which they pitched upon and which he would have to be known, namely, that he was/o the Son of God as to be equal with God. For a further proof of this take that of the Apoftle where he fpeaks it out exprejly-, Phil. 2. 6. Who being in the form of God-, thought it not robbery to be equal with God : furely there is more in this f being equal with God ] than what Some ( particularly ^ Grotitu) are pleas'd to make it to bei it notes equality of Nature and F^Jfenee-, not only fome external Jhow than io ri tinsfi^ Im $(». Dr. Pearfett on * Eiv«M tau Slio eft fpeftaii tanquam De- um. GrotiM- As though there wcie no more in rs eiyaj tau Qii tlic Cieede. p, 146, or Parti. &c. J^iS OU)tt ^Olt. or appearance^ or eJiimatioH by others. The latter Chufe muft be expounded ^s his joyH'd with the former-, and then itsJcHje and em- phafjs will be clear enough 5 Chrift being in the form of God ( ex- ifting in the Divine Nature and really participating of that Na- ture) thought it no robbery ( no bold encroachment upon the ho- nour of God ) to be equal rvith Gody ( to afTlime and apply that Nature to himfelf which he had in truth > And ( which will much ^xcn^thtii thU expo f^tion of the words,) as that which fol- lows Verf 7, 8. fpeaks Chrift's Natural equality with us fas he was Mm ) and mult be fo interpreted, fo this here fpeaks Chrift's Natural equality with the Father ( as he was God ) and muft be fo interpreted alfo. 2. Chriji U a Son Co-ejfential with the Father. He is not only '' Uh^ him but of the fame Nature and Effence with him, not only under (bme refemblance of God ( of.JLoi^mQ^ X but under a per- fecfl identity and onenefi oi Efjhice with God ( o/Lio^mQ-' ) : ^ Joh. 10. 30. I and my Father are one. Hence he is ftil'd th^. image ' (the ejfential d.nd fubjiantial im^gQ) of God, Col. 1. 15. Heb. 1.3. This was thdit great 'truth which the Nicene Fathers aflertedand maintained with fuch renowned courage and zeal. ( But I will but touch upon this Head becaufe 'tis the fame with the former i that is more comprehenfive but in its main import it perfedly a- grees with this). 5. Chrift is the Co-eternal Son of God the Father. They were '^ both of the fame jhnding ( if I may with reverence fo exprefs it ), both from everlajiing. Chrift was eternally a Son-, there never was any time when he was othermfe or when he began Co to be, »k ^TloTf 0 -ttr- MV oTav an, mv ( as the Ancients ufed to exprefs it }. \i the T^p *, isv. %v ^ Father was eternal and alwayes a Father then the Son was eter- o-n ^k hv , 7taldnd alwayes a Son^iov Relatives muft he fimultaneous. This was totd ^k, ;L that which greatly troubled and vexed Arius Co often to hear the 0 tjos".- Na* Orthodox fpeaking of, femper Fater femper Filius^ fimul Pater fmul janz. Orat. Filiuf^ C I fay ) this oifended him very much, (as appears by what 3 5. torn, i.. frej) n^vCiV : itj iSK tf: hci-p lJ(^ © />wi irouri^ \y^\ it^ ttd^v nocnip, & fjJ kylvwfn rbi fxcwy^vlA j&c. Epiph. adv. Haeref. lib,2. tom.2. p-JpS. cctf^ 'mx.p ixvrcf to ylvwyux. ae) jk^j^'whtou, >t, /xij Iv X^p(^ ocp^oi/utAvov^ aM' aet (Tuv Hxt^ y\^y(.vmfJi^'vov ii7roi'p\&^ stj isMiufn ^xK^7r&. Id. p. 7^4. he li-- irir--^- ■ ■ iniwiiMiii - -— --^^^■i— -^-^-""^^ — ....^■....^.^ j$o &c. J^ljg OU)tt ^om Ver.Iir. he himfelf wrote in his Letter to Eufebim): but the thing is never the lefs true becaufe he was offended at it. The Scriptures are very plain concerning Chrifl's eternity and eternal generation, 0 (bme of which have been already cited, take a few more) Rev.i. 8. I am Alpha and Omega-, the beginning and the ending, faith the Lord, n>hich jf , and which rras, and vffhich if to come, the Almighty- Rev- 2- 8. T'hefe things faith the Fir(l and the Lajl, tphich Wits dead and PS alive- As fbon as the Apoftle had fpoken of ChrijFs Sonjhip Heb. I. 5. prefently he falls upon his eternity Verf.8. Vnto the Son he faith, 'thy T'hrone, 0 God, is for ever and ever. Thus I have (hown » He that ^" what re^eCls Chrift is ftiled God's otvn Son, and how far thofe would fee the are grounded upon the ^ Word of truth. TeKts ( which have been cited, and divers Others) opened and improved in reference to Chrift's Sonfhip ( as ithath been ilated), let him read Zanch. de Tribus Elohim Lib. 4. Cap. 6. &c. p. 125. &c. But all this being vehemently denfd and oppofed by Some, and it highly concerning us truly to apprehend and frmly to believe a Thing of fo high a Nature, upon thefe confiderations I judge that it will not be enough barely to ajfert th&l'ruth, but it will be ne- cefTary alfo to l^ear what Oppofers fay againft it and how they en- deavour to undermine it ; give me leave therefore to fpend (bme time about that. I think I may confidently and warrantably affirm that amongft all the Articles of Faith which make up the Chrijiian Religion, not any One of them ever met with Jo much Oppoftion and was the ground of To many and fb fierce Vif^utes, as this great Article which refers to the Godhead of Chriji and to his being the Natural and Ejfential Son of God. They who know any thing of what hath pafs'd informer "times in the matters of Religion, know what Cfitejh there were about it in the firji Ages of the Church : In * Of whom f^- the very infancy of the Goff>el Satan ftirred up Some ( as ^ Ebion, "^W to S' Cerinthus &c. ) to oppofe it, for it being the great fort and hulvpark^ when heVuh of Chriftianity he would be fure firft to make his batteries agai nft aMo-jSiwOT tS it. But things never came to their/«// height till about 300 years CT»'?3c ^ they / ^fter Chrift, when f Jrim and his ?arty with great zeal ( fuch as TotV^^fnZ it was) fetthemfelvesagainftit, boldly denying Chrift to Z*^ God ther and dife- Or the eternal Son of God- After a long flux of time, thefe Con- rent Ejjence f:om the Father, and (b the Father from the Son ; ( fo the cxpreflion is ufually opened). Ep. ad TiaSian- p. (?p. Edit. Vjjer. t Vide Hilt. Trip. Lib. i. Cap. ii & 13. Chriji's Natu ral and Eter- nal Sovfljip vindicated U' gainfi the Op- fofers of it. troverfics -• —-'-.■' W * Socinw contra Wiekum. Lib. Suafor: Animadv. in Aflert. Pofnan. SmalciH$ de vera Divinit. Jefu Chrifti. Retlit. Fran^. Contra Smiglet. Crelliw de luio Deo Patre.5/;c^//n^. contra Meifner. Ojiorod. contra TTadel. £n;e<^/nw.Catech.R.acov. de Perf. Chrifti. cap. i. Part I. &c. "^{^ OU)tt ^Om 331 troverftes were pretty well dompos^d, yea the Church had ( In a great meafure) after its (harp Conflidls gained the belief oi this fundamental truth and was in the quiet pojfejjion of it : till in thefe latter Ages that unhappy S 0 CINV S came upon the ' ftage, and he muddy'd the waters again, revived the old Anian Hereftes which (eem'd to be dead and rotten, and did (with no lels boldnefs and more fubtiky) veteremferram reciprocare^V^ith. ^ Him ^ ■ and his Followers (zW of which do unani- moufly agree in their denial oiChrijVs Son- Jhip in that fcnfe wherein it hath been o- penedjwe now have to do: & the difference 'twixt them and us Ibnds thus i they a- gree with us that Chriji is the Son of God-, but as to the nature-^ quality-, manner-, foun- ^ dation of his Sonjhip-, there they differ from us. We fay he isthe^ra^^r, «^f«r^/SonofGod, they make him (in tiitGc) no better than an improper., allufwe.. Metaphorical Son of e and confbnant to the led': and the Word. This is a work which hath been done over and over by ^'«^ Ground many, (by Some in our own language), yet the Subje£i in hand J/;^"^ ^•^''' iieceflarily leads me alio to fpeak (bmething to it. I. Firft they affirm that Chrifl: is God's on>n Son in teCpG<^ oil The Fit fl falfe his miraculous Conception and produUion in the tvomb of the Virgin Oronna'pn- by the holy Ghojh For the proof of which they alledge Luh^ 1. P^^^^^- 3 5. 'the Angel anjvoered and faid unto her., "the holy Ghojl (hall come . lipon thee , and the power of the Highejl jhaU overjhadow thee : [_ "therefore alfo that Holy thing vphich pall be born of thee-, Jhall be called the Son of God']- Here the Defenders of the Truth take notice of the Adverfaries That refuted^ faHacious and fraudulent dealing, which indeed is very grofs i for ^^(^ '^« Proved the greateft of them fometimes feem to grant that Chrifl is the ^^^'^^q^'J^ ** Natural and Ejjential Son of God, ( 'tis the very title which they ^oninreff^^ prefix before fome of their treatifes ) \ in which One would of h'u mrraat- think that they did concur with us, holding the fame thing which '"«* Concept?^ nwe do and giving the fame honour and refpedt to Chrifi which ""• we do : when in truth there's no fuch thing, they do but fpeak ' L .1 1 irauduUnt J 352 Sec. ^is mn ^on: Ver.iri. ^ ^ , ,. fraudulently C^ccord'm^ to the cu{iomoi^ thtix ^ old Tredecejfors J.- •ir^^V^Sl ^^^ ^^^^'^ '^^'^^ Fallacy, they mean by all this nothing more than -i'icn, T>i 5 cA/- that Chrift was the Son of God hi regard of his rvjnderful Coh~1 t«,we* 1^ cftavoid. ception and Nativity by the Firgin Alary. ( But to pafs by their Seemu'^h'of ■^'^^^^ ^^^ "^ ^^"^^ ^^ ^^*^ ^^"'^ ' ^ ^*^ ^^^ Chrift's filiation or the fraud *^of ^(>^f^^P was grounded upon fomething of a far higher na- ilie Ar,jans in ture than this, that he was the Son of God antecedently to it, this,mEp!jhan. even from all eternity i they ground his Sonjhip upon it only, adv. Hsid.hb ii;^aking it but then to commence when he was begotten by the J ' C3f them ///■- ^^'^b Ghojl^ conceived and born by the Virgin* lariiM fpeaks to the fame purpofe : Tiibuunt Cliiifto Dei nomen, quia hoc & hominibus fit tiibutum. Fateti- tur Dei vere Filium, quia Sacramento Baptifmi vere Dei Filius unufquifq-, peificitur. Ante, tempera & fxcula confitentur, quod de Angelis & Diabolis non eft ncgaiuWi. Ita Domino Chrifto iola ilia tribuuiitur, qux funt vel Angelorum propria vel nortra, Caeterum quod Deo Chrifto legitiniuni & verum eft, Chriftus Deus verus, i.e. eadem efle Filii qux Patris Divinitas denegatur. 'Contra -(4«a;en/. Mediolan. ^Vide Stegm. Photin. Dip. l6. p. i8o. Arnold, Ca- tech. Racov. major, p. 1 76?. Agiiiifi: which dangerous Opinion we argue thus*, 1. If C7?r(/Fj- 5o;?/?;i^ did r^y«/f from this as the true and proper ground of it, then the ^ Holy Ghofi (the third Terfon) Jhould rather ( be intituled the father ofChnfr than the Firfi Perfon •> becaufe that. ejfed which was the foundation of ChrilVs Sonfhlp was more immediately produced by him than by the Firji Perfon. But this is notorioully falfe, for all along in the whole current of the Word Chri/l is brought in as the Son of the Father and as ftand-» ing in this relation to the Father, and not to the Spirit. 2. Chriji himfelf never refolves h'l^ Sonjhip into his miraculous- i Conception or Birth. You find him fometimes profefledly treating upon it and giving the world[an account about it,5c what doth he then ground it upon ? why, he carry's it up to hii doing what the Father did Joh. 5. ip. to hk rjuickning rvhom he will, even m the Father doth Joh. 5. 21. to his having life in himfelf as the Father hath life in himfelf Joh. 5. 2dj* to his being one with the F athev Joh. i<3. 30. to his being in the Father and his Father in him Joh. 10. 38. He doth not at all mention his miraculous Conception ("which in all probability he would have done if that had oeen. ^the proper Ground of his Sonjlnp )■> but he infifts altogether upon things tending to t\\t proof o{ \\\s participating of his Fathers Na-' iure and Fjfenci\ and by them he deligns to make out h'ps SonJJ^jip^m yeajand that it was fuch a Sonjhip as did render him equal with his Father > Part r. &c, i^iS OlDtt ^Olt. 335 Father s but this "he could not have done either with truth or * evidence had he been only the Son of God upon what is here pre- tended. 3. 'though ChrijT s Concepion znd. temporal Generation rvas very vponderful-i yet that did but reach to h'vs Flejh or Humane Nature ' and there terminate' Now the Scripture doth not place his great Sonjhip in his Humane but in his Dii^i;/^ Nature '•> therefore as to that it fpeaks him to be the ^ Son and Seed of P./wW or the Son f- «:^i ftftus oi Man-, in contradijHnaion to his being the Son of God* And ^ft ex femine his Sonfhip to God cannot he grounded upon that which was the ^''^''^'ecun- ground of his Sonjhip to /V/./;?, for wher-e the Sonjhips are fo ^s^/j^- j^i^. ^^jt Homo rf«? they muft needs have different Grounds 2.w^ foundations. Pray & Filius Hc- let the{e tjvo fe^x be well weighed and they will fufliciently «i""s, qui d> prove what I fay ■■> Rom. 1.3.4. Concerning hn Son Jefus Chrifi pniuT^eHe- ojtr Lord., who rvM made of the feed of David according to thefie/h^ cundum Spiii- and declared to be the Son of God with Poxver^ according to the Spi- turn Sanditi- Tit of Holinefij by the refurre^ion from the Dead. Rom. p. 5. T'Tbofe <^^5W"is, hie are^ the Fathers and 8f ivhom as concerning theflejh Chriji came.,rvho is f^^^^^ '^q' • p.- - over all God bleffedfor ever. The{\.m\oi dW., Chrill: hath fnjo Natures-, lius, Tertnl. """ / according to which two Natures he hath two dijiin^l Son(hips:^ht is adv. Praxean; the Son of God and he is the Son ofMaft^thtk different Sonjhips mulf Torquetur fru- have different caufes 6)C grounds'-, therefore hs Conception upon which \ ^25° &c A^' he was the Son of Man cannot make him alfo tabe the.Son of God. nudi ' eniin conceptione ^. nativitate Carnis ex Virgine, manavit non Filii Dei,fed Filii hominis appellatio. Qucd \c\6 A".- gelns pono affiiniat, illud ert, hac Filiatione non obrtante, etiam vocandumt'aiLim Dji ^ ad- hibita exade particula ^t, ad conciliandam utiamq-, Filii Hominis & Filii Dei uni Chrirto tii- buendam appcllationcm, per communicationem idiomatum &c. Cloppenb. Ant. Smalc p. 71. 4. As to the text alledg'd by our Adverfarles to prove their O- pinion, there's a dotMe Anfwer commonly given to it. I. The particle \_theref or e~\ in it is not caufd but illative. 'Tis not brought in as fignifying the Ground oi ChrijFs Sonfhip., but as a note of inference wherein Tomething is intcrr'd from what went before. The Angel had told Mary that the Holy Ghoji: JJjould come upon Iyer-, and the power of the Highejijhouldoverjhadowhery (and then adds) therefore alfo the Holy thing which /hall be born of thee-, Jhall be called the Son of God : therefore ? what may be the force of this word in this place ? 'tis a meer dedu&ion drawn from the premifes-,to this effed, Since fuch a thing (hall be done by the •; Holy Ghoji., therefore ( according to what was prophefied) Chrifi fiiall he QdWe^ the Son gf God* The words plainly refer to the Lll 2 pro- -^w 334 &c.i^ijgOtbn^Ott* Ver.IIT. prophefie Ifa.y 14. "therefore the Lord him felf jhall give you a fign J , Behold a Virgin {hall conceive^ and bear a Son, andjhall call h'n name ( Immanuel ; The EvaHgeliJt brings them in exprefly in that refe- rence^ Matth. 1.21,22,23. And Jhe Jhall bring forth a Son^ and , I thoujhalt call hk name Jefus^ for he Jhall fave hii people from their fij fins. C Notp all thiith Child, andjhall bring forth a Son, and they Jhall call his name ^'} Emmanuel, which being interpreted if God with m). And their h ^n<^ and tendency is the fame here, therefore alfo that Holy thina if &c.. as if the Angel had faid, this- being the thing which w^ , i ; foretold (which mull: be accompliftied and is now neer to be ac- ;i; complifhcd j therefore it (hall fo be, that which Jhall be born of thee \ ': Jhall be called the Son of God. So that this [ Therefore 1 is only a note of Confequence as to the Event or the fulfilling of the Fro- I ^ J>hefie, not a note oicaufality as to the thing itfelf (viz.) ChrijVs ^1? * Sonfhip to God* z. 'Tis tlxrefore he Jhall be [^called'] the Sonofthemoji High: 'tis not therefore ht Jhall be the Son 8cc, but therefore he fhall he called &c. And fo it points not to that which was conjiitutive of Chrifi's Filiation, but only to that which was * manifejiative and declarative of it. Chrift was Go^ before he fed \ autem ab letemo aPatre efi'e genitum, Son of GodhdoiQhc Was thuf conceived hut hlimanamqi Natwram in Unitatem Filii this was a great manifejiation ot declarati^ elTe afllimmdam, fatis indicavit, diim dix- q^^ that he waS the Son of God. 'Tis f nip" it, quad nafcetHT ex te Sanffum. FiltH* ^c ♦/> «r nnt. l-,^:^^4- n j ^1 ^ /, > Deivocabitur &c. Nee tamen hoc vulr, ^^ *' ^ «" J .^"^ but if we go further and in- ^husanUiLa^ fer, He who w^fs fanciifiedand fent was therefore the Son of God (as t/o„ orMiffm^ ifthey^d?i/^i they do not a - eflet co-^temus & co-efentialis Patri : mount to the being the Cailfe of that rela- mittenti Filius. Cloppenb. Compeud, iion. Chrijius qui fuit fan&ificatus & mif Socin. p. 38. fm eji Filiuf Vei is a Propofition very true, but Chriflus qua fuit fan^ificatm & mijfus eji Filius Dei ( as point- ing to the fmdamentum FiliationU)-, is a Propofition very falfe j Cand there lies- the Controverfie betwixt us and our Opponents J^ The words cited have reference to the preceding Verfes., where Chrift is vindicating hknfelf from that bla^hemy which the Jews ch^Ygedhim'With becaufe he made himfelf God-, (Verf^^.J; now this he doth firft in a lower way., by an Argument drawn from th^ title ufually given to Men in places of Office and Authority i they are called Goc//, and if fo then (faith Chrift) doT ^A?^/-f;M<» be- caufe I call myfelfGodSc the Son of God whom God hsith faadified znd fent 2ind inverted with fuch high Offices P Do not miftake here, Chrift is not God only in a titular way becaufe of his Office^ he is fo ttuly-yproperly., m refpedl of his Nature and EJfence., (this he fpeaks to 1 * Hoc non di- cit caufam fvx t'iliationis, fed piceftantiae fu- pra alios, unde potiiis queat nuncupari Dei Filius quam il- liDii, Hoornb. Socin. confiit. de Chiifto CA . P-39. The third Falfe Ground cf Chrift's Chrifl not God's Son in rcjpe^ oj hii KcfHire^tion. &c. !^ig mxi ^ml Ver.irr; to Verf 30, 37, 38.) but he hiftaiices only 'in his 0$ce in this place and from thence fetches that Argument which was very proper to his frefent defign^ {viz-) the vJndicatmg of himfelf as to the charge of blajphemy. Verfes 34, 35,-35. Jefus anjherU toem^ is it not Vfritten in your Larv^ I [aid ye are Gods ? If he cal^ led them Gods-, unto whom the TVord of God came^ and the Scripture cannot he broken: Say ye rf him-, rvhom the Father hath fan£fified andfent into the world-, T'hou blajphemeji^ becaufe Ifaid I^m the Son of God? Now what is there in this to undermine Chrilfs eter- nal Sonjhip ? or to make hhjanciijication and mijjtm the "^ ground of his filial relation to God ? OnQ word further (" as to the lat- ter of thefe ), if Chrift was the Son of God before he moiCmt then his fending did not make him to become the Son of God i but fo he was, for 'tis faid here in the text Godfent hii Son implyins; he was a Son before he w^s fent i had it not been fb, it mult have been {aid God fcnt him to be h'n Son and not G^.^'Jem hps Soft (which fuppofes him before the fending to be acfually a Sm)- 3. Another Caufe affigned of Chriji's Sonjlnp and of the apella- tion here given him, God''s orvn Son^ if h'ps KefurreUim, That he- getting which the Pfalmiji fpeaks of Pfal. 2. 7. is not ( fay they) to be interpreted of Chrift's being eternally begotten of the Father but oply of what the Father did when he raifedhim up f-om the dead: for fo the Apoftle brings it in Ads 13. 32, ^:z. We de- clare unto you glad tydings-i how that the promife which was made unto the Fathers^ God hath fulfilled the fame unto us their children in that he hath raifed up J^fus again : 'as it is alfo written in the Second Tfalm-i Ihou art my Son this day have I begotten thee* For anfwer to this, i. How many Caufes and Grounds JPjaJI we have of Chriji:''s Sonjlnp ? we have had two already here's a third we {hall have by and by z fourth and a fifth and I know not how many more, where {hall we ftop ? Chrili's Sonfhip is but one ( I mean as he is the Son of God )■, and therefore admits not of the multiplication of CaufeS' In all relations there is fome (inde act which is the/w^W^^w;^ of them, upon which in thtit relative no- tion they are compleat : and why {hould it not be fo here in the relation hQtwixt GoddLndChrifi ? Our Opponents tell us that Chriii Vi'^oixXviS, miraculous Conception v>izst}m Son o'l God? I then ask washefo, truly^ fully ^ perfedly-) compleatly? if fo f which they by their Principles cannot deny ) then what need is there of any thing farther ? or how doth the nature of thethino- admit of any thing further ? . for he that is a Son already perfe^ and cwz- pleat Parti. &c. ^is ovbtt ^ott; 3J? pleat cannot by any addition or new emergency be made more a Son 5 becaufd the EJpnce of things ( whether abfolute or relative) cannot be intended or remitted* We are enquiring vphat U it which makes Chriji the Son of God. <' we ground it ( as we fhould and ^ muft ) upon one thingy namely upon the Father'' <: begetting of Chriil: from all eternity and comtminicating his oven Nature and £/- fence to him i they (who oppofe) lay it upon feveral things (as you have already heard in part and will yet further hear in what follows) : now we fay this cannot be, for there can be but one foundation of one and the fame relation-, therefore they mull: pitch upon fome fiich one foundation and wave all the reft. I know what they (ay, Chrift upon his Conception Sec, was the Son of God in a way of inchoation-, but upon his RefurreCfion and Exaltation he was the Son of God in a way of confmfzmat ion : I reply, (i.) Then ^/;^ "texts urged before are out of doors and fignifie little or nothing i for they only prove that Chtjft ( upon his Conception and Sanctifi- cation and Mijjion) began to be a Son of God, but he was not Co indeed-, fully ■, and properly '■> for there muft be yet fomething more which muft follow after to compleat and confummate his Sonftiip. C2.) This is a very ftrange and moft ungrounded dijlinttion-, it ar- guing a gromh 2ind progrefi in ChrilT's Sonjlnp ( for which there is not the leaft warrant from the Word of Godj : we read of Chrift's ^ increafing in rvifdom andjiature and in favour with God and Man., '* ^^^-^ -• P' but we never read of his increafing in his Sonflnp\t\\z.t admitted of fiveral mayifejlative evidences Cystous) but not oi^ feveral per- feSiive degrees ( ^stoitfelf)- Even the Sonjljip of Believers at the firft moment of their Converfion is entire and full i they may grow and be more perfect in their Gifts-, Graces-, Comforts-, but as to their Covenant-fiate and Relation to God that's compleat at the firft and admits of no further addition- And fhall the Sonjhip of the blelTed Son of God be a partial., imperfeCl-, progrejjive thing } neither the glory of the ferfon nor the nature of the Relation it J elf will bear fuch a thing. 2. Secondly, , nothing more evident than that Clmjh Wits the Son of God before his Rejurre&ion : Matth. 3. ij- Lo-, a voice from heaven faying-, T'hls vs my beloved Son in whom I am weUpleafsd : was nor this witnefi given of Chrift before his Refurre&ion ? Rom. 8. 32. He that fpared not his own Son but gave him up for m all-, how jh all he not with him alfo freely give m aU things ? Chrift here is called God's own Son-, which muft be underftood of him before his Re- furreciion for the Fathirs not fearing of him was antecedent to that^ * Non quod turn Filins Dei efie cxpeiit, qui ab seteruo tiierat, fed quia tunc res aliqua fieri dicitur,quando talis cognofci- tur J feu turn demum dicitur fafta -^ivuns cumhithdayvMTtc. Portw contia. Of- .torod, cap. $. p. 6']. Scc^i^ Otbtt ^Ott* Ver . III. ihM^i anJ yet then he was his own Son otherwife how could it be laid that God feared not his oven Son ? Matth. 16- i6* 'thou art Chrijlthe Son of the living-God : was not this Confejfion nriade by Teter before ChrijVs KefurreBion ? I might go much higher in the dating of Chrifi's Son(hip than meerly before his RefurreCiion i but that is high enough to (how the falfity of what is allerted I^y the Adverfary. 3. We fay Chrifi was ^ declared and mantfejied but not made or confiituted the Son of God by hU Kefurre&ian. So the Apoiile him- felf ftates it Rom. i. 4. Declared to be the Son of God with power-, according to the Spi- rit of Holineji-t ^ the refurreCiion from the dead : ( that the word o^cdivrQ-' is truly rendred by [declared~].> is fufficiently pro- ved by many ). 'Tis one thing to be made God's Son-, another thing to be declared God^s Son-, the Firjl Chrill: had from his eternal Generation 'twas only the Second that he had from his Refurre&ion' You read Verf. I p. of this Chapter of the manifejiation of the Sons of Gody Believers are not made the Sons of God when they entex upon the glorified cftate, but they are then manifejied both to he the Sons of God as alfo what their glory is upon their being fj* 1 Joh.3.2., Now are we the Sons of God-, and it doth not yet appear what weJhaU be i but we kriow-, that when he jhall appear-, we Jhall be lii^ him ^ mark it, the relation it felf is prefent [now we are the Sons ofGodl^y but the dignity and glory which is to follow upon this relation, that doth not yet appear but hereafter it (hall : So here, Chrift was, the Son of God long before his refHrreBion-,hut the manifejiation thereof was when God raifed him from the dead i till then his Son- fhip and Glory had been very much vail'd and hid-, but then it bro}^ forth like the Sun after it hath been fhut up under a dark and thick cloud : then God owned him on: Deus mifit fuum Fillum i. e. Cfariftum ilium fuum, cui communis alioqui Filii Dei Titulus, propter fingularitatem & excelleiitiamj pro'prius eft tadus. Slich^ ting, in Loc. (enfe of the words \jthou art my Son &c.l the Adverfe Party from their improper and fecondary ience ( as the Apoflle makes ufe of tho-mm that place)'- \nt.\\Q Scripture dialect kvltr^^t\^u^^^ are faid to be done when they are declared and manifefled to be done : fb Faul brings in Chrift as begotten at the day of his Rejhre&ion^ be- caufe it was then declared that he was the eternally begotten Son of God. 4. 'Tis faid, Chrift is God's Son ( and fo called ) becaufe of the j ^'""''* freheminence and dignity ofloU Perfon, or becaufe of his great ad~ o/cHfl^s vamement and exaltation to the Offices of King and Priefl* Heb. i. Soujjjrp. 4, 5. Being madefo much better than the An- gels-, Of he hath by inheritance obtained a more excellent name than they : For unto which of the Angels faid he at any time-, 'thou art my Son-ythis day have I begotten thee ? And a- gam-, I vpill be to him a Father-^ and hejhall be tome aSon» Heb. 5. 5. Chij} glorified not himfelf to be made an high Priejl : but he that faid unto him-, tljou art my Son-) to day have I begotten thee: Here you fee Chriji''s Sonjhip comes in u^pon his exaltation with refped to his Perfon and Office. I anfwer, this proves as little as that which went before > for f^^'^^fl f">^ herealfo God's Son tn 1. 'Tis dcTiXfhat Chrijl vons the Son of God before he vpjh thus ex- dignity and ahed. advancement* 2. Hii Exaltation was not the ground but the refult and confequent of his Sonjhip : he was not a Son becauCe he tvas exalted-^ but he wat €xaltedhtc3.\\{Q.\\tvi^ba Son. Firft the Apoftle defer ibes him in vthzt xt\2itts to the formality inAEffence of his Sonjhip, Heb. 1.3. ff^ being the brightnejiof hU Glory-, and the exprefl image ofhii Per-- Jon : and then he fets down the Honour which the Father put upon him, not to be a Son ( for that he was akeady ) but becaufc he vpos aSon-, ( for that's the ground of the more excellent namegi" ven to him., and fo the words in Verf.^., "tefiamem ? I anfwer, not only becaufe 'tis apply'd to the feveral declarations €f Chriji's Sonjhip^ but alfo to (hew that all which the Father did to and for Chriit was all to be refolv'd into his eternal Sonjhip as the ground thereof : he was raifed again becaufe he was the Son of God, exalted to great Honour and Dignity becaufe he was the Son of God, intrufted to be Mediator becaufe he was the Son of God i all was grounded upon this his Kelation^ And therefore when ever fuch great things are brought in concernmg Chrift, thi^ 'text is mentioned as pointing to that SonJ}jip which was the ground of them^ but not to a(rert that they were the ground of it* 4. ^ Though the glory which the Father hath conferid upon Chrijl, ( as King-i Vrophet-y and Priefi J be very * Chrift not the Son of God becaufe of grf^, yet it ivill not reach that rvhich is his Kingly Dominion Vide facobM For* ^.^^pp^d up in his being the proper and only turn contra Oftorod. Deh Fid. Orthod, , \{ c rr^ J c n :I ^^A nai "^ c.37.p.5izadV8. Not becaufe of his begotten Son of God* Sonjhtp ^nd Office zxQ preheminence &c.£j)i;^A adY.Heref..p.740. different things, and the highefi Office can E/ >s^ ovof^TJ ^lov &c. never come up to what is in Sonjhip by eternal Generation* A Fifth Fdfe 5. Fifthly 'tis faid that Chrift is the S-on of God in re^ed of that r7*^if' ? jP^c^i^^ ^ove and affe&ion which the father bears to him* Matth. 3. n^jj 17. L05 a voice from heaven-, faying-. This is my beloved Son in whom I am well pleafed : And whereas Chrift is called the only begotten Son of God, they (with whom I have to do) fay there's no more in it than only this that Chrift \s the moft beloved oi God : As Ifaac is ftilled Abraham'' s only Son Gen. 22. 2. his only begotten Son Heb. II. 17. now how is this to be taken ? had not Abraham an IJhmael as well as an Ifaac ? how is Jfaac then called his only be- gotten Son ? why, only as he had a greater (hare in his Fathers love than Ijhnael had. For the fame reafon Solomon calls himfelf an only Son Prov. 4.3.^ thexeioTe the Septuagint render the word there ufed C^^Or^l by tov ocyd'7rii\ov^ the beloved h znd Co out: Tranjlators hll it up [_ and only beloved in the fight of my Mother "]. ' So C fay they ) 'tis here as to Chrift's being the only begotten Son of God-, God hath zjpecial love for him and that's alL Chrift wf the Jfifjv* But we muft not fuffer this great Title of our Lord Jefus Son of God in ^q ^^ ^.^^^^ wreftcd out of our hands : Without all queftion G.od ^Father s fpTci' ^^^^^ tranfcendent^ ftperlative love for Chrift, ( his dear Son he is at Love, called CoLi. 13. J) but yet we fay, 1^ As mm Part L Sec. ^iS OttJU ^On. 1. C As before ) this Love is not the Caufe of his Sonjhip but his Sonjhip the caufe of it : He is not a Son becaufe belov'd^ But he is beloved becaufe a Son > therefore it cannot be the Caufe which is but the Efe&. 2. If this was the proper foundation ofChriJi^s Sonjhip^ then there ^ 'e/ /Av ^v Toouldbe only a^ gradual difference bettvixt his Sonjhip and the Son- i^Q-' /ljuovqv Jhip of Believers. For they being Mot/V of theF-^^^^r as well 3,s iym.KeiT(u he and even as he is, ( for the nature and quality of the Love ^s ;^ Tnxvr^ though not for the degree of it , Joh. 17. 23. dec andhafi iKKnr5ji(m,v loved them as thou hafi loved me) •■, I fay it being {b, i( the Love 0^ if 01 QiS^ oi^ the Fatlier to Chrilt was the proper ground of his Sonjhip^ it would i^v ^ocK- then follow, that they are Sons jull: as Chrifi is ( only in a lorver de- Kocijet '/^ gree). But furely the Scripture holds forth more than a gradual cc^O)Vj iy difference betwixt his Sonjhip and theirs s that [ to hoicpopoi- 7r(Ss ^s Seos n^gv o^oyjoc ~\ f more excellent name ( which the Apoftle Ipeaks TrpocKuvS- gi) carry's more in it than barely an higher degree of Sonfhip, it Tou. Epiph* points even to a different hind and order thereof. ad v.H^r.l. u 3. As to the I«/f^;«cf J- alledged for that ufe and fignificationof C.2.P.741. the word which might undermine that which we put upon it, 'tis t Heb. i. 4. anfwered that Ifaac is called the only Son and the only begotten of /^/'r^^j>»,notonly becaufe of all the Sons he had his ^r^^f^/? /w^, but there were other grounds and reafons of it j he was the only Sen by Sarah-^ the only Son by Fromife^ and the only Heir of the Fromife^ upon which accounts (as well as upon the highe/l pro- portion of his Fathers love to him ), he is lliled the only begotten Sen : The fame ( under different Circumfiances ) may be (aid concerning ^o/ow'?^* But fuppofe that this was the only thing held forth in the Vnigeniture oithefe Perfons-, will it follow that therefore 'tis all in the unigeniture of Chriji too ? when there is Co great a di^arity 'twixt Perfin and Perfon-, Sonfhip and Sonfnp ( as hath been already, and might yet further be demonftrated if it was needful ) ? 4. There is in Scripture another 'Title given to Chrill, to which the Father s greater love towards him than tovpards others doth more properly belong i namely his being the £ 7rp(i)T0TC)i@-' ~] thefirji- bornox the firji-begotten. Heb. 1. d. — When he bringeth in the firji begotten into the world &c. Col. 1,15. The image of the in- vifible God^ the jirji-born of every Creature : And elfewhere (upon £bmej(^fci<«/andp^r/ic«/^rConiiderations with refpedl to his ile-- furre&ion-,) he is called the jlrjl-born from the dead. Col. i.iS. the firji'begotten from the dead, Rev. 1.5. ( but as the Title in that re- M m m a ferencs ;• 34Z &c. mS 0»)tt ^Ott. Ver. III. ference is applied to Chrift I am not now to meddle with it). What doth his being the Firfi-born or Firji-begotten hold forth > * Quomodo JnJTP. ^Some expound it of hii eternal Generation bytheFa^ wimogemtus ^^^j,.^ Somt^o{t\\zfrehemmencez.n^ dignity o{\\\s Verfon^ as alfb fi qi£7eaitv' ^^ ^^^ immunities and priviledges which belong to him above o- dum Divinita- thers : As the Firfi-born under the Law had an excellency put tern ante om- upon him from his Primogeniture^ to him the dominion and f au^ "^'H<^^^^"J'^'" thority over the Family did beIong,as alfo the || double portion in the ferrao piocef- ^^^^'^^i^nce-i and he was the moji beloved : In reference to which fit. Tertull. the people oHfiael are ftiled Gods firji-born^ Exod. 4. 22. Ifiael tGen,27.29. is my Son, even my firft-born h becaufe of that grf^* glory which &49..8. Qq^ put upon that people and thzt fmgular ajfe&ion which he J^^f^';^^'^^' bore to them. In ^.W thefe rejpeas Chrift is God's Firji-born; if you underftand it of hhs eternal Generation fo 'tis incommunicable to any Other, fo he \s primogenitus & unigenitus-, firji-begotten and only begotten too v but if you underftand it of the excellency of his T'erfon and of the Other particulars mentioned, fo (in fitch a de^ gree) 'tis communicable to others* For Ifi'ael you fee in a fitbordi-^ nate and allujive fenfe was ftiled God's firji-born i and all Believers too may be fo ftiled in refped of the dignity of their Perfins and • of God's jpecial love towards them. As Chrift is the Only begotten ■ of the Father that's excluftve to all, as he is the firji-begotten of the Father that iignihes^r^e/i^^io;/ but not exclufion* Saints are excel" lent though not fo excellent zs Chrift, beloved though, not fi be'' /cz^£"^ as Chrift, kw though not y«c/> /?«>/ as Chrift. And there- fore had Chrift been called only the firji-born-, and that too in its fecond import and fignificancy, fomething then might have been inferred from it for the nulling of that Sonjhip which we plead for, as only belonging to him : but befides this he is alfo called the only begotten-, wherefore. he muft be alone in this relation. And though the Saints do in a longer degree (hare with him in the Father's love as he is the firji-born-, yet they do not at all fliare with him in the glory of his eternal Generation as he is the only begotten. GmnfoV^^^ 6. Sixthly we are told that Chrift is the Son of God in rejPea of- rlTifi's Son- Adoption : that he is not the Natural or Ejfential-, only the adopted: fiiip. Son of God. This our Oppofers are not afraid nor afliamed to aflert > O how f *"^7//^5f low will they bring the Sonjhip of our bleffed Lord and Saviour ! of^Adoptiln. ^hey'l make him any thing rather than grant what indeed he is i . but for Anfiver. This is no novel Opinion or that which was ne-» vcr broached in the Chuich before j 'twas the oldHerefie of thofe twa» 1 Part I. 8cc.^\SQVi)n^m. two Spmifh Bljhopj ^Felix and Elipandus^ Ccondemned in a ^Coun- , g^^ pgrier cil held ^tFrankford very near a thoufand years ago) i both H Fa- iXud!' m- tjb«-/ and Schoolmen ( all but Vurandus) argue much againft it. ftoiico-iheo- log. L.<5.C.i, t Condi. Tom, ao, p. 8t. &c. fecundum Edit. Reg. Paris. \\ 4©- -re 6s» W) ?«'(?«, ,9 a &;»« Li'vm8«« i* 77tt?3f. Cyrill. Hierofol. Quod li etiam unigenitus Filius dicitur ex Gratia, noii vere eenitus ex iiatura, proculdubio Notiien & veritatem unigeniti perdidit, poftquam Fratres habei^ jam caepit. Privatur enim hujus veritate nominis, fi in unigenito non eft de Patre Veri- tas naturalis. Fulgent. Si qusritur, an Chriftus fit adoptivus Filius fecundum quod Homo, five alio modo : Refpondemus, Chriftum non efle adoptivum Filium aliquo modo, fed tantum Naturalem quia Natura FJlius Dei eft non Adoptionis gratia. Lombard. Vide alios e ScJbo- laffrck in Hoorneb. Socin. Confat. tonui. c. i. de Chiifto. p. 30. & e PatribHi in Zanch. dc Tribus Elohim. p. 149. Take C in brief ) thefe Four Arguments againft it. 1. In all the ^ Scriptures Chrlji vs never jHled the Adopted Son of * Legi, & relc- God : nay, there's nothing there to be found in the lead to coun- g», ^<^"P"^r'> tenance the attributing o^fnch aSonpip to hims 'tis a meer forgery ^^^""i^opd^ of man to evade and put off what the Word exprefy ajferts* We ^e" nufquam read much of God's adopting of Saints but nothing at all of his 'mysni.Ambref^ adopting of Chrip 2. then Chriji and Believers wduld have the fame Sonjhip, they being Sons by Adoption as well as he^ and he having no higher foundation for his Sonjhip than they. 3. Chrift is the true and proper Son of God-, but (hould he be his Son by Adoption he would then ceafe to be ^ his true and proper Son : for he that is adopted .is only a Son in an improper and aVufwe notion, and but * In materia & negotio Filiationis, pro- in the efteem and repute of him who doth P''!"' ^ ^Ji°P^^,^^ opponuntm- ; ut pro- m luc tin-wiu auvA iv.^ iL pnus non fit adoptivus, & adoptivus non adopts SocinUf himlelt lO delcribes lUCtl fj^ proprius •, fed adoptivus opponitur na- an one, \ An adopted Son vs cm who U ac- turali, & proprio, & Naturalis non eft counted a Son hut in truth and reality he it adoptivus -, Adoptivis Llberis o_pponun- notfo: then according to his ott-'^ explica- iion of it, if Chrift be an adopted Son he is no true and proper Son, but only fo as the Father doth fo repute him. And is not Chrift now greatly beholden to thefe per- fons ? is he not highly advanced by them > do they not {hew great refpedand give great honour to him fac-^ cording to what they pretend j, in making of him only 2i putative Son ? Adoption indeed is not fomuch too high for m but 'tis as much too low for Chrifi* 4» If begotten ■. then . nox -adopted-^ for thefe two are incompatiMs OS tur naturales ac veri, fufti. Hoorneb, dicunt Jurifcon- t Adoptivus Filius eft, qui pro Filio quidcm hab»€turj fed tamen leveva non eft Filius. ¥ 344 &c. ^is ovon ^on: Ver.iir, A Seventh Fal/e Ground of Chrift's Son/fjrp. or inconfijlent ; the fame Son cannot be begotten and adopted too, therefore adoption comes Jn to fupply the want of Generation* Chrift muft be the one or the other ^ and if he be the one he cannot be the other i if begotten then not adopted, and if adopted then not begotten- 'Tis true, in the Sonjhip of Believers there is both, they are Sons by regeneration and adoption too h but the reafbn of that is becaufe they are Sons but in an improper and Metaphorical re- ipecSl, ( I mean in contradijUn6iion to Chriji who is the very true and natural Son of God). 7. Once more, they fay Chrift is God's oivn Son becaufe of his refemblance and likem(ito him- This comes exceeding fhort for 'tis not lih^mjl but onmef!^ not chrift not Gods refemblance but equality upon which Chrift is ca'ied Gods Sony Son in rejpelf he himfelf draws it up to that ( as you have already heardj. No titll^'"'"^ %;^f/? here will fuftice hnt Effentiallihenefl, C an-verable to chat Gen. 5. 3. Adam lived an hundred and thirty years and begat a Son in hii own likenefy after his image. Amon^ll us you kuow hkenefl is not xht foundation of Sonjhip i the Son is a ^on not becauie he is like his Father but becaufe he is begotten by his rather j and fb ^ - , ' 'tis with re{pe(fV to Chrift. There may be refemblance where yet ,. u e 20. 36. jj^^^g ^^ p^^j^ relation : in the glorified ftate we fhall be ^ like the Angels-, yet I never xGzd oi^ 2iny paternal znd filial leht'ion 'twixt them and us. In time I fear (according to the oldHerefie of Some ) it will come to Chrift's being the Son of Man too but in Hkenefi' He is the Son of Man as he hath the very Nature and E£ence of man, and why is he not the Son of God alfo as he hath the very Nature and Ejfence of God ? Thus I have both laid down the truth and alfo made it good a- gainft Oppofers : And now the falje Grounds and Notions of J. ,- - Chrift's Sonjhip being remov'd, the true Ground and Notion of it is the moreevident, ( viz.) that he is God's on>n Son as he partakes of his Ejfence^ and rpos jrom everlafting begotten by him- He that would read full and large Vijcourfes upon this great Subjelly let u^'c^'^li Ub" ^'"^ pcrufe the Writings of thofe ^ Worthy Injhuments whom God I. Sei^. z. cap*, hath raifed up and enabled to ajfert and defend it : If any think 31. Smiilet. I have been too long or have unnecefTarily troubled my felf and tde Vero & na- tutaliDdViiio contra Smalcium, Jacob, ad Portum ^v. Ojiorod. Def. Fid. Orthod. cap. 9. Arnold. Catech. Racov. Maj, cap. i. de Perfon. Chrilti. Idem againft Biddle, cap. 7. C/«yat/. Socm. Proflig. De Filio Dei Contiov. 4. Hoorneb. Sociii. confut. torn, z, cip. i. de Chrillo. Dr. Owtn againft Biddle ch. 7. Efiwicl^ againll: Biddle p. i lo &c. & 37^. Ckjnal Irij;- unity, p. 190 &c, AliJH. Theol. Elendica. p. 149. ad J87. • the Parti. &c.!|ljgOtt)n^Om the Reader about it,I muft (for feveral ReafonsXrave leave to differ from them. We cannot fay too much, or too often go over thofe things in which the Honour of God's own Son (our Lord and Ma- tter) and the good of Souls are (b highly concerned. Give the Socinians their due ( 'tis but a fad commendation) all along they make their thrujis at the very heart of Keligion-y they fight againft nckheiL great or fmizll hut only againft the great King of all the World, the very Son of God i whom they ftrike at in his Deity ^ e- Urnal Sonjhip-, Incarnation-, S atisfaCnon-, in what not ? Surely we cannot too much endeavour to antidote men againft their defperate Soul-deftroying venome SLudpoyfon., efpecially in Times wherein men feem more than ordinarily to incline to clofe with their pejii^ lent Opinions h upon which Confiderations I would encourage my felf to hope,that fuch who are Friends to Chrift and Souls will put a candid interpretation upon what hath been done. Yet as to the Learned ( if any fuch fhall caft their eye upon thefe Pa- pers ) I beg their pardon for the repeating of things fo well known and common to them, and which they have elfewhere with great advantage : I have only this to fay for my felf, my eye hath b-vii ipon private Chriftians to make things plain to them, and to fc: chat before them here which (as written in other Lan- guages) they could not reach. So much for thefe ! But ( though I have been too prolix already ) I have not yet done : there are fime Others ( of a different -party and denomination) who do (in part) concur zndjym^ bolize with the Aforenamed Viffenters- For though they hold that Chrift in a more f^ecial manner is the Son of God by eternal Genera^ iion-, yet they alfo hold that he is the Son of God too in refpeU of his Conception-, Office-, Kefitrr^tion-, and Exaltation- '^ Arminim him- (elf pitches upon the firji (as the only ground oi the Sonfhipof Chrift ), but his Succejfors take in the latter alfo i Co the f Re- monjhants-, fo \\ Epifcopim ( a perfbn of great eminence). Thefe tell us that God is the proper Father ofChriJi and he the proper Son of God-, but how ? why not only as he was eternally begottenhy him, but alfo as he was miraculoujly Conceived by the Virgin Mary ( that agreeing to none but only to him): And thexdoxe in this Point (upon their blending of thefe things together) they are judged by Some * to Socinianize* Now though this Opinion doth come incomparably fhort of that which abfolutely denfs Chrift s eternal Generation^ (provided) that the abettors of it who fecm to grant thii C^nsution^ do fiate it J%ht5, 345^ Whether Chrifi may not be the- Son of God by eternal Gene- ration and by the other wayit too / *Vid. Difput; publ. Thcf. f. t Confetr. c. 3; (ed.r. p,i4, 8c Apolog.contfa; Cenfur. c. z. p^ 48. II Inftir. Thed.. 1.4.fed.r. cjj,. * See Peltim Harm. Re- monllr. & S05- cin.-Art. 4, &c. etp. 18 1. » Rom. 1. 5,4. 346 &c*l^tjgotbttS)Ott. ^Wfi. right, fthat is) that they hold Chrift to he begonen in the very Na- * Inftit.lheol ture and Efertce cf God znd therein equal to him^ ofJLo-kifK^s (of I C%-\lufiy'ro' which there is jaft matter of doubting as to the "^Ferfin nam'd but fejl Lei J. ill now, he making the Sott in the Deity it felf not co-ordinate but c.g.n.^ r. Trig- fubordinate to the Firjl Perfon): I fay, though thii Opinion (thus A "^'o '^ ca^""' ^^^^^^^ ^^ nothing neer fo bad as the former^ yet f Divines of ano- -4^//;^! Th?o[* f ^^^ perfuaiion cannot dole with it or let it pafs without fome Elenc. p.iji. Confutation. The Argnments againft it do very much fall in with thofe which have been inlifted upon already : I. Firll: if Ghrirtbethe Sonoi God as eternally begotten with refped to his Divine Nature^ and alfb the Son o^God as conceived in time Scc» with refpedl to his Humane Nature^ then the Scrip- ture doth groundlejly d.nd needlefly dijHnguiJh betwixt his being fi^^ Son of God in reference to the one^, and his being the Son of Man m reference to the other Nature : Why doth it make him to be ^ God's Son according to the Spirit ofHolinefi (i. e. his Divine Nature^ and the Son of David according to tlye Flejh C i. e. his Humane Nature X if with refpedt to both he be the Son of God > this is to confound thofe things which the Scripture m^kQS diJiinSl znd places under feveral references. Chrift's Sonfiiips, as the Son of God and as the Son oi Man, are two very o Natures, but upon the ^ communi- cation of properties and the union of the trpo Natures in one Perfon. It comes to this, where the relations are dijHnd the grounds of thefe relations muft be diJiinCt ; and therefore Chrift's Sonjhip ( as the Son of God and as the Son of Man) being difiinCt, there cannot be one and the fame ground of rhem. 2. If this was fo, that Chrift was the Son of God conjund/y tipon his eternal Generation and alfo upon his conception and ad- vancement in time, then he would firangely differ in the Jame re^ Jatioff, I do not contradict my felf in what I faid but now under th€ * I'ificiamur Chriftum efle -^l^xav ^»9/ia- mv iT!T>5tiSti'Ttt &c. quanivis propter Na- tmam Humanam perfuiise divinse hypo- ftatice unitam, dicamus eiiam in concre- te, hunc hominem Jefum Deum ac tili- um Dei unigenitum efle, per communi- cationeni idiomatum Scc.Cloppenb.Ccn\p. bocin. p, 38. HM 1 Parti. &c. !^iSf Olbtt ^On; 347 Alt, Quell. 5. in the former h:ad\ for there I fpake o^ both the Smfhips ofChrlft which differ very much and muft not be confounded^ but here I .Ipeak only of his fngle SonJhij> as he is the Son ofGody which is but one and muft not be divided. Obferve me, as the difference of the Sonjhips of Chrift (as the Son of Godsrnd as the Son o( Mary) depends upon the difference of their Grounds, { eternalijeneration being the ground of the one, and temporal Generation being the ground of the ooher ) i fo the oneneji of the fame fingle Sonjhip 6f Chrift (as the Son of God) depends upon the oneneji of the ground of it, viz- his Generation by the Father :. for if you add any other ground to this then Chrift ceafes to be one Son, then he is the Son o/C7(7^ partly by Natttre and partly by Grace, partly begotten and partly made, partly /row eternity and partly i« »»«,- what zffrange Son would Chrift be upon thefe terms ! 3.. "there can he hut one true and proper Caufe of me and the fame Filiation i (this hath been already proved> Divines are fo ten- der of mttltiplying this relation of Chrift, that feveral of them C though they grant the dijHnl^ioH of his Natures and hold his twofold Generation, yet) they argue but for one Sonjhip to belong to 35 him V for ( fay they,) Sonflnp belonging to the Ferfon and being coipore Art. founded upon the Ferfon, Chrift being but one Ferfon therefore he J ^%^^^&' • can have but one Sonjhip i ( fo ^ Aquinas argues). I concur with j'^nim. Mar- ^Others who attribut-e a tw(fold Sot^jip to Chriiii but then I tinjutyAnnjim affirm that each of them have but that one jingle Caufe or foundation i" Hoorntb. which is refpedively proper to them i 'tis only eternal Generation ^^'^^- J°2hi t« of the Father which makes Chrift to be the Son of God, and 'tis iJIJI^c.'i. p, 50^ only temporal Generation of the Virgin which makes him to be the 51, 5V Son of Man. 4. We fay Oppofttorum oppopta ratio, if Chrift b£ the Son of Man only becaufe he was conceived of the fubfiance of his Mother, then he is the Son of God only upon the account of his being begotten oithzjubjlance of his Father, ( as a ^ J^ortby Author * Di' d. ag. ff. argues). , P-^7?. 5. jyhatever it over and above eternal Generation is but manifejl ac- tive and not conjUtutive of Ch'ilFs Sonjhip.: ( this hath been made out in the {everal/^drfia^/t^rj-alleadg'd, therefore it willbe need- lefs to add any thing further upon it> I have ftiowu tvherein and hovf> Cfrriji is the Son of God, hU ervn proper Son, I'le but propound one ^ejHon and very briefly Anjiver it and then I fliall have finifti'd the Explicatory part : 'Tis this, N n n if pi '348 &cJ^iiSfOMJtl5)0n. Ver.Iir. 4 Hue^. if Cfmjl be God^f Son becaufe in his inefable Generoiion the Divine- Of the different ^jj^g^^.^ ^^S communicated to him, why may not the Holy Ghoji the ^oUhe'^DivilT '^^^^ ^''C/^« ^'^^ ^^ ^^^^^ ^^^ -^"'^ '^^'/ ^^ Vf\iom±tfme EJJencs- Ej^ncefrom was communiozted as well as unto Cbriji .? r/;t^ f r u- nus tilius fit, & alius non fit Films ? Ego refpondeOj five capias five non capias, De Patte eft 5-tlius, de Patre eft Spiiitus San^s, fed ille geaitus eft, ifte procedeiis. Ajig^. .contra Maxim; ..:b. 3. cap. 14: is .^ 1.^ ^tk\ is "begot-ten, the Spirit proceeds. Thus this great T>ivine did {blve this difficulty topping here and going no further : If any will be fo curious as to enquire further whertm the difference lies be- twixt eternal Generation and eternal PrGcefJ^on ? I am not afham'd to give them this anfwer I cannot tell, 'tis a tnyjiery far above my reach :■> God hath not revealed it and there is nothing in Nature which will give us any light about it, therefore it becomes us ra- *;tf ^' .^"Jus ther to adore than to be inquifitive, I know the Schoolmen ( who & cidTex di-^ are privy to all fecrets, and have a h^y to open every difficulty vina revdati^ though it h&locl^dw^ never fo clofe) attempt the opening of it, "e : At t3 yi^Ti but tney had- better have let it alone : here humble ignorance is bet- J^ "°^^^ ^"" ter than farvcy curioftty. I think * they fpeak bell who fay, we b°K l^^^^_, htaw and believe there ii a difference ^twixt Generation and Proceffion:, hue. Alting. hit rchatthat if andrvherein it lies, that is to us incamprehenjible» ll^eolog. Pro- 'Tis time therefore for me to leave this Point and to • come to the biSlI 2V' z-g" j^ppHcationc^ ttiQ main truth* ' *^'^^ ' Is Chrift thus God's own Son ? I infer then life i. I. that he, U God : Not a meer *if«/i/>' or nuncupative God, not Tk'^ee Things a God by Office only, not a made God (a contradi^ion in the adjed) ■■> ^chrttV s^^s^' but hen God truly, properly, effentially, Whidi great truth is moft /^jp;' / j-^^ i^rongly afferted znaproved by various convincing Arguments againft he k Gad, Jews, Arrians, Socinians, all the Oppofers of it ■-, I muff not en- gage \nfo vaft a Sul^e&p I'le only argue from this Relation where- 111 Chrijl ft ands to Go/ as he is hU own Son, which indeed by its felf is fufficient ( if there was nothing more ) to demonjhate his Godhead. He who is the true Son of God and fuch a Son of God .is truly God, but Chrift is the true Son of God ^nd fuch a Son of God (his own Son), therefore he is truly God dtCC'^ The Apoftle joyns the true Son and the true God together, therefore the Argument is good : I Joh. 5. 20. We k^ow that the Son of God is come, and hath given us an underjianding that we may k^i'^w him that is true » and we. are in him that is true, even in his Son Jefus Chriji : this is the true God, and eternal Life* I do not fay that every Son of God is God for the Saints are Sons and yet not God '■> but I fay he who \s fitch a Son as God's own, proper, natural, confubjlantial, coeffential, only begotten Son, he is God ; where-ever thU Sonfhip is there's the Deity or the Divine Effence : now Chrift is thus God's Son there- fore he is God. What the Father is as to his Nature that the Son muftbe alfo*, now the firjt Perfon the Father of Chriji is God whereupon he too who is the vvv^. H^^ref. 69. p. 750. Koivov vWfX^ ""^"^ ^ auTD^cftxKfov ofLJLoKoyyux^ 2s «7rfit^ tjos tms auTws £?i Tzir y<.ycViKon iaiac^ tc, (pv(reQS^^cc6-'7np 0 tov irvrn^ ^/ju^/d^k,ms ^crfa^ ;^ a/^/js <|)UOTE6)S, ejy'&s, tms auTiis elvou ;^ tov tjov oTJvava/t-toAo^croei' Hot* Ep.p.4."AiTH cpi;(ns ytvvjiTTpos ;^ yy,m^AacTos &c. Najanz^Otnt.^ 5.tom. i.p.568. tf Son in hU own likeneji after his image Gen. 5. 3.) and muft it not be fo here in the Father'* s begetting ofChrij} ? If Man begets M«« then (7o^ begets G(?^, ( this being taken in thatfenfe which I laid down in my tirft entrance upon this Subjedt) i I know this will not hold as to all mod^sand ctrcumjlances ( with re{pe(ft to- which I grant there is a great dijpjrity)y but as to the conveyance of the fame Nature and Ejfence^ fo far it will hold. The Jews therefore Jfih. <)' 18. argued very well, if Goi was Chrift's Fj/ibfr and he God's Son then he was equal with God, for fuch an equ^ality muft naturally and neceifarilyrefult from y«c^ therefore the Argument is good to prove the latter by the former. And indeed as his hdn^^tb^SonofMan doth mod evi- dently evince him to be truly Man, fo his behig the Son of God doth as evidently evince him to be truly Cod. 2. Is Chrift God's own Son ? I infer, furely then he ii a very Jernce^tlbJ^ great and glorious Terfon '■> fuch a relation cannot but be the foun- chrift u a dation of great glory. Though Chrift's dignity and preheminence great a glcri^ Isviotthe groundot his Sonjhip, yet his Sonfljip is the ground oi°*'*-^"i*^'- his dignity znd preJjeminence* He is ftiled a great high Priefi Heb. 4j,i4.. not only becaufe of the greatnej! of his Sacerdotal OfficeT, but alfo becaufe of tiie greatneji o( his Perfon who doth manage thatOf^ce (he-beihgGfJ^V own Son )'y therefore it follows, /f^ ingwe have a great high Prieft &c. Jefus the Son of God. 'Tisno- fmall honour amongft us to-be the /o« of Come great man, O what an honour is ittoGhrift to be thrown zud only Son of the great God I It puts a marvailous glory and greatneJ!.upon the Saints that they are the ^K^tf^ -^o^/ of God, upon the Angels that they arc the created SonsoC God v but what is this to Cbriji^s being the natural, only begotten Son of God ? herem and hereby he hath ob'^ tained ^ a- move excellent name than either Angels ot Men, for f in * ^^^.x.^x aU things (or amongH all perfons ) be muji have the preheminence. t^^^**^* The higher 2i\\A neater the relation is to God the higher zwd greater is the. glory which accrews to a peribn flanding in that relatione now what relation to God can be higher and ^nearer than f/;i/' of Ghiift (ashe is Ki^9wn Son) ? therefore- his ^ory muft needs be exceeding.. M^ Sec. ^iS tvon S^nl Ver.m. * Af'tcipfit in Saluft. Ne ego meliores Libe- ros fumpfifle videar quam gciiuiile. ♦Phil.t.7. exceeding great '-, O let not any entertain low thoughts of him who is thus the Son of God. The Lord Jefus is the father's befi Sm (ioxGiftrs, Grace, Holine^^Q-) and he^s the Father's gr^j^f/f Son (for Vignity, Glory and Majejly ) : I fay he's the Father's beji So>h how (hort do all Sons come of thU Son ! we read of ^ One whofear'd he might feemto adopt better Sons than thofe rphom he begat -^ there's no fuch thing to be imagined with refped to God, to be fure his only begotten Son (hall infinitely exceed all his adopted Sons, for God hath anointed him with the oyi ofgladnefi a- bove hii fellows, pral.45..7. And he's the greateji Son too, for God hathfet him at his own rigin hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in thU world, but alfo in that vphich if to come, Eph. I. 20, 21. True indeed this great Sonfov a time * emptied himfelf of his g/w^ and for our fake fubmitted to great abafement, but yet even then in himfelf he was very high ^nd gloriotts .: he who cloathed himfelf "With our raggs, put on ourflejh, condefcen- ded to lie in the manger, to die upon the crof!, he even under all thii^2is theproper Son of God and therefore full of glory. And 'tis very notable to confider how in Chriji even when he was miderhis lowefi abafement, when thii Sun was hid under -the thici^i cloud, I fay how even ^ then there * Iiifantia parvuli oftenditur . humiHtate were (bme beamings out and breakings fortf} cunaium, magnitudo altifTimi dedaratur ^f hjg glory fuitable to this his relation • voribus Anaelorum ; fimilis eft rudimeii- i^^^g laid in the manger but there the jrife men eome and worfinp him, h^^sf empted by Satan but then the Angels minifier unto him, he's crucified but then the vail of ihtT^empk-wzsrent, the earih quaked, the rocks were rent, the graves open'd, the Sun ftepp'd in and hid it felf (as being afham'd to be feen in its glory when the far brighter Sun was under fuch an '^clipfe) s upon all which the Centurion might well cry out truly this WiK the Son of God. But what a perfon is Chrift now ? . when the time of his hiemiliaiion is over, and when he appears in aM things like himfelf as the Son of God in his greateji glory ! The Third In- 3' Thirdly, was Chrift God'j own Son ? I infer, certainly then jerence : that the -work^of 'Redemption WM a very great workj> for God fent his the Work^ of ^^^ gg„ about it and therefore furely 'twas no ordinary or Redemption ^^-^^^^^ ^hjng. Alwayes the greater the Terfonis who is imployed ^'^ "wlri, in the work^ the greater is that ira»'i^.> 'tis thus from the mfdom of tis Hominum quern Herodes impws mo- litur occidere, led Dominus eft omnium ciuera MAgi gaudentes venimit fupplieker adorare, Leo Magn. Ep. ad F/^V74«.£p. Cor^i\..tJa]anx.en Orar.3?. tom.i. p.^yj. inftances in fevcral paitlculars about this and very elegantly enlarges upon them. great mmma^ mm 1 n ^ir^nf< Part L &c. i^fist otbtr^on; 3JJ Uie 2. For Exhorta- tion. I. Branch of of a J!V£j»» much more fhall it be thus from the mfdom of a Go<5? .* Kings do not ufe to fend thnr Sons upon; mcMt and pf«j». fervices but only wponjuch as are /j>f^/; and weighty s and can it be ima- gined that ever God would have fent his own. Son into the worldi to redeem Sinners, if this had not been a vi'ork very high and great in his eye ? Indeed this makes Redemptionw be the greatejt Tfork^ that ever was done by God himfelf\ the making of the Worldi was a great thing but God nevci: fent h'ps Son about that, that was diiipatchM by a word, he did but fpeak the word and it was done : Works of Providence are very great but there's no fending of a Son about them > but when Kcdemption-work^ was to come upon the ftage, in order to that Chrift ( God^s own Son ) muft come from heaven-) and be incarnate-^ and do^ and die^ and all was necelfa- ly for the accompli(hirjg of that i O how great a work^ was this ! C So much for the fh-ji Vfe by way of Inference), 2* Secondly, was -Chrift God's own Son ? let me from hence urge Si few things upon you. I. Study Cbrifi much in th'n relation-^ that you may know him zs the proper^ natural-, ejfential Son of God. The l^owledge oi the Exhort ati^ Cbrifi ( in whatever notion you confider him) is very pretioM., on, to find) it was fb to Tatd who ^ determined not- to know any thing fave ^^^^fl ^ ^*^ Jefm Chriji &c. and f who counted all things but lofi., for the excel- qI^^ lency of the kfiowledge of Chriji Jefus : but to know him as he * i Cor.2.2, - ftands in this ^f^r rf/^*io« to God, 2iS God's own Son-, O this is tPlul-3-^*: precious knowledge indeed ! Now (Sirs) you have heaid much of him, r^^fi^muchof him, but do you k^ow him and know him as the eternal only-begotten Son of God .? This is that Truth upon which allReligion depends, in which you have the very heart and fi^irit of the Go^el^ upon which the whole Jirefi of your biippineji is laid, 'tis one of the mofi: fundamental Articles of die Chrifiiatt Faith i and yet will you be ignorant of it ? You all have fbme general knowledge of it, and you all profeis to believe it ( 'tis a part of your Creed).-, but do you dfftinGly and clearly know ( al- wayes allowing for the myfierfoufnefi of the Objed and the dim* Hefi of your Facultys., ) how Chriil is the Son of God, how his Sonjhip was brought about and wherein it lies ? that he is God's * Cg n f natural Son begotten by him from all eternity in a moft myjieriouf quanio FiHus and admirable m3.nnQT., do youunderftand any thing about this ? Dei piimum *• Some tell us, that the knowledge and belief oi Chriji' s Sonfhip c'^'it^i^/Sfu- Patns eUentia necnc genitus tiierit, now eft neceflanum cieditu ad falutcm. Socin. Solut. Sciu- pul. refp. adSci-up. i. So Efifc^^fM tuft, Ih€el. lib.4. cap.j^v per totum. (according Sonoj ♦ 1 Cor.4.^. 3j;4 &c.1^W0ttm^0n; VefllL C accorjTing to the particulars wherein it hath been opened ) not nscejfary to Salvation : Pie not engage in this Controverfie Cwherc- in Some do as much affirm as Others ^fwy J j but this I fay, it being fo momentous a 'Xruth in it felf, and the Scriptures (peaking fomuch of it and giving Co much light about it, 'tis of great Con- cern to all who live under Go^el-revelation to endeavour to know as much of if as the height of the thing and the loxvnefi of their capacities will admit ot Dir^5ien$in And becaufe I would hope, that there are Some here whofe ihefiudying of thoughts are taken up about it and who defire to arrive at ^ fuller chrtjl Of the knowledge of it, therefore to fuch I would commend three things «/ God,'t by way of Virehion. I. In all your enquiries and fearchings into ChrijVs Sonjhip f e- fpecially into the Ground and Mode of it Cviz.) eternal Generation J hefttre you keep within the bounds of fobriety* I mean this, take heed that in this deep My^ery you * be not wife above what is writ- ten-, that you do nOt therein confult your own purblind and carnal ^ reafon but Scripture-revelation altogether- Pray ftudy it,but in (b tc 3^do°vcl '^^"^S ^° "^^ "^^^y ^^ ^^"^ *"^^ thokfecrets which God hath locl^d quomodoFili- up from you i content your felves with what he hath r^z^f^f^ in um putas efle his Word and ilay there, geiieratum ? niihi enim impoflibile eft Generatlonis fcire fecretum, mens deficit, vox filet, non mea tantum led & Angelorum j fupia potdbtcs, 8c fiipra Angelos, & fupra Cherubin, & fupra Seraphin & fupi-a oniiiem Cenfum eit &c. Tu eigo 01 i manum admove, icrutari non licet fuperna mylteria! Xicct fcire quod natus fit, non licet difcutere quomodo natus fit. Illud mihi negate, non hoc quxrcre metus ell, Ineflfabilis enim eft ilia Genei'atio. Ambrof. de Fide Cap, j. Si Chriftuf di.it fenefiriie de die ilia & hora, fed folum Pattern, quanto minus pofliimus nos fcire quomo- do geniius fit Filius ex Patre > Non debere igitur nos erubefcere fateri, neminem hunc modum nolle, fed folum ilium qui genuit, & eum qui genitus eft. IretK lib.i. cap.48. Quomodo Deus Pater genuerit Filium, nolo difcutias, nee te curiofiits inferas in profundi hujas arcanum. C>»r//ui. ■in Symbol, 'A^' itiwri iyvvxai riv fj.niiyty'j^ ctrfHTMf )ij tt)(j.-rti\{f!fltti. Ef'tph. adv. FIserefl lib. t torn. I, p,739. The Myftery oi Myfteries, which corrupt and wanton Realon derides but prudent Faiih admires and adores, Cbeyn. Trin-unity. p.ipo. 'Tis both fmful and alfo dsngerom for ^01 Jhallow Creatures to venture too far into thefe depths-, where if they once lofe their bot- tom (the written fVordJ they drown themfelves prefently i there's no chte but that to guide us in thU labyrinth. That Ciirift is the Son of God is very cleart that he is the Son of God by eternal Ge- neration is very clear i but will you be inquifttive further to know ffhat this Generation is ? what can your Reafon (the S,aipture being illcnt about it) fay of that <* O go not too far there ! humane Ke(tJ'on ( confider'd as meerly natural j is a very incompetent judge of ■>>. Parti. &;c.1^!er0iDtt^0n; of this divine sx^^fuhlime myftery-, a myftery to be adoredhy Faith not to be comprehended by Keajon. Ifa. 53. 8. JJ^ho J^^all declare h'}^ Gefteration ? I may make ule of thh "text ( though poflibly the Gf^fr^^io^^mention'd in it benot that which I am treating of): for I much incHne to think that it here notes that numeroiif ijfue and feed that Chrift fliould have upon the breaching of the Goj^el^, rather than his being eternally begotten by the Father > yet 'tis ve- ry well known that feveral of the FATHERS, take it in the latter fenfe-) they making this to be the meaning ot the words, Who can be ahletounderjiand in himfdf or to declare to others the hidden-^ ineffable^ incowprehenfible Generation of the Son of God .^ furely none can. JVithout controv^rfie this,as well as ChrilFs Incarnation-, is a ^ great myjiery. Nicodemm was a knowing man yet llrangcly * i Tim^j. 16. puzzled at the Regeneration of Believers 5 Joh.34. How can a man he born when he is old ? ca% he enter the fecond time into hU mothers rvomb and he born ? certainly the eternal Generation of God's erfin Son is a thing much more ahflnife and unfearckahle. And there are riddles in Natural generation which we cannot refohe h EccleH IT. 5. As thouknovpeji not the way of thejpirit., nor horvthe hones do grorp in the rvomb of her that is rvith child : ^ now are we '''Vide Najanx,. fb much at a Icfl and non-plus there, how much more fhall we be ^^^^- 3^ ^- ^« at a lofs when thtfar more unconceivable Generation of Chriji is be- ^' ^ 3 '- 5 7' fore us ? O therefore I advife you to be very humble 2.nd Jober in all your difqttiftions about that. There are two things in Reafon which you muft alwayes oppofe and beat down, viz. the cttriofny of it (for it loves dearly to be pryingn\io God's Ark^-, into things wtiich he fees good to lock up from the Creature ), and the pride of it ( for it alfo loves to fit upon the bench as Judge of the mat- ters ot Faith-, to be giving out its decrees and edi&s as to believinir or not believing ) : now do not you give way to it in either oithefe rejpeds-) in your moft earneft defires after knowledge ilill keep within thecompafs of what the Word reveals-, and let the JVord alone command and order your Faith '-, and efpecially in fuch i)ro- found myjieries (as that which I am upon) fee that thefe two things be done by you. When I confider the feveral nice and citri')pA ^ejiions which ^ Some have rais'^d and difcufl^d about the Gene- *" J^"" ^^hlto ration of the Son of God-, I cannot but ftand and wonder at the f^^^^^s'ch^lT' pride and faitcinefi of the Wit of man •, ( and fo far I do concur j^kinm Quae- - • ■ ■ ■'■■•■- ,.\ :■ f.iones fo we muft do in Natural and Fhyfical Generations with refped to God the Father's fu^erna-- tural and hyperphyfical Generation of Chriil:.- * Of this kc T^o (hew the ^ difference betwixt thefe ttvo let mQ particularize Zanch. de tii- in a few things ( without much enlarging upon them> Natural' bus Eluhim. Generation upon the failing of individuals is-neceflary ioxthcpre- ^^V '^^Ir f^^"^^tion of thej^f-ciej- i in God the Father's begetting of Chriji it Theol] Elen?t.' ^^^^ quite Other wife : In 7tatui'al Generation there is multiplication^ p. 170, 171. there thowgh the thing begetting and the thing begotten have the Eflvpicl^ a- j'^yyie, mature and effence-,yct numerically they are not the fame h but gainrt BiMe. - ^^^ Father's begetting of Chriji thefe (as the Learned prove) are FearJ'on on the V^'^^'^'^h' <^^^^^^'^^^^^'^A^^^^^ they have not only the Came ^ecijical Creed.p.a?^, but the fame numencal Ejfence i here as- the divine Ejfence was not ^^' divided fo neither was it multiplied ( for 'tis as incapable of w/f/- tiplication zs oi divifion ) : NatJiral Generation in the Creature is a tranfienf: a^.y- that in God was an immanent. aU: . In N.^- tural I Part I. Scc.]^i5ioibn^Ott; J57 tvr^l Generathtt^ the thing begetting precedes the thing begotten and begets that which is after it in time s in GcS the Father s Generation of Chrift it was not fo, both Father and Son being coeternal : In Natural Generation there mull be ^/c/^ J time before things arrive at their prolijicl^ vertue ^ far Hit from us to entertain fuch a thought as to the Father's (generation cf * Chrijh So that you fee there is a vajl dijparity hctwlxtthijhrpo^ and therefore yoa muft in your apprehenfions reverently diiiingHijh betwixt them and not in common judge of the one by the other^ ( God forbid that you fliould lb fadly miftake ! ) Though the Father^ s commimicaiing of the Divine Ejft'nce to the Son WdS^ trite and proper Generation ffotar agreeing with (fenerations amongft us), yet in other rejpecfs it was quite ot another nature i and i'o you are to conceive' of it otherwife you will entertain very gri?/? and unworthy thoughts of God. 3 . Joyn Study and Prayer together' Would you k^norv ChrHi as the eternal Son of God ? cfpecially w^ould you go beyond a literal., jfeculative., notional knowledge of him as fitch ? fb as to know both him and his Sonflnp ^radically indfivingly ? O then be much in Prayer I Kead and pray-, hear and pray-, meditate and pray., ftudy and pray : he fludies thif myjiery (and all others^ beft who ftudy's it moll: upon his knees. This fecial] and ficpernatural Sonjhip of (thrills not- favingly to be k^on?n without jpecial and fiipei-natural iHu^nation from Chrift through the Spirit. 'Tis ob- fervable that in Matth. id. 17. when Peter had made that ^ good Confefjion \_ Thou art Chriji the Son of the living God J, fee what Chrid refolved it into i f Blejfed art thou Simon Bar-Jjna.,far Heih and blood hath not revealed it unto thee-, but my Father which ii in Heaven. You know that pafTage Matth. 1 1. 27. All things are de- livered unto me of my Father-, and no man k^ion>eth the Son for mikes others to know iiimj hut the Father, neither knorveth any man thj Fathei'five the Son-, and he to jvhomfiever the Son will reveal him : thefe two Perfons do make known each the other-, the Father reveals the Son and the Son reveals the Father ■-, the Son is a fit Perfon to reveal the Father-, for he's his only begotten Son and lies in his bo- fim -■> therefore he laith '^ No man hath feen Cod at any time^^, the only begotten Son which is tlv bofom of the Fatkr he hath declared him : and the Father is alfb a fir Perfon to reveal the Son-, for he having begotten him and having had him withhimj'elf from e- verlafting, he knows him exadly : O therefore go to him by Prayer & befeech him to reveal his Son to you ! *Tis a great thing to Ooo 2 k^norp ti7. *■ Joh.r.rS. z Branch of the Exbortati- knorv Chrijl in thU relation-) (b great that there muft be an heavenly, lights zJpiritHal under jiandlng given to a man before he can come up to it: mark that of theApoftle i Joh. 5.20. And hath gi- v.en us underjimdhtg that vps may kjiow him that ?V true., ( he fpeaks ■ oBl^he k^torving of Chrijl 3lS the true Son of God j , 'tis. as if the A-r poftle hadfaid, if God had not illuminated oiix nnderjiandings and : irradiated than with a divine light., we had. never k>iorv n Chx'iil, favixtgly'ni this notion : He who begat the Son of himlelf from all eternity, to him it appertains by his Spirit m time J avingly to re-^ veal this Son to the Creature i , and therefore your work lyes with him in prayer to beg of him this revelation of the Son. ( So much, for the firji thing). 2. h fecond branch cf the Exhortation fhall be this ^ Is Chriil:, God's or»n Son ? then do you believe him to be fuch, and believe on ^"/ '' ■? ^^^r^^ ^^'^^^ as fuck The/ir/^ we call dogmatical^ the J'c;cond jujiifying and. ^heSonlj God, f^^^ ^^'^^^^ ' ^'^^^ /^'O/^ ^^ ^S'^^'^' ^° ^^'^ propjfition that Cbriji is God's find to believe 02vn Sm^ thtjecond is relyance upon the perjm who is and as he is- en him as the God's own Son- The firji is more general and common-, for all who. San cj God, bear the name of Chri\Hans C in fome fenfe or .other ) come up to it V yet notwithftanding there is much w-^art^, and excellency \i\\t ( though not fo much as in the latter) ; and that is ahfolutely ne-- ceffary'm order to the J econd, for how can he believe on Chrijiz^. the Son of God who doth not iirft dogmatically believsihim to be the Son :indfiich a Sono't God ? And this generaliffkh too .( as well as that which is more f^ecial ) , admits of degrees, for though all Chriftians believe it yet fome are more confirmedy routed, Jiablijhed in the belief of it than others are. Nov/ therefore this is that which I would prefs upon you-, to labour after a movejieady-K unjhaken, fixed htlkving of this ^xedX Foundation-T^mth : I hope you do believe it but do you believe it in fitch a degree ? doth not youT faith {bvnetimes waver about it ? is not your ajfent ivea]^ and languid, attended with douhtings and quefiionings ? are you rooted *Col.i.7» and ^Jiablijhed in the faith C as of other things) .fo in {pecialo£ this great Article of the Chriftian Religion) ? are you come up unto all riches of the full ajfurance of underjianding, to the ac^noiv- ledgment of the myfiery of God, and of the F ather and of Chriji (as the Apcftle fpeaks O/.2.2O? I could moft heartily wifh that it was thus with you, and with all who do profefs; that they believe. Chrift tobe the5o;^o/(jo^, but I fear it is not fo. Now (my Brethren ) that I may the better excite you to labour after a full ^lid firm affent hereunto, conlidei; th^t one J^ecial-reajon or end why Part I. Scc.^iSOWn^m* why a great part of the Nen> 'tejiatnent was written was this, that you might believe and be con^rmed in your belief of this very thing: Joh. 20. 31. But ihefe are written [that ye might believe^ that Jefus li the Chriji-^ the Son of God ^, and that believhtgye might have life through hli Name. You may obferve concerning this E- vangelijl Su John-, as of all the other Evangelijh he was moil in- fpir'd in the revealing of Chrift's divine Sonjlnp-, fo he was alfb moll inCpir'd in the prelling of men to believe ir and in the fetting out of the weightinefs of the belief of it : i Jo!i. 2. 23. Who- Joever denieth the Son the fame hath not ths FJther^ hut he that ac~ knotvledgeth the Son-> hath the Father alfi : 1 Joh. 4. i j. IVhofoever Jhall confjithat Jefus ii the Son ofGod^ God drv.'Ueth in him^ and hs- in God: i Joh. 5.5. Who vs he that overcomeththervorld-> bnth^ that believeth that Jefuf is the Son of God ? 'Whit 3. mighty jirefS- ' did this great Apofxle lay upon it ! O how doth it concern all upon the Confiderat ions fld'id down by h\m) to live under a Jhady belief of Chrift's being the Son of God I Indeed this is the Foundation-'frHth '■> Chrift himfelf is the perfonal foundation and> this 'truth ( not exclufively hut eminently ) is the doctrinal founda- tion: to both of xfhich thzt famous and fo much controverted text is applicable^ Matth. i5. 18. 1 fay aljo unto thee-, that thou art Feter, and upon this Kock^ I will build my Churchy and the gates cf Hell pall not prevail againji it ; upon this rock^ ? what rocj^ doth Chrift mean ? was it Peter perfonally coniidercd ? or was it Peter 2nd his Succejforsf ("as Some would have it they meaning by thcfe S-uceeJ[ors the POPES o^ RO MEh whom I trult I (h^kW never doCe with m this interpretation fo long as 'tis tkifroc\ and not thisfand)^ undoubtedly ( let but perfons be unhyaf'd and not wedded to Party's and Opinions calculated for worldly defigns and Interejis ) nothing is more clear, than that by this rocl^ we are to underftand either the Perfon ofChriji or that Volirinal propoftion ■ which Pf^fr had laid down concerning him, (Verfi6' thou art Chriji the Son of the living God-, after which it immediately fol» lows Vpon this rock^ J will build my Church )i or clfe we may put diem together and take in both h upon this Perfon and this Faith., the Church of God is built and therefore it (hall ftand faft for ever : fo th^tzcQOrd\n^ to this Expo^nion ( which is with great ftrength defended by our PKOtEStANt Vivines), this Sonfhip of Chrijl is the foundation- truth. And therefore, no wonder that in all Ages the Zeal of the Chtirch hath been fo much engag'd there-* in i for 'tis very well known tliat in its drawing up of Creeds ■ and ;^ 30 I j$o 8cc7^l5i Omt^OH, Ver.III. I and Summaries of Taiih^ this one Article ( viz. Chrift's being the CoejfentijU Coeternal-, only begotten Son of Cod ) hath ever been pat in, C witnefs the Nicene^ Conjianti}iopuHtan^ Athano-fun Creeds)^ becaufe this was judged a thing moji nec^jjary to be believed : And indeed there is not any one branch of the Chrijiija Faith which the Church hath gain'd more out of tlie fire C atter much trouble and oppofition ) than thU one. Nay, this was that very Truth for the oivning and averting of which ( above any other) our Weffed Lord hji h'n life (as you may plainly fee by the ^ Evangelical Htjiiry). And I deiire that it may yet further be confidered, that as Godhimfelf began and ended with the ivitnrfi and declaration of Chrilt's Sonfhip, ( for as foon as he entred upon ImpubUck Mini- Matth.3:i7. jiry the Father Jt^t him out with this rvitncfi "^ Jhii is my beloved Son Sec. and when he had vvell m^finijhedKxs »w/;^and was 2oin>> o/f the ftage then the Father reneiv d his rv-i/z/f/T again * This ii nni be- loved Son &c J ; So the Vevil too he began and ended with the Sonfnp of Chrift i for prcfently after the Father's telHmony there- of he took him afide to tempt him, and vvlien he had him alone and began the duel with him how did he alTault him ? why, ^ [if thou be the Son (fCod ~\ command that thej'e Jiones be made bread ' he comes over it again \\_ifthoube the Son of Cod'] caji thy felf dorvn Sec : Ifthm be the Son of God ? why did Satan harp ib much upon this? w^hat might his delign be in laying his temptation thus ? I anfwer, it muft be for one or for all of th:-fe Reafons • either that he might by the obferving of Chriifs behaviour in the conteft more fully inform himfelf whether Chrifr vvas indeed the Son of God, ( which was the thing he was deadly afraid of knowing that fuch a perfon would be the ruine of his kingdom ) •* or that he might fee whether he could make Chrift to doubt of h'^ SonJJnp after and notwithftanding the plain teliimony o£ his Fa- ther i or that he might go as far as ever he could to draw him to the doing of what was evil, and fo ( if fuch a thino- had been pollible j null this h\s neer relation to God: furely there was fbme fpecial caufe why Satan picked out this and fo much inllikd .upon It. Well ! here he began, thcfe were the very firji words which this curied Spirit uttered when he dared to a/Tault our Sa- viour, wherein he plainly jhv/c/^ at his Sonjhip it felf (" thou^>h cunningly he made his temptations to point to fome n-v'S- ed inferences whicli he would have had drawn from ChriiPs rfAzfw«, rather than directly to the truth of the relation \t£cW "^ And as he began with t'lis i^o he ended with this, * Job. 1 9. 7. Mark 14.61. -f Matthl/.f. Matili.4.3. Verf.^, iof twas he I l6T * Conftantet: die illis, Deum unum cile, ne- ceflarium om- Part I. &c. ^iS omx ^0\h he ( which (peaks a frodigioui infatuation in him that he (hoiild be fb forward in the promoting of that which certainly would end in his mine,) who (iirr'd up ViLite-, the High Priejt-, the Bogly of the Jetvf againft Chrilf, and they through bif in\ligatmi fell upon Chrift and took away his life, for what ? for this very caufe becaufe he made lyimfelf to be ( as indeed he was ) the Son of God. By all this you fee of what great moment and importance this T!ruth concerning ChrijFs Sonjhip is. And ( to add yet one thing further ) pray look to that grand Seducer and Enemy of Chriji and of the Chrijlian Faith-, I mean hUlnmet ;, of whom wc reade that he alfo let himfelf to his utmoll to <7/'^^- .inA decry- the Sonjhip oi Chrijh He was willing to grant Chrirt to be a great Prophet but by no means to be the very-Son of God; this particularly and exprefly he principled his Followers againfr in his ridiculom Alcoran-, and ^^ he gave thtni in fpccial this Com- mand "ei'(X jlwvov TTp ccftmeiv ^ov, ^ rov xt^^^ ni/xiv i)S i^oyov tS OeS //J^, ^X^ ^'^^ 0-> ^^ rporfjip one onely God-, and to honoHr Chriji as the IVord of God but not *w the Son of God.- nibiis, & incol- pcfeimi : Qui nee genuit, nee eft gcneratus, ncc habet qucnquam fibi fimilem. A^oar. 122.- Alcor. in 'Bibltattdri. Edit. p. i8S. Vide Cribrat. ^/cor^w?. per NicoL cfe Cufa. lib. i. c. lo, I !,■ 13, 14, &c. Sec Dr. Pear/on on vhe Creed, p. i-ji. From all thefe premifes I infer, is this fuch afoundatmt-'truth-- and (hall not wc firmly ajfent to it > hath the Church with fuch 7cal contended for it and (hall we yet doubt of k> do Hea- thens-, Jexvs-i turks (b much oppofe it and (liall not we Chri- - fiians (^who have and own Scripcure-rcvclationjlleadily believe it > ha.:h ChnCx fealed it with his blood and yet (hall we liagger ' about it? hzvcwc fuch attejiations (wm God and Man and yet . (hall there be ^«<'jH(7«i«gj- and reafmings in our Souls againlHt ? ' 1 Joh. 5.9, 10. If we receive the rvitmf of men the mtnefof God is - greater '■) for th'ii is the rvitnefl of God ivhich hehathteftifiedofh'n-' Son. He that helievethonthe Sonof God^ hath the rvitnefi in l/my- [elf: he that helieveth not God-, hctth made hrm a liar^ becaufe he be- lieveth not the record that God gave of his Son. But Some will (ay to p^hat pifrpofe ii.all tlM ? 'wh.o quejlions ■ whether Chrifl: be God's oxen Son ? I anfwer, O that there was not too much need of thi^ advice ! '' many poor Souls think they do fully and firmly believe it and yet 'tis to be feared they do not i and the truth is, that weajqiefi which is in our Faith oi adherence proceeds (in part) from- that iveakjtefS - that. &c.i|!5 oicbn ^on. ^Bfc. that is ill our Fahb of ajfent^ much of that de'jetiedmji which is upon our Spirits under trouble and of thofe invpardfmh^ngs under .the (cnfe of guilt comes from one of thefe trvo Caufes-, either v/e do not revive upon our thoughts or elfe we do not fixedly believe in our hearts that Chrift is God's Son and hpi orvn Son : And ( as to /ort(e and common Profejfors) if ever Arnnnifm ( Old or iVm' ^ .fhould get upon the throne ( which God forbid ! 3 I fear thz be- lief of Chrijfs Godhead and eternal Sonfhip would foon be laid afide. O therefore I would be very earneft with you to get your faith yet more and more jirengthned and cnnjirmed about it. But though this be very good yet 'tis not enough : belides the l}eliivlng of Chrill to he the Son of God there mult be believing on Chriji as the Son of God. You hnd in Scripture i\\3.tftving Faith is defcribed by itsjpecial reference to Chrift as ftanding in tin's rela- tion'-, fo Gal. 2. 20. T^he life which I non? live in the Flejl^-, Hive £ by the faith of the Son ofGod~]-, who loved me-y and gave himfelf for me : why doth the Apoftle thus exprefs it by the Faith of the Son of God ? I anfwer, partly becaufe Chrift the Son of God is *iieb.u;i. ih^ efficient diW^ ^author oi faith-, partly becaufe tfoV Son is the great 0%^ of /;«>/', and partly hzcin^'t Faith in its ejjential adi doth very much f)'? C/.'n/f- as thm related to the Father, for 'tis a believing or relying upon him as the Son of God. 'Tis very ufual in the Gofpel where it fpeaks of believing^ to mention Chri;i with it as ftanding in tha relation'-, ijoh. 3. 23. 'fhU ti bis command- ment-) that rvefljould believe on the name of \_ his Son ~] Jcfus Chriji : I Joh. 5. 13.- 'th?fe things have I written unto yon that believe on the name of [the Son~\ of God., that ye may knorv that ye have eternal life s and that ye may believe on the name of \_ the Son ~\ of God* Joh. 3. 16' Godfo loved the world that he gave his only begotten Son^ that xirhofoever believetb in him ( as the only begotten Son) Jhould not Jferip, but have everlajiing life : O what a perfon is Gods own Son for Sinners to believe on ! what an aU-fufficient Saviour-, how •Heb,7.zy,' able to ^fave to the utmoji muft he needs be who is God and Man-, the Son of God and the Son of Man ! And indeed 'tis not enough barely to believe on Chrift but there mull be fuch a believing on him as may in feme meafure be anjwerable to this his relation '-, is he God's own Son ? at what a rate ihould we believe } what a faith - fhould .we ad upon him ? what great things ftiould we exped: for hm o.nd from hijn ? pan any thing be too high ioi our faith when we have the p-.fer-, natural Son of God in our eye as its bafu '^ud foundation..^ Saints .iho aid have their faith raijed not only upon ■pr.. i" Part I. &c. i$\3 ami s>m. 3^5 upon the encouragement of the Promifes^ but atfo upon the confi- deration of Chrift's Perfon as he is fo near and dear to God. I have formerly obferved how our Apoftle in the text rifes higher and higher in the fetting forth of the Love of God : he fayes God fent-) there was Loz/e i he fent his own Son^ there was more Love ^ this own Son he fent in the lik^nefi of fmful flejjj^ there was yet more Love s and this he did for this end that he might forfm con- demn fm in the Flep &c. there was the Vfry top and zenith of Love. Now as there is a rife in thcfe things in the letting off the Love of God, fo there is alfo a rife in them in thdr fever al engage- ments and encouragements to us to believe in Chrift, and to believe in him yet more and more firmly and fidncially : he was jent,, therefore we mutl: believe > he was (and is) God's oron Son-, there- fore we muft the rather andthewr/)V firongly believe v httooh^ottr fiejhj here's an higher argument iox 2iU higher faith '■> \n that flejh he condemned fm-, performed all that the Lapp commanded-, fuffered all that the Larv threatned-, what a faith doth this call for ? Now if notwithftandiug all this, it (hall yet be either no believing or but faint-believing both will be fad, (though in a great dijparity y{oi the faint-believing is unanfwerable to what is reveal'd and uncom- fortable to the Saint, but the no-believing is damnable to the 3. Thirdly, is Chrifl: God's own Son? horo thenjhould all ho- %rEThmL' nour and adore /)iw /certainly upon thU'.Sonlljip the higheft^ yea,even divine adoration it felf is due to him. Is he a Son ? fuch a Son ? the Son of fuch ^a Father ? the greatneji of his Terfon arifing from that high and near relation wherein he ftands to God, calls for the higheft rejpell-, reverence-, veneration which Angels or Men can poflibly give unto him. Befides this, 'tis the abfolute Will of the Fatloer that all fliould * honour his Son even of they honour himfelf > for he having thi: fame Nature and Effence with the Father., the Fa- ther will have him have the fame honour which he himfelf hath : which whofoever deny's to him refledls difhonour upon the Fa- ther, who will not bear any thing derogatory to the glory of * sjcephorAib, his Son. 'Tis a known •"'- ftory that of the carriage of Amphilo- chius to the Em.perour "theodofius i he had petitioned the Emperour to be fjvere againfi: the ArrianSf to diicountenance and fupprels them h. cdufe in their Opinions they did fomuch difparage the Son of God. but could not prevail : whereupon lie made ufe of this device, coming one day into the prefence of the Emperour and of his Son Arcadim ( who now ruled pymly with his Father), he P p p made 1 on : To honour Chrift. fJoh.S.ijJ 12. cap. 9. SoxomXT.c.6, iH Scel^iigOtbtt^On; Ver.III. I'll' '' made his humble obeyfance to the Emperottr himfelf and fhewed him all reverence, but as for hU Son he pailed him by , (hewed him no refped at all, rather dealt deriforily with him, broking him upon his head and faying to him C i^^ a- way of contempt.) Skdve & tu Fill : The Emperour upon this was much offended, fliarply reproves Amphilochm for his affront to his Son 8cc. where- upon the good man vindicates his carriage, plainly te'ling the Em- perour he had given reverence enough to hvi Son. And now the Emperour was more incens'd, commands him with great indip-na- tion to be thruft out of his prefence &c. which whilll fome was •doing, Amphilodmii ^inrCd himfelf to the Emperour and faid thus, 0 Emperour ! thou being but a tjtan canjl not bear the contempt or di^aragement of thy Son i hovp doji thou thinks the great God can bear that contempt ofhii Son -which the Arrians caji upon him ? the Em- perour was much affected at this, begg'd the Bithop's pardon, com- mended his ingeny, and did that now which he refus'd to do be- fore. The inference is undenyable, if great Men ftand (b much,: upon the giving of all honour and due obfervance to their Sons^ much more will the Great God rtand upon the giving of all due Honour and Reverence to his oivn and only Son : O therefore let Chrift be highly adored and honoured by you ! If you ask me, horv ? I anfwer, every honouring of him is not fuf^cient but it mufl be fuch as may fuit with his infinite Majefiy and Greatnefi\ you muft conceive of him as God-, as the Natural and eternal Son of God, and according to that honour which is due to him as fuch ^R.pm.i.ii. foyou muft honour him. The Apoftle fpeaks of fome "^ who vphen they knen> God they did not glorifie him as God ? Co fome pre- tend to give fome glory to Chrilt but they, do not glorifie him as God : O this is that which you mufl come up to, to adore and reverence Chrift in fuch a manner as may he fuit able to his Nature and Kelation-y as he is the infinite God and the eternal only begotten Son of God i and what Honour can be high^ enough for llich a . Perfon ? But more j^j^mtf^/^^r/)/ there's a twofold Honour which yon mafk all give to Chrift : 1. "t he Honour of TForfinp.. Heb. i. (5. When he bringeth in the *■■ Remonfir.^^- j^^i^'^om into the world-, he faith, Jnd let all the Angels of God n>or- polog. Ca^.t.piphim : God will have his only begotten Son to be worjhipped & i6. Epjfcep. (though he be vety tender to whom that honour is given). Vi- Th^' '^f'a ^^^* '^^^^■^ ^° ^^^^ hence ftrongly argue ( yet I know ^ Some make cap. 34. & 35] but little of this Argument) to prove the Godhead ofCkifi thus, if part I. Sec. ^iS 011)11 ^Om Z<$f if religions If^orjhip be God's peculiar^ if ^ Go(5? be the fole and adxrjuate obje& of PzVw^f Worjkip-^ if ?^o Creature be to (hare with him therein ( it being t/:?jt G/or)* which he rvill not give to another-, Ifa. 42. 8. &Matth. 4. 10. 'thou J[h alt worfmp the LordjhyGod-, and him only Jhalt thm ferve) s and yet the Father will have Chrijl to be the proper Obje£i of divine IForJhip ■■> hence it follows, that then he is and muft be more than meer Man-, that he is true and very God. And furely it would be no better than flat Idolatry in us Chriftians to ^ivc proper 'a.\id formal religious worfhip to Chrifl, was he not truly God as well as truly Man. Therefore as to this FrancifmPavid and ChrijHaniis Franken ( both Socinians) were I ill the right againft SocimtsT^ Chrill: was but meer Man (the com- mon Principle in which they all agreed), then he could not be wor- (hipped with religious Wor(hip n^ithout Idolatry h whereupon they would not give any fuch worfhip f o him. And as this IForJhip proves Chrift's Godhead fo his Godhead is the ^ ground of it i for * Of this fee the ad£(jHatey immediate., proper ground of Divine JForJhip (as at- Zanch. de tn- tributed to Chrilt } is his divine Nature, EJJence and Sonjhip : ^^^ Elohim. l-S -true, he as Man is to be wor(hipped but not becaufe he is Man i the q^£ ' -i^""!^ Humane Nature of Chrift is the Objed of Worfiiip but 'tis only contra Samo- as 'tis taken into Perfonal Vnion with the Divine. As he is Media- ftt. ProfeJ?. tor and fet in fuch an Office he is to be rvorjhipped-, but this is not ^"^- ^^"''•, the proper zn^ fundamental xQdi{:onthQXQoi--i for though he never Jg^'^J^^^f"^ had been Mediator yet Wcgrfhip would have been due to him, ( as Chiirti. chty- the Father and Spirit are to be worjhipped though the Office of"^^ Trin-unity Mediator belongs not to them}. Further, the Lord Jefus as he in ^^^^^ ^^J^^^X^; •our Nature hath done (lich great and excellent things for us js to ^sl^Ur'nifieet of be worPnipped •■> yet this is only a forcible motive and inducement the Idolatry of thereunto, not iht proper ground oi it: it remanis then that the '^he&c. chap. i. alone reafonoi Wor(hip given or done to Chrift ishis being God '^'^^^^^^^^^^^' ^nd the co-ecjual^co-ejfential Son of God. And he being fo, what an obligation doth this lay upon you to worlhip him ? there's in- vpard rvorjhip ( confifting in the truji, fear, reverence, adoration of the heart ), there's outward tvorjhip ( conlifting in attendance up- on and due obfervance of Gojpel-injiitutions, as Prayer, Hearing the Word Sec ) h in both of thefe refpeds let Chrift be wor(hippec{ by you, both are due to him as he is God's own Son. Weil may •you tender your homage to him in this way when Angds them- felves bow before him and worfhip at his tlyrone. 2. Secondly, there's the Honour of Obedience which you muft ^Ifo give to Chrift. This is annexed to the declaration of his Son- Ppp 2 - jlnp. &c.j|tsioH)tt^on; Ver.iir: fljipj at the fame time in which the Father attefted that Chriji was hii Son he enjoyned obedience 2116. fubjeCf ion to him '-, ^ T'hU ii my beloved Son in n>hom I am xpell pleafed f what follows !* J hear ye him: this hearing o( Chrift is the Creatures <7^f)/«>^ ofhiminall his holy Larvs-y Commands and Injlitutions h and fo 'tis as if God hadfaid, here's a Perfon whom I own for wy 5o;i (inafpecial and peculiar way), whom therefore I have fet as ^ my King upon t Matth.x8.i8.. my holy Hill of Sion-> into whofe hands I have put f allpojver^ up- on rfhofejhoulders I have laid the \\ Government^ therefore I charge youto^f^r him and to yield all Obedience zndStibjeSliontoh'im* O Sirs ! 'tis God himfelf (and not Cuch^. poor worm as I)who requires this of you •, it muft be Reverence and it muft be Obedience too, this. high relation of Chrift calls for both ", and believe it, without this Obe- dience he that is God's Son will never htyour Saviour^ for Heb.5.^.. Being madeperfeCi-, he became the author of eternal Salvation unto all them ( and to none but them ) that obey him. I have, fpokeii much to prefs believing onth'ps Son upon you, but let me add there muft be obeying of him as well as believing on him: Obedience is not fo of the very ejfence of Faith but that Faith may very well be <^f/i;«'^/ without it, yet Ws zxiinfepar able Adjund ox Confeqj^ent or fruit of Faith-, and thefe two do alwayes concur in the <$'«/' - jed-i though they be different in themfelves^ and have a different in- fluence upon jujiijication zudfalvation. But that which I aim at is this, iince Chrift is the Son of God ^nd this is clearly revealed to you, fince this Son hath made known to you in the holy Go- fpel what hps WiUzwdi pleafl^re is, how he would have you to live, what to do, what to fhun i I befeech you now hearken to him, comply with him in all his excellent Commands^ give up your felves in an univerfal fub'jeciion to his blefled Laws-, let there be an obe- diential frame of heart to his whole Will : this is indeed to honour him, and to honour him in fuch a, way as beft anfwers hid Sonjhip to Godzxid his Lordjhip over you.. 4. Fourthly, is Chrift no lower a Ferfon thzn God's own Son? what caufe have we then to admire and wonder at the greatnefi of God's Love in hU fending of him ! Here's a glafi indeed to tranjmit ^md reprefent unto us the Low of God, O how (hall we get our hearts afFeded with it ! what thankfulnefs in us can bear any proportion to the mercy before us ! For God to fend, to fend a Son-, fuch a Son, in fuch a manner ( as follows in the. words) here's the Wonder of Wonders > God never did the like before and hee'l never do the like again, (andblefled be his name there is, t\ Part I. &c. ^is dlbn ^om 3^7; is no need he fiiould ! ) 'Twould have been admirable mercy if God would have fent fbme other perfbn upon this errand''^to redeem and fave undone Sinners ) s if {end he will why did he not fend an Angel ( or a body of Angels ), to try their skill and fee what they could do ? nay, why did he not fend an Angel ('as he once did) with a "^yZiimz/f^ «S'»'(7rc/ in his hand to keep off Sinners from the '* Gcx-^.^i/^ tree of life ? O this did not compsrt with his gracious d'efignsiihow^ it did too well with the Creatures merit)-, therefore he would not- do it •, no, his own Son Ihall be pitch'd upon, he's the Perfon whom God will jfW. And his £W in fending this Son was as gmcio^ as the Per/on whom he fent W2.s glorious : furely here was Love, great Love-, great even to the degree ot infinitenefi I Millions of Angels were nothing to one Son-, to onzfuch Son : the nearer the relation wdS^VfiVKt God and Chrift. the greater was the affection (hown to us v Chrifi God's orvn Son-, his firji born'^ his only. be- gotten Son-, the Son of hi'S Love who lay in his hnfome-, had been his delight from everlajHng ? {ov him to be fent to recover and fave Man ( vile, iinful, wicked, undone man ) ? the Son to be imploy'd for the Servant-, the Slave^, the Enemy ? O aftonifliing mercy ! O ad- mirable goodneft and condefcenfion ! How may we here cry out. Lord ! ^ rfhat w man that thou art (thus) mindful of him ? and the * Pfal.8.4J , f Son of man that thou makeji (this) account of him ? Here was It J'^''"^' God's jtf loving of the world, fo as can never be exprefs'd ■, he fo loved the world as tJyat he gave his only begotten Son &c. So loved the world? what is there in this fo ? why fo inexpreflibly, fo unconceivably. Joh. 4. p, 10. In this was manifefted the love of God towards »5", becaufe that God fent his only begotten Son into the worlds that we might live through him '-, Herein is Love-, not that we loved God-, but that he loved us and fent his Son to be the propitia- tion for ourJinS' God own'd it as a great difcovery o^ Abraham's Love to him-, when upon his command he was willing to offer up bis only begotten Son '■i but (alas!) how infinitely fhort did that come of his own Love in his fending and parting with his onlybe^ gotten Son for the good of Sinners ? here he intended to give out the highefi manif eft ation of his Grace and he hath done it to pur- poCeJThe^ heavens and the earth were once called upon to be filled * ^^•^•^• With aftonijhment becaufe of the ingratitude of a fniful people i may not now Heaven and Earth-, Angels and Men-, all Creatures v/hatfoever, be called upon to be filled with aftonijhment becaufe of thejiupendious Love oi God "^ OChriftians! what influence hath this upon your dull and fluggifh hearts ? what are you made of that.. i / 368 8cc. !|t5 OlDtt ^Ott: Vcr.IIT. that you are no more ( in the fenfe of it ) drawn out in the blejjing-, laving-, admiring of God ? Pray, ( if there be any ho- ly ingenuity in you ) take fome pains with your felves that you may be much more aft'cded with it, and give not over till you have fuch thoughts and affedions ( upon God's fending Im orvn Son ) raifed .in you, as may in fome meafure anfvver to thole thoughts and aflfcdions which you (tall have about it when you fhall be in Heaven. Ufe 3. So much for Exhonation-, the third and lall 7Jfe fhall be for Cdm- l For C'^tfifort ^-^f. ^^d furely here is ground o^flrong Conjolation to Believers,that '■ ^s'""/hb^ ^ which may highly conduce to the furthering of their joy and the I ' "" '^' ftrengthning of their faith' You who are fuch ftndy this Son- '^1- jhip of Chriil, dwell upon it often in your moft ferious thoughts, r tnake the bell: of it, and then tell me whether you do not find |!|';| ih3it folid'Su^pn and Comfort from it which you defire and t .' need. : Shall I broach this fuU Vejfel and draw out a little of that heart'chearing liquour which is in it ? then know that i» Js Chriji ii the Son ofGod-,fo are you. When I fay SO are yott-, you muft underftand me of the Verity not oi tho. Kind or Man- ner of the Sonfhip \ you are not Sons as Chrift is (viz.) by eternal Generation-, yet Sons you are in another n>ay (viz.) by regenera- .iion 2ind adoptions and though herein you come (hort of Chrift . (youhdu^hiit adopted Sons d.nd he the natural SonJ-, yet as you a are hut fuch there is greater glory put upon you than if you were '^ defended (lom ox adopted by the greatefr Monarch oi the World. May not this be matter of great comfort to you, to confider that whatever Chriji is th^t you are ( according to your capacity and ■nQCcffkiyfubordination to him) ? that all that Grace which fell up- on him falls upon jo// likewife ? and yet fo it is •, is he the anointed of God ? foarejw^-, is he a S on .'' Co zxe ym ■■, is he the beloved oC ^ God? Co^rcyoHh is he the Heir oC God} £o3.rQ you h in thefere- • J*^ '^'^ • ^ects-^\CoY\s^ Grace for Grace* I ^m upon your Sonpip in confor- mity to ChrijFs Sonfoip., the truth of which you have no reafon to queftion fince the procuring of this for you was one thing that God in fpecial aimed at in the fending of his Great Son into the world : Gal. 4. 4, 5. When the fulnef of time mis come^ Godfent forth his Son Sec. that we might receive the adoption of Sons s and therefore in this r(?/<:zfio;? Chrjlt tzkes you in vjithhimfelf Toh. 20. 17. Go to my brethren and fay unto them., I afcend unto my Father .and your Father i and to my God and your God* 2. Toh Rom.S.ji' Eph.1.3. Part I. &c; ^is oiDn ^on: 2. ToH may novo (upon this) confidently expeCi the bejlonnng of all good* For Chrift being God's orvn Son and he having given him to you, what can con:ie after that can be too great or too good for him to give to you ? what will God now deny after the gift of fuch a Son ?. He ^ that feared not his on>n Son-, but delivrred him up for us all^ how (hall he not with him alfo freely give lis all things ? Saints let this be thought of, as all bleffings come to you from God as he is the God and Father ofChrifi, ( for 'tis ^ Blejpd be the God and Father of our Lord Jefus Chrijl^ rvho hath blejfedm with alljpi- ritual hi e^ngs in heavenly places in Chrii}-, ) foall blellings are ^jfp muft needs refult from p^i^l'-fj^'pl^ thtgreatnejiandinfiniteneji oi fuch aVerfon! Heb. p. 13, 14. If dejuami's no- the blood of Biills-, and of Goats-, and the ajhes of an Heifer Jprin}{li?ig ftn prctio,dig- jbe unclean-, fanaifieth to the purifying of the Flefj : How much more ""-'^^^j ?-^^v. (hall the blood ofChrifi^ who through the eternal Spirit offered himfelf -^^^^^^^^^^^^^^^^'^ n^ithout ^ot to God-, purge your Confcience fi-om dead works to ferve all^cv dcvi non ih Living Cod? . ^- potwt, quam fi . 4. Tou may go boldly to the throne of Grace 2ipon all occafions%^ ^^^^^^^ ^''f-^l' For you have God's own Son to lead you thither and to make way ^,^nitaf Nam for you, and not only ^o but this own Son improves all hli inter-ejl ut Peccati Sec, in and with the Father hx your good i why are you afraid to goto ^'^^^ TM- Sal' God? Heb.4.i4,id. Seeing then jhat we have a great High Prieft^ l?o Medial'"'"* that is pajfed into the heavens, J^fus {_ the Son of God &c. ~\ let /^ parte L th! i?', therefore come boldly unto the throne of Grace., that we may obtain p. i^6, mercy and find grace to help in time of need, • 5 . lou 370 &c. ^iS aVOn ^mi Ver.III. 5. ToH Heed not in the lea(l quefiion the prevdency ofChrijVs inter- cejjion: I)ot)\ OriniX intercede ■Sii^di. {\\3X\\it not prevail ? will not the Father hear fuch a Son ? Siippore he may deny p/^ ( which he will not) yet furely he will not deny his orvn and onely Son* Chrift upon this relation may ask any thing andhefhallhaveiti mark the connexion Pfal. 2. 7. Irvill declare the decree^ the Lord hath faid unto me^ thou art my Son-, this day have I begotten thee : what fol- lows now upon this ? why (Verf. 8. J Ask^ofme^ and Ijhall give thee the Heathen for thine inheritance and the uttermofi parts of the earth for thy pojpjji'on' God thinks nothing too much for tUi Son when he asks it of him \ and 'tis the fame when he asks for you as when he asks/or himfelf: therefore fear not but that your Prayers (hall be gracioufly anfwered Chrift himfelf interceding ioT you. ■•y when the Kings own Son carrys the Petition doubtlefs it fhall be granted. 6» th'ps ii the Perfon to n>^om you are my ^ically united 't and there- fore hii Glory and Greatnefi reflects a Glory and Greatneji upon you. You are in Chriji not only as he is the Son of Man but as he is the Sorf of God alfo, for the Vnion is terminated not in this or that Nature !:!| but in the rvhole Perfon : the Apoftle therefore takes fpecial notice \ of this I Joh. 5. 20. Weknovpthatthe SonofGodU come^ and hath given us an underjianding-, that we may k^orv him that is true : and we are in him that is true^ \_even in his Son Jefw Chriji~\'y O to be in this Son there's t\iQ glory ^nd fafety of a believer ! I have done with this high and moft Evangelical Truth, T'he Lord Jefus is God^s own Son : upon which I have been {bmewhat P large partly becaufe of the excellency of the Argument itfelf, and partly becauft of the great oppofttion made againii: it. 2 Joh. 3 . Grace be with you-, mercy., and peace from God the Father-, and from the Lord Jefui Chrifi ^ihe Son of the Father ], in truth and lope* i I Rom. ri part r. ^i Rom. 8. 3. 8cc. h the lil^nef of finfnl Flefh. CHAP. XII. rtient in 5Fle(J;. >f Fourth General /« the Words handled. Why the Apjih is fo exprej^ in the further adding ofthefe Words to the former f Five things laid down for the explication of them, Flefh not taken here in the fame fenfe with Flefli in what went before. A double Synecdoche in the word I Flefli. Chrifi dtd not bring Fleih from Heaven with him but afTum'd it here on Earth. His fending in Flefti n>as not his taking a meer humane fliape (3c, Likenefs to be joyn'd not with Flefh but with finful Flefti. Two Propofitions rms'dfrom the Words : Of the Firf!, that Chrifl was fent in Flefti, What his fending in Flefli imports : this opened more ftri(5Hy and more large- ly. Of Marcion ( and Others ) who denied the verity €f Chrifi's Incarnation and Body: That proved as to both : as alfo the verity of his wholfe Manhood. Of bts having a true Soul. Ofhisfubmitting to the common adjuncts and infirmities of Flefti, How the Humane Nature in Chrift: and in us differ. His Incarnation not impoflible, not incredible. The Reafons of it : Q^qq ' {i,)rbat I I 372^ er.rir: (i .) That^ the Old-Tejiament Pyophecief, PromifesyTypei^ might thereby receive their accomplijhment, (2 .) That Chrifi might be (lualifiedfor hu Office ( as Mediator) and the work of 'Redemption : (3 .) Becaufe it jfos thefittefl and the befi way in order to the redeeming of man. Seven Proportions laid down for the due ftating «»i opening of Chrifl's Incarnation : ^/ (i . ) That Chrifi (who be- fore was the eternal Son of God and bad a prcevious exiftence) was made Fleili : ( this made qpod againfi the SOClNlAlSIS), (2 .) That the Second Per» fon only teas incarnate. (3 .) That this was not done t/i7 the fulnefs of time. (4.) That 'twas not the di- vine Efjence abfolutely confidered which affumed Flelh, but that Effe7ice confidered as fubfifting in the Second Perfon. (5.) That the Nature alTuming was the Di- vine Nature. (5.) That the Humane Nature was fo aifum'd as to fublift in the Divine, and that both ofthefe Natures make but one Perfon : ( where the Hypoftati-^ eal Union is opened . Ufe3, 0/ Comfort. At (i.) Chrift in Fleih mufi needs be un cffedual way for promoting God's Glory and the Sinners Good. (2 .) In this God hath given out a very high demonftration of bis Love« (3 •) ^y ^^^^ ^^ ^^^ Promifes are feal'd^ and all the great things of Faith and Hope made fure and credible : particularly I. T'l&e Myftical Union. 2. Communi- on with God^ Cbrifl's fpecial prefence, the inhabita- tion of the Spirit, 3 . I he Communications of Grace from God, 4. Our Sonfhip to Gad^ 5 . The Refur- redtion of our Bodies. 6. The Future Glory. (4.) God is now knowable and acceflfible. (5.) The Humane Nature highly dignify 'd and advanced. {6.) Cbnfi upon this is the more compaflionate. (7.) There are few troubles of Confcience wherein this may not afford mat- ter of eafe and relief. in LHis hramh of the Words contains a Fourth *Head in it Tie Fourth C which comes next to be opened) : Our^ftjpoftle havino; (^/"^/"^l J - - .-..,....- ^ ^. , ^ - ^ tbe Words, fpoken of God's fending hU own Son-, he goes on tofhew in what manner he fent him s and (as to that ) he faith God Cent him in the likenefiof finful flejh. Here's nothing in the Text but Wonders-i but the toc /LLiyccKeioc the great things of God ! the further we go the deeper the Waters are, and ftill nen? matter offers it felf to heighten our admiration : 'twas wonderful that God (hould [cndfuch a Son-, hut that he fliould (end fuch a Son infuch a manner, mFleJh-, yea, in. the Hkenefi of [mfulFle/h:, this is yet Qjl q 2 m3re digniflimum : quomodo \idelicetpecca turn peccaii damnavit Omnipotens^ ftmi lltudine tarnk peccati peccatores a pec c^to liberans &c. Corn. Mujfut, ■ i7i 3rtttl)eliftettefeofaHftrt5ne(r;, Veriii. more voonderfuU O Chriftian ! ftay alittle, paufe upon thefe Words, get thy thoughts up, thy heart elevated in the contemplation of what is here fet before thee, and then read one. WhytbifBrancb jn my entrance upon them it may be enquired,why the Apoftle *;^7/X^^ and fo expreji in this matter? ^ had it not been enough for him to have faid (7o^ Jff/f j[>^ * Nonne fatis erat diccvs^mutens Filium orvn Son and fo to have broke off, but he fvum ^ Hoc ipfb veibo declaratum non muft alfb add that God fent himi» the like- ftii^iftud magnum myftenum fdtuqj ^^_yy&c ? To which I anfwer, there vvas great reafon for thU amplification^ for the Apoftle being here treating of fuch great myjieries, of fuch high and glorious difco- veries of the Wifdom^ Grace, Love of God towards loft Sinners, he thought in thefe he could not be too full or too expre^ j and he being to fet down in a little room the xvhole model 2.nd platform oi mans Salvation', the good Spirit of Goddi- re(5Ved him to put in enough, both for the fetting forth of God''s ad^ mirable Love, Mercy occ* and alfb for the encouragement of the Be^ iievers Faith (with re{pe(3: to the certahtty, compleatnefi, dnidfulnefi of his Salvation J* Now Chrij^s incarnation and abafement in Man^s Nature being fo pertinent and proper and Co necejfary as to both of thefe ends, therefore our Apoftle will not pafs that over without a particular mentioning of it. And eife where youiind him when he had fpoken of Chrifi's miJftoH prefently to flibjoyn ChrijVs incarnation alfo j as Gal. 4. 4. TP'hen the fulneji of time tvof come, God fent his Son, made of a woman dec* 'Twas not only God's fending of Chrifl: but his fo fending of him (viz.) in Flefh, yea, in the likenefi nffmful Flejh, which puts fuch an emphafts and accent upon his own Grace, and which doth ^ivejkchfull affurance to poor Creatures that they (hall be effe&ually redeemed and fav^d* Upon thefe Confi derations therefore ( befides the admirablenefiofthQ thing in itfelf) Faul (when he is upon fuch an Argument) might very well fi^aradde this to what preceded i and he's not fatisfied with the once mentioning of it in the general, but he repeats it and more particularly fhows what ufe God made of ChrijVs Flep, or what ^00^ did by that redound to us, for ftnhe condemned fin in the Flejh ( that is ) in the flefh of Chriji. For the clearing up the true meaning ofthe Words, and the vin- dicating of them from thofe/j/p interpretations which fbme ofthe eld Hereticks put upon them, I will hy down a Few Partiatr iars :, X. Firfta 7%? Explica- tioti of the aBEMBaOIIMMi Parti. SJtttDelifeenECgofOnfttljflenf;. 375 1. Firfl, that Flejh (as here ufed concerning Chrift) carry's a quite other fenfe in it than what it did when it was fpoken of be- fore : You had it (VerC i.) — Who rvalkjtot after the FleJ}j &c. inthisVerfe^n^hat the Larv could not do in that it W(Kwedk^through the Flejh > C in which lenfe as 'tis there ufed it occurs in many foUowing Verfes ). Now Flejh in thefe places is taken in a very different notion from Flejh in thi^ i for in them 'tis taken morally and accidentally:, but here (^where Chrift is concem'd in it ; 'tis taken Phyfically znd fubiiantially '■> in them it notes Man''s nature as cor- rupted-, but here the very being and fubjiance of the Humane na- ture-} or the verity of the Humane nature it felf abjlra&ed from any fuch ad]unCl 5 (and fo 'tis tveice taken in this Verfe). 2. That Flefh (m this application ) is not to be underflood in its more narrow and limited fenfe., but in its more general and comprehenftve fenfe. Here's a ^o»Z'/f Synecdoche in the word, as it fignifies (i.) the whole Body : (2.) the whole Man or thejy/^i?/^ nature oi man : Flejh in its JlriSi acceptation is but a/^^^r^ of the body and the body but a part of the Man., but fo you are not here to take it j for Chrift had a perfect ^ entire., compleat body., and every thing ( as well as meer Flejh) which is proper to a body v for inflance, he had blood as well as Flejh ( therefore both are named Heb. 2. 14. He ^//o foo/^ ^^rt of the fame ( i.e. of Flejh and blood) '-) and he had ^(7;^^ / as well as fiefh-^ Luke 24. 3p. ^^ i9;>i}7> hathnoi flejh and bones as ye fee me have* Further, Chrifl was not only clothed with F/f/^ as that is limited but to one j> art of Many ^ but he afTumed the ^ whole Nature of Man i he had a Soul as well * 'zn-'fi'ifm tj as a BW^' C which two are the ejjential., conjUtutive parts of Man), '•f^^ <^MaC»»,^ What more common in Scripture than by F/f/^ to fet forth M^« in ?^ 7' '?'"'•*' his vphole^ entire, humane Nature? ( See Gen. 6. 12. Tfal.6'^'2* A^dp^^ov. 0=. Jfa.^O. 5. / asalfoin thej?/^c^whereeach was done, for the mi^ofi vizs above but the incarnation was here helovp. This I take notice of that I may the better dear up that ambiguity which (eems to be in the expre^on, ( which fome among the Antients not underftanding aright, runn'd themftlves upon very erroneous Opinions), For it being (aid that God fent his own Son in the /ikenfi of fi?tfitl Flejh-, they from hence infer r'd that Chrift came from Heaven a£fually clothed with Flcfh, that his Body was immediately created there, and that firom thence he brought it down with him hither, and (to take in another of their ^ Hdreffs ) that it was of fuch a nature as that it only ^.^j?'^ through the Virgins n?omb ^oc euKw^ pollinarif, Va- v^p , as rvater through a pipe or as light through aglafi. But' lentinm, &c you are not to give way to thefe apprehenlions the true meaning of whom'VefiJl the Words being this i Chrift xvm fent in the likeneji ofFleJh, not j^tn^.ad Nclia- that he had it before he tx>,is on earth but it was his Father's WiU rium. Athan. ( for the fulfilling of which he fent him ) that he fhould defend and here below affume Flelh : Co that though the Apoftle expreiles ' it by being fent i;« //:?£• likenejiScc* yet his meaning is rather to or for or in order to the likenef offinfulflejh : this was not done before^ hand juft at his Jending but this was to be fubfequent upon itin its proper time and place. And Earth was that place where this ftupen- dious myftery of a Ch'iji incarnate did commence, there was the attiring Houfe where he put on his mean and mourning drefi\ 'twas in tht Virgin where his Body was £0 curioufly and Co jvonderfully wrought. When he afcended he carried up hpi Body from Earth to Heaven., but v/hen he defended he did not bring down his Body from Heaven to Earth j the foundation of his being incarnate was laid above (in the pttrpofe and command oi the Father, with refpedt to which he's faid to he fent in the likenef Sec) hut his aciual ajjump- tion of Fief}} *W^s done here below. True he faith Joh. 3.13. ]<[o man hath afcended up to Ixaven but he tiMt came down from heaven even the Son of man which vi in heaven : and Joh. 6. 62. TVhat if youjhall fee the Son of man afcend up -where he w^ before . and that too,not only with refped to the ap- paritions of Angels but alfo of Chriji himjelfh for it might eafily be proved that 'twas lie who appeared to Abraham Gen. 18.13, 14,17. to Jacob Gen. 32, 24. to Mofes Exod. 3. 2. (compar'd with Ads 7. 30. &:c. 35.)* But now his incarnation was a quite other thing, for in that there was not the taking of tnan'sJJjape hut 0^ man's nature^ not the taking of it Co as to lay it down a^ gain after a fhort time (as was in apparitions X but lb as to keep it and continue in it for ever. The Apoftle cry's out i Tim. 3. id* Without coniroverfie great is the myfiery of Godlineji-, God manifejled in the Flejh &c. but had there been in that nothing more than a ineer apparition of Chrift in FleJJj 01 in humane Jhape^, the thing had not been fo ftrange that he (hould make fuch a myjhry.oi it, for he. knew this was very common :. therefore there muft be more in it tiiau fo. . To convince us o£ the truth and reality of ChrijFs Fleff^ - in 378 3lttttjelifeenEfeoffinfttl5Fle[l;» Verjir. in oppofition to all phmtafms and meer apparitions ^ the Scripture uam^^AnTlus ^P^'^^^ of him not only of appearing {Mzl. ■^. 2. Who Jhall fiand ?aeo"dercen*• 3- 5> 8. I ri^.. 1.16.); nor only « /«j(;W geloium coi- Pk(h ( which expreflion to (bme might be more doubtful and ge- porandoi-um, neral, 3.5 Heb. 2. 14, idO* but to put this out of all queftion it habes caufanv fays he rpos made fiejh Joh. I. 14. ( which muft be more than a bare perinrcam^m ^PP^^^^^<:^ ^^ 'mamfejiatioH in imaginary and phantajiicj^ Flefh). Non venerant * 'Twas enough for "^ Angels when God had only ihme particular moii, ideo nee and ordinary mejjage to fend them upon, to affume an external Jhape ?h^-On ^^ ^^'^ ^^^ ^^^^ ^^y ^^ down again ■, but when Chrifi is to be horn-, to con" miflis n?d^ z^fr/e in the world a confiderabk time, to die^ to rmkt fatUfaUion quoq/ necefla- iu that Nature in which the offence had been committed, here rjo habuit ut muft be more than a Spe&rum-, an apparition, here mufl be re^l mod priffet. fi^i^, And indeed the former Old-tejiament apparitions were but Carne Chrifti. ^^ ^^ many f prdludium's of Chrift's rf-Tjtf{, ^aftl. Ep. 65. '£.7reiSwi «7rtv df^p-jiau; Jtx tSt^ ji ^^ iyjo'iuijs- Ti9«>t«f ;;« the lihenef offmful Flejh' Two very weighty and important T^ruths .' therefore I hope the opening and confirming of them v.'ill not be judged tedious or unneceflary. I begin with the Firji : where I fliall confider the Flejh in OftheFtrfl which Chrift was fent (i.) in its more Jfrid?, (2.) in its more ^^^^°^'""^]^ large v.oiiow. More ftriDly^ as it relates to the verity o£ Chri(Fs ijerity of incarnation and the reality of his body •» more largely^ as it relates Cbtifi's FU(h to the verity of his whole manhood-^ which ( as hath been already *fpoveJ. faid ) is made up and coiuftituted of {bmething more than Flejh. But before I enter upon either of thefe Heads-, I cannot but be« wail C and O that I could do it with the moft inward and moft intenfe fadnefs of Spirit ! ) that unworthy, wretched ufage which our blelTed Lord J E S 11 S hath all along met withal ever fince he was reveal'd to the world. He hath but trvo Natures and how hath he been impugned, oppofed, ftruck at in both ? firft Some attempted to undermine h'vs Godhead, then Others fucceeded who attempted to undermine his Manhood. 'Tis very fad to confider, that he v/ho is both God and Man ( if feveral men might have had their Will ) (hould have been long before this neither God nor Man-, but a very nothing. Ebion firft comes upon the Stage and he denies him to be God., then come Marcion-, Manes See and they deny him to be Man •> the Arrian ungods him-, and the Manichee unmans him-, what will they leave us of him who is our All ? How was the Primitive Church fain to difpute, argue, contend to their utmoft ( and all little enough ) for the defence of thefe Na- tures of Chrift, ( and God be blelTed for their excellent zeal in fuch fundamental Articles of the ChrilHan Faith ! 'tis pity the Churches zeal (hould ever run in any other Channel ). But Chrift muft be oppofed fbme way or other, ( for he is fet for a fign which fhall be ^oken againfi Luk. 2. 34. ) j the prefent Contejis of the / world are now againft him chiefly with refpedt to his Offices., but the paft Contejlj were againft him chiefly with relpedl to his Na- tures : I have ( according to my poor ability ) vindicated his Natural and eternal Sonjhip ( and confequently his Godhead X I am now to vindicate the truth of his Incarnation and Man- hood* R r r This ' jSc §ntpli8eneteof finfttljFlell). Ver.iir. This the forementioned Heretichs peremptorily deny'd ( as ap- pears by the ^Antients who wrote * Athanaf. torn. i. delncarn. Chrifti. Tertull. de againft them) i they alTerted that Chrifti, &adverf.;»/.rci.«.Cagamft4om he writes ^hnlt had «. \tmeme^, 'tWdS five Books). £/7>i!)4n. torn. 1. lib. X. H2er.24. & 80, Only the li^ne^ of FleJ}j which & torn. 3. H2r.4i, >i«^«^. tom.4. p.9H'^'^' Cyrill he appeared in, that his body was Alexandr. tom.j. p.^78. &c. o^ly a PhaHta(iick,imaginary Body. t^^Hov,«.«M*..r'^V.«,TV.7^n4r. hence they were ^nd this peftilent Opinion they called Ao;f,.TO/. Valentinm camem Chrifti putativam did ( in part ) ground upon the introduxit. Tertull. de carne Chrifti. They fay Words which' we have at prefent Chrift didbut '^■jdc eft ipfa Caro, etiamfi non cum pec- cato &c. Miflus ergo Filius Dei cV ofjLoid^^-n cufxi; ct.^PTW. i. e. in carne non peccatrice, eadem ta- men, quse in nobis peccarat •, five polluta non hi ipfo, fed in nobis. Naturam Peccati (h. e.) Pec- catorum Dei Filius fufcepit, puram quidem fed ut ,,,.„, noftram, qu2 peccdrat expiaret. Cum notiftimo that the likenefihere of finful Flejh Hebraifmo o/wiaiajc res ipfa dicatur, ut cum ofM'ta>f^ is the fameneflof fijifnl Flejh 5 th-'t M^dTT^^ ipfe Homo dicitur, non video cur non & chrift took that very Flefli which oKA'twu^ cmPKcc vera ut caro : cum peccati non ab eo j • z' r 1 /- 1 • dicatw-, qui aflumfitatq-, hoc ipfo expiavit, fedab was and IS hnful, (not that it was eo qui peccando corrupit. Heinf. 10 in him but that it is Co in us)y that he aiTum'd that very Flefh which in man is defil'd by fin, (yet not as defiled but as true Flejh J. * Phil.a.6,7j8. As when 'tis faid concerning him that he was in the ^form of God-, in the form of a Servant-, in the I ikenej^ 3.nd fajhion of m3.n (iv ciuoicb^n.) 'tis the fame word with that in the jtextj-, the mean- ing is that Chrift was truly God-, truly a Servant ^ truly Man : *Gen.§.3. and as 'tis faid concerning ^^^m ^ he begat a Son inhk orvnlik^- nefi^ that is, he begat a Son who was as truly a man and as truly a ^Si^^^ifr ashimfelf-, CoChndvvsisfentinthelikenefiScc. viz. in juft Juch Flejh or in the very felf fame Flejh which man hath made in himfelf finful, and therefore fa^ble and mortaU Now though I cannot deny the truth of this Expofnion (as thus ftated), nor that it may very well be grounded ivpon parallel places j yet becaure to fome at the firft hearing it may ictrnfomervhat harjh-, I rather in- cline to that which was laid down before in the opening of the Words i 'twas the fame flejh in Chriji and in us in its Phyfical con- fideration, but it being morally confidered it was but the likenep of fmful Fl€jh> But ■■■ :«A i^ d.t<^ jtets,it* Parti. 3Jit tl)e uaencfe Of finful jfteil;. jSi But to come to that which I propounded, let us copfider Flejh in Its jhi^t acceptation as it relates to thQfleJhly and bodily part^ (6 rie lay down tjvo things about it ; I. T'hatChriJl rvof indeed fent in flefh-, ivjf really incarnatet a.nd did verily taheflef^) upon him. And what one thing is there in the whole Gofpcl wherein 'tis plain and pfnive-, if it be not fo in this ? Joh. I. 14. And the IVord wjsmade Flejh : 1 Tim. 3. i<5. Without controverfie great is the myjhry of Godlinefi-, God manifejied in theflejh. Heb. 2. 14, i<5. Fdrafmuch then Of the children are par- takers offiejh and blood-, he alf) himfelf likerpife tooj^part ofthefame-t that through death he might dejiroy him that had the power of deaths that is the VeviJ : For verily he took^ not on him the Nature of Angeh but he took^on him the feed of Ahi^h^m. Rom. i. 3. Concerning his Son Jefus Chriji our Lord, whorvas made of the jeed of Div'id ac~ C cording to theflejh : Rom. p. 5. Whofe are the Fathers-, and ofrohom as concerning theflej}; Chriji came-, who is over all God blejfed for ever.. Amen : Hence he's faid to be made of a woman Gal. 4« 4» ( many fuch ^ places might be produced to prove that Chrift really ai- * g^^ ^, fumed Flefli, but thefe may fuffice;. ftrength oi^ thefe ( with 0-' thcr ) Texts diawn forth and vindicated agaiiift Objeftions by Mr. Tow^M in a little Treatifc caUed Emmanuel or God-tmn. Seft. i f jT^, &c. (to the end of the Book.) And this Fle(h ( wherein Chrift was (ent ) was organized and Cbnfi^s Flefli form'd into a. perfeci^ body : the Apoftle doth not only call it his ^^orgm^d. Flejh but the body of hU flejh : Col. 1.22. In the body of his flefh through death &c. Heb. i o. 5. Wherefore when he cometh into the world hefaith-i Sacrifice and offering thou wouldji not-, but a Body hajl thou prepared me. i Pet. i 24. Who his own felf bare our fins in his own body on the tree &c. Our Saviour did not alTume a confuid indigejied znd unjhapen mafiot lump oi flejh ( that was not his in- carnation), but he alTumed F/f/^ c^^'mto the very mould and form of our bodies-, having the fame fever al parts-, members.) lineamentSy the £^me. proportion which they have. ^ 5. I adde (not as a dijlin^ Head from i\\Q former h\xt only that I may more diftindly fpeak to it then as yet I have done,) that as ^f '*f ^'^''"'^ Chriji was indeed fent in Fleflj, Co thefleflj in which he was fent was ^^^•""'^'■^ ^''- Fle(h indeed. He faith ^ Myfieflj is meat indeed, and I fay his *'joh.(?.yy. Flefli was yZfJ^ indeed s as true-, real-, proper, very fleflj as that is which any of us carry about with us : 'twas (as was faid before) but the likemfl of ^tnful flefh, but 'twas the reality of phyftcal or Rrr 2 fub' E • CoLi.xi. 381 3ln tl)t immtls of Cnful Mttiu Ver.iiL • Vd >J • fn^^^^^'^^^ Flejh, Chrifl's body was no Spe&mm or Thantafm^ no 2 p. Qu^"' putativehody C as if it had no being but what was in appearance- Art. i. ' * and from imagination), but as real-, as folid a body as ever any wasi therefore the Apoftle (in the ^ fore-cited place ) calls it ^ body of F lejh-, z body to ihf^w the organization of it, and a body of flejh to (hew the reality of it,in oppofition to all aerial and ima' ginary hodks» It had all the ejfential properties of z true body v fuch as are organicalnejt^ exten^on-, local prefence^ confnemem^ circum- fcriptioH:, penetrability-, vifbility^ palpability., ( and the like ) : Luke24.3p. ^ Behold my hands and my feet-,. Quomodo hanc vccem interpretaris, ^^^^ ^^ Ulmyfelf, handle me and fee, for a- MarcionScc. Ecce fallit & decipit &c. . , -^ ^ n^n ' ' ^ L-:a. A. .r^u Arfevre Spirit hath not fleJh ^ ^ have: i Joh. i. i. "that vphichrvoi from the beginning, which we have heard, which we havefeen with our eyes, which we have looked upon, and our hands have handled of the word of life ^c* He had alfo thofe natural \ af- fedions, pajjions, infirmities which aic pro- per to a body, as hunger Matth.4. 2, TFhen he had fajied forty dayes and forty nights, he was afterwards an hungred : thirji Joh. 4-7. Joh. ip. 28. Ithirfi: Sleep Matth. 8. 24. TVearineJi Joh.4,5. Jefus being wearied with his journey &c. He was conceived, retained Co long in the Virgins womb, H born,circumciid^ liv'd about thirty years on earth, convers''d all that time with men, fuffered, died, was crucified, buried, rofe again, afcended, fat down with his body at the right hand oF God, with it will come again to judge the. world. Doth not all this fpeak him to have a true body ? could all this be done in andi upon and by an imaginary body j? Had it been only fuch, then his Conception,Nativity.^ Death, KefurreUionrAfcenfion are all too but imaginary things » his Sufferings, ^ Cruci- fixion, but meer fancies, and what then would become of us ? then all our f Faith^ t Falfa eft & fi^les noftra, & phantafma fjQ^^^ yea all our Religion would vanifh in- ... A rn.«n,n. i Chfifto. Ter~ ^^ ^ meer fancy alfo. When Satan had him Ergo )amChrffomttn'de^il"£^^^^^ Spirit hath not fleJh and boms^ as ye fee me debueras, fed de aliquo circulatorio cxtu, nee Calutis Pontiiicem, fedfpeftaculi ar- tificem &c. Tertull. de Came Chrifti, p. z6z. t Efuriit fub Diabolo, fitiit fub Sama- vitide, lacrymatus eft fupra Lax.arum, trepidavit ad mortem, fanguinem fudit poftremo •, hxcfunt opinor ligna coeleftia. Ixiem. ibid. p. ^67. ^Marcion ut carnem Chiifti negaret, negavit etiam nativitatem •, aut ut nati- vitatem negaret, negavit et Carnem, fci- licet ne invicem fibi teftimonium redde- rent, & refponderent Nativitas & Caro,^ ouia nee nativitas fine caine, nee caro fcne nativitate. Temll, de Came Cbrifti. f. 3J8. hUSif M iti ^ufS. Athan. de Incarn. p 1083. Hxc quomodo in illo vera e- rant fi ipfe non fuit vems ? Si non vere habuit in fe quod figeretur, quod morere- tur, quod fepeliretur, & rdufcitaretur ? Carnem fcilicet fanguine fuftufam, oflibus ftruftam, nervis intextam, venis iraplex- anV qu« nafci & mori novit ? Tertull. de Cain. Cb?ifti. p. 36 1- crit totum quod fperanjus a Chrifto. 2*(?r- ShU, Ibid. in the ffildertteg and was tempting of him, he I Parti. 3IntDeliltenefeofanfttl5Flelli. 38} he thus afiaulted him Matth. 4. 3. Jf thou be the Son of God, com- mand that thefeftones be made bread : and (Verf 6') If thou be the Son of God ca(i thy j'elfdotvn : now what an abfurd ridiculous thing had it been for Satan thus to have tempted Chrirt, fuppofing that he had only had a fhantafiichjbody <* what need would there have * Sceleftiffime- been oi food £ot fitch a body? or what hurt could fuch a body |j,'|.^remr'-s'^''* have received by falling from the higheji ftnacle ? Nay further ( as "xcufas Dd : * T'ertullian argues ) what evil did his Murderers do in the crmi- Nihil enim ab fying of him if he had not a true body ? for without that he 4^ F^us eft could not have truly fufered, they then would have been excus'd ^'j^J^y^^j^ ^^ C he fuflfering nothing at all by their means). The Sacrament of pafl-ys . p^i-ce the Lords Supper is ^Jymbol and reprefentation of hvs body, i Cor. imicae fpei to- ll. 24. 7bii ii my body which U broken for you Sec. now what a tius orbis, quid pitiful thing would this Sacramental reprefentation thereof be, if in far-'^'^^^d'^^e^^us it felf it was not a true body ? ( divers Juch Confiderations might t^^ei ? Tertult. be infilled upon if it was neceflary> So much for ChrijVs Flejh in \isjiri&er notion, I come now in Of the Verity the Second place to coniider it in its more large and extenftve notion. °f ^^Jj * So Chrift was fent in Flejh ( that is) in the verity of man^s nature^ he verily took upon him the whole Humane nature^ became true Man-, of the fame make and y«^jf^>/c^ with us , in all things like to us ( fome things excepted which do not in the leaft abolifli or deftroy the truth of his manhood). He*s called ti>e Man Chriji Jefus I Tim. 2. $. Since by man came death by man came alfo the re- furre^ion of the dead, 1 Cor. 15. 21. He rv^ made in the likenefi of men: Phil. 2. 7. Hc'^s^Qd the Son of man Dan. 7. 13. Joh. 3.. 1 3 . the feed of the Woman Gen. 3.15. the feed of Abraham Gen.2 2* 1 8. the feed of David Rom. 1.3. thefon of David Matth. i.i. the branch of David Jer. 23^. 5. he's faid to be of the fruit ofhk loins Ads 2. 30. The two epntial or conjlitutive parts of Man are Soul and Body, ^f^** having where thefe tvpo are there's the true man i Chrift had both-, therefore " "'"^ ^°'*^' he was (uch : That he had a real body hath been already proved,. I am only now to (hew that he alfo had a real ^ Soul. And indeed * Vide Aqwn tht former proves the latter, for if Chrift would aiTume the body ^J^^'a^' P; ( which is but in a manner the bark^, Jhell, or cafe of man, but 3. Sufceph the lorv.efi and meaneji part of him, but as the \ covering and gar- n'on folum cor- pus humanum. f ut quidam putant), fed & animam noftrai-um animarum fimilem per Naturam. Augnft. de In- carn. Verbi Dei. tom.4. ^^•*' P-*43' t — "/'"f u^j\j[x'%ni arifj^, Jfemef. de Nat. Horn, c.jjj p. 94. mem I 384 3Jtt tDe Itftenefe of finful flea). Ver.in. ment of the Soul, t^^jn tiiub as the Jem call it), certainly he would afllime the ^S'c)?//, the reafonable Soul, that being the hizheli and the nobleji part. This is that which principally makes th Man, and hath the greateft influence into his Being and Effmce- if therefore our Lord had q>xA^\\2.6.2.w humane Body without an humane Soul, he had wanted that part which is mofl eJTential to man, and fo could not have been look'd ^pon as true md perfe£i .,. ^ ^'^^'^ but 'twas far otherwife. For L/ppA Hoc Deus in nobis falvavit, qi,od pro ChnU "^ redeemed ^ndJav^dnothmThu. nobis {ulcepit, & lUam Naturam paru-- ,,rU^.Up.rr ^ J ^u tT 1 ^"^"^"g DUt cipem fecit falutis quam fibi coniunxit. wMat he ^j^^w ^, the Kedemption mdSd- . Fulgent, ad Trafimmd. &c. . "^^^io^ reach no farther than the ajfumption ■ ^^ \. . ^"^ ^'^^*^ ^hen would have been never thp t Totum hominem fine peccato fufcepit, better for Chrift had he not taken ^nL ut totum quo conftabat homo a peccato- ^„i| ^^ ^„^ , , r V , ^^" that as lumpeftednaret. >i«^«/?. deCivit.Deu ^eJI ^as our ^<;^ , tor To avrpoVAi^TrTov, lib.io. ca. 17. Si totum debueiat libera- aoepaTTEulov ( as Na^anzene exprefles it ) • repietas, totum debuit fufcipere divina if he will fave the 'rvhole man from G^ C Majeftas. Totius ergo fUit hominis a muft + a(^ume thp TohnU • f ^ "^ DeofufcipiendaNatura, qucniam into- ^^^ ) .f'f'^J'' f'f' "'^^ rvuhout fin. to ftiit captivitas captivanda &c. Fulgent. . }^j ^^ "^"^ ^^^"' 2. 52. he iyicreaCed . 3d Irfifimunl de Myfterio Mediat. «« rvijdom andfiature i here's Jiature for his m that fpeaks the truth of the former, and his ^r^^^^^^f, in thisfv^ll the truth of the latter ; his /..iy properly could not erow mJn. dom not his joulm jiature^ therefore there muft be both The are three things in a reafonable Soul, Vnderjiandmg, mil AiTeli'^ ons h now 'tis evident all thefe were in Chrift : He had aii hu mane Vnderjiandmg (diftind from his VivineVnderllandincr )' otherwife how could he have been faid to increafe in wifdom ? and * V. »r • , ''^'^^^ ^^ ^^""-^ ^^^" """^"^^ ^^^ «fyczV«ce of fome things? fas 'f k O^at 3'^:r* P^'" m"? ^"' ^"^'" r ^ '^' ^^''ff '"''' '^ ^he 4 of >|! 588. '"'^^ J^^f ^3- 32O ^ as he was God he ^^^n, ^/^ things, Co his Vnderjtanding was z»>if^, he muil: therefore have Come other Vn derjianding which was but finite , in reference to which there might be fometbing which he did not know. He alfo had an h mane Will (didind fiom his Divine mil J; for what could that "Will be which he did fubmit ^.ndfubordinate to the Will of his Fa ther but j^f. ? Luk. 22. 42. — Neverthelefi not my Will but thine be don. Then for thoie Affelkons which are proper to the Soul hU clear Chrift had them j zsiizvaely Anger, Mar. 3. 5. Mar rj ia Love, Mat. 10.2 1. Sorrow, Mat.2^.38. Luk.1p.41. i^^^r Heb ^' 7- >^, Luk.10,21. Joh.u.15. vity, Mat.p.3d. Mat.13.32. No^ where thefe i^w things are molt certainly there is a 4^ and r J/ b OHl^ _. Yet '*^ i«^ A^iik ^Yi^fT* Parti. Snt^tliktmtSotmfvaStMh jSj Yet here alfo our blelTed Lord and Saviour is aflTauIted : he hath tnfo Natures which make up hii Ferfon ( his Deity and his Huma- nity)^ but both of them by feveral perfons are taken away (as you heard but now) > and there are tn>o Ejfential parts which make up one of his Natures-^ his Manhood^ (viz. Sonl and Body ) ^ but both of thefe too by feveral perfons are taken away alfo. Marcion divelis him of a Ba^ znd^ JpoUinari'S of z Soul-, ( the Arrians '^ See Epi- alfo are charged with this Herefie) : thefe held that Chrifl had no than. vol. i. Soul-, but that the jj Veity was to him inftead of a Sold and fupply'd p. 743, 77 y, the office thereof, that what the Soul is to m and doth in our bo- ||''"'Ape(^', y dies all that the Divine Nature W3.s to Chriji and did in hii Body : 'euvo/j^©^ ^ O what light can be clear enough for their Convidtion and guid- (tZlux. iaAv j ance in the way of 'truth, whom God hath given up to f jirong ocvixiv IcboL- \ ' delujjons that tbeyjhould believe lies I Are not the Scriptures clear aztv eiAn- f ■ enough in this matter that Chrirt had a real Soul ? what was (pituou6£o''nf- ■ fl the fubjeU of his inexpreffible/orwn? and agonies in the Garden, t^ p %to>^S ' ■ but his Soul? Matth. 25. 3 J^. My Soul ii exceeding jorrowful-, hvL-\^v.ivcu j even unto death ^c Jo!]. 12. 27. Now vs my Soul troubled-, and rlw ycdccv. ? I xphatjhall I fay .? what did he in fpecial recommend to God when T'heodor.Vib.K ^ \ he was breathing out his lafl gafp, but his Soul > Luk. 23. 45. contra H«- fVhen Jefus had cryed with a loud voice he /aid-, Father ^ into thy ref^cap. ir. 1 hands I commend my Spirit j, and having f aid thus he gave up the t i Thef.a.ii, Ghoft : what was the part affeded in his fore defertion when he : cry'd out My God-, my God-, why haji thou forfaf^n me ? furely his "Body could not be trr: immediate fubjeCt of a punifhment purely jpiritual-y no, that muft terminate in his Jpiritmil part-, the Soul. By all this it appears then that Chrill: was, as truly God, Co alfo truly Man ( he having a true Body and a true Soul J. - Yet a little farther ( that \ may take in the whole truth, and 9^, ^l^'^'J^'^ leave out nothing which may tend to the heightningof Chriirs{/je7/irwf«'° incomparable Love and condefcenfion to Sinners), he was not A^jw;;/?/ &c. barely /f^f in Flejh ( fo far as the verity of the Humane Nature is "/^^^ finmans concern'd, in his alTuming the Ejfential parts thereof), but heal- ^^^^^'^^ fb fubmitted to the common accidents-,adjun£fs-i infirmities -^miferiest calamities which are incident to^ that Nature : He lay fo many Weeks and Months in the Virgins womb, received nourifhment and growth in the ordinary way, was brought forth and bred up jufl: as common Infants are ( 'bating fbme fpecial refpedis fhown to him to difcover the greatnefs of his Perfbn), had his life fuflain'd by common food as ours is, was hungry^ thirfiy., weary-, poor-, reproached-, tempted^ deferted-, dec. liv'd an aMi^ed life-, then dy'd. is.6 3Jttfl)eii¥enefe'ofanfui5flePf;. Venm. * Ifai.f 3.5. dyM a miferaUe death > was a ^ man offnrrorvs and acquainted tvith t Phil. 2.7. grief\ f »«^(^ himftlfefne reputation^ took^ upon him the form of a Servant^ jviH made in the likenefi of man ( not only in the taking of their Nature, but alfo in fubmitting to thofe ahafements and miferies which uow that Nature is lyable unto ) •, his whole life was a life o^ fufferings-, wherein as there ^©eos w-kfMVi^ TYi^Zvr^fXgiaiV was enough in his Holinefl^ ^ Miracles^ to tvep'yda, ocv^pCdiTQ-' 3 ^iM'v/u^- fhew him to be God-, (b there was alfb e- V(t^ t'ii TMS cpiJ(r?(i)S QiLKOiQ'Tm.^^oi, nou^h m his meannefi^ -poverty, fufferings to Juftin- Martyr. Expof. Fidci. fhew him to be Man : In a word, he took all our infirmities upon him '-, ( take it with f 'o/LJUokoyQ/uucV on Trocv^m rk a dojtble rejlriBion), i* To all our f /?«- ^vcnuccKy ocSlocQMidc TTO-^n av6p Heb. 4-. 15. 2. To all our tnafcen* de Orthod. Fid. I.3. c.20. Natural infirmities : as to perfbnal infirrai- ties,fuch as are proper to this and that Per- fon ( as hlindnejl, deafnefi, lameneji dco) thefe Chrift did not put himlelf under ■> for he did not ziCume thii or that Perfin hut the Na- ture in common-, and therefore was not lyable to the particular in- firmities of J^^ii/ic^/^^/wj, but only to thofe which properly belong- How <^e '^"J" .^ ^^ to the common Natune, I would carry this a little higher i £hTiji and in though I have faid fo much concerning the reality and famenefl of Mt differs f ChrijFs Humane Nature with ours , yet you are not in all re^d:s to equalize that Nature as 'tis in him and as 'tis in us: for Subjiance and Ejience 'tis one and the fame m both, yet in other confiderations there's a great dijparity s for 1. 'the Humane Nature if folely and fingly inus-y inChrlJi^th conjunctly with the I>ivine. 2. We have it in the way of common and ordinary generation, Chrifi had it in a jpecial and extraordinary tvay. 3. 'Tk tainted and defiPd in Ufj in Chriji 'tU perfeUly pure and holy. 4. In M it hath its proper fubfijience-, in Chriji itfubfijls only in his Godhead. Thus I have (hewn what this fending of Chrift in the Flejh is and what it imports, ( vi?. ) the truth of his Incarnation, oi his Body-, znd his ajfumption of the whale, entire, znd perfeii Nature o{ Man i and alfo (as the feveral Heads fell in my way) I have out of the Word given you the proof of them : I fay out of the Word, for 1 fe I. 3Jtt iDe lifteneftf of nnf ul Jf letft, m for thefe Myfteries are only to be known and believed upon the light and authority thereof » if it aflerts them, that certainly muft be fufficient to command the belief of Chriftians who profefs in all things to make the Scripuret to be the Kule of their Faith. And as to the credibility of ChrijVs Incarnation from rational Con- fiderations ( in fubferviency to and grounded upon Gojpel-revela- ^ ,^ tioHjy fundry * Authors ( Antient and Modern ) have written c^ne'chriftt,-- very much with great ftrength and evidence, to prove that 'twas Deo nihil im- ncithct impolJible nor tncongruotvf -i neither abfurd as /o f/^c- //j/>^ nor polTibile niii unbecoming as to the Verfon-, for Chrift to be made Flejh i but I 'l"*^^ "°" ™^'^- will not engage info t//i/f an ^rg«we«^ having to do with thofe ^^^''^jtnum who are fufficiently (atished with what the Word reveals. eft mihi expe- dit. -—Quid niagls erubefccndum nafci an morl ? Camera geftare an Crucem ? clrcuncidi an fuffigi ? educaii an fepeliii > in praefepe deponi an in monumento lecondi > — Vide Athanaf. de In- carn. VevbiDei. torn. i. p. 88. ( more fully ) p. 9^, &c. Jftdor. Pelui. Ep. L. i. Ep, 141, Cyril. Hiercf. Catech. 12. p. ni. Cyprian de Bapt. Chrifti. p. 491. La^ant. de Vera Sa- pient, cap. xz. Fulgent, ad Regem Trafim. de Chrifto Mediat. Anfelm. cur Deus Hemo.l.i: cap. 5. p. 9i. — Hoc myfterium a refta ratione abhorrere ac tanquam impoflfbile rejici, nus- quam piobabit. Ratio quidem corrupta ac prim^ Philofophise ignaia, futilia quaedam argu- menta contra illud fingit : verum ratio qux inlinitam divinje Eflentix perfeftionem af^norcit ac Scripturam, ca qua par eft modeftia ac diligentia, confulit aC'Confert, myfterium hoc divinx na- ture omnibufqi ejus Attributis quam convenicntiflimum effe fatetur. — Incarnatio ilia non fo- lum fuit pofTibiiis, (ed ejuOnodi, Patris confilio pcfito quale in hominum falute exequi decrevir. fimpliciter neceflaria, tantumqj abeft ut a divina Majeftate abhorreat, ut nihil ejus Omnipotai- tiam, Omnifcientiam, fummam Mifericordtam a« Juftitiam, ubo verbo, iniinitam ejus per- ff ftionem magis patefaciat ac illuftiet. BiJierfeU. contra CreSium Lib. l, Seft. 2. cap. 3^ Having thus fx^74J«V and confirmed by Scripture-authority the Point in hand, I now proceed to a Second thing to give (bme ftiort account of tht Grounds and Keafins why Chrift was thus fentin Flejh: Faul puts an d}0&Ki before it Heb. 2. ij. Wherefore in 4II things It [_ behoved ^ him to be made like unto hii Brethren \ which behoving he brings down to one particular, that he might be a merciful and faithful high Triejl in things pertaining to God &c« but I muft take in more. I. Our Lord Jefus was incarnate that the Old-^ejiament Pro^ mifes-i Frophefjes-, Types migh all be fulfilled and accompliped. The incarnation of Chrift was no new things or that which was never ffJoken of before it was done, 'twas that very thing which the Spirit cf God had tefiify^d beforehand (as the Apoftle (peaks of hvifi^erings i Pet. 1. 1 lO : it pleafedGod betimes, very early to give out fome (though darker ) difcoveries of it \ you have it St£ hinted The Groundi and Re aj ens of Chriifs IncAT" nation. That the Old- Tefiatnent Prd" phcficsy Pro- mij'e^ Types might be ac compljjhed* }88 35 n t^t immtts of anftil 5FlcPf;> Ver.iir» hinted in the Trpcoro-euajyeA/ov the firfl-Gojpel or firJi-Gojpet-' Prowf/^ that ever God made, Gen. 3. 15. I mil put enmity betrvecft thee and the Woman-^ and between thyjeed and her feed, itjhaUbmife thy head:, and thou jhalt bruife hU heel i here's a Chriji incarnate. Then 'twas more clearly intimated in the promife to Ahrahanty Gen. 22. 18. In thy feed jhall all the nations of the earth be bleffed: m procefs of time 'twas again held forth in the Promife made ta David, 2 Sam. 7. 12.. (which the Apoftle makes to point to Chrift Ad:s 2.30. 'therefore being a Frophet, and knowing that God hadfrvorn rvtth an oath to him-, that of the fruit of hli loins according to the Flejh-, he would raife up Chriji to fit on h'ps throne) : After- wards this was mofi: exprejly promWd and foretold-, God would • have it vaiPd and clouded no longer but it (hall (hine forth more clearly V Ifa. 7. 14. Behold a Virgin pall conceive, and bear a Son and Jhall call his name Immanuel : Ifa. p.6» Vnto us a Child is born-, unto lis a Son ii given : Yea Mofes ( long before this ) had given I a plain prediction of it ', Deut. 18. 1 5. the Lord thy God rvill raife " up unto thee a Prophet from the midji of thee, of thy Brethren-, like untiy me 't unto him fhallye hearken : (^ 1 8 J I n'ill raife them up a Pro" ' -phst from among their Brethren-, like unto thee Sec, now thisPro- iphcCit Peter apply's to Chrift Ads 3. 22. and pray mark thofe words ni it from the midji of thee^ of thy brethren, like unto me^ C which clearly refer to his Manhood and Incarnation): and that Prophefie of Balaam Numb. 24. 17. had £bme reference to this- alfb. You perceive I only meddle with thofe Scriptural prediHi' ons of it which arc unqueflionable and which God would have fulfilled : • as to the Sybilline predictions thereof, how far they are to be credited or valued I concern not my felf at all in that en- quiry 5 but if any great ftrefs could be laid upon them one of thofe . ., ^ 5>^i//J• went very far i rfofar *:Sybina eumM m Vtrgil Eclog. 4. _ ^^^^ fome learned Perfons do there- Vlliima Cunixi venit jam carmmis aetas : ^ , , 11. , . i Magnus ab integro feclorum nafcitur ordo : *C)re dOubt whether itS predK^lOll Jam redit & Virgo, redeunt Satmnia regna t WaS genuine, upon this very rea- Jam nova Progenies coelo dimittitur alto &c. fon becaufe 'twas fo 'exprefs and Of this fee ^f^.n^y: torn 2 p. |8^. D;^ ^^^^^r clear) : but I have not to do with [on on the Greed, 7th Book. Sea:, 2. Chap. 8. , , . 1 , ^ wiiiji p. 40. &c. t^J^rn but with the fure Oracles of God.. Then as to types (which were nothing but real Ptophefies or Promifes wrap'd up m vifrhle reprefentations,) thefe alfo pointed to a Chriji in our Flejh,- The 01 d-teji ament-dijpenfation hj mixch in types, all of which point- ed, to Ckijl as the fum and fubJiMce of, them.,, ha was the h^ntel in Parti. 3Frt tlje liftenefst Of 0nM ifU0). 3^9 in thofe J^f 1//, all were but as fb mznyfafcU or fjvadling-hands in i which the Babe Jefus was wrap'd (as Luther us'd to fay ) : Chrifl i ( Czith ^ ^ Reverend Anthor ) was AbePs Sacrifice-, Noah^sT>ove-, Bp^Srotrnrrgge Abrahani'sfirji Fruits-, IJaac'sKam^ J acoFs Ladder-, M'^jh^s Faf^- ^^my. p. iif. over-, Aaro^s Kod-, the Ijraelites Koch^., the Fatriarchs Manna^ 1| David's 'tabernacle-, Solomon's I'emple h and all of thefe ( faith he ) ; prefigur'd his Incarnation. But to wade into the feveral Typical ' adumbrations o( this would be a long work ! In fliort, under the i Law when Ferfons or Lands were to be redeemed he that was ttext n a-kjnn was to make the redemption-, ( fee Levit.25.2 5. Ruth. 3. 13,. 'jj dec.) Chrirt being to redeem finners he muft take f/;ffr Flejh that j he may be a-kjnn to them, their Goel ( as he is fometimes ftiPd ) i j and (b be a fit perfbn to be their Redeemer. The "tabernacle (eems - j i to have a fpecial reference to ChrijFs manhood, Co the Apoffle brings N it in Heb. 8. 2. A Minijler of the Sanctuary, and of the true "ta- I bernacle which the Lord f itched and not man : fo again, Heb.p. i r. ; | But Chrifi being come an high Prieji of good things to come-, by a grea- ter and more perfeCf 'Tabernacle, not made with hands-, that is t9 f i fay not of thii building 8cc. by this Tabernacle of the Lord's pitching \ and not made with hands, he means the body or flejfj of Chrift ^ which was the true tabernacle and of which the common taber- j nacle was but a type : and indeed there was fo great a refemblance \ betwixt thefe two as that the one might very well prefigure 3.nd { typify the other. For ( I.) the Outfide of that Tabernacle .was but mean \ it was made without of very ordinary and common ' things, within 'twas rich and glorious it being beautified with Gold-, Silver., Freciom Stones See but without all was plain it being covered only with Ram-shjns and Goat-skjns and fuch materials > Exod. 25. 1. &:c. and 26. 14. 8cc. So here, C/^rijP/ outfide was ( efpecially tofome ) but very mean, Ifa. 53. 2. He hath no form Hor comlinefi, and when we Jhall fee him there is no beauty that we jhould defire him i but yet he was exceeding g/ww/^- within (as 'tis faid of the Church Pfal. 45. 13.) j fuch as had a difcerning eye they could fee the inward glory of his Godhead fliining through the cloud of his Manhood •. And the Word wm made fleJh-, and dwelt among w (and we beheld hii glory-, the glory as of the only begotten of the Father) fuH of grace and truth-,]oh. i. 14. C 2. ) God's jpeci.il prefence wm in the Tabernacle : there was the Shechinah or habita- tion of God, wherein at firft by an extraordinary Cloud he lignified his glorious prefence to be (as afterwards he did in the temple tooj: By which therefore Chrifl fets forth hU Bedyj Joh. 2. ip-, 2 1. Jejus S f f 2 anjrpsnd 390 S^ tiizUhtntts Of RtiMMtW, Vet.m. *Dv,Cu(ffVortb true Notion of the Lord'sSup- per. p. 6z. t Dr. Jackfcn on ihc Creed 7th Book. fcft. 3. ch. 20., ''- Jofepbm calls it »a6» fx«- tcniplum por- tatile : Antiq. Jud. lib. 3. cap. 5. And Au- ^;/je,Templum dpamlsulatori- * at iroT«p Ivnu- p.37J.,tom.i. T^f idReafon wJjyChriJi was incarnate and fent in Fle(h, that he might be the better aualify'dfor hii Office 4nd oitjrvered andfaid unto them, Vejlroy this temple and in three dayet Irpill raife it up \ but he jpake of the temple of his Bodyi Both 2*^- bentacleznd Temple were *■ types and apt refimblances o( his Flejh or Manhoodi in refpe(S of the jpecial prefeuce and inhabitation o£ the Viviite Nature in it. Hence f Some make all thofc great Fro- mifes made to the people of Ijrael concerning God's prefence ivith them, in (pecial in the tabernacle and temple, to point to Ghrift's Imarnation and in that to receive their accomplifhment \ (" yoa may read them Exod. 25. 8. Exod. 29. 44, 45, 45. levit. 25o 1 1, 12, 13. Ezek. 37. 2^, 27, 28. C 3> ) the tabernacle was q ^moveable thing; whilit Ifrael was in the Wildernefs in an itinerary pojiure as they moved the Tabernacle moved with them, it was not fixed all that time as afterwards it was : So it was with Chrift, he was here on earth with hU Body for (bme time but neither he nox.it were here long to abide •, he afcended up to heaven and thither he carried his Body with him, and there tis irxed: this the Evangelift alludes unto Joh. 1. 14.- the Word rvus made Flejh, and dwelt among^ Uf &c. iffKwcd(n, he tented or tabernacled It for a timeamongll: us iarefpedt: of his fhort abode here i ( in reference to which our Bodies too are let forth by taber^ nacles, 2 Cor. 5. i , 4» 2 Pet. 1.13^1 4.> I .might alfo inftance in Melchifedech as a terfonal type of Chrift 5 he was reithout Father and Mother &c. Heb. 7. 3. which is very applicable to Chrift v for he as the ^ Son of God was without Mother and as the Sm of man without Father* Well'then ! 'that all thefe Prophefies, Fromifes, types- ml^t be. fulfilFd it wasne- ceiTary that Chrill fhould alTume Flefh ^ ( there's the firji Ground of itO 2. . This was neceffary in regard of Chrifi^s Office zndJFork: I. As to hk Office* He was to be the Mediatoun betwixt ^o^ and Mm, and that was to be his great ^nd jianding Office \ now m order to.hls adminiftration thereof it was requidte that he fhould be Man and take our Nature, for he who willbe a Mediator ?twixt • God2.i-\dMan muft himfelf be both GodzndMan* Hamuft'be God that he may be fit to tranfaH, treat, negotiate with God, and he muft be Man that he may be fit to do the fame with Man ; God' alone was too high to deal with Man and Man alone was twj low to deal with God ; and. therefore Chrift was 2^. middle Feffon 'twixt both that he might deal with both. He could not have been fit to be the Mediator in refped of Office if he had not firft beeii a middle Ferfin.m refped of hi^ Natures » for ( faith the A- poUlo) Parti; SFtttljeliftetttfeof 0ttful5FIero; 39* poftle) Gal. 5.20. A Mediator is not of one, but God U one : Not of one that is (i-J not of om Perfonh for mediation fuppofes more perfons than one, was there none befides God himfelf Chrift's ^ mediatory work would be at end ( that necelTarily implying dif- ferent parties betwixt whom he doth mediate) : ("2. J Not of one Nature i the Mediator muft necefTarily have more Natures than «ie; Obferve it, God C faith the Text ) is one (viz.) as he is e{fentially confidered, and therefore as fo he cannot be the Media- tor ■. but Chrift as pr finally confidered heisnoto/o«f (that is) not done Nature-, for he is God and Man too i whereupon hee's the Perfon who is qualify'd to be the Mediator, And therefore when he is fpoken of as Mediator his Manhood is brought in ( that Naturehting fbneceflary to that Office)^ i Tim. 2. 5. For there is one God-, and one Mediator between God and Man^ the Man Chriji jfefus^ 2. Chrift's Incarnation znd Manhood was necefTary in refpeas rvilling to undertake-, I mean the JVbrl^ of Redemption* If he will engage to redeem znd fave loft Sinners,he muft be (b qualify'd as that hemayfirft m^ke ^ fatisf action to an *yiieAnfelmi injured indoffended God., for that God flood upon and would not ^^ ub^\^^' recede from : he h^^Jecreed ( as appears by the event ) to iave Cap. i r', u,' man that way^ and what he decrees muft accordingly be accom- 19, 20. ~ ^ plifticdi hchzdihreatned death to the Sinner, which threatning, therefore muft be inflided either upon the Offender himfelf or his Surety j and God (zsReihrmundi) will vindicate the honotsr oi his Government-, and therefore will punijh the tranfgreflion of his . j Laa>s i upon fuch Confiderations as thefe there rnvSthsSatisfadi- on* Now in order to that there muft bejufering.^ yea Chrift him- (elf muft frffer partly becaufe he was pleas'd to fubftitute him- felf in the Sinners jiead, and , partly .becaufe his Jufferings only- could hefatisfaSiory ,* but unlefs he be Man how can hefuffer f So that the chain or /««^lies thus> vtixkiowx fatisfaUion no redempti- * Sufcipltur i > on-, without fuffering no fatisfa^ion-, without jiejh nofuffering > ^"^*^"*^ infinni- therefore Chrift muft be incarnate. Look as he muft be ^wwr^ teVnS than {J\f{anthzt he may be db\Q fo to fuffer-, that his Sufferings miy. mt quod no-' - ftris'remediis- congruebat, unus atq; idem Dei & horahium Mediator & mori ex uno & refurgere poffitexal* tero : Nifi enim ^flet vcrus Deus non ad ferret remedium, nifi eflet verus Hoino non praeberet. exemplum. Leo de Nativ* Quum mortem nee folus Deus fentire, nee folus Homo^fuperate poflet, Humanam Naturam cum Divina fociavit, ut alterius imbecillitatem morti fubjiceret, ad ■ expiaiida peccata alterius virtute luftam cum.morte fufcipieaSjnobis viftoriamacquireret.Crf/v/a.v WHt. I.i.xap.l2..&c, »3;«J^» iii_Uti\ft.n « flsiln; 7m9«i' &c, vide £^r/A Fl.f^MaufethUwoid^ebejlandfimft ^;,;, ^^ ^y y^^ the fitted, the mod con^i way in order to the carrying on of God s • ^ 1 A j 11 : \ ^'-"^ "^"J'^ conve- defigns, nient way that God could pitch upon, in order to the bringing about ofhif great dsfigns. To *■ De NecefTitate fi quxritur, non fimplex make it the ^ necejfary way ( efpedally ciuidem & abfoluta fuit, fed mmiavit ex with refped: tO fafufamon), that to fome ccelefti decreto unde pendebat hominum rynfl^Wu tn^v fp/^m tr.r^ W,1^U ■ L r V falus. c^terum quo/ nobis optimum e- PO"'bly may lecm tOO high, but furely rat ilatuit dementiffimus Pater. Calvin, "^ne Will deny but that this was the fitteji Inftit. lib.2. cap.iz. Licet Deus folo nu- m\6.mo^ convenient vo ay ', and had it not tuvcluntatis aboleie potuiffet peccatum, been fo the wife God would have taken feme other way rather than it. But did he defign to advance his on>n glory and the Sinners good ? to give out the highejl ma- nifefiation and utmofi: advancement of all his Attributes ? to promote and afcertain Var- don, Jujiification, Salvation, all Grace to Believers > what way could have been fo efeClual as this of ChriiVs co- convenientius tamen ei vifum fuit, (i hac }ultiti.K via procederet ad deftiuendum regnura peccati. EfliKi in loc. Poteiat Deus fuam iucomprehenfibilem mifericor- dix largitatcm patefacere, condonando noxam humane generi abfq*, uUo aftu perfcftae fatistadionis &c. Vide Soto in Rem. 8. 3. & AquJn. Sum. 3. P. Qu. i. Alt. 2. thought of fo proper raing in ourFlelh !^ If God will pttnifh fm was it not meet that he fliould punilh it in that Nature in which it had been committed ? what more congruom than fince Man had been the finner that Mm fliould h^iht fufferer? By man v^tfeU God will therefore in wifdcftn fo order it that by man too we fiiall rife again, that in xht fame Nature \v\\(zit\n the to Tpecv^A/x the wound had been gi- ven the TO cpap^jbocjccv the cure and remedy fhall be provided alio wr'com-*' (^^"^^^ exprelTes it), i Cor. 1 5.2 1 . For fmce by man came death, mejt. ia Joh. ^J' w^« Ci»»f ^((^ the refarreBion of the dead. Rom. 5. 12. As by p.^j. one man Jin entred into the world, and death by fin : and/^ death paf fed upon ahnen for that all have Jmned, The Humane Nature was to to be redeemed therefore 'twas fit that that Nature Ihould he af~ ^j. , ,^ fifmd ■-, that was ^ corrupted and fioyl'd in us therefore it was ex- ipfam*^quara pedient that Chrifl: (to heal this Nature) (hould take it upon him- prius homo vi- felf pire-, unjlained and uncorrupted: in fhort, Satan had foil'd and tiaverat Natu- baffledthe/ir/f ^i^/« in this Nature, wherefore in it Chriji the H^ ^fj% fecond Adam will foil and baffle him v to Man was the Lavp given^ tcmp.Serm.ao. by Man was the Larv broken-, therefore by Matt alfo fhall the Law p. 613. Sec. Et be fulfilled. So much for the Grounds and Keafons of Chrijrs In- ^^^^ ^^ "^tura ■' ■'. pro nobis ple- carnatton. _ ai debuit quae peccaverat, quxq; erat redimenda. Ihef. Salmur. de Chrifto Mediat. p. 244, Quoniam ju- ftitia & Lex Dei ita flagitabant, ut Care huniana qux peccaverat, eadem pro peccato lueret.. Parem in loc Homo qui debuir, Homo qui folvir &c. Bern. Ep. ad Innocent. Hitherto I have infifted upon what is more plain and eafie., and have only in a more general way fpokeu to fome things that con- Seven PtO" cern the Incarnation and Manhood of Chrift i I mufi: now endea- t^fitions for^ vour more particularly to open fome other things about them ^an/oLfj^""i which are of a more myjierious and ahjhufe Nature : I'le reduce clrijlTiL all to thefe Seven TropofuionS' carnation. I. 7hat the Lord Jefus-, who antecedently i. Prop. to his incarnation rvM the Son of God and Of Chrifl who did exift as the Sen ofOodhei- fmh had a previous exijience^ even he vptjs in- f^^^y ^^ incarnate, carnate and made F/^i^.Here the + SOClNI- | ^^^-^^ .^^ ^^pj.^^ ^ ^^ ,^j^ ^ .^ ANS again make their oppofition, tor put. de Nat. Chrifti. Smalciii,nomil h though they acknowledge Chrift's Flejh }. Joh. Horn. 8. Refut. thef. Grawer. & and Manhood (they had not need to deny Seo Patre'^-if ?T4 ^''"'"' '^^""^ himthatit being all they grant him) yet ?;;'^£ftii^^^^.^^^^^^^^ that he, zspraextjiing intbeEjjenceof God ^ ^ ■' md in the relation of God's Natural Son-, did ajjume the Humane Na- " Difp. de Nat,;, ture and" unite it to the Divine in one Perfin, this they will by no S^"^"' P-. ^°'- means acknowledge, nay, this they fiercely and vehemently op- nenrmcmm pofe. With what vile refledions and opprobrious fpeeches do humani ingenil ; they load thisgr^^t Article of our Faith ( as thus ftatedj ! ^ Soci^ ^litle commea- ntts is pleas'd to call it merum humani ingenii commentttm., a meer- *"^"; P- ^•. ft"" jidion of the wit of man •> f Smalcius^. very Fable^ycz Dogma in Chrir Smo^hofi'"'^"' fiiana religionefere monjirofijfinium-, ( with many other fuch vile ex- ■\Smakiiu.'xe- preffions which I either dread or difdain to mention): only there's f"5; ^^d.Fran-i jj one ( from this laji named Author), which out-ftrips all the reft, gj.-'J^ Pei(bn,. quod alicui perfuaderi potuiffe valde mirum eflfet, nifi homines vivi capti & dementati effent -t ; Sathana 8cc. Dogma tremendum Id, Hom.8. ill J.cap. Jeh. p.87; [| Credimus etiamfi non femci; atqj iterum, fed fatis crebro, & ap^rtiiTime fcriptum extaret, Deurfeffe hominem fadura, niuko . faiius efle, quia hxc res fit abfurda & fince rationi plane ccntraiia, & in Deum blafphenia, mo-^ dum aliquem diceiidi comminifci, quo ifta dc Deo dici poffiutj quam ij[la iimpliciter ita ut verba. fonant iatelligerc 8cc. 5/M<»/cj»i.Honul.8.inXch. p.^S'i.- 'tls> 1 Cor.i.;o. Rom.7.13. Rom. 1.3. JTtt fDc liftmete of Cnfui ifieCf;, Ver.ih. ^tis this, ZF"^ ^f/ifi/f (faith he) that though itjhould be written not once or trrice-i but very often-> and that too very plainly^ that God xpos made man » yet it would he much better ( this being aihmg very ab' furd, contrary to found re afon-> blajphetnouf againjl GodX -to find out fome other fenfe of it which might fuite rvith the Nature of God^ ra- ther than to take it literally according to vphatfuch words do hotdjytb thereby to expfe "Religion tofcorn : O the boldnefs and even blaP phemy of the man ! 'tis a vain thing to argue with thefe perfbns (either in thU or any ether Point) from the holy Scriptures, for let God fay there what he will if their Reafon (as the Supream Judge of what is to be believ'd or not to be believed) doth not like it the Divine Revelation ( let it be never (o plain) fignifies nothing i Lord! whither will the />rii/e oiKedfon ^nd the tvic}{edneJJ of the Heart carry men who are given up to themfelves ! But if Scrip- ture-revelation mMi\ be thus fubjedVcd to humaneKeafon^.ht''s bid adieu to all Religion ( faving what is Natural ) : I thought this had been the higheji Reafon in the world y that Creatures jhould believe what XJod revealsy becaufe he reveals it^ though they nith thdr poor dimme andJliaUow reafon cannot comp-ehend what is fo revealed by him : ( but I am filn upon another Controverfie). I hope I fpeak to thofe who bear a greater reverence to the fa* cred Scriptures i and furely if thefe maybe believed what can be more clear than this, that Chrift is not only man but that he who was before the Son of God was afterwards in time made the Son of man ? Mark the fext Godfent his own Son in the liksnefl of fmfttl fiefij i where Chrift is fuppos'd antecedently to be God's Son, then Of JMch he -wzsfent^znd then incarnate: SoGal.4.4. IVhen the ful* ae^ofthetimewascome^ Godfent forth hU Son made of a wamatty made under the Law : Joh. i. 14- T^he Word was made Flejh : 'tis net only he (that is, Chrijl the Perfinal Word) woi Flejh but he was madeFl^Jhi ( fothe word iyiviro is rendred * elfe- where, and thefubjelf wtf»«" .determines it to be fo rendred here alfo). But how was Chrift made Flejh ? was this fpoken of him only in refped of his mean, afflided, calamitous ftate and condition here ? was that all that was meant by it > furely no ! that was fo far from being all that the Evangeliji had it not at all in his eye when he uttered thefe words, for he adds and we faw his Glory, the Glory as of the only begotten of the Father-, he )oyns his being made flejh with the glory of his Perfon, iK)t wth .the meannefi of h\s condition : and further, the SubjiancemiiOizn- -tecede ihe^djun^^ the irutb of the hunune Nature muft .go be- fore itfli^ ■«iA«Al%iU«/^**^V jOrn^i**, i*^ .^f^A Jlt?VAfT« Parti. 3Jntt)eiiiftenefeoffinfal5Fleff). 39^ fore the ahafement and miferies of it : So that when 'tis faid the Word rViK made Flejlj it can carry no other fenfe than that Chr 1(1 / took the very Nature and Subjiame of roan upon him j Ifay Chrifiy for 'tis very .evident (where men do not wilfully (hut their eyes J that-he is all along fet forth by the ?For^, he hc\n^ the perjmal^ ef- fentialyHnAfuhjiantial JVurd: now obferve he was the Word before he aJJUmd Flejh, and he who was Co pr<£exijiing he affumed Flefli for 'tis the JFord rv.-ff made Fif/^s plainly implying the antecedency of his being in that notion to this hu incarnation' SOCINVS is (hrewdly pinch'd with tIAi 'text^ infomuch that he is fain to fall upon every n-w^init (with his ufualCriticifms^ndforc'dfenfesJ thereby to evade and elude the ftrength of it ■■> but all his attempts are in vain. j] So alfo (for the Word is not fparing in the revealing of this Truth t though our ^ Adverfaries are pleas'd to aiTert the contrary), Heb.2. "Soaiu^t Nat. | ., 14, Id' Forafmuch then as the children are partakers of flejh and ^^i^'-^' "^'g < \ hlood-, he alfo himfelf liketpife tooh^part ofthefame^ that through death in j, c,* Jolu he might defiroy him that had the popper of death-) that is the Devil : p.^ 88. j For verily he tookjtot on him the Nature of Angels-, but he tooj^on him i the feed of Abraham : here the Apoftle lays it down over and over J by taking-, he f ocj^part of the fame, he ^ofl/^not on him the nature | ef Angels,but he tookj)n him the feed o( Abraham i theireby to note '} Chrift's ajjiiming of the humane Nature and joyning of it to that :• other Nature which he had before, i Tim. 3. i<5. Witljout contra-. ) verfie greatvithemyjiery of Godlineji : God vpiis manifeji intheflejh | Sec. a Perjon here muft be fpoken of and the Lord Jefus muitl be { thatPerfon-, for the following matter (julHfed in the Spirit-, feen of Angels-, preached unto the Gentiles-, believed on in the rvorld-, re- ceived up into Glory) is only applicable to a Perfon and to Chriji as that Perfon V ( by the way ^ they who alter the reading of the * Erafmut. 7'ext putting out 6eos and putting in 0, and fo carrying it from the Grotim. &c. Perjon of Chriji to the Gojpel^, have done no good fervice either to the truth in general or in fpecial to that particular "truth which I am upon ) •> now 'tis not here faid only that Chriji was manifefl- cd in the Flefii, but Go^ was 8cc. to (hew that he who was incar- r nate ( for that's the manifejiation in thefltJJj here intended,) was firji God or God before and then he was incarnate. 'Tis a migh- ty Scripture that in Phil. 2.6, 7. J^io being in the form of God-,' ihattght it not robbery to be equal rvithGod : ( here's ChrilFs pr£- exi^ing in the Nature of the Godhead and' then after this comes his Manhood). But madehimfelf of no reputation^ and tOiikjtponhUH ihefo rm of a fervanti and rpM made in the likeneji of men. T 1 1 'Twould I '■* Arnold. Catecb, Racov. major.p.Z7'i. C<»/ov. Socin. profiig. p. z.8?. Cocceim a^ainit Socin. in cap. i. J oh. cap. ij. Eifterf. agaiult CrelUiu. p. 5'f^4- 7^"*. adPonum A2,:iM\Ojiorod. p. i<^ as alfb to anfwer the various replyes^i evafions^ mifinterpntatmis about them by fuch who diG* fent V and yet I could moft willingly engage therein did I think, fuch an undertaking would be proper (in luch aVifiourfi as this) or tend to the advantage of any : but the truth is, I fear I fliould but perplex private ChrijHans with things that poilibly would be too high for them, and I'm fure I (hould do that which is needlefi for Others who know where this is ^ done already. An^ indeed the whole matter in this Controverfie- is by Crellim- bimfelf brought into a nar- row compafs C wherein we are very wik ling to joyn ilTue with him), for he grants if Chriji did pr£exiji before he was incar* nate that then his incarnation mull needs be belie v'd and own'd according to ow * -See p, 1 84, dating of it V but I- have ^ already proved (and Others do it much ^^•' more fully) that he did (b pr£exili^ therefore (upon that ConceJJion) the thing is clear and I need fay no more upon it. Only let me leave this one word with om Oppofers., their HomoVem fa^m is the greateji . faljhoody but our Dem Homo fa^us is thQ. gr sate ji truth* 2. The fecond Fropofnion is this, that ChrijI the Son ofGod^ the fecond Yerfon in the ineffable T^rinity^ he only ivas incarnate* 'Tis . herefaid God fending h'n orvn Sen in the lik^nef! Sec* the taking then oifleJhwdiS that perfmal a^ which was proper to the Son^^- lone : and in that fo ofteji alledged Text 'tisfaid ^ theWoriwas madeflejh--, which Title (the JV(n^d)i5 never attributed to the Fa^ iher^ or to the ^^iri^but alwayes to the Son:> and you fee he's the perfon v/ho was w^?(^e/?f ferfms how the ^Jo^ can be faid to ajfume the Humane Nature busElohim.1.5, and yet the Father and Spirit not ajfume it ? to which the Anfwer <^-J^- P-r4 be- DiTp.i.Sea.zo! ing not the aS of the Nature (which is common) but ot the P^r- Aug. Sermij. ' /5« (which is limited)^ the /fco^/i ?oy3;« might fb affume and yet k made Flejlr, he was not ib ab £terno Dom. Ub. tf. but he was made fo in time. In fuch ajenfe Chrift may be faid to be incarnate from all eternity,* viz. in regard of God's eternal purpofe and decree^ (as in reference to that he is faid to be the Lamb flain from the foundation of the world Rev. 13.8. j"V but as to the aduality of his Incarnation that was but 1600 and odd years ago. A double enquiry here will be made : As i. if this was de- y^^ eSlcacf ferr'dfo long what then became of thofe who livd and dyd before and benefit of Chriji wof incarnate ? if that was fo necefTary ( as hath been Chriji's Incar' (hown) what became of the Patriarchs, of all who lIvM under "f ' T/°J a"^^ the Ltw before that was in being > I anfwer, they Iiad the merit, Z/g jI^ ^' virtue, benefit of the thing though they had not the thing itfelf\ / for God having decreed it, and ChriJI having covenanted and in- ' gaged to the Father that in the fulneji of time he would take fiejh, the Father ail-along look'd upon it Of aUually done., and according- ly dealt with Believers under the Law as though it had been < -. Ttt 2 aHitally 39S 3^ tfie mtmts of Onfttl mm Verjii; aUually done \ infomuch that they had thtfame benefit by a ChM inFlejh which we now have: Therefore 'tis faid Rom. 3.2 5J Whom God fet forth to he a ■propitiation though fititb in hii blood, id declare hU righteoufne^ for theremijjim of fins [thttare pajf] through the forbearance of God : Heb.p. 1 5. For - thU caufe he is the Media" tour of the Nerv T'efiamenti that by means of death-, for the redempti- on of the trrnfgreffions \_ that were tinder the firji Tefiament^, they vphich are called might receive the promife of eternal inheritance : Whatever our Lord is' now fince the ahual exhibition of him, he was the fame before effectively and virtually f for 'tis Jefut Chriji the fame yefterday, and to day^ and for ever Heb.i^. 8. . We read) Mark 1 1. 5?. 'they that went before and they that followed, cryedi faying, Hofanna, blejfed ii he that cometh in the name of the Lord : ■ Behevers who liv'd before ChriJPs incarnation and they .who foUom fince both are equally obliged to magnihe God for him,, both iQ" cciving the fame benefit by him. . Why Chriji 2. It may be enquired, why at this very Epocha or period of time ^a ^^f^'^"f^ rather than at any other WJS Chri{l incarnate ? why not either before wS«^" OX after hut jujl then? Anfw. why? becaufe it was t/^j* z/^rj/i time which God had fet (thcTQioxc Lzlkd the fulnefi of time Gzl^.^,) He that is pleas'd to^^^ the time for other things(^s for the Churches deliverances, I'bou fhalt arife and have mercy upon Zion, for the time to favour her, yea the fet time is come, Pfal. 102. 13. ( and (b ia kvetdX Other cafes), furely he was pleas'd to fet the time for Co' great a thing as the coming ofhk own Son in Flejh : he in his eter' «^/ i/f-crf^ had determin'd the precife time for this, which there- fore when it was come then Chriftcame i now ( I fay ) all mufl' be refolv'd into this. True, there were fbme more immediate Keafons why he came juft when he did i he was to come before the Scepter W3.S (wholly) departed from Judah, Gen. 4p, 10. whilft. the Second 'temple was ftanding, Hag. 2. 5,7, 8, p. during the: Fourth Monarchy, Dan. 2.44. Danier s jo weekj Vfeie almoltex- J>ired,Din. p., 24. there was a general expe^ation- raifed in the world of the coming of the Me^^as (as might eafily be made out) i- Now with refped to thefe things the Lord Jefuscame at that very period of time whereat he did ; but they all falling out but in com^ pliance with znd fubordination to the Decree of God, therefore the determination of the time of ChrifFs Coming and Incarnation - muft ultimately he refolv'd into that : O he came juft when he did, neither fooner nor, later becaufe the Father had appointed that very timeo . 4«. 'Jiy^i Ik'H .«Af^A«««MAK >3k.««« •«% ♦fiA.^lftlYtJ . ^AJBL fait I. 3}n t!)c iifecnefe Of Onfttl jflc©. 399 4. "Tjv^ «<« *^^ Divine Nature or Ejjence fimply and ahfAutely 4. Prop. oonfidered which ajfumed Flejht hit it ivjs that ^ Nature confidered '^l"^^ ""f the M fHbfidini in the Second Perjon. If this rejiriaion and Jlating; of ^.^^i"^ fiT'nc^ ^-f J-i ? 1 • 1 -1 1 1 1. -I T ttofolutth con-' the Point be not adrmtted, we cannot avoid our holding the i;z-yj^^,.^^^^y^^ carnation w^s common to all the Terjons (contrary to vvh:at the ajjitmed Fie ^^ Church hath ever held, and to what was afTerted but even now ) : but that Ejjence therefore when 'tis faid fGodmanifeJied in theFleJh you are ^^ fllni%^'^j„%g imderftand God in the Ferfonal not in the EJfential notion. Second PeVfon, * Tota igitur Natura Divina foit incarnata, fed non quatenus abfolutc & in fe confideratur ut omnibus Perfo- iiis communis, fed quatenus perfonalibas propiietatibus feu '^lim vTrnf^ioc: m Perfona Filii de- teiTOinata confideratur. Ddvewd/it. iii Col. z. 9, p. z4o. Solus Fiiius fufcepit liumanitatem in fingularitatcm Perfonse non in unitatem Naturx Divine. Concil. Tolet. Neq, enim Divina Na- tura fi pioprie & accuiate loqui velimus, fed Perfona Divina afllimfit Naturam Humanam : Divina quidcm Natuia unitur Humanae fed eam non aflumfit, aflTumere enim non eft Nature fed Suppofiti. Bifterf. contra. Crell. p. j($j. Vide Ahing. Theol. Problem, p. j^i. 8c J77. 1 1 1 im. 3. 16. 5. 'tlje Nature ajfttming rc^ the Divine Nature ( that being con- 5. Prop. • fidered as was laid down in the forgoing Tropofuion ) : The Tjtie Nature aff Manhood did not ajfume the Godhead but the Godhead it, ^ Man {^^'^^- Jf did not become God but God became Man •> 'tis not faid that \ the j^ature, Flejh was made the JVbrd but the JFord was made Flejh : (this iS'. a thing fo unqueftionable that the very naming of it is enough). "^ A/o x^ ocv- e£6)0£VTZX, aA\(X Geov v:oc^'<)pQ7rv\(PX.v^cc. Damafc. de Orthod. Fidelib.3. cap. 2*- p. id7« t 'o Koyi^ ff-apl yiyviyy kv^i M ^i«^ into zndjtfdging of a thing fo ablirufe, its blindnefi as well as its boldneji will foon ap- pear : its bucket will not go to the bottom of a Well (b deep^ its line is too (hort to meafure fuch heights^ breadths^ lengths^ depths as are here to be found. I do not \n the leafl wonder that they who make Reafon to be the fupream Judge of matters of Faith do throw ort" the belief of thitmyjiery^ for though it be not at all contrary to reafon ( that being fuppos'd to be modeji and reCtijied ) yet 'tis infinitely above it- There zrefeveral unions in Nature but all come (hort of this, there's no refemblance in the whole compafs of Namre that doth exa The Myjiical Vnioft is very myjleriow^ the Hypojlatical Vnion much more. Well therefore might I in the Propofnion thus lay it down, that the uniting of the Humane Nature in Chrift to the Divine is done ill a moft myjierious and unconceivable manner. Well ! upon the due weighuig of that which hath been faid, it concerns me Vi\ih.2X\tend€rncftdS\A Immility to treat ot x\\\s Argument., and to fetch in all the light and dire^ion that ever I may- ( for I thall need it all ) from the JFord and Spirit. 1. Idcfucthu this lu the General m^Y he taken notice of, that ^^^ /^ypcfl^t^- thcHypofiatical Vnion is no common or ordinary Vnion but that which p'enedTnfo^' is^ecial 2Lnd extraordinary : O 'tis an Union by zVy?//, that which Particulars. is of a very different and peculiar nature from all other Vnions, Of '^^ ""^ a cotri' whieh there is great (^ii/fr/?/)' : for inftance, there's an Union by ^^^J''^ y^^na^ appofition (as in the feveral parts of a building ) ■•> by mixtion Lcial°an/ex^ ( as in the feveral Elements in a compound body ) i by alteration traordjnafj/, (as when rvater is turned into rvine ) '-, there is a Natural Vnion ( as in the Sottl and Body in man ) j a Moral Vnion (as betwixt Friend and Friend) i a Relative Vnion ( as betvvixt Husband and '- Wife )•-) a Myjiical Vnion (as betwixt C/;ri/f and Believers)-, 3i\ Vnion in refpcd: oi jpecial prefence or inhabit ation^ oi jpecial ajjjjlance^oil Jpecial grace and favou,\ ( which wasall that A/l^/^ormj- would grant in the Vnion ot Chriirs Divine Nnure with his Hu-^ mane-, but moft talfely, * for then there v/ould be no more ( for -"i^^ J^i; ^^ fuh[}ance ), in the Hypojlatical Vnion then what there is in that hoi0im m- - which belongs to all Eehe vers, Chrift being in thefe rej}e&s united n^y ^^^ ^^ alfo to them though in a lon>er degree).. Now fome of thcfe Vni- fjj^j^^ ^^ j^^ ons are not at all applicable to Chriji s fuch as are Jo do yet come Verbi De' fhortof that high i\nd glorious Vnion that is betwixt his Godhead n.cp^, and his Manhood h alas ! take the higheft of them what is it when QOvcci^dit'dvfiththeHypoftatical Vnion i You'l ask me, tvhy ? or what is there in that more than in them f' let the following head be obferved and there will be the Soltftionoi this Qjieftiun. I add- therefore : 2. T:he trv9 Natures are fo united in Chriji oi that .the Humane The ttv«^reat- dothfuhfiji in the Divine^ and that both do make up but one Perfon : things wherein n Herein lies the formal natiire of the Hypcjiatical Vnion^ that " '^"^^i*'* • whereiii it differs from and tranfcendi all other Vnions whatfoever j the explication of this therefore I muft a little infift upon. i,.Firft,., 40Z 3^11 tl)c immXs of ftnful jrlcO). Ver. iir; Of the Subfl- ^' Firit-) ^/^^ conjunCiion of the tppo Natures in Chifi Ufo near as thai fience of the the Godhead imparts fuhjijle nee to the Manhood : for the Manhood as JJumane Na- Ws in Chriji is aviTio'jaT©-', having no fuhfylence but what it vYvine! hath in the Pf/-/r;/w% of the eternal ff^ord; Co k fubfijh and no otherwifl'. And here's mus it hath its proper perfonality and fubfijience-i in Chriji it hath not fo. -But how comes this a- * Efttfiick.^- ^^"-^^ ^ f ^^^ ^^^ anfvver to that from a '^ Judicious Divine^, " It's true gainft fi.p.113 " ( faith he ) the eifential parts of a man's Body and Soul being '^ united, would haveconftituted a Perfon ( as they do ni all o- " ther men ) if they had been kft to themfelves i but it was pre- ^' vented and ftayd from fubfilliiug in it felf, and was drawn into ." the Unity of the fecond Perfon by Divine and fupernatural ope- •" ration i whereby it was liighly advanced, and fubfills in a more ^'£minent fort ,than it could have done if it had become a rational "humane Perfon, ^ And this may al{b *lncainatio non eft cjualifcunq-, unio, prevent that Objection wJiicIi from hence Co rfdeftfpeciali{r«na,jroxima Scimme- readily oifers it felf, Cviz.) that if the H«- diatiflima uiuo, qua Perfona divina hu- \j ^ . _, \. .^. " '•'^'- i^**^ niaiiam Naturam fid Perfoaalitate ca- rna>te Nature Ui Chriji hath not z perfonal rentem ita tciminat, ut earn peifoiialiter Jubfjience belonging to it, t-hen it wants fuftentet, ipliq^ illud ccmpkmenium (at- that perfedion which that Nature common- I tamenlongecminentionmodo)co^mmu- ]y hath in ^// Me';^, .which fecms to make .• :^ meet, quod a fua connaturah Perlonali- • , ^ r t- j • , uidnc tate accepillet. Bijierf. contra C>e//. p. \^^ijiperfea and excellent m him than 'tis 568. W^.Vaveniint. in Co/o/:p.244. in them : This is ealily anfwered , the Confequence is not good becaufe the want of thU fuhfijience is co/wpf-^/i^f^ with advantage in that fubftiience which the Manhood hath in the Godhead i in which the Humane Nature fublifting 'tis fo far from being deprejTd that 'tis highly advancd'-i as the Senfnive Soul in man being joyn'd with a nobler Soul a.nd fubfjiing in it, is thereupon more excellent than the fenjl' tive Sold in a Beaji-^ though there it hath a fubfiftence diUinc^ from and independent upon the reafonable Soul. 2. Secondly, Such is the Vnion of the The tm Kat ures tnake tut one Perfon. Hjtmane r^'ith the Vivine Nature in Chrifr, * Deus in xtemam perfonam Deitatis ^^at 'cis taken inio his ^ Pirfcn and hstb temporakm accepit fubftantiam Carnis. make but one ^ PerJJn. Here's the difference yet _ -. . ,.^ - -^ - tiyftical Incarn. Ycibi. cap. j. \. 87. Vnion of Believers ( where there is the Union of PerJ'ons yet not To as to make ons FerJJnJ; 1 WK^'H .fOnJ^ i*^ ^fiA. J^lUflk. In Deo noH Parti. 3Jrttl)e liltmefs of nnfitl fMu 403 F^ before incarnation-, and his perfonality (or a dijHnU ^' ' ** •perfonality) did not refult from the unition of the ^ivo Natures-^ on- ly they are faid to make o«f Pt-r/o;! as the latter Nature makes no prfonal addition to C/?ri^. And he was a ^ ^^r/f ^ Perfon, before » yj^ D^rfn^ th^Vninn^, only zV/ or<:/i«? ad finem ( the redeeming of man ) he inCo/e/.M^'* was pleafed to take the Manhood into communion with the God- head. So much for thefe ttvo things wherein the nature of the Hypojlatical Vnion mainly lies. 3. Ihough this Vnion be thm clofe and intimouf., yet notmth- -^i '^^^ Vnion fiandtngt the EJfence^ Properties, Operations of both Natures are pre- "° ^oy^'f'"" ferv'd entire^ voithout any converfion or confufion. Nejhrious multi- ffyg two u^J plies the Perfon-, Eutyches errs upon another extream ( as 'tis ufual tures, when the ftaflf is crooked and bends too much one way, they that » 'q ^-^ j, ^|^' would make it ftrait do often make it to bend as much the other /^«v5v, ony^' way, ) he confounds the Natures > to fliun the plurality of Per- ^^ ^'>3k\*Uy. fons he deftroyes the difiinClion of the Natures i aflerting that ^"i^"*- Ont.' after the Union the Humane Nature was wholly frpaUorved up in notes dicere°^ the Divine, and fb leaving but one Nature to Chrift : both of nifi natusfuiUcft theft Opinions were condemned by the Primitive Church as equally ^ hominem falfe, heretical, and dangeroitf. Here's the admirablenefs of this j^*"^ '^"a f' Union, though the Godhead and the Manhood are brought into 'flv amittens" fb near a conjunHion yet both retain that which is ejfential and quod eratjdum proper to each *> the One is not converted into the 0^/^fr nor yet ^^ q^^d non e- i> when Chrift was incarnate he did ]>o nullum eft Scc.Tertull.dc Cam.Chr.p.^f 9. Quad non valuerit Chriitus vere hominem indutus Deus perfe- verare. Idem. ^.^60. Veibum caro factum eft &c. non in carnem mutatum ut dcfifteret efle quod «rat, fed cxpit efle quod non erat. AugHfttis Trin.& Unit.tcra.4.p.p47,& Ep.174. Non mutando «[uod evatjfed aflumendo quod non erat. V V V HOC 3fn tDeit&enefs of finfaiifleU). Ver.iir. not part vnth what he had-, only httooh^ what he had not '•, there ^ , ^ was ajfampion but no abolition-, ^ no converftoH-, i\o confufion' In- DeSiutt CO- deed the^n?9 7rj3 TMf ofapx-of '}u^u^ Tiw « Vafx.} oiw/OjwUv Xo^©^, K) mv kj i?j, ;^ 0 fisjf ^g; t«? to S'^Kh /xcfpr! jy u«T* wi/liw 0 8«j i?i &c. Nyjjen. contra ApoUinar. 1.2. p,69, — tsli o jTv reft^T^f, ;'^ o it Sy 9rpy !s>^s and yet he wis born but the other day ( there's his being i^an too ) •, he had the Divine . ^ Nature for he was Omnifeienti but he had the Humane^ alfb at the iM^k'/^Si. f^'^^ti"^^' f<^^ h^'s ^^^^ ^^ ^grorv tnn>ifdom zwA f nottoknovs? * * the time of the laft Judgment ( of which before ) j . he was God ' and fo the Father's IViU and his were aU one^ but he was alio MiM -■ * Ijuk.1t.41. ^"*^ ^^ ^^ pray'd ^ N:verthel (inot my Will but thine be done i He tMatth.z2,4f . was the •)■ Lord of David d.ud the Son of David, the branch of David '■ |R»:€].a2,i^; and the root (^David^ both \\root and off-^ringt how could fuch diffejenfj ■WHMMMMi^H«E3ikA.«Al%AA«^Md^K .««.{««_ ^«* «|1A_J|EI Mill 4F^ ^^ Parti. ^nt^zmmttsotUiiMMtUh AOS \ ♦ Sfferent things beaffirm'd of him but upon the difitn&ion of his j trco Natures .^ that therefore is not in the leall: impeach'd by the Hy- ' pjiatkalVnion, True,upon this Union there is the communication of poverties betwixt them, fo as that that which is proper to one Nature is applyed to the other ( as you fee Joh. 3. 13. i Cor. 2. S. Ad. 20. 48.) , and fo as that that which is predicated of the one may be alio predicated of the other, ( I mean in the concrete fox in the i^^jb-jc? this will not hold, as I cannot fay the Deity is the Humanity or the Humanity is the Veity^ yet I may truly lay God U Man and Man U God ) : a communication of properties ( thus far or in thisfenfe ) we deny not ( it follows upon the Union ) , but that that which is ejfential to one Nature fhould reaVy^ Thyfical- ly^ be convey'd and made over to the other Nature^ as Omnipre- fence-) Vhiquity-, Omnifcience Sec. from the Godhead to the Man- hood ( which is- the Pcrpi/fe and Luther an, Communication) .^ this, as | implying a Contradidion and carrying in it a perfed: repugnancy j* to the nature of the thing, we cannot alTent unto. f 4. No fooner n>ifs the Humane Nature framed or formed.^ but in The ffumdne that verytnfiantef time it was united to the Divine Nature j Cthis ^^l"^° ^" ^^^ alfb I put down as another branch 0^ the main PropoGtion). 'Twas f^ffP""^^"} cf ^ taken as loon as it was made-, its firft exijtence and its union were was united to contemporary. We diftinguilh betwixt the formation:, fan&ifcation-, ^*/ Divine. and a^umption of the Humane Nature-^ and we conceive of thefe * '^^f '^^'^ *- as donefrtccejfively in fuch an order, firft that Nature was form'd^ DamVfc 'o\ then fanctiffd, then ajfum'd : But this is meerly founded upon Fid.l. /.'cap!t' our conception, not that it was fb indeed and really as to the things ^- Luommbard. themlelves \ for in truth there was no priority of time (priority ^-S-Diit. a, of Nature I deny not ) betwixt the one and the other i but at the very fame moment wherein by the Power of the Holy Ghofl: the Manhood oi Chriftwas/ormf^, it was alio fan^iffd and^ii' nited to the Godhead. A ^efiion here is moved by Some rfhe- ther ChrijVs Humane Nature r^iff compleat and perfect at the firji ? ( that is ) whether as fopn as, ever, his Flejh was formed, his Soul * sharp. Cuft was intus'^ and united to it7 -or whether (as it is with us) Tus Thccl. p. ' there wasnot fome {pace of time intervening bet;wixt the forrria- ^^^' tion.of the Flelh and the infufionof the Soul > in the difculiing of Lf -.f i^Jf^'^"*- which there is a difference among them, Some being for the "^ Affix- Salmm-.p^rtia. . mativ€ and Others for the f Negative : But (which is to my pur- P- 1*- ^hef. iy„ :pefe) allflgree in this, that whether- it was (?«/y F/^// for Ibme- P''-|^'''^'"'^°" time, or whether both F/e/^ and Soul we±form'^d tagethhr, yet Book.lect I!^ sftill the Vnion began at the firJi injiant of the Incarnation. There ch.z^'. p.3 i.^* V vv 2 was r 406 3Jtt f l)e lifeenete of 0nfttl 5fiea;» Ver.iii, was a time before Chrift's Manhood did exift, but as (bon as ever it did exift there was no time wherein it was under difumon and difjtmCHoH from his Godhead. Thus I have endeavoured by thefe Four things to give you a little light concerning the Hypojiatical Vnion of the tveo Natures in Chrift's Perfon ( which this Sixth PropofitioH led me unto ) *, a point of fuch high importoftce-, and Co proper to the fubjeSi in hand that I could not wholly pafs it over, and yet withal Cofublime and myjierious that lean neither (peak nor conceive of it according to what is in it. 7. Prop. 7. Let me add but one thing further, "Tps probable had there *Tit probable, Jpeen no fm that Chrifi had not beenfent in Flejh i or had not Adam if MixmhAd r^ii^^ ^^^ thereby involved his whole Fojierity in a Jiate of fin and hadm been g^'^lt-i "^^ probable that Chriji had not been incarnate : (I exprefs fent in Flefl). it modeftly going no higher than "tU probable^ becaufe though the Scriptures make it certain to me yet 'tis not fo to others, nay fbme are of a quite other opinion). The quelVion is not de pojfibiliy what God by his abfolute Power and Will might and could have done ? but only de fa&o, whither if man had not fin'd Chrift fhould a(^ually have afTum'd our Nature > about which the » S otm in 3. ^<^'-"^^'-'' (with other Divines J aredividedj fome "^affirming it, feme part, difput. 7, ^ denying it. Queft.B.Abfqi - _ praeiudicio concedi poteft, etiamu humana natura non peccaflet adhuc Chriftum camem fumpta- rumfoiffe. A/e«. A/ and thou Jh alt callh'ti name Jefus-, for he fhall fave his people from their fins : i Tim. i. 15. 'this is a faithful faying-, and vporthy of all acceptation-, that Chriji Jefus came into the vporld tofavefinners Sec- Jon. i. 2p. Behold the Lamb of God r^hich taketh away the fin of the world : Dan. p. 24. Seventy weeks are determined upon thy people-, and upon thy holy city tofinifh the tranf- Jj gre^on-) and to make an end of fins-, and to make reconciliation for H iniquity' Tit. 2. 14. Who gave himfdf for us-, that he might redeem ■] us from all iniquity : Matth. 18. 1 1. For the Son of man is come to / fave that which wof lofi : as foon as Man fell Chrift was •^ pro- * Gen. 5. if. ,1 mis'd ^ incarnate.) but not before. The truth is, had we not ,1 been Captives what need would there have ' ? \ been of a -Redeemer ? ^ had we not been ' * ^^'f ^f""' ^°")!"i^ q"»i'ere & falva-- < *; M and wounded what need of a Phyfici- ZS^t^^^H^jCS^ an ? had there been no breach 'twixt God de Verbis Apoft. Nulla caufa fuit venil and us what need of a Mediatour in the e"*^i Chrifto Domino, nijfi peccatores wzy oi reconciliation? As to that which f^l^o^f^^ei;^: tolle vui„era, tollemor- .0 11 J ^u ^ r^i •/! • 1 ^ L t>o^» &: nulla eft medicioje caufa : Idem f Some alledge that Chriit might have Serm. 9, come though there had been nolm, for ^ ..this end that he might h:xve fecured man 1 ( though, in innocency ) from death i that is c "*" ^''^"'*' .^^^P- "• contra Frm^ium} grounded upon a meer, falfehood, for had mZ^'^^L'i^^c, '" "" '^^ ^'"^ : ^ there been m finning there would have ... j been no danger of dying-, and confequaitly no need of one to fe- - cure from death in a finlefs ftate. I have diontviiihthtfirfr thing obferved in thei Words, O^ri/? yfifsfentin Flejh ; in the opening of which I have been fome- f- As Athanaf, what large, but if that be all I hope, none will blame me for it j de Incarn.Ver- for the Incarnation and Manhood of the Son of God being the ^^ ■^^^* f^^^- 1- gxQdit foundation of our happinefi-, a thing wherein we have the ^' ?|i &e* & very pith and marrowoi the Gofpel, the higheft demonfration of the de Hum. Nat» love of God, furely I could not ftay too long upon it : 'tis an Ar- fufc. 59^. &c. gument which very "^ many have wrote upon,and Some very fully, f^y^i^- A/eac. but that which I have faid as 'twas necejfary ( becaufe the text led &^'7v*,«}?de me to it) (b hisfitfficient with refpedl to my dcfign in this Work^ ■ Came Chrifti^ • • &conn:a'J/affentJnthet\itGree\''t\sintheUhen:Jiof iheflefh of fiUy which is. as much as lH^enef oj fin- ("according to our rendring of it) in the lih^mji of frifkl flejlu Tht /«/ Fl^, meaning of it is this, as Chrifi had trtie Fltjh Co he was under Jo;^f afpearance of having fnful fieJJj, there was fome oUtward mew as if h[sJI:imdne Nature had been tainted with fi>i i he ex- ternally appeared lik^ afmner, yea as like a finnef as one could do who yet indeed and in truth was none •, fuch as looK'd upon him ■ and faw how it was with him in his external conditim^ might be apt to conceive of him as they once did Joh. p. 24. We k>iow this man 11 ajimter. There waS fomething about Chrl^ft that had fome refewllance of fwi other wife P^«/ Would not have called it the Hh- nejioffmfulfiefh : he faith Heb. p. 28. Chriji n>af once offered to bear the fins of many , and unto them that IdokJ^orhhn-y fhall be appear ' V ;: w '.theficmd tifne \jpithout fin] itnto falva:tion 5 imply ihg- .that Chrift ' - ' ^thisj^r/^ coffthtg was not Without fome appPiirmce of iin : when he (halt come the _/pco;zi/ time there fhall not he the ka(l /hen> oi ap- fearameoi it in him, nothing then but Majefiy and Sa/dfiityj^hut Gr'eaineJ! and Goodnefi (hall be feen in him 5 but at his frrji coming ■ it was Qtherwife. ■ But \vhtx6nwzs It the likenefi of frnf lit fejh? I anfwer, if you take it in the retrained notion 'of the fiejh or XP^^V^JS^"^^' body oi Chxiiky that wzs like to fmful fieJh, how? why in as muiili • ^n pi"^ ,Ton S as it was Co far like to our flefh ( which is really finful ) as to be 'Vu^a. Habet ^paJJilU and mortal '■> pajjihility and mortality^ the fuffering ofj^ain, '^tamea'Craili- tudinem cariiis peccatiicis pei- paffibilitatem & mcrtalitatem.^w^w/?. In rarnem fuam non pec- i^um tranftulit tanquam ve«ei\um Serpentis, fed tamen tranftulit mcrtem ut eflet in iimilitudine ' carnis Peccati pxna Uiie culpa ; upde in caine peccati & culpa folverctur, & pxna. Idem. See him lib.14. c.y. contra Fanjium Manick. Similem carni peccatrici in hoc quod erat paffibilis, nam caro hcniinis ante peccatum pafiiohi fubje^a non erat. Aquin. Si peccatura cum came it* "^cepilTet, dlftus elTet mifllis in Carnem peccati : fi etiam Carnem immotalem & impaffibilem . fumptilTet (quaiem modo habet) non diceretiirtnifliis in fimilitudineni cafriisp^fcati j arqiiia "cai-nemaccepitiTne peccato,'pambilcmt?.men &mortalem, qttalis eft peccatorum caro propter "' peccatum talis cffeft a, " ideo dicitut rtilffus" ill iimilitudiiieiii carnis -peccati. ToUt. anptijh^ MMMMiaMiiftt 1 imtmie of fitifui SFieflfn 409 anguip &c and dyings are (hrewd jigns and tokens o( ftn. liad man continued in his innocent znAfmle{i ftate, his body had not been lyable to either of tbefe-y but he finning it became lyable to both : and it being fo too with Chrift's ojvn body:, her-e was the likenefioi ftnfulflejh. If you. tzkQ it m the large notlopy of. the rfhole >Humane Nature. or Pe-rfon of Chrift as Man^ Co 'twas the Uh^nefl of fniful flejh ^ ^^ ^ in feveral refpeds : . He was truly tnan and m. appearance and like- t^. quo^'mod?" nefi he wis fmful mayi-> for he was ^ dealt with, handled, ufed juft nccentes tra-. as guilty and imful perfons arei and that both by God^3.nd by Men. ^^^'i rolent. By God; he charg'd upon Chrift the Ca of all theEled, fthe fi^'-f ^^''• Lord laid on him the iniquity of us all-, jj he made him to be fin for us ^ ^ Qq^\ J ^i tvho knerv no fin &cc» He then let out his wrath upon him, deman- ded fatisfadion of him, would have him to fuffer, did ^ not^are * Rom.s.??; him in the leaft, yea, f it pleafdtbe Lordto bruife him-, though he ^,^^^'!^'^°' pxay'd that \ the Cup might p^fi from him yet his Father would ll^a"^'^^'3» have himdriak of it i was not hcvc the lik^neji of finful fieflj m God*s dealing thus with him ? By Men : to them 'twas more than likeneji^ they charg'd him to be >-f j//y and artually guilty of fin, *Manh.iM9; that he was^^g/«iio;/, a wine-bibber^^ a friend of ftMicans md t^^atth,i7. he that *ira.fj.T2j . had fin upon him by imputation was alfo a finner by reputation : Mar. 15.28. was not here ihe^ lik^m^ of finful fleflj ? Look upon him in his fnroros-, a^iCiions-, fuffefings, he was f a man of forrpwsy acquain- t I^^-SJ-S'-. • ted with grief -i his whole life was but one continued paJJiiH^ncvct was any Ibrrow like to his forrow, 2iB\6\:^d without ^ aftlidcd witb- ht-, he fuifer'd from God-, he fuffer'd from Man-, drunk fuch a Cup as never any drank before him, was not here the likemfi of finful fleJh ? ■ Did not the blind and fadly miftaken world judge Chrift's own perjonal fin to be the proper Caufe of all his fuftering > Ifa. 53.4. Surely he hath born our griefs and carried our forrows-, yet we did efteem him ftrickeny [mitten of God and afflilied: . Are not : fujfering and fin fo con joyn'd and link'd together, that where there is the one there is fame ^/'pf''and in truth where there is fuffering there is alfb ^ fn-, yet I hy apparently .3.nd in the. opinion 3.nd judgment q{ men (who take their meafures in tlieir judging of perfons by their ; outwaidJ 410 3Jtt tl)e mmtis of finfttl 5Fle0), fHflfi. outward condition), wbere-cver there is fuffering there is fin : Co that in our moft holy and innocent Saviour it was the likenefi of fin- fitlfie/h-i becaufe it was the reality of fuffering fle(h. Will you go on to his ^ Death ( the worji and moft ex' *Inmoiteejus potlffimam caufam Ci- qttifte^zitoi )\\s Sufferings) ? did he ^/>? tarn arbitramur, cur ei fmiilitudo camis jj^j j^g r^ ^j^ > midereo a death fo ienomi' peccati attnbuta lit ab Apoltolo. De . rL ^ ' ^ i :, ..^^ "1„ j r^ ^ ; * ^^l Die«. Caro peccati habet mortem & pec- ^lom, {o painful ? yea, f-^dCopend too, (the catum, fimilitudo autem camis peccati f punilhment due for the fm of all believers habuit mortem fine peccato. Si haberet being therein inflidted upon hira^ :' O furely peccatiim caro eflk peccati j fi mortem i^^^^. ^^g ^ ^ery great likenefi of fmful ftefh i lion haberet, uon diet Umihtudo carius ^, ^ »j^ i -^ J J J J J J' /> peccati. Anjelm. There ieem d to be much ot meer man in Chrift's low condition whilft he continued in the world, but there feem'd to be much t Tametfi nulUs maculis inqulnata fuit oi'finful man in the manner of his going out Chrifli caro peccatrix tamen in fpecie of the World. What? ib to fuffer zndCoto ^ra eft, quatenus debitam fceleribus no- ^- ^^^^ ^ ^^ r^ ^ j^^ f^^^ ^^j. ^jj ^^^^ ftns p^nam fuftxnuit. Cahnn. ^^^^ ^^ tofufer^i,d Co to die, and yet mjhew or appearance of fin ^ yes that there was, C^fpecially to them who could not look in- fl Chriftus induebat perronam peccatum to things, & who were altogether ignorant habentis &c. cum caro pamonibus mor- ^f chrift's Perfon and of the great defigns tiq: lubieCTa lignum eft conimunilliraiim i • i r • \t^\ /• i hominis peccawm-liabaitis, hcc in ali- ^hich he was carrymg on.) There wasfuch ^o fefellit nifi iii Chrifto. Cajetan. , a Ukpieji offm in thefe things as that it ne- ver yet Ij fail'd and was but a likenefi, but only in this one great and unparallerd Infiance of our blelTed Savi- our. As he (ubmitted to the ordinary infirmities of the Humane Nature, hunger, third, &C. in them there were fome features and lineaments of finful flefli j but as he fubmitted ta death, to Jucb a death,thexG was a mere lively draught :, z fuller refemblance of ftnful flefh. As it was with the Creatures which were offerM in Sacri- fice, they in themfelves were harmlefi znd innocent, yet having the fins of the people laid upon them and they dying for them, fo they had the likenefi oi fmful flejh j and juft fo it was with Chriji, wpon his being offered vip upon the Crofs as the Sacrifice for our fins. 'TwafinCbrifl 2. Here w^s much likenefi (you Cec) of ftnful fle(h, yet 'twa| ^yf^^ ^^l^^"(^ hut likenefi and nothing more i (bme external appearance oC fiiv vfhk San^'- there was but that was all, yet no fin in truth and reality : 'twas f^ty Holineji. the verity and famenefi of natural fleJh, 'twas but the likenefi of finful fleJh. As 'twas with the brazen Serpent, that was made in an exaCi refemblance of the fiery Serpents^ haying that very fi:;ape anil 1 Bi*.^«*^ 4JU^ JtStikff^ -A^ny Parti. 3ln tSje liftcuffs Of Qiiful f (ear 411 and form which th^y had •-, yet 'twas but the Hk^nejl of them, for it had not that poifin and venome in it which was in them i (b here as to Chrift ( of whom the brazen Serpent even in this was an excellent typeX he feem'd to have that very flejh which we have (and fo hehad inj7-tc/&^^ ffttp- to the primitive d^nd archetype-formation kos a/ot^pTic^. C)'/7//.nb.i5.contra of Adam's body in the ftate of innocency i Julian. Peccatricem Caiuem non aC that was created huly and fpotlefs, and iuft ^^m?^^"^ qifalis eftnoftra, naturalem vem Cuch a body y^nniiam ajume : Lis true hpi ,^^ „ ^ ..' ^ ^ ., v • ^*itK/ '*'^^-^ erat vera Caro sntequnm peccavit m body and Adam s dittcr d in the manner ot Paradifo, utiq- & Ghrifti cr.ro vera eft their produdion-, but as to their purity and humana caro, etiainfi peccati qualitatem undefHednefihs fin fo they did agree.He fays "«" aiTumpfait. m^jchI Noftram in- t • r"^ ^L u J * * J I- 1 J u^u ,1 duens luam fecit, fuam faciens non pec- his lather had ;r^f zre^ te ^ ^.4); Heb.-lO. caukcm eam fecit. Termll. dc &r, 5. now it the holy God-, m luch a won- Chrifti. flier om's glofs upon the Words derful and immediate manner., for fuch high f '^ '^hofe Commentaries upon this Epijile znd zloriom ends will prepare him a body, ^^^is) is lyable to exception ^ fulcepii -*- - ---..^ ' .. .. •'. poltea carne qua; ad peccandum ellet prv>- clivior, ipfe tamcn abfqj peccato cata fufcepit. See Ferer. upon this Difp. 7. p. 8 JO, A Athan. de Incaniat. Chriiti, p. «j p. 6zo. to be fure it fliall be an holy body-, and fuch an one as (hall be proper for the at- taining of thofe ends ( which only an holy body was ^. 'Twas indeed upon our ac- count and Chrift's putting hijnfelf into ourjlead-, a pajjible and mortal body ( and (b far like to Jinful flcjh) i but had it not been for that, it had neither fuffer'd nor dy'd. In the Second rejpe£f^ fo the v^hole Humane Nature in Chrijl was ^ ^ Cmlefi. He was true and very man but not in the leaft /z/z/}^/ man i * "^buit Na- , J -^ . J r 1 r c u ^ . • 1 1 tura Humana he was made man for the fin of man-, but yet was man rvithout the quam Cl^iiilus fin of man. That Nature which is fo fadly depraved, vitiated, Uifcepit fpe- corrupted z« «*• J in him hzd its primitive.^ original pumy and holi- "em peccati, nefs : Sin was not fo eifential of fo infeparably twifted into it, '''°" ^-""^'-^'^ ^'^ revere Dcciito but that God knew how to feparate 'twixt the Nature it filf contM-av.ol and the deordination of it i Chrift took the one but not the other, potuit. p.Miff^ The Humane Nature is made up oi foul and Z>(?^;, both ofthefe'^'"' in Chrift were «4^rf^Wj not having the leaft macuU Qx fpot of XXX fill 1 rahens de homiae moita- litatem ncn inicjuitatem. Id. torn. 3. 4u StttfjeliftetteffliofanfttliFlea;. Ver.iii. fin cleaving to themi ^s hv/3iS ^n unpolluted, undeflkd body, Co 'twas alfo a ^^//r^, /^j/y^ j^o^/f/? 5^?^/. The Humane Nature too is ^^ (^(dv^cLi attended with fuch -^ afeaions and Cuch -^ infirmities, to all of oKvpi^dcc. which Chriil: fubmitted lb far as they, were finlejl, but no furthem vide Oecum. ^5 to the former, he had Jnger, Sorrow, Jsy, Compaffjon, W m loc.p.301. but without the leaft ftam or tindure of {{n ; as to the lane/ fak^'cKL he underwent W.r, ff.fain-^c^- but yet under all he was miratis non ill- without fnii hecould/^jftr but he did not, nay, he could not Cm, iquitatis.^«^. Hence he's called God's holy one Pfal. i when the Divine / Nature Hood at fo great a diibnce from lin, can we ( without blafphemy ) think that it would afTume the Humane Nature ( had it been fuiful ) , into fo clofe an union as that both (hould make but one perfon > O (uch a thing was not poflible I God can take a finning ( if repenting ) Creature into his bofom^ but he cannot take a finning Nature mio his Perfon. Chrift might con- defcend to takeflejh & yet be GodM'^t he could not have taken finful fiejh and yet be God : the humane nature ('limply confidered)was not inconfiftent with his Godhead, but that Nature (ifiinfulj was. 2. This wasiiecelTaryin refped 0/ Chriji's Office aadmderta- king for our good : In order to which, as he mull: hamHk fb he muft be man perfectly holy and righteous-, for he that is a finner himfelf cannot be a Saviour to other pinners : then 'twould be Bhyfician heal thyjelf or Saviour fave thyjelf--, all that fuch a one could do would be little enou.gh for himfelf. Chrill was both Triefi: and Sacrifice, with relped to both he muft be without fin : as Friefi::, for if lin had been chargeable upon him he muft then have offer'd for himfelf and fb have been in the fime condition with the Friefis under the Law. *, which the Apoftle fliews he was not Heb; 7. 2<5, 27. As Sacrifice too, for whatever was offer'd up to God It w3.stoh3.vc no blemijh m It. In alluiionto which the Apoftle calls him a Lamb without blemijh and without ^ot, i Pet. i,. 1^. (anfwerably to the Tafchal Lamb, Exod. 12. j. and to the two Lambs in the fire-ofering Numb. 28. 3.) and he's faid to ojfer himfelf without jpot to God Heb. p. 14. -How could Chrift have taken off guilt from us had he had it lying upon himfelf ?• or how could he have made, us righteous had he not been righte- ous himfelf ? therefore 2 Cor. 5. 21. He bath made him to be fin for us-, who h^ew no fin-, that, we might be made the righteoujhefi of God in him: and Ifa. 53.11. By bis k^orp ledge Jh all my righteous fervant jujUfie inany-, (mark it, Chrift being a righteous Perfon liimfelf fo he comes to juftifie and make others righteous ) : fo I Joh.3.5. 1 iak«^^AA«A«*A.K Jt^i** i«A> 4!(iA.jlt?lAfT«.. .- A Pry \ Part I. 3Jtt tl)t lifttnefe of finful MtUu 4' j r Toil. 3. 5» And ye knojv that he was manife(ied to take avpayoiir fms^ and in him i^ no fw^ the connexion is obferveable, ^ he that j^ Si elTet in II- will take away fin from others muft have no fin in himfelf i' Ghrift aa&Sum ef- coming for that end therefore in him there was no fin< three fet illi, non ip- tiiings (as f one obferves from the words ) were requifite to him fe aufen-et. that Ihould be the Mediator^ he mult be God^ he muit be Man, he ^'^^"J^' he muft bc^erfcdly and unmixtlyholy : all thefe three qttalijications you have in the 'text-, Chrift was God's oivn Son^ there's his God- headh he was fent infiejh, there's his MW^oe/^/i he was fent but in the lihene^ of finful flejh, there's his purity and holinejl. ■ Having done with the E.^^/ic<;?for>'/?jr^, I come now to what is ^^"' ]' JppHcatory: Where in the firft place ( pafling by other things) i-^fj^^natiofu thefe trvo we are mainly informed of, 1. Of the excellency of the Gofpel and ChrijUanKeligion. 2. Of the excellency ofChrijVs Flejh or Manhood. .^ 1 I. Firft, thatgrf^f I>Wj which I have been upon 'informs us '^f ^l^^ ^'^<^^^'' ef the excellency of the Gofpel and- Chrifiian Keligion. The more J"!^.^^-^^^^^ raifeddiW^ myfterioiK the things are which the one reveals and the chaftlan Re- ' other believes, the more excellent muft both of them needs be W?'^/--'". 1. for this is a Principle grounded upon Reafon, and' ftrength-ned by 1 1 the Confent of all who pretend to Religion ( whether it be true or- • falfe): What more common amongft men, when they would argue for the excellency either of that from which they fetch their' Religion, or of their Religion it felf, than to cry up the wyjleries- \ i and to tell us what high, fuhlime, myjierions things are contained ■ in them ! Thefe makea great imprellion upon mensminds,- and. ftrongly induce them to believe that whatever hath in itfuch myjle- rif/,muft certainly be of God and have a divine Original : therefore Heathens themfelves ( as well as Chri\\ians ) have much pleas'd themielves with this, and have been great pretenders to fuch and fuch myBeries, thereby to gain credit and repi;tation to their way. . Now let us apply this principle or common te'f to the Gojpel-reve- lation and the ChrijlianReligivt, and then I'm fire their cxcellen- cy above all other pretended Revelations and Religions will be evi** dent. For look into all thofe admired and rare Secrets, thofe . high and raifed myfteries, which they who know not the Gojpel did fo much cry up and magnilie i and do but compare them witli this one myjiery- \_ God's own Son fent infl^jh] , alas I what trifles f. what (hahw, contemptible, ridiculous things are they in compari- fon of it ! A God incarnate (hames all the little myferies of the Fagan Religion (if fo good a title may be given to fo bad a thing \ 4i6 3nt\)t liftencfe of Onful MiQu Ver.in. they all vanifh before this and are not able to ftand in competition with it. Now where is this profound myftery revealed but in the Goj^d ? and where is that revelation believed but in the ChriJiianKeligton? therefore how excellent muft both needs be upon this account ! The Heathens knew nothing at all of this i they dreamt of Men being made Gods-, but that he who was , iridy God fliould be made truly Man-, this they were altogether ignorant of *, in all their Religion there was no fuch myfrery. The ApoHlecryes out i Tim. 3. id. IVithottt contraverfje great w tfye tnyliery of Godlinefi^ God manifejhd in the flejh.,8cc. his defign in thefe ( and in the following ) words was to (et forth the excellency of the Gofiel., ( which he calls Godlinefi becaufe its mzmfcope and tendency is to that ) '■> and how doth he do it > why, by thcalori- r/^wyi/fo'ifj- held forth therein, of fome of which he there gives •Si particular enumeration : As to the height and verity of which , myfteries he faith, Jfithout controverfie dec. confelTedly, beyond all difpute or denial, thefe are tnylhries indeed i 'tis as if he had faid I know the poor Heathens pretend to great and high myfteries, but indeed they are fo far from being high myfteries., that they are no myfteries 2ii all (they being but the fancies of deluded men ) : but ( laith he ) Tie tell you of myfteries that are both real zndfuhlimey which are fo beyond all contradidion, Without controverfie great ii the myftery of Godlinefi&cc. But how doth he make that appear ? he makes it out in fome inftances-, and hisfirft injlance is in the 7//- carnationoi the Son of God, JVithottt controverfte great is the my^ Jhry of Godlineji-, God n^JS manifefted in the fiefh Ecc. O there's a myftery indeed, a tranfcendent myftery^ one which all the Gf«- ^i/i' J- cannot parallel. Avery Learned^ Author m a very learned Vifcourfe upon this vphole Verfe proves, that Vaul therein through- c'ruicvolj ^^^ ^^^ ^^^ ^y^ "P^" ^^^ Gentile-Kites, Cuftoms, pretentions to my- .nrn 'i^r fteries Scc. efpecially upon thofe amongft the Gr^f/;/, and amongft them efpecially upon thoic in their Eleufmia facra (which above all others were in higheft repute at that time when the Apoftle wrote thU Epiftle ) : Now therefore againft them he fets down the great myjieries of the Gojpel and Chriftianity., which certainly were intinitely to be preferred before the other. The making out of this was our Apoftles defign (according to the Opinion of the forenamed Author) in every branch of the Words i but Tie eo no farther than ihe firft (that only fuiting with the thing I am upon) : And there are in kfour things to prove tlie thing in hand i 'f I.J As to Goj^el-myfteries the true God was the (?Zt;^a of them and~ " Jac. Gorjbo fredui ill I Tim. 3 in P.S770. &c. M*«iri«MiMMH(HMli art I. 3ntl)tliUm(sofUnMSmh \\j^ and concern'd in them \ but the Gentiles in their myjhries had to do 'WiththoCewhich by nature ivere no Gods-, which were hut cah led Gods ( as they are defcribed Gal. 4. 8. iCor. 8..5. (2.) In Go^d myjleries one God only was the objedt of them, and Chrifti- ans had to do with this one and only true God \ but the Gentiles m their myjleries had to do with variety and multiplicity of Gods : and fo indeed with no Cr(7^, for many Gods are no God, i Cor. 8. 5, 6* 'though there be that are called Gods-, whether in heaven or in earth-, (m there be Gods many, and Lords many) ■-, But to us there is but one God, the Father, of n>hom are all things, and rt>e in him., and one Lord Jef.is Chrift, by whom are all things, and voe by him : 'tis God ( one God ) manifejied &c. C3.) In Go^el myJierieJ there's zGod, as incarnate, commemorated and remembred in them •, in the Gentile-myjleries \t was not (b : In them they had (bme notions^ zxidm^Ac^omt commemorations of their Gf^/, but how ? only as common bene favors, as giving them bread and wine and corn &c, butdiey went no higher; but now ChrijHans under the Gojpel they commemorate God as taking flejh znd Juffering in that flejh for their good ; O there's mercy indeed, a myftery indeed ! (4.) Whereas the Gentiles in their myjleries pretended fuch and fuch ap- paritions of their Gods-, in oppofition to thefe the Apoftle fets down the great and glorious appearance and manifefiation of ' Chrift : He was indeed manifejied in the flejh, for he was fb ma- ; nifefted in the flefh as to be made flejh, his was not an appearance | only but a real ajfumption i there's a myftery indeed. In thefe re- ^' f^e^s the Apoftle advances the myfteries of the Gof^el and of the Ci'rij^i^MRe'/i^ff?^, above thofe which the blind Gf«/i/f/ were fuch admirers of in their idolatrous way. Well ! we who know and believe thefe things, what high thoughts fhould we have of the Go^el and of the CljrijHan Religion ! how fhould we adore and ■ magnifie God for his infinite mercy to us, in bringing of us under ' thzt revelation zndthztFaith wherein this unparalleled nryjleryoi- xChriJl incarnate is made kftorvn and embraced. - 2. Secondly, this further informs us (/ the excellency and glory of^J^^^ ^?'^^l' ChriiVs Flejh and Manhood ■■, from the premifes it clearly appears F^ef!} anf that that is ( and needs muft be ) Juperlmively great. • Was Chrift Manhood of- himCdi Jent in flejh P did God's own Son ailume and 73 aJfume^^^'J^^ - flejh?' O what a lujire znd glory muf\ there he upon that flejh (or body ) ^.v/Kich fuch a perfon doth fo ajfume ! ! 'Tis calPd after its hemg glorified 'in h\m, a glorious Wy Phil. 3.. 21. but 'twas a glo- - rhombodylon^he^oie-i even frow the firj\moment:oL its formation - and 41 8 3Jn f l)e liltencfe of Onful 5f lelD. Vcr.rn. and affumption. 'Tis true, its glory whilil: 'twas here on earth did not fhine forth in its fuU brightneji, there was a vail -and covering upon it during the ilate oi ChrijVs Humilunions but yet even then 'twas/»// of g/t;rv though tiie fiihiefi of itsg/^ry did not apT pear, ( as the Sun is very glorious even when 'tis bid under a cloud). And. indeed 'twas requifite, not only from the y?^?^ of his ahafement^ but alfo from the n>euk}teji of thole with whom he was to converre,that here he fhould very mucli keep in'iis glory\ for wefee when at his/rj«j-/2g//rt?^i(;;/ he let it break forth in a more than ordinary manner-, the beholders thereof could not well bear it, it hird them with conjlernation--, ( read Matth, 17. i. &c. ) But yet, upon its miraculous -framings its unjiaind and unjpotted fancli- iy-, its neer union with the Go^/^f^*:^, even here (I fay) its glory ^vas exceeding great. O what a fight will it be in heaven to fee .thUhody ofChrilt in all its Jplendor^ and to fee him in f/^iV F/(?/& fitting at the right hand of God ! As he was at Rii} fent in it 'twas but mean ( in external appearance and to meer fenfe ), but now he is afcended and hath carried it up with him and 'tis placed at the right hand of God, fo'tis an Ohjedl fo glorious, that 'ti^fit only for a glorify d eye to behold. And doth the Body of Chrift engrofs all this glory ? hath his ■Soul no part or fhare therein ? yes furely ! it may rather be ask'd hath not that the greateji pare., ( it being the better d.nd ■nobler ^jrfjand capable of that of which the Body is not) >• If God prepare fo excellent a body hee'l be fure anfwerably to prepare as excellent afoul to dwell in that body, ( as they that build ilately Jioufes will put in inhabitants that fiiall be anfwerable to them). Imagine a Soul untouch'd and unblemifli'd with fin, fully and perfedly fandify'd, fill'd with grace to the utmoft of its capacity , having nothing in its feveral faculties but truth in the Vnderjian' ding-y holy conformity in the Tfillj heavenlineji in the affections i I {ay, reprelent to your felves in your thoughts fuch a Soul, and then think what an excellent Soul would that be ? juft Aich a Soul is in Chriil:. Indeed if we confider thefe conjiitutive parts of Chrift's Manhood as tliey ftand apart and by themfelves-y they are excellent to a very high degree i but if we go further and con- fider them in the HypDJiatickJVnion-, then we are at a mignry lofs and cannot conceive what a glory is by that confcrr'd upon them. As fuppofe a Pearl was put into a glafs of Chyjlal^ that would put a great radiancy upon it \ but what if the Sun k felf could be put into this glafi^ how radiant then would it be ?" So here. Parti. 3Irt tfje liftfttcfsi Of Hnfttl iflf (0. 419 here, the Lord Chrift having (b precious a Soul dwelling in his Tlcjh-, even that ( if there was nothing more ) mult make it very glorious s but when the Godhead it felf dwells in it, how un- fpeakable muft its glory and fplcndor needs be ! Leaving tht parts let me fpeak to the whole i the whole humane nature in Chrift is tranfcendently excellent* If" the ejfentiahnd eternal Son of God will Co far condefcend as to affume Man^s Nature^ cer- tainly in him the Manhood muft have all that dignity-^ glory, per- fedion that ever it was capable of : and furely never was the Humane Nature Co advanced as in Chriji. If you confider it as 'tis in us-, Co it hath its worth and excellency i for man is yet a gloriom creature^ ( though 'tis too true by the lofs of God''s image he hath loft very much of his glory ) : As he was at rirft created in the ftate of innocency he was high indeed v by the Fall the cafe is fadly altered, the Humane Nature now is exceedingly de- bof'd^nddeprefi'di but yet even in its ruins C as 'twas with o/<^ Carthage J it may be feen what once it w,h : mmh is loft and the heji is loft, but all is not loft i the glory of the Saint is gone, but the glory of the Man ( in a great meafure) yet remains. He is yet, as to his natural compofition and indowmentSj very excellent, the top of the whole creation-, God's ^ majhr- ^/Vce and higheft workmanfliip, endowed ^ Vid.N)^;«de Hom.opif.c.^.n .cj, with a body curioufly wrought, with a Soul to &mv ocvQpc^Trov TroAirrsA/^TTjv of divine original, excellent in its being {Zov eis tov iio(r/j.ov ia-(LfU(nv ocv- and operations. And befides this (which titj/ljlov /xlv rocs IMolc 0C(ncds is general) it pleafes God in fome tore- ocpQocKjLJLov ^ t3cs tZv onccv ^x^ ftore the Humane Nature ( in part ) to Koo-^aoi©-. Euryphamus in Stobj;. what it loft in Adarns fall-, to advance it '^ again by Grace and Regeneration '■> yea, to take it up to heaven to the vilion and fruition of himfelf : And now 'tis at its OLKIAM-, here's its non-ultra-, its higheji ad- vancement i 'tis not capable (as in us J of higher exaltation than what it hath by Grace and Glory. This dignity and glory the Humane Nature hath in us \ but yet as 'tis fo Jubje&ed^ take it even at its higheji elevation it comes infinitely Ihort of the dignity and excellency of the Humane Nature of Chrifi h the reafon is, becaufe in it there's all that hath been fpoken in an eminent manner^ and befides ( which is higher than all the former ) it is taken into a near conjunCnon with the Divine Nature, How glorious m,uft that MU«/;W be, whkh fubfjU ia Y y y the Ser. CI. p.55^. Yheophrajius calls him avTi/xt/>u3v -TfxpdJ^eiyucc as though God in him would vye with and Dut-vye all that he had done beiides in the whole vihbie creation. See Weer^s't Portrait, p. ^0, 61. « , 4XO 3ln tlje liftenefe of (infttl 5FIeai. Ver. the Godhead and hath no fubfiftence but in that ! The nearer the Vmon IS with that-, the greater is the perfection and ^/ i Joh. 4. 2. •■ Every Spirit that confefeth not [that Jefus Chriji vs come in thefiejh ] is not of God: and thisis that jpirit of Antichrift, rvhereof you have hfard that it Jhould come-) and even notv is it in the rvorld. 2 Joh. 7. Many deceivers are entred into the world-, who confejl not [that Jefits Chriji is come in thefleJJj ] ; this is a deceiver and an Antichriji, It feems the Incarnation of Chriii met with early oppofition, his flejh was no fooner tranllated to Heaven but 'twas denyM on Earth j this Apoftle therefore ( who in his Go^el had. been a great ajjer- ter of it) in his Epijiles will be alfo a zealous defender of it ; and fee how warm he was upon it, the denyal of Chrift's coming and of his coming in the flefh ( for there lies the main emphafis)-, he carries as high as Antichriftianifm and fets no lower a brand up- on it : Antichrijlianifm doth not only lie in the oppofing of Chriftin his O^^r^x (which is the latter and modern. Antichri- ftianifm)-, but alfo in the oppofing of him in his Natures as God and Man ( which was the firji and aiiciem Amichrijiianifm)'-, to (deny Chriif's Manhood and ajfuming fleJh this is down-right Antl^ ■ xkijiian^ the very §irit of Antichriji-, (if the Apoftk here. may be Parti. '^ixt^hmmfs^ofRnMMtUh 411 be believed). Now there's a twofold denial of this i one open-, exprefii aired i the other ^ implicit .^ virtual^ interpretative : the * Non attcn- former ( I hope ) is very rare-, the latter ( I fear ) is too common j damus ad liiv, he's no Chrijiian who comes under the former^ but there arc too p'lf'"^^^^ many Chrijiians who come under the latter. As you read of omis iutei'!^ fbme who profeji that they h^orv God-, but in n>orks they deny him rogantur, era- Tit. I. i<5. fo here ••> all that own the Gofpel prnfe{i they believe "^^ ,""o ^^^ ■ ChnH'^s Ltcarnation-, but yet virtuaty-, interpretatively., conjeguenti- f^^^^^^^XM' ally, too many of them do no better than deny it. Now for you ftum, quiefcat ( my Brethren ) I afllire my felf I need not fpend time in warn- paululum liu- ing you againft the denial ( I mean the ranjl and grofi denial ) '§^^5 ^i^am in- of our Lord's Manhood and Incarnation, ( that Antichrijiianifm I ^^^^P\^^' hopeyou will never be guilty of)-, yet two things I would fay Tra6t.3, to you : (i.) Get fuch a firm and rooted belief of this Fundamental Dohrine, Of that there may be no fecret doubting about it i no, not the leafi doubt rtirring in the mind, for any doubting may by de- grees by little and little work up to the full denial of it. (2.) That you will tak^ heed not only of the open and direU denial of it, but alfo of aUthofe Opinions and Pra&ifes which may amount to a virtual., implicit denial of it. This minds me of (bmething Cupon which I crave leave a little to digre(I)thd.t paffes betwixt Papijis & Protejiants: the former do grea- tly infult upon the forment'ioned "texts, from which they think they have enough to free the P OPE(\\\ whatever notion you confider him) from the charge of being Antichriji j and therefore thus they argue, Hs is Antichriji who confejps not that Chriji is come in the flefh-, but the P 0 P E doth confeji this, ergo he is not Antichriji : ( this is * V'^^^o'l,' ' one of ^, Sanders his Vemonjhations). To which tis anfwered, deriDcmon^v, I. That the Apoftle in thefe texts doth not define or defcribe Refp. p.755. the Antich'iji ( by way of eminemy), him who was to come after- wards ( who is kt forth 2 Thef. 2. 3, 4, 5, 6, 7, 8. i Tim4.i.> but fbme leffer Antichrijh who were already rifen up in the Apoftles days : for he faith even now there are many Antichrijh^ I Joh. 2. 1 8- this is that jpirit of Antichriji, whereof you have heard that it fjould come, and even now already it is in the world, i Joh. 4. 3. & 2 Joh. 7. Many deceivers ar£ entred into the world &c.' this is a decriver and an Antichriji .(thuugh not the Antichriji). As to the grand Antichriji, there was a to xocriyov about him, a let and impediment in his way to be remov'd before he could come ( 2 Thef. 2.7.) j but for the lejfer Antichrijis ( the pr£^ curfors of the great one) they, were already come : And. 'tis Y y y 2 probable ^ r' 3ftt tDclifeenefe of finful 5FleOn Ver.iii. '^ probable that the Apoftle in thefe defcriptions in fpecial had his eye •Of him as to w^ow"^ Simon Magm, who dery'd that Chrift came in tmeflejh. this fee Cyrill. The Argument then ((b far as 'tis grounded upon tbefe 'texts) only Czicdu6. proves, that his HOLINESS is none of the little Antichrijh * va A'^ii- ^ °^ whom John fpake as already come ) , which we readily chrim Demon- grant, for we make him to be the ^ great Antichriji (of whom {hat, per iio/i. F^«/ fpake as yet to come). AHat. 2. Yet our ViVtnes will not wholly acquit him ( and his pMy ) as to tins Charader of AntiMfl i for though as to laoords *nd, profeJJtoH thty conkk th^t Chrijt is come in thefiejh-, yet implicitly and by ^ Confeqitence they plainly deny it, » QuanquamP. R> & corde credit & they maintaining thofe C>pi>iw«/ and Fra- ore cDntitetur Jeluni efle Chrillum, hoc ^^^^^ which are interpret atively oppoCite to- tnm^n non integre ac limpliciter lea ex ^, .,-,, . . -'. , •■' i -'^j . Snetantumfa'cit, dun/jefu multa de- ChxiiU tncaf nation. As their burdemng trahit qux Chriiio conveniunt : Sf Ciiri- the Church With lucll iwatmsot unnecej- ftum negat in came venifle, non quidcm fary Ceremonies '•> if the fkbfiance be come totidem verbis atq-, aperte, fei per coiv j^^^g^j / ^^^^ ^i ^jglj^^^ j^ >, ^^ ^^_ fcauens & oblique, vere tamen & necel- , , ^ ^u^ n j o ■« ' fX jf ibiA rcfp. ad 5^e« Dem. they keep up the >^^.n» .? ^ Ai- (TKicu -m- janz-X under theGofpel thejhadows vanijhi » Pet.Molin. the iruth and Jubjiance being come :. Their Dodrine of ^ T'ranjhb* 5" J^*/^^^"* ^antiation in effect deny's ChriiVs Body to be a tr«f /^oi^y , for can- fubp.i^p.S?"*. ^true body exift inpunho ( as they fay Chrifts dothO ^ can- it be a- where he true body and yet not extenfe ? can it be a true body and yet be proves Ecchfi' prefent in a thoufand places at once ? can it be a body and yet am Rotnanam have none of tho{e ^^j««flj! which are infeparable from a body ^ turam^Huma- So again, their invading of ChxilVs great O^ces^ advancing of gam Chriftl their own Merits., SatisfaGions &c. ( with many other things *ic. which might be inftanc'd in ) are ali and each oi them interpreta- tive denyalroi our Saviours being come in the Flejh* Now (Sirs ! ) your Religion doth not expofe you to this guilt, but rather highly fecures you from it •, but take heed you do not draw fbme opinion Gxpra^tceintxy'iu which may alfo make you guilty of denying implicitly the Incarnation of the Sonof God. Eut I go further, 'tis not enough for you not to d^eny this great Truth, j\o\\ox)u{} to believe Si-, but there muftbea firm believing of it, a/«Z/andjfie^^ji^J/f;//giventoit. I would aflure my felf that you do believe the verity of Chrift's Manhood, the reality o£ his Flejhj the truth of his Incarnation h but do- you believ£ it fieadily ? do you come up to a full ajfent to it? are there no usavering, d^iubting, thou^ts about it > are you rooted) fiahlifhed^ confirm^. k'AA^AAAAAA^X JSm.»**. i*/^ ^t^^.-J^'LAiX*^ 4 «*>. Part I. 3Jn tl)t liktmis of finf ul jFleQfn 4zj confirmed in the belief of it ? This I prefs'd upon you before with refpcA to ChrijFs Sonfljipy and now I am to prefs it upon you with refpedt to his Incarnation* W hence let me tell you, that though the belief of this be not the main-y vital^ ejJentJal all of faitb^ qua ptjHfying i yet 'tis abfolutely necelTary to that which isfo i for there will be no fiducial reliance upon CbrijFs Perfojt ( which is the great act of faith as juftifying ), i( antecedently there be not a/imz belief of hrs being made FleJ}j : O therefore fee that you be fully fettled in your minds as to the unqnejlionalle verity of this great Article of the Christian Religion. 'Tvvould be fad if ( in our circumjlances) we (hould fluCtuate about it : for did all the Old-Tejiament-Prophefjes point to it, ( as old ZacharuK tells U3 they did, Luk. i. 70, 72, 73. As he Jpake by the mouth of his holy Prophet ft which have been fnce the world began &c. 7o perform the mercy promifed to our Fathers-, and to remember his holy Covenant : 'the Oath which he fware to our Father Abraham &c. ( in all which cxpreflTions his eye was chiefly upon the birth and incarnation of Chrift) ? and have thefe Prophefies received their full accomplijh- ment ? and have we livM to fee this ^ and yet (hall we doubt of the thing ? furely that would be fad. The Patriarchs and they who lived under the Law-, had butfome dimmer difcoveries oi iti here and there an ohfcure promife and that was all i to them ( for a long time ) this was revcal'd but in types and Jhadows) : And it was tool great way off horn them v yet they (aw thepromifes afar offl and were perfuaded of them (as the Apoftle tells us Heb.i 1.13.)) and" now when Chrift is come,when the thing is done,{hall we be donbt^ ing and quejHoning in our felves about it ^ when our light is fo dear fliall out faith yet be weah^? Our hordes coming in Flejh to redeem Man was that great thing held forth in the Scriptures of the Old-tejiament^ and they are/«//of it v obferve that pafTage Heb.io^ 5,6,7. Wl^erefore when he cometh into the world-, he fait Ij^ Sacrifice, and offering thou wouldeji not-) but a body haji thou prepared me: in burnt-offerings and facrifices for fin thou haji had no pleafure : then faidi-, Lo-, Tcome (in the Volume of the Book^it is written of me) to do thy will-, 0 God: what doth Chrift mean by the volume of the hook^^ I anfwer, the n?/j<)/e body oitho. Old-tefiament-Scripturesr this was not written only in thts or thM particular fcf, but you have it all along' interwoven into the body of thofe Scriptures ^ now wiien the whole fire am 2aid current of the Scripture runs to this very thing-, fhatl we yet give but a languid ajjent about it ?' Efpedally when we have the Nem-iefiament-revdatmSu^ei^dd^d t05 f 4^4 $nii)iUmittSQJMnlfltUhVct.m. to the former ? the Nen> 'teftament ( I fay ), which gives us Co full an account as to matter of fa& ( in reterence to the Concepti' oyi-y Nativity, Life-, Death of Chrift ) •, which fliews us how this and that Frnphefie (pointing tohis Incarnation J was /«/- fiird \ which aflerts ic over and over again,telling us expreily that the JVord wm made flejh-^ God w^vs mamfefied in the Flejh &c. fhall we notwithftanding all this, yet ftagger in our faith about the truth of ChrijFs hmi^ fent inflejh ? O believe it, and bdieve itfleadily! {b as to look upon it as a t\\m<^ without contraverfie, Satan hath all along (more or lefs) made his aiTaults upon I j Chrillians in thls^ as well as in other matters s and no queilion he'l i do the fame to you, if it be pollible to undermine and hinder I ' your firm ajfent to it h but let him not prevail. Firmly toad' 2. '^u.tun'i&x this hranchoi Exhortation I am to urge, not only ^7// ■« /?7/ •^'"^'^^•^ o/^j(fi«f hut a\ib fir mnefioi adherence: I mean this, you j^ ''' mull: believe that Chrift W3isfent in flep fo ^ts to cleave dndfUck^ to I; him ajfent mFleflj. There are fome amongft us (whomthere- I ; fore I cannot but look upon as.moft fadly deluded-, and moft daw V\ geroujly erring in the very Fundamentals of the Chijlian 'Religion.,) I i who make little of a Chrift in th'vs notion j they are all for a Chrill II within them., but as to a Chrift without thm or z Chnil in fiejb, f' as born of the Virgin. Mary-, crucify'd at Jerufalem &c. Hay a \\ Chrift (thus ftated; xht^ decry aild difiegard : (^ O that from what I ' I have heard and read I had not too juft occafion for this charge !) :| Tis highly- neceifary therefore that I fhould fay foraething to^;z- ' tidote you againft this venome \ that under the pretence of a Chrijl ' within you do not lole or overlook a C/^ri/f rJ?^f/;o«^• In 1 fober feytfe we are for a Cbriji rritbin as much as any i viz. as he is formed m the Soul at the new birth GaL4. ip, as he is united to 1 and ^n^f/// in believers ^01.1.27. Rom.8.10. but yet 'tis a C^ri/? without-, d.s incarnate., whom we rely upon for /?/> ^.ndfalvation '^ ij as he is jo confidered., we eye him in the great a^s oi faith and \ .p. 3 IQ. ground all our hofe and confidence upon him. I have ■*■ before told you., thzt2iChx\ii as formed in the heart \s ntcQ^d^iy to juftification :nndfalvation ( for he faves none but thofe who have this inward wori^) h but yet 'tis a Chrift as formed in the Virgins womb and as dying upon the Crofi., who is the proper ^ tfficient., meritorious-, pro- i curing Caufe of Juftification and Salvation. Thefe two mu^h^ no tneans be parted., yet their efficieticy or caufal influence upon .Sinners good is very different i for by the one mercy isprocurd., by the other 'tis only applfd y the impetration is by the Chriji without .^ the L*^ l»^^4S^uk.JiBit»fll* Part I. 3Jn tl)t likmtts of Qufui jfieOj. 4:5 the application only is by the Cbrijl within : And therefore though you are to put an high value upon the latter^ and to endeavour to make fure of it as the rvay and condition of receiving benefit by Chrift ■•> yet you are to know that 'tis the former by which all is merited, and therefore there the great ftrefs of your Faith rauft lie : 'tis a Chrift as taking flejlj and dying in fleJJj that you muft ftickunto. Matth. 1.21. She (hall bring forth a Son^, and thou (halt call his name Jefm-> for he Jhalljavehlf people from thnr fins : ( Chrift the Son of Mary was to fave ) i Tim. 1.15. TdIs is a faith- ful faying-y and worthy of all acceptation, that Cbriji Jtfus [ came into the world'] tofavefinnersScc, f the Apoftle layes the meriting o{ Salvation upon iChriiirvithoHt.) as coming into the world and not as coming into the heart ) ■■> he who died upon the Crofs, was ■ flain, fuffer'd at Jenifalem, hee's the perfon whom God hath exalted to he Trince, and Saviour, Ads 5. 30, 3 1. the God of our Fathers raifed up Jefm, whm ye flew and hanged on a tree^ him hath God exalted with his right hand to be a Vrince and a Saviour, for to give repentance to Ifrael and forgivsnefi of fins : ( furely where perfons have not forfeited the VQxy principles oi Chriftianity, this is a thing which needs no proof > Indeed Chrift in the Spi- rit will very little profit thofe who difregard him in theflejh. But no more of this ! Taul hath a paflage which I would a Wttle. open 5 2 Cor.5.i<5. Henceforth (faith he) ]^ow we no nj.an after the jkjhs yea, though we have kjtownChriji after the flejh, yet now henceforth \qiow we him no more : how ? kJtow Chriji no more after ■ the flefl} ? what doth he mean by this > did he caft off all re- fpeds to him, all relyance upon him, as confidered in his Flefh > G no ! all that he aims at is this, he knew Chrift no more after ■ theflefh ( that is ) fo as to have any fitrth^ converfe with him in afleplyway'^ he did not exped again to V^ti and ^riy^ with him ( as fometimes the Apoftles had done ), all that external converfe was now at an end : Or he means that he 4id not look for any flejhly advantages by him, ( as worldly honor, preferment, riches 8cc. ) '' Or again, that he did not know him as in thQ jiate of his former ahafement and humiliation, ( fo the word j?f/^is fome- - times taken m.ore rejirainedly, fee Heb. 5. j.) Thus you are to underftand the Apoftle in thefe words,- and not as if he laid afide all knowledge of or refpeds unto the Lord Jefus, as con- fidered in his Humane Nature^ - In believing we muft eye a whole Chriji, Chrift God and Chrift : Man too > his while Perfm with, both his Natures is the proper ■ ekjep': ■f \i6 3Itt f Ue immi& fif fittf ul 5Flea^ Ver. in. ohje^ of Faith: And certainly there's foniething in't that be- Uevittg is fo much fet forth by its reference to his Flejh ■■> as Joh. 6' 53, 54, 5(5. Verily-) verily I fay unto you-^ except ye eat the flejh of the Son of Man-y and drinks hU bloody ye have no life in you : Whojo eateih myfiejh-, and drinh^th my bloody hath eternal life^ and IrpiU raife him up at the Uji day : He that eateth myflep and drinketh my blood drvelleth in me-, and I in him. Take away this Flejh and ChrilVs fitnefi to be a Mediator to God^ and a Saviour to «*•, ceafes i and confcquently his fitneji too to be the objeCi of faving Faith : 'tis Chrift -God-Man whom iii believing you have to do with \ and you are neither fb to eye his Manhood as to overlook his God- head-y nor fo to eye his Godhead as to overlook his Manhood : both together do your work. Upon the whole therefore, you are in the adings of Faith to look upon Chrift d.shzwm^ajum'd your Nature., and fo to reft upon him. r r 2. Secondly, be much in the ft udy and contemplation of Chrzjl as jfklhTta' fi^i i;z fiejh- What an objed is a Chrift incarnate for thefe I I have 'lien. To be prefs'd you to ftudy him as tJye Son ofGod^ I would alfo prefs you wuchin the x.0 ftudy him as the Son of Man : to know him as God's own Son ^cmtationo7 ^^'^ ^^ having taken our own Flejh-, there's the to v-mpixov the ^flMJlZcIr' ^ excellency &f the hnonpledge of him. What dry., infipid, jejune fia/e. knowledge is all other incomparifon of the knowledge of Chrift ;: .Piiil.3.8. zs. God-Man. One dram of this ( efpecially i^ faving, pra&icaly and fiducial ) is better than great heaps of meer natural and philo- fiphical knowledge. It cannot be enough lamented that Chrift in his Terfin, Natures, Offices is fo little known ', as to that which I am treating of, /;w ^j[fi/mi;?^ Mans nature, how little do themoft .imderftand of it! all hope to be faved by z Chrift incarnate but ( alas ! ) they know not what a Chrift incarnate is ; in the general pofTibly they can tell you kmw^^Mj;/, but if you examine them about particulars what woful ignorance will you find in them ! K not this to be greatly bewail'd ? Nay, go even to Saints them- felves how fcant and dimme is their light and knowledge about this! none can know it fully, fome know nothing of it, they who know fomething 'tis ( God knows ) but very little in com- parifon of what they might, they wade but^ anj^le deep into this great depth : is there not need therefore.of this advice, to ftir you up to the ftudying of Chrift ijsjent in the flefh ? O that you would iHidy other things lefi, and this more I that you would every day ( with all due fobriay ) be prying, fearching, diving into this ;!«nyfte.ry of a God manifejled in the fiejlj I fo the Angels do, this is ^v/~ is one of thofe things which they deftre to lool^ into i Pet. r. 12, •♦ and wc being more concern'd in it than they fliall not we be look- ing into it > David fays Pfal.i i i.i^The works of the Lord are great-, fought out of all them that have pleafure therein : here's a great rvori indeed, the greatejl that ever was done by God i many great and glorious things he hath done but the fending of his own Son in ourfiefh exceeds them all : now Oiall not this he fought out by us > Things are to be ftudyed according to their excellency in them- felves and their influence upon the good of others : there are (in a very eminent manner^ both of thcfe itiducements in the Incarnation of Chrift,to draw out our moft ferious endeavours after the know- ledge of it i for what £0 excellent in it felf^ fo benefitial to Ma^t as that } It ftands very high in the flace and refereme whick it bears in and to the Gofpel i 'tis the Soul and Spirit.the marrorv and kernel of the whole Gofpel, one of the Jiighe/1 difcoveries which the Gofpel makes i all the Articles of Faith ( faith ^ one ) ftoop * ^}'' -^'^^^ ^ and vail to it; and if fo, what a neceflity doth this lay upon ^^""^-i^- you to fearch as narrowly into it as ever you can ? Pray do not ^* objed: the myjlerioufnefi of the thing, as if it was fo much above you that you were not to meddle with it : for (i.) Thouo-h it be z great myjlery yet 'tis a myftery ( in a great meafiire) revealed. (2.) The more myrterious it is the more need there is of the moft diligent inquiftion'mtoi ft (3.) 'Tis a myftery to curb curioCity and P/7^d',but not to ik'i'^Qfober and modejl enquiries. B\irther, he much in meditating upon and contemplatingof Chriji as fent in theflejh. You are to fiudy him that you may know more of him, to meditate upon him that you may draw out and im- ■prove what you do know. O Sirs ! he that is in yjur Naiure in Heaven fliould he not be very much in your hearts here on earth > A Chriji incarnate ? how {hould our Souls be (wallowed up in / thinking of him as fuch ! What doth the whole world aiford fo deferving of our moi\ fixed thoughts .? is there any fiojver m Na- tures garden out of which fuch fiveetneji may be fuck'd ? wlut divine comfort, what heavenly delights mull needs flow froirj hence to the Soul that is much in the contemplation of it > Is the foundation of our eternal happineis laid in it, and fliall we not mind it ? is it a thing Corare^ fo unparaM^dymd yet fliall it be feldom in our thoughts ? What fools are we to fuller our felves to be fo much taken up with trifles and fj.idorvs^ v/hen we mi->ht live in the daily view of Chrift G)d-Mxn ! why fhoiild an empty, prijlnng rvorld engrofs our thoughts when wc !uve i'ddi an o'b~ 2: 1 1 \^^^ jedas a y^/k i;/c<2r;«£2f£" to contemplate ^ why do we dwell fb much upon fleJlAy things ( of a deceiving ^iid defiling nature), when theflep-a^umng Chrill:, the Jfotlefi and unde filed flejh of the holy Jeflis^ is either not at all regarded or vcry.hafcily pafs'd over ? 'Tis faid of Ifaac Gen. 24. (53. He jre;^? cattrto meditate in the field:' G Chriftians ! -what ^^aciom and delicious field is Chrift's Humane Nature for you to meditate in and upon ! O that you would go out frequently and fo do. You fay,fometimes you wouldimploy your thoughts in divine Meditation and Contempla- tion', but you cannot call tominda^r()/?froZ'jf^ for it, or youare preiently on ground and want matter for youf thoughts to work, upon : 'pray when *tis fo, fix upon the TP^ord as made Fleflj i there's a fit and/«Z/ ohje^ for thefe things, where think and think as long as you will yetfreflimatcer will offer it felfi that's afFell- out of which the more you draw the fuller you'l find it to be. Pfal. 104. 34. My meditation of him f faith David) Jhall befvoeet i * furely the believer may fayiMy meditation of God (who & as he was made Man)Jhall hefweet: O that you would live in the daily exercife of this heavenly duty upon this excellent object I What a blelfed thing . would it be if we could lie down, rife up with a Chriji^ and efpecially a Clmil incarnate in our minds ! Me thinks that which / was the product and matter of God^s thoughts from everlafting, (hould very much be the fubje^ and matter of our thoughts in time. oj. Brand of ^. Thirdly, was Chn{\ fent in Flejh^ yea, in the lil^nefi of fin- ''^^ rfadorT' M ^^^P ^ this {hould ftrike us all with amazement and afionijh- the myftery it ment\ how fhould we admire and rvonder at this difpenfation ! Was . felf-, andalfo it fo indeed thcit fitch a perfon did become man J^fuch a man ? O the the Father and ^^q^^qj- Qf wonders ! here's nothing but Wonders, a conflux and myjierj/. Uu<.a.i4. complication of Wonders h in this one thing there are many Jfonders-^ and thofe too not of the loiveli ranJ^ but the higheji that ever were. . "Who can duly think of, weigh, ponder upon what is here laid down, without being tranfported and fwallowed up in high and holy admiration ! The glorified ones in heaven are alwayes won- dringi and what is it which caufeth them (b to do ? 'tis the be- hiding ofChri'ji in ourflejh : tliey began betimes fo to do ( even as foon as ever Chriil: had affumed our Nature ) , and they continue fiill to do the fame, and fo they will to all eternity. The Angels were fo full of joy vind admiration upon the firfl breaking out of this, that they mufr come from heaven and ^ivefime vent to them- felves, in finging ^ Glory to God in th; hi'ghejl-, on earth peace-, good will towards men : Now when there is fuch admii'ing and won- dring . •«* AAA. 4>t4A jSt A,i%'* Parti, gjn fl)e itUenefsf Of 0nful iFleU;. 429 dring in heaven, (hall there be none in earth > Things which are tiiyfterious and ftrange aifedt us very much i was there ever any thing (b myjierious and jhange as the incarnation of the 5'fl;? of God ? this is a myftcry indeed, the firlt link^ in that chain of tnyjhries i Tim.3.id. When /;«/«^<;/^ himfelf i here's tnpo Natures-i which Rood a.t din infinite di- ftance G2ichhomthe other, hypofiatically united h here's the verity ^^^"^sDciac of fiefj and yet but the fmiilitude of finful flefj ■■> here's a man tie Fiikis \ol begotten rvithout man-, a ^ Son without a Father ( for though minis de ma- Chrift had more than a putative body, yet ( as Man ) he had no ^^'^ ^^ Vsiti-.^, more than a putative Father, Luk. 3.23. Jefm began to be about '^^f' f' ^^?* thirty years of age, being [ (H n>M fuppfed '] the Son of Jofeph 8cc.) TenuU de ^ here's a Kirgi^ conceiving and bringing-forth a Son, fhe remaining came Chiifti, a Virgin ftill i Jer. 3 1. 22. 'the Lord hath created a nevp thing in the {"' 37.3: V^ca- earth, a vpomanfiallcompafiaman: are not all thcCe ftupcndiotff, &c^^^^ "^'^ amazing, never enough to be admired things? How do won- ' ' ders here-grow upon us ! no fooner doth one go off but prefent- Z z z 2 ly *Mr. Bur- reughs Gofp. Conv» p. 8$. '4J0 Stt tlje liftenefs of Cnful flea). Vcr.iri; ly another fucceeds in its room. Chrift wrought many mtraclef ill his Flefh, but tht greater miracle of all was his ajfuming flejh : let Jer¥>s and Infidels fcoiF and deride, the lincere Chriftian muft admire and adore. 2. For the Terfons vpho had the great hand in this they are to be admired too: I'lc inftance (i.) in God the Father h (2.) m God the Son* Godthe Father i, God the Father hee's to be admired. For 'twas he who Cent '"^'£nht f^on>nSoninthelikenefioffinful fleJh; he ordain'd andorder'd cr wherein. all about this, he laid the foundation of it in his own purpofe *Pfal.n8. 13. and will: it was the ^ Lord's doing (from firft to laft ) fhouldit uothctnarvelloiis inotir eyes ? I and (as was fald before) 'twas- the higheji thing that ever he did, in this ( with reverence be it fpoken j he went to the utmojl of all his Attributes^ " In CbrijFs " Incarnation ( faith a ^ Reverend VivineX we may fee God as- "^ it were refolving to do a work from himlelf to the uttermoft, " to manifell the uttermoft of his glory in a work out of himfelf.". " The work of God within himfelf was his eternal Generation " and the Frocejjion of the Holy Ghojl^ but now God would work- -out of himfelf, and tliat to the utmoft extent. He had made "a World but there he had not manifefted the uttermoft of his- " glory i therefore God will &c. what's that > to take the " Nature of man into a perfonal union with his Son, that's the " uttermoft. Now where God goes to the utmofi of his Attri- hutes it becomes us to go to the utmoft of our thank fulneji and admiration. There zxc F our Jttrihtftes'm God which upon the account of CMjl's Incarnation can never be.enough admired : ( i .) His JVif- dom h in finding out fuch a gloriom way for the Sinners recovery. This was hk invention znd contrivance-, and his only:-, the wifeft Creatures in the world had they united all their wifdom could- never have thought of fuch a way for the redeeming of loft man i. In fo defperate a cafe God himfelf ( to fpeak aft«r the manner of men) was fain to fet his own wifdom on work to find out a re- medy 5 and this was that which he found out and pitched upon : O the infinite.) unfearchable, incomprehenfible IFifdom of God ! The. ApoHh (peaks oi the deep things of God 1 Cor. 2. 10. of the ma~ nifold vpifdom of God Eph. 3. 10. of his abounding in all rfifdom andprudeme Eph. i. 8. what may thefe expreflions refer to, but to God's deep and moft wife defigns and methods difplay'd SB the work of man's redemption by a Chrift incarnatCv ? And (which. M,UIM.t8iMl»-.,W'i;fti^"^ ^^m m 'Parti. JJtttDelikcnefeofanfaliFIca;. 431 ( which was a great demonstration of his Wifdom ) fee how the remedy was fuited to the milady 5 Man at firft would be as God and that r«i?iV him, therefore now Go,^ (hall htasMan and that (hall rejhre him ■. Afw gave the wound and M^;/ (hall heal that tvotmd't O the wifdom of God ! (2.) His Power: forChriftas he was the JVifdo:n of God fo alfb the forver of God i Cor. i. 24. and as he was fo in other rejpe&r Co eminently in that which I am upon. 'Tvvas an a(^ of mighty power for God fo nearly to unite the Godhead and the Manhood h the bringing of two Natures ( fo diftant) together in one Ferfon muft needs betheprodudt of in- finite power. For God to make fomething out of nothings that fpeaks the greatnefi of his Tower i but for God to be made Many there being (in fome refpeds) a greater diftance betwixt the God- head and the Manhood than 'twixt Something and Nothings this {'^Qzks 2. greater power. 'Tis much that Soul and Bo^ ( two fuch diferent Beings) (houldbe fo conjoyn'd as to make a Man, that fuch dif agreeing Elements fhould be reconcil'd in corpore mixto i- but what are thefe to the joyning of the Godhead and Manhood in one hyp jji afjs ? (^.) His JulHce : Is fin committed ? the holy Law broken? doth the Creature lye under guilt ?' God (lands- upon the vindication of his Honour-, the making good of his tbreamings-, th^ fatiifa&ion of his Juflice : Satisfadtion he will have, and in that Nature too in which the o(fence had been com- mitted '■> and becaufe the Creature was altogether unabk to make it, in order thereunto God will have his own Son to takeflejh, that he may be in a capacity to obey, do, fuffer what Juitice requi- red ••> and when this Son had fo afTum'd fle(h God fell upon him, . charg'd him with the guilt of all Believers, exacfled of him that punifliment which was due to them, would not fpare him in the lead or 'bate him any thing ^ O the feverity and impartiality of. God's Jujlice ! C^.) His Mercy, Goodnefi, and Love. And doth' not this Attribute ihine forth as brightly in our Saviour's being madffiejh, as any of the former ? Here was the tender mercy of our God Luk. 1.78. God's Ja loving of the world Joh. 3. i6» t\\Q great manifejiation of his Love i Joh. 4. p. his glorious grace, and" the riches of his grace Eph. i. 5, 7. Did ever God give the world' (iich a demonftration of his Love and Grace as in the Incarnation • of his Son ? O matchleji, infinite, unlimited Love and Grace ! He had done exceeding well for Man as he made him at iirll: ; for he put him into a very goodfiate, ftamp'd his own Image upon him, made him above all other Creatures to be his favourite:- but he. , foolifliLy, . 43i 3n t\^t lifeenefe of 0uf nl jFlea;. Vet.m: fooliflily fin'd, and fell from God, and thereby loft all his happi- nefs : Well ! what did God now do ? did he let Man alone fhut up his bowels againlt him, fall upon him with his utmoft wrath? did he fay, Nay, fince 'tis thus let him even rife as he hath fallen i fince he would be fo foolifh as for a trifle to break with me let him rot and die and periili for ever, I'le do no more for him ? O no ! not fuch a word or thought did pafs from the gracious God towards his miferable Creature. He pitied undone man, found out help for him, yea fent his own Son to reftore him ': and how did he fend thh Son ? why, in Flejh h but in ivbat ¥l(fl} ? furely it fhall be altogether glonows flejlj^ fuch as ^ (hall be of a quite other Nature than that is which we poor mor- I tals have > I fo it was ( hi fome refpedls }, but in others but jufr like to finful flejh : put all this together and was not here Love > God will have fin to be punijhed but then the punifhment fhall be laid upon his oivn Son^ and the finner himfelf fhall be acquitted ; O the hejghth of Jitftice ! and yet O the heighth of Mercy too ! There's more of Mercy in God's fending Chrifl and fending him in thi6 rvay-, than there would have been in his ahfjhtte pardoninca of fin without any fending or any fatiifacfion '■> becaufe alwayes the more cojily a mercy is the more there is of Mercy in that mercy. And meer pardon.) nzy Salvation k felf have not fo much of Mercy and Love in them, as what was in Chrift's ajfuming our Nature j tor ( as to the flrji ) 'tis more for a King to put himfelf mlo tht'traytois flead and himfelf to mzkQ fatkfa&ion for his Offence, thzn jud to pardon him i and C^s to the fecond J in Sal- i vation there is our advancement but in Chrift's Incarnation there ■was his ahafenient\ now 'tis more [ox fuch a Ferfon as Chrifl to be a- ( bafed than 'tis ioxfuch a Creature as Man to be advanced. All which f being confider'd, what an obligation doth there lie upon us to get our hearts rais'd up unto and drawn out in the highefl admira- r J h ^ iti(??zof God's Mercy ! beadmi'ef', ^' Secondly, God the Son or Chrifl himfelf the Perfbn who 'tU fljetfn here was incarnate, he too is greatly to be admired : with refpedf (i.^ to .^alfo howor his Love; (2.) to his Hoi inef!; (^.) ^0 his Porver. ■. ..veheran, j^ ForhisLwf ; which indeed w diS fmperlathe znd admirahle, tranfcending the reach of the higheft finite capacity. Chrili knew what our flejh was, how much it was belov/ him to take it • •¥■ yet for our good he readily condefcended to it i and was wil- ■^ 7*? propter vitamcj'-, tuamfum Virgtnvs ahum Jngrejfusyfnmfa^us Homo &c. LaUant* de Benefic.Chri/if. ling . ;«4k..i«^ he who was David's Lord became David's Son : what unfearchahle myjieries of the Grace of Chrifi" : are here ! He had Angels at his beck and might have employ'd one of them upon this fervice » but he would not, he'l come him- felf and truft no Creature in fuch an undertaking : was not this * ^^- ^^)n* Love? God's frji love f faith ^ one) to man w.is in ^^^^hing ^^^^1 ^'^^^" •man like himfelf hh Second great love was in making himfelf like p. 99. ' man' There's f a what manner of love upon the Sons oi men being 1 1 Job. 3,1,; made the Sons of God \ but what manner of love was there in this • that the Son of God fhould be made the Son of Man ? I have nothing " ^^'Y^' to fay but wonder, wonder. This great perfon vouchfafed to come certe rcs^erat fo near to believers, that he is not \ afljamed to call them Brethren •> nin Majeftas he was willing to be made like to them that they might be made ip^aDciadnos like to him-, betook^ of theirs that he might giz/e them of hpsh and '^'^'^'^^'^'^^i'^^ fince they could not ^ afcend to him he was pleafed to defend to deSToftrum^ them i O inexpredible Love ! He did not only take fiefj but non erar. cal- that very flef: and blood which we have v yea he ftoop'd to the ^^«- I^^i"^- 1-^^ •^ Hkenefi of om ftnf id fiep : and how did he abafe h^i^nfelF by and i' ^jr , , in this flefli ! Phil. 2.7, 8. But made himfelf of no reputation., x^Ci ^^^1"^' ■(fcH£V6;iTE, he (?w/?rz^i3? himfelf (as it were) of aJl his fonder glory «V ^u7iw%4t/- and fulnefs,) and tookjipon him the form of a Servant., and w,k made '^^■" '^^ >'3-r»^ in the likenej^ofmen : and being found in faflnon as a man he hum- H''^"/'/? ' bled himjelf and became obedient unto deaths even the death of the * h/ iTns'dia^ cr.ojl. Chrifi's external fiate in our Nature was fo low .and mean ^}^'-^ s yM^t^^ (which he yet never ftuck at or regarded, ^ his defign being to do "* ^■'■' ^^^^,1" ' ■good and not to appear in ar>y. worldly pomp or grandeur)., that it X- iJ-n^^^ feenri'd to be below him notpnly as he was God bat even as he was Athan'dc t'nc, Man 5 He who before was equal to God was now fcarce equal to ^'it'-i. 'xo6, . Mail. •■) 434 3Jtt f Ocliftcttete of CnfiU fiUUu Ver.iir: Man't 'twas prophetically fpoken in his perfon Pfal.22.5. 7^;«^ worm and }io man '-, nay, he was fcarce f re and degenerate yet he was willing to be ingrafted Into it. When. the nobleft Families are under an attainder of treafon perfons arc very (hy of matching into then:i ■■> 'twas no better than To with ours, and yet the Lord Jefus did not refufe to match into it. My Brethren, had he afllim'd our Nature before we h^d JpoyPdit^^ even ..that had been an admirable condefcention 9 but to affame it when (in us) it was Cofioird & defaced, here was the highefl condefcenti- on that was imaginable. The Angelical Nature was pure and un- tainted'■> for though many Angels had linned yet their Nature •was not touch'd, becaufe they not Pcdindino in ^Common Head as Man did, the Fall of fame did not reach the whole order : and yet Chrift meddled not with that Nature but with ours i Heb. 2. 16* Verily he tookjtot on him the Nature of Angels^ but he tooh^ on him the feed ofAb-raham : O the grace and love of Chrill: to Man ! There are Five exprejfions concerning him under the word made, every one of which holds forth the greatneji of his humiliation ( and confequently of his love ) : ' (i.) He was made flejh Joh. i. 14. (2.} He wzs made of a jvoman Gal. 4. 4. he might have had flefh immediately created but 'twas not Co ', there was the infirumental concurrence of a rvoman to it ( which heightens his humiliation therein) : then C3.) he was made under the Law Gal. 4. 4, yea C4.) he was made a curfe for us Gal.3.13. yea (5.) he was made fin 2Cor.5.2i.Now though there be Comtgradualrife{oiizxhQxfall)\n all thefe yet I conceive thejirjl holds forth xhe greateji humiliation '■> the reafon is, becaufe there is a greater diftance and repugnancy be- twixt God and Flejh^ than there is betwixt Flejh and any of the other things which follow : but fhall not all put together hi^^hly aifedr us, and hll our Souls with high thoughts of the Love of Chrift > Bleffed God ! what hearts have we if fuch Conftderations as thefe will not work them up to a 'Chrili-admiring frame > Dear Saviour ! thou who didit once take our fjnhfi flefh be pleas'd to take away our lumpijh, dull^ fmful hearts i that there may be in us fome kich n>arm and raifedaffedions'as may (in fome meafure ) znfvvcr to thine imminfe Love in thy Incarnation* 2. Admire ^Bjtt 1 aK/IBtfi'fikltA Ainr« Part T. 3itt tDe mmtTS of nnful Fleai 43^ 2. Admire the Holinefi of Chrijh That he (hould take *r/ that fo much fin (bould lye upon him and yet not the leaji fm be committed hy him '■> O this is very ftrange and won- derful ! Who can touch pitch and not be defied ? who can take a Nature which ( in ks proper fubje6i J was wbofy depraved^ and yet be holy ? why, Chrilt did fo and yet was holy : and if lie could not have (b done without impeaching his Holinefs, as well as he lov'd rhan he would never have been made man : O let the Holi- nefs of Chrift be adored by you. 3. Admire the F oncer ofChrifi. That that Nature which is fb n?f^jl^in/fe:fhould hzCofrong m him-, that he, even in our flejh-y fhould be able to do andfufer as he did, this is admirable. There- in he bafled a tempting Vevil^ bore up under the greateji prejftres ' that ever lay upon any, did not fink under all his Sufferings-, wrought unquejHonable Miracles-^ pacifed divine rvrath^ fatUfy^d God's Jujiice.) fulfilted the Law-, condemned fn-^ fubdued and con- ♦ quered -sMthc powers oC Hell-, held it out till all rv^ts finifhed; all this was done in our flejh by Chriji-Man { though not as meer Man) : I fay, in our flejh-, for had it not been fo ^ the thing had not been fo great i ^ 'e/ ^ii \v tv\ (TOLp-)^ v;k.h yiyinv^ but that Chrift in our very Nature and iv- ^iti Bocvixacg-ov hv dec Chryfofl, Flejh fhould be able to do fuch things, H^c eiat Dei vii-tus ia fubftaiiiia pari there's the wonder : doubtlefs he muft ptoe jalutem. Non erim magnum ff 1 trn 1 J /I L J L 7-7 Spintus Dei Carnem ra-nediaret, fedii be aiTifted and ftrengthened by an higher caro confimilis peccatiici, dum Caro eft Nature, otherwife it could not have been fednon^sccM.TmulIMY.^yi.iycion.ls, thus. Nay that Chriji-Man fhould con- . tinue yet to do fuch ftrange and mighty things, O ftand and won- der at his Power ! 'Twas the ftone cut without hands ( by which you are to underftand Chriji in the miraculous production of his Hu^ mane Nature-,) which fmote the image See. Dan.2.34. You read of one fitting upon the cloud like unto the Son of man, having on his head a golden crown, and in hvs hand afjxrp fickle, for the cutting down of hps enemies. Rev. 14. 14. ^nd the Son of man is brought be- fore the ancient of dayes, and there wm given him dominion and glo- ry- and a kingdom, that all people, nations, and languages Jhould ferve inm. Scc Daii.7'i3>i4« Now that Chrift in the Nature oCMan ihQwld DQ thus exaltedj and alfb do (uch great dind glorious things, Aaaa is . 1 di I ^^"4^6~^Sn WtMtnmdimini mtw: Vetim 'fExod.z.3. is not this wonderful > Suppofe you had Cscn^Mofes f when a child ) in his Arh^ofhu^rujhes^ laid in the flags by the rivers brinkjy and then afterwards had feen him (when grown up) in the head of the people of IfraeU as their ruler and deliverer (as he is fliled Ad. 7. 35)-) fubduing Fharaoh and allhisHollj would not this have ftruck you with admiration > What then fhall we fay and think of Chrifi? he that for fome time was fhut up in his Mo- thers womb, lay (as a weak infant) on her lap, fuck'd at her breafcsScc. and (when grown up ) fuffer'd and dy'd upon, the Crofs «» this very Chrift is the redeemer of the world, the Saviour of man, the King of all the earth, the univerfal Cottqueror over Devils and all Enemies whatfoever, exalted/^r above principalities 6cc. what fna^ll we fay to thefe things > verily they command adoring (lie me and n^onderment. I have been very long ( yet nor too long I hope ) upon tj^ head ', when the Incarnation of the Son of God is before me ( than which there never was a greater thing to be wondred at ) could I fay too much in order to the raifing of your hearts to the higheji adoration-, both of the thing and alfo of the perjons concern'd in it >;• ♦ what more proper and necelTary to be urg'd upon jhcb an Argti" nient than fuch a frame of Jfirit ? Fcurth Sravcb 4. Fourthly, this great myftery of Chrift's Incarnation muji oftheExhor- have fome povp erf ul influence upon your hearts and lives* My Bre- tation,Tola- th^gn ! 'tis not enough to believe it-, to h^ve zii ineffective li^jt poZefiul in- ^'^ ^^^ ^^^^ ^^^"^ ^^ ' "°' ^^^ fometimes to have the affeaions fuence of Wrought upon in the admiration of it 5 but this mufr be attended Chiifi's Incar- with deep tmprejjions upon the heart and have a great eflicacy upon srfHon «pon the/z/>. The Apollile having fpoke of the "^ myjhery of Godline^ »^''''/^,i^/ prefently he falls upon Cbriji's being manifejhd in the flefh, as a ' ' ^xcat p3iXtoithd.tmyjiery of Godlinefl; ^nd this in part kular ( as well as the whole Gofpel in General ) is fet forth thereby, becaufe (where 'tis known and believ'd aright ) it doth very much con- duce and operate to the promoting of G(? J/ wf/?. St, John tcWs- us i]oh. 4. 2. Every Spirit that cotfcjfeth that jefmChriji. is come intheflejh-, is of God : is every Spirit that coufeffeth this, of God? yes, fo far as affent to the truth and a faithful profejJioH of that truth will carry it : But fuch as would be faid to be of God in a more Jpccial and faving way, they muft not only ajflnt and profeji' but they muft live fuitably to what they do fo believe and profefs i this truth ( of ChriiVs being come in theflcjh) muft have an efficacy upon them ill what isfmiJif ic I fliould too much trefpafs ; briefly therefore let me but touch upon fix or feven things : I. Was Chrift fent in flefb ? and do you know and believe it ? f^"'ff''"fl'l Oh han> humble jhoutd you be t What an aigument is here from humMe!^ Chrift's Incarnation for Wrti/ity / in his ajjitming flifj he hath fet before you the highji^ the mo^ glorious -pattern of humility that ever was, will you not follow it ? ^ Learn of me ^ for ( faith he ) I am meei^and lowly'-) he gave fufficient evidence of ^^ /o^-Zi^f/? in becoming Man '-, now is it not better to learn of an humble God than oi 3. proud man ? O Chriilian ! ^{tcx jucb abafement of thy Lord and Saviour wilt thou be haughty and proud } how un- fiii table is a proud fmner to an humble Saviour I What ( faith one ) more myjierioiu than God humbled^ more, monflrous than man pmud ? "When ever pride-^ felf-conceitednefi., fdf-exalting begin to rile in the heart, think of the hunTility of the Son of God i how he emptied himfelf made himfelf of m reputation-y too\ upon him the formof a Servant 8cc* and furely this will he an effectual Antidote againft pride : The Apofde when he would further lowlinefi of mind in the Thilippians-> this is the confideration wliich he fets he- fore them, Phil. 2. 3, d, 7, &c. ^ We were undone by a proud Ve- ^ p.. , , vil and a prottd hearty if ever we be fjz'd it muft be by an humble ^i?'t ,1"^ •"' Saviour and an humble heart* nem fupcibiea- tern psrduKit ad mortem, Chriftus humilis hcminem obcdientcm reduxit ad vitam ; quia ficiit ilie elatus ce- cidit & dejecit cenlentientem, fie ifte humiliatus (Urrexit & ere.;it credcatera. Auguji. tcni. 3. p. 1051. 2. Do notfu' Fartlyy that there may be in you as full a confor- M»jl not Sin. mity to Chrift as here you can come up to ;, he took your Na- ture and Imn'd not therein, you fhould be as like to him as ever you may : Tartly ■> that Chrili may have Im end in his coming in the fleih i for why did he fo come ? but that he miight dejiroy the works of the Devil i Joh. 3. 8. that he m/ight redeem you fi-om all iniqtiity-) "Sina. purifie unto himfelf a peculiar people-^ zealous of good xpork/:, Tit. 2. 14. that you being delivered out of the hands of yjur €7teniies-> might ferve him nvthout fear^ in holincf and rightconfiifi •--> before him all the day es of your life-> Luk.i.74,75. Partlytoo^ be- caufcupon Ghrifi'sreiidingin the ficfh you liavefo full ademon- Jirationoi the evil of J:«, how hateful it v/as to God occ. for it ha- Aaaa 2 vinii 1 L.- i "'4.8 Jiitljelifeertefeofattfttljfletfn Ver.nr: ving got into the world nothing could expiate it unlefs God's own Son will take flejh, yea, and fitfer and die in that flelh, and' (o bring about the expiation of it : O what an evil is fin ! Now notwithftanding and after all this will you yet love it and live in the commiiTion of it ?' what will this be but ( in effed ) to fay you regard not what Chrift was or did ? that you defire ("as far as in you lies) to make this his great 2i(^jhe taking of flejh^to be i^fignificant and to no purpofe ? as alfo to declare to the world by your pradifes that you have quite o//:vj^ ^tegk/ oi ^xn than ^fprciJly thej what God himfelf hzth. muj} jhun thofe 3. Of all fms be fure you Jhun thnfe which do mofi dire&ly fins which do dijpjrage and debafe the Hnmane Nature v C liich as dmnkennejl^ ^nddebah^fhe i;?ffw;?.^rj;^c^, bodily uncleannefi 6cc. ) : what a fad thing is it that ^llumane Na- ever fich things (hould be done where there is fuch a Natttre V ture. When Chril^ hath ajfmn^d that Nature^ and by afluming it hath Co dignified and advanced it, nay when he hath fo highly glorify'd- it as to carry it up with him to Heaven-, and there to fit with it at r^^i?^*^^ \^ ^^^^ ^^S^^ hand of God v fliall we by fiich and fiich finful courfes, dbnitatem ui- the gratifying of fiich bafe lufis, * dishonour and difparage it ? am, Scdivins God forbid ! Sinners' let me intreat you when ever the temp-- confers faflus tation comes to excite yo\x to thofe Evils which in fecial do ew Natur^, noli ^.j-^j-^^h upon the glory of the Humane Nature^ ( as to drink^ to litatem de'^e- exrjji-, to defile your bodies hj flejhly htjls Scc.) ^ do but (erioully neri converfa- think with your felvcs thztyou are Men-, and fhall fuch carry it as- tioneredire. beaiis ? that your Saviour hath ]ui\ fnch a body as jy,7« ha ve, and Leo de Nativ. ^^^^ ^^ ^j^^^j-^ • j. ^^ ^j^^ committing of fuch Evils ? that he hath your Nature-, and doth he fo and fo fin in it ? that he hath rettor'd it (as 'tis in himfelf) to its prijHne glory, zr\d will you (as 'tis in your, felves) keep it as vile as ever ? furely if fuch who are dro vvn'd in fenfuality did but (erioufly think .of this, they would abandon their bafe lujis rather than by them debafe their excellent Nature* They mufl love /\. Love God and Chriji: yed.-> love thcmji-ronghi ardently-, to a Godandchrid. very intenfe degree of love. ^ God ii Love-, (he hath made it to ap- * I Joh.4.16. pg^j. ^Q jj^ h\s fending of Chriji in flefh)., therefore he deferues love '-, he hath fufficiently acted and declared hi^ /ow to you, how will you a6t" and declare your love to him Sec. he loved and ^ fo loved you will you not || return love for love ? I and fo love him too (to the utmoft of your capacity ) ? What will fire the cold heart with love to God if this will not do it, (viz.) hvi fending hid ovpit f ' __' f ^ hethatknows and confiders this certainly he cannot but be full of divine Love, And then Love fhriji: 11 Si amare pi- gebat, faltera relmare non tFcitich"^' ^^^ in the likenefi of finful flefh^ Rud. k*^^K J3m.i^^ AAA 4>f4A ^lAf¥« ' Af^ Part I. 3In tl)t UUmts Of anfnl jflf «). 433. C/^>'i/f .* was he willing to put on your rags-) to cloath himfelf with your flejh ? did he take your Nature ? and that too under thofe circumfiances which have been mentioned ? doing this not for him- felf but wholly for your good ? was he pleas'd fo far to coa- defcend as fo become one of you ? nay to put himfelf not only into your Nature but alfo into yourfiead ( he might have been a Man and yet not a Sumy )? O let him have your Love I your moIi hearty and cordial Love : pray let it be your greateft grief that > you have no more love for him who deferves fo much : alas ! 'tis but a drop when it fhould be an Ocean-^ but a poor i^arh^ when it fhould be a vehement flame* And I would have you to love Chrift who ii incarnate as, well as hecauje he ivas incarnate : what an alluring, attra^ing oh]cd[ o{ Love is Chnd God-man ! God loves - h\m as he is inour flejlh the Angels love him asinourflejlj., the glorify'd Saints love him too in that notion-^ will not you alfo love him as he is (b confidered ? Chrift in our Nature is a Perfon very amiable i what is there in mear man to draw our love to him which is not in Chrift (God3.nd Man) with great advantage ?hQ indeed is the Velicidilyumani generis^ ^fairer than the children of '[^^^•'if'^'\ men-i the \ chief efi among^ ten thmfand-, ^ altogether lovely : thofe ' ^"'^•^i^>^- excellencies Yfhichzmhwx. Ccattered in us do all ( like lines in the Centre ) concur in him. A Chrill incarnate is the love of heaven-, let him be the love of earth too. 5. So love Chriji as to be rvilling-i nay amhithm to do^ tofifffer, ta Be ambitiotn< he abafedfor him. O Sirs ! what (hall we -^ do for him who hath f^ ^0 ^ndfuffer^- done fuchinexprelTible things for us > (hall we be loth to take his (^^^^l^^'fj^ Croji who was fo willing to take our Nature ? he had but the /%- fafturcft, qS ■- neji of finful ftejlj, and yet how rvillingly and patiently did he faftuius eft fuffer ! we have the reality oifmful flep^ (liall we hang olf from ^^^'^^ propter > fuffering or be impatier.t under it? what abafement <.2.n be too ^^^^[J^^ ^^^^^ vnwchiotthtjonsofmen when the Son oi God was thus abafdd?.mo,? Augujh what fervice can be too mean for us when Chriil itooped to the-toai.3. p.ioyo^'v form of a Servant f He that knows how much ChrijFs love was above him will ntvct th\nk any rporj^or fervice to he below him^ 6- As Chriji rviis pleas'' d to partake with you in your Nature-, fo lei Labour after it be your dcfire and endeavour to partake rvith hhn in his : I mean the participa*. that which the Apojile fpeaks of when he faith, that by thefe you ^^°" "^J^'^ ^l*' might be partakers of the divine Nature-, 2 Pet. i .4. even man ( infuch ^'"^ «'^'*^^? - afenfe) is capable of thu and therefor^ fhould purfue after it. 'Twaspart ofChrllVs humiliation to take our Humane Nature^ but 'tis our highejl exaltation toh^hiow^t \xn which is high blafph^my ) i yet in the -frnits and effeCis of it and in regard of conformity and lihemfi to it, fb we may. God may become very man but man cannot become very ^V R ft ^^^' he may.be /i/;^^ to God by gr^irf and J^tf/i;if/?, but that's all • Deus Hcmo, ( ^^'^'^^ we are to underdand fome palTages of the ^ Antients which •rut Hcmo fierct feem to be very high). Now this is that which I would have you Deus. Aug- de to labour after j thatasChrift hath taken o^ yours fo you may v?dtas v^i?" ^^^^^'^^ ^^ ^^^■> ^s h^ was made like to you in what is proper to ^qiuHs Patii M^^\ ^o you _C according to your capacity ) may be made like to fafta eft parti- him in what is proper to God* ceps inortali- tatis noftrce non d e fuo fed de noftio, ut & nos efficeremur participes Deitatis ejus, non de noftro fed de ipfius. ^H^. tcm.3. p.ioji. '■'^'^^^^ hAv^foi-mnv *v* riJ.^s QicnninivfMv, Athan,dQ Incarn. Verb. p.ioS. l.T. Be thankful, j, ^^ thankful : not in a common-, ordinary^ formal manner, but ^A ■* it fdf "^ ^^^ "^^^ lively^ enlarged-, raifed manner that is poilible. Where .andalfo for the mercy is high and great the thanlfxtlneji muft bear fome the revelation proportion to it. Did Chrifl condefcend to take yottrflefh ? for <>fit: filch graciom ends ? O where is your praifing and magnifying of S^««^ i*^ t!^^ J^tfi,i%% nn)t liftenef^ of Cnf ui jfleO)* 441 *^latth.I3.I^^. / parti. fince the world began^ ii 7tow made tnanifeji (^ as the Apoftle fpeaks Rom. Id. 25, 26') This we had never known if God had not there revealed it j and the deeper is the myjiery the higher is his mercy in the difclofing of it. ^ To you 'tis give^ to k?ion> the my fteries of the kingdom of Heaven-, to others 'tis not fo h how little doth the greatert part of the world know of a God in Flejh ! No- tttre may difcover a God but 'tis Scripture only which difcovers God-man : now why is that revealed to you which is hid to fo many? Even foFatherj for fo it feemed good in thy fight Matth.ii. 26* Nay further you have the c/t'^r r^z^f/^fwz of this s what was hid in darker Frophefies and 'Types to the Fathers under the Old- Teftament, is now under the New made as evident to you as the light of the noon-day : you do with ^. open face behold the truth * ^ Cor. 5, 18^. zwA glory of Chrift's Manhood-, you live under the dayes of the 5(7;/ of Man '-> that which others expeded and waited for and faw but f afar off is now accomplifhed and made good to you. Under t I^e^'H-iSr the Law believers looked for the Son of God in flefh, you under the Gofpel look^on the Son of God in flefh ■. their language was I Jhallfee him hut not norv-^ IJhall behold him but not nighy (as Balaam prophefied Numb. 24. 17.) i but under the Gofpel the language is Jhat vphich was -from the beginning-, which rve have heard., which tpe have feen with our eyes-, which we have looked upon-, and our hands have handled of the word of life ; For the life was manifejied and we have feen it 6co 1 Joh. i.i, 2. I may fay to you what Chrifi once did to his Difciples Luk. 10. 23,24. Blepd are the eyes * SI certeom-'- which fee the things which ye fee : For I tell you-, that many Brophets "i^ membra and Kings have defy d to fe thofe things which ye fee^ and have not "^JJ^^/jjfi^" feen them \ and to hear thfe things which ye hear., and have not heard auas ad re-" them. O put the thing 2in^t\\i revelation thereof tog^her, how pendendum ti-;- (hould God for both be magnified by us ! had we as many tongues ^^ c'-ebitas lau— zs, members:, was the whole body turn'd into t\\\s one, member., yet we ^iffic^3et^e"i!f*^ (hould not be able for this high and glorious mercy fufficiently to goitas noftia. fpeak out and celebrate the praifes of the moft high God,(as ^Au- Aug. medit, ,' fiine pathetically exprelTes it> So much for this Second Vfe by way ^^P-i5. of Exhortation' The //?ir^ and laft is for Cwz/orf. The ^/7mj in hand is every 3*^*^' way as fruitful for Conflation as for Exhortation '•> Chrift fent in ^'^^ ComforSi flejh ? madeflejh ? what abundance of matter is v/rap'd up in this ^'^ ^elieversw'- for the heightningof the true believers joy ! I have brought you to. the very ^ring-head of divine Conflation h O that you might : feel it flowing^ forth andrunning into your Souls I Abraham re- joypedi 1 r"' 'Nulluspoteft eo capite glo- riari, in quo aflerit Natu- ram fuam ncn haberi; Leo E- pift. ir. Wherein doth Chrift's Incar- ration afford matter oj Com- prt to Be- Jieven .^ Thif an effectu- al vray to pro- mote Gsd's glory and the good of Sin- ners, joyced to fee Chrift's day ( the day of his l/tcamationX he farp it andrv^glad^ Joh. 8- 5(5. let me tell you, you {ee that about it which he never faw will not you rejoyce and be glad ? Fear not ( faid the Angel to the Shepherds)^ for hehjld I bringyou good iy dings of great joy^ which ^(hall he to all people : ( what were thefe good ty dings ? why,) Vnto you is horn thU day in the City of David ■a Saviour-, which U Chrijl the Lord- Luk. 2. lo, 1 1. Chrift horn ? the Son of God incarnate ? good tydings indeed ! blefled be God that they were ever brought to our ears! furely fuch ty- dings call for great joy. If God would pleafe to open your eyes to let you fee what there is in aChrift J^/zt infle/h^ to iix your thoughts upon it, to help you to make the beft improvement of it i I cannot but affure my felf, that your hearts would be brimful of Comfort, that your fears would vanifh (like the dark cloud be- fore the bright-fliining Sun ) i that inftead of your fad defponden- cies of Spirit you would triumph in Chrift and lift up your heads with joy. O how injurious are they to the Saints in their hea- venly g/{/r)'f;f_g who would take away from them thQ Manhood o£ Chrift \ lince ( as 'tis truly faid ) ^No man can glory in that head in rvhich he helieves there is not hvs own Nature : And how in-^ jurious are the Saints unto themfelves, who do fo little medi- tate upon, improve, and draw comfort from Chiifi in this con- lideration ! If it be ask'd, Ifiiat 'u there in a Chrijl incarnate for the ftrengthning of the Faith-, the heightning of the comfort of God's Clnldren ? give me leave to anfwer this Queftion in feveral par- ticulars : I. There's this in it, certainly this muft be an effectual ( and the moft effectual way imaginable ) for ths promoting of God"*! glory and the Sinners gr^od- If Chrift become Mw that muft be a very proper docA powerful Means in order to thfe ends , for ( be- Cdes ihtgreatne^oi the thing in it felf) if it fhall pleafe God out of his abundant mercy to propound to himfeif the bringing about of fuch things, he out of his infinite Wifdom will be fure to pitch upon fiich means as fhall certainly reach them : and there- fore he pirching upon thii-, unqueftionably it (hall attain what it was defigned for. Is not this then ground of joy and a gre^t fupport to faith^ to coiiider that there is a way and fuch a way way found out as ihull infallibly and effectually promote your good ? 2. In •'mtftft5^(#A ^47 ^ The highefi demonflration of God's Lave. * Nihil tarn neceflaiium fait ad eilgen- dam fpera noftianij quam ut demotiitra- rcrur nobis quantum nos diligcret Deus ; Quid veto itto iiidicio wanifettius quam quod Dei Filius Naturce ncitrse dignatus- eit inire conforLium ? ^«g. de Ti in. 1. 1 5. 2-. In thidyoH have an high denioi^firation of his ^ Love^yea the highefi that rv^ foible : for there was in it ultitnm divini amorvs conatm-y infinite Love it felf" could go no higher than a Chrifi in Flejh- Now this Love of God is thzfirongefi-, the moll heart- reviving cordial that can be given to a gra- cious perfbn > and anfwerable to the degree of that, fo is the degree of his comfort \ for evermore where God difplayes his highefi Love there he hath the highefi comfort. You that are fuch, do you delire an evidence of this ? and would that chear you ? here you have one (the very highefi that God could give}, viz. his fending his orvn Son in the lik^nefi of finfiflfltjjj, 3. By this ( as hath been already obferved under a former head) All the Pro-^ allthepromifes are feafd-) confirm'' d and ratify d ;^.Chrifl:'s Incar- T'^f^^,^^^,. nation was not only one of the promifcs it felt^ yeflWie grand Old- ^ ^ T'efiament fromife^ but it was the feal and confirmation of all the rejh When God would give Ahaz a fign for the incouraging of Jhis faith as to the making good of a particular mercy promis'd, what was that J7g.>i ? why, Behold a Vir gin fh all conceive and bear a Son^ and fi:>all call his name Immanuel > Ifa. 7. 14. and Co it is in all other refpedts. The Promifes indeed are confirmed /^t/fr^/ ivayesy but there is not any one thing which gives an higher confirmation to them than this, Chrifi' s being made Flefh : What ever God hath promised 'tis all fure now to be made good, why ? becauie his great promife of the Incarnation of his Son ( than the which nothing could be more high and more improbable) is exacflly ac- complifhed. A Chrifi incarnate is Faith's highefi fecurity : Saints ! you have no reafon now to queftion ekhcx God^s poiver^ (for what cannot he do who can unite the (fodhead and the Manhood ? what can be too hard for him who can make a Virgin to conceive ?) or his mercy and willingnefs to do any thing for you i for he that will ^end his own Son in the Uh^nefi offinfnl flefh what will he flick at ? what can come after that can be fo great as that ? ^ He * Rom.s. "2: that feared not his own Son hovpfhall he not with him give m alltlmt^s ? Well therefore might the Apoftle fay. All the promifes of God in him (in Chriil) are ye a-^ and in him Amen &c. 2 Cor.' i. 20. A very great and precious "truth here lies before me, which there- ^^^ ^^' i-'^f 'f^' 'f/^' CmjJians Faith and 1 would fain fpeak more fully un- S;-.^, ^/^^^^^^ ^"-'f- -^-' J-^^ -^ to ; 'tis this, that all the excellent Bbbb Olyerts As the Myfti cal Vnion. * Heb.7 7- ■fer.ni: Ohjecfs of the ChrijHans Faith and Hope are made credible^ nay^Jure and certain upon the Incarnation of the Son of God* This Vk en- deavour to make out in fome Jnjiances ; I.- There's firft the myjHcal union betwixt Chrijl and Believers : a very great tnyftery ( as you have heard ) ! Chrift in believers and one with them ? what can be more wonderful ! yet 'tis fure, there is fuch a thing and we may be affured of it for 'tis made credible and certain by that which I am upon. The Hypojlatical Vnion afcertains the Myjlical Vnion : the union of Perfms is not fo much as the Perfinal Vnion \ he that hath thus united cur Manhood to his Godhead in one Perfon^ why may he not myftical- ly unite our perfons to his Perfon ( this latter union not being (b high as the former ) ? As 'tis faid, ^ the lefi vs blejjed of the better^ fo I may here fay the lefiii confirmed by the greater : if Chrift had not come fo ne^ us in the taking of our Nature the myjiical union might have b^ more doubtful i but now there's no room for doubting. Obferve that place Heb. 2. 1 1. Both he that fan^ifetb^ and they ivho are fan&ifed-, are allofone^ ( there's the union in the fame common Nature) •» for which caufe he U not ajhamed to call them brethren^ ( there's the near relation or the myjiical union grounded upon the fornier ). 2. Thcid's Communion with God-, Chrij^s jpecial pre fence in tJye Soul-, the inhabitation of the Spirit, All very high and glorious things ! fo high that the poor creature knows not how to be- lieve them: yet they alfo are very credible and certain upon Chrift's Incarnation. 'Tis more for God to be made man then 'tis for God to- converfe with man., God manifejied in theflejh is more than God manifefiing himfelf to flejh. Moreover, Chrift in our flejh laid the foundation of -the Creatures Communion with God, and re- moved tliat which hindred it (namely dijiance and enmity) ', the(e two flood in the finners way as to this blefled communion, but Chrift removed them both, and fo brought it about. 'Tis ob- fcrvable, the Apoftle having fpoken of the Incarnation of Chrift i.Joh. I. 1,2,3. prefently headdsy and truly our fellowflnp is with • . -^ the Father-, andwithhli Son Jefm Chrijh O if he had not con- Bec fatis pro? defccnded to take mr fleflj there had been ^ no fuch thing as our pmqua vicini- Communion with God i but now 'tis fure. And fo 'tis in the other tas, ncc affini- things which were mentioned : what is Chrift's gracious prejence tasfatishrma, j^^ ^^e Soul, or the in-dwelling oi the Spirit in a child of God ' €ommunion Vfiith God^ ■ Chris's fpcct atprefence, the inhabita- tion of the Spirit, unde nobis Ipes fieret Denm ncbifcuni habitare ; tantum ei'at inter ncftras fordes & fumranm Dei munditiera diflidium. Crf/w'n. Inftit. lib.i. c.ix» (both. ^(U4^*4aK jOm^i^^ i*^ 4>CiA ^I ' In him dwelleth thefulneji of the Godhead bodily ", Col. 2. p. 3. 'tkre-arefnch and fuch communications of Grace from God to a Communicati- graciom heart: thefe are vQvy fecret yet very fure and credible. Up- i"^ of Grace on communion oi Nature communications ot GV<;?cd'do certainly fol- ^ low j Chrifl: having alTumed flefli there's now a way made through which God may conv'y his Mercy and Love to Creatures as he pleafes. The Godhead is the fountain from which all flows, and there's now a /jz/^e to convey fupply's from that fountain, viz. the Manhood of Chriji ■-, 1 Cor. 8. 6. T'o us there is but one God, the Father-, of ivhom are all things, and we in him i and one Lord Jefits Chriji-, by rvhom are all things, and roe by him s by Chrift (in our fle(h) all things come to us and n>e by him go to God v he is the JVay ( as he faith of himfelf Joh. 14. 6.}, the Way by wliich o^/r ^//?zex are handed to God and Gi?^'/ mercies to \.\ 1- • ^ ..u- 7 .• nishijus quanto eft credibiliiis N^nn-i mg of Believers mto this near relation was F^ios Honlis Gi-ati.-e Dd ftSs fi ni &c one gri"^^ and jjiecialend why Chrili; was ^«^. deTiinit. lib, 13. c. 9. ^ • • • incarnate i> Gal. 4. 4, 5. JFhen the fulnejl of the time vpm come Godfent forth his Son, made of a Woman, made under the Law j T'o redeem them that were under the Law, [_ that we might receive the adoption of Sons ~]. When the Evangelift had laid down the exaltation of believers to ajiate of Sonjhip, Joh. i. 12. and had fliown how that is brought about (Ferf.i^.) immedi- ately he falls upon ChrijFs being madeflejlj ( V.\.i^.) : whether the latter carries any reference to the iormer, of is brought in upon this or that account^ith refpedl to the Smits Sonjhip fpoken of, I Will * B b b b 2 not 1 r riiirt 446 3rt tl)e meneffli Of Otiful iFletO. Ver.iii. HOt be pofitive in determining one way or another , only tliis I fay as to the thing-, 'tis not incredible that fuch who believe fhould become the Sons of God when the J ford n>iis made Flejh^ The Re fur- i^, ThstcsthQ Refurre&ion of the Body. . And , what more in- ^aff" crfii^/f to us than that ! though the Scriptures are very exprefi' * and plain in the ajferting of it, though we know the Tower of God and have many Con fiderations for the alTuring us of its truth and certainty ■•> yet how apt are we to Jiagger and to be under doubtful thoughts dhout it\ But faith the Apoftle Ads 2d. 8. Jfhyjhould jt be thought a thing incredible with you-^ that God fhould raife the dead ? blcffcd Taul I is the Refurredion of the dead a thing not. incredible ? what is there to take otf the incredibility of it ? why, enough and enough C efpecially to us Chriftians ). Chrift's In- carnation^-2i\\\ that which follon>edupon it, is fufficient to remove the incredibility of this myftery i for he took our fiefh., then died in ourflcfj-, then rofe again in our flep, ( I fay in our ftejh^ for he rofe not only with a true Body but with the felf-fame Body that ours is, witii that very Body in which he died and was buried) : and if fb, why then lliould the Kefurredion of our F/f/7^ ot Bo~ dieshc incredible ? This is nothing but what hath been done al- ready to and in our flcjh\ and 'tis lefs to raife fefl} thin to take flejh ■) 'twas more Grange for him who n>M God to die^ than 'tis for him who is Man being dead to live again. If it be faid that Chrifl: was an extraordinary Terfon-, and therefore that his Refir* rection is not to be bottomed upon for the making of ours fure and certain i I anfwer, but it is i becaafe he did not rife as a ^ingU Terfon but as a common Head h and therefore he rifng we may be affur'dthatwefliall rife too. i Cox.i')-20^2i.i22.But now is Chrifi ri- fen from the dead^ & become the frji fruits of them that jlept : For ftnce by man came death-^by man came alfo the refurre&ion of the dead : For as in Adam all die^ evenfo in ChrijiJhaU all be made alive. He that believes Chrifr'^s Incarnation will upon that believe the RefurreCtion : As 'tis well obferv'd by fome upon that paffage betwixt Chriji and ■ Martha (which we read of Job. iiO^ where he asked her (verf 25, 26') I am the refurredion and the life : he that believcth in me^ though he were dead-, yet jhall he live s and whofever liveth, and be' lieveth in me-y jhall never die h believeji thou thk ? mark her anfwer (Verf.i"].)-, She faid unto him-, yea Lord-, I believe that thou art tlye Chriji the Son of God-, which Jhould come into the world : as if fhe I*ad faid, yea Lord I do believe that thou canji raife the dead-, lince thou art the Son of God which waji to be and now an incarnate : he Part I. 3}ntl>elifeettefjsiofCnfal5Fie^i- 44? he queftions her about the 'R.efttrre^ion^ fhe profeiTeth her faith in his Jncarnation i yet her Anftver was very ^ert'mem becaufe (he believing this could not but believe that alfo. 6' the poJfeJJiHg of the heavenly glory U the highejl of all : and ^^^ Heavenly therefore of all the moft incredible 5 for (ufually) the higher the ^^°^>' mercy is the harder it is to believe it. What ( faith the poor Chri- ftian) ? (hall I in thi^flejpj fee God and live with him for ev«r ? O this is a thing very improbable, much too big for my hope and faith! but whoever thou art (if thoubeefta fincere ChrilHan 9 thou mayft believe it and hcjlire of it. For Chrill tooj^ thy flejh\ purchafed heaven for thee in thy flejh-, afcended up to heaven in thy flejh, and is there glorify d in thy flejh i and therefore may'lt nor thou affuredly hope, that thou alfo thy felf in thine onpnflep (halt go to God, and have it gloriffd ( in its meafure ) as well as the flejh of Chriji is ? what encouragement is here for faith ! By Chnjl incarnate we do not only fee that t\it Humane Nature is capable oi t\\Q. future hleffedneji:, but we have thereby ground of- fuU ajfurance of it : for what could he aim at in his being fofthort of Heaven? In our Nature be both purchaid it and alfo took pojfejjionoiit'i^.wAdW /or /^ •» Heb. <5« 20. TVhether the forerunner ii . \for us ~] entred^ even J^fu^-y made an high friejl for ever after the order of Melchifedec. Hf being glorified, '^ in him tve 3.1& glorify' d'-, as he rofe as a *Eft inipfo Jefu Chrifto unius cujufiij, tublick Head fo he was s^lorijied as zpjib- "^^"^^^"^ P^^'^^'' ^^^'^ &. Sanguis : Ubi er- V , TT / TT \ u i\ r J 51 go poitio mea regnat ibi me rcenare cre- llck^Head too-. _ He who hath foadvancd ^o, ubi cam mea -loriHcamr ibiglorio. our Nature will in time advance curperjons i fum me efie cogaok-o ^c.AngMtiiit.d^^ Ui Incarnation- C which is part ) fecures cur Glorification (" which is to come ). 'Twas more for Ghrifl to , come dovpn to earth than 'tis for him to carry lis up to heavem if he will condefcend to be like to us in hi^ humiliation^, he will have us to be like to him m his exaltation. ^ What can be too high forman when *Q^^'^^^^^^^'^^- for him God was made Man ? Well ( Believers ) Chrill being jm pfez cjueT''" inflejlj vvhat can now be too great for your faith ! you have great Deus \actus. and glorious things in your eye, but do not in the lead queltion ^^' Homo ? theaccomplilhmentof them-, all is m^de eafie^ credible^ nay cer- ^"'^^'^' tain upon ChrijVs Incarnation ; that being done all (hall be done ; ( this is the third thing for the Comfort of God's -people;. 4. Fourthly, was'Chrift/f^/f in Flejh ? there's this in it for the Z^pon cbrijJ's^ ftrengthning of Faith and the heightning of Joy, that God ii noxp ^j}'^^'^im^ion knowahle & accefible, 'Tis beyond all contradidionrfome may fay) J,h^!Sl7S. a bleffed thing to know God, I but who caniiyiomKim. ? can any ce0ie._ " fee. 448 3tttl)eli&cnEfsofanful5Fieff). Vcr.iri. Jee God and live ? can a finite eye take a view of fuch an infinite Majejfy ('the Icaft ray of which out-flVmes the Sun in its greatefi: brightnefs ) x* what ? Man to know Cod ? alas poor creature ! h'lsxvea]^ faculties will not bear the beholding of fo glorious an Objecl. To which I anfwer, all this ( in fuch a fenfe ) is very- true, yet let not humble Souls be difcouraged i. for this notwith- .ftanding they may yet know God favingly and comfortably (though not perfectly). In and by a Jefus infleJJ^ the great God is know- able : partly ^k he by Chriji ( lb confidercd ) vs moji dearly mani- fefled'i in Chrift God-Man we have the brightert obje&ive manifefh' tion of God. The whole Creatim ( though thereby much may be known of God, as you reade Rom. i. 20.) makes no fuch difco- veries of him as Chrift doth i therefore he's faid ( for this is one explication which the words will very well bear) to be the bright' } tiefi of his Father's Glory Hub. 1.3. and hence fome iiile him i| Speculum Patris^ the glafi whexdn the Father in the moft deer and lively manner is reprefented j He that hath fe en me hath fe en the Fa- j iher |joh. 14. p. and the Apoflle fpeaks of the light of the knojvledge I of the glory of God in the face (i.e. in and by the Manhood J of Jefus '^ .Chriji^ 2 Cor. 4. 6' Partly too, as Chriji in our flejh is aft medium I iotranfmitCodas knowahle tons : Indeed God C as confider'd ^^- I folutely Siud in himfelf ) is fo infinitely above us, that we cannot || heie immediately behold him i (oh\s Glory-) his immenfe and z«- i finite perfections fhould they be let out upon us, would foon re- ft duce us to our firft nothing : But he being confider'd in Chriji^ fo mediately through Chrift we can look upon him, fee him and live h in this way the Majefty of God is ( as it were ) fb re- fraCted^ temper d and qualified that the poor dimme eye of the - creature may behold it. As we cannot immediately look upon the body of the Sun-, fo its j^lendor and intenfe light prefently dazzles us i yet we can look upon it in a pail oirpater: lb here, we cannot immediately behold God in the brightncfi of his Glory, ( a finite faculty mufr needs be dazzled by an infinite MajeJiyJ-., yet take him intheF/# and Manhood of Chriil, there his Glory is I fo brought down to us that we can fee him and know him to our comfort. Chrill Mw^ interpofes not only between us and. God's Jnger ( to skreen us from it thatjwe be not thereby con- " fum'd;, but alfo between us and God's Majejiy that we may P' not be ovcrwhelm'd by the infinitenefs of it : he lets it out as our capacity will bear, and fo by him God becomes knowable : he both carry's /^ 7ip to Cod and alfo bri/igs down Cod to m. O ftudy parti. IHtfpTiKcnelS of Hnful fltUK 449 ftudy God much ! but then- be fure you ftiidy him in Chriji incar- ^ nateh in that way you may come to the knowledge of him. *PeiiliamU- ^ Augujline faith, by the Hypoftatical Union of the Humane Nature ftaticam & "' with the Divine^ there is fitch a collyrium or eye-falve made for m^ alTumptioncm that we may with thefe very eyes almoji fee the Veity :■ how (hould Humane Na- we rejoyce in the Manhood of Chriii ! By that flefh in which the coifrhu^'^per Godhead was (bmetimes hid 'tis now reveal' d'^i that which was quod & oculis once a vail to cover it, is now a glafito reprefent it : do but know peiie ipiis Di- Chrift and you will know God, vinitas ceine- I add, God is now accefihle. Chriftians ! Chrifl having taken ^>^^^^ "^"fj your fiejh'y carried it up with him to heaven, fitting in it at the jch. * right hand of God, and therein interceding for you i through him you may now go to God, and that too with all holy bnldnefi and confidence^ You have not to do with a Vem ahfolutm ( which Lu~ f^frfo much dreaded) but with God through a Mediators and (which may be a great encouragement to your Faith) that Media- tor is the man Chriji Jefm i Tim. 2. 5. You go to God and you S^obyGod ( as clothed with your Nature) i 'tis Veus qua itur &> Veus quo itur : the God to whom you go commands your reverence^ the God-man by whom you go incourages yoin^confidence. O that / you would more explicitly in Duty revive upon your thoughts Chriifs Mediation and Interceffion in heaven in your Nature I furc- ly that would much embolden you in your addreiles to God. Eph. 3^i2. In whom we haveboldnef and acctjl with confidence by the faith of him* Heb. 4. 14, 1 6' Seeing we have a great high Trisji^ that PS pafied into the heavens-, Jefm the Son of God-, let m hold faji- our profejjton : Let m come boldly unto the throne of grace-, that we may obtain mercy-) and find grace to help intimeofneed* Heb. 10. ip, 20, 2 1, 22. Having therefore boldn'^fi to enter into the Holiefl by the blood of Jefm-, by a new and living way which hs h.itb^onfe crated fbr us-, through the vail-, that is to fay., bis flejh i and having an High - Friefi over the hmfe of God : Let us draw near with a true heart., in full affurance of faith., having our hearts ^rinhled fi-om an evil con- fidence-, and our bodies waffled with pure water. Hid Jofieph's Brethren known that t\i€\x ownbrotUr had been fo near to P/^^- jraoh-, with what confidence would they have addreffed themfelves^ to him ! Believers ! Ccmikyour Brother-, who \s flefh of your fl^fh-, is at God's right hand as the great Majier of Kequefts-, the great- Difbenfier of Mercies^, why do you not more improve this for the emboldening of your Spirits when in Prayer you go to . God I ii I. i 'Tis a great thing for the Saints Comfort to confider how things were formerly under the Law and how they are now under the GojpeU Then God carried it in a way of greater jiate arid ma- jejiy., then he kept a greater dijiance and was more hardly accejjihle : fee liow the Apoftle fets it forth Hcb. p. i. &c. "Ihen verily thefirfl Cov enanf had aifo Ordinances of Divine Service^ and a worldly San- ciliary : For there tppm a T'abernacle madc-y the firji wherein wa the Candlejiick^Scc. and after the fecond vail:, the 'tabernacle which ii called the Holieji of all : Which had the golden Cenfcr &:c. Now when ih'fe things were thus ordained-, the Priefi-s went alwayes into the firji 'tabernacle-, accompli fhing the Service of God : But into the fecond rpent the high Friefi alone once every year-y not without blood-, which he offered for himfelf-, and for the errors of the people- The Apoftle here takes notice of the partition or divifwn of the "tabernade : for * Of thi-. and the ^ Atrium or outer Court where the people iifcd to be, that he llb^Ide/ee ^P^'^^ "°^ ^^^ ^"'^ he meddles with xhcfrji and fecond taber- Jofeph.Amiq, ^^acle where the ordinary Priejis and the high Pricji did officiate. Jud. 1.3. c. 5. Now (he faith)the/?r/^ of thefe were to go no further than the firfi tabernacle ( the People might not go fo far ) h the high Priejl might go into the fecond tabernacle ( the Sancium Sandorum) , but how? vj'iih great reftridions ■■) htmuk ' Attjihe (whom Sigonim follows) dif- go alone^ but ^ once a year^ and that too mt fers ill his interpretation of this : Quod ^:^u .^ 7./..,/ /Too tt^^X^j r • . autcm icnptum elt, Pontihcem lemei m j ,-, 1 r n. '^l 1 t^'-vii'io.j ■> Anno folumSaiiaa die ingreflum,S./4H. ^"^ ^^^ WaS lo ItriCt about this, that it gujiinui intcrpretatur, eum quotidie qiri- was as fouch as his life Was Worth even dcm ingreflmn efle propter in cenfum, ac for him at any of^cr /zW to venture into lemel in Anno propter expiationem cum ^v. tt^i„ ^c tt^i 5 t • >- ••"•.v^ fanauinepuriiicationis Verum poffumus thc Holy of Holy S : Levit. Id- 2. 7he etiam dicere, eum quotidie quidem San- Lord J aid unto Mojes-, jpeak^ ztnto Aaron thy ftuaritim cffeingrdlum, fed Saccrdotum brother-, that he come jtot at aU times into the comitatu ilipatum femel autem in Anno Holy place, within the vail, before the Mercx- lolura. I.e. line Sacerdotibus in oie ex- ,- -^ ■* , . , . , ' -' ' *'-"^ •'»^t^'<-^ piationum. 5rio«.deRcp.Hebr3e.l.5.c.z. J ^^t which is upon the Ar}^ I that he die For this Opinicai he is fcverely taken up ftot J : for I will appear in the cloud upon byp.C«« CccVerf.S. the Holy Ghji this fignifying, that the way into the Holieji of all was mt yet made manifeji. Me iH the frji Jabernacle was yet jianding : as if the Apoftle had faid let not any wonder that God then would keep men at fuch a di- jtance, here was the reafon of it ( or the myjiery which was at the bottom of it;, Chrift was not yet come i the true tabernade was not 'Pattl. ^ttfp SfMl 451 not as yet eredled, the firji tabernacle was only then ftanding > Chrift had not ajfmn'd the Nature of Man thereby to make way for man freely to go to God 5 therefore the way to the Holiefi of all rvas not yet made manifejh But now under the Go^el Chrift being incarnate and gone to heaven in our flejh-, now all may go to God jreely^ the way to him is open, every believer in the world may now enter into the Holy of Holy^s^ dW former rejiraints and dijlances are now taken away. Mark the Scripture cited already, Heb. 10. ip, 20. Having therefore-, brethren-, boldnejito enter into the Holiefi by ths blood of Jefw-i by a nerv and living rvay rvhich he hath conf crated for us-, through the vail-, thatiitofay-,hvsfleJh. By thiifieJhChviLVs Humane Nature ( or Chrift in the Humane Nature ) is unque- ftionably meant, which he calls the vail in alluilon to that in the tabernacle : wherein there was a trvvfold vail-, on^*t\\zt covered the Ark 5 Exod. 40«3' And cover the Arh^ with the vail: the of^^r which feparated betwixt the /^frww ^ud the ^rfi tabernacle-, as alfo betwixt the firfl tabernacle and the fecond i Exod. 2(5. 33. And the vailjhall divide unto you between the Holy place and the moji Holy : £0 Heb. p. 3 . And after the fecond vail., the tabernacle vohich is called the Holiefi of all i to which he alfo alludes Heb. 6- ip. * vphich entreth into that which is vpithin the vail. Now with refped: to thefe vails Chrift's Flejh or Manhood is fet forth by the vail i ^i.) as his Godhead for a time was hid and covered under it : (2.) as believers through this do go to God, as it is thtrvay into the Holiefi: And fo 'tis here brought in, for he faith by a new and living way which he hath confecratedfor m-^ through the vail., that ii to fay., hisfltjh. You fee what thefe texts drive at, and what the Apoftle draws from them ( viz- ) that Saints now ( upon the Manhood of Chrift ) ftiould with boldmji enter into the Holiefi., and draw neer to God with full ajfurance of Faith : this is their un- fpeakable priviledge under the Gofpel which they fhould improve and rejoyce in. This is the fourth thing for Comfort, God is now kttowable and acce^ble. 5. Fifthly, This cannot but be exceedingly delightful to us to jj,g Humane conjider the advancement and dignity of our Nature* How is that Nature U by Nature advanced by Chrift's aflfumingof it ! that which w^s his Chrifi^s incar- abafement was its advancement : As a mean family is advanc'd ^l^ff v^*'j when fome perfon of eminency marry's into it, fo Chrift having Ji^^nzi!^^ match'd into our broken and decay'd Nature what an honour did he thexeby refled upon it ! God put a great deal of glory upon it in xxafirfi creatioity Chrift hath put much more glory upon it in the C c c c ^i'flr 45J Chvift mdY- 9iate tr^ujl peeds be very comjxtjfionaie. 3Jn tDe liltenefs of 0ttfui MtW, Ver.iir. Hyfofiaiical Vnion* The Ajtgelical Nature- in fome refpeds is above ours^ but iir^others ours is above it i the Angels are not Co concernM in the myftical con'pnUion to-Chrift as we are i their advantages by a Saviour are not fo high as ours, they are confirmed byChrift inaftate of happinefs and that's all, but we ^xq con- frmed and rejiored too i the great things which are done by Chrifi as Mediator he doth them in our Nature^ and the great Honor which is conferred upon him refers to him in our Nature •, 'tis the Son of Man who ftands on the right hand of Cod Ad. 7. 5(5. Vo- miyiion-) and Glory-, and the Kingdom is given to the Son of man Dan. 7. 13, 14. htt'l judge the world ai the Son of man M.itth. 25. 3 1. Joh. 5. 27. But the main preheminence of the Humane Nature above the Angelical^ lies in the intimate uniting of it to the divine Nature ■■, HeB. 2. i<5. Verily he took^ not on him the Nature of An- gels^ but he took^ on him the feed of Abraham* Man was the crea- ture that was to be redeemed-, and therefore 'twas the Nature of man that (hall be ajfumed j can we think of this without great joy ? Chrift himfelf as Man is above us (in all things he muji.have the ^preheminence Col. 1. 18. )? but Angels ( who are of another order) m fever al rej^eds are beloiv uf» 6. A Chrijl incarnate ii and tnufi needs be very compajjionate*- This was one great reafon why he took our Nature upon him, and in that Nature was exercis'd with fuch forrows and fufferings- that he might the better know how to fympathize with his mem- bers in all their forrows and flilferings. Heb. 2. 17, 18. In all things it behoved him to be made like unto hii brethren-, that he might be a merciful and faithful HighFrieJi^ in things pertaining to God^ to make reconciliation for thefms of the people : For in that he him' felf hath fuff ere d., being tempted-, he ii able to fuccoiir them that are tempted. Heb. 4. 15. JVe have not an High Frieji which cannot be' touched with the feeling of our infirmities-, but wm in all points tempted like as n>e are-, yet without fn. He that hath felt what o- thers undergo knows the better how to pity them ■■, fenje and eX'-. prience further compajjton ( where perfbns are not made of flint )j none fympathize fo much with thofe who labour under Gout, 'Stone dec, as thofe who have been afflided with thofe pains them- felves : God told the people of Jfrael, they k^ew the heart of a firanger feeing they themfehes were jhangers in the Land of Egyptf Exod. 23.^. How then mufl the bowels of Chrift work to- wards atHided ones, he himfelf having been afflided jufi as they are ! befides the menifulm^ and tenderneji of his heart, there is- part I. 3Jrt ti)e likmtts of MM fum 4^j alfb his own former experience (which is yet freih in his memory) of their miferies, which doth much draw out his compallion to them. Pray what are your afflidlions ? let them be what they will Chrift underwent the fame : are you poor ? fb was he » are you tempted? fb was hes are you deferted ? fo was he i are you burdened under the weight of fin ? fo was he ( though in a different way) i. do you fuffer by men ? fo did he. And if there be any infirmities which he did not lie under, yet he knows how to pity you i f^r though he did not feel thofe particular infirmities in kind-, ( fuch as jicf^tiej!^ hlindnefl See ) yet he had fomc others which were equivalent to them, and fo hy proportion he knows how to coramiferate you : fo it comes in Heb. 5.2. Who can have ' compajjion on the ignorant^ and on them that are out of the way-^ for . ' .] that he himfelf alfo ii compajfed with infirmity* 'Tis fome allevia- I tjontoour grief in our troubles when we know we have fome who fympathize with us under them •» O you that fear the Lord i know, in all your forrows, fufferings, troubles whatfoever, Chrift inhtZNtnhdXh. z feUovp-feeling ziidi fympathy\vii\\yoi\\ h^fuffers' HO more but he fympathize s fi:ill : let this be an allay to your grief | and zftipport to yoiix faith. | 7. Laftly, 'there* s fomething inthU rvhich may give eafe and relief ^^^''^'^ ^^fe ♦ under all troubles of mind. There's fuch a fulnefs in this Truth for '^^^ relief fiom | the comfort of Souls, that there is fcarce any inrvard trouble or \r^J"e/^oi \ difcouragement which gracious perfbns here are exercifed wlth^ mjnJ. ■ wherein they may not find conliderable relief and fatvsft^ion for j confciencefrom thisJwi?mi?^f(?;^oftheSon of God. Chrift's fleOi j IS precious halm for a wounded Spirit, as 'tis meat indeed to feed the hungry Soul fb 'tis halm indeed to heal the vcounded Soul •, 'tis ^nuniverfal J catholic}^ Cor dial to revive and cheer under all faint- iugs whatever : Do I fpeak to any who are undex ^^iritual dark^ nefi? O that a Chrifi: in Flejh might be thought of and improv'd by fuch! To inflance in the JJ>ecial fears-, complaints-, difcouragements-y '^. burdens of troubled Souls, and to fhew what there is in Chrift as 1 incarnate proper for the'iic fitpport and comfort under all, would be a 1 vaft work : I mufl therefore only hint a few things. j Are you tempted to entertain hard thoughts of God ? to quefti- 1 on the w^fra/^/?/^/? of his Nature, h\s goodnefi 8cc } do you con- j ceiveof him in fbme hideous and jffigk/}// manner ? you greatly :j mifiake God and think very much amifs of him. Firft think of ' Cod in Chrifii and then of Chriji in fiejhi and furely you'l have ~ , 1 Cccc 2 other i 4j4 3^ i^^ lifeenefe of anful fltW* Ver. in; other apprehenfions. A Chrift fent in fteflj rcprefents God as benign-, good-, mercifitl-, graciom^ full of^fry, tender-hearted^ as de- figning nothing but goo^ to repenting linners : did he thus fend his own Son, and is he not all this ? after he hath.done fuch a thing can you imagine that he delights in the death of finners ? or that he will not be gracious to all who fly to him > Are you afraid becauft of the JujHce and TFrath of God > pray remember, therefore Chrift came i«^(»/^ that he mighty^^i^-^e the one and pacijie the other i thefe were the very things which he undertook to accomplifh, and what he undertook no queftion but he went through with ? Doth Sin lie heavy upon your Conferences ? mark the fef, God fent Ijpf ovpn Son in the Ukenefi of fmfal flep^ for what end > for fm to condemn fin in thefleJJj : fin brought Chrift from heaven, j! and he would not return thither again 'till by a Sacrifice offered in X; his fleflj he had fully expiated it. Sin it felf could not ftand be- fore him as in ottr flejlj dying and fufering for it : if God will be- come Mj«, the guilt of meer man fhall not be fo able to damn as ,' the merit o^ God-man to fave : O (thou true penitent) be thy v; fins never fo many^ never Co great-, yet do not give way to de- |i| ♦ T>r. Sibbs on fpairing thoughts ! " Bring out thy fins (* faith one ), weigh 1 1 im.3. 16. " them to the utmoll aggravation of them, and fet but this in the ij P* ^9* " other fcale God manifejied in theflejh to take away fin, now will •! " all thine iniquities feem lighter than vanity, yea be ^s nothing (;^j " in comparifon of that which is laid down as a propitiation for \\', ' '* them : And again ( faith he ) What temptation will not va- ' " nifh as a cloud before the wind, when we (ee God's Love m *'■ fending his Son, and Chrift's Love in taking our Nature upon *' him, to reconcile us by the Sacrifice of his blood ? , But fome may objedt, 'tis a great rvhileftnce Chrijl took^ flefh-, and hi that fleflj made fatUfaHion to God-, is not the efficacy and merit thereof impaired by that ? no not in the leaft ! Chrift's merits :kxc2sfrejh and have as great zn efficacy now , as they had at the firji moment of his Incarnation and Paffion .^ may not that of the Apofile Heb. 2. i6« have fome reference to this, where he (peaks of Chrifi's taking flejh in the Prefent 'tenfe as if 'twas done but now? for 'tis e-TnAa^u^ave'ro/, he[takfth'] not onhimth na- ture of Angels-, but he \_taketh~\ oh him the feed of Abraham: (J fpeak this for the comfort of Chriftians, but not (b as to give ad- vantage to the Socinian-, who becaufe the words run in this 7'enje would therefore have them to be mproof of Chris's Incarnation J' Do Part rrjn m mmmormmjim — 45? Do your many defe&Sy the imperfections in your Graces and Duties trouble you } you have Chrilt's ferfe^ Maytl^oodj his per^ fe6i Holineji and Obedience in that Nature to fly unto. The A- poitle Col. 2. ftts down the HypojhticalVnion (Verf. ^.) In him drveVeth all the fulnej! of the Godhead bodily : well, fuppofe it doth fo what's this to Believers ? why, it follows immediately (T. 10. J And ye are contfkat in Jntn. Chrift being/^c/!? a Terfon^ Co full and fetfel^ a Mediator-) in him every believer is and muft be compleat> So that though the fenfe of imperfedions myourfelves muft humble you, yet it muft not overrphelm you becaufe in Chiji you are per- fea. Are you afraid notwithftanding all the Callsy Iniitjtions, Pro- mips of the Gofpel, yet to clofe rvith Chriji ? O do not give way to fuch fears! If you come to him, caft your felves upon him, will he caft you off ? he hath alTur'd you he will not i Joh. 6" 57* Him that cometh to tne, Lvoill in novpife call off, Befides hUrpord you have this to fecure you, he in h'vs Ferfon came from heaven to you, and if you by Faith ftiall go to him do you think he will not give you hind reception ? I am fure ( and I will venture my Soul upon it ) that tht gracious promifes and encouragements of the Gofpel to draw finners to Chrift, (hall all be made good* for fmce he was pleas'd to tah^ myflejh-, I have not the leaft reafbn to doubt but fully to be alTur'd that he is teal-, hearty-, in good earneji in all of them. C Many things of this nature might here be fpoken unto, but 'tis foil time to put an end to thiifubjeCfJ, ROM^ 4^ Y^mr Rom. 8. 3, 4^ ^«— And for Jin ^ condemned Jin in the Fie fh: That the righteouf" ne^ of the Law might be fnU filled in us^ CHAP. XIII. jDf Cl)?ift'S bems a ;S>acrifice, ant> erpiatmg ^m tijetebp* A Fifth Head in the Words difcuffed, vi^, tie End of God in fending his own ^c.or the ElFed thereof ,Hon> the Wif- dom of God is fecured by this End , Of the placing of the Words ^ for fin ]. The vphole a little defianted upon. What the condemning of fin is > opened more gener- ally, }^ferved and opened-, Q^^%^f^"i°^. in thefe now read a Fifth Head offers it felf to our confideration : ^^ Sontfyr'^fr ^xdxhsXistliQFffeCi of Cbriji's mijjion, incarmtion, and of what the Effea' ' '", ' ■ " ----- . follomdM^'f'^: . VerJIi. fohtved thereupon-, ox God's End in all this. Did he pitch upon {b admirable zJ'Fay znd -Method.^ furely fome high zn^ glorious Effed muft be produced thereby i and Co there was, for thereby ^« wof condemned : and furely too, therein the Wife God muft pro- pound to himfelf fbme great and very confiderable End to be ac- compliftiedi and fohedid, for he aim'd at nothing lower than that the righteoufnefi of fhe Larv might befiilfUed in Believers. In the Words then we have both the Effe& ( what God did by his on^n Son as firft ajjuming & then fuffering in flejh)^ and alfo the Endoi God in his taking this ftrange and wonderful courft : for thefe two though they be dijiind in themlelves, and carry in them notions fbmewhat diiferent,yet here in this place they both are alike ^plicable to the matter fpoken of, and it to them. If it be confi- dered with refpedt to God's intention-, Co it falls under the nature oCan Endi if v/ith refpedt to his execution (of what he intended) €o it falls under the nature of an Effe&. Therefore upoji the one- nefi and coalition of thefe two and the equal applicahlenef of the matter to ^^c^, whereas there 2,iQtwohranches mthQ 'text (each of which contains diftindt matter in it), in th^ former the thing is exprefs'd under the notion of an Effect [_ and forfm condemned fin mtheflefh'], in the latter under the notion of an End [that the righteojtfnefi of the Lavp might he fulfilled in its']. The Wifdom ef It plealing God 'to fend hif orvn Son &c. his Wifdom would have fro^/ecMrVfcy been lyahk to impeachment^, if (i.) he had not efeded fome nhg'ifhk g^eat thing thereby; if (2.) fwhich indeed fhould have been iirft End to the me- mentioned) he had not designed fome great thing therein : For the tCiuiTt which he Wifdom of an Agent lies not only in his having an end in what he pitch' d upon, ^oih^ but in his having fuch an end as (haU he proportionable to the means which he pitches upon i if they be high and the end but lortf^ this fpeaks a defed in point of Wifdom '•, for that ever fiiews it (elf as in the fitting of the means to the end-, fo in the proportioning of . the end to the means. If therefore' the bleffed God will fingle out :■ fuch a. medium as the fending of h'vs orvn Son Sec. he then ftands en- gaged upon the account of his Wifdom^ to propound to himfelf fuch an end as may be anfn>erable to tliat medium : which therefore accordingly he did, in afmuch as in thzt great a£i he had this great End Tor Ends), the fatUfying of his JujHce-, the expiating of Sin-, the fulfilling of the Law &c. thefe were Ends worthy of fuch Means as the Coming-, Incarnation-, Death of his orvn Son. Now all thefe are fet down in the Words before us, in which therefore you have that which is a/«if vindication-i nay the higheft mmifejhtion of Cod's iniwite Wifdom* i SBtBBMHiMBdtfMI — ' Parti. tomtmmtiMhint^tfuU), cot ad Paragraph^- . ^ ^ ^ o fome difference zmougiiExpofnors about it),therefore that I will not again infill: upon,only let me take notice oi another difference among them which was not there mentioned. That refers to the placing of the Words i for whereas we take in \_for fin ] into this Branch, , . , "^Some would have it placed in the former^ thus, God fending [for peni'iet ad fm 1 h'vs own Son-, in the likenefi of fmftd Flejhy condemned fin in the Participium Flejh' But though this ranking of them may pollibly feem to ^^/■'■^f^- Be^a. fome to make the words run more fmoothly, yet if it be admitted P'T"^° ^^^^^^ ci, the conjttn&ive particle [jind~] m\x{khtQ{mte expunged ■■> which I /4'*y.«JSl^ fhould be loth to fubmit unto becaufe oi\ts fecial fignif.cancyd>c em- ad Pai'ticipium phafs in this place : partly as it heightens the thin^ fpoken oi:^ and '^M'^.Jujlin, intimates the wonderfulnels of the way in which it was brought re°ad? th-i* in iH about, and partly as it notes the \]oyning together -of that here JohW^'^clJ./. iH mentioned v/ith that which went before-, God A'lSi not only fend ^ ^ , r, ' | his own Son in our Fleflj, but ( which is to he fuperadded to that as fiquidem^ntS- ^nEffeCi or Confequent thereof) he alfo in that flejh for [in condem- }i§ini'.is Con- nedfin. I will therefore keep to our methodizing of the Words, P'"^!o"em, ad noil taiitum mififle FlUum fuum in fimilitudine carnis peccati, fed & de peccato daiti.iafle pcccatum in carne. Cajetan- [^ And for fm condemned fvi in the flefl? : '] good and blelTed Tj^e Words a Words ! " No condemnation to them who are in Chriji CVerf.i.j) j? Sin ^"^^'^ dr/.-an- it felf andemned (Verf.3.) /* what could be fpoken higher to raife ^^'^"t^'^- the thankftilnefl, encourage the faith, heighten the joy of fincere ChriiVians ! The word Icondemned] is not fo terrible when apply'd to the Sinner^hut 'tis as comfortable when apply'd to fm it felf : that which had been the condemning is now the. condemned thing, how may a gracious Soul rejcycc at this ! The non-condemnation of perfons fpoken of in the frji Verfe, is fecured by and grounded up- on the cojidemnation oi [in in this, for bothmu^\ not be condemn d', if fn be condemn'd, the fnner (hall not. Obferve here, Iht was the thing which God fell upon and dealt thus fevercly with : the Apollle had told us the Law waf wea"^ ( unable to help poor fiPa man ) , whereupon he faith Godfent his own Son i but wherefore Dddd did ■"flit ri was it that he might fall upon tUi Larv^ and COtt' by the condem- ning of Shi .^ opened more. ■generally. demn the condemning Law ? O no ! 'twas To far from that, that lie would rather have it fulfilled ( for fo it follows Verf.^,Y he had no evil eye at all upon his Law for that wasgoodj upon what then ? why u^on fin^ for that was evil and very evil i Chrift was fent that fm only might be condemn d. And no wonder that God was fo fct againft it and refolvM upon this fevere proceJlgL" gainli it, it being the principal Offender^ the arch tray tor and Rebel againft himfelf, the only objed of his hatred-, the bold oppofer of his glory., the great ohfiructer of his Grace-^ the curfed fomenter of breaches 'twixt himfelf and his creatures, the murderer of Souls &c. did not fuch a malefactor highly defcrve to be condemned <* yesfurely, and therefore fo it (hall be. O (faith God) I muft take a courfe with th'vs fin-, 1 muft and I will difpatcb it out of the way, and then my work is done •, all my gracious deligns will then be carried on without any let or impediment, then the hap- pinefs of my people will be fure and full, neither my own Wrath nor the Curfe of my Laiv., nor the fiing of Death fhall then be able to hurt them. Upon fuch grounds as thefe God would have fin condemn'' dt and he wasfo fet upon it that in order thereunto he will on purpofe fend his oiv.n Son in the likenefi of finful flefh, yea in that flejh to oifcx up himfelf as a Sacrifice:, and fo to bring a' bout fms condemnation* But to come to the clo(e handling of the Words ! They beins foniGwhzt ohfcure^ my iirft work muft be to open them (that I may the better make way for the main Ohfervation which they re^* folve themfelves into }. There are three things in them to be esi* plain' d^ 1. The condemning of Sin* 2. The condemning of Sin/c;rjl;/.. • 3. The condemning of Sin in the Flejh. I. What doth the Apoftle mean by the condemning of fm ? and fbrfm \_condemnedfinScc]. The word in its uliial acceptation is apply'd to Pfr/9»j* rather than to 'things h yet in fitch afenfe'tis properly enough apphcablefo ^/;fw alio, Cvii.) as it lignifies the difalloiving^ dif approving-, fentencing-, or judging of them to be (b andfo evil : according to which iigniiication,/?>/ may as truly be faid to be condemn- d as the fnner himfelf in any other notion^ But this will not reach the fullfcope and emphafts of^the Word in this places for unqueftionably there's a great deal more intended in (Gol's c-r-'-iL-X'iH'i.S' C;i fri?.!3 Ixircly I'i^'^ ■hiirnciji^r or vdjinr \x to ha ■Si. ^ ■HHi^HHIHnHrilp part I. contjemneis ^ttt in tt)e 3rteui. , ,»«, ™/ thing i though Chviji had never come inflelh nor fuffered •^ piift, vet God would tim have condemned Sin: its condemnMioa is here &t in as a i;«g»to #S of the Grace of God to Smners bSraccollinSto*if^^ u , ™; nur li£ht from Condemnation amongft Mm, for though fin KTrLr* yet its being condemned will beft be known by . what s prO«r to condemnedhfo"'- Amongft us ma!efar,ers are fvVuPon brought to «7./, .r/«g»V, prov'd gmhy, femenc'd fndt nf theirOffencebec.;-iw/ ), then the Sentence is ««««i to ate in I j^ jp j^j^ jjjQjg mifchief i SfedrSSX«'i; )uft fo Cfofarasthenatureof tfetSouU admit of) .irmaUy ...daMcaUy allth.s_was done by GW in Cfcrijl'r Veath againft 5«. It had been an he,no>« f^L. Euiltv of high and notorious crimes, had done inex- crfffible mifcS, for all which God will arraign, ludge, fen- • fenTcrit off, that it alfo may do no more mifchief to his peo- Se and his is its condemnation. Divers f.^pfitors in their open- Fnl' of the Words conceive of Sin here as^ Pfr/^a, and according- V thev open its being condemned by this allufive and .«%«/ no- tion ^whateve^is commonly done amongft Mm in their pdutal t,m«inft great Offenders, all that (in .#3 ; was done by StSghChrift's death <,g««/f/;«j. and fo he c»«to .?„™i«i,» putrd it off from the throne, turii'd it out olOfice and i^,; ^l'„.„i fS;. ye ' adjudged it to die for all the Evils ol which it had «*,',., d...' j I SfJ Thus 'tis with condemned men ; upon the paOing of Ferer. ^rc^:L.j5:»«uponAemd VHMBnCJHlli ' 46Z =^ anb fo? ^itt Vcr.iir of all their ponder and authmty^ and further than this too thev muft fuffer the penalty of ^e^f^ for what they have done •■, fo anfwerably it was with Sin in God's dealings with it. It had aded the tyrants part in and over the world a great while had dommeer'd^nd lorded it over its poor Subjeds ataftrane-e rate did with men what it pleas'd i O but in the Flejh ofChriji God condemn d It (that is) hebroke itinits/?onj^r, brought it down to fome purpofe, ftrippM it of that ahfolute, illimited dominion which it had before : ChrijVs croji rvas the ruine offms throne. And not only fo, but there's zfentence o^ death too pafs'd upon it j it (hall not only lole its power but its life alfo, God will have it kiU'd' flain^ put to death in all who have an intereft in Chrift's Merits' he would not fuffer fuch a ntalefa^or to live, hee'l rid the world of It. This condemnatory fentence was pafs'd upon it lone; aeo which though it be but gr^^^ji/y and i« /^jrj executed whillt the Saints are here below, yet when they fhall once aicend to God then it fhall he fully executed i infbmuch that then fin (hall quite Chof. Dam- ^^^ condemning o/ pn i ana t ':iOcinw nKes tk>^ tnterpr,,^,^^,, .„ ^ navit pecca- that he contends for it but fiercely oppofes thofe which follow, turn, i.e. do- minio fu." muldavit ne regnaret in carne* Stapler. .— Ut ejus dominium & robur auferretj Tolct. Damnavit, inteifecitj H5''»wx.e/'7«v eft inteificereficut ;y6TOKe I anfwer, its guilt j O that's an hurtful thing indeed ! it binds the Sinner over to anfwer at God's tribunal for all the evils coramited by him, expofes him to the PTr at h oi tht great God, renders him lyable to a Sentence of eternal death : but ziow n.^. ■ijiij— MiM^wiii III III iniiiiiiipniiiii III III I HIT iw»Timiwwinni'TiriiirTwrrwTiriTT~nTiniltMnTlinnMIB^^ Parti. cotttsemneD ^itt in tlje jfletJ). '46J ^ nowitpleafed God for fm to condemn fm-^ ( i.e. ) by Chrift's being 1 a Sacrifice to expiate this guilt of fin which in it felt' was (oper- »fci(7«f and hurtful^ fo that believers (hould not lie under it or e- tenially fuffer for it. Now this is that explication of the Word * j^^ ^ ^. which is moft commonly given by the bell: ^ Expofitors^ and I pre- peccad nos^n fer it before the former upon thefe Keafons : juftitiam afle- ruit, quia de- lete reatu abfolvimm-, uti nos Deus juftos reputet, Calvin, (with many Others)- Bej(^a diflents, Non mihi facile perfuaferim de peccatorum expiatione hie agi, eft enim pars ilia jam pridem ab Apoftolo explicata, adeo ut a v. 1 2. c. 5. aliud Argumentum (it exorfus. i: As to the aholijhing of Sins poToer that the Apoftle had fpo- ken to already in the foregoing verfe-> the Law of the Spirit &c. and he inftances in the Spirit there as he doth in tlje Son here. Now ( according to what was faid before ) as 'tis the proper a& of the Spirit to free itomSinsporver ( therefore that muft be underftood there ), ib 'tis the proper a£i of the Son to free from Sins guilt ( therefore that muft be underftood here> 2: The Word here ufed [jcaTtVpive] all along in Scripture points to the guilt of fin and the punifiment inflided thereupon, never to its porter or dominion > ( for the proof of which feveral 7'exts might be cited if it was deny'd ). 'Tis ufually apply'd to the Sinner:, here only C if I well remember ) 'tis apply'd to fin it felf i and in this different application it carries a different fenfe : for as 'tis elfewhere apply'd to the Sinner^it notes the imputation of guilt to him and the palling of a condemnatory fentence upon him for thatg«i/f, but as 'tis here apply'd to fin it notes the expiation ox abolition oi Its guilf-i yet this doth not weaken what 1 have faid, becaufein both references ( though in a different fenfe) it ftill points to guilt and punijhment ( which is enough foi^ my pur^* pofe). 3: The Apoftle fpeaks of that abolition of Sin which was eiftdted in Chrifi:''s Flefh i therefore it muft be underftood oithe abolition of ^s guilt rather than of its potver^ that being the thing which was teoft direSlly and immediately done in Chrift's Flefti. 4: 'Tis that condemning fin rvhich is for fin C i.e. ) by a Sacrifice * This proved for fin ■> wherefore it muft betaken in that fenfe which beft fuits j'l ^j?*'"'*'* de with what was done in and by Sacrifices. Now they abolijhedfin c 8^^"p^4"* fiot fo much by turningmenfrom if, or by leffening its power fthough Tunetin. de* that might follow as a Confequent upon them ), as by the ^ expia- Sat.&c. part 6. ting of its guilt : this was the proper znd primary effeCl of the Le- ^'^°\ P^' ^' vitical Sacrifices-, m allnfim to which v/heji Chriji ( the true Sa- J^^"^ ^' ^^ - crifice) 4^4 . . ^^' ^nU fO? ^Itt VerllL fice) is faid io;.«r^^^».^j, ^», topurifieScc. you are to under- itaiidthoreexpreiTionsasrefpeaingthe expiation of Sins p^hiU fas 1 Ihall have occafion further to prove in what will follow ) For thefe reafons (though I would not exclude wholly the V(?m.r r u. .^ -/^^A yet) I prefer f/.i^ before it. • Y ^^^ former in of it in ^' ■, !^^j ^^ ^ ^^^^^^ interpretation put upon the Word', Chrifi'sperfon. "amely God s con^mmng fin was h\s punijhmg of it inChnlFs ter- intc''&r ^^' '''l'\''^f'% of Chriji that pmifhment n>hich r,^ L to the Sub.;, p. 79. £^/^.^?;^^';f/^r- .for this ^C^^^^^^ muft be joyn'd with that Condemnare ^^'^^ follows [m thsFleJh] and expounded by that ; and then the perpetub fig- Hieanjng will be this, For fin God condemned fin in theflelh ^rhat is") nificat Apolto- he fell upon fin, feverely punifliM it, inflidted the curfe and Punifh- Damnailpec T ^"^^^ nie iniquities of Believers upon Chrift, and then punif^jed catumeft illud them m him, Co that he bore that penalty which Sinners themfelves tEe^ui' ^°^^^d^^^^f undergone: God did of him in our Nature p^nas 5q?proL rjf''\' ^i^^'^l ^5%^5' ?^ falediaionem nobis dehitam irrogarl exigere. Con- ^^^} ^^^^"^g ^^^ ^ either he himfelf or his furety muft fuffer the t^en. his fenfe pftniflment thereby deferv'd, God will have fin punnifh'd Come S^ Socin. he muft bear the pumfhment due to the Sinner, for though God profl, p.43 J. ^I'i 10 rar j] relax his I^^n? as to admit of a fubjHtution or co»/- tlfa.53.6 rnutationastothtFerfrnfuffering, yet he will have its s^W^vin- L/S/t hS ^^^^l^^fherupon the pr./^.r Of.;^^.r himfelf, o\ upon the /^z./- Law and the '^: who was willing to interpofe for the Offender fo as to fuifer threatning What he Ihould have fuffered : and God accordingly dealing with ihcreot Mr. him and proceeding againft him in the laying of the puniftiment P 1? &f ^Mr' ^"^ ^^^ ^'" "P°" ^^^' ^^^^ ^^^ ^'^ condemning Sin in the flejh of "•^ • -• - •■Chrifi. I am not now to prove the truth of the thing (of that hereafter), at prefent I'me onlyfliewing how 'tis held forth in the Word which I am opening : fo much for ih^firft thing what this condemning of Sin ii. jaiafoaecon- r 1* J^^ ^^^^^'^^/hing that needs explaination is xht condemning dfimd for Si'n. ^^ If^^fi^ h what may our Apoftle mean by this for fin .? * Contra duas "^ Auftine gives a threefold fenfe of it : ( i.) For fin, ( that is ) L I^^agian. Ep. that flejh which look'd /i^e to finful flejh V which therefore might lie ■JBurgejje of Juftit. p. 84. How Sin it faidto be con Ij. c,6. called y;«, fince (as he faith ) the refemhlances of things do ufually pajituider the names of the things which they refemhle : by that fleffl^ lin was condemned. — {1.) For Sin he makes to be as much as by a Sacrifice for Sin. — (3.) He expounds it of the^i^ of the Jervs, not as heighning it ( in which lenfe all the Creek^ Expofitors take Part L tonoenineu sin m rwmmr ^^ take it,) but as pointing to the efed of it, by that fm of theirs in ^ ctitcifyin'^ Chriji eventually Si}t was condemn d or expiated. But thcfe things muft be further enquired into ! 'Tis in our'tranflation cx3id\y as 'tis in the Original^ equally The double conctfe in both, and as the One is to ht filled up To is- the Other al(b. f„'^yor^//nf " The Trepofition tte^^ fignifying o/or /J^r, accordingly 'tis rcndred both opened, both wayes : Some reading it of Sin ( as the Old Verfion-, Anfelmcy thfi Greeh^lnterpreters ^tw^tdW^ C)CQ,) they making the Words to run thus Of Sin God condemned Sin- Parallel to which nn^i ccyuxfijlcnx, is elfewhere Co rendred i as Joh.8.4^. Which of you con- vinceth me of fn ? Joh. 1 6'%9' He will convince the world offin-,8cc. Of Oh:, becaufe they believe not on me :(m diilWs Trip) ocijUxpTicxXy , iuft as it is in the iext)* They who follow this Reading make the fenfe of the Words to be this j God fending his own Son in the lihe- neR of fpftd fleJh-> in that ftp of his Son ( 2iS fuffering :ind dying J he condemned fin of fin:, in as much as by that ftrange and wonder- fiill courfe he made it to appear to the world that^« rvaffuUofftn-, highly gttilty and criminal-^ ^ exceeding finful (as the Apoflle.* Rom.7.15 fpeaks upon another account). Kow though I (hall not follow this Expofition^ yet it containing nothing in at but what is true for the matter of it, and it being given by fome Authors of great repute, I will (b far infift upon it as to give a double ihijhation of it. I. As "'tis applicable to Sin in the general' Take the rvjyole bodyoi Sin or Sin in its utmoji extent j 'twas all condemn'' d of fin in ChrijFs- flejh ( zs iirii ajfum'd 2Lnd then crucify d)y how? why, by that it was prov'd and judgM to be a thing out ofmeafure evil zxidfaul- ty-> thereby God let the world fee what fin is, what an excefi of poyfn and malignity there is in its nature. Did he fend his own Son ? to hcincarnate ? yea, to zppQZx in the lij^nefi of finful Flejh ? fo to be abafed, fujfer and die f and was Sin the meritorious \ Caufe of all this ? was all this done and fuffered for the making m oi fatifaCiion (ot the mifhiefs and injuries which Sin had been m guilty of ? O what a condemnation was here of- Sin I Never was | zherefuch'SidemonJiratton oi Sins Evil j whut zn heinous znd capi" -; tal Offender it is, as in Chrift's being made Man and dying upon the Grofs : the firangenefl of the remedy (hows the malignityoi the J difeafe-, the high terms o^ fjtisfadion the great-nefi -of- the crime > God's feveriiy laid upon the Flfjh of his own Son in fuch unpiral- lelVd Jnfferings, made it apparent to the world that fin is a quite iHIJ 'ti i«am>MtB=._ kr.//»i-/;2;t']aa.. wh;.L men g'Jneul'y take ic. tohe ; had itnoc beei2:i -Jjiij.' miu iu^ ^m Ver.TII. been evtl^ dejperately evil God had never dealt with Chrift as he did, therefore in hiiflejhfin n-as condemned of fm. 2. This may more particularly be apply 'd to that fin of Minz and murdering the Lord Jefuf. God did not only condemn fin of fin in thegn?/?, but in fpecial that fin which was committed againft and upon the FlefrJ of Chrill in the crucifixion of him : here 'twas the Sin of Sin-, here Sin W2iS fitful indeed. That it fhould Co bold- ly, To injuriouily, To wickedly faften upon a Ferfm fo^e^rand dear to God, [o inoffenfive d.nd innocent-, Co holy dind gracious^ whzt an aggregation oi Sins and what an aggravation oC Sins guilt was there iii this > Sin never was more fin than in thii all s here 'twas in its higheii fiature ziid fuUeji dimenfions-, this was its mailer-piece the vileji thing th S'm nempe Cfd ^" ^^^'^ ^^ ^'^ "^^ exceeding high. Now the (b) Greeks Expofimrs ftum innocen- are very large upon thU notion: of fin God condemned fin occ. ^that tern in Crtite is fay they ) God judged the fm of the Jews (according to what !rfOT?r?'al ^^ ^v^s "^ i^s own nature) tohe very {c) greats it (or rather /% J (^mianV-^ ^^^^ S^^l^y °^^ ^^^ ?/;z^^r^//t'//V ofence,{d)high injujHce.prodigious Pfal, 67. cruelty., inexprejjihle ingratitude-, firange impudency., upon their fbj Vide crucifying of the Holy JefuSj the Lord of Glory. And in the pur- Chryfojl.mlcc. fiance of tbis Explication thefe Expofttors bring in Sin as a Perfon, iSng^ufon as a perfon ^rr^jg;/V by God for this particular crime, after tryal this). ^ and procefs fentencd to be highly guilty., and accordingly to be (0— &<;• Ttt dealt with. And they alfo infill upon God's way md method in f^yt^ rr^ai. his dealing with 5i;/, which was not in the way of Power hut of v«»^v. tStdV 7^if ^f ' he did not down-right>M«f it by plain force but he co»- xs» -ID )^ OTe* demnd it after the hearing ot that^/e^ it could make for it felf : as «^PT;a?,=ft'<^«« aUb upon God's order.^ (e) firft hiz condemn d it and then he 6«- Lsf.f-n*y.Oecum, Tnis interpretation iome (f J latter JVnters do fall in with and tb-rr a) /^ v^oHa^^joi- QivATw a^i^cf. S^tvaTO 57wpi> much applaud: Bwcfrliimfelf at firft was taken with it,but aftewards he altered his thoughts i (g) Bf^^pafTes a fevere cenfure upon it. (^) Ha-cEv- The truth is, the Apoftle in the Words feems to look at amtkr f'^Y'^':'!:' *m«^, this was not th? condimnationoi Sin which he had Cmiuiiyj fubtiiis aij^a- in his eye, (viz.) the heightening or aggravating or proving of its tia. -6*^^. gu'th-t ^nd then paftngfentence upon it according t^o that i no, but therewaSiiWA'rc(/Wc»m<;/fM>/ which he drove at (v'li.) thcaholi^ tion and expiation of its g«/7f > God /o condemned fin as that it might never condemn the Sinner, ( that's the Apoftlcs pr,>per and principal fcope as I humbly conceive), (h) AnjHne though he (■' ) '^'^ ^""•'^o reades it too depeccato condemnavit Sec- ytt he opens it in a different "'^"^^ "'^^'-o* J>«/?, he making this of f.n to be as much as by fin : and Co he thus glojfes upon it, By the fin of (he Jfrvj ( in their putting of Chrill: to death ) God ahoUJhed and took out of the way all the fin of all the Eled '■> he fo over-ruled the matter that ewn by fin fin was de-- ftro)'''d-y by the grf^ffJ^J/^ that ever was committed/?;^ itLlf was condemned 't had not the blood of Chrifl been fpilt ( though that initfelf was a- mod wicked ad) there had been to believers no remijjion-i no expiation i as Death -wzs defiroy'd by Death fo Sin by Sin-i it condemned Chriji but by fo doing it w&s condemn'' d it f If, So much for the firfi reading of the Words. 2. Secondly the Frepofition is rendred by For } and that rendring of it our I'ranjlators (according to Other "^Ffr/rj;// and the general * Propter pec- cnrrent o'l Interpreters ) follow, and for fin condemned fin SCC' if cacum. r. .pr. we take it fo,the Words then may carry a threefold fnfe in them : p.^^^cISmljv™ I I. That iSi;? was the procuring^ meritorious Caufe of all that mdl. ^ rvhich God the Father did in a way of feverity upon and againji Chriji. . He condemned fin in ClorijVs Flejhf fell very feverely upon him, te- Itlfy'd great anger and difpleafdre againft him, inflidled fliarp and dreadiul puniihments upon him ■, why did frich a Father Co deal With Juch a Son ? what might be the caufe that a perfon fo in- A nocent fhouldfufFer ashedid ? why, 'twas x^z;/ (not ^i^ but o^^rj-) | 'j which brought all this upon him : had it not been for that , God ^ had never fent h\i Son in Flejh into the world and then have pjt- nijhed him in that Flefih as he did. Chrill might thank Sin for all his fufFerings,and lay all the Evils which he fuftain'd in Soul and Body at its doors 5 that'fet his Father againft him, that laid the ■ ., foundation cf all his forrows, that brew'd that bitter cup which he was to drink, that was the meritorious caufe of all the miferies that ever befel him : 'twas for fiat that God fo condemned fitn in his Flejfj. The Frepofition Tjif) is fometimes ufed in this fenfe •, fo Eeee Joh.10.33. 468 = anO fO? ^Itt Ver.IlI. Job. 10. 33. Tor agoodrv(n\vpeftonetheenot^but \_'m^ Q\(X.a-(pii'> fjxct^ ] for blajphemy^ and becaufe that thou being a man makejl thy felf equal mth God. iPet. 3. 18. For Chriji alfo hath once fujfered [ 71?^) olj^^tjZv ] for fms Sec. ( which is as much as vare^ aijuxpriZv Gal. i. ^i* Heb. 10. 12.) 2. The far fin tmyhQi^iken finally: Wherefore did God thus condemn iin in his Son's Flefli > wherefore was it with Chrift as it was ? O 'twas/t/r fin I namely that he might take it aw3y,acquit the Sinner from its guilt, make fatisfadion for it, over-rule it ia all its plea's and power, quite deftroy it. God would deal with Sin in the pcrfon of his on^n Son ( he having fubmitted to take the guilt of ituponhimfelf ), that thereby he might give a through Mjpatch to if and throughly rid believers of its hurtfulfiefs. 1 Joh.3. 5. And ye k^otv that he vpjh manifeHed to take atpayour fins-y and in him vsnofin: ( Verf. 8.) For th'pf purpofe the Son of God rv.M manifefied-, that he might defi:roy the xvorkj of the Devil ;> In this final notion irigi is taken Matth.,2(^..2 8. i Cor. 15.3, 3. 1 1 may be underftoodA'/j/mii//y with refped. to Chrift's be- ing a Sacrifice for Sin, For Sin God condemned Sin, how ? why, as Chrift iubmitting to be a Sin-ojfering n'OS and did that by jvlmh * Phrsfi He- ^bU effedt- was produc'd. According ta thU Interpretation we muft brxa reccatum readc the words ( as is noted in the margent ) thus, ^ By a Sacri- vocsiiSzcviM- fice fir fm God condemned fin '-, whatever there is in this C(7Wfw«- . umpvo pec- £^^ ^j- j-j^ ^ gj^^j ^^^^^ js abundance in it, ) 'twas all brought a- Schcla SaS. ^^"^ ^V ^^^^ Sin-offering or Sacrifice which Chrift in hisflejh offer- dirp.7.th.j(5. ed up to God 5 "twdscutof^expiatedj difabled as to its defiruSiive and damning nature &c. all this was effeded by Chrift's being a L, Sacrifice. So that the words are E/Zi/^fzc^i, there being in them fomething cut off and left out which muft be Tupply'd by the in- iferting or adding of by a Sacrifice^ or fome other fuch word. Which Eliipfis is very ufual and common in Holy Writ ( efpeciil- ( ly when 'tis treating of 5'^crf/icfj-Jv Levit. 10. 17. ^frf/^;'£.^j^^ * Levit.4.3.19. ye not eaten the Sin-offering ( fo we reade it but in the Hebrerp 'tis I 33- — 5- ^1 7- only the Sin) in the holy place &c. ( 'twould be tedious to cite the ' —^ Tl 11 ^^^y many places of this nature which do occur in ^ that Book) ; ,4.,,*. — le. 1^3' 53* lO' 1^'ben thou fijak maj^e his Soul fin ( we fill it up by an 16. offering for fin): Hof. 4. 8.. they eat up thf Sin of my people., (that is the Sacrifices which were to be ofFer'd up for the people) : * Siciit hcfiias £^eii. ^5. ip. T;ye Frieiifijall take of the blood of the Sin ( we reade t*l"X°ba'r It of tk Sin-offering). "^ Nothing more ufual in the Old feffamem h Lege, peccati ncmiue vocabant cum ipfae delida nefcirent, fie & Chrifti caro, quae pro peccati KQ&is oblata eft, peccati nomen accepit. Hteron, See Grotttte de Sat. Chrifti. c i. p,.i^. Per hcftiam carnis Ciix Part I. conDemneO ^in in tftt Mttth than to make the words ( Chattaath and Ajcbam ) to be expreUive both o/5wandof the Sacrifice too by which that Sin was to be expiated i anfwerably to which is ocy^^jicc us'd in the News . 2 Cor. 5. 2 1. He that k^eiv mftn vpiM made fin &c. (that is, a Sa- crifice for fin)' An 'E^lipfis ( like to this in the 'text) you have Heb. 10.6' In burnt Offtrings and \^'for Sin'] thou hadji no pleafure, ( where Sacrifices is kft out but muft be put in ) •■, Co here in the words which I am upon. This now is that Interpretation which is moll: ■^gf;/fr ftia pro pecca- to dsmr.avit peccatum in Came. J^feZ/'w^/'. Per hoftiam pro peccato Chriftum, Deus abolevit peccatiim in h^minibus. VatM. Sed quid fi, mittens fiiium &c. vult dicerc, & qiiidcm hcftiam" pro pecca- to, five ut elTet hoitia pro peccato. Druf Ego adduci neqi'.eo ut ncmen Peccati alio renfu hie pcfitum efle cxiftimem, quam pro expiatrice viclima quse x=ym. dicitur Hcbrxis, ficuti Grsci ;£^,9aji,i{5t vocunt Sacrificium cui maiediftio injungitur. C^tbf. For Sin-, that lie might be a Sa- crifice for Sin. Dr. Ham. To be a propitiatory Sacrifice for Sin. Deod. ' To the Came purpofe F.M/trtjr, Heming. I'lfcat. I'crjl. LuA. de Dnu Sec. (whcm I need not cite ) j ycx. Biz..'i will not admit of this expofition j Prsepofitio mij. nulla raiione pot^ hanc interpretationem admittere •, neqj nunc Apoftolus agit de Chrifti morte & iiuiirorum peccatorum e-<.piatione, fed de Chrifti incarnatione & naturx iioftrx corruptione per earn fublata. i)^<,.f. 3. There is a "Third thing to be opened ( which in a very few w'^'-/^ i^ meant words (hall be difpatch'd ) i 'tis faid here For Sin God condemned ''^ ''' '^^ ^'^^'' ? S'mintheFleJhj now thi? being i;«<:/f/?«f/f/y propounded it may be zsk'd.ofrt^hat or oftvbofe Flejh doth the ApoJile^eaJ^? I anfvvei-,of the l/^^^^'^""^^ Flcfh of Chriji : God fcnt him in the lil^nefilf'finfnl Flefh and in i?a°Carne/ir' Chrift will beat him upon his own ground, he had overcome Man and Man (hall overcome him j O the Wifdom^ Mercy^ Tower of God I ( but thefe things were under the firmer Head much enlarged upon> I will only further take notice of tivo things ; > 1. This condemning of fm is here brought in as God*s a6i > God ftnt h'lf own Son^C" and for fm condemned 8>cc, But is not this ap- * Qur.m\is de pJicable toCbriii alio ? yes, if you confider him as "^ God and mnf Derof- ^^ f lie ^^f ''«'^^ S'^'^ of ^0^ ^^ 'f^^s ^"^ is ^■'^'^^ ^ well as the feVvere dici^ Fathers to abolijij-, acquit and ahfolve from 5i//j ^«i/^ in an anthori- evmexpiare f ^^iz;^ jajjj' .* but in the C/j//J^ ( which.I am opening) Chrift is .iuihoiUaii\e ^Qt fpoken of in that notion as he wasG;?^, only as he was Man ^ \"nu?lT' ^"*^ ^sa.vidime and Sacrifice for fin-, and fo he acquits from Sin c"m Pati-e po- "Ot authoritatively but as the Jf^ay and Means which God made ufe tcftatcin habet of for the bringing about of this mercy for Sinners. remittendi pec- . cata, qria tpm:n hie con/ideratur non ut Deus fed ut Mediator, ut Sacerdos & viflima noii pc^tell: aliier expiatio fieri quani per poer.as lationem fuccedaneam & vicariam, mortem explicari. Turret, dc Sat. Chrifti pars then when Chriji was condemned Sin ( in. another fenfe ) was condemn d a](b. This ( I fay J was brought about in hii flejh zsfnjfering the penalty of Death, fo the Apoftle puts it in Col. I. 22« hi the body ofhUflefh through death . I'le add no- thing farther upon this. Tlie Words being thus explam'd, 'tis high time that I come to that Vodrinal truth which they mainly hold forth j that's this, T'be Lord Jefus fubmitting to he, a Sacrifice for fin, and offering up himfelfmfuch to God., he did thereby take away, abolijh, expiate all fin-, in allits guHt, fo as that itjhall never be charged upon Believers to their eternal ruine : In the language of the Text 'tis" in (hort For Sin-i Sin was condemned. Yoii heard but now in the opaiing of '■Hoc fadum eft per carnem i. e. per mor- tem cpam in carne iii jirxta , h- maiiam Na- turam paff.is eft. Zvpingl. In Cirne, i.e. per Carnem FiiiifuifuTpen- fara & mcr- tiHcatam in CTXXcc.Ejhffs. The Ob %fit tyatt- Part i. conDemneD ^in int^tfltUh \i \ of the condemning ofSin-, that that admits of more fenfes than that one which I now inftance in in the Ohfervation^ yet however this being moft agreeable to the nature of a Sacrifice ( in reference to which Chrift is here fet forth ), I therefore only mention it. In the handling of thk Point ( which carries me again into the very midfi of the Socinians Camp^ where I fhould not choofe to be but I muft follow the Word whitherfoever it leads me,) there are tn>o things to be fpoken to : • 1. To ChrijFs being a Sacrifice for Sin* 2. To the blejfed EffeCt of that blejfed Sacrifice, (viz.) the con- demnation or expiation of Sin. I begin with the firft, Chrijl n>as a Sacrifice for fm: Whfch of chrifi's he- though in the General none deny, yet when we come to particulars 'f^f ^J'^f"''^''* about it as namely the true notion of his beingT^, the efficacy^ ends, effeCls of his Sacrifice, the time when and the place where it was offered, ( with feveral other things which are incident about it ), there many differences do arile. Certainly there are none who believe the Scriptures but (in fomc fenfe or other) they muft grant Chrift to be a Sacrifice^ becaufe they are fo plain and exprels a- bout it : Ifa. 53. 10. When thou Jhah make hU Soul an Offering for Sin. I Cor. 5. 7. For even Chrifl our Takeover is jacrificed for Uf, 2 Cor. 5. 21. H^" that knew no fin^ rvoi made fin (a Sacrifice for Sin)&c. Eph. 5. 2. iValk^inlove as Cimji alfo hath loved us, and hath given himfelf for us, an Offering and a Sacrifice to God for a frveetfmelling favour : ( where the Apoftle feems to allude (i.) to the ^ Mincah and Zebach amongft the Jews '•> the Former of which *" clo^pe-aL did refer to their oblations of the Fmi?/ of the Earth (fet forth ScholaSacnF. here by 7rpo(Tcpcpoc \ the Latter to the Saairicing and offering of £,^fp^ it"XdC, living Creatures (fet forth Here by Smoc ) : (2.) He alludes to 2, 3. thQpleafingnefiaudgratefitJnefi o^ the primitive Sacrifices to God » Gen. 8.21. Aftd the Lord fmelled a ftveet favour Scc NojZ/s Sacri- fices ( fpoken of Ffr/ 2 O.J were highly pleafing to God: the like you have of the La'z^ici:r/ 5jcrij?i:(? J- Lcviui.p. an offering made by fire of a fcveet favour unto the Lord; ( fo Verfi^. 17. J : anfwCFably to which (yea far above them ) Chiift was a Sacri- fice of a fwect fineUing favour to God. Heb. 7. 27. — ithis be did tnce n-hen he offered up himfelf: Htb. p. 14. — who through the eternal Spirit offered up himfelf to God: ( Verf. 26' J — but now 9nce in the end ■ of the world hath he appeared to put away fin by the Sacrifice of Inmfelf: ( Verf. 2 8. J — So Chrifi w,^ once offered to bearthe fins of many — ' Indeed the great bufmcfs of the Apolile ia 4 471 anu fo? ^in Ver.III. in his excellent Epijile to the Hebrervs-y is both to ajfert and alfb to iUajirate Chrift's being a Sacrifice for Sin-> ( which he doth {b fully and plainly as that one would think there (hould be no doubts or differences amongll: any that bear the name of Chriftians, about either the thing or the true nature and notion ther&o^ ), Yea, Chriil was not only a Sacrifice ( a truey real^ proper Sacri- fice, in oppolition to thofe who would make hira but an improper^ figurative^ metaphorical Sacririce ), but he was the Sacrifice ( m a way of eminency ) \ unto which therefore all the Lave Sacri^ fices did bear zjpecial reference : For I. thofe vpere the 'types of this, all of them ^ tyfifying and pre- fig7iriHgChn[[ the grand Sacrifice and Hke the gnomon in the .Vyalt pointing to him in this confideration. I fay, all were typi- cal adumbrations ofhim'-) therefore we find they are not only in the body and lump of them, but as taken feverally and apart ap- ply'd and brought down to him : yea, he Quill omnia Sacrificia Legis° in uiium Wd^sfimdowed out by them not Only with Chiiftum tefpiciunt , .atq; miicuci ejus rcfpedl to their matter, but alfo with re- S.cnhcium adumbrant. 3/;.«//... ia Lev. £-p^^ ^^ ^^^ ^^^^^^j ^^^,^ ^^^ ^^^^ ^^^^^ about them •, ( both of which ajfertions are fiifficiently made .out in the forenamedE- pifile). And whereas f Some affirm,that the annual expiatory Sacrifices (of which you read Levit. i<5.) only did prefigure Chrifl and his being a Sacrifice, 'tis a very » For this v'l g'^'^^^ ^^^^Y > thofc indeed might fo prefigure {-iim eminently but Su^i-ez.- ii/". ^'^o^fol^ly ' For we iind Others appfy'd to him as well as thofe, part. Si: ni, ^- as namely the L^wZ? in the daily Offering-, the Pajcbal Lamb (which qutn, Qucft. ^as partly a Sacrifice and partly a Sacrament), Joh. i. 2p. i Pet. dktrw'-^^- I Cor. 5. 7. Rev.5.d.&c. Chap. 13. 8. the red Heifer in Gen. Exerc. C to be Sacrific'd upon occafion for the expiating of the guilt of 4i. p.170, &c. unknown murder. Numb. jp. } Heb. p. 13. the daily Sacrifices ^ P- ^'^\- c . Hcb. 7. 27. Heb. 10. 1 1. But (paifing by thcie things; I fay Chriji ^cxi^^h\(l ' ^' ^'^^ typified by the old Sacrifices > and probably that might be one thcf.75. Difp." End of God in his inftituting of them. For that they were of ^ di- 3.the'".7^.Dirp. vine and pofuive inftitution, and not taken up upon the Lig/^^ or 16, ihef. ^3. Law of Nature, is to me ( though I know i Others think other- Clolftenb. bene. . ^ " Saci if prcbl. i, p. f 1 -^c Df • O. de Theologia Adamlca. 1. 1 . c.l . p. 13 5, i 34. f 1 he Papfls wcuruliv, B.Hir^- de Mi'si. l.i.c.2o. yalentta dejMiffx Sacrincio. ].i.c.4. Others are of this Od.'.ion alQj : The Author of Ecclcf. Foncy. p. i6o.-3cc. Defence S:c. p.4n.&c. who yet grants exj-.i.iiL-i-j S.icrijica to Lc ofdi )-/;yt I-si-jiuatio-,:-^, 427 .&c. wifcj OfChnjTs be. tng the emi- nent Sacrifice^ mnd the rtfe- rence of ail the old Sacrifices to htm. * Propter hoc etiam omnia Sacrificia Veteris l'eft:imeuti Icguntur, ut hoc iinum Sacrificium defignarent : per quod vera eft remiilio peccatorum & mundatio animse ineternum. Ambrcf. in Ep. ad Heb. c.9. — Fuit apud Veteres oblatio HolocauiH Conciu quxdam de morte Chrifti, qua nc; a pcccatis per fidem purgati fumus I. I. ^ Soc'iK. deServat. p.i. c.9. Againft him in this, fee Grott:^ de Sat. Chrifti.p.iz^^, 127. T//;r t'/'/ ;?. de Satif. p, z\6. Franz.- Dioi;^% at fe veral Ff^jfj-, at the lejjer znd greater Jubile upon particular and jpecial occaftons^ as dedications 8ic ? pray what might be God's End ( or Ends ) in all this ? Was it that he might (hew his dominion over the Creatures ? was it that he might by this^ demonflrate the Evil of Sin and what the Sin- ner deferv'd upon it ? was it to "^ gratifie^ the Jervs ( who having * Theodorethr been amongft the Egyptians where Sacrifices did abound might this, V0I.4. de therefore be taken with them and fond of them ), and thereby to cujaiidisGraErc. prevent their Udxtry ? Several fnch Ends and Keafons 2.x^f^^'^'^^^' '^' allign'd, but furely that which I am upon muft not be left out (if not preferred before any other, ) viz. therefore God f didW^z;^ f/^r^^/W hi and injiitute Sacrifices that by them he might typifie and prefigure Levit. 1.2. gives thatgrf'^tiS'i^crijici? which was ta come j thereby the better to pre- '^^^ re^fo^so( pare and inform the world about it i ( but kirv^ot in vphat meajure, ^^V^-. Y] ^^ and m^^bat extent God did clear up this Notion, Vfe and £/^^of fa"rhm promr Sacrifices, I (hall not be too forward to determine). ab idolis aver- teretur & m cultuDei retmeretnr. Deinde ut typos haberet populus Dei Sacrificii Chrifti, qucm oporiebat aliquando in crucem agi pro peccatis fuoi-ura,. R/yet. in Ge i. p. 222. Prscipue quia voluic adumbraii Saciiticiis palTionem futuram.Mediatoiis & &c, 2. As the Law-Sacrifices were Types Jo they rvere hut types : there was little in them take away the typical nature of them, what poor things were they further than as they did point to Chrift ! The Apoftle calls them but fhadotvs of good things to come Heb. 10. I. figiiresforthe timethen prej^'nt Hih. p. p. pattern r of things in the Heavens Heb. p« 23. examples andjhadjjvs of heaven- ly things Heb. 8. 5. 3. Nay thirdly^ all that ^virtue and efficacy whicbryjf in them t Hujus Sam- VPiiS all derived fi'om and did all depend upon this great Sacrince^ //?£. l^cii a Chrifto Lord Jefus. Alas! what could they do by any inherent virtue \n'^^^ll^^^^^\^^'^ themfelves for the expiating o^Sin and pacifying oi God! Heb. 10.4. typi^'^ c«>ra erant quia lit peois moriebatur pro homine Levit. I7. ti. ita & Jefus Chriflus eC-t fanguinem fuum efFufunis pro nobis- Utraq-j isitur aufcrebant reatum : hoc tam-i diurrimine, quod Sacriffcium Chriiti id .1 ( ^A M I 4/4 ^— ^ ant> fo? ^in Ver.iir. li y not pojfihle that the blood of Bulls and Goats Jhould ta}^ awav Sins : how often doth the Apoiile go over this ( viz.) the weak- nejl of the Levitical Sacrifices with refped" to expiation and 2*- toncmentl doubtlefs whatever virtue or efficacy was in them in order to the produdion of thefe elfedls it wholly depended upon Chrift the Sacrifice that was to come. Yet here I would not be mifunder/lood, infuch afenfe I do not m:ik<:th.t haiv-Sacri^cesiohQmeer types or altogether rpeak't for as to that which the Apofrle calls the purifying of thefiejlj Heb.o.i ?. * See Dr. 5a//- (h^y were more than types and had more than ^ a typical expiati M&e'con! "« ' and with xd^t^to that by virtue of G.^V in\Htmion they earning the were able to cfFed it : ^ But belides this there was the making of Trui Reafon of perfoHS perfcCt OS pertaining to the Conjcience^ the purging of the Con- chr/fs Suffer- fcience &c. Heb. p. p, 14. now as to thii tht'ujhength was wholly *^f^' ^' '^^^' derived and their ufe wholly typical. By the purifying of the Flelh is meant exemption from thofe Cr^?/ and EcclefiajHcal penalties ■ which upon fitch tranfgrejjjons of the Larv the Jen>s were lyable to : God gave them with rcfped to their polity fuch and fuch Laws^ which if any did break they were To and Co to htpunilhed • yet he was fo gracious to them as to allow in feveral Cafes the offering of Sacrifices-, in order to the expiating of their guilt and the preventing o^ the punifhment thvcd.tiKd to them C as they ftood in Ciich a politick^capacity ) ■) therefore as *(? this Sacrifices hsid a real efficiency and alfo a full efficacy. By the mahjng perfe£l as per- taining to the Confidence^ is meant the doing away of Sins gttilt in the fight of God, the fetting of things right betwixt God and the Sinner, the pacifying of his wrath, fecuring from eternal punifh- ments : now as to thif the Mnfiaical Sacrifices could do nothing Ijcre they wcie mecr types and altogether rrea}^^ this was to be done by the alone Sacrifice of Chrifi. So that whereas Some do argue againft the Sacrifices under the Larp as not pre figuring Chri/} becaufe they h:fd nopovper or virtue in them to take away Sin , I anfwer (i.J As to the taking away oi external guilt andobliga- , ,, , tXow to external punijhment^ fo far they h^d a power : (2.) Sup- good by"?^!- pofe they had had ^ none at all yet for all that they might have )rob. adP6rtt:m had tljn ufies as ( I hope ) the brazen Serpent wasa real type and contra oficrod. prefiguration of Chrift, in reference to his Spiritual healing of the I'ertWs^t ^^^ Sin-fiung Soul, and yet that of it fielf had no virtue at all Chiikp.ij'y. ^o bring about that effect which (hould bear any analogic unto the thing typifiicd' 4- Thdt Part I. cDuDemneD Mn in tf)e ^leOf;; 47>" 4. That thofe old Sacrifices had a fpecial reference to Chriji-, the ^ great Sacrifice.is evident from this becaufe with him they Hegan and \^^^^^^^i withbim they ended : For asfoon as ever Chnfl had been exhi- kce pemnt Sa- hited in that -primitive Tromife Gen. 3. 15. that the feed of the ciiHcia, cum jvoman jhouldbruife the Serpents head&Cc immediately upon this ^.^^^f Z^^^^^" (as Vivines do not only conjedurc but prove) Sacrifices did com- \^^^ tctfLn mence i and as foon as he himfelf came and had offered himfelf up- ^^^^ Difp.io" on the Crofs (as the true Sacrifcejj within a very little while the thef. 98. 'see Jemjh Sacritices ce^'d. Within a few years after their femple ^^^'^ ai'oDKp. W2L5dejiroy% and with that all thch Sacrifices expired; yea, (in ^^•^'•^^7. procefs ot'time) though f Julian gave them encouragement to re- | jhe full ftcry edifie the Temple (for this very end that Sacrifices might again be in Sur.ttes. 1.3. ufed j, and the y^n^x thereupon endeavoured to their utmoit foto ^•-°- ^°<>om. do, yet God from Heaven blaftedthem in all their attempts in a ^^•*^'^2. miraculous and extraordinary manner : \ O the true Sacrifice was n Yi^^Cyprt.t^ come, therefore there fiiall be no more ufe oi: what was but typical adverfirsy.v.7^I thereof, ( as the dark (hades of the- night vanifh when the Sun it- °^- l-i. c-i5. felf arifes ). The Heathen Oracles entrench'd too much upon ^^''^'^^"^^^ ChrijVs Prophetical Office, and therefore at his coming they muft "^ '"^^««. .i. ^ ceafe i and Sacrifices did as much entrench upon his Priejlly Office =? Reade p/«- and the oblation oHnrnfelf and therefore after his Death they (hall f-^rch. dc Ora- and did ceafe too. 'Twas prophefied of the Meftah that he (liould "^^^omm dete- caufe the Sacrifice and the Oblation to ceafe, Dan. p. 27. and Heb. "' P'"^^^' 10. 8, p. Above, when he faid. Sacrifice and Offering, and burnt Offerings, and offering for Sin thou rvouldejl not, neither hadji plea- fure therein,which are offered by the Larv : then faid he, Lo, I come to do thy will ( 0 God f). He taketh away the firji, that he may ejia- blijh thefecond j ( that's the obfervation which the Apoftlc- makes upon it> And this very thing ( the ceafing of Sacrifices) was re* t ^'•/?/«i- ex veal'd to fome amongft the Jews themfelves, for in the Age be- J^|^^^^^^ ^^ ^ fore Chrirt's coming they had got this Prophefie amongfl them, sic'corSniT'^* + Omnes oblationes ceffahunt in futuroficulo, in the Age that is next imr in aboli- to come all Sacrifices fhall ceafe. And if there .be not fomething ex- tionem Sacri- traordinrry in the cafe, why doth^ modern Jews (theyknowing ™^- -f'- how fxpre/? and pofnive God's injiitution and command is about p_ |'^_ ' • Sacrifices) live in the omiffion of them ? ( for as to that which 11 fome fpeak of as to their annual Sacrificing even now at the 11 Buxtorf. Syj time of the great 'Expiation, I cannot give any great credit to "-^g- Judaica. ' .,; ^ --i-.i-.U-- ^-^o-p-sy?. it . * ' Let not any think that all this Difcourfe (concerning f&f refeteme of the antient Sacrifices to Chriji the true Sacnfice) is unneceifary, Ffff lor ^=^ aim foi^in Vcr.iii for I have gained trnthinzshv it- rr \ * Crnii h^c fuo modo m typo fefta per- That the Lord Jefus is the crrJt c -i -^ feaiflime in Chrifto prxftita funt in veri- ajl f..^.^ C^^.;/?-;. .s • • ^ '^^ Sacrifice ; tatc&reipfa&c. utpote qui mortis fu3e 3^V^'^'«^r W/ic^j- pointing tohimas the Sacrificio peccata noftra delevit, ab ira ^f ^' tfiatter^ jubjtance^ * ^^compHfhmetti nf Dei nobis eft umbraculum, & SacriHcio them. (2.) That he is alfo a true ^S f fuoapud Deum nos reconciliavit. Zar- Sacrifice-, forwacfliP,-/^- /• ,'*^ f^^y^al ...a.Sa..CH..H.p.3S. andlh^aU^htrorfetrca^' be>.^„.. of .,;W..rSih"etth"Xff L^^'i ""T fiich « bone and «„ w^rraa, i„ it > " "■''"'' ^"'^ «" %"«•/, thlng^: '° ^° °" ' '" ''' "'-^ '^'''J''" '''"^ ^"e thefe ^,« Six things fK I' The Perfinwho did iHllitHte ord^it, or, J ^^ • fees an of ™ ' ;!^° '7? ,^^^ ^;«C^^/: ( whofe mftitution of thcm thonaN i^.r^../..^e tbenotexprefs'd m the Scriptures yet it may verv ftmn.?? foundtnchnjis inferiM from them }. ^ ^ ^^^ Itrongly be ^^^/-//fr«. 2. The P^r/S« unto whom they were o^^r"//- -...a u ^r Codhimfelf. ^ "^^^^oJTer.d, and he alfo was 3. The Pfrf.;^xo/m;i^ (viz.) the PrzVy?^, to whom hv^;,,- appointment this work was committed, and it waT a o^eaL rt of their work and one great end of their Office % ""^y., PriejUaken from among men, is ordained for meniJ.V '"''^ ^'^^ ^ i^^oOod. that heU offer hoth Gi^ 17 ;:c:i^ j^^^ 4- The Matter of the Sacrifice, or the thing ofered: which w.. very varto^ according to what God was plefs'd to fpedfiernJ appoint ^..«, Bulls Heifers Sheep. Rams, Goats. ^^^P^Cificand 5. The Ohlatmi It felf: whenthc.BeaJt was flain it w.c .^ k #r.^up, and.then part of the ^W thereof wastoKp. • -^^ 6. The ^&^r upon which all was to be offer'd. Now anfwerably and in coriefpondency to all thefe ' . I. GodiHjittuud, apfsinted, ordained Chrijl to be the SarriSr,- « was h.s „ttt and ordimtion that his Son (hould offe up wSf ifvptmon or e>cftatory Sacrifice. Rom. 3. 25.. ^ij DS f»f^'btobeatvopi,i,tun,houghfauhmhUhlld TcS^,^^^^ Godtvm tHChrtJi reconcilmg the florid to himfelfScc. i Pet i joiw,' ^»:lj^mfor,.o.dainei before the MndatiLoftheJoruicf^^^, Was. Part I. contiemtteu ^in in tl)t jFlefft. 477 was as much the appointment of God that Chrift (the true Sacrijice) (hoLild die^ heflain^ offered up, as that under the Law any of thofe Sacrifices {hould be lo ufed : and as from all eternity he decreed ^\id appointed ChtiH to be the Saaihce, Co in time he /ifW and prepared him for his being fo > therefore faith Chrift ^ But a body * Heb.10.5.' hajithou prepared me, (without which he could not have been a Sacrifice ). 2. Chrifi offered up himfelf to God- He had to do ^ with God * Grot, de Sat. as he flood in the ^»^/z/)i and rej^e^ oi a Sacrifice, for this was a ^^'^'- *^-^°- part of his Priefily Office which primarily refers to God; iis King ^'^^^' and Prophet he hath to do tvith us, but as Prieji: he had to do jvith Cod (that he might propitiate and atone him). So 'twas with the Aaronical Priefif, they were ordained for men in things [jpertaining to God'] Heb. 5. I. and furely (6 it muft be too with the gr^ ^t Frieft whom they did typifie. Heb. ?. 17. — that he might be a mer- ciful and faithful High Prieji in things [ pertaining to God ] ; The Apoftle fpeaks it exprefly, — and hath given himfelf for us, an offering, and [_a Sacrifice to God] for a frveet fmelling favour. 3. Here was the Perfon offering, and that wis Chriji himfelf : he as Mediator, as God-Man was the Prieji to offer up himfelf. They under the Law had variety of Sacrifices and variety of Priejis, we under the Golpel have but one Sacrifice and one Prieji i who rirft offered up himfelf zud now continues ( in another way) to offer up our duties znd fervices to God. 4. As Chrifi was the Priefl offering i'o he was the Sacrifice offer- ed ■) for he was both ( which was unufual and extraordinary). The Levitical Priejis and the Sacrifices which they offered were di- fiinU \ they were not bound to offer them- felves, but our Lord Jefus was ^ Prieji and _ * lit quoniam quatuor confiderantur Sacrifice tOOj in his Perfon he was the incmni SacriHdo, cui ofFsratur, a cuo Oferer, in his humane Nature he was the ^i''^^''^ S"¥ ^'"^'^'-^^"^ Fo S^jbus ofe- thing offered. Twas neceffary that he per Sacrificium pacis reconcilians nos, Ihould offer fbmething , For every high unum cum illomaneret cui offerebaturi Prieji is ordained to offer gifts and Sacrifices : """™ "1 ^e faceret pro quibus offerebatur, wherefore it is of neceffity that this man have Xa^'^^S TT^-.'^t ^ ^"?1 'a'" djojomeivhat to offer, Heb. b. 3. what then fimul ftieiit Saceidus & Hoitia > ^^u,fT. did he offer ? fuch things as had been offer- i^i 3- p. Qu. n. Art. z. ed before ? the blood of bulls and goats f no, he offered hvs own blood, Heb. 9. 12. his own body, Heb. 10.' 4^ ')->6,'], 10. — through the offering of the body of Jefus Chriji once for ail: thdX very body which was fo miraculoully framed, Ffff2 with 47? =-^ ant) fo? ^itt Ver.IIi; with which he Hv'd here on earth, which he carried up with him afterwards to heaven, that very body ( I fay ) he freely offered up upon the Crofs as a Sacrifice to God : His Soul comes in tG0,(but thdit'shimfelfj Kz.'^^.iO'Wben thoujhalt make his foul an ojferingfor fin: His voholefelf in his whole Humane Nature was the matter mthii Sacrifice '-, Eph. 5. 2. and hath given himfelf for «f, an offering &c. Heb. 1.3. — n>hen he had by himfelf purged our fins — Heb.p. 14. — who through the eternal Spirit offered himfelf without Jpot to I God. — So Heb. 7. 27. The Text faith for fin God condemned fin ';. in theflejh; by which flejh the Apoftle underftands the whole Man- *' hood of Chrift, and that was the Sacrifice /or _^;^ by which Sin was condemned' 5. There was Chrift's formal and proper oblation performed upon the Crofi-i by and upon which theftns of Believers were to be expiated* That there was in Chrift an oblation none deny ^ but that this was- done at his Death or here on earth-, and was expiatory ( in that fenfe which we put upon it), both of thefe are vehemently deny'd by the SOCINIANS'} ( but I fhall have occafion to vindicate both by and by> 6. In ChrijFs Sacrifice there was an Altar too, namely his God- head. The Altar fan£iiffd the gift Mitth. 2^. ip. ib 'twas here i the Deity of Chrift did not only fufiain and firengthen his Humane 'Nature in his being a Sacrifice therein, but it alfb gave merit and efficacy to his Sacrifice : for how did that come to be fo meritorious and effectual for the good of Sinners ? but from this that he who offered up himfelf was God as well as Man j therefore the Apoftle (peaking of the efficacy of this Sacrifice above the Levitical Sacri~ ficesj hys It u^onChriji'' s Godheadj Heb. p. 14. How much more ffjallthe blood of Chrift-, who through the eternal Spirit ( his Deity ), . offered himfelf &c. The chiefeft difHcukys not lying in thefe things, I do not ( you fee) make any long ftay upon them j but there being a twofold En- quiry which will carry us into the very bowels of the main 7ruthy and take in what is moft flruck at by our Adverfarics^ that I would rather to fpend my time upon. The Lord Jefus being a Sacrifice it will be asked 1. What a kind of a Sacrifice he was ? 2. When and where he Wtis that Sacrifice ? Wh^ta ktndof 'p^ ^^^ Yn?i I anfwcr, he was a propitiatory or expiatory Sacri- Vhrt^Z^^? fi^^'> ^.nfwering unto (yet infinitely exceeding) the Jewifh ex- jKxid j:n expii-^ piatory Sacrifices-^ by which he was fhadowed out and typify''d. tJrj Sacrifice- The The proof and iUulhation of this very thing is the defigii and bu- * (inefs of theApoftle in that E/?i/t/f C I mean that written to the Hehretvs)-i which gives us more light into it than all the Books that ever were written before or beiides. Pray reade ( again and again^ the 5,7, 8, p, lo Chapters thereof, and you'l find the A- poiUe there doing thefe thee things-, — ( i. j He proves that Chrift was not only a Sacrifice but that he was ( truly and really) an expiatory Sacrifice : for he inftances in 3.II the proper^, conjHtn^ tive ingredients into and fj^^d?/ of the Lapp-expiatory Sacrifices-, all of which he applys and brings down to Cbrijh (2.) He (hows the analogy and refemhlance 'twixt thofe expiatory Sacrifices and this oiChrijl.^ and what refpedt they all carried to this. (3.) He (hows vpherein and horpfar the latter exceeded the former. The difcuding of thefe three Heads takes up the greateil part of that moft excel- lent Commentary upon the Law- Sacrifices i the particular T'exts m it I will not at prefent cite (as they are proper to what I have now laid down ), but that will be done in what Will follow. For our better procedure in fpeaking to this important "truths Afhort ac- before I can well fall upon the cloie handling of it, it will not be "'*"^°f''^^ amifs for us a little to caft our eye upon and to take a fliort view of dfiiZatonof the fevoifh Sacrifices. With the general Nature whereof I intend the Jewifi Sa~ not at all to meddle, only give me leave ( that being proper to the <^rifices. _ Of buiinefs in hand and indeed necelTary for the better underftan- which (m par- ding of it,) to (hew how thefe wtxediverfiffd and difiinguifhed. ^PhUo.juTAQ Concerning which, feveral Vivifwns and DijUnCiions are given of Vidimis. Jo- them, but the bed and ihorteft is this viz. Some were gratnlatory f'^/'^- ^^'^^'^^' ^ and fom£ Propitiatory^ or fome Eucharijiical and feme Expiatory. l^^^ ^^a '^'■^°' pub. Hebr. 1. 3. c. z. ( with veiy many Others). Dr. Owefz on the Hebr. in Pioleg. Exeicij, 24. Dr. StiUm^fi. Arifwer to Crelltm p. 47 5. - Eucharijiical were thofe that were defign'd for the exprefling of gratitude, for the giving of thanks and praife to the Lord upoii the receiving of mercy : of which you reade Lev.7. 1 5. — 22. 2p. Pfal.50. i4.,Hof. 14.2* (but thefe I am not concerned about). Expiatory were thofe that were defign'd for the atoning and pacifying of God-, the averting of his anger-, the doing arvay the guilt of'Sin-i and the preventing or removing of the punij}jment of it : thefe were the Sacrifices which took up the greateft room in the body of Mofaical Sacrifices-, and which did in Jpecial point to tlie grand Sacrifice of our Lord Jefus, and to that too as expiatory. ' Now thefe expiatory Sacrifices were many and various^ all of theni I 4S0 z—^ auD fo? ^in Ver.ni. them carrying fomething in them whereby they ^/f^V and were diftinguijhed each from the others which differences (with the grounds zn6. reafons of them) if we could exadly hit upon, 'twould be of marvellous great ufe to us in many things i but ( alas ) ex- cepting where the Gofpel it felf opens this for us, we are much in the dark about it ! th^ femjh P^riters that (hould help therein con- tribute but very little help (as they tell us who are moft converfant in them). If we take a brief and general Scheme of them, this is clear : the old expiatory Sacrifices differ'd in the matter of them • for in fome 'twas living Creatures, in others 'twas whzt grerp from the earth i and often thefe two were joyn'd, the Zebach and the Mincah going together in the fame Sacrifice, f as in the daily 5'^, criyfce Exod. 2p. 3P, 40. and in diverfe others).- They differ'd in the Kites us'd about them ( all of which were prefcrib'd by God hitTifelf)i fome were to be pured out. Come burnt ■, fbme to be flain and offered by the ordinary Priejis, fome by the High Priell himfelf--, the blood of fome to be carried into the Holy of Holy^s cf others not fo j fome to be rvholly confum'd ', and God to have all (as in the Holocaufts), fome but z« part confum'd, in which of what was left, one part was to go to the Triefts ( as in the Sin and T'rejpas- offering ) , and the other to the Terfons who brought the Sacrifice (as in the Peace-offering, provided that that which was offextdiVfzs Cot private perfons, for if it was offered for the n>hole Congregation then no private perfon might fhare in the refidue . Levit. 23. I ^, 20.) They differ'd in the Time which was appoint- ed for them , for fome were to be ofter'd every day, morning and evening , ( call'd the daily Sacrifice ) \ Exod. 2p. ^8, 3p, 40. Numb. 28. 3, 4, 5. 2 Chron. 8. 13. i Chron. id. 40. E2ek.'4d,* 13,14. Dan.8. II. -p.2r. - 11.31. -12.11. Nehem. 10! 33. Ezra p. 4, 5. — Some to be offered but every Sabbath day^ Numb. 28. p, 10. Some at the Netv Moons Numb. 28. 1 1. Some at the revolution of the Sabbatical year Levit. 2 5. 2. See. Some at the^rf^^y^^i/f Levit. 25. 8. &c. Some at the Solemn Feajis, zs that of the Paffeover Exod. 12. Numb. 28. 2<5. oiPentecojl Lev.23. 17. &c. oC tabernacles Numb. 2p. 12. Some hut once a year zt tht great aniverfary Expiation Levit. id. per tot. They differ'd in the Kife of them ••> fome being purely from the will of the Offerer *Y\&t L'Em- (^^Q'^Free-xvillOfferingsJ,Lcyk.7»J6. Levit. 22.21. others oc- fcreur de Leg. cafioned by Come Jpecial emergency of Providence, ( when fbme e- Hebr. p.i6^. minent mercy was received, or fome great judgment to be re- moved &c. 2 Sam.d.i3,i7. i Chron. 15.2^. 2 Chron.2p.21. &c. 2 Sam. f eiiMMHMiMIUiMaiitaaia Mf^ Part I. cottUemneD §>in in tl)e MtQK 4S1 2 Sam. 24, ult.) Others were confiant being fet znd Jiated by God himrdf, (as thofe that have been already mentioned). They diifer'd according to the Ferfons for whom they were appointed i fome for the Frincej fome for the Priejls-> fome for private men^ fome for the Tphole Community^ (for each of which diredions are given Lev.4.) And then as to the hinds or Species of them there were the Burnt- ^ offerings ( about which Rules are fet down Lev.i. ), Meat-offerings \^^[q_ ^f'^^ (of whichLevit. 2.), ?e ace-offerings (Levit.3.), tht Sin-offering ^ ixoyjj^h,' ( Levit. 4. ), the T'rejfafi-offering ( Levit. 5. and 6. ) ^ Some re- -ri ^we^av, duce all to three, the Burnt-offerings the Peace-offerings the Sin- ^ "^^ «pi»?-"- offering; f Some to two, the Holoucafi znd the T'hanl^offering h '^jofeth. Ant. ( but of fuch diiferent apprehenfions there's no end> j,^, c 10. awj* Now though thefe Sacrifices were thus diverfifyd amongft «''" "p p?'«« themfelves, yet the moft ( if not all ) of them, agreed in this ^^* — that they were in their Vfe-, End^ and Effecfs of an expiatory na- ture : I fay aV^ for unqueftionably it belong'd not only to the Sa- crifices us'd at the anniverfary Expiation nor only to the Sin-offer- ing and 'Trejpaffoffering to expiate fin, but all the reft ( more or orlefs) were defigned for //^w end and accordingly did produce ihvseffeCi* Agreeably to which, Chrift ( the true ^ind great Sacri- fice) in the offering up of himfelf to God did truly^ property ex- piate fin '■> for if they did fb, he then much more : becaufe they in their expiation were types of him in his expiation-y now what- ever is in the type muft needs be in the thing typified i as alfb be- ' caufe their expiation was done in the flrength and virtue of Chrifis Sacrifice, now fiirely that which gives expiatory virtue to other things muft needs have fuch virtue in it felf. For the better opening and proving of Chrift's being an expiatory 'Pour things Sacrifice s by making a collation ox parallel between him and the ex- p^ofounded for- piatory Sacrifices under the Law ■■, there are thefe Four things [yl^f/^J^ff / which I (hall endeavour to make good : chrfj's bemg '? 1. 'that in thofe expiatory Sacrifices^ whatever was laid upon ^n Exptatorj ' them it was for the fin of the People^ as the impulfive and meri- ^ocnfce. ^ isriorn Caufe thereof v and that fo it was with Chriji in hid Suffer^ ] ~^ ings. 2. that thofe Sacrifices were fubfiltuted in the place and fie ad $f the Offenders themfelvess bearing their punishment ■, and that fo it: was with Chrifi in reference to Sinners. 3. that thofe Sacrifices were to Jbe offered up^ hjUed, fain-, con- fumeds and in. that way they became expiatory t and that fo it was with Chrifi, 4. thai^ 48* anD fo? ^itt 4. 'That by thofe Sacrifices God rvas adually atoned and propitia- ted^ the expiation and remijjion of Sin procured; and that Co it n?*«* hy Chriji : Thefe things being cleared and proved it will be evi- dent that Chrifl: was a true expiatory Sacrifice '■> ( Fie go over them as briefly as the nature of the thing will admit of). % '^* ^^[A] !• Firl^ (I fay) in thofe expiatory Sacrifices whatever was ZetlljJon ^^'^'^ ^^P°" ^^^^" ^^ ^^^ ^^^ ^^^ ^^^^ ^^ ^^^ P^°P'^' ^^ ^^^ impulfwe sacrifices woi ^nd meritorious Caufe thevcoi I For wherefore were the poor in- for the Peoples nocent Bcafls and Hving Creatures killed and llain as they were ? ■sifi, and Jo it ^{-^^t had they done that fo many of them muft be put to death Ztiir!nhis ^^"^"^ *^^y ^^ '^^y ^ ^^^ ^°^ delight in making his Temple a jlangh- sufferings. ter-hottfe ? was it his pleafure to have it thus that he might fhew his dominion and foveraignty over the Creature > furely that was not the great thing which he dehgn'd therein ! he had other rvays (which might feem more fuitable to his goodnefs and pity to his Creatures) wherein he might have made known his dominion over them : And befides, if this was the thing only aimed at why murt the people lay their hands upon the Cattel when they were facrificed ? why muft they confeji tXmt fins over them (as you'l fee under the next Head they were to doj ? thefe rites evidently declare,that God did not here proceed in the way oi ahfolute do- minion-, but that there was j?;^ in the cafe as the procuring Caufe of all this: and if fo, they having no /rw of their own for which they could thus fufFcr, their fufFering mull be refolved into the fin of the people as that which brought it upon them. So it was with Chrifi our Sacrifice i his Sufferings were exceeding fharp, his pre- cious life was taken from him, he dy'd upon the Crofs, in- dured hard ufage indeed', whence did all this befal him? was there not fome fpecial Caufe why it fliould be thus with God's own Son? yes : what was that ? why, 5z;?, Sin was that caufe : but whoje fin ? not hisorvn,hi he was perfedly free from all lin y he krievfinofin 2Cor. 5. 21. he was holy^ harmlefi.) undefiled-y fepa- rate from Sinners.) Heb. 7. 2(5. a Lamb without blemifh and without ■fiot I Pet. 1. 1 p. it muft be. our fin then that was the meritorious Caufe of all Chrift's fufferings. Dan.p.25. After threefcore and two weeks fijall M'jfiah be cut off-, hut not for himfelf: Ifa. 53. 4, 5, ^. Surely^ he hath horn our grief s-, and carried our forrows : yet we did ejieem himftricken-^fmitten of God and afiji&ed : But he was wounded for our tranfgi-ejfions^ he was hruifedfor our iniquities •> the chafiife- ment of otcr peace was upon him-, and with hisjhipes we are healed: All we like f jeep hjve goni ajlray't we have turned every one to his own I part 1. conormneD miMnttitWtWU 4Sj ot^H VPay for I am not now fpeaking to the Sufferings or Death of Chrift under the confideration of apunijhment (to which a meritorious Caufe doth point ), but of a Sacrifice: The expiatory Sacrifices 'tis very true were punished for the Sins of men, but yet that whrein they were expiatory., and as they were expiatory more immediately pointed to fomething elfe, ( namely to that which will follow in the jucceeding Particulars J ■-, and Co 'tis here too with refped to Chrift. Whofe Death (as is ufually obferVed) falls under a threefold confideration^ 'twas a Punijhment-, a Sacrifice, zKanfom-y with refped to the Fir/?, the effed thereof was Satis- f anions to the Second^the effed thexeoi^ wzsAtonementy to the thhd-, the effed thereof was Kedemptien : now I at prefent confidering it in the Second notion as 'tis a Sacrifice., have not Co much to do with that which refers to it in the notion of apunijhment i there- fore this firft particular I pafs over. 2. Secondly, in the Levitical Expiatory Sacrifices there was the fuhfiitution of them in the place andfead of the Offenders them^, Gggg felves: * Ubi eft Jix cum Accufativo : quse 3-' pud Graecx Linguje Authores Sacros & Profatios ufitatiirima eft nota Caufae impullivse, Ut cum dicitur and that it was really lb done in them the Scri- lium fincm Sa- pture is very clear : Take that one place; : Levit. 17.1 r. For the life crificiorum oftheflejh is in the bloody, and I have given it toym upon the Altar^ c]uam himc ip- ^^ y^^^ ^^ atonemsfit for your S^uls 5 for it U the blood that maketb mSm'^ Wee"'' ^» atonement for thi Sml In all the four Books of Mofes ( which homi'ium fuat treat fo much upon Sacrifices) there is not a more pithy and plain paffapecora account given of their 'Z/'/e and End than herein th'n place : the Saaificiaha. ^^j.^^ j^^ ^j^^ ^^tu y^^j-^ feverely prohibits the eating of bloody in this PrxS^'ad"^ K(?>y.' he backs his prohibition with -jl double Argument ■■> (i,) be- Schol. Sacilt caufe the life of the flejij rojf in the blood : (2.) becaufe he had fet Patriarch. that apart for an high indftr.red Vfe-, viz. to be u(ed in Sacrifices in order to atonement -. and I have given it you itpon the Altar-, to make atonement ^c- ( for this great ertedt mainly lay upon the blood, it is the blood thxt fnaketh atonement for the Soul) ; Now » ^. , . ^^ mark it 'tis^o make atonement [for y.mr Souls]-, and it mak^s atone^ di-edin feveral went [for the Soul \ (that is) in the "^ jiead of your Soul The (peaking Ferftons of the to the people of Jfrael ) 1 fo that in the blood Sacrificed there was Words, fet ggJ^l fox Soul, Life hr Life, the Soul z\id Life ohht S acrifice iot the more precious Soul and Life of the Sinner h was not here J«/»- iHtutiono^ the one in the room of the other? Hence it is that the Sacrifices were faid to bear the iniquities of the people ( becaufe of the transferring of the guilt and punijhment oi fin over to them)*, fb you reade Levit. id. 22. Levit. 10. 17. Hence alfo was t^^ laying on of Jjands upon the Sacrifice ( foraetimes by the Prif/fj, fbmetimes by the P£ople ) ■-, you have it prefcrib'd in the Burnt- offering Levit. 1^.4. in the Teace-offeringhtViW^. 2,Z-,i^» in the Sin-ofering Levit. 4. 15, 24, 29, 33. at the great Expiation^, AARON rvM to lay both his hands upon the head of the live-Goat^ and to confejiover him all the iniquities of the children of Ifrael 8cc. Levit. 1 5.2 1. Now what might be the meaning of this rite ? was it to fignifie that the thing offered was now Veo facrum ■( as being Cet apart for God and conlecrated for his ufe, upon which account impofition of hands was us'd in other Cafes) ? or was it expreflive of obtejlation, to hold forth the peoples praying to God ^ticquida' ttobis peccatum efi fit in hujut viftim£ caput, wherein-foever vpe have offended let all he laid upon the head ofthviViUime ? or did they by this tertifie the fenfe of their deferts to die themjihes } thefe things down ill trana,- p-44^ See this Tex-t impruv'd and vindicated in Dr. SttUtngfl. againft Crell. p. 429. &c. .jam mmt Part I. conUeitttieD Mn in t^t MtUh 48J things I grant may very well be taken in-, but the main thing held forth in it,was the tranfation of the Sinners guilt to the Sacri- fice and the fubjiitution of it in hif jhad. Whenever the people thus laid their hands upon the Sacrifice^ they did m efted: fay "^ upon this Beajlwe lay aUourfmsh and this was the primary intend- * ^^^V^'^^^ *^* mem o( thzt rite. And had there not been a ft range conveyance niHcabat' f^^ or imputation of fomething of this nature ro the things facrific'd^ fcelera fua I would fain know a reafon why the mej[enger that only went conjicere in with the Scape-Coat into the Wildernejl, as alfo why he who <^^P"'^ ^^^'^ only burnt the rfj7^7/^ of the huUoch^ whofe blood had been carried ^aXbatur^ into the Holy of Holy's, I fay why both of thefe iliould be ac- Drufu-i in ' counttdi unclean > fo unclean, as that before they had been purl- Levit.i.4. fy^d and wajlPd they were not to be admitted into the Congregati- on^ ( for fo God enjoyn'd Levit. id. 2<5, 27', 28.). And now af- ter all this, when the great Lord and Soveraign was pleas'd to have it thus, hath giv€n out fo fuU a declaration of himfelf about it, when Scripture is fo clear, yea & when Nature too (as you will hear ) hath given fuch a confirmation of it •, I fay, after and not- withltanding all this for any yet to deny it, to bring their little * -^^^^ q^- Objedions againft it, ( as that becaufe there was ^ no communion of aion aiifwered Nature and Species betwixt Men & Beajh., therefore there could be i" Grot/ut de nojubfiitutiondiC') this muft needs difcover excels of .pride and ^^^- ^' ^^ . folly : The thing poffibly (in fome refpedls) may feem fomewhat ^^Tii.Cmds' ftrange, but it becomes us to acquiefce in what God himfelf was p.zig." r«r«I pleas'd to determine upon, and then to order and reveal in his ''»• ^^ Sat, Law. P-24^. From ihefe Sacrifices I proceed to the much higher Sacrifice, Chriji himfelf-, where we (hall iind an exaCi corr^ondency between the type and the antitype-^ the one fully anfv/ermg to the other. Did they C2iny fuhjiitution in (»hem ? that eminently was in Chrift ; he indeed fubjiituted himCel^ in the Sinners room, took our guilt upon him and put himfelf in our place^ dy'd not only for our good but in ourjiead', did undergo what we (hould have undergone, vouchfafed to dye that we might not dye, bare himfelf in his Soul and body ( as our a.VT(4iJX©^ J ^^^ punifhment due to us i * Dc Servat; here wzsfubjiitutionht above what was in the Larv-facrifices. But ?•*• <^- 4* ( ®: this f-SOCJNVS and his Follorvers cannot indure to hear of i ^^^j^^' l'\^ O they rally all their force, unite all their ftrength, fet themfelves wirh liim coal with all their might to oppofe and beat down this great 'truth! cuv creihu*, "there are but few of the Evangelical Myfteries which theie perni- ^'"^^''^^ &<"• GiousOo^et-dejhoyers do not aflTault ( fome way or other j, but ^gj^y^^ ""^ '^^'^ Gggg 2 as atiu„tmmuim^mmBM 4»« — • ano wf s>m ver.iir. as to that which is now before US { ChrijV s fuffering^ dyings fatis* fyingin oMrjhady the Jumm of Gojpel-revelationf the gnat Article of the Chrijiian Faiths the wji;/ prop and foundation, of the be- lievers HopeX this they make their fierceft alfaults upon j what- ever ftands ( if they may have their will) this (hall not: But alas poor men ! when they have done their worft, it will ftand firm upon its Jure bafu as an eternal-, immoveable 'truth '■> 'tis Co e- ftabliOied in the Word and (b rooted in the hearts of Chriftians, that C in fpite of the moft fubtile and fierce oppofitions of all gain-fayers ) it fhall abide for ever. Well ! however kt us fee what ground we have for our belief of it i and furely upon en- quiry it will appear we have enough and enough. If the Gofpel be not clear in this, 'tis clear in nothing i and blefTed be the Lord, who in a point of fuch vaft importance to Souls hath given the world a revelation of it fo plain and full ! Subjiitution in the cafe of the eld Sacrifices is not (b evidently held forth in the Lan^-, but fub^ jHtution with refpedt to Chriji and his Sacrifice is more evidently held forth in the Gofpel : Rom. 5. 6* For rvhen rve vpere yet mthouf , Ihength, in due time Chriji died [_for the ungodly "] : Verf. 8. But God commendeth his love towards us-, in that rvhile rve were yet Sin- ners Chriji died [for US'] : 1 Pet. 3.18. For Chriji alfo hath once jlifferedfor fins-, [_ thejuji for the unjuji 1 : i Pet. 4. i. Forafmuh then as Chriji hathfuffered \_for US'] in the Flejh Sec. i Pet. 2. 2 1. becatife Chriji alfo fujfered \_for as] &c. Joh. 10. 1 5. 1 lay down my life [for thejheep ]. Joh. 1 1. 50. Nor confider that it vs expedi- ent for us-, that one man Jhould die [_ for the people] and that the whole nation per ilh net' Heb. 2.p. that he by the grace of God jhould taiie death [for e-Oery man'] 2 Cor. 5. 14, 15. — if one died \_for all 1 then were all dead : And that he died \_for all ]., that they which live., Jhould not henceforth live ' unto themfdves-, hut unto hint which died [/or them ]■, and roj'e again. In all thefe places the '^'^^ 1^.%^"*^ Frepofition ^\^\^ is ufed, which Tt hough r\ot alwayes yet) moft ^^finlmlcr'ot.fi'^^^^^^b rious J'ubjiitution^ the doing or fufering of fomething de Sat. c. 10. by one in thejiead and place of others-, ( fee Rom. p. 3. 2 Cor. 5. p. 3. & c. 9. 20.) : and fo 'tis all along here to be taken, where it being ufcd P-" ^' ^°°J^' ofPerfonsj the nature of the matter fpoken of, the ufe of the word 5^7,568. ' m paralleljexts., as alfo in Gree\^ Authors^ gives this fenfe the ci/oV. p. 411. preference before any other. Bu.t fuppole this may be eluded, the &£..ttP'453* othtt Frepojitim ^"^Ti proves the thing undeniably i Matth. 20, 28. Fven as the Son of Man came not to be minijired unta^ but to mi- nijier^nd to give h'ps life a ranfomfor manyy [Kdrpq]/ ivTi 'mI\AZv]t ■k I Tim* part I. cottUettmeD &in in tlje jfleO;. 487 1 Tim. 2. 6' ^ho gave himfelf a ranfom \_ o-vr/Aurpov ^ for all : Chrift did not barely deliver poor captive-Souls, but he delivered them in the way of a ratifom-, which ranfom he paid down for Khtmintheif fi^^'^ ' ^^ ^^ ^^^^ ^^^^ they themfelves (hould have paid that he was pleas'd to pay for them. This is and muft be the fenfe and import of the word, for every one knows that avTi I ter will come to this, we muft either carry it thus that Chrift gave , pet.3. 9." himfelf a ranfom ^gi^wj^ Sinners ( than which nothing more ab- Luk.n.i" furd ), or elfe thus that he gave himfelf a ranfom in thejiead and place of Sinners ( than which nothing more true). I might further prove it by 2 Cor. 5.2 1. He hath made him to be fin for Hi-, who hriew no fin j that we might be made the righteoufnejt of God in him* Gal. 3. 13. Chri^ hath redeemed us from the cttrfe oftheLarVt being made a curfe forus: If he had not fo been in his own perfon, woe to poor Sinners ! they muft then have ly'ne under it themfelves to all eternity. "What z full and convincing Chapter is that of Ifa. 53. for the proof of that which I am up- on 'twould take up a great deal of time i-n an "^ over it, and to draw out the * This is done by vt^y t^ixvf ^nfi-Soel- , « ° L A o^r^V.^^■;c nf t\^e fpvpral pv- K/anWr/fers: Particularly fee Giot.di'- ftrengthand emphahs ot the ieverai ex- Sat.^.u.Scc. ( O that he had not after- preffions in it v I mult not engage lo tar. ^^^ds fpoilM in his Commintauis upon Eut (lirely the tongue of man could not ifa. 53. what he had before in this eAr^f/- jit-fer nor the head of man invent, any l^»t rnattfi fo nervoufly and orthcdox- 1 ni c^c ^r^yri- r^W^^^ nnrl -.rinnl^tP ly aflerted ! but there he is as Weak 35 Words or Phrafes more plain and appolite ire he is ftrong ). Dr. oa;e« againft 5. for the fetting torth ot Chnjt s jubptutton^ p.499. &c. his vindication of the true than what you have there : the truth is, its fenfe of it againft Grotim, p. fix, &c. edge is every way as ftiarp againft the S 0- C I NIA N who denyes thu^ as 'tis againft the J'EW who de- nies Chrift's Mejjial}-Jhip' ( VerH 4. ) Surely he hath born our * So the word griefs and carried ourforrorvs &c. ( Verf 5. ) 7hechajHfement of our ^'^^'*^j,.JV^' veace was upon him^ and rvith hvsjhipes we are healed : ( Verf. d. ) ^^ \ech%"ti I'he Lord hath laid on him the iniquity of us all-, ( or ) the Lord hath bignificac a-* made the iniquities of us all to meet on him : ( Verf. 7. ) He was op- igsie ad folu-^ trejpd & he was affliCied Sec or (as the words are rendred by fome) ^^°^"^^"^ ^^j"j; it was * exa^ed and he anfwered : ( Verf.8. ) For the tranfgrefton of pjjj^^ ^ JP" rny people was hejiricken :. ( Verf. 1 1. ) for he j}jaU bear their folvendum ad^ iniquities: (Verf. 12. j and he bJre the fin of many. Is not igi ab exa- all thisfpokcn of our Lord Chrift > and is there not in it fuffici- ,^Y«T'^'^^ ent - niMBMiaHaMtiiuii 48S - anij fo? ^itt T9te Q^ttiej peponnded C? . Ver.IlI. cnt proof of his fitfcepion of the Sinners g«z/f , and bearing the pumj}jmem due tor it ? It runs much in the fiile of the old Sacri- fices h they had the fins of the people laid upon them Levit. i^. 2 1, and the Triejh too are faid to bear their iniquity Levit. lo. 17, that Aaron may bear the iniquity of the holy things Exod. 28. 38* anfwerably to which, the Prophet tells us that Chrlft ( our Sacri- fice and Frieji too ) had the iniquitits of all believers laid upon him, and that he hare them in his own perfon. So the Apoftle Heb. p. 28. So Chriji was once offered to hear the fins of manyScc. and that's a great Scripture 1 Pet.2. 24.^/70 hit ownfclfhare our fins in his otvn body on the tree—-, 0(.xw Chrill did the fame with refped: to his Crofl^ whither he iixH carried up fin and then he carried or bore it away» I have but juft mentioned thefe Scriptures to prove the thing in hand, to which {hould I have fpoken as largely as the matter in them would have born, or (hould I now fall upon the refutation of the Adverfaries Keplys (fuch as they are) by which they endeavour to weaken them, I (hould certainly run my felf upon unpardon- able prolixity. To back this notion of the(e expiatory Sacrifices .(which were of God's own appointment & infiitution)-, I thought (though it would have been but as the holding of a candle to the Sun J to have fliown, that it was the very notion of the Heathens themfelves in their ido- latrous Sacrifices s which (whether perjons or things J they alwayes look'd upon 2isfubfiituted mthe room&_/ff^<^of the offenders them- felves : but I have altcfred my purpofe, becaufe I conceive it will be moft proper at the clofe of the Four Pleads which I am upon, to bring in all together of what I have to fay upon thofe Pagan- Sacrifices^ by way of parallel with the true Sacrifices. 'Tis no time for us to divide amongft our felves, or unneceflaxily to run tnto parties-, when the common Enemy is in the Field, yea, making iierce affaults upon us j to defend our felves againft whom, all our united firength will be little enough. Otherwi(e twn Tart I. conDemneB mn in tfjffuui ^ 4S9 ttvo things fhould here be further enquired into: As . I. It having been faid, that Chrift did Co hTfi{bJiitHteh.\mCd( whetkerCfrrJjt in oHr jiead as to undergo the punijhinent due to /«■, it may be underwenf the query'd Whether he underwent the idem, the very felf-fame punifh' (^^^ ^^"/ " mentth.it n>e Jhonld have undergone., or only the tantundem, that dftetothe sm- ivhich did amount and rvM equivalent thereunto ? To which I an- w^r, or onety fwer (though I'm very loth to meddle in points wherein perfons ["'^^f^'H «- eminent for Learning and Piety feem to differ 3, that in different ^^^JJ^^l , r-ejpec!s both may be affirmed: The ^ punijhment which ChrilHn- ^ dur'dif icbeconfider'din its^«^/fj«ce,iiLi«i/orN'cc» thefe Chrift was fi-eed from, ( the dignity of his Per- fm fupplying the former^ the fanVtity of his Perfon fecuring him againit the latter) : therefore v/ith reference to thefe ( and to (bme other things which might be mention'd ) it was but the tantundem^ not the idem. But fuppofe there had been nothing of famenefi^ nothing beyond equivalency in what Chrift fulfered, yet that ( fay (bme ) would be enough for the making good of the main iruth againfi: the Adverjary i for 'twas not '^ neceifary to K\s fuhjiituti- *T>^.St'tlimgft, on that he (hould undergo in every re^e^ the fame punifhment which ^g^"^^ CrtUt^f the OiFender himfelf was lyab'e unto, Ixit if he fliall undergo (b ^'^^^' much as may fatishe the hxw''s threat ning, and vindicate the Laa>~ giver in his truths JHjlice, and righteous government., that was enough : now that was unqueftionably done by Chrift. • 2. Secondly, it having alfo been faid that our Saviour >opj^«js>- ir^eMe>'C/5>r//? 0n him the guilt of our fins., it may further be query'd 7F/;f^/^fri^^ ^^'^^'^.f^'^^ took the milt it-felf of fhsm^ or rvhetkr he did any thinz more than "f'^'^'lf *"'*?'»* bear the punifr^ment due for them .? Anlw. he prjl took^ the guilt fttbmttted to upon him, and then he hare the punijhment. Far be it from me to the puntfh- aflfert any thing which may refled the leaft diihonour upon Chrift "f*nt ^ ( I dread with my foul iuch a thing ) > but I fee nothing, in the aflerting * Not! quldem idem Deo folutum quod debebatur ab iifdem, nos etenim debeba- musaeternas poeiias exolvere, verum pe- pendit xquivalens Chriftus &c. Hoomb. Socin. Conf. p-z^' — V. Stegm. Photin, p.260. — Mr. Baxter s Aphor. p. x6. Life of Faith, p. Ji j. — Alfo th:: -4«- thor of ihe Great Propitiation .p. 7 i.&c 490 ' '-— m^lai'MXt Ver.IIt affcrting of his voltmtary fufcepion of our guilt ^hich. hath any tendency to that, therefore I hope I may affirm it ftfelyand con- fidently ; 'tis fo far from that, that 'twas the higheft mamfeilation of his Love and that which was necejfaryfor cur Juftification* There ^ . . ,^ , is in fin the macula and the reatus->t\\Q.ftam (ox filth) and the guilt of parnaSf &"non ^f > Or there is in it the /^(f?, thQ fault, and the guilt: the "^twif fufcipiendo former are foleiy ours , but the third and laft Chrili was pleas'd to ailpam , & take upon himfelf. What is guilt but obligation topumjhment f if the ^"^P^'^J^^^^'^holyJefns will freely pat himfelf under f)5;^^ obligation what can aI^A^^L f^e ^aid againft it ? certainly that he might do 5c yet (in himfelf) be Scrm. Dom.in as holy and innocent as ever he was, and neither be the committer oi Luc Seira. 57. Sin nor in the leaft be deffd by it, ( for the macula and the reattiT are two different things). And indeed I do not well fee how he could be faid to bear the punijhment of finfthat beingyfri^A, taken) if firft he fhould not tdke its guilt : We all grant ChrijVs fUfferingj to be penal, but how could they have been fo vpithout guilt ? there- fore having no guilt of hU oven he mull: be look'd upon as ajjuming ours, upon which he might be faid properly to un- dergo punijhment. Had HO guilt lain upon him he might have fuffer d but he could not have been punijh'd, ( ptmijhment zlwzvs neceffarily prefuppofing guilt\ I would not ftretch too far allufwe and metaphorical defcriptions of Chrift j but yet in all fkch that which is the frjl and moft natural import of them muft be im- prov'd and made ufe of : Now fuch a defcription of Chri/i is his being a Surety \ of which what is the firft and natural imtort ? furelythis, -Jl Surety \so\-\e who tzVes the debt of another upon him- felf, and fo (in cafe of the debtors infuffieiency J becomes ly able to the "payment of it : as to the confequences and inconveniencies that follow if he fubmlts to them that's but wflr^rmw/f, but theory? and pro- per thing in his furetyjhip is his making of the debt to be his o^n: the application of this to the thing m hand is plain enoueh. 2 Cor. 5.21. He hath made him to be fin for us, who knew no Sin that rve might be made tlye righteoufneJiofGod in him : what is this being made fm ? is it Chrift's being a Sacrifice for fin? yes,but that's not all V it notes alfo ( I'me fure I am not fingular in this interpre- tation) his being under the guilt of fin : where Chrift is faid to bear fin that may poifibly figmhe no more than the bearing of the ptt- ftifhrnent thereof, ( as the phrafe is us'd Levit. 5. i. 20. 17. 2 King. 7. p.}' but when 'tis faid he was made fm that implys his voluntary fufception of the Sinners guilt : And that this is the finfe of the words in tint place is evident from what folbws —-that ram. TuntufimirD S)tn tu tl)e 5rtMl* . — that toe might he made the righteoufnefi of God in him : 'tis not (aid he hare the punifhment of fin, that we thereupon might not be pu- ni(hed,but he was madefm (upder the guilt of it, for 'tis oppos'd to right eoufneji)., that we might be made the righteoufrnfiof God in hhn^ (i.e.) that he taking ourg7tilt/8c fo tahjng it arvay\ as that was made over to him fo hiirightc-ufnej^ might be made over to us.upon which we might be made gitiltlej! ^nd righteous before God : For my part (unlefs this feufe be admitted ) I do not underl'tand what tolerable interpretation can be put upon the words. He's faid to carry up ourp.ns in his orvn body Sec. i Pet. 2. 24. did he carry up thcpu- nijhment of them ? that's fomewhat harfli h 'twas their^//i/t that he t'.zrrW /^^ with him when he afcended theCrofs. This was the very way w^hercin he mufl jujlijie and fave \ for as he could not have faved us if firft he had not taken our Nature-, fo he could not havejuftified us or tal^n away our guilt if firft he had not taken it upon himfelf. For the macula peccati that he v/as not capable of, therefore that (hall be remov'd another way '•> but for guilt ( it being not contralied but ajpimed ) that he was capable of, and that was the thing for which fatisfaclion was to be made i therefore that he muft tak^ upon him and fo ta^e it avpay. O the transcendent love of Chrift in this fubmillion 1 h'n righteottfn.Ji madQ -ovier to us and ourfm made over to hhn ? we made righteous and he Tcado. guilty ( by imputation and in a Lavp-jenfe) .? what grace can be higher than this ! I ha^e done with the Second thing, Chrift's fubjVitming him- The Third felf in our jlead in correipondency with what was done in the ^^-'^'^^ the ex- old Jewijh Sacrifices j the T^'^ir^ follows, viz. thofe Sacrifice j were ^lice^tl iTcoll to be confum^d andjlain-, their blood to beJJjed and offered-) andfo they fimd and became expiatory. Such as conlifted or were made up of inanimate p"» S:c. things-) were to be confimid '■> others that conliltcd of living Crea- tures were to be kill'd : As for iaftance, the Meat-ojftring that was to be burnt Levir.2.1,2 j it follows indeed V. 1 2. thi' oblatim of the Firji-fruits was not to be burnt ( they being to be kept for the Priejis uje Numb. 18. 13.) but the Meat-offering oflxfred by and for the Priefts was to be burnt ( Verf. 1 4. 1 6.) : The Sacrifices of this kind and nature were to be confumed as well as others •, for , where their materials were /i^7«W,thofe were to he poured oufiwhcrt folid-) thofe were to be bruifcd and burnt \ ftill in every Sacrifice fomie v/ay or other there was dejiruciio rei oblatx. But eminently this was true in thofe wherein living Creatures were to be Sacri- ficed, they were to be dtjhoyd or confum'd indeed : And 'tis H h h h • ohfervabics 49t -"^rwiWRW**"^"*" •Icvit.i^.iT attD m S)itt Ter.in: I ob{ervable, the higher the Sacrifice was the greater was the define^ liion or confumption of it i for in fuch as were more ordinary ( as- thofe that were offered for private perfons)-, there commonly but part of the Sacrifice was conjunCd and^^r* referv'd for the Priejls'-, but in the ^ig/^fr and more extraordinary ( fuch as were defigned for the Triefis-, and the whole Community^ efpecially thofe whole blood was carried into the Holy of Holies at the folemn^ anniverfary Expiation ) in them all was co be confumed\ ( reade Levit. <5. 30. — 16' 27O The Scape-goat feems to be an exception againft this dcjlroying., even of the great expiatory Sacrifices, it being not to. be JIain but "^fent inta the Wildernefi by fome fit mejfenger \ but the truth is, though that ( for fome typical reafons) was not prefently and down-right defirofd-, yet virtually and i;^ fjf^ ^ it was ■-, for upon the fending of it into the Wildernefiit. would in a little time be either fiarv^d to death or devouid by wild B^j/h.Rut to come more clofely to thebufinefs ! The living Creatures in Sacrifices were to htkilVd,^. then after that their blood (in a fpecial manner) was to be offered upon the Altar, it being that upon which the expiation did main- ly depend : So the Lord himfelf tells us Levit. 17, u. for the life of the flejh vs in the bloody and I have given it to you upon the Al- tar-y to make an{atonement for your Souls '■> for it U the blood that ma" ]^th an atonement for the Soul : where the firft words, /or the life of the flejh is in the blood, come in not only as a reafon to back the prohibition that went before Verfio-, (in which notion I coi-ilider'd them before )•> but al(b zsaKeafon of that which follows, vi7» why God appointed the ufe of blood in Sacrifices for atonement \ 'twas upon this ground becaufe therein was the life of the Crea- ture, now he deligning Life for Life therefore he pitched upon Zj/W wherein the life did lye* The Apoftle tells us Heb. p. 22. And almofi all things are by the Law purged with blood, and without (bedding of blood lino remi^on'-i and if you look into the Levitical Sacrifices you'l find what he faith to be true : In t\\Q Burnt- offer- ing {ox private 'Ferfons that vf IS 'killing and blood Levit. 1.5. the fame in the Peace- offerings Levit. 3. 2, 8, 13. the fame in the Sin- offerings Levit. 4. 7, 15, 17, 18. ( and fo in the refl ). And the obfervation of thefe commands ( which run fo much upon blood ) was fo neceffary, that ihould any of the Priefls have dared to have entrcd into God's prefence in any other way than by Sacri- j?cf j-,and the blood thereof, he would not have taken it well at their - hands -. yea, (hould they have brought into the Temple never fo many Bullae}^, Kams, Goats 6cc» and not hvfcflain them, or ha- ving ^ . for God Cto fhew his JujHce^ Hatred oi Sin dec) ftood upon blood-, and blood he would have. From all this we may infer, that thofe 0/^ 5'^cri^^cfx did not expiate as bare Antecedents or Conditions ( without which God would not pardon), or as (he offering of them carried in it /omfOif^^/ifw^ to God's Com- mands ( both of which were common to many other things as well as to them ) \ furely there was more in it than fo ! for can d-_ stillincfl- we rcafonably think, that God would have been fo^.-T/rnw and fo againll: G-e/^; * expreji'vA his Injundions about fo many Sacrifices., fo fevere m the P- J^^- ^<^' puniftiing the ^d-g/fiJr of them, have ordered the taking away the lives oi^ fo many Creatures-, and have fo much infiltcd upon their death zw^ blood m order to expiation '•> had he look'd upon them only 3iS pre-requifite a-ud remoter Conditions of pardon, ox common a&s of Obedience-, and that affuchon\Y they (hould he expiatory ? Certainly had there been nothing in them more than this, the mer- ciful Creator would have fpar'd the blood of the poor Creatures, and would have pitch'd upon fome other courfe which might have feem'd (at leaft) more confident with hisWildom and Good- ne(s ! We may conclude them therefore to be Means in\iituted by God in order to atonement and expiation, to the effecting of which, by virtue of his on>n injUtution and the merit of the great Sacrifice to come-, they had a direCl and effectual tendency. This foundation I have laid for the better underftanding of the deflroying, killing-, pedding of blood that was in the typical Sacri- fices ■-, I come now to build upon it with refped: to the real Sacri- fice-, Chrirt Jefus. In conformity to them therefore, Chri/l was flam-, died upon the Croji, his body broken-, his blood Jpilt &c. all which fpeaks him to be a true expiatory Sacrifice : Had he not died zndfufferdhc could not have been yj/c/;, but upon that he is not only fuch a Sacrifice really hut eminently^ ( the dignity of his Fer- fon patting^ fuperlat'r.ve worth and efficacy upon his Death and Sa- crifice). O what was the death of Creatures to the death of God's Son ? what was the blood of 'Beafi-s to the blood of him who was God Ads 20. 2S. / for {iich a perfbn to die, to Jhed his blood for the expiation oi' Sin ? here was a Sacrifice indeed ! And furely one great end of God in ordering the death of the old Sacrifices, was to convince the World of the neceffity of the death of this fdiX greater Sacrifice '> by them he deligned ( in ways beft known to himfelf ) to lead men to a dying and bleeding Chriji, How much doth the ilhhh 2 Scripture *< 494 ant) fo? ^I'n Ver.IIi: The fourth Hc^td- of the Scripture fpake of /;j^ ^/W/ and C though his vphole humiliatioH mult be taken in- as making up his SacriHce, yet m (pecial) what a /JrfjTand enivhjOs doth it put upon his Death and Blood ( wherein his gnateji humUiation lay ), with refpedt to their influence upon the good of Sinners ' Eph. 1.7. In tphom we have redemption through his blood; theforgivenejloffins: Rom. 3. 2 5. n'hom God hath Jet forth to be a propitiation through faith in hps blood &c. Rom. 5. p. Mnch more then-, being norv jujiified by hvs blood.TveJhaU befavedfrom vorath through him, i Joh. i. 7. — and the blood of J ejus Chriji his Son deanfth us from aUfin* Rev. 1.5. Vnto him that loved us-, and tvajhed Uf from our frns in his orvn blood, i Pet.i.ip. — but with the precious blood of Chriji-, as of a Lamb rvithmt blemifh and without jpot. Mat. 2(5. 28. 7h?s is my blood of the New-l'ejiament which is jhedfor many for the remijjjon of frns. Hcb.p. 12, &C. Neither by the blood of Goats and Calves-, but by his own Blood he entred in once into the holy place., having obtained eternal redemption for us : For if the blood of Bulls andof Goats S>CC' C0L1.14. — having made peace through the blood ofhisCrofi. Surely there muft be fome fpecial reafon why this blood of Chrill: is To often mentioned, and why the great benefits, which Sinners receive by him, are in fivch a way of eminency afcrib'd toit, (of which fome account will be given in the fol- lowing particular ). O the feverity of God's y^jHc?, which no- thing could fatisfie hut the blood of his own Son ! O the love of Chriji-) who thought not the beft blood in his veins too good for Sinners I O the truth of his Satisfa^ion-, for what could fuch blood be Tpilt for but for that ? what end could be proportionable to fuch a medium but Satisfallion f O the admirable harmony be- tween type and antitype^ the padow and the fitbliance., Sacrifice and Sacrifice I under the Lapg \w3iS blood., under the Gojpel 'twas blood too, ( only that was common blood but this excellent and precious)' 4. Fourthly, if we compare Chriji with the J.ewijh Sacrifrces in their Ends and EffeCis-, that will further demonftrate him to be EfidsJ^ Fffe^f J true expiatory Siicrifice^ What were they ? atonement and ex- eld ex tailzie to Chrtft. P'atcnsVc'rt" piations by them Go(^ was to hz atoned and Sin to hz expiated: fcesy and horo now both of thefc wcre defignedzwd. admirably effected in and by thij an afflt- Qyi^^ therefore he was what I am proving. That thofe Sacrifices were of an atoning nature^ and appointed ioxthat end-) what can be more plain? Here the fo often cited "text C which indeed is the h^y to the whole body of the Levitical- Sacrifices) doth recur, Levic 17. 1 1. — J have given it to you upon tbff mm Part I. conDemneD ^tn in tlje jFle©, 495 Y the Altar ( for what end }) to make an atonement for your Souls : where the word ufed fas in very many other places ) is Caphar^ which fignifies to "Opacify-, appeafe, or af fuaze the anger of one that is inceni'd'-, fb ^Thisfenfe of the word juftify'd by all its taken Gen. 32. 20. Infill (faith Jacob ■f«^^-^<'^«^'^« Writers ij-..;.^. Difp.iy. Ub LdACU va ^ -cr \ .^ r 1' ^^^-S^' 7-«»re//«. deSatisf. P.20S. Grst. concernnig his brother Ep// J appeafe him dc Sat. p. 3 9. //,.r«.cJ. SocL Confut. p. tfiththe prefent that goeth before me h (Co 6oj.Dx.sttlLingfi.^. ^o^.^c. 2 Sam. 21. 3.) : it fignihes alfo to \ cover-, to 11 redeem &c. but this oi atoning or pacifying is mofl ufual. Now i' Vh\.i z . r. in order to this atoning God appointed Sacrijices-, the fhedding of " P^a^-49-738. whofe ^/o(7^ was to make an atonement (faith the Lord here),and he goes over it again for it if the blood that maheth an atonement for thi Soul. All along in the feveral kinds oi Sacririces it runs, it /hall be accepted for him to make atonement fir him^ the Friejijljall make ait atonement for them ^c this aUvayes comes in as the great end or ejfe^ of the har>p- Sacrifices : Whence they are faid to be of a fweet favour unto the Lord, ( not only becaufe of their pleafmgneji to God, but al(b becaufe they made \{\m propitious to and well-pleafed with fuch as had offended him )i fo Levit. i. p, 13, 17. 'Tis the fame word-, but fometimes 'tis rendred by reconciling ; as Levit* 6' 30. No Sin-offering to reconcile rvithal in the holy place — • Levit. 8. 15. — to make reconciliation upon it. We find when at any time in Come particular judgments the anger of God did breaks forth, either againlt the people or againft particular perfms-, prefent- ly they betook themfelves to Sacrifices thtxzh^ to atone 2iWd propi- tiate him : Numb. \6. 45. And Mofes faid unto Aaron-, take a Cenfer and put fire therein from off the Altar-, and put on incenfe : and go quickly t^to th Congregation and make an atonement for them '■) for there ii rvrath gone out from the Lord-, the plague ii begun : 1 Sam. 24, 25. And V^vid built there an Altar unto the Lord., and offered Burnt-offerings and Feace-offerings-, Jo the Lord rv,is in- treated for the Land and the plague vpjs fiaidfrom Jfrasl. As to the other "End or Effect viz. Expiation., that ahb belong'd= to Sacrifices '■> they had a power or virtue in them to cleaytfe and purifieCxom Sins guilt-, to procure ^Wc»« and remifftm (wheace they were called Expiatory]., and had it not been f^r thi^ effe& they could not have palfed under that denomination. A full proof of it you have in that one Sacrifice, the Hnfer-, which was to be olfered for the cleanftng of the people, when murder had been coTimitted but the after of it was conceal'd ■■> Deut. 21. 7, 8- And they jliall anfwer a'fidfay-, Our hands have not jlied this blood., neither have our eyes K'j i ■ I mm ft? ^in Ver.rn. syesfeen it : Be mercififl-, 0 Lord^ unto thy people Ifraet^ and lay not innocent blood unto thy people of Jfraels charge : and the blood Jhall be forgiven them- Sojhalt thou put avoay the guilt of innocent blood from amongft you Sec. wis not here expiation .^ and wherein did that lie, but in the putting away of the guilt oHnnocent blood a.nd m the obtaining of pardon ? for 'tis faid and the blood (hall be for- given them. This is that which is fet forth by cleansing from Jin Levit. Id. 30. For on that day Jhall the Trieji make an atonement fir you^ to cleanfeyjUy that you may be clean from all your fin before the L»rd: Numb. 3. 5. — for blood defileth the land-y and the land cannot be cleanjed of the blood that is Jhed therein^ but by the blood of him thatjhed it. The Apoltle lets it forth by purifying ofthefiejh Hcb. p. 13. (by which he means the taking away of that ceremo- 7iial-) ritual or civil guilt which any did lie under ) ; And he puts it out of all doubt, that expiation in the old Sacrifices did not point to the abolition of Sins pojver^ but to the ablation of Sins guilt ^ for having faid that ^ abnofi all things are by the Larv purged with bloody he tells you what he meant by that purging.^ adding, ivithout fijedding of blood is [no remijfion-, or expiation of fins guilt'] ; and this is the notion which alwayes he drives at in that EpijHe^ m thofe fe- veral words which he there ufes, ( viz. ) fanCtifying^ T^^ifyin^^ purging ^c. Indeed this was the ^ chief avA moix proper ejfecl oi Sacrifices) other things might be done by them but this was the main h therefore it fo often comes in upon this account, Jnd the Triefijljallma^e an atonement for them [and it Jhall he forgiven them'] Levit. 4. 20. fo VerH 26.-31, -35. ^And this might be one Reafon why God prohibited the orfering of Sacrifices to any but to himjelf becaufe the end of them being the forgivenefi of fin-, pctiir.mum and none being able to reach //;j/ e;/^ but himjelf ^ therefore none !Lui qaod fhould bc facrific'd unto but himfelf. frii I. p. 977 Four things for the better underftanding of this double Effe& of the Latf- ^c!ritr"Joni S^<^^^fi<=^^-^ I ^^^^^^ fi"^ ^h^"BS "^'^y ^'^ confidered ; cer^y/K^ om- ^^ That the atonement znA expiation clfeded by thofe Sacri- fices^ muft be conceived of as done by them in that notion which was proper to them as Sacrifices : None can deny but that they did atone and expiate-)hut hove did they fo do ? there's the queftion • I anfwer, this Was done by them as they were fuhfi:itut€d in the place of Offenders-, and were fain in tkirfiead and for their fake i ( other accounts » Heb.9.12. »ViJc Epn. Tri.Cixicis.l.i. fe(ft.4.c.b'.p.(5. * Caufa cur noluerit Dcus alter i Sacrifi- cari quam fibi, ea videUir quo Sacrificia im 'fimis ficrent ad expianda peccata, fobs veio Deus jus habeat ea condonandi. Fajpiof de IdoL cer/Jtng u4tone ment and Ex- Jiiation bj Sa- cTtjices. TSB^ffW^^uffn tlTf letll! 497 __ ,^JlSt^i rarn: accounts I know by fome are given of this but that now fet down is the true, as appears by what hath been already fpoken under the tivo foregoing Heads). 2. That this atoning and expiating virtue was not lintited only to the Sacrifices us'd at the anniverjary great Expt nion-, but it be- long'd to the other Sacrifices. For inlbncc, to Burnt-offerings ( I take in thole that were made ufe of before the giving of the Lan> about Sacrifices) > fee Job. i. 5. — 42. 8 : after the giviug of the Lart>^ to Free-ivill-offerings Levit. 1.3,4, &c. to thQ Meat-offering and T)rinh;;ofering Lcvit. 2. per tot. Levit. 23. 13. Numb. 15. 7, lo, 13, 14. to the Peace-offering Levit. 3. 15, id. to the Sin- offering and 'trej^aji-offering Levit. 4. 6- to the Kam-> which was therefore cali'd the Ram of atonement Numb. 5. 8. ( there's no end ©f (uch in(bnces> 3. That yet the atonement and expiation proper to thofe Sacri' fees-, is to be limited according to the bounds which God himfelf was pleas'd to fet '■> for 'twas but in fuch cafes^ and kxfuch fins^ wherein he did admit of them in order to tbefe effe&s-, ( of which more by and by ). 4. That thefe effeSis were not produc'd by any inherent or innate virtue in the Sacrifices themfelves-, but only as they were infiituted by God and as they derived efficacy from the Sacrifice to comey €hriji himfelf. Take away thefe two things^ and what could thefe Sacriiices have done ? what could there be in them to pacifie an angry God^ or to to purifie a guilty Sinner ? what was the blood of a Beafi: fas confidered in it felf ) to expiate the/?;/ of a Mm ? The Apoftle plainly tells us Heb. 10. 4. It is not pojfible that the blood of Bulls and Goats (Imdd take arvay fm : therefore he fayes there was noperfe&ion by the Levitical Priejihood Heb. 7. 11. and the Law tnade nothing perfeCl Heb. 7. ip. — -in which were offered gifts and Sacrifices-) that could not make him that did the fervice pcrfeU^ as per^ taining to the Conjcifnce^ Heb. p. c^. So that whatever virtue thofe Sacrifices had f further than the taking away oi civil guilt^ritual *tncleanneff-> fccuring iwmChurch diud State-penalties^) it wholly depended upon the infiitution of God and the merit of Chriil, The brazen Serpent heal'd fuch as were ftung, yet not from any in^ trinfich^povper in it felf, but only as God was pleas'd to give that power and efficacy to it > and fo 'twas here in the cafe of the old Sacrifices. Thefe /^j/r things I have laid down both to clear up the Sacrifices themfelves-^ and alfo becaufe they are of great ufe to fee r I 4p8 aUD to? >5)m vcr.iii. fet us right in our conceptions about Chriji the great Sacrifice ( which muft b'J opened by thcm> Anfwerably now to thefe tx&o great Ends and Ejfe&s of the MoJMcal Sacrifices^ the/^w^ were(^^/?_g«fi5^- to be done, and were actually done by the Lord Jefus, wiicn he oifered up himfeJf to God upon the Crofs i whereby he alio (i.) atoned God, (2.) ex- piated the fin of the Eled, As God was an^ry and of ended with the Sinner, lb Chrifl by his death procurM atonement^ panificatioH-y reconciliation \ as the Sinner lay under g«i/^, (c Chri/t brought ^\iOi\t i\\^ purgation 01 expiation oi his guilt: both of thefe were done by him, and that too not only reauy but in a much higher way than what was done by the old Sacrifices^ therefore he was a true proper expiatory Sacrifice, yea, the mod eminent expiatory Sa- crifice, of Atoniment '• ¥oY atonement OY reconciliation' By Adams YzW z Cid breach ^nireconc'tlt- had been made 'twixt God^xA Man-y Sin had greatly incens'd the ^//^« bpchyifis l^Qiy Qq^ againft his finful Creatures, nay there was a mutual and ^tciijice. reciprocal enmity conir2.'dccdhttvfttnX.\\cm.: Things being in this dlfmalfiate the bleffed Jefus iyiterpos'd himfelf, in order to the ap- peafing ot an offended God and the reconciling of him and the Sin- ner ( the two parties that were at variance> For the eifeding of which, he did not only as a bare Tnternuntim trcjt with both, or only offer wp prayers to the one ( in which refped M^cj atoned God Exod. 34. 10, II, 12, 13, 1 4O 3.ud intreaties to the other (i Cor. 5. 20.), and fo proceed by fome verbal interpofures j but ( when nothing elfe would do it ) he was willing even to lay . down hh orvn Life, to die as a Sacrifice upon thz Crofi, by this means to bring God and Man together again in amity and loi'e^ By which deatfj of Chrifl the offended God was perfectly atoned and reconciled to the Sinner i fo as that now, upon i\\Q fatpsf action * Non (latui- made to him therein, he could without any injury to his Jufiice niusDjum ex and Ho/i;/f/? receive the Sinner into his /jiw^r, and not inflid up- taSnm^eS'e ^ on him that ivrath and punifi^ment which he had made himfelf ob- propitium, fed noxious unto : f this is the true notion of atonement and reconcilia- Chiifti Satis- tion by Chrill, and all that we ^ mean by itj. But that this was v*^*j^"^ ^^^{^^ thus done by him, what one thing is there in all the matters of Ika-atas'dle " -^'^^^^ wherein the Gofpel is more clear and full ? i Joh. 2. 2. And ut falva julli- he U the propitiation for oitr fins : i Joh. 4. 10. Herein is love, not Ilia fua poffit that roe loved God but that he loved Ui-y andjent his Son to be thepro- %Tc^lEl7km~. P^i^^^i'^^fi'^^^^fi^^ ' Rom. 3. 25. Wt)om God hath fet forth to be a p.iu. '^'"^' P^ypitiation through Faith in bis blood ccc. Ron;. 5. lo, 11. For if n>ben Parti. conuemneD 5>ttt iti tlje JfleW* ^99 xvhen rve n^ere enemies tvewere reconciled to God by the death of bis Son-, much more being reconciled rve Jhall be faved by hii life : And not only fo-i but rve alfo joy in God, through our Lord Jejhs Chrifi, by tvhom rve have norv received the atonement* 2 Cor. 5. i8, ip. AU things are of God rvho hath reconciled us to himfelfby jefus Chriji — - God rvoi in Chriji reconciling the tvorld to himfelf — Col. i. 20/2 r. And (having made fe ace through the blood of hk Crofi ) by him to re^ concile all things unto himfelf Sec. And yon that rvere fometimes alienated and enemies in your mind by wicked tvorkj., yet norp bath he reconciled-, in the body ofhiiflejh through death — So Eph. 2. 13, 14, &C. Ifa. 53. 6- the chajiifement of our peace rviK upon him ( i.e. by his penal fujferings our peace wzs made with Godj. 'Tis true ( which our ^ Adverfaries would fain improve to their ^°'^'^.^^ '^^^'^^ purpole),that all along in thefe Scriptures the reconciliation is faid to ht on Mans part., as it' Sinners were reconcil'd to Go(^, not God to them •> but there's zjpecial reafon for that, ("viz. ) '^ becaufe they * Baxters Life were the ^r/f in the breach, they fell out with God before he fell ofFaiih.p.is^, out with them > as al(6 becaufe the averfenefi to reconciliation is on their part i wherefore if they be willing to be reconcil'd to God and are adlually reconciled to him, there's no queftion of it but that he is willing to be reconciled to them, and is fb adlually. ^ Some would have the r^-cowf/wiio/i (23 on God'' spar t ) to be fpo- ^5en of Heb. 2.17. — that he might be a merciful and faithful high Trie]}, in things pertaining to God, to maj^e reconciliation for the fins cf the people ■■> ( where \Koc(jiU(.^(n tocs a/x^priV^ is according to the Hebrerv Enallage as much as l^occrJOtQcu Oeov -TTEpl tZv ^ ^ ^ . ^ ci^f.7iZv, as ^ Gron"«^ well obferves \ However C f^ippoling TV that this T'ext doth not fo exprefy hold forth the thing,) yet there is enough in thofe convincing Keafons, Arguments-, and Qmfequences which the Word elfewhere affords, to prove the reconciliation to be . \^ mutual (as is fully proved by divers). Which reconciliation Cyou (ee) v was accompllflied by ^f fk C/;ri/f-, yea by his death and blood '•> fb that he exadlly anfwers to the/zr/f effect of the JewiJ}j Sacrifices, 2. Then for the Second-, the expiation of fin-, that al(b was done of the Exp'nt^ (with ereat advantao-e ) by Chrift i his death carried indeed a Sin ^'f'^'f^"' h, expiating Virtue m It and. was molt truly 01 an expiatory aatiue. '^^-/ Let U3 a little look into the Scripture & fee what it faith about this / and that we fhall find not only to affert the thing, but fo to afTert it as withal to (et down and determine the nature and true notion of it. I mean this, the Scripture doth not only in general fpeak of ChrilFs talking avoay or exfiating of Sin-i but it (hews in what I i i i manner I ii iiiii I I iiiiiiililiiJiiiiiiiiMiM_ '"foo- mn fo? s>itt Ver.IIl.' L 5 \Bffttlf7T. mantterhe did it and wherein the nature oUhzt?xpiation did con- lift : as namely that he did expiate it in that vpay which was agtee^ able to what was done in and by the old Sacrifices, and that accor- ding to thQ notion proper to their expiation Co his mufi: beund^r- ftood. . For in fpealiing thereof it ufes thofe exprejjions which point to thofe Sacrifices and to their expiation i thereby noting (i.) that' Chriii did expfate in that very n>ay wherein they did : and (2.) that therefore his expiation ( in the nature of it J mufl: run parallel rvith theirs* Take zferv Inflames : Heb.p. 13,14. For if the blood of Bulls and Goats-, and the ajhes of an Heifer f^r inkling the uncle an, "^fanliifieth to the purifying of theflejh : How much more Jhall the blood ofChrifl, who through the eternal Spirit, offered him' felf without fpot to God, f purge your Confcience from dead rporkj to ferve the living God? Verf. 22, 23. And almofl all things are by the Larv purged with blood : and without Jhedding blood psnore' mijjii}t^ It wof therefore neceffary that the patterns of things in the Heavens Jhould be \\ purified with theje, but the Heavenly things themfelves with better Sacrifices than thefe. Heb. 1.3. — . When he hadiy himfelf ^purged our fins ( or as 'tis in the Gr^fj^, he having by himfelf made purgation or expiation of our fins) : i Joh. 1.7. — — -and the blood of Jefuf Chrifl Im Son \cleanfeth us from all fin h ( by which deanfing the Apoftle meant the expiation or remijfion 0^ fin, for Verf p. he puts them together — he is faithful and juft to forgive us our fins and to cleanfe its from all unrighteoufnefi)* Heb^ 10. '• 22. ^ — having our hearts "^ fprinkled from an evil Confcience, and our bodies ^ wafted with pure water. Revel, i. 5. Vnto him that loved us and ll wajhed us from our fins in his own blood. Now pray obferve from thefe Scriptures 1. That the expiating of fin C "nder the terms of />«rz/)*m^, purging, deanfing, wajhing, j^rinl^ing J. is exprelly attributed to Chrifl. 2. That he, as being a Sacrifice^y dying zwA fi^edding iM hlood-fo did expiate fin. 3. That the p'oper znA primary effeCi of his death and blood was the expiation of fins guilt, and as a confequent thereof its remigion, Matth. 25. 28. This is my blood of theNewteflament which is fijed for many \_for the remi^on of fins']. Eph. i. 7. In whom we have redemption through his blood, \_ the forgivenefi of fins ~\ — ( So Rom. 3.25). 4. That as the Jewifh Sacrifices were truly expiatory, they ( in -ffjeir way), taking off fms guilt and th^ punifi^ment due thereupon, wherein TSnTTBinDemtteti ^iit in tpt 3FU(ft. iyc^i > wherein the formal nature of their expiation did confift *, Co anfwtf' ] ^ly Chrift Jefus was a tme expiatory Sacrifice^ he {in hii n>ay too) • i tah^ng off fiMT guilt &c. wherein the formal nature of his expiatim did and muft confift alfb. j This I ground upon a f bj^/oW confideration : (i.) Becaufe by thofe very Words which were proper to thofe Sacrifices and by which their expiation of fin was fet forth, I fay by thofe very Wards the Sacrifice of Chrijl and the efficacy thereof is defcribed > therefore it murt be as truly expiatory of fin as they were i (this is fufficiently proved in the places that have been cited J' And I might further add,that the rvords there ufed are the VQtyfame with thofe which the Greek^prophane Authors do always ufe, when they are fpeaking of their expiatory Sacrifices and of the effeU of them,(of which many infiances are given by the ^ Learned), — (2.) Becaufe * ^.'r**^^ de 5*3 theApoftle ( who moft u£es thefe words-, and in the place too ^^^^jJ^J* , where he moft ufes them, I mean in his Epifile to t\\t Hebrews-,) p. 118,1^9. doth profeffedly draw a parallel 'twixt Chriji and the LawSacri- (with maiT^ fees, (hewing there was a great analogic and refemblance betwixt 0'^^^^^)* them. True, he allerts a greater excellency and efficacy in the o«e than in the other-, and as to the manner of working he (hews there I was a z/4/f difference between them > but yet as to the great effed of a Sacrifice (expiation of J?« J />« that ( fo far as the nature of the things would admit of ) they did agree* Well then! if they did 1 ^urifie and expiate^ Co muft Chriji > and as they did purifie and ?x- 1 piate ( in taking away guilt by death and ^/ Fie tell them, I do it to vindicate both the reality and alfo the true notion of our Saviours expiatory Sacri- fice* For the SOCINIANS ( who have not left us o«e/w«^- tain of Evangelical Comfort un-poyfon'd ) herein deal with their iifual fubtilty y very fair words are (poken by them as though they were for and did own Chriff' s ^ expiation of fin-, but when they *3oci)tAQ^v'M, come to open'it and to (hew what they mean by it, they make it a jV^i^'J^ ^^^ ■ quite other thing than what indeed it is > they keep the Word but crWtts contri quit the Scripturcfenfe thereof; Chrift (fay they) did expiate fin^ G'of- cap.io. but how ? why, by begetting Faith in the Sinner, by rvorj^ng ^^^- *•• liii 2 repentance 5'px inb fd? ^(n 1 Ver.IIIJ of the concur- rence of the Heathens in thefe notions «f Sacrifices. \ nfentamem'Kim^h'^ turning zvAdravping him off from fm-ihy de- livering from the effe^s of it, by declaring the Will of God about remijjion and the rvay thereunto, as his death was an antecedent to his exaltation in Heaven where ( fay they ) he only expiates fh &:c. in fuch things as thefe-y but not in ChrijFs undergoing the pu- nifjment dtie to the Sinner and dyingin his jiead-, they make his ex- ^^'^^"^ fiationo{S\nto\\Q. Now though much might be (and^is) fJoorneb.^-')^!- ^^^^ againft each of i\\t^c particularly^ yet that which I have in the &c. Franz:,, p, general inlilkd upon is a (ufficient confutation of them all i viz» ^7- ^450. C\\n&mvi{k expiate fin in that n-uj/ and y^-wj^ wherein the 5'iicri- zgakA Cref-' fi^^^ under the L^n? did, now did they expiate any other rvay than c,6. p.f 07.&C. as they were fuhftituted in the Offenders room and as they dyd in hit Tftrret.^.zoi. fie ad ? therefore that muft be the n?^_)/ wherein C/Vi/f our ^-^cni^ce &c. Jacob, ad JqjJ^ expiate alfo. Thus I have gone over the four Heads pro- ortu/n.^.^ 4. pQ^jj^j^j^ £qj. f j^g proving of Chrill to be a true^ proper expiatory Sacrifice* Only for the further c/e^rw^ and confirming of what hath been faid, it will not be amifs ( before I go oflf from this ) to fhew hovp the Heathens themfelvesy in their notions about their Sacrifices j did exadly agree rvith rvhat 1 have nojv delivered concerning the Jerv' ijh Sacrifices-, and alfo concerning Chrifi (the far greater Sacrifice)* The bufinefs o^Jacrificing v/as not a thing us'd and prad"is'd only amongft the j^fw^j, but amongfi: Gentiles 2ind Heathens zUb ■-, yea, even amongft thofe this pradiice in antient times was fo CatholicJ{^ and univerfal^ as that there was (carce any confiderable Nation or People in the world of whofe ufing of Sacrifices we have not *•<,■- R yet i„ fon^s account. Whence this came about I am not now toen- GeiuENerc.4z. quire s only ( in a word ) it proceeded /^r//>' from the ^ infiiga- Dr. Owen tion and delufion of the Devil., ( who loves to ape it after God, and Theol Nat. I, ^^ f^j^ ^p i^jg \)\liiii and deluded followers to do that to falfe Gods cs. p.89. which (hould only be done to the true God J : partly from the * Prima vifti- pradice and example of the ^ Patriarchs i the knowledge of mzYvm Genii- whoCc facrificing ( Siccordin^ to divine infiitution ) being dirflis'd Hum oripo eii ^nd fpread over the world by tradition., ( which commenced hrft from Adam to Seth, then continued from Seth to Noah, then from Noah to his Sons^ and they peopling the world tranfmitted the ufe oi Sacrifices to their pofterity), it had this effe& to draw men uni- verfally to conform unto and imitatethe example of thefe Patriarchs in this matter. And though they foon degenerated from the pri- mitive znd right ufe of Sacrifices., in their departing from the fr«e obje^ of them and in their /^crj/?cwg. to them that were ^ noGvdsy ytt ex divina infti tutione Patri archis fada ■.ui'^ente in- ffupei' Confci- 'entia. E^'en. '*Gal.4.8.^ yet ( in their idolatrous way) they continued and kept up the ^ obfervation of them from one generation to another. In procefs of time when the Jews ( after their coming out of Egypt ) were form'd into a dijUnd polities & Sacrifices were re-injiitmed by God^ and all things in jpecial Laws made by him precifely ordered about them, 'tis probable that from thence the Gentiles did receive/i! whole Burnt- offerings, their Sin-offerings, pro morte Da-, thch ibkmmnd annual expiations, and dl for purging, purifying, re/^^ Perfolvo; - ("cj In allufion to whom ( fome think) theApoftle ufes thefe words i Cor. 4. 13. Sttidat' in V. mfi-i^u^. Dr. Hammond in loc. — In the luftration or purgation of their Cities they us'd to put to death fome malefactor, and at \\\t execution uf him to fay Trtg^-f^mss »i/^v >tv«, be thoft a Vtetime m our fiead. ( i ) See V>r-StiUingfi. againft CreU/u^'.p./^^^. ( e ) — Et culpam- hanc miferorum morte piabunt. F/rg. — Date_gaudia Thebis Qu$ pepigi, & toto qux fan-- t^uine prodi^^us emi. Stattm : Upon this I'orfhjrj wrote much againft theie Sacrifices — mtl> ^X'^-'^-'?-'>9- (/) '^■S'-uektum de Sacrif.f0l.i4ff. Gjrald. Synt. 17. p.491. Placuit ad averruiicundam Deorum iram viclimus ccedi, Lt^. lib; 8. Madatl veniet mitior hoftii Hout, expiating 1 J04 ann fo? ^itt I er.Iir. jniquos, &//' dtlt{lis hoftia blanda fuit <]U2e difJene «efas celebra- te faventes Nobifcum* Vtrgil. They call'dthefe Sa- crifices liy^i^i ceia flammis '"^ Sacrificing of ihnr beji to ttieir Uods, and conceiving that the r/r^/l. See Ufe of man wsismoR piopcr to exphtc (oT the life of inan --i there- c7>o/. on Levit. fore (though this was their great fin ) in order to the pacifying of 1. p. — - Soepe their Gods and the expiating o( guilt, they ftuck not at the Sacri^ SccLli?'fedt ^«*«^ ^^ry ^^^ themfelves, yea, of their dearefi: children: (Inftances jniquos, &//-0 of which, With Commands againft it, frequently occur in Scrip- ture, 2King. 3. 27. 2 King. 17.31.. 2 King. 23. 10, 2 Chron. Annua ^^* ^' ^^"^'1'^^' ^'^^' ^^' 5' J^^. 32. 35. Pfal. lo5. 37,38. v^^■y^ Levit. 18.31. Levit. 20. 2. In other things the Heathens bor- rowed from the Jetvs, in this the Jervs from the Heathens). Up- on the whole then it appears, that Scripture and Nature do both concuj in that «(7/z£V« of expiatory Sacrifcesw\\\Qh. I haveinfifted upon : and furely in the applying of it to Chriil ( the grand ex- , „^ piatory Sacrifice ) the Gofpel is exceeding clear. So that when >t^ ^^^f-TiK^ we alTert his jubjiitution in the Jiead of Sinners, his dying for them^ from thcur pur- [^jj atoning God and expiating Sin by his ^f<;?f)[> and />/oo<^ i we (ay fying froin """ "ot^ing but what Jews and Heathens in their expiatory Sacrifices euilt. See in- apprehended, believed, and aded upon. They then who differ fiances mCrot. in thefe things ( as to the general nature, ufe and endo( flichSa- ^^^^-.P'P^^ crifices,) they differ not only from us but from all mankind i of nuUa?e£lvent! ^hom it might be expeded they would better agree with Heathens Horat. fince they dofo ill agree with Chrijiiansn ( A ) Pro vita hominum nifi vita hominis reddatur, non pofle Deorum immoitalium Numen placari arbitran- tur, Cafar de Bel. Gallic*. Sanguine quxrendi reditus animaqj litandum Argolica. F/V/. Sanguine placaftis ventos & virgine caefa. Idem. Omnis & humanis luflrata cruoribus arbor,' Lucan. This «t>S/iti)W)9!/ff we time it in J Ghrift's dying upon the Crofis they in h\s fitting upon the 'throne, '| Now that I may at once prove what is true and alfb confute "\ what isfalfe, I argue thus : c% % u It appears that here Ghrift's Sacrifice was exhibited ( or that here he made his expiatory Offering X becaule the Scripture fpeaks oi It as a thing that iipajl-y zud antecedent to his exaltation d.tid glo' ry't and therefore itmuft be done here on earth and not in Heaven, Eph. 5. 2. — and { hath given ] himfelf for us-, an Offering, a Sacrifice to God for aftpeet fmelling favour : Heb. 1.3. — n>hen he [^had"^ by himfelf purged our ftnst he fate down on the right hand of the Majejiy on high > ( mark it, the Sacrifice-purgation or expia- tion of fin was over and done, and then Ghrift's exaltation in^ Hea- ven followed after ) : Heb. p. 12. Neither by the blood of Goats and Calves -, but by IM orvn blood he entred in once into the holyplacej [^having obtained '\ ( not to obtain ) eternal redemption for us : Heb. 10. 1 2. But this man \_after he had offered'] one Sacrifice for (ins far ever, fate down on the right hand of God : he did not firft fit ' I down on the right hand of God and then offer up his Sacrifice | for fins, but he firft offered and then he fat down on the right hand of God. 2. Wh^i the Scripture fpeaks of Ghrift's expiation offm by the Sacrifice of himfelf, it fpeaks of it iis a thing done but once i there- fore it muft refer to \{\s, death which was but once, not to his inter- ceffion ( or any other ad) in Heaven which is a ^ continued, re- * Heb.7.2 ;. peated2kr\d reiterated a£i' Heb. p. 26- For then mufi he often have fufferedfime the foundation of the world •, but now '[once'] in the end of the world hath he appeared to put away fin by the S acrifice of hint" pif, — Verf. 28. Chriji was \_ome] offered to bearthe fins of many s Heb. 7- 27. -this he did [once] when be offered up himfelf : Hcb.io» ic. By the which will we are j'anciified, through the offering of the body of Jefm Chriji \_once] for all. Doth this once agree with any tking that he now doth in: Heaven .<* ■.i ..^,.i,..^**-.^.-:^^::Jt,lat ■ ■■ atiD lb? l^itt vsiiir Heb.i o.{ 3. If Chrift had not difpatch'd his expiatory worh^ at his death, * Joh, 1 9, 30, why did he then fay ^ It i^ finijhed ? if" his expiating of /?« was yer *r7 come and to be done in Heaven^ how could he with truth have fpoken thefe words that all wis finijhed when the great thing was yet undone ? 4. That of the Apoftle is pertinent to our purpofe, Heb. 10. 5. Wherefore vcheyi he [cometh into the world ^ he faiths Sacrifice and offering thou wouldjl not^ hut a body hafi thou prepared me &c. where- fore did Chriit come into the worlds' why, to be a Sacrifice and to do that which the old Sacrifices could not 5 God was e*ene weary of them, could no longer ^ take pie afure in them,he will have Chrift (the better Sacrifice) to come into the world, which accordingly he did. I but what was the world into which he came? furely it muft be this lower world : for it muft be underftood of that worJd into which he came to do the WiUofGod ( as appears Verf. 7. p. J, now that was this World Mow rather than that above ■, for where do wereade that Chrift alcended into the upper World to do the-Will of God? efpecially this Will of God referring to his affuming a body and offering up that body ( Verf. 5. 10. ).? thefe were things to be done only on this lower fiage of earth : whence then it follows that here his Sacrifice was made. 5. There was ( as hath been obferv'd) to be an analogic and re-- femblance 'twixt Chrift's Sacrifice and the Levitical Sacrifices^ and he was to expiate in that way wherein they did expiate , but if you do not place his Sacrifice in his death where will that analogie be > or how will he expiate in that way wherein they did ? What is there in Chrift zs in Heaven that carries any refemblance to the kil^ingj faying-, fjedding the blood., offering of the Levitical Sa- crifices ? There he fits in gr^^f g/('r)', puts forth his Kegal power, is Head oF Church &c. but what's all this to fuffering, dying, pouring out his blood, wherein he was to anfwer to thofe Sacri- fices ? Doth the Scripture lay fo much upon his death and blood for expiation, and yet Ihall that be done where there is none of thefe? 'Twill be faid, there's this in Chrift in Heaven to carry rf/f/«- hl/Mce to the old Sacrifices h their blood was carried by the High- Frieji into the Holy of Holy's, and there fprinkled by him towards the Mercy-feat i upon which expiation and atonement followed : now parallel to this Chrift himfelf ( our High-Prieft ) is entred into Heaven, the Sanduary not made with hands, and there he executes his Prieftly Office (after a fort) for expiation and atone- ment f .ment alfb. To which I reply, Chrift's entrance into Heaven can- not be deiiy'd, nor that that doth much referable what was done by the High-Prieft under the Law ( all that being but tyftcal of this ) •> Heb. p. 24. For Chriji k not entredinto the holy places made Tfiith hands ^ which are the figures of the trne\ but into Heaven it- fe If now to appear in the presence of God for m* And therein we have thefecondpart oi his Priejihood (the oblation of himlelf Iicre on earth being the jfr/f and his intercejjjm in heaven the fecondj : which two muft not be divided but con]oyndy &^ former mull not juftle out the latter nor the latter the former. Which fecoytdpart of his Priejihood was neceffary partly in refped: of Chriji himfelf\ for the com- f leafing and conjummating of his Priejihood (the perfliioH and ex- cellency of which depended upon itj i for ( faith the Apoflle) Heb. 8.4. If he were on earth hejhouldmt be aPrieJi ( i.e. not a Prieft of the highejirank^^ he would come (hort of the High-Prieft and be but as one of the ordinary Priejis-, if he fhould only oifer with- out and after that not enter into the S an&uary zs the High-Priefi did, and he only) : And partly toe in refped: o( Believers., that he might not only make his oblation for them in order to impetra- tion ( which he had done on earth J^ but that he might further prefe?tt znd plead the merit of that oblation in order to application-, and the adual giving out the benefits purchased and merited thereby ( which was to be done in Heaven ) : therefore this we readily grant and hrnily believe. But that our Lord's whole Priefthood doth lie in this, or that he only in t\\\s place dind ftate doth expiate fin, or that his refemhlance herein to the High-Prieft is fufficieut, that we utterly deny ; For 1. The Scripture C as hath been proved ) in drawing the par- rallel 'twixt Chrift and the Law-Sacrifices-, doth not inllance only in what was done by the High-Prieft in the Holy otHolys., but alfb in what was done h^ the other Pricfts m the 'temple., and in thofe facrificial ads which were proper to them as well as to him' Nay 2. It mainly inftances in thefe '■> "making the refemblance chiefly to lie in the madation and oblation of thofe Sacrifices which was done without i and therefore it muft be Chrift' s death on the Cruft and not his intercejjim in Heaven which mult be meant by them. 3. As that which is afferted by our Oppofers would utterly de- ftroy all analogic "twiKt Chrift and thofe Priefts-, and the far greate ft part of Sin-expiating Sacrifices '■> fo it would in truth leave Chrift no Sacrifice or oblation- at all ; inafmuch as what he doth in K k k k Heaven ^0 f dnb foj^ftt Vef.ill. L Heaven cannot ( in any ftridnefs or propriety of fjseaking) come under the notion of an delation or Sacrifice* There indeed is the prejenting^ commemorating^ pleading of the Sacrifice which he offerM here on earth-, but that's all i he improves the Sacrifice there upon the "throne^ but he made it here upon the Crofi-, he ap^ plys the expiation there but he rvrought it here. 4. 'Tis true, the High Prieft entred into the Sanduary and there expiated lin, but 'twas with the blood which had been (hed and of- fered without : fome of that blood Cbefore offered upon the PriefFs Altar) he carried into the Holy of Holy's, and there prelented it before the Lord, and fo made atonement. Hid he gone in thither rvithoHt thii blood and only have jhorvn himfelf before God, it would have fignified nothing \ what he there did was grounded upon the virtue of the preceding oblatim-, which was only now in a move folemn manner reprefented before the Lord. Juft Co it is. with our Lord Jefus, he entred into Heaven and there intercedes as our High-Priejl to his Father,but the efficacy of this his interceJJioH is founded upon his blood (bed when he was here on earth : take away his oblation here and take away his interceffion there., for 'tis that which gives the efficacy and prevalency to this. Therefore he's faid to enter into the holy place., but how ? why, by his own blood Heb. p. II. he muft firit (bed his blood here upon Earth, and then carry the virtue and merit of it with him into Heaven, and fo he may expedto do fomething f which upon his meer appearance in Heaven he could not have done> So that there muft be fome- thing in ChrijFs Priefibood and Sacrifice more than what is proper to him now he is above., in correfpondency to what was done by tht High-Prieji in his entring into the Holy of Holy's and there expiating fin. I think if all be put together which hath been fpoken upon this account, the Truth ( which I contend for ) is written as with the beams of the Sun, therefore Tie fay no of tht ifeSh ofChr/p's S.t cr/fice, y/z^. the condem- ntng of JiKj { the Secortd more. Thus I have finifhed the firfi thing propounded for the clearing o^ thQ Obfervation., ndimdy ChrijFs being a Sacrifice for fin. Where I have fhown that he v/gsa Sacrifice., what a kjnd of Sacrifice he was, and when or where he was fuch a Sacrifice, The Second' thing propounded to he opened wsiS the EfeCi or Efficacy ff this- tdi i7fiTkZ ^^^'''fi'^^ '^»^- ^^^ condemnifig of fin ; [jindforfm condemned fm in the ^^nu). fi^fi^l' i I" ^^^s rie be but very briet becaufeit falls in with what hath been already infifted upon ^. H-re tmBosrmmwii^ii^atm mmimm part I. tOttUenmetJ ^itt fn tlje if ted;. 509 ^cx^v;zS3ijiraHge ^n^wonderfitt Sticrijice, the mo ft cojlly one that ever was offered up to God, therefore furely fomething that \s extraordinary zi\^ great muft be effeded by it i and fo there was : What was that f why, S'm was cut of, taken out of the way ( as condemned -pcrfons ufc to be), its guilt abdifh^d or expiated-, (where- in you have heard the condemning of it doth mainly confill^ How thif is fet forth by fnch terms as anfwer to ^he Larp-Sacrijicef, I have already (hown : Heb. 1.5. TFl^en he had hy bimfdf[ purged \ cur fins : i joh. l* 7' and the blood of Jefus Chrijl hk Son [cleanfeth] tte from all fn: Rev. i. 5. Vntohim that loved lis ■> and i jyalJ-jed"] us from onrfms in h'ls own blood : but there are fome othsr terms by which 'tis fee forth which have not as yet been mentioned. As namely the taking atvay of fin '■> Joh. i. ip. Behold^ the Lamb of God that taketh arvay tlxfin of the world : i joh. 3. 5. And ye k>tow that he WAS manifc'fred to take away our fins — ; ( which taking away of fin was a thing far above the power of the Levitical Sacrijices, Heb. 10. 4. For it is notpojfible that the blood of Bulls and of Goats pould take an^ayfms)* So alfo the frniJJjing and making an endo^ fin > Dan. 5?. 24. tofrnijl-} the tranfgrejjion-, and to make an end of fins-: whexc the finif^.ing of tr a)! fgrep on is not the^il/'i/zg up of its fttUmeafure ( of which you reade Gen. 15. i6» i Thef. 2. i5- ), neither is it the compleating or perfe^ing of it ( as we commonly take the word, in which refpedt Chrift is faid to be the author and frnijher of our faith Heb. 1 2. 2. and to finijh what he had to do and fuffer Joh. 17. 4« — ip« 30.); but 'tis fas follows) the making an. end o( Cuh Cuch^ finijhing d.5 IS dejiruciive not perfective: by ChrijVs Sacrifice fin was dejlrofd-t lie thereby made an end of it or feaVd it up ( as the word figniHes ) fo as that it fliould never be (een or come forth again to the hurt of God's people. Again, 'tis fet forth by the putting arpay offm s Heb. p. 26. — but now once in the end of the rvorld hath he appeared \_ €is cc^iiTKnv ~\ to put away Cm by the Sacrifice of himfelf: the word is rendred by difannulUng Heb. 7. 18. by making void or abrogating Mark 7. 9. fet it as high as you will the virtue and efficacy of Chrift's Sacrifice will reach it : by the oblation of himfelf he hath quite difannuU'd or abrogated and ;?»t<«i^^^ the guilt of fin. Put all together, here's purging^ cleanfing-, wajhing^ taking away, putting away^ finijhing, making an end of fin ( all of which are the fame with the condemning of fin in the "text }, do not all prove the real expiation of the S'\n of B>;lievers as the refult and iffue of the Sacrifice of Chriii^ Kkkk 2 I having L 51Q. — ann fo? ^Ut Ver.iir. I having (in what goes before) faid enough for the opening of the true notion of our Saviours expiating of fin-, under the pre- fent Head I have but Jwo things further to (peak unto i the one referring to the nature of the ad-^ the other to the extent of the all., of the naturi j. As to the nature of the aCt know, that Chrifi: hath fa expiated of^s'^^'t^'' f^'^^ S^"^* '^ ^^■^^^ itjhall never be imputed to the believing Sinner^ in Qbrtfi. order to the infliCiing of eternal punijhment upon him : ( this muli be rightly apprehended or elfe we (liall run our felvcs upon great mi- ilakesj. When you read ot the expiating^ condemning^ taking a-- Tff^ay of iin, ( and fo on in the other exprejjims named but now }, you are not only to underiland them as pointing to the removal of fins guift C in their proper and primary intention)^ but alfb as hold- ing torth no more about that removal of guilt than the non-imputation thereof to punijhment. Chrifi: indeed by the Sacrifice of himfelf hath done all that which I am fpeaking of, but ho^ .? not but that believers have yet guilt upon them, that that guilt ( as confider'd initfelf) makes them lyable to the penalty threatned, that the formal intrinfic}^ nature of guilt ( viz. obligation to punijhment J doth yet remain, and is the fame in them which it is in others : all therefore which it amounts unto is only this, that this guilt {hdl not be charged uponfuch or imputed to them for eternal condemnation* Sin is Sin in the godly as well as in the ungodly, thereupon there's g«i/^ on them as well as on theother,& upon this guilt they are equally obnoxious to theLarvs fenteme^hwt now here comes in the expiation by the Obedience-, Death-, Sati^faViion of Chrift, by which things are brought to this happy ilfue that thou^ thU be fo^ yet thele perfons (hall be exempted from wrath and HeU and the pu- nijlmient defervedfjall not be infiitied. Thus far we may lafely 2:0 but beyond this we cannot ■, we may ( for the encouraging of Faith, the heightning of Comfort ) fet this Sin-expiatory a£i of Chrift very high, but we muft not fet it fo high as to aJJ}rt Con- traditions. ( But thefe things will be more fully ftated when I (hall come to the handling of the fmtin Vodrine of Jufiifica- tion ). of the exttnt 2. For the extent of the aU that muft be confider'd twowayes » _£//rXJ to ^^^^^ ^^ ^^ refpeds the Sub]ea for which this expiation was trthsJ(ea and wrought. Or as it refpeds the 0^>^, the thing expiated. Qy^ii. I. As io Its extent in reference to theSubjeCt :. And Co Chrift's expiatory Sacrifice rt:LchQS ( I.) both to Jetv znd Gentile -, not to the one or to the other (^exclufivelyj^ but to both, i Joh. 2.2. And 1 wimm Part I. cottliemnrtJ §>ixi in t f)e jFle©: he vs the propitiation for OUT jins : and mt for ours only-> hut alfo for tJjefins of the rvhole world. — (i'} To thofe who liv'd under the Law as well as to thofe who now live under the Go^el : the former had the benefit of ChiilVs expiation of fm as well as the latter. Rom. 3» 25. Whom God hath jet forth to be a propitiation., through faith in hii bloody to declare hU righteoufnefl \_for the remifjion of finr that are paji~]i through the forbearance of God : where by Sins paji you are to underfland thofe that were committed under the jtrfi I'ejiament before Chrift's coming in flefh :, fo the Apollle opens it Heb. 9. 1 5. And for thii caiife he is the Mediator of the Islerv 7'efi amenta that by means of death-, for the redemption of the tranf- grejjions that were [tmderthe firji 'tejiament']^ they which are called might receive the promife cf eternal inheritance. Nay (3.) there is a afufficiency o( virtue znd merit in Chrift's Sacrifice to expiate the fins o(all men in the world. Yet (4.) in point of efficacy it extends no farther than to true believers '•> others may receive fame benefits by a dying Chriji^ but this, of the full and aUual expiation of Sin^ belongs only to thofe who have faving faith wrought ni them. As this (which I here affert) is matter of Controverfie I have no mind to engage in it ;, as it is praCiically to be improv'd and enlarg'd upon fo I (hall fpeak to it inthe'Z.y^i therefore at prefent Fie fay no more to it. 2. As to its extent in reference to the Ohje^ or the thing expiated^ -^^ ^'"^ whaf- it reaches to all and every fm. Chrift is fuch a Sin-offering 2& doth ^y'^SnlVlZ-' take oif from thofe who believe in him all guilt whatfoeveri) by his crtjcll S3.cxiRceforftn he condemned fin{thit is)allfms whatfoever-,\i5 indefi- nitely exprefs'd & to be underfiood univerfally. Take fin colledively in the whole heap or m^j?of it,or take it dijiributively for this or that particular fin, all is expiated and done away by Chrifi:'*s blood i the expiation is fo full and compleat that there is not the guilt of any one fin ( little or great ) left unremov'd. i Joh. i. 7. the blood of Jefm Chriji h'ps Son cleanfeth w from [_allfin~\ : Ads 13. 3p. And- by him all that believe are jujUfied from [^al I things'], from which ye could not bejuftififd by the Law ofMofes. Whether the Levitical Sacrifices did thus umverCally expiate fm^^^^t^''/^^- is a controverted point i wnerem the S octnians hold thQNegative,jj-ceyd,dexp,. the Orthod'tx the Affirmative. The ^former fay thofe Sacrifices did ^fe allSms ? ' free from the guilt of lefferfins-, C fuch as were fins of ignorance, ' ^°""- ^^ ^^^'" committed through incogitancy, inadvertency., humane infirmity ).,''^^'^^^' ^'^^^ but for great and grievous fins ( fuch as were committed againji ' knowledge or willingly and willfully ) they did not free from their guilt;. ' I ? ^in Ver.III. » Vid. caloy. guHt : the ^ latter afTert and defend the contrary. And not with- p. 6tS. Socin. ptofiig. q^j^. y^j-y ^qq^ ^^d weighty reafons h for if we look into the Ll* conttr ' nual expMtory Sacrifice wcjind that allfmswctc expiated by it <7«- Socin.Heernty. Lcvit. id- 21. AaroH JhoU lay hU hands upm th head of th; live Sccin. cor-tut. Goat ^ and confefiover hHm [_aU the iniquities! of the children oflfraely ^.602. Tur- ^^^ ^^11 ^1^^^ tranfgrefftons in all their ftnsj, pming them upon th ChSli ^12*^. head of the Goat &c. And the Goat Jhall bear upon him {_all their Sitgm.Vho-.m'. inicjuitiesly unto a land not inhabited, -{^o.) On that dayJJ^all the p.zSt. o. a- prisjimake an atsnement for youy to cleanfe you, that ye maybe ^^'"^&p' ^^^ clean j^om[_anyomfn\h?fore the Lord. (34O And tbk jhall be an 474' P 4 9- ^^j-ijiiifigj^atute unto you, to make an atonement for the children of Jfrjel\ [for all their fins ]-, nnce a year. And as it was thus in the publicl^Sacrificesiox all the people, Co alfo in the private Sacrifices iov particular perfons : therefore as you »Of the difference of thefe xytc^Chata^th rcade ot the ( ^ Chataath ) the Sin-offerini a'-cl^y?..««/) much is written Tagtus which was appointed for 5 w of hnoranre makes ihc one to reter to fms ot Omijfion^ , . , _ '^'^ , . . , _ ■' i^'^^J'^ff the other to fms cf Commtjfon. In Levit. ^evit. 4. 2. - I|. --2 2.-27. 10 of the 4 2, —Others make the Afham to point ( Afl^am J the Irejpaji-offering which was to fins paiticularly sniimeratcd,c/7^^^rf/^^ appointed for fins coinmitted hnowindv to fins in the petal. See Dr. o. Exerc. and n:ii/i«g/)s fuch as were of a more hti gJirii c.e/W. p 474. - But the moft ^nd hamouf nature ; as falJJ.ood in the de- difiinguilli them, as one was for Sms of taining of vphat ppas depofited-, lying, violence^ /g»cra»ce, ^e other fcr Sf»* k?cmtngly per]ury^ &C. Lcvit. 6. 2, 3, &:c. were nOt t.t^')^::Tt.i^^^ thele great and horrid li„s> and yet God apponited Sacrihces for the expiation of them. Numb. 5. 6. IFben a man or rvoman pall commit Q any^ fin 1 that men commit, to do a tre^afi ctgainji the Lord, and that perfon be guilty, "then they fij all confef! their fin dec — The Prieft is faid Heb. 5. i. to be ordained in things pert aininT to God, that he may offer both gifts and Sacrifices [_ for fins ] ; ( 'tis fct down without any exception or limitation j ; ih Hcb. 7. 27. 'Tistrue ( which the ^(^i-rr/jrif/ make great ufe of J the Apoltle fets it forth by tJje errors of the people i Heb. p. 7. Ltto the Second went the High Frieji alone once every year, not rvithout blood, which he offered for himfelf, and for the errors of the people : But then you muft know that by thefe errors he means not only j mailer fins but all rohatfoever, even fuch as were of a very crimj'm die. And the Greeh^v^oxd * xywviyixic'WL ( here rendred by errors), with the Hebrerv> word \ Scagag, do often point to great ^nd griei'ouf fins i C.3. p. 65. • A<5ts ^. 17. — IV 17- I Tim. I 15. 5 Pet.2.ia. t T Sam.i6.li oh 6.z:[. ni. il;?-2I, ?^ho? Srif. tl-crefore vvhy ihouid we limit it to fiiis of a lower fize:indjhture ? biip.k tk6o'. efpecially if we confiJer that in that ■ Sacrifice ( to which the Apoltle 4' 1 Apoftle here plainly refers) the expiation was general of all fins ^ ( as you heard but now out of Levit. 1 6' )• And 'tis very true too that for Sins which were committed with an high hand-, contn- macioufly-, in open defiance of God &c. there he would not admit of a Sacrifice for the expiating of fins fo circHmjiantitted : Numb. 1 5. 27. &c. Jf any Soul fin though ignorance, then he Jhall bring a She-goat-, — Jnd the Friefi Jhall make an atonement for the Soul that finneth ignorantly, when he finneth by ignorance before the Lord., to make an atonement for him &c. "But the Soul that doth ought prefum- ptuoufly-,thefa>nereproacheththe Lord, and that foul jhall be cutoff from among hU people : becaufe he hath dejpifed the J ford of the Lord, • — that Soul Jhall utterly be cut off, his iniquity Jhall be upon him. Heb. 10.25. For if rve fin wilfully after that roe have received th: knowledge of the truth-, there remaineth no more Sacrifice for fins > But a certain fearful looking for of Judgment &c. But this doth not weaken the truth of what I have faid, viz. thit even great offences were expiated by Sacrifices s becaufe they might hefuch and yet not come up to this finning with an high hand and rvilfully a- gainfl the Lord i and thereupon might be expiahle- Were there no fins of z middle nature 'twixt fuch as were o^ meer infirmity and fuch as were committed perverjly and obfiinately, out oi open contempt and defiance of God ? furely there were, ( you have had infiances of fuch ) v and was there no expiation for fuch ? the con- trary hath been proved. To clear up this whole matter I would lay down three things : 1 . When we fay that the Law-Sacrifices did take off the guilt of all fins, yc2,,o'i great fins, yJtzlwd^y^sexceptfuchasGodhimfelfdid excepts where he was pleas'd to make ^ limitation there wemufl do the (ame, but not otherwife. 2. 'Tis evident that as to fame fins God did make an exception* For the cafe flood thus ', * it pleafed the Lord to give excellent * See Grofi/*t Laxvs to the people of Tfrael, tho(e Laws he back'd with zfevere ^^ Sat.Chriiti. penalty ^ that penalty was death ( which was due upon every vio- ^'^'' lation of the Law ) : it being fo, yet out of his great compaflion he ( w\\o\itm^\hQ Lawgiver might therefore rW^;*: and ^/^fr his Laws and the ;>f«ut Tcf.nr. •Keb.y.zs. i^jcrz/icf j',wlierein the funijhment due to the Offender fhould be laid upon the f/;i>fg facrijic'd and thereby his Sin expiated* Well ! but though he will be fo gracious as thus to admit of the expiation of fn^ yet (partly out of refped to his own honour^ and partly out of refpcd: to the Jewijh politic^ Civil dind EcdefiajHcal^ ) he will do this with fome kind of re(indion i> (that is ) he will admit of 5"^- crijfce/ for the expiating oi^ fome fins^ but not ofall* The A/«r- derer was to die and no Sacrifiee to be accepted of on his behalf Numb. 3 5. 30, 3 1, 3 2. ( with reference to which feme underfiand that of David Pfal. 51. 16' Jhon defireji not Sacrifice.^ elf would I giveit^ ^c) fo thcjdulterer Levit. 20. 10. the Idolater^ (and fb in feveral other cafes). Here now was a limitation fct by God himfelf, and therefore here could be no expiation ( in the external and ordinary way) : indeed upon repentance there might be the do- ing away of the moral guilt ( which made the offender lyable to God 3ind to eternal death)-, but as to political guilt ( which made the offender lyable to temporal death)-, that ( if/?«Z>/ic/^and k^otvn) could not by Sacrifices be taken off : when therefore you hear fo much fpoken of the virtue and efficacy of the old Sacrifices as ex- piatory^ you muft alwayes underliand it according to thisjiating of it. 3. Thofe Sacrifices may be confidered abfhttely or rela- tively : Abflmely and in themfelves-, and fo their expiation reach- ed only to fmefms and to the removal of fome guilt (viz. that which. wdiS ritual :xr]d ceremonial ) : Relatively with refpedf to Chriji who was typified by them, and fo by virtue of his ^rcat Sa- crifice to come ( which they prefigur'^d ) to perfons duly quali- iied their expiation W3.s general of all fins and of all guilt j( I mean of all moral guilt before God though not of ixW political guilt before Men). ^But though there be this difficuly as to the type., as to the anti- type third's none: by Chrifl's offering up of himfelf to be fure aUfins ^le-expiated-, even the greateft^nc wafh'd away by his bloody none can fbnd before his inlnite merit ^ndfatis faction '■> former Sa- crifices were neak^ but Chriit the grand Sacrifice he is liron^-, ■^ able to fave to the utmo(i all that come'to God thrmgh him. He is not only a Sin-offering to remove the guilt of leffcr fins^ but a 'frejpafi-offermg to remove the guilt of tlie greatefi fins •, therefore as he is let forth by the former in the Text fo by the latter in Ifa. 53. 10. \\J here final impenitency and unbelief do not hinder ihc death oiChnii is fufficient to acquit from all guilt; by it all ( who patt'i. cOttDemneti ^tn in ti)e fleOf). jij C who perform the Gofpel-cotiditions ) ' have a full and univerfd difcharge. I have now gone through the feveral things ncceifary to be Application. fpoken unto for the explaining and confirming of the ?oint i the Zy^ follows. Was Chrifi: ^ Sacrifice for fin ? and did he thereby condemn fm ? '^f^ ^- ."/" ^«- I fhall from hence infer fomething (i.) byway of Information h ^^''^''^'^"' ' (2.) of Exhortation'-) (3.) of Conflation' Firft for Information: and fo thisgr.^ji 7r«f^ may be ufeful in the "i-oftks^ truth informing of our judgements in fundry particulars : As of chuje $ sa- I. We learn from it f/^^ truth ofChrijFsfatifadion. Here (a- ^^-i"''^''^"' mongft many others ) is a very confideraUe Argument to prove, that Chrifl: did really fatUfie Gods Jujlicefor Mans fin \ which there- fore all, who write upon and for the vf.rity of his S atitot indeed, which he might endeavour to loofe but could not) .The word S atvsfaViion[Ws very true;we have not §MT.£s, exprepy-, info many letters and (yllables in the r^bole *r),c.j. ,^^ Bible ybut the thing we have : yea, as to that the Scripture is Co co- p.^.^g, ^Em piotu and full that 'tis not in any one other thing more copious and cpidem etiamfl full. But fuppofe wehad there the IVordas well as the Jhing^what '■'onfenid, fed would that fignihe to thofe with whom I have now to do > ^^^pe id m facns when S OCINV S is lo bold as to lay, For my part although J Sciiptum ex- Jhould find that ( meaning ChrilVs Satisfaclion ) ajprted in Scrip- taret, non id- ture^ not once but often-, yet I (hould not there fire believe the thing ^^^^^ ^^"^^"^ to be as Vijfenters do hold : ( wherein he comes but h"tt;e rus/TbeT" .fiiort of what his. friend S MALCltlS dared to fpeak con- crcdeicm, ut cerning tlie Incarnation of the Son ot God, of which you had an vos cpinamini. account before). 'Tis not for me here to launch out into that vaji Controverfe of Chrifi'sfati faction-, ( in the opening-, Jiating-i proving-^ defending of which (b many Volumes have been written )'•> I mufi confine my Llir llif attu fn ^in Ver.Iir. J feU' to that one thing which lies-before me. And there's enough in it to ftabli(h you in the belief of what we contend for ; for was Ghrilt { irulydnd properly ) z Sacrifice fir fin .^ were our fins the merit oricits caufe oi h'n fufferings ? did he put himfelf into the Sinners llead^ taking his g;«/t upon him and undergoing thatpu- nifiment which he (hould have undergone ? did he die^ fhed his^ blood-, that he might thereby atone God and expiate fin, ( all of which have been proved out of the unerring Word) r and doth not all this amount to a demonjhation of the truth of ChrilVs fa- tUfying the Jiijiice ot God for Sin ? do we mean any thing by his ^ SatUf action but tbefe things ? and are not they clear enough from . Scripture-light ? The truth is, all the other Arguments brought for the proof oiChrijVs SatUfaCtion^ I fay all of them do either run into or fall under this one-, of his being a Sacrifice for fin* If God would pardon fin, be appeafed towards the Creature &c. ahfolutely and without the intervention of any S .itvsfaCiion-, why did he appoint Sacrifices undtr the Lzw ? why muft fo many Creatures die? why mufi fo much blood be fpilt > quorfum perditia h£c ? he whofe ^ tender mercies are over all his works, who hath pity and goodnefs for all that he hath made, would he««- neceffarily or meerly to (hew his ahfolute dominion have ordered fo m.any Creatures to be hilled-, Jlaughtered-, dejboyed from day to day ? why did he fo peremptorily Ihnd upon this, that f roithout jheddingof blood there fijould he no remi^ian? But I go higher, if God had not xcc[ims, fo as that he would in this and in no other way let out his Love and Mercy to Sinners : for inftance, he muft vindicate hU truth-, make good his threatning-, maintain his ownhonour, as alfo the honour of his Laws-, makeknown hisH(?- * V'i(l-'^«//^^^ /j;;^^, let the world fee what 5i« was, wh^t -dii extreme hatred he -nvTheol.^ ji^^ had to it, keep up and afTcrt his redoral righteoufmfi, 6cc. for SaJcil' ' though as ^ pars off en j a ^wd creditor he might have done what he pleas'd. «-Pfal.i4?-9' tHeb.9.ai. *Si non fuiflet peccatum non necefle fuerat Filium Dei agnum fi.-ri, nee opus foeiat eum ia carne pofiium jugulan, led manfiflet hoc quod erat in principio, DeusVerbum. Verum quoniam introiit pecatum m niundum, peccati autera ne- cefUtas piopi:iationcm requirit, & pro- pitiatio non fit nifi perhclliam, necefia- rium tliit provideii hciliam pro peccato. O//^. i'.i Numb. HoiTi. 4. PartL cottDemtteB sm mtue jficu), J17; pleas'd, yet zs reSor mundi hemurt do that which fhall /peak him to be ju(i and righteous in his Government : now were not thefe great and weighty reafons for God to do what he did ? and could thefe high ends have been attainM without fatiffa&ion .? All his Attributes were equally dear to him, and thereupon fhall all be advanced alike '^ he was not for the advancing of Merry only but of Juiiice alio j and therefore he will Co carry it in his dealings with man as that hemay glorihethe one as Vv'ell as the other. If he jujHfie the Sinner ( wherein he difplays fo much of Mercy )^ hee'l do it in fuch a way as that he may difplay his Jiifiice too^ where- fore Ch'iji inuft be 3. Sacrifice-, iirll: to expiate Sin by his blood and then God will not charge it upon the Sinner: Rom. 3.25, 2^. JFhom God hath fet forth to be a propitiation through faith in bis blood-, to declare his righteoufnejifor the remijjion of fins that are paji dec* ( he goes over it again ) Jo declare^ ^f^yi ^t this time his righteoufnejii (wherein or for what end ? ) that he might bejuji.^ and the jitjHfier of him which believeth in Jefm : what could the Apollle have fpoken fuller & plainer to determine tiie bulinefs in handi^ how can the Venyers of ChrijFs Satisfadion and of the necejjity thereof ftand before the light of this Scripture ? Propitiation mult be made by blood-, by the blood of C^ri/f, that thereby God might declare his righteoufnejis that he might be jh{1., not fo much in himfelf and in the general-, as in this j^ecial a^ of the jujiifying of a Sin- ner. Had we no other "text in all the facred Records but this one., me-thinks it (hould be enough to iilence and convince gain-layers > 'tis a bulwark^ for Faith which will iUnd firm in fpite of all the little batteries that men can make againll: it. But the truth of ChrifFs fjtisfytng divine Jujiice will yet more fully appear from what follows in the next Head-, therefore I go on to that. 2. Secondly, this may help us to right notions concerning tfje rfjc fras i^a- Nature and Ends of ChrilFs death. For if it be ask'd, Hon> o^ tun and Lndi in what manner he dyd ? we fee he dy'd as a Sacrifice : if it be °f ^^^'^^ ^ further ask'd, Where fore did he die or what were the main ends of Im dying ? I anfwer, he dy'd cliiefiy for fuch ends as are moll proper to S'^cri/ici?/. If God's oit>n Son die undoubtedly tiiere mult be fomething fecial in h\i death-, and fome great ends muft be defign'd to be promoted thereby, ( ^-died Abner as a fool * 2- Sam^j-s-jJ dieth?) but what v/ere they ? Anftv. fuch as may beft comport and fuit with the common ends of all Sacrifices-^ efpecially of thofe by which he was more direlily typified: & therefore the pacifying of an angry God-, the purifying of a guilty Sinner ^hdn^, the principal ends in L 1 1 1 2 the am to? s>tn Vcr.111. the death of the typical Sacrifices ( as you have heard), anfwerably thefe niuft alfo be t\\Q principal ends of the death of Chriji^ the real Sacrifice* The S OCJNI^ NS in this matter run into ti^o dangerous Errors'-) (i.) they make that in ChrijFs death to be fupream and principal which was indeed but fuhordinaie : nay (2.) they make that which was but fubordinate to be the fole thing therein, altogether excluding and denying what wj^sfupream and principal. Now this one thing which I am upon ( viz. ) ChrijFs being and dying as a S^'ri^cs ( in correfpondcncy with the Ends of theLf- vitical Sacrifices J, W'is it rightly underftood and Hrmly bclicv'd wo\\\6. he a fu^:icnt confutation o\.^ and antidote againft thth per- nicious tcnents : For do they fay that the main end of the death o^ Cbrifi was to turn men fi-omfmf' the contrary appears bccaufe that was not the main end in ihc Lirv-Sacrifices : or do they {ay that Chrilt died only /or nur good ? 'twas not (b becaufe that doth not agree with the Larv- Sacrifices^ which were offered not only for the Sinners good but \n the Sinners fiead: or do they fay that he died only as a Witnejl of the Tr-ntb^zs an Example^Scc. 'twas not fo neither becaufe it fliuts out that which was thcprin:ipal in- tendment of the Lan-- Sacrifices. But belldcs this there are fome other things of confiderable flrength, which that we. may the better take in we muft more particularly enquire into thfeCaufes or Ends oi' ChrifFs death * S"^'"- ^^ which "^ they afiign •, that by the removal o'[falfe Caufes and Ends lic^cr'ae Offi- ( ^ "^^^" ^^^ ^^^^^^^ exchtfive fejife X the true ones may the better cvoChnfti.' /ppear.. Crelii/-^ de * ■ Cauf. Mortis Chrifti ( with nlhhc rcfl: )• Againftihem fee Crc/^. de Sat. p. a^J. &c. Tran^j, de Sacrif. p. 400. &c. et ^o^: &c. Hocmb. Sccin. conf. 1. 3- P- 4gi. &c. Psrtm contra Ofiorod. p. 447. &c. T/<>Tf£. p. 7.p. 147 &c. Vi".Si'iUingfl. d'ifcourle conceraiiig the true Reafons ot" ' Ijhe Suffciings of Chrift. (with, many Others), They fay therefore (i.) Chrift dy'd for thii EW, that hq^m'mht bear rvitnefi to the truth-, confirm the Evangelical Doctrine-, and g^ive ajjhrance to the world of the verity^frvhat he had taught: To which we reply, the queftion is not whether thefe were true and Proper Ends C that we readily grant}, but \vhether they were the *ri;i-r cipal., much more the fole Ends of Chnjrs death ( that we utterly deny). And our denyal is grounded upon thefe Keafons : I. All along in Scripture the confirmation of the DoUrin? of the Qnjpel ii laid upon ChrijFs Works and Miracles^ not upon his Death ,: ' C reade Part I. couBeiimeD ^in in tlje 'MtUU ( reade A6t. 2. 22. Joh. lo. 25. &paffim). And he having by thefe given zfu^cieHt proof or evidence of the truth of what he had taught, it cannot be imagined that he dy'd only or chiefly for this, that JDy his death he might give a further proof or evidence thereof. Beiides, if this was the main thing defigned and effedled thereby, then in the remijjion of fin, reconciliation with God 8cc, we (hould owe as much to ChriA's Miracles as to his Death h than which nothing can be more repugnant to the. whole tenourof the Word. - 2. T^hii would take away the peculiarity or Jfeciality of ChriiVs death* For if there was nothing in it more than bearing wit nej? to the truth-) or confirmation of the Goj^el-doctrine^ then all the A^ pojilesznd Martyrs ( who ever died ) did the fame, in as much as they by dying bore witncfl alfo to the truth,and confirmed the Gojpel- Dohrine : then as he faith to us ^ JFhat do ye more than others .f * Matih 5. 47^ we may fay the fame to him IVhat ( bleiTed Jefus ! ) doji thou more than others f' ( and would not this be a fine quertion ? ) Certain- ly the death of the Mediator and the death of the Martyr are two different things i not only quoad gradum but quoad f^eciem * but if it was as this fort of Men would have it, there might be a gra- dual difference hctwixt them but nothing more. 'Mulit Chrift's dy- ing for tis amount only to his dying as a Martyr for the truth ? here's the iJUHf-Tvpiov but where's the KvTph ? Taul laid down ^ his life upon this account, and yet ( faith he) ^ W^ Paul *^^^''-^-^>' crucified for you ? 3.' Nay thirdly, if Chrift had dy'd only upon thi^ ground and for thii end-, then fever al of the Martyrs had gone beyond him^ How^ readily and chearfully did many of them die ! how defirous were they of laying down their lives for the Gofpel ! they did not fear death, all their fear was that God would not fo far honour them as to call them out to fuffer it for his fake : And when they came to die what abundance of inward peace and comfort had they ! how v^re their Souls brim-full of heavenly confolation ! they had as much thereof as ever heart could hold, (b much that all their outward torments were nothing to them. But was it thus with Chrirt ? true, he was very ready and willing to die, yet there was a time when he^r^y^ again and again that the Cup might pafi.from him •, ^ Father if it he pofible let thU cup pafi from me : and he had *>'^-tih.2^. jP^ an innocent-, fmhf! fear of death, for he wjs heard iff what he feared '^'-'-'•^' Heb. 5.7. And had he fuch raptures and fx/.;/?^:/ of joy at his " death, as, feveral of the. Martyrs had ? O no ! his Soul was ^'exceedhig ■5:20 mniot s>in Vet.mj I »Matth.2^.3S. ^ exceeding forrovpfuU he was under \niitx ^ agonies snd confli&s^ t Luk.ii.44. had great terrors in his Spirit, &c. Now had he dy'd only as they did, meerly to have borne his tejHmony to the truth, and for the confirmation of the Vodrine of the Gofpel, would it have been tluis ? what ? Saints Co full of joy and God's orvn Son Co full of fonovp ? Saints in their fufferings to have fuch a mighty prefenc^ of God with them, and God's own Son to cry out MyGod^ my God^ rvhy hafi thou forfaken me ? Surely there mult be fomething jpecial and extraordinary m his death above theirs > and Co there was, for he had the guilt of all Believers upon him, lay under the wrath of God, bare the punifhment due to Sinners, was under the curfe of the Law &c. thefe were tht Jad ingredients in his death which put fuch a bittarmji into it. Had there been nothing more in it than bare /^jr/)r(^ow or what is proper to that, how » Gal.3. 1 5. would he have been faid to be ^ ^ curfe^ for us ? what fingular thing j- Phil. 3.8. would there have been in his \ being obedient to deaths even the death of the Crofi? 2. Secondly 'tis faid, Chrift dy'd for this end that he might fet. before men an example of obedience^ patience^ fubmijjim to Gods Wi% zeal^ (and the like > I anfwer, that this was one end is very true, but that this was the Matth. 2<5. 28. T'hii is my blood of the nen> T'ejiament which isjhedfor many for the remijjion of fins : mark it, 'twas fhed for the procuring of this great blefling, not for the ajfuring perfons of it. C2O 1"^'^ ajfurance k as much (if not more) the ejfe^ ofchrijFs refur- redionof of hpi death: Indeed for him to die thu contributes very much, but 'tis his dying and rifing again that hath the greateft in- fluence upon it > I Pet. I. 3. Ble^edbe the God and Father of our Lord Jefm Chriji-y which according to h'vs abundant mercy^ hath be^ gotten m again unto a lively hope^ ( by what ? ) by the rejurre&ion of Jefm Chriji fom the dead. As to purchafe and impetvationwt owe more to ChrilVs death than to his refurre^lm^ but as to af- Jurance and fubjedive certainty we owe more to his refurredion than to his death -^ therefore the Apoftle brings this in with ^ rather, Rom. 8. 34. It k Chriji that died-) yea, rather that k rifen again. He is faid to be delivered for our (fences-, and to be raifed again for ottc j«/Hjic^f M», Rom. 4. 2 5. the Sinners jujiification was merited by his death., but it was manifejied by his refurreCtion '■> thence there- fore Faith, in its being a^ured of that priviledge, muft fetch its main encouragement : fo that this cannot be the only thing aimed ^ in his death, fmce it more properly belongs to another Head. C3.) 'The old-T'eJlament Saints were high in their ajfurance, and yet; they liv'd before the death of Chriji. — (^.) His dc^th fimply con- lidered gives no fuch encouragement to faith or ground of ajfurance : . confider it indeed as we ftate it { that is ) as he dy'd in our Jiead, to fatisfe God's Jujiice, appeafeh\sYathcT''s wrath., expiate om fin, &c. and fo 'tis highly firengthning to Faith i but if you take it in ■ it-felf and as our Adverfaries ftate it, fo there's but little in it for Faith's advantage. VVliat inducement or encouragement would this be to Sinners to believe, tofet before tliem the death of Chrift (un- lefs thofe Ends and Confiderations about it be taken in which our Antagonijis o^pok) } Wiihowt^s^hich it would rather draw out mens/^jr than thdt faith, rather drive them fiom God than to God b for fo, more oi\{\^jujHce andy^wr/Vy would therein appearto^/^- terr& '555' attfl ti3^ jsm Ver.III. terre them, than of his Mercy to allure and encottrage them : O did God deal Co with hl^ own Sm-y who too was innocent and blamekj^^ what then will he do to fuch fi/f, rvretched^ g^^Hty creatures as we are ? mii'^tChrifi: fo die ? would not God j^ars him in the leaft ? what then will become of fuch as we ? Upon the whole matter the Sac. fay Chrift's death was not at all intended to be fatpsfatiory to Gody Fme fare ( according to their Hating of it ) 'tis not at all confolatory to Siftners. 4. They fay, Chrift dy'd for thi^ end that be might have a right and pjTver after hh death-, vehen he jhould be in heaven-, to forgive fin: Anfw. Whilil he was herei?;/^^/-?^ before his death he had that right 01 power •, therefore that could not be any end thereof-, M.Uth. p. 2. Son-, be of good cheer., thy fins be forgiven thee : and when fome murmured at this fee how he ftood upon the aiTertine of it, ( Verf. 6' ) 'that ye mayl^mw that the Son of man hath ponder \_on eartJi] to forgive fins &c. 5. 'Tis faid,Chrirt dy'd for this end that hemight procure for him- felfjitch and fuch power., dignity and glory : But to this we fayjit was fo far from being the main fW,that it was indeed no end at alh it be- ing but the Confequent not the End of his death , (fee Phil.2.8,p.J). Thefe defective Caufes and Ends being remov'd, it remains that I fet down thofe which were the chief and principal. And they were fuch as thefe : Chrirt dy'd to be a Sacrifice for Sin Heb. p. 26- — -10' 12. a Kanfom i Tim. 2. 5. Matth. 20. 28. a' Propitiation I Joh. 2. 2. to reconcile God to us and us to God-, Rom. 5. 10. 2 Cor. 5. ip. Eph. 2. 13, 14. Col. I. 20. Sec. to deliver* us from the cttrfe of the Law by his being made a curfe for us, Gal.2 • 13. to fave from wrath to come 2 Thef. i. 10. to JHjHfie and make righteous 2 Cor. 5. 2 1. Rom. 5. p. to procure remijjion of fm by his blood I Joh. 1.7. Eph. i. 7. Matth. 2d. 28. to overcome death by death Hcb. 2. 14. to purchafe eternal life Joh. 5. 51. Heb. p. 12. As he dy'd in our place and Jiead ( taking our guilt and bearing ottr funijhment) fo he died for thefe ends-, that he might rf/forf to f^ God^s love andfavour^3.r\d expiate all our lins by his makhmfatis- fadionfor them : thefe were not only Ends but the fitpream and primary ends of his Death. I do not exclude the former^ provided that (i.) they be taken in coji'junBion with thefe i nay (2.) in fubordination to them : Chrift in his dying might intend this and that, as his bearing witnefi &c. but his main and principal intend _ ■ mentswQvejatisfadion-, reconciliation.^ forgivenefi of fn-,8cc. in the revealing ot' which the Holy Scriptures are fo expref 2nd plain-, that ( to 1 part I. conoeintteo mn m tt)e jficfl); ^23 (tome) 'tis very ftrange that any oppoftion (much more that fb •Vehement oppofnion) iTiould be made againft it : Good Lord ! how are Oppofers faine to llrain their wit, to furamon in all their inven- tion & fubtiIty,for the rinding out of £omQ forced and pitiful inter- pretations of the texts alledged, thereby to evade the tmefenfe and wf^«/>/^of them! how do they Cct tkfe ScriptHres (znd themphes too ) upon the rack^-y tb.at they may Hem to reconcile them with their byputhifes''s ! but all in vain Cas is abundantly prov'd ). 3. Thirdly from hence I infer the vanity and falJJjood of all hn~ J'^.f, "^'^j^'p.^ m.ine SatUfidions. Was the Lord Jefus himfdf a Sacrifice for fin r;^'iZ st^tfl'. and did he thereby condemn-) aholijh:, expiate all fin for his members ? c?«»/. then what needs to be done ( or can be done) further by any Creatures in the way of SathfiVtion ? ^ JVhat can the man do that *EccUr. i.ii,' ccmeth after the King? I cannot but take notice, how whoever will engage in thefe j^fz^kjPowfj- he mufl: tread upon thorns Sind. hryars every Ikp he takes •, no fooner (hall he have got off from one Enemy but there will be fome other at hand with whom he muft encounter alfo : I hnd it (Fmefure) to be fo, for no fooner have I quit my felf of the SOCINIANS, but ihcVATIStS ( in a full body) rr\ake head againft me : Th^^ former would whol- ly take away Chrift's SatUf action-) the latter would add Mans to it i the One denies the verity^ the Other the perfedion of it. For they tell us, 'tis very true that Chrijl did fully fnisjie the Juftice of God by his being a Sacrifice for fjn; and fully expiate the fins ofBe- lievers-i in rejped of their guilt and of the eternal prmijhment due thereupon '-i Iput not in rejpe£t of temporal punijhments : th^fe ("they fay ) they are yet lyable unto (notwithftanding all that Chrift hath done and fuffered ), and that too not only in the prefent but (for fome time)in the future fiate s for the preventing or removing ofrvhich^ fatvifaBion mufi he made to God-, either by themj elves or by others: (this is the KO Ml S H-VoCirine)' In which To far as I have gone we h.dMtfal[ities enough^jj^t (hould we go farther to their particn^ lar explication and fiatingo^ the latter branch (mens fatisfying by themfelves or by others)-, what a mafs and heap of ungrounded-, un- fcriptural-, ahfur'^d Opinions fliould we there meet with ! for there come in xhQ\x penances-, fajiings-, pilgrimages, corporal punijhments, voluntary poverty-, majfes and prayers for them who are in Viirgatory.^ Indulgences 6cc. O what a big-bellied Error is this of humane Sa- thfiBions ! what a numerous train of falfities is it attended with ! Contrary to this we hold, that ^Chrijiby the once offering up of * See the 3 1 himfelf to God-, did fo fuHy fi-ee from all guilt andfiom allpunijh- c'^lmh^ "^"^ M m m m ment ■c-cr^- I 524 ana fo? Mn Ver.iii, ment foo whaijoevert as that there U no need of anyfatiifa&ion at all ■y^ ' to he added to h'vs. The truth of ours-^ the falfhood of tjjeir Opinion might very largely be made out from thefe following Confiderations : I. In the J emjh Sacrifices C with which our Lord's dothcor- refpond ) there rviis no Satlsfadtion or compenfation, bm only what "• Xev.6. 5. . T^^^ in and hy the Sacrifices thsmfehes. Indeed in them God or- 1 1>' p^^ '''^ ^"-^^ dered, in cafe any private perfon had been injur'd that * Satisfa£lion ont^^expian- ^^^^'"^ ^^ "^^^^ ^° ^^P ^^ ^^^ ^^crz^^cfr, but otherwife as to the ex- ai riVus per plat ion oi all guilt hdoit^God &c exemption horn all pmijhment, the Mcfcm execjui- Sacrifices themfelves ( their ahfolute and relative notion too bein2 tur, nufpiam taken in ) weie fufficient, Refped being had to Chrifimd moral luTmamSa- ^^''^'^i^^^^^ being performed, they alone did acquit from gai/f and tisfaciendi ra- from eternal pnnijhmenty and they too of themfelves did acquit tionem confti- from temporal pit nijhment h without the intervention of any f sther •^'s crUku'?''' ^^^'^f^^'^on : if tht guilty perfon did offer up Im Sacrifice that coiWatio- was judg'd enough to free him from all the penalties which other- nem rcquiiit. wife he was obnoxious unto. And fliall more be done by the Turret, de Sat. type than by the antitype ? muft they not agree in this as well as in p. 519. *Seff4. c8. can. 13. other things ? 2. AUpuniJhment (in order to SatUfa&ion) is incon(ifi:ent with the nature and tenor of the remiffion of fm. This gracious a& is (Qt forth by blotting out of fin Ifa. 4.3. 25. by covering it Pfal. 32. i. not imputing it Rom. 4. 8. not remembring it Ifa. 43. 25. cafting it into the depths of thefea Mic 7. ip. It goes^o high m its degree as that God promifes upon the Sinners repentance his fin fhould not be fo much as mentioned Ezek. 1 8. 22 •, if it fliould htfomht for it fhould not he found Jer.50.20. and 't\s^ouniverfal\n\is%xtem^ that where one fin is pardoned every fin is pardoned i ( Ifa.3 8. 17! Mic. 7. ip. Col. 2. 13.) Now how is punition reconcileable with this > for God to do all this and ye£tp punijh (■ in a vindiBive way or in order to Satiffadion, for I Wfy fpeak of pum(hment in that notion, ) is a comradidion- I know what our Adverfaries fay, that in remijfion God acquits from xht guilt but not from the temporal pmijhment : I reply, this is their TrpZrov -vj^uc/^©^, that rotten foundation upon which their rphole fuperfiruUure is built. I am not afraid ( notwithftanding the Decree and Anathema of the ^ Council of t:k E Nt) to averre it to be an utter faljhood : for ii the guilt be done away (as they affirm) what room is there then for punijhment/' that being the gr«««^ of this, if it he re- moved tlm mull be removed alfo; pray let me ask, a perfon by pardoning 1 pardoning grace being made gmltlefl whence (hould the pmijljment of this perfon arife ? That common maxime ( which our Writers fo much infill: upon) viz. Sublata culpa toUitur poena is of moft unqueftionable truth, and back'd with the concurrent fnjfrages of the Antients \ the guilt being taken avoay the punishment u taken a- ' way alfo ( faith ^ fertuUian)'') and wb^re thre U pardon there is no *Exemptorea- punijlmient ( faith j ChryfijbmeJ. And indeed to affirm the con- *" eximitur & trary is to make the remjfion of fin little better than a ludicrous d^Bap^c^ thing i 'twould then be as if the Creditor (hould fay to his debtor^ ^'^^^ ^yxk'"- I freely forgive thee all thou owell me only I muft throw thee in- <"f, 8/«iui*">t«- to prifon there to lie all thy dayes i or as ' if the Judge (hould fay J;*^^- ^''^O/* to the Offender.^ I acquit thee from all thy crimes only thou muit j^^JJJ* ^' ^ ■ die for them: juft fo it would be here if God ihould r(?;;?if the fault and yet exaci the punijljment. I do not deny but that he may lay many evils even upon pardoned perfons, but then I deny them to be (properly and ftridtly J pimijhments s for the matter of them they may be fb hut formally they are not foi chajlifements they are hut not punijhments h medicinal hut not penal -■, they do not come from God's vindiCfive wrath^ nor doth he defign them for the fatiffadion of his Jufiice^ but they proceed from other Caufes and are delign'd for ^ other Ends ■•> (as namely to quicken * — ^"^ demon- them to repentance^ to make them more fenfible of the evil otfin, bS mifoije,^" to re/f;ze them more from their drcfi^ to heighten th6x graces^ to vel ad emcn/a- draw out theh patience^to make themfelves and others to fear Sec), tionem hbilis For God thus to ^pc7 or corred is very well confident with par- vte, velad doning grace, but to pimif^j (under any notion ot Jatufacfionj fave necelVaiiae pa- only that of ChrijFs ) is not. In different re^eUs we may tientix, tcm- ' (and do) both a^cm and deny punifliment to be incident to God's poralitei- ho- pcople \ for when we have to do with the Aminomian ( \nfuch a '"i"^'" detmet fenfe) we a§rm it, but when with the ^api^s (who would have it qu"n'jam^ ad tohe fati^faciory to divine J Hjiice) w^e utterly c/fwj' it. damnaiionem iempiieinam rcum non detinet culpa- ^ug. tr. poftr. in Joh. Poer.iE ante remiiTionem peccatorum funt fupJ plicia peccatorum, poft remiflionem fuut certamina, ^jxeicitationefq^ juitorum. Id. L. z. de peccat. Mer. Screm. C. 34. NaSsjict^ u,k}Mv n li^TaSt -^^t; t3 yivo^MVov, Ict'^eiai n 'ViJuo^ia^, tftof3wJs»ff It MXaisioii. Chrjfofi. Horn. 41. in Matth. 3. Thirdly, humane S at'vffaUions are hut mecx humane inventi^ ons-, groundlej!^ unnecejfary-, becaufe Chriji himfelf hath madefatvs- faction-, yea/full and plenary fatUfa^don : his expiatory Sacrifice being compleat and perfeCl why (hould any thing he added to it? Heb. 10. 10. 3y the which mil rve are fan&ifiedj through the offer- Mramm 2 ing ing of the body of Jefus Chriji once for all : — Verf. 14. For by one ■ offering he hath perfeCtedfor ever them that are San^fijied : for by that he Tprocured remiJjjoH of tins, Now (faith the Apofile Verfi^») rvhere remijjion nfthefe U-, there ism more offering fsr Sin-, ('that is, no need of any further expiatory Sacrilice\ Hath the Lord Jefus C by the Sacrifice of himfelf ) fat'vsfied:,ox nn ? if he hath ( for that our O/'^^/^rj- dare not deny ), then I argue (hall jFI(? fatlsfie and the ^i^^^/fr too ? will God have the debt twice ^aid? fhall the furety pay it and the debtor too ? this double fatlsfadion * Non patitur would impeach both the ^ Jujiice and alfo the Grace of God. I juftitia Dei vit ask further hath Chr ill /«//)' fatisHed, or not ? if he hath (-for duas cKigat Sa- ^.j^j^ j^ ^^^j. (j(=^-,y'j neither ), then I ask what need is there of any propter uwwm additional ox fupplement at SatUfa^ion? if he hath paid the «?>«(?/? dcbitum, ci\m farthing what hath the Creature then left to /?jy ( but only <3^///)», unae^abun- love, thankful neji Szc. ) .? The PAPlStS fpeak very high con- fat?£nm ^^^"'^^'^o ^^^^^ SatUfudion of our Saviour, for they fay 'tis not only Thef. Sedan. Jiffficient 2nd fulI-> but redundant 3.ndoverfiimingh they talk of a ycl.i.p.3$7. 7rE^iVo"£u/x but there muft be fome ajfumenta fome of their own Sa- /J5/^c?w«J-top£ece withit. We do not greatly fancy £i\c\i high expreffions-y yet as to the thing we go higher than they •, for we fully acquiefce in our Lord's moft perfe^ fatUfadion-, without ad- ding any thing (under the notion oifat'vsfatiion) thereunto. All that they fay is this, Chrift hath fully fatisfcd with refpedt to guilt and to eternal condemnation:, but not with refpedl to tem- poral punifpjments. Anfw.. The vanity and unfoundnefs of phis dijiintiion hath been already refuted i all punijhment refultii^g from guilt J if there be a full expiation of that the punijhment I ceafes ( let the kind of it be what it will > But where do we ij find in the Word any fuch rejiridionot limitation-, that Chrift fa- tisfied for eternal-, not for temporal punijhments ? did he not bear \ the one as well as the other? . Ifa. 53.4. Surely he hathbornour ( gtief and carried our forrdws^(.- and did. he noi tak^ off itomt^Q I Siiinea? Part T. tonbeMfiflS' Sinner whatever he bate in his own perfon , ( Co far zsfatiifamoH is concern'd ) ? As to that QHejiion of ^ Bellarmine If Chriji * De Purgat; hath fatvsfied for our tvhole guilt and fmfment why after there- ^^^'r^^; ^^^ Mon of the guilt do wefuffcr fo many evils ? it hath been already ^-^^^^^ ^ corredions culpr& poena, cur adhuc tam Lu'<.i7.rc; t ''OS isr% i(jto., J c - - _ .. aulwered, they are but chajiifements, not pmijhments to m, not fatisfadions to God. 4. Take one thing further : fofati^fie an of ended God i^ Chriji s "^"Jf^J^, ^'-cK/z^r, an adt wherein no Creature muft (hare with him. Hu-^ mane Satvif anions do not only derogate from the perfeaionoC Kis fatvff addon ( in which the ftrength ot the former Head did lie ), but they alfo entrench upon the confnement of it to himfelf : 'tis for Man to Sin, but 'tis only for the S-on of God to fatisfie i this carries g/ory in it wherein there muft be no partner ox corrival with Chrift. Heb. 1.3. When he had by himfelf purged our fins : (mark that by himfelf he & he alone could do fuch a thing as tliis> W hat can Creatures do in God-fatisfying work ? can they do any thin*' for themfelves that (hall amount to a compenfatinn for faults committed > 'tis not fatiffadion unlefs it be the payment of the -7^^ -j-^v U whole debt, but ( alas ! ) they cannot pay fo much as a farthing v^'^ov oc^juyp^ eak pretenftons to build an Opinion upon which doth Co much entrench upon the glory of ChrWs perfvn and the perfeSiion of his Sacrifice. There is but o^ie Argument for humane Satisfactions which is con- fiderable, and that is that t;if/?-|>r(?^f, thofe large i}icomes and reve- nues which this brings in to the dijpenfers of them j and this I confefs I cannot anfwer : v/ere but thefe taken away I afTure my felf this Co/^^rox^.^r^c would foon beat an end i *tis the fatis- fying of corrupt men ( in their pride^ avarice-, filthy lucreX rather than the latisfying of a ■puniflnng God that is at the bottom of theie Dilutes. I look upon this |)om {with its apptmenances) tohavz as much of the care and vemme o^ P OFERT m it as any one point whatfoever, therefore I could not omit to fpeak a little about it : but for thofe who defire to look further into it, to fee the things ( which I have but touch'd upon ) fully made out and * D.tUxm de vindicated, the Arguments to the contrary anfwered, they may ^'^r\ ^\^'^' P^^'i^^^ th^ ^ Authors cited in the margent. fushumanasSatisfactiones. Rhet. Sum. Controv. Trafl:. 3. Qu. 12. &. 15. Thef. Salmur; p.i.p-^i.&c. Thef. Sedan. Vol.i.p.55)4. &c. Chamter.t.i.\.zi. Chemn/f. Ex3.m.\.z,Ceff.^. c. 8 . CahiTi. Lift- 1. 3. c. 4. Turret m. de Satisf. Difp. 1 1. p. 30$. &c. Of the true ^' l^^urthly, hence arifeth matter of information concerning Nature and the true Nature and Ends of the Sacrament of the Lords Supper : Ends of the ( when I have fpoken (bmething to this I hope I fhall be off of all Lord's Supper, i^y^^^^ ). The difference betwixt F A7 1 S ^ S diiidi T KO t E- * Concil Trt- SLANTS was not Co great about the foregoing Head, but 'tis ^•^"^•^^^^•'^^' every way as great about this: -^ they hold, that in the S acrament t* Of this Con- ^f *^^^ Lord's Supper ( or Mafias they are pleasM to call it, ) under troveilie lee the Elements of Bread and Wine-, as broken and poured out-, the body Phfl. Mcrr.'^M and blood ofChrift are offered up to God m a true and proper propitia- de Euch. 1. 3 ^ ^^^y Sacrifice., and that too not only for the living but alfo for the /^/w. '^Hift. Sa- dead: f The Other hold that the Sacrament neither is nor ever cram, 1.5.c,i3 " ' "' ^..-^-. .. -. r» r.. p. 548. &c. Ctmer- Opufc, Mi'c. p. 52-2. (in4!^o.) Ma- fe»M dc Mill. Anglic. 1.5- C.I For». Inftr. Hiilorico- Iheol. 1. II. n>as defigned to be a propitiatory Sacrifice, but only a commemoration and application of that one and only Sacrifice which the Lord Jefus vphen he dfd upon the Cro^ offered up to God : ( now which of them in thefe different Opinions have truth on their fide, it is our prefent work to enquire after }. In order to which I have fwo things to do, (i.) to fhow ryhjk the Sacrament is not '•> (2. } to fhow ivhat it is. For the firfl, '/;V not a Sacrifice, I mean 'tis not a propitiatory Sacrifice '•> as if there was any proper oblation of Chrift's body and blood in it ( further than what is done in a Symbolical and Sacra- mental 1 ' yard, totioemneD mn m ttje mtUh 5^9 mental m^nnQt) {ox propitiation zvA expiation- There is in it in- deed (in a Sacramental way ) that body^ and /'/(Jo^ which was reaVy offered up to God upon the Crof^ but not asfo offered up in this Or- dinance- I fay 'tis not a Sacrifice^ for 'tis a Sacrament therefore not a Sacrifice : thefe two carry a great difference in them s there's rzt;i;«^ in the one^ receiving in the other i ^ in the one we o/er io God^ * Sunt proptie fn the ..^.r God offers to «.. Accordingly with refped^ to Chrift, ^acnhd^po as a Sacrifice he was offered for m, ni the Sacrament he is offered to f,^ Sacramenta »<• •, which are two things of fuch different notions as muft needs Dei aH popu- be'the eround of an inconjijiency betwixt them •, for can he at the lum Mom. Ac fame time be offered for us and to its too ? If the Lord's Supper E^'ch-i-i-^.i- be a Sacrifice it mufi: ceafe to be a Sacrament., for it cannot be Z?*?^/;. True the Pjzjfeover was both v it was ^ Sacrament ( as it was a/?^;^ ^^ or ""^ io%« of Ifraels deliverance in Egypt.znd as it was to be eatenX "Exoiu-ij. and it was alfo ( in refped of the maUation and killing of the tafchalLamb) f ^Sacrifice-, therefore we reade of /2cri/z«>g 1 See this pro- theTaJfeover Deut.16.5,6. thou maiji not facrifice the P^''^^^ !'„^^ "s,ho Sa- g^c. there thou Jhalt facrifice the Faffeover at even &c. But^j.jjr p.i^^.&c. the reafon of its being a propitiatory Sacrifice as well as a commemo- rative Sacrament was this, becaufe it was a fecial type o^Chriji the great propitiatory S acrijice.whermpon 'tis faid i Cor.5.7. Chriji our Faffeover psfandifiedfor us : had it not been for this its typical nature and reference^ it could not have been both Now in the Lor^'/'^^p^'f^^tiere being nothing of this (it being wholly a rf- prefentation of what is fafi, not at all a type of what vs to come J, ft is not capable of being a Sacrifice and a Sacrament too ■■> fo that if we give to it the nature and notion of t\\Q former^ we take from it and deftroy the nature and notion of the latter- But to argue more clofely ! That the Enchariji is no propitiatory ^Sacrifice, I prove by thefe Arguments. ^ I. As J/j^c once to his Father Behold the fire and the vpcod-, but Otn.zz.7. where is the Lamb for a burnt-offering ? fo I would fay, behold the bread and the rvine^ the body and the bloody but rvhere's the Friejh to turn thefe into and to offer them up as a Sacrifice ? Are there Friejls now under the Gojpel entrufled with an Office and invefted with a power oi facrificing? 'twas alwayes thought that with • the ceaiing of the old Latv-facrifices the facrincingFriejihoodcc^s'd alfo. I know 'tis very ufual to give the title of Friejh to Qo^el" Minijiers (which if taken mjitch afenfem^y be admitted) i but if by Friejls you underftand perfons in Offfe to tphomit fhould' appertain to offer up nevo expiatory Sacn^ces^ m that fenfe all 530 TJV. - miD fo?\^ijt VeOir. I PROtESfANtS deny any fach now to have a being: ■whence it follows, that as where there are no Sacrifices there there is m Priejihood-, fo where there is ^o Priefthood there there are m Sacrifices ( for thefe two mutually depend each upon the other) j and confequently that the Lords Supper is no Sacrifice upon the defcd of this Priefibood.We are told indeed that our Saviour when this ordinance was inftituted by him, did authorize and impon^er his Apofiles-i and after them all Minifiersfuccejfively, at the conjecration. of the Elements to turn them into a Sacrifice^ whereupon they may /ri^/y and properly be looked upon as Priefis : Which if it be fo ( as it is not ) they muft then be Priefis either according to the Aaronical order or according to that of Melchifedecl^^ (thofe be- ing the trvo Orders to which the facrificing Triefihooddid belong ) •, but neither of thefe can be true •, not the firft, the Aaronkal Friefi- hood being abrogated > not the fecond, the Priefihood of Melchifedeck being incommunicable to any but to Chrifi himfelf ( as the Apoftle ftrongly proves Heb. 7. ). 'Tis obfervable amongft the Levitical Priefis-, whilft the High Priefi himfelf was miniliring in the Holy of Holys^ fuch as were of a loiver rank^ were not at that time to facrifice without : and why not fo here ? Chrifi our High Priefi is now in Heaven:, prefenting the merit of his great Sacrifice oifered upon the Crofs h and he himfelf being fo imploy'd, 'tis not for any ordinary Priefis to be facrificing ( in an expiatory way ) here on earth. And further, thofe Priefis Co long as they liv'd were to execute their office themfelves-> into which none were to intrude till by thdr death room was made for others fucceffi on 5 fb that if they had livM for ever none had medlcd with facrificing but they : Clmfi therefore living for ever to manage the bufinefs of what is ^propitiatory^ none without great intritfion can pretend in a thing of that nature to joyn with him. Hcb. 7. 23, 24. And they truly were many Priefis-, hecaufe they were not fuffered to continue by rea-^s> fan of death '-, 'But this man-, becaufe he continueth ever^ hath an ttn- changeable Prifihood^ ( or that Priefthood "^ which pajfeth not from him to another) : When Chrilt was here on earth he oifered up himfelf diS a propitiatory Sacrifice-, if any now after him ftiould pre- tend in that way to offer up his body znd blood-, as to the matter of the Sacrifice they would (in part) do that which he himfelf did i^ and fo there would be a pajjing of his Priefihood ( in fome way of equality though not of cefiation) to others. 2. It hath been obferved, that in every expiatory Sacrifice there was the defiruciion or confumption of the thing Jacrificed, either i^t part *DeMif:sll.iJ fart or m the ivhole ■', there being therefore no fuch thing in tl:i5 Lird's Supper^ it cannot be look'd upon as a true and proper ex~ piatorv Sacrifice. Pray what is dejiroy'd therein ? doth ChrilVs bf)dy ^nd blood ci:d[e to be what they were ? in his Sacrifice upon the Crofi there was a dejhudion ( in the feparation of his Soul and Body for a time\ hue wnat is there Hke to this in the Sacrament ? ^BELLAV-MINI^ having taken notice of this Argument J ^^ thinks to elude it with a vc-xy pretty dijiinaion h viz. f that Chriji's f J-De Mifsa. body in it-jelf vs tottnudid in the Sacrament-, it looftyig nothing of its l-i. c.27. elTe naturale whin "'tis eaten there i yet it doth loofe its ciTc iacramen- tale, the bread being eaten by vphich it rvasfignijied and made vifible» Anjiv. As if the ceating cf fomething which was but external-, vrfible and reprefentative-, the thing itfelf remaining untouch' d and the fame that' it was before, would amount to that deflruaion which was in the Levitlcal Sacrifices ? and which was neceffary to be made upon the body of Chrill at his death in order to his be- ing an expiatory Sacrifice ? Surely either we are a fort of men fb weak and fottifli as that wee'l believe any thing, or they are a fort of men fo wedded to their Opinions as that they'l fay any thing that will but fuitwith their purpofei other w i fe fogrf^z?^ Mm had never given fo pitiful an Anfwer to fo confiderable an Objection* 3. Thirdly, if the Sacrament be a real, propitiatory Sacrifice, then fo many Sacraments fo many propitiatory Sacrifices > and as oft as that is adminifiredf) oft there is a real^fubjiantial oblation ofChrijFs body a>id blood-, in a propitiatory rvay : but this is dircCily contrary to what the Word iaith •, therefore 'tis by no means to be admit- ted. For that fpcaks but of 07ie only propitiatory Sacrifice^, of ChrijVs once offering him{elf ( namely when he died upon the Crofs )'-, which one offering w^s fo full and perfed:, fo eflfedlual to all intents and purpoles. for rffl^c'wz/'fw;^, propitiation Sec. as that it is not in any wife to be repeated or reiterated : Hcb. 7. 27. fFh.j needeth not daily lis thfe high Priejis-, to offer up Sacrifice-, firjl for bis orvn (ins and then for the peoples '•> for this he did \ once ] wh:7t he ofered up hmflf: Heb. p. 12. — by hid own blood he entred in [once'lf into th; holy place^-, having obtained eternal redemptimfor us : Verf^ 25, 27, 28. For tJxn mufi he often have fnferedfnice tb^ foundation of the world '-, but mw \_once~\ in the end of the world hath he appeared to put away fin by the Sacrifice of himftlf. And as it 16 appointed unto men once to die^ but after this the judgment h So Chrifi: vi^M\_once'\ offered to bear the fins of many^ 6cc. Heb.io.10512-14. N 11 n n S/ 5jz ■ — anDSfo? ^in Ver.iii: By the vpUch n>ill roe arefan&ifiedj through the offering of the body of Jefm Chrifi [once] for all. But thUman after he had offeredfone Sacrifice'] forfvtsfor ever, fat doivn on the right hand of God : For by lone offering'] he hath perfeded for ever them that arefana'ified • Now how {hall we reconcile the nmltiplicatlm of propitiatory Sa- crifices^ the reiteration ofChrijFs offering, with thefe 'Texts ? there is (faith the Apoftle j but one only propitiatory Sacrifice (that • which our Siviour oJfered upon the Crof J; nay ( fay pur Ad- verfaries) but there is, the MASS is a propitiatory Sacrifice alfo: the true propitiatory Sacrifice (faith he; was made but once ; nay but ( fay they ) 'tis not fo, it is renevo'd, repeated, and made over and over again : Chrirt ( fayes he ) did once ( and but once ) offer up himfelf; nay ( fay they ) but he is offered ^2;.mz and ^^^i;«, as often as the MASS is celebrated, (in which his body and blood are as really offered as they were when he dy^'d upon the Dv)/?) ; Chrift (faith he) by the one oblation o^ himfelf hath obtained eternal redemption^ put away fin, perfected for ever them that are f minified i nay ( (ay. they ) but he hath not, for be- fides that there muft be the propitiatory oblation of him in the ^^- crament. Now let every perfon j udge whether thefe things be not flat contradictions to the Word of God ( accordin^^ to what we charge them with ). For the folving of this therefore they give us another pretty dijHndion, ( viz. ) of our Saviours bloody and unbloody Sacrifice ot that which was offered on fk° Crfl/7. and that which is offered' «• ' at the Mail: that (they fay) 'tis very true was but (7«c^ and is not [v5 ., to be iterated, but 'tis not fo with the latter \ wherefore the A- [' '" P^i^lt' in all that hath been cited, muft be underftood as deli^nini? j to exclude only the multiplying and repeating of the bloody but ' |i' • iiot of the unbloody Sacrifice i and fo the Maff is not at all con- j. cerned therein. I To which I anfvver, in fliunning one contradiction, they run fi upon another ■■i for what can be morecontradidory to the Word ' ^ (as alfo to the nature of the thing ) than an ztnbloody, propitiatory I "^ Kvb.$).ii. Sacrifice. ? it HyQS "^JFithmtfiyeddmg of blood there's no remiifion : yes (fiythey) but there -is, in the ^^acrament theses no (Jjed^i n'g of blood and yet thereby there is remiffton : do they not flill main- tain that which plainly contradicTrs the Scripture > md inllead of flopping onegap do they not make another? Th- Apofrlc after he had been fpe?; king fo fully of Chriii s Sacrifice upon thcCrof, ■ ' /^ —^P^7.ii^/f^j;^ thereof, dra\vs an inferc;^^^^ i* ■ If Parti. conocmntD ^in m n)t jrlelli. fsj ilMI univerfally to exclude all oth;r ■propitiatory Sacrifices'-, llQh. lo. i8. iiovpxvhcre rcnnJJioHoftheJeii:, there i^ no more offering for jin : they then mufi: be Jiighly bold who will prefurne to except and limit wheretheSpiritot God doth not, and wliere the matter fpokeii of doth not require any fuch exception or limitation : nay, where indeed the matter will not bear any fuch thing ( as here it will not ) i for if by ChrijVs oblation fin h^ fully remitted-, how can any further Sacrifice be joyned with it iii order to remijjton ? To me this is a molt neceffary principle, ( viz. ) rvhen men will dijiinguijh upon the letter of the Scripture, fo Of to affirm what that denyes or to deny what that affirms-, or fo as to enlarge what that jiraightens and to ftraighten what that enlarges i it highly concerns them to lool^ to thii, that their dijUnCtions he well grounded upon other Scriptures and confonant thereunto '> for otherwife they muji run themfelves into dangerous errors without all poffhility of being convinced i and with^ out this all Keligion will be undermined, and the JVbrd of God made wholly inftgnificant : Now to apply this Kule ! our Diffenters when we urge the forementioned places ( which are Co clear and cogent for what we hold, ) would put oflf all by diftinguifliing of a bloody and unbloody Sacrifice h I defire to know what Scripture- ground or warrant they have for this dijhnCiion ( in the fenfe where- in they ufe it ) > what is there to be found there to juiliHe fuch a thing as an unbloody propitiatory Sacrifice .-? Something I know theyolfer at, but (alas! ) 'tis that which will not fatisHe or command the faith of fuch who are ferious and confiderative. For inftance, Gen. 14. 1 8. And MELCHISEVECH King of SALEM brought forth bread and wine, and be WM the Prieji nf the moji high God : whence they thus argue , MEL^ CHISEDECH dldfacrifice bread md wine, there (fay they) was an unbloody Saa'ifice,3.nd that which was typical of ChrijVs Sacri- fce,':xndoi\i\sh€\ngoffered^ttht Sacrament modo incruento under the Species's o( bread &C xvine: therefore there was fuch a Sacrifice thereat to be offered i which accordingly was done iiril: by Chrijl himfelf and yet is donefucceffivelyby his Minijiers : yea, they tell us that this unbloody Sacrifice was> the great thing in refped of which he is faid to be a Vikd'^after the order of MELCHISEVECH* pStio'** ^nfw. all this is denfd with the fame (but better grounded) ^^•i^°-'^* confidence with which it is affrm^d: 'tis fad that any fhould build To great an Article of Faith (as this is arnongil the KOMANISTS) ' upon fo weak and fandy a bottom •-> but how much^ more fad is it, that mens zeal JJjould be fi fierce upon it as to mak^ it a matter of N 11 n n 3 Life I 154 ano fo? ^in Ver.Ili; i i« • i* f hw 5cc. Lj/v or Veaihy accordingly i^ ^nsheliev'd ornot heltev'd? (for the truth is, that which they call the unbloody Sacrifice hath occafional- ly been made bloody enough, in the death of thoufands of Martyrs- who could not look upon it as Others do }. But as to the a^rgw mem our VIVJNES reply, (i,) 'Tis not evident, that what M E L C H I S EJ) E C H here did was done in the way of ^ Sa- crifice to God: 'tisfaid he brought bread & n-ine, 'cis not laid that he njfered bread or wine to God •, there's a great ditference betwixt . . p'otnlit and obmlit^ betwixt a civil gift to Men and a religious offer- ..T. c.?i it- ^^^1 to G'^' "(■ JOSEF HVS carries this bringing of bread and '^Ayis'i 0 Ms\%- n-'i/Zf, no higher than MELCHISEVECHS kindnefi or hfpitality c,iiyr'^T2\\. to ^BK^H^M and his weary Souldiers. (2.) Suppofe this was done in the way of a Sacrifice^ how will it be prov'd that it was done in the way of a propitiatjry Sacrifice ? iince 'tis only faid that he blejfed Abraham ( Verf. ip. }.. Nay (^.) fuppofe that too, yet what will it be to thofe who cannot C jurtly ) pretend to be Tritjts according to the order of MELCHISEVECH, ( that be- ing an incommunicable order ) ? And (4.) the Apolile Heb. 7. opening this MELCHISEVECH ( in his Priejilmd^ and in this very ad^, fhewing how he was the type of Chrifi and wherein Chrift the ^^mj'/?^' fuited with him ), doth not at all inftance in his bringing of bread and n-ine or in his offering d-ny unbloody S a- crifice ( which furtly he would have done, had the rejemblance or analogie betwixt Chrifi: and him ly'ne in that j, but he inftances in the onemd oi Melchifedechs Priefihood^ in his eternity j in his authori- tative benediCnon {tYtnoi Abraham himfelf), m Abraham's pzy- inSj tythes to h\m8cc. thefe are the things wherein all along in ih.it Chapter he illutirates Chrifi'' s agreement with MELCHISE- VECH' So that for any to infer^ horn hii bringing of bread and vpine that Chrifi at the Sacrament f for I do not love the word MASS ) IS offered up to God, by evciy ordinary P riefi-> as zn uh' bhody, propitiatory Sacrifice i, I f3y,fcHr any to m^ikefuch an inference from fuchpremifs-, it argues them to be either injudicious or over credulous^ or too much devoted to a party. Tiie Pajchal Lamb 'ilfo is alledgM for the making good of ^/.>j^ difiinCtion Cwith feme other things,, but neither barrel better herrings-, f as is fully made out by our PK07EStAN\t JFritei-s where perfons are not refolv'd to (hut their eyes upon the cleareft light). 4. Fourthly, In the pr?fent contefi ^tmll he befi ti have recsurfe to the infiitution of the Sacrament. Now if that ( with the tvhole ad^ winifiratmt ^hoiit it ) beconfulted, what (hall we find to give it the. PlPart I. conUemneB ^in in m jriedL the notion of . Sacrifice ? Oh]. 'Tis faid this we find Chriit there ftu-n.fhii in remembrance of me Lul^. 22. ip. i Cor. 11.24. «ow ^.s t^l^ --h as ho jacri^cate. Jnfi.. What is it ^ wffh the Scripture if this be not fo? a fcwthings being con- %^l rhet n ity oTthis Criticilh. will foon appear. If th: do was : "uch^s t^^ certainly that would have been a thing of as muc n^b u j , Evangehjis ( which fet down fuchkg/.^m^ .as^h^^^^^^ ,,,,of themiouldnot have wholly ^^'.^rr andtt fo itis, LVKE recites it but MA^HEir , j^,,^,,^ ,^ '"^TtfAi /make no mention at all of it. And if that was the interpretan and M^KK maKc nu r,criiiriw ad wou d lie upon the verbum. fuers fenfe Ot the word, ttun ^'^V V !;.! -n.*/,;. xv.q fnokni Hvr Tenfu facrifica- Tl .s well as upon the Pnejls, for as the Vo this was Ipokcn by ^^. ^^^^^__ ^?^ a ^Up T?i^r&/fx Luk. 22. IP, fo it was alfo fpoken by Paul 1, j./.^ti rdi- ChrifttojheW^^^^^^^^^^^ ^'^^^^ I Cor. 11.24. W hen qui narradone thpte's nothing ipoken m tne ntme inju^n / ^u ^ .!;.>(• JLLj -^ut oblatioms !,r f ri ustoa Sacrijic.', 'tis lomewhat firange that «te* roord „„„i„,r,,fey: S u.om,.;n bv it-r«;f and carry i;(ct a Sacnfiaal fe>,fem it. i^n^^a. Hi- ^'l-jZh not that "4khfolbwsrufficicntly clear it up? D. ftorico-Theol: fignihe <. ffffe (^"'"'=™ >^ l^^^h wSv (which is here ufed) 11 Nun,b.«.,«, '^ f'%n^' ^ ay vherehave thcT.;.r W. that lignifica- ^jl^^'^;..; ^^ ,tefe«/i...>'»^j' n=^y' „,^ „ijh a Nmne fetting forth a ,.:;f«:^£,r' ;;r, th^l i'litrally 4«V; luW« .?..Kor 5«^^^^^^ ^ Jl.Prpi<;iovn'dwithabarePro?i(7/^;^^. , , *^-5- '''oTS Bat h Xve ajt^g^r;/.. than this grounded upon ,i?lLTlh^mimion: where Chriftiaith ih< 0 my body ^ ^ , 'lT>^leTfirZ, (. 1.A ^broken fir ym Sec. I Tto C«p « .^^ ^ ,C„,-., J^. "5::t:'';eafthat"t:;^e?t^e>«.^ and ..«. there was ..aUb- ,,,;.U Chriffs W, and ^^f , ^^ ,^ ^ ,, ^„,, ^ f his j„fo. No, """'^ t?' ""° ,,,,«&. whe°i he faith J-fe M "■^^'f^httfrtS'/^^'i-'hat;.^^^^^ ^,'-- f . done ?Ul a ic Sacra^m f that we utterly deny : . ^t''' r dfd he mean wi.y, that which would j7»«/^ be whe„ What then did he mean ^ hen ins Wv ftould be iA%« and his 5J^ Ana himfc mt f Dj^in Ter.iir: this Interpretation is not at all weakened by Chrift's exprefljng c\i hi the Frefent ienfe \_ which is given-, miichU jhed']^ it be- I ingufual in the Scripture to put that tenfe for the Vjdo-poli-futu- ritni : and ( I hope ) thi^ Anfwer will not be either oppojed or flighted by our Jdverfaries, fiiice the Vulgar iranflttion it felf ren- ders the words in the Future tenfe-, which JhuU he given.> jhall be Jhed h y£a, in their C<:«.'/tfMMiir^ too they are fo rendred. 2. But Secondly having (hewn what the Lord's Supper ii not^ I am now to fliew what it iV. As to that'in brief; 'tis a lively reprefen- tation &folemn commemoration of that Sacrifice rphich the Lord Jefus offered up to G-d rvhen he dfd upon the Crofi : 'tis not a Sacrifice but a memorial of a Sacriricei herein lies the nature of this Ordi- nance and this vv^as the great end of Chrift in the inftituting of it : Do this ( faith he ) in remembrance of me Luk. 22. ip. As oft as ye eat th'ps breads and drinkjhis cup., ye do jherv the Lord's death till he come i Cor. 1 1. 2(5. This too was the great end of the Pajfeo- ver ( unto which the Sacrament of the Lord's Supper fucceeds ) i Exod. 12. 14. Jnd this Jhall be unto you for d memorial. Great * See Vines on niercies have alwayes had their ^ memorials that they might not thcSacrament. ^^ forgotten j what a mercy was Chrift's dying znd fac-rificing him- felf I what glorious and unfpeakable benefits do believers receive thereby ! therefore leaft this (hould neither and decay in their w^-- mories this Ordinance was appointed to be a fianding tnemorial thereof. And this is that notion which the f FATlHEKS had of the Sacrament ( though fome wouldfain draw them to be' of ano- p. 1 43, 1 44. ?thd1- ^'^'^^ Opinion-) then" which nothing more faKe ) : 'tis not to bede- iers\ "y'd but that they very often did call it a Sacrifice i yea, Ibmetimes t Ihis prov'd by ^fcrn. de Euch. 1. & 5. ( wi vers others). "y'<^ DUU mai cney very oitcn uiu eau ii a;:i^crijice -■, yea, lometimes H Er^fe^ De- ^^^y fpeak of |1 unbloody Sacrifices '•> but did they thereby mean monilr.kvan offerimus quidcm, fed recordavionem facientes mortis ejus. Amiinf. in Ep. ad Heb. c.To. J Hud quod ab hcrr.inibus appellatur Sacrificium fignum eft veri Sacriticii, iii quo caro Chrifti poft al'ceufioncm per Sacramentum memoriae celcbratur. yiugttft. de Civit.Dci 1. ic.c. ly. Vide etiam contra Faufium Manicha?um 1. 20. c. 21 Tkeodoret. in c. 8. Ep. ad Heb. — Sacriti- cium quod quotidie in Ecclefia otfertur, non eft aliud a Sacrificio quod ipfe Chriftus s>btulit fed ejus commemoratio. yicjuin. in -i,. p. Qu. 21. Art. 3. refp. ad 2. lUiid quodoffcrtur & confe- ctatur,vccatur Sacrificium & cblatio, quia memoria eft & repraefentatio veri Sacriticii & lanftje immolatioiiis fad«e in ara crucis &c. Lombard. L. 4. Dift. 12. To To this alfo we may add, the LordV Supper is not only a m.- mial of but a ^FeaJiu^onChnji'sSacnfice, the believing Soul J- fuC.. doth therehi by Faith feed and feaft it fclf upon a cmcijy d Savi- Motion of the . Antiently Sacrifices were attended with f Ff#x, >i/f//«w Sa- Lord's Supper. ^^•']: • «, Gvieelulo; as foon as the Sacrifice was over men ufed chap.j. ' To&f "ifto cat and drink together : and this cuftom pre- i--^-^^ ^ vaiPd both amongft \ J^r^'S and Gentiles. Gen. 13. 54. rhen ^,yj>, Antiq. rr z ir^^p^ , ,< Ul,i quod Diis bread Of: Q' iLXoa. lo**^ ■'^"^ j 1 i ^ » ,» ^/^^tnbutum erat Z;..m. #'.v>^g-r ^^^ S^cr.^'zc.. /.. G.^ ; ^^^^ ^^r.^ came and all the ,^^^^^^,^^ -vu .f Tlfiel to eat bread rvith Mofes father-in-law before God: adepulas ipfi f^f.^ Sod.q4..i5. Numb. 25. 2. iCor.io.i8.&:cO Now & convivia ^patlkUothis, ^L'chriirs Sacn^ce tl.ere's the Sacraniental ^^-^^^-^^'^ TeJ} wherein the Communicant doth jpmtuaVy feed upon the ||D,.c:chap.i, L/v and blood of the Lord ]efus, eats and ^ri;./^. of the bread mid ter of Life : here is not nblatio but participatio Sacrjpcn. 1 he Annftle havins; fpoken to the Sacrifice, Chriji our Fajfeover isfacri- tred for m he prefently fubjoyns the Feaji which was to go along with that Sacrifice, therefore let m keep the Feaji, not with old lea- L • Cor. <>. 7, 8- At the Sacrament there is not only a ";;.r.i.. of ChrilVs death, but there is the Chriftians fetch- ing out of the fmet and comfort thereof for mward pength and ^' yS-r, the LW'^ Supper is a S:d of all diofe^ hUfings which Chriit by his Veath and Sacrifice did purchafe for his i ( but thisImuiVpafsover). I have been very long upon tlnsFam/. Zferenee, but no longer than what the iST.^.'r. o the .k.g and our prefem fiate did m..ke to be ncce^ary : 'tis Inghly requihte lit we Ih^ould all have right appreheniions concerning ^\hlfd ^cramen^^ therefore t-o help you therein, and to obviate all fO- ^ T e u MuCions. I have been thus large upon this mad. - Iy\^^. llnfcr thehapplnefoff^ch r.ho live under ffJ^elTeka^P^^^ ■abwe iboje Iho liv^d under the Law. 'Tis none of the leafl of our 1^:^^, .-r^e- that wear" caftunderiheEt;j/?gf/i(^^?/, rather tha-n unda jj,el aioye/h.it ^ ie^al ad.nnifiration : Old-Tclbment believers were the elder ftUr. .ho ^c^ren, but the ynm^r ( thole who live under the New-Teila- ment^T^^^^ For the making out of this, 1 ftiill not infift upon the coiViparing of Sacraments and Sacraments, JvAeiihood and Trieiihood, -Frivlledges and Priviledges, but only touch uDOn th: matter oF Sacrifices.. In reference to wnica we h^v'^ -he ;^dvaut>^ge in. finidry r.jj>xis : tor t:icy i in a man:Kr; had liVd under tbi nir r Tis ants to? mix Ver.Ill. ; * Vide Mtmg. 'Shilohl.S-c.17. llniicc Sacrifi- Icio veititur |omnis ratio & variatio fsede- lis &c. * Or'igen. cor.- tra Ceijlrm. 1.8. but the j^fZ/, 'tis that we have the ]^rnd j they had but the Jhadorp, 'tis we that have xXiq fuhjhtnce : they had but the type^ 'tis we that have the antitype. All their Sacrifices were but durh^r adumbrati- ons of that great Sacrifice which is now fully revealed to us and adlually exhibited for us: they had wnVfy and multiplicity o^ them, we have all i;z o;^? i theirs were cjff/y and burde^fom^ ours cofts us nothing but thankful application \ theirs ( ofthemfehes ) could only cleanfe from rzf.7j/ ^ud civil guilt-, ours from all guilt whatfoever ^ they had the blood OLBeaJis^ we iht blood of God's own Son. One of the -^ great dijferences 'twixt the Covenant o£ Grace 2S then and as nort? difpenftd, lies in the difference of the Sacrifices : to them, it Vv'as tejiijitd and ratifii-dby the blood of or- dinary Creatures i to us, 'tis fo by the blood of Cbrifi r (compare Exod. 24. 8. with Matth. 26. 28. }• Surely we have the advan- tage over them, God having provided fime better thing for Uf-, that they Tvithout m Jhould not be made perfe&., ( as 'tis Heb. 11. 40.) :' O what degree of thankfulncfs can be high enough for that know- ledge of, intercji in, benefit by ChrilFs Sacrifice which we now have under the Goj^f/, above what they had who liv'd under the Jeivijh Sacrifice I And if our ftate be better than theirs ■i how much more is it bet- ter than the flate of the ^oox Gentiles I As to Jews and ChrilH- ans 'tis happineji and htppincfi compar'd together, but as to Gen- iiles znd Chrijlians Ws happinefi 3.nd jnijery : the Jews had their Sacrifices from God himfelf, to whom they were offered^ and by whom Xhey were owned '■) but in the Pagan Sacrifices there were none of t'\d'c-, they were ucnhev injiiiutcd by God:, nor direded to him, therefore it could not be expcded that ever they fliould be blefjl-d hy-him. And befides this, there was nothing of Chrilt in their Sa- crifices ■■) Men-Sacrifices they had, but as to the Sacrifice of ChOlJ^ God-Man that they knew nothing of : .without which, wh^J^ could all their Sacrifices iignifie for the purging away of guilt ? They had great variety oi them-, iome blind notions oi expiation., purgation, atonement by thcin, but ( alas ! ) not being offered to the'trueGod, nor badi'd wirh the true and only propitiatory Sa- crifice of Chriii, they were ail in vain. They us'd to twitCh^- ftians with their want of "^ 7fw;?/fx, Altars^. S acrifices ^c. but we can eafi'y anfwer them, xi^e have all in Chrifi i whofe one Sa- crifice upon the Cr^fl was more than all the.ir Hecatombs and Sacri- ficLS whatfocvcr ; we may be tiie objeds of the'w derifion, but furely they (hould be tiie objeds of our companion ■> and vvhilfi we pity fail i: tmimnmm sm m ii)t jrieu;* ^y/ pity them let us be highly ^ thankful for our felves, that ever this * See the (me. only y perfeli S acrifice was midc knorvH to us as well asofered9u"'^''''r^^^^^ ~ ^ ' *^ ■' •' ^ •" Killyfet ioiih- tor U5« jjy stticiiius de Saciif. f. I f4. &C. — In his Ailtithefis Ethmafmi & Chrifitauifmi a (J. -Sixthly, we may from hence take notice of the excellency of ofthe excri^e^. CfyrfiFsPrieilhood and Sacrifice: (I put them together, bcxaufc ^j/^^^'J^f '..^, they do mutually prove the excellency each of the other i his s!tcn&eT *""^ Priejibood muft needs be excellent becaufe he oifered up fuch an excellent Sacrifice, and his Sacrifice muft needs be excellent be- caufe it was offered by fuch an excellent Prieft ). The fetting forth of the f ircf //f^c)' of W/:>, is the main fcope and bufinefs of the Apoftle in his hpiftle to the Hehretvs ( that /;/// and moft £- vangelical Commentary upon the Levitical Sacrifices ) •, but he re- duces the latter under the former^ proving the glory and excellency of the Friefihood of Chrift from the excellency ot his Sacrifice. In- deed in the making out of that, he makes ufe of feveral other Mediums or Arguments : as ( i.) the greatncfi and dignity o^ChrijFs Terfon-i Heb. 4. 14 h (2.) the extraordinarinejl of his C^//, Heb. 5. 4, 5. (3O t:he preheminence of the Order ( according to which he was Prieft ) above the Aaronical order-, ( he being Prieft after the or^fr of MELCHISEVECH) Heb, 5. d. 10. — Chap. d. 20. (4.) his onenejidindfmgleneji'm this office, Heb. 7 23, 24. (5.) his folemn inauguration into it, Heb. 7. 20, 2 1. (6^) ks perpetuity and everlajHngneji^ Heb. 5. 5. Heb. 7. 1^,24. (7O the excellency q^ the SanCiuary where 'tis difcharg'd, Heb. 8. i. 8cc. Heb. p. 1 1, 12, 24. (S.) the betterneji of thoCovenant to which it refers, Heb. 8. 6. &c. All thefe Hf ^d^j the Apoftle doth diftindtly inlift upon-, hut th^t Medium or Argument which he is moft large upon to prove the excellency of Chriji''s Priejlhood-, is the excellency of his Sacrifice above all the Law-Sacrifices : and that he makes out Ci.) from the matter of it. The Priefts under the Law offered fitcb and fuch things only, not themfelves ", but Chrift offered him- felfy they the blood of Creatures-, he his own blood h Heb. p. 12. Neither by the blood of Goats and Calves-, but by hif own blood hd en- tred in once into the holy place 8cc. — — Verf. 14. — How much more jhall the blood of Chriji., who through the eternal Spirit 'offered him- felfSiCc. Verfi 23. It was therefore necejfary that the patterns of things in the heavens Jhould be purified with thefe ( i.e. the blood of bealTs ), but the heavenly things themfelves with better facrifices than thefe : Heb. 1.3. Jfljen he had by himfelf purged our fins : Co Heb. O 0 0 o 7. 27. * _ Itt '" . Ver.Iirj 7? 27. ' — p» 25. (2.) From the virtue and fj^Mq)/ of it : The Larv-Sacrijices were w.ea}^ and mprofitahley could make nothing prfea, Heb. 7. 183 i p. could not make him that did the fervice per- /f^, they only fan&ified as to the pw rifyingoftheflefj, Heb.p.p, 13. It i^ not pojfible that the blood of Bulls and of Goats Jljould take arvay fms^ Heb. 10.4. But Chrill: by Ui Sacrifice hath obtained eternal redemption Heb.p.12. that reaches the Confcience to purge it from dead works Scc. Heb. p. 14. , - C3.) Thofe Sacritices being thus weak, were many, and often to he repeated-^ but this of Chrilt having fuch ^;« f^wcj/ in it was but one^ and but once offered, never any more to be repeated : Heb. 7. 27. JVho needeth not daily as thofe high Priejh to offer up Sacrifice' for thh he did once rvhen be offered up himfelf : Heb. p. 1 2. M; hps'own blood he entred in once into the holy place — 25. &c. Nor yet that la Pould offer himfelf often, as tbe high Priejl entereth into the holy pUce every year vpith the blood of others : For then mujl he often have fuffered fmce tbe foundation of the world i but now once in the end of the world hath he appeared to put away fin by the Sacrifice of himfelf : Heb. 10. I. &c. Jhe Law having ajhadow of good things to come and not tbe very image of the things, can never with thofe Sacrifices which they offeredyear by year continually, mak^e the comers there- unto perfect : For then would they not have ceafed to be offered ? he- cauje that the worfnppers once purged, fljould have had no more Con^ fcienceof fins &c. to thefe now the Apoftle oppoCcs ChrijFs Sa- crifice Verf 5,6, Sec. and of that he faith, Verf. 10. By the which will we are fanliified through the offering of the body of Jejh Chrill once for all: Verf; 11,12. And every Trieji jlandeth daily miniiirini and offering oftentimes the fame facrifices ivhich can never take aw% fins : But this man after he had offered one Sacrifice for fins for ever fat down on the right hand of God : Verf 14. For by one offering he ft eaP^ hath perfe^ed forever them that are fandified. The HEATHENS demSudx'hG. l^ad f^^cir Sacrifices which they caHM^H^?/^ /^cc.^^;,,^, ,^hich ftix cxckban- they offered up to their GODS in cafe thofe which they had offer- tur, qux qu^fi ed bcforc did net fu<:ceed : the Lord Jefus by his one Sacri&e A\A' SsluX roeffeduallydowhathedefigned and the Sinner needed, as that piaculi gratia there is no room tor or need of any hojiia fuccedanea (4.) The rubdebantur & Apoille makes It out from the fanaity ofChrijFs Perfon and the per- fuccedcbant y>^f ,,^ ofhls Sacrifice. The Law-Priefis offered firji for their ow» ' Zt^ f^^^^^^d then for the ^^^^^^^ Heb. 7. 27. ^i/.,,£V;:.". s.^ukrt. dcSa- the people,JoalJo for themfelves, to offer for fins Heb. 5.3. the Hiah aif..c.i9.p.477- Pnejiwem once every year into the fecond tabernacle, not without blood;^ I w^Succidanex diax, fiper- niis hoftiis.li- tatum non partt. totttiemtteti ^itt in tl)e jFican' 541 blood-) which he offered for ^ himfelf and for the errors of the people-, * I-evit.i^.ii; Heb. p. 7. But now as to Chrift he was holy., harmleji^ undefiled, Jeparatefromfmners., Heb. 7. 2(5. he h^d no fm ( o^hkorvn) to ex- piate by his Sacrifice i he was made fin-, but yet he h^en' no fin 2 Cor. 5. 21. Under the Law both Tr'tejl and Sacrifice were to be perfect-, ( i. f • ) without any open and external blemijh : as to the ^r/f, reade Levit. 21.17. ( to the end )i, as to the J econd.^ God gave feveral precepts about it i the Pafchal Lamb was to be jvitb- ^ut blemijh Exod. 12. 5. the oblation for Fwiv and for Fjv^-wz7/- offerlngs-i the Sacrifice of ?e ace-offerings were to be without blemijh-, perfeSiy otherwise they fhould not be acceped., Levit. 22. 18. to 25. ^ fo the red Heifer was to be rvithoutf^ot-, and wherein there was no ^ 'ov^v ;t8« blemijh-, Numb. ip. 2 s fo the Firjilingsofthc Cattle, Deut. 15. ^ocpov tt^oS' 21 i and all Sacrifices whatfoever, Deut 17. i. (And this the (p^^ofjui^ ^ HEAJHENS themfelves made confcienceof in their Sacrifices), tt^os tSs In correfpondency to all this, in a moral and (piritual fenfe our Otsj?, a/Woc Lord's Sacrifice wzs perfeif, without the leaji blemifhb he offered iroLvvx. -ri^ hirafelf without j}ot to God Heb. p. 14. he was a Lamb rvithout K&ocjCj oA«. hlemij}} and roithout i^ot i Pet. i. ip. — .(5.) The excellency of j^''^''^- D^ip"* 'ChriiVs Sacrifice appears from the great effeds of it j — he put a- ' ^^•^•— ^<^' tvay fin by thefacrifice ofhimjelf Heb. p. 2(5. fo that there ii no more molabant niil offering for fin Heb. 10. 18. being made perfeCi-, he became the au~ puix'integr^qj thor of eternal falvation mito all them that obey him Heb. 5. ,9. by this ^"^^:"fv niinus SacxiHcc fin was condemned., abolijhed.) expiated h God appeafed\ the ban^'^^^^'/lf"' Law fztpsfied '■) -j- eternal redemption obtained '■> O what an excellent p.49r. ' ^^cri/icf was ChrilVs Sacrifice ! and confequently what anf;cc^/- tHeb.9.12. lent Friejihood was ChrilFs Priefthood ! 7. Seventhly, was Chrift a Sacrifice for fin in order to the con- of thsEVd of demning of it ? and could it be condemn'd by nothing jhort o£^'"' that ? hence we are inforirted that Sin i6 a very evil thing and of a very heinous nature. Had it not been a notorious and capital Oifen- der, would God have condemned., and thus condemn d it ? would he Cofeverely have puniJJjcd it in the flejh of his own Son ? muft even this Son be offered up upon the Crojias a Sacrifice fov the expiatlm of it ? O what a curfed heinous thing is fin ! that had made fuch a breach between God and his Creatures-, that Chrift muft die or elfe no reconciliation i, that had fo highly ftruck at the Honour of the great God, that nothing below the (}jarpejifufferings of his deareji Son could make Satisfatiion for it i its poifon and venom was fuch, that there was no cure for the Sinner ( into whom that poyfon had got ) but only the precious blood of Chrift himfelf ; God had O 0 0 0 2 fiiefs 54^ — aublo? ^ht Ver.III. * Grpt.isS^x. Ci\c\i an haired ^nd ahhonhigoi it, as that for the ^ ff/^i^i^ig there- <:hnfti.p.<^7. Qf^ even he (whom he lovM from all eternity ) muft be made^^ T a -S-U* ^ C//r/f ■■) what a demonjiration was this of the tranfcendemy of the f ri/ of 5i« / Would you take a /«// vif n? thereof ? pray look up- on it in and through this glajl-i a facrificd Chri\i gives the clear ejiy thefuUeli reprefentation of fms hamoujheji. True, we may fee much oi that in SmsorpH Nature (as 'tis the trafifgrejji on oiGodh moft holy and mod excellent Law ) > as alfo in the threatnings which are denounc'd againft it i and further in thedreadftd Effe&s of it, both here zxid hereafter^ ( the lots of God's image-, znd favour, and (ternal damnation } j is it not a very evil thing ? What a mif- chievous thing hath this//« been ! it cafi: the falling Angeh out of Heaven into HeU and turn'd them into Devils ■i it thruft Adam out of Faradije^ made God to be an. enemy, to him who but now was his favourite^ cutoflftlie e^ttail oi happinej!, znd inftead thereof entail'd mifery and a curfe upon all his pofterity j it made God at once to drorvn a rvhole rvorld, it laid Sodom in afhes, levell'd yerw- falem it-felf to the ground, cauled God to/or/^j^ his own peopre t\\t Jevps ^c* ('twould be endlefs to enumerate allthe/i^wi/^ chiefs oi Sin)- Now (I (ay ) in thefe things^ we may fee much of the evH of it, but not fo much as what we fee in tht Death andSufferings of the Lord Chrill i there, there is the highej} dijeovery and •ira.f5.3- fuUeft reprefentation of it : He to be ^ aman of for rows and ac- quainted with grief ? ho. tohz bruifed -aind brok^n-i y^di zndhisFa- 1 1fa.53.10. ^^^^ ^^ ^^ ^ pleafed in the bruifng of him ? he in his own perfbn II Ifa.«3.3. ^Q undergo the Lavffs penalty ? to tread the \ rvineprefi of the rvrath * Phil.2.8. ^^ G^ ^ h^ ^^ ^^ ^ obedient to death, even the death of the Croji^ he to cry out My God^ my God, why ha[l thou forfak^n me I he to be \ Afts J.. 50. \i^Xi^d^ zndjlain, and f hang'dupon a tree ? and all this forfm ? O what an exceji o( evit doth this hold forth to be in it ! Indeed that the poor Creatures ffiould be fo defiroy'd in the Law- Sacrifices, that Co many millions of them ( they in themfelves being harmlefi and innocent ) (hould die and htfacrifici for mans fin, this refpre- {tnts very much of its curfed nature i but yet that comes infinitely fhort of that reprefentation thereof which we have in a dyings crucify'd, facrific^d Chrifi : the death of aU xhoCc Sacrifices- wjs nothing to the death of this one Sacrifice i whereby Sin eminently appears in its own colours* What a fad thing is it that men gene- rally make fo little a thing of it ( as though there was not much ml either in it or by it ) I. but in fo doing how do their thon^^hts I Part I. conbemneD ^in (n tn? jrleOf)* m differ from God's thoughts ! for furely if he had not jadg'd it to be veiy hetHouSt he had never carried it towards his Sou as he did. I would defire Sinners to take theiir proJpeCi of it through this:ne- ditm-y of Chrift's being a Sacrifice for if, if any thing in the world will bring them to the fight of its malignity^ this will do it. It pleafes God to look upon believers through a dying Cbrifi^ and To he /,at laft he fulfered death i and that not a common or ordinary death, but the very »'(?r/f of deaths j a death that hzdallingredients into it to make it ^m^'r, wherein was all • that bitterne^ which either the wrathoi man or (wiiich was much worfe ) of Go^ /jiw/f// could fqeeze into it : And though Chri 11 ^ ( forcfeeing what this death was ) prafd again and again that he might be */iw^ from it, that tlni f cup might f:jfifiom him^ yet his * joh. r 2 2''. Father was inexorable and would not hear him "> but die he muji^ f jMnt.z6.3'9j; zwd fo die too ', furely here was divine Jufiice under the higheiife- 4-2j44- ' i/frify and impartiality^ (yet without the leaji mixture of iujufiice). i; And when the thoughts and fenfe of this were upon Chriii, they i made hii ^Soul exceeding forrovpful^ ca(i him into mofl'Z'zVff/' ^^0- ,,^^^^ -j nies) infomuch that ^ hejtveat as it vpere great drops of blood falling * i.u\i\z\^. % to tbs ground '■) how. dreadful d,nd terrible is punitive Jujiice } I what. ^"j^""^ — . mt W^nt Ver.iir j^ Heb. 10,3 r. what a ^fearful thing U it to fall into the hands of the living God ! this we fee and know in our Saviours cafe^ O that we may never know and feel it in our- own experience i I might further infer from the premlfes (p.) the mfearchable JfifdomofGod: (lo.) alfo his unconceiveable Love and Grace : (i i,jthe precioufnefi of Soiils: (i20the coftlinefi of SalvatioH.{i^.) the great dignity of ChrijFs perfon^ from which his Sacrifice deriv'd all its virtue &c efficacy : ( but I muft not fpeak to all that this vafi Sub- je6i would lead me to}. So much for the Inferences drawn from the main Foint' \Zfe 1. Of EX' 2. The next Vfe (hall be Exhortation, in which I would prefs hortamn. ^^^^^ q£ ^j^qC^ j^^iies which do beft fuit with the Truth before us : hitherto I have chiefly been upon the informing of the judgmenty I now come to matters ot ■practice. Chrtft at as.t- ^' ^'^^'^ ^^^■> ^^ thrift's Sonjh'ip and Incarnation ( of which be- ;■ cnjice to be fore ) ^o h'vsheing a Sj-CTifice, and thereby condemning fin-, Jhonld be ', much fitidted 2}ery mtich the object of your jiudy and meditation. This 'you are to p and meditated ^^^^ ^]^^^ y^^ j^^^y know more of it •, to meditate upon, that you ^^'"^' may draw out and improve what you already know about it , (for {0 1 would at prefent dijiinguiJI} betwixt thefe tivoy fuppofing the one to be like the filling of the vejfel-, the other like the drawing out of that veJJ'el ). ks to the firfi, I would be earneft with you to • be much in fiudying a facrific'd-, cruciffd Chrijt j if the knowledge , of him as taj^ngflefh is to be laboured after (as you have heard it is ), furely the knowledge of him as dying inflejh, and as con- demning fin in hisflejh-> is alfo to belaboured after. In this Sacrifice of Chrilt you have the very mirror of the Gr^icc' of God,the mafier- piece and highefi elevation of his Love^y fifc'e glorious produci of his j, infinite Wifdcm-, the great bafis and foundation of mans happinefi^ I" • fliould it not therefore with the greatefl: diligence be look'd into ? ' ■ Our excellent i\poflle determin'd to know nothing fave Jtfm Chrifij and him crucified i Cox. 2. 2. the preaching of this was the great mat- ter ci his Minifiry, 1 Cor.i.2^.lFe preach Chri{i crticified — i and he makes the Gojpel in its revelation mainly to point to tlm^ which therefore he calls tov Koyov tS sau^S the word of the Crofi i Cor. 1. 18. it being fo, how Ihould the confideration hereof heighten our endeavours after a /«// and <3?i/fw^ knowledge of it ! God's '. ' own Son to be offered up as a Sacrifice for the fin of man ? O ad- mirable and wonderful difpenfation ! what a myftery is this ! how , fiiould all be prying into it ! Here we have Chrift at his worji > now the knowledge of him as at the vporji is the beji l^nowledge for ChriifiEns ■■ I Chriftians i for they having their heft by hh rvorfi, the knowledge of him C under that notion J muft needs be the hcH knowledge for them. If Chrift, as a Sacrifice^ in tht full import thereof, was but better underftood by Sinners, O what benefit and advantage would thereby accrue to them ! how jieddily would they believe^ how ardently would they love-> how patiently would they ///j^fr, how thankfully would they adore., how chearfully would they n>a\! (hould not thefe hQ prevailing inducements to fuch to labour after a fuller k^toivledge of him (^sjo confidered) > But in the enforcing of this duty let me not be miftaken j 'tis not a notional:, hijhrical knowledge only of Chrilt ^ /jicrij^c'^ that I would have you to purfue after, but I would (late it as praCficalj as operative an*d powerful i this, this is that knowledge which is to be defired. When Paul had fpoken fo high of the knowledge of Chrift, ^ Tea "Philj.Jt douhthji and I count aV things but loji-, for the excellency of the knojv- ledge ofChriji Jefm my Lordh fee how he opens that k>to^led^e of him which he look'd upon as fo excellent ■■> VexC. lo. T^hat I may know him-i and the power of his reftrredion-, and the fellowjhip of hii fufferings-, being made conformable unto his death' 'Tis a poor thing to have /ig^^ about this in the /^f^(flf, if that light be not attended y^'ith power and efficacy upon the heart and life i tlie clearefl mtlms conceirning Chrij¥s death without Juitable impreffions within, and that which in the Sinner himfelf may bear fome analogie and c/?;^- /orwzVj' thereunto, do not profit : O therefore foftudya crucified Saviour as to be*"^ crucified with him., f dead with him i fb as to * ^^^-^--iJ feel the f;ifrg/> of his death in thzheaaienlinefi oi your affe&ions^ tRom-^-S^ and holinefi of your converfations h this is the knowledge which we (hould ftudy and pray for and afpire after. For the S'fco^i/-) Chrift as a Sacrifice is sAfo much to he meditatei^ jjTpon: O how fi-equent^ how ferioits and fixed (hould ouv thoughts be upon this! how (hould we be often reviving this upon our, minds, never fuftering it to decay or wither in our memories \ This is Co great and necejfary a duty, that we have an Ordinance in- ftituted by Chrift on purpofc and for this very end-, often to inminde us of his dying ( as our Sacrifice ) and to keep it fireflj upon our memories for ever ; ^Vo this in remembrance of me s As oft as ye cat * ^ ^*^^-^^"'' thU bread-, and drinkjhis cup-, ye dofljew the Lord's death till he come, ^^^ ' But 'tis not enough to think of this juft before or at the S'acrament-i but we fhould live in daily-, frequent meditation upon it : I fay we Jhould dofo^ but ( alas I ) 'tis to be feared we do notfo •■> O how little is a dyings crucified Chrift thought of ! the dying Friend or Elation. I KelatioH hremembred-) but the dying Saviour is forgotten : this pro' claims to the world that we have but a lopp fenfe of his great love^ that we fee but little in his oblation j for furely if we did, we fiiould thinko/m^rof it, 2i\\di z.h&T another manner^ than now we do. Chriftians ! pray be fenfible of former negledls, and let it be better for the future h let not a day pafs over you wherein fbme time fhall not be fpent in remembring and confidering what Chrift your Sacrifice upon the Croft fuffered for you. Upon this alio yo«i would reap great advantages i for certainly was Chrift's death but duly thought of and improved, Oh 'twould highly iw^i«o' fm^ effedtually rvean from the world and the /e-njttal delights thereof, mightily encourage smdfirengthen Hope and Faith^ ftroiigly engage the Soul to Obedience 8cq. therefore pray be perfuaded to think kfs of other things and more of this ' And do not barely think of it but think what there's in it i yea labour to goto the very hottom of it, and by ferious meditation to prefi out all th^t juyce and I ; frveetnefi which is in it : the believer ihould be alwayes fitting up- i ' on this fonder znd fucking comfort from it. What's the full breajt • to the child that doth not draiv it ? Chrifl: as a Sacrifice for fin is a ! fullbreajij but yet if Sinners by Faithy Frayer znd Meditation:, do not draw from this breafi^ they will be little the better for it. He was indeed but once offered^ but that one oblation is often to ber^- membred and continually to be improved ( with re{pe(^ both to Duty and Comfort) : how that is to be done the follon>ing particu^ i /^r/ willfhew. p-he Heart {tn 2. This fhould have a very powerful influence upon you to break fhe fenfe of your hearts for fin and from fin* Firll for fin : was Chrift indeed J -^ /o k mdidt a Sacrifice ? zsfuchwas his body broken and his precious 4ndiomfin ^^°°^ pourcd forth ? did he undergo fuch/wjf^n^^j- in his life^ and '■' ' then compleat all in his <^i«g ojq the Crofs? and all for fin ^^^ \ how can this be thought of ( with any ferioufnefs ) and the heart not be.kindly and thoroughly broken I what will caufe the hard heart »; to melt znd than> into godly Jorrow (or Cm, if the confideraiion of ChrijFs Sacrifice and death will not do it -' Oh me thinks his blood C^sfhed for Sinners ) {hould foften the moft Adamantine heart i;' that is. Did we but coniider our Saviours ^/3r^o;« in the m^/f^r and I quality of it, in its bitter ingredients and heightning circumfiances i y and then alfo confidcr that our fins were the meritorious caufe of it, that they brought him to the Crofs and laid the foundation of all ,;: his forrows ; did we ( I fay ) but conlider this, certainly we ;'i ihould be more deeply aiflic^ed for Sin than now we are. l^i - ■ What? I Mat.i7.Jf.; Part I. contiemnet) ^in in tl)e jfleOf;. ^ what ? that I (hould be accejfary to the death of the Son of God > thatlfhould hxin^tho. nails ^nd jpears which (hould pierce hhii? that I ihould be the occafion of all his fufferings in Soul and Bo- dy ? what a cutting-) heart-breaking confideration is this ! Zech. 12. 10. — theyjhalllook^upon me n-hom they have pierced-, ( what fol- lows ? ) and they flj all mourn for him as one mourneth for hii only Son'-) and (hall he in hitterneji for him as one that vs inhitternefi for hii firjl-born : ■ the true penitent cinnot look upon z crucified Savi- our ( efpecially when he coniiders what he hafh done to further his Saviours crucihxion,) without the higheji degree of holy grief. But efpecially this heart-brokennef ihould be in us when we are at the Sacrament, where we have fuch a fenfible and lively reprefcnta- /i(?« of Chrift's Veath and Sacrifice : Oh fhall we there lee his broken body, and yet our heartf be unbroken ? (hall we view him thci(^ Jhedding his blood-, and we (hed no penitential tears ? (hall we there behold what he endured and felt (or Sin, and we yet have m pain-, no contrition i^ot it ? how unfuitable is fuch a frame to fuch an ohjeCt-, u.ndtxfuch a reprefentation ! What was the temper thmk yowoi the Wom^n who were ^fpedators of Chrifl: when he was hanging upon the Crofi ? unqueftionably they were filled with inex- •prejfihle forrovp : why ( Sirs ! ) when you are at the Lord's table, in a Ipiritttal vcay yow fee him alfo'as dying upon the Crofs, he is there before your eyes evidently fet forth and crucified amongyou ("Gal. 3. 1. ) i Oh how (hould your "^ eye affect your heart, even to fill you * Lam. m; j; with Evangelical forroTV /« ^^^^^ ^^^.^^^ ^^ But this is not enough, therefore (2.) there muft be brokennefi the Text tffu from fin zsweW^s for fin : Cuxdy zitci fuch a thing zsChrijFs death ^^^ -'i-ii^fi Sin mufi: be lov'^d and liv'^d no more •> the heart mu(t eternally be f"' broken off from it. Pray look into the text and fee what prefing ai^nfm^e'^ere motives there are in it for this : (i.) Here's Chrirt dying iH a Sa- ta?i pretiof ne crifice, mdkm^, hU Soul an offering for fin. Now (Sinners!) (hall veniat Chii- that live in you or will you live in that which made your Saviour ^"^ 51'^^ ^^ , to die? ihzWhe die for fin and will you yet live in fin .? (hall his i^'^.jenS '^S death ( as to you ) be in "^ vain ? will you continue lin upon the fi te in peccato Tifer;?;?^ when Chrirt was upon the Crofi ? do youdelire tohave ''jveneiit dicat him there again, crucified afrejh ( as the Apoftle fpeaks Hch.6'6-) ? f'^'' ^-^ "^^"^ would you renew his rvounds and caufe them to bleed again ? was a'uLic"meo^> it not enou^j for fuch a perfon to hz once facrific^ d ? can you tvade quidpiofeci li- even through \\\spreciQHs blood to the gratilying of your ba(e lulls ? ^'' '^"i" dc'Ver- O dreadful ! I remember that pa(rage of VAVlD 2 Sam. 23. 15. on^m^^'"'"^''''"' &c. where you find hin> longing for the waters of Bethlehem, Tr^^^Ar, ^^'^Z'. Pppp Oh\X ^^ ' I I ■>■*: - atiu fo? ^in Ver.m oh that one would give me drinks of tJje water ofjhe Well of 'Bethlehem^ which is by the gate : upon this his earneft deiire, three of bis mighty men brake through the Hofi of the Thilijlines and brought him ibme of this water") but ( faith the flory ) he would not drink^thereof but poured it out unto the Lord : why fo ? 0 ( faith he ) be it far from me that Ifljould do this 5 U not this the blood of the men that went in jeopardy of their lives ? So here ", fbraetimes your defires and inclinations are ftrongly carried out to fuch and fuch fins, but pray confider there's blood in the cafe \ thofe fins coft Jefijs Chrill hii blood-, he did not only jeopard but actually lofe his life j will you then meddle with them ( be they never (o fweet or pleafing to the flelh) ? I hope you will not-, I'm lure youjhould not* To ftrengtheii this further, pray confider what Chrift's end (ot ends) wQxt in his being thus a Sacrifct-: they -refer either to God or to you j to God-> as he defign'd to fatisjie his JujUce-y appeafe his Wrath^ vin- dicate \\\s Honour ^c to you., as he defign'd yom SanSfification^ Holinefi-i the abolition of Sins power dec- ( I fay, the abolition of fms powers for though tht primary end and the moft immediate fjfed? of ChrilVs SicnUcQ W3.s the expiation oiks guilt., yet mfub- crdination to this ( howtvcr-in conjun&ion with k)., the breaking of its power and freedom from ks evil a&s were by him alfo aimed at therein : Gal. 1.4. tFho gave himfelf for ourfins^y that be might deliver us from this prefent evil world-, according to thewiUof God-, and our F ather. Tit. 2. 14. Who gave himfelf for us-, that be might redeem us from all iniquity., and pMifie unto himfelf a peculiar people-, zealom ofgoodworhs, 1 Vtt.2.2^'Whohis own felf bare ourfms in his own body on the tree-, that we being dead tofm^ jhould live unto righteoufnijl, by whofe firipes ye were healed. Now was this one of ChuR's great Ends in his /icri/ici^^ of himfelf,and (hall he not have. it ? hath he accomplifhed his ends with refped: to God and fliall he not accomplifh his ends with refpedl to you ? would you divide and compound with him to let him hzvehalf of what he defign'd and pjirekis^ d ^hut no more ? ■ would you feparate between JujUfication and SanCtification ? ( that will not be allowed ). How finurtly doth the Apoftle argue for the death oi fin from the death di Cbrifi ! Rom- 6-^' to the 11,- Know ye not thatfo many of us as were baptized into Jefus Chrift-, were baptized into bis death ? Therefore we are bur is d with bim by haptifm into death-, that like as Chriji was raifed up from the dead by the glory of tloe Father., even fo we alfo jhould wa\ in newnefof life. For if we have been planted together ■ in th likenyfiof his deaths, wejhallbe atfo inthelikenefiofhisrefHr- reCimt : Pare I. toutiemneD ^in in t^t fMh ^e&ion : Knorving this-, that our old man is crucified with him-, that the body of fin might be dejiroyed-^ that henceforth we (hould notjervefin* For be that is dead^^is freed from fin. Now if we be dead with Chriji ,we believe that we Jhall alfo live with him : knowing that Chriji being raifed from the dead-, dieth no more-, death hath no more dominion over him. For in that he died-, he died unto fin once : but in that he liveth-, he liveth unto God. Sirs ! was Chriji facrific'd for fin ? Fie teil you what we (hould now do, let us facrifice our fins for Chrij} > there's a great differeme in the fenfe ot the one and of the othn\ yet r take but that aright) and both are truei Chrift was a bUfifid Perfon and he was facrific^d out of love., but Sin is a curfed thing ■ which therefore muft be facrific'd out of hatred \ 'twas pity that Chrifijhoulddie-, 'tis pity that fin fyould live : He was facrinc'd for ourfm that he might take that av/ay which was injurious to us, we muft facrifice our fins for him that we may take that away which is (b injurious and ojfenfjve to him. But to go on in the "textl (z.) God condemned fin : there's very much in this alio to fet us againft fin ( in whatever notion the word' condemning be ta- ken ) i did God condemn it, and fliall we approve of it > hath he pafs'd zfentence of death upon it, and (hall we yet be for the life of it (as if vftvfOvXdreverfe or contradi^\\\s fentence or hinder the execution of it ) ? did he look upon it as a traitor-, rebels capital offender., and fhall we look upon it as an harmlefid.r\d innocent thing? hath he in the death of his Son given out fuch a declaration of his hatred of it, and fhall we yet love it, and /i% it, and live in it ? Yea C3O God condemned fin in the flejh of Chrift : now (hall it be jfidged-, punijhed-, abolijhed in ChrijFs Flefh-, and yet ^ reign in ours ? {hall he in hisflejh fuflfer for it, and we in ours commit it ? what an abfurd incongruous thing would this be! Upon the whole matter therefore, how do we all fiand engaged by the firongeji obligations that are poflible, to be holy and not to fin ! let it be condemned in our fiejh as ( in a different rejpe& ) it was con- demn d in Chriffs i as God hath condemn' d it (fo as that we Jhall not die for it ), fi) let us condemn it ( fo as not to live in it). And (in {pecial ) whenever it (hall come to tempt you to what is evil, pray remember that Clmfi: was made a Sacrifice for it j and let it appear by your holy and circumlpedt walking that you have a due fenfe thereof, and that you do not from thence fetch any encouragement to fin againrt God, ( which was one of ^ P 0 K P H T K T ' / Ob- Aov77 Sioc 7^ GdoxSv '<§6ov^'a9a< THV oiyjoc^im i Forphyr* ttz^i octtox- Pppp 2 jeclioHf 54? * Rom.^.iiJ Hyi/JLiVQ-' tdTs Oeo/s .I.2.p;c?7. 5SO anu fo?"^itt Vcr.Iir. Sacrifice, and in the benefits therehj procu- red. jeBions againft Sacrifices in general, viz. they would encourage men to be wicked). ^11 to labour 5. Thirdly, I would excite you to lahour after, and to make Jure of after an tnte-^ ^ perfonal inter eft in thvi great Sacrifice^ and in the benefits refulting 1'-^,Jl. 2!/' fi-om it. For 'tis a thing to be refented with the greateft fadnefs imaginable,that where there \sfuch a Sacrifice ( fo at firft offeredup to God-iZnd now Co revealed to men-,) that yet lb many millions of Souls fhould perifh, and ( as to theh jpirittial and eternal ftate ) be little the better for it i becaufe they regard not ( as to themfelves) either the thing or the good that flows from it. My. Brethren ! I befeech you ( if you have any love for your Souls) let it not be Co with you ; but let it be your greateft care to fecure an intereji in ihii Sacrifice, and to partake of the hlejfings procured by it : be of* ten confidering and queftioning with your felves, here's a Sacrifice for expiation and atonement, but what's this to us ? here's a dying Ckz/i,butdidhedie/(;r;<^,/' (hall we be ever the better for his death ? if this propitiatory oblation be not ours what will become of us ? Under the Larv the G entile- ftr angers were, to offer Sacri^ fices as well as the horn-Jervs, ( fee Numb. 15. 14,1 5. Lev. ly.&O* and amongft the Jervs the poor as well as the rich i with refpec!^ to which difference in mens outward condition, God accordingly ap- pointed different Sacrifices ( Lev. 14. 2i.^v but yet fbmethingor other both were to Sacrifice : and in their offerings for the ranfume of their Souls all were to give alike '■> Exod. 30. 15. the richjhall not give more, the poor Jh all not give lefithan half a Shekel : Now all this was to (hadow out trvo things about Chrift's Sacrifice ', (1.) its equal extent to all men, notrvithfianding all national or civil differences '-> be they Jervs or Gentiles, rich or poor-^ 'tis the fame Chrift to all ( if they believe ), for there ism difference Rom.3. 22. • — (2.) the equal obligation lying upon all men to looh^after, make fure of, and reji in this one and the fame all-fufficient Sacrifice ', none ( in order to remillion, juftification, atonement, eternal life) need to carry more to God ( by Faith and Prayers), and none muft carry lefi. Sirs ! let us all put in for a (hare in Chrift'' s offering,2nd in the benefits purchafed thereby •> for if we {hould come (hort of that, we are loft eternally. Are not reconciliation with God, the expiation oi fin, eternal redemption See* things moft neceffarydLud moft deftreable ? if fo, where can we hope to have them but in a facrificd. Redeemer ? but in the imputation of the merit of his death 2ind Sacrifice? And I add, do not only make fure of the. thing ( objeCiively conlidered ), but labour alio after i\iQ fubjeCiive affiance "!?% PartL tottfiemneu ^in m tfje jFIeOfji; ^^i \ afurance of it : Oh when a Chriftian can fay Chrift dy'd for me^ \ * gave \{\u\^d{ forme-i his body was broken and his blood fhed * Gal.t.ao.' .,| for me-, he took my guilt and bare my punijhment i how is he filled 1 1 Pet. i 8. I with t ]"y ft^Jpeakable., with \\ peace thzt pajfes all underjianding ! ^^ hi .4.7, || wh2it z full'tyde of comfort is there in his Soul! This is there- eeiving of the atonement fas fome open it), and that is very fweet i Rom. 5. I !• And not onlyfo-, but me alfo joy in God-, through our Lord Jefus Chrifi-i by whom we have mrv received the atonement* 4. In the actings of Faith eye Chriji as a Sacrifice for fin., and there 5"^*^ ^ fo ^e let all your hope and confidence be bottomed* I fay, in the adings of^^A^'^ °^^^ Faith eye Cimji as a Sacrifice i for indeed this grace hath to do with ^ -> ^^ ' him mainly and principally as dying and facrific'd: the Apoftle fpeaksof Faith in his blood Rom. 3.25. 'tis a bleeding-, crucified Saviour that is the grfi?^ and moi\ proper objed of Faith: true it. takes in a whole Chrijf-, all of Chriji^ his Nativity-, holy Life, Re- furreCtidHk Afcenfion-, Intercejfion &c. but that which it primarily and chiefly fixes upon is his death ^ndpajjion' When a Soul is brought into Chrift to clofe with him in the way of believing, what of him hfirfi: in its eye in that aCi ? is it a Chrift ^is afcending-^. zs fitting at the right hand of God-, as interceding ? no, ( thus it beholds him for the after-encouragement and fupport of Faith) i bu6 that which itfirfi: confiders is a Chrift «if dying upon the Croji-, and fo it layes hold upon him. And no wonder that 'tis fo, fince all the great bleflings of the Gofpel do mainly flow from Chrifi's- death; they are ajfur^d and applfd by his Refurred ion., Afcenfion and Intercejfion-, but they were procured and purckps''d by his death (as the Scriptures abundantly (hew, Rom. 5.^,10. Eph. 1.7. ft fajfim ) : now tnat which hath the moji caufal and moji immediate influence upon thefe, that deferves to be firfl and mofi eyed by Faith' Here's the difference 'twixt F^i^i^ and Lot/t- v /l;/^ chiefly. looks to the excellencies ofChrifi^s Perfon-, but that to the merit and efficacy of his Sacrifice- When the Apoftle Gal. 2> 20. had fpoken fo high of his Faith in the Son of God., he tells you in what notion, he did therein confider him, by adding rvho loved me and gave him- felf for me. Thtfiung Ifraelite was to look upon the brazen Ser- pent zs lifted up., and fo he was healed i do you defiretofind- healing., redemption., falvation by Chrift ? O look upon him as- lifted up upon the Crofi^ fo all good (hall come to you. Further I fay, let all your hope and confidence be bottomed here :. this is that ^r/wroc/^ which you muft only build upon (ox pardon, ^eace mihGod., falvatioHy for. all* Oh take heed of relying upon, 5^^ mti fo; s>in .in »Quura fis ipfe nocens iTioritur cur vi- dima pro te ? Stultitia ell ■ morte akerius ("perare ialu- tem. Cofpel-Conditi- ons to be per formed on the Sinners f^rty notwtthfiand' .tng Chrtffs Siurifice. any thing befides t\m Sacrifice j Gal. <5. i4« God forbid thatjjhould glory fave in the Croji of our Lord Jefm Cbrijh : he that glory*s or tmfts in any thing befides that, his glorying is vain. The for- lorn undone Sinner (hould be alwayes clajping and clinging about thU Crof-y refting upon the merit of Chriil thereon, and upon that only i for all that hope will be but dying hope which is not folely bottom'd upon a dying Saviour, The * Heathens could not be- lieve that ever the death of Sacrifices Jhould do the guilty ferfon goody they look'd upon it as folly to hope for life by anothers death : but (blefled be God) we fee that which they did not ! we firmly be- lieve and Jleadily hope for expiation and Salvation by Chrift's one offering of himfelf, and lay the folejhefi of our Faith znd happi* neji upon that which they counted /o^. But let us be fure we do not miftake here, I mean let us indeed place our whole confidence in Chrift's meritorious death, for if we rdy partly u^on that jznd tart- ly upon fomething elfe, w e fpoy 1 all. m 5. Fifthly, you mufi fo confide and relie upon ChrijVs one, moji perfed-y and all-fufficient Sacrifice^ as yet withal to be careful that yon (on your part) do perform thofe Gofpel-conditions vohich God enloyns and requires of you^ in order to remi^on-,ittjHfication-) glorification : (this word of ad vice is fo necelTary that 'tis by no means to be palled over ). ChriAians ! 'tis a thing of very high importance for you rightly to underftand your felves in this matter i therefore take it thus : All your trufi: and relyance is folely to be bottomed upon the Death and Sacrifice of the Lord Jefus j but yet you can- not regularly and warrantably a(5t this truji and relyance upon this only ground or foundation-, unlefs in your orvnperfons you perform thoje conditions whjch God prefcribes in his Word. The whole buiinefs oi merit 3.nd fatiffa£iion lies upon Chrifi., that is wholly out of your hands and only in hU i but as to believing and repenting ( the two grand Go^el-conditions ) they lie upon yotir felves-, ( I (peak with refpedt to the ad-, not to the power.,) and muft be done by your felves : yea, and the doing of thefe is as necejfary on your jpart under the notion oi Conditions-, zsfufferingznd dying was on ChrijVs part under the notion of merit. And 'tis moil: certain that the latter without the former will not profit you, becaufe Chrift never delign'd to impute or make over his merit to any, further than as they (hould make good thefe Conditions of Faith and Repen- tance* We have here two dangerous rocks before us ( and it muft be our care and skill to (bun both of them ; j the one is thefetting of inherent, grace or duty too high, as when we make it to (hare with Part I^^'tdttbeumeD ^in in tl)t 5fleOI). with Chrift inment zndtruji , the other is the fetting of inhe- rent grace or duty too low^ as when upon the pretence of Chrift's alone merit ziidfull fatUfaCfion-, we quite throw it off and are alto- gether carelefs about it, as fuppofing it now to be a thing wholly unneceffary : Now we arc exceedingly prone to dafli upon the one or the other of thefe rocks '•> either we run our felves upon P 0» ?J ERT (m tht fortner J, or upon ANtlNO MJS M ^nd LIBER- ' 7'INISM (in the latter)-, O what need have all to beg the guidance of the unerring Spirit, that thereby they may eavenlyjhere betwixt both and avoid each extreams ! which they (hall moft happily do, if Chriji and his Sacrifice be only eyed by them in the way of re- lyance-, and yet Holmefi-, Obedience^ Ea'ith^ Repentance have alfo that refped which is due to them as means and conditions. Much hath been faid concerning the perfedian znd fufficiency oi Chriji'' s Sacri- fice^ that he hath thereby put arvay allfin-^ fully expiated its guilt-, Ph-fected for ever them that are fanViified &c. fhall any now front hence infer that all vs done by Chriji^ that the Creature hath no- thing to do but only to receive the benefits /^rfp^r^-^s^ zud purchafed /* God forbid! True, Chrift's Sacrifice was perfed in fuogeHere hut not in omnigenere '■> 'twas perfedt as to what was meritorious zndfatUfa&ory^ Co as to exclude all other Sacrifices znd fupplements whatfoever upon that account i but not fo as to exclude all Condi- tions which God will have the Creature to perform : which though they can add nothing to the perfeding of the believers- great Sacrifice-, yet they do;?rfp^rf and ^* Sinners for the ^jr/ici- Ration of the benefits merited thereby. To m^^iicQ in all thefe Conditions.) or to enlarge upon anyone of them, would be a long work ;, briefly therefore, as ever you de- fire to be the better for a dying Saviour-, to (hare in the great and blelTed effeUs of his Sacrifice., look to it that you repent and believe, O if you be found at laft in the number of the impenitent and un- helievingr, all that Chrift hath do)te or fufi'ered will be a very no- thing to you •, notwithftanding all that you will eternally perifho , Here is indeed an expiatory Sacrifice., I but yet (as to you) no re- pentance^ no expiation h here is Sin condemned by Chrift's ohlaiion ef himfelf-, I but yet if the Sinner doth not penitentially condemn {nin himfelf ^nd himfelf for fm-, for all this hee'l be judicially con- demned at the great day. The Scripture every where makes re-^ tentance the ivay to and condition of remijfion of fin-. Ads 2. 38*. Repent and be baptized every one of you in the name of Jefus Chriji., for the remijfiw of fins — — Ads 5. 31. Him h<^h God exalted with bii'. 5^5'J ; 'ii4- -— atio fo? Mti Ver.iir. hii right hand to he a Prime and a Saviour-, for to give repentance to Ifrael-, and forgiveneji of fms : ( with very many other places to this purpofe ). Tlie Apoftle having faid i Joh. i. 7. The blood of Jefm Chrijl hU Son cleanfetb us from all fin h prefently fubjoyns Veri. p. Iffveconfejiourfins-, he is faithful and juji to forgive m our . fins-) and to cleanfe us from all unrighteoufnejl : great is the efficacy of Chxiik'' sblood-, but 'tis upon condition of the Sinners Repentance -^ iftveconfefiourfimScc- At the JEWISH anniverfary Expiation all the fins of the people were by the "Sacrifices done away, yet God would have them then to af^i^ their Souls Levit. i^. 2p. and the High Frieji was ( in their ftead ) to confeJS their iniquities and all their trjmfgre^fions in all their fins ( Verf^ 21. ) • we under the Gofpel have our great expiation by the death of Chrift., but this alfo mufl be attended with penitential ahafemem -sx^^humilation* So likewife as to Faith : this too is a grace or condition indifpenfa- bly jiecejfary to the partaking of the benefits of ChriiFs propitiatd- ry Sacrifice* Therefore the Apoftle ( fpeaking of propitiation ) brings in our faith as well as Chrifi''s blood-, it having an injiru- mental as well as that a wfrifom^^ influence thereupon i Rom. 3. 2 5. Whom God hath Jet forth to be a propitiation through faith in his ^ . blood See* To the blellings of the new Covenant as the i>/wi of f^at.'p.TIi. Chrift was wfcf/prj/, that thereby there might be ^ impetration't , fo faith alfo is neceffary-, that thereby there may be application* Our Lord's Sacrifice is every way fufficient for atonement., yet he that believeth not-, the wrath of God ahideth on him-, Joh. 3.35 j £od\^o^i\s fufficientioi expiation., yet 'tis only n^bofoever believeth ■onhimjhall receive remijfion of fins-, A6i:s 10.43. Under the Law 'Exod.i2.22.-' the blood of the Sacrifice was to be fo and fo ^ ^rinhled with a Heb.9.1^. bunch of ^j/j[/o;>^, (to which cuftom I)<2w^ alludes Pfal. 51.7. furge me with hyjfop and 1 fjall be clean ) : now anfwerably to this, Faul fpeaks of the blood of j^rinhling Heb. 12. 24. 'twas :apt enough for Chrift only to Jhed his blood-, but that muft be jj^mi^/f^ upon the Sinner, how i* why by Faith ( which under the Gojpel anfwers to the hyffrp under the Lao? )* Well ! after our Savi- ours being an offering for fin as we have nothing further to do but ^V\A.cam^ron. only ( through Grace enabling of us ) "^ to perform thefe Evan- Mifc.p-Si?. gelicd conditions i fo nothing lejl than that will ferve our turn for a pare and interefi: in the great ejfeiis 2nd fruits thereof. F/e^uenta/- 5. Sixthly, you are not to reji infome one, fingle application of fUcatton to be y^^y-f^lyg^^ or in the firji application of your felves at yourfirji be- Sacrifice.' Uevingto this great Sacrifice-^ for expiation and remijjion ^ but yon I are are to repeat and renew it daily* For though ( 'tis true ) all the guilt of believers is removed thereby, yet that is done in this me^ thod'y 'tis removed as 'tis contra^ed^ and as the benefit of it is ac- cordingly drami forth by the frefl} applications of it. O do not reft in what you did at your jirjt Converfion^ but be yo\x every day ap- , plvina your felves to a jacrific'd Chriji 1 new guilt muft have new pardons, and daily fms cdMiov daily expiations. ^ 'Tis obfervable, that Chrift is fet forth not only by the yearly expiatory Sacrifices, or by thofe that were hutfeldom offered ••> but alio by the daily Sacri- ^ ' files •, loh. I. 2p. Behold the Lamb of God &c. We (hould not Is;; down in our beds at night, before we have applyed our felves to a dyinp, Chrilt, for the cleanfing of ourperfons from the guilt of the iins of the day paft. ^ea, we (hould never go to God in du- ty but we (hould revive upon our thoughts and make ufe of this Sacrifice : Under the Law the blood wM to be^rinkled even upon thg Mercy-feat, Levit. id- H- God fits upon a T:hrme oi Mercy, but even that requires the blood of CbriH \ no mercy from him, no acceptance with him can be expected, but upon the intervention n «;eventhlv, Upoii thU S ocrifice and what followed thereupon Ooddnd chriji God and Chrifi are highly to be admired and adored by you. This ^„j^j,,,^^^ holy admiration hath been already agam & again prels d upon you, ,« ^^^. under the foregoing gracious aUs mention'd in the text ; but furely that (which is now before us) doth as much deferve and call for it as they or any other whatfoever : Ist^od to be admired becaufe hefent his otvnjSon ? becaufe he fent this Son inflejh ? yea in the likenefioffinfidflep? and is he not to be admired alfo for his making of him to be a Sacrifice for fin ? and for the condemning ef (in in hiiflejh ? doubtlefs he is ! What ? Chrifi: a Sacrifice ? a Sa- crifice/or fuchMwe? fuch great things brought about thereby > O what matter is here to draw out.^^mir^fio;^/ what £o great, fo wonderful as this \ how much are the highefi: thoughts, the moft raifed afections below the greatnefioi this myfiery ! It bath ( my Brethren) been largely fet before you, now I would ask How are your hearts affeaed with it .? 'tis very fad, if we can hear oi fu<:h fiupendiom mercy and yet be but little wrought upon under the hearin^^ of it. Pray fancy to your felves what the Angels thought of this*^ what frame they w^ in when they faw the Son of God hanging and dying upon the Crofi ( as an expiatory Sacrifice J i Oh you may well fuppofe that it fiU'd them with ajbnifhmem, they WQie QYQn amaz' d 3itthj,s fimnge and wonderful ^e^ack; never CLq q q fuch 55^ "■Vorf/hyr. Abitin.1,2. de ic. atto fo? >itt I Ver.Iir luch mninng mUenm as when the Lord Jefus was thuf /J/TmW memh: now (hall that be little to yon which was foe/L Tf them? flia!l tky thus ^^«ot, and willj.,,a ( who w«re moft con cern d 1.1 the thing and the greateft gainers by it ) be HmuT.a 7f'f 'd "J' ""^v 'nt^'i^ '-r^'' ^°^ ^ on /-/«^3 haril «;!#/j). J and advanc d all his Attributes, yea, they by this have t/ ceived their af«fl/f«/M»««reti infinite f/^flo/,, 7„d,„ ir,,. 5' Mercy, could go no higher than a Ciri/f cricifrrf^I'P'''^-l^' part) by this yonr work is done, your haffLfihAn^ everyC >«r^andyoi.r,»:>j-fa!ly;,mr«Wi by this you are recmc^l to God md God to you, condetnmug-fm is condemn' d it-r-ir ( I • guilt expiated, therighieouJael!oftheLan>f,'f;Hd&.'c ^'w', ^' "^ and mthougk-oi method God hath fetch'd them^Jff^! 7™5r theg...j,f..i/, byChrift>s^>«,you«.... ,^«;t^^^^^ fidercd, .scherenotfufhcientgtoundwhy you (and all) ,Cu admire and adore God ? And ( aojongft odier things 1 n» ' fpecial admire to/„.., his tranfende-tt, Juferlative, ^JJesLv^. what manner of love was this that God fliculd aiie hi. Son ,f k" afacrirtce tor you ! ,Joh.4.io. Herein U lo.ef,,',llfl\lH Cod, but that he loved m, and fen' hi, Son to h ,b IpiZlf etufn. Rom. 5. 8. B.t God commendeth oU L CZd7^l that whUn'en'ereyetp.nmrs, Chrifi died form Had not Chrift h^n 2 ■pt-ik.ninfimtely dear to God, the thi-i» had rnTL r much -, b« that he (houlddevote him to be fac^rifi 'd whoml^efo dearly lov'd I'^rez-^^tinaMp.-ehenfblen^flot his lover "?s re portedof the PHOT J^iC/^2/5' thatin their strifi4sth» did not ufe to Sacr;hce an e„e^ or a firanger, but * T^I^S Tn«/„.. ™. that they l^d a fpecial 1 1 fir: this I'm fie ,^3 done by God m his giving of the Son of fe /„,, „ be^ Sacri^ce toofchi.So,Z>.God«opV.hisVa;^j;tdVr^^^^^^^^^^^^^^ Sacrifice for him : this was ruore tha;- what he d d for ut 7 himh=wouldhavetobc#«i.^ ...d.:.oald adm/^^^^^^^^ Sacnpce; and when tl.e hand ^ >/i« w« ;;ft,d -i", ejtt deftroyus thenGod Ctofecm. .,sj in.erposMand tWn d out a Sacrtfice of population, aot a E* , but his ra/v V««f« ^,„ o the fcigitJ-, bredihs, lengths, d't- » oPhis Jc ve ' ^ And muft not Chrif be «ij:-,>irei «;/;,> fiujyyp,i wa. ,w ;v Wtoo admirable aswel' as thepdrss Oh' c I ml t h A poflle fay Gal. 2. 20. mo loved me, and gave himf^f^me: Eph,5.2, 1^ I 1. 1 .. «l 1^1 Tiitir teintiemtt^&^jttinitjcjflellfJ 55^ £ph. 5. 2. Andrt>al\m love-, asCbrijialJo hath loved m, and hatf) given himfelf for m-> an offering and a Jacrifice to God for ajiveet fmelling favour : VerH 25. as ChrM alfo loved the Chmchand gave himfelf for it. Rev. 1.5. Vnto him that loved uf-, and tvajhed us from our fins in his own blood: this was loving indeed I When the "^JEWS faw ]Q[vsmefing over L^Z^Rt/^, they faid,Z?^- * JoJ»-ii-3^' hold hon> he loved him 1 but (alas!) what was Chrift r weeping o- ver him to h'ps dying for us ! what was the Jhedding of 3. fen? tears to the Jhedding otf h'ps blood I how may wt come with a more emphati- cat Behold-) behold how he loved us I He that ^ Iqievp no fin was wil- * % Cor.j.zr* ling to htmadefn-, f to bear our fins in hps own body vpon the tree^ 1 1 Pet.2.i4i to put himfelf in ourjiead^ yea to die in our ftead, for our fakes «... to bQ^l^obedie?it to death even the death of the Croji., to let out his precious blood for the expiation of fm (when nothing elfe would do it ), and wben all Mofaical Sacrifices were weak^ he ( by a far higher Sacrifice ) undertook the work, ^ Lo^ I come to do thy * ^^^''^°''^ TviH^ 0 God: was not here love ? even love f pajftng knowledge ? ^ ^ •^•'^" fuch high affe£iion on his part (hould draw out high admiration on our part' / Let me here a now doth the F^fW love him for this, and fhall not we much more ? did we but think of this Sacrifice, and hold our hearts clofe to it in holy meditation, furely it Would caufe them to love Chrill: ! Then ( I fay ) be thankful '•, yea, let your whole Soul upon this go out in thankfulnefs i be ever praifing, magnifying God for his iinfpeakable mercy in Chrift your Sacrifice., your Redeemer^ youi? Saviour : often call upon your lluggifli hearts and fay, Ble^ th'e " hord-y 0 my SouU ^^d all that is within me blefi his holy name* Did God ^fet forth Chrifi: to he a propitiation ? did he f lay upon * Rpm.j.ij- him the iniquities of you all ? was the chajtifement of your peace ' "^^•')V%^' uponhim-) and by his jiripes areyou healed^ that guilt and wratb which would have ruin'd you for ever , are they now both done away, fo as that they Ihall never hurt you ? did Chrift "^5« -^=littli fb? ;S>in Vcr.iit » Mediator die ^ thztyou might not die-, but live for ever ? did you fin and hd nofter puniri fujfer .<* was the f innocent perfon -punifhed that the gwi/y' might be pro fdpfo non ^^j^ift^j^i^ vv^as fin condemned for you who deferv'd to he condemn' d Sumculji /o»'^^-*' what praifeand admiration can be high enough for fuch contagiumpei- things as thefe ! The JEWS in the day of atonement were to make petravit : Sed the trumpet found throughout their land-^ Lev. 25. p. So we, having fi ipfe mdebi- y^^^^-,^^ ^y atonement by Chrift's Sacrifice (hould evermore be iSnfuTciper^t, founding forth the praifes of the moft high. You reade of the nunqu3m nos Elders Rev.5.8.&c. they fell down before the Lamb Jyaving every one adebita morte ofthemharpS-, andgoldenvials full of odours^ which are th? prayers ^^^rT^\r\orX of^^^^^^ ' ^^^ they fang a new fong^ faying^ 'thou art worthy to taj^e c!i5.'^' ' thebook^^ andto open the feah thereof s for thou wajljlain-t andhafi "■ Pcccat ini- redeemed us to God by thy blood &c. Chriftians ! why are not yom quus & puni- iy^y.pj. alwayes in your hands > why are not your Souls alwayes lb uk"rcls & ^^^^1 ^^ My afedions ( as the golden Vials full of odours), in the vapulat inno- remembrance of him who Wd.s flain zudfacrifx d for you ? cens j oftendit Jmpius & damnatur pius •, quod meretur malus patltur bonus, &c. Quo Nate Dei, quo tu,1 deicendit hunoilitas ? quo tua flagravit charitas ? &c. Ego inique egi, tu poena mulflaris j egd facinus adraifi, tu ultione ple^eris &c. — . Me ad illicitam concupifccntiam rapuit aibor, te per- fefta chaiitas duxit ad crucem j ego prsfumfi vetitum, tu fubiifti aculeum,&c. ^f*gu(i.hx Qj^ftj in V. & N. Teftara. Qu. j f . chrift haying %, Laftly, "Do you offer to God the Sacrifices proper to you 0$ Chrifi tffered hts Sa- gfT^y.^^ f^ Qg^ ^y Sacrifice proper to him* For expiatory Sacrifices, to offer OUTS. ^^ y^^^ ^'^^^^ ^"^"^ "°^ ( Chrift's one Sacrifice being every wzyfuf- flcient fof that end)-, fo you are not able to come up to them ( for you can prefent nothing to God properly 2ind formally expiatory)* yet there are other Sacrifices which you may oifer up to him : And though the external &nd fiefhly Sacrifices of the Law are out of date, yet there are the internal and (piritual Sacrifices of the Gofpel^ which you now are as much obliged to obferve and oifer as ever the Jews were the former. Whatarethey ? why, you ^xeto pre- fent your felves^ your bodies.^ Souls., the rvhole man-, a living Sa-^ crifice, holy-, and. accept able to God., Rom. 1-2. i. yomxC to dedicate your perfons to Chrift, fo as to live to him who dfd for you 2 Cor- 5. 1 5. yea, fo as to be ready to be offered in facrifice., by dying for him, ( to allude to that Phil.2.i7.> You are as an holy Priejibood, to offer up fpiritual Sacrifices., acceptable to G d by Jefiis CJyrifi, I Pet.2.5. (vihich jpiritual Sacrifices axe jpiritual Vutys and Evan- gelical Worfhip-, prophefy'd of Mai. i. 11. — in every place incenfe fh all be offered unto my name .^ and a pure offering ) : Here come vzTt^' mmmnm^iti in m sfunu s$9 come in ^ Prayer and Traife^ thofe two emm?}tt Sacrifice f under* Oratjo pur^' the Gofpel i Pfal. 141. 2. Let my Prayer be fet forth before thee as diredia decor- Jncenfe : and the lifting up of my hands as the evening Sacrifice : ^^ ^^^^^■> "!?" Pfal. I Id. 17. I will offer to thee the fzcrifice of thanksgiving: and H^^^ f^Jg^^. will call upon thename of the Lord: (fo Pral.107.22. Pral.54.dO incenftim. Au-^ Heb. 13. 1 5. By him therefore let us offer thefacrifice ofpraife to God i'^ft- in Pfai eominH'jUy - that U-> the fruit of our lips^ gi'^i^g thankj to his name : ^'^^' this is let forth as here by the fruit of the lips fo elfewhere by the free-tviV '^erings of the mouth Pfal. i ip. 108. by rendring the calves of our lips Hof. 14. 2. And ^01 the pleafingnefi o( this to God a- bovc all the Levitical Sacrihces, fee Pfal. 50.13,14. Pial.dp.30,3 1. O this is a Sacrifice which we (hould often be offering up to God through Chrift Jefus. Another 'Evangelical Sacrifice is a broken Spirits, than which ( next to 3. broken Chriji J nothing more ac- ceptable cp God : Pfal. 51. i<5, 17. For thou deftrefr not facrifice^elfe would I. give it J thou delighteji not in burnt-offering : "Xhefacrifices of God are a broken j^irit '•> a broken and a contrite heart, 0 God-^ thoit Wilt not dtjpif. So alfo bounty to the poor diilreffed Saints, this is an odour of frveet fmell, 3. facrifice acceptable, n>ell pleaftng to God, Phil. 4« 18. But to do goodaifd to communicate forget not, for rvitb fuch facrifices God is well pleas' d, Heb. 1 3 . i d. And Cto fumme up allj holinefiof heart and life thsLt^s an excellent Sacrifice, excelling all the old Law Sacrifices whatfoever i i Sam. 15. 22. Hath the Lord as great delight in burnt-offerings and facnfices, as in obeying the voice of the Lord ? Behold, to obey, is better than facrifice ; and to hearken, than the fat of rams- Micah. 6' 6, 7, 8. Wherewith fhall I come before the Lord, and bow my felf before the high God ? fljoll I come before him with burnt-offerings-, with calves of a year aid .■? Will the Lord be pleafd with thoufands of Rams, or with ten thoufands of rivers ofoyl j? pall I give my firfi-born for my tranfgrefjion, the fruit of my body, for the fin of my foul. He hath (hewed thee, 0 man^, what PS good : and what doth the Lord require^ of thee,butjo dojufily, and to lo^e mercy, and to walkj)umbly with thy Gad? The * HEAfHENS themfelves, upon the hght of Nature, look'd upon moral goodnefi *VhI)eds as the befi^ and moft acceptable Sacrihce ; I'me fure Evangelical l^^^f^a^ ^c . Holinefiis Co» ^ The wicked nefs of the Jews made God even to tis"illos coiuft" XT . 1 • M o /- . , quifquis imita- tus elt. Sefiec.E^. 9.5. ]Non_ immolationibus Sc langume multo coJendus eft Deus • fed mente pura, bono honeftoq; propofito. Idem. Uin.of' to J)*ty.onov ^? to twk ^n/ovrnv m9(^ » rs^s -mf »oj^fev«v. «M* Trac iusiCttnii -mv Ssvov-rtiK' Ar/fi. Rhet. 1- 3. ( witfa maiiy more livSfuch. de Sacrjf, ; — : attti fo? ^tit ver.iir. ahhone^n^. flight the Sacrific-es which were injlftuted by himfelfi ( as we find Ifa. i. 1 1. dec. Ifa. 66- 3. Jer. 5. 20. — 7. 2 1. &c. Amos 5. 2 1, 22 .J : if We live in fin, we may oifer this and that to God but 'tis all nothing, nay that makes all our Sacrifices an a" bomination to him^ Prov. 15.8. — Oh live the holy life., keep the heart pure-, mortifie whatever is e^VJl-, do good^ jhun all excejfes, be heavenly in your affeCfions^ in all things adt in complyance with God's Nature and JFir'//, 8cc. this will pleafe him more than the mod cofily oblations which you can bring to him. Thefe are the Sacrifices which now under the 6ojJ>el we are to offer i and furely we fhould oifer them with all readinefi :xnd faithfiflnefi : our Lord having fubmitted to the bloody Sacrifice of himfdf on the Crofs, and left us none but thefe eafie and delightful Sacrifices-, how rea- readily (hould we clofe with them ! ( But fo much for thU Vfe.) A third (hall put an end to thvs Subje&y and that is of Comfort, '^P^'^"*' W as Chn{\ a Sacrifice for fm? did he thexehy condemn ftn.^ what iteSrs^ ^^ ^' doth this Truth drop hut baney znd jtveetnefi to them who are in -■ - '' Chrift ! ( I fay, to them rvho are in Chriji 5 for they are the per- fons only who can lay hold upon the grace contain'd in it : as the wn-cojidemnation of the ferfon in the firfi verfe-, fo the condemnati- on of fin in this belongs only to fuch .). You that are in the num- ber of thefe to you I bring glad tydings, matter of great j.oy : out of the bitter comes ftveet i for Chrilt to do die as a Sacrifice ' this w^sbhtertohim but Wsfiveet to you : his death, pajfion^ and whole humilation fpeak nothing to you but confolation. Oh did Be- lievers (efpecially fuch as are under a troubled j^irit) but better underfiand and better improve this fm-condemning Sacrifice.^ they would certainly have more of inrvard -peace aiid comfort than now they have. I muft not infift upon the particular and full draw- ing out of that confolatory matter which it affords i therefore fhall conclude with a brief reviert^ only of what the T'ext offers. And fo I. here's a Sacrifice for fin. All men in ^D^M having finned rviJfuUy^ after that they had receivd the h^orpledge of the truths there might have been no Sacrifice for their, fin ( to allude to that Heb. 10.26. )) but the gracious God notwithfianding all this was pleas'dto admit of a Sacrifice i yea, himfelf to find out and ordain that Sacrifice •, here's matter of comfort. 2. Chrifi himfelf TV oithii Sacrifice. And li^ Co, how pleafingmuA it needs be to God ! Eph. 5. 2. — and hath given himfelf for us-, an ofering and a Sacrifice to God for a fvfeet-fmelling favour : I tell you, there was infinitely more in this one Sacrifice to ^leafe God than Part )^ cbttBenmeo ^in intl)t 5flcO); thm there isiti all your fms C put them all together) to dijpieafi God. If Chnft be the Sacrihce, <-here muft htdin infinite efficacy and merit in it \ from the dignity c t" his ^erfm an infinitenejl of ?«fW^ mull: needs refult : if he All die and/J/^^ his blood what can be too high for you ? farely too there's mor«; in bis Offering to f ave y m th^nthcxe IS in Sift to damn you. If he be the Sacrifice, uo quellion but the Father did accept of it : and indeed of this he hath ^ivcr\ftifficient evidence to the world i not only by his carriage towards the Saints^ but alfo ( and chiefly ) by his carriage to- wards Chrijl himfelf: for whereas of old he was wont to teftijie his acceptation of the Sacrifices-, by confuming them by fire from hea- ven' ( Gen. 15. 17. Levit. p. 24. Judg. 6' 21. 2 Chron. 7. i. ) •, here ( with refped to Chriji's Sacrifice) he teflifyM his acceptance in an higher wuy. viz. by raifmg him from the dead-i taking him up to heaven, n tdmiting him into his prejence, and fetting him at his cmt right hand : for would the Father have done all this to his Son, had he not been rcell-pleafed with his perfon and oblation ? Oh there s a convincing evidence of this in his going to the Father^) Joh. 15.8, ic. by this Sacrifice ( thus accepted ; you are made perfe6i-, i' as yoa nave often heard cut of Heb. 10.14,1 8.) i there's ■ nothing riow to be done by Chriji or by yon, but only to apply an^ improve what he hath already done: is not this ground of ftrong confolation ? And know further ( for your comfort ), thdit the ve^ ;He o( ChrijVs Offering is as great wk? as it was at the *A(^e6mag-: firfi'-, his blood is Tkscffe^nd with God for your good ii^oB? as it numefthoc was when it was juft running vvarm from his veins, and ^fo jf Sacnfinum, ^all be to the end of the world. And that he may make the beji uuiS & L'*" of it he is entred into the holy place, where 'tis his bullnefs to prefent rael oblatum^ and plead the w.5m thereof '» he back's his oblation on earth with fij^'^if'^ '^^ his intercejjion in heaven : and what can be fpoken higher for your " ' ~ fupport Sc comfort! he that was the Sacrifice here is the ^^wc^^f there. 3. By this Sacrifice ^z;? »?i«'co^ii/£"WK'<5?. Sin condemned.? what a word is that ! that which would have condemn/: d you, and which only can condemn yju, that is by Cftriit condemned it-fdf; con- demning ftn is condemn'' d by a condemned Saviour : And (hall it be condemned andji^^f too f f.nll Chrill: fufifer the penalty due to it and you too ^ O no : as God was ptjl to punijh it once fo he is gracirm ( ^nd jujv too ) not to puniOi it ^a^zV. What this con- demning of ft is you have heard : if yon follow the ivord the com- • foit lies thus, a condemitatory Sentence is by God upon Chrift's ac- count pafs"d upon itj he hath adjudged it to die tor all the mif- chkfes -J aevernitatem.; Anflm, ^'^~^ amidt mn ver.rn: *Mortuum Cxfavcm quis metuat > fed morte Chi ifli quid efficaci- us ? Cjprtan. \ de dnpL Mar-j^ eyiio* ;LQvit. 15.19' '*"i?fi»«f///.ii"iloc. ■«i5?V/f done by it, bothagainft himj'df and againft you too i this curfed Tyrant-, this heinous Malefa&or is under 3.fentence to be c«f o^ that it may no longer either dijhonour God or hurt you: and fliould not you rejoyce in this ? who fears a condemn^ d perfon ? what do the accufatioHs of 2. .condemned man fignifie ?■ lln is a condemned ■ thing., fear it not. If you leave the Word and. come to the mai^t import ot it, then the comfort lies thus i the guilt of all your finf Is fully done away and expiated by ChrijVs Sacrifice h this Lamb of God (as offered; hath taken it all away i his bloodbath cleanfed you from allfiny your 6'cj/7e-g(?i^f hath carried all your iniquities into tht land of forgetfulnef. Oh yom guilt wsis chd.r^'duponChrifi, and.it ih^llnot be charg'd upon you too j you are to mourn over it' but yet know he hath fully fatvsfied for it : what would you have more ? You have in tht former Verfe the poTai>er of fin abolifh'd by the Larv of the Spirit-, in this, thQ guilt of fm abolifhed by the Sacri- fice of Chrifts O hov^ compleat is your redemption I the plaifier is every way as large as they^rf. What holy triumphs may you now make over all which miy feem to endanger you ! Rom. 8. 34. W'ho is he that condemneth ? it vs Chrifi thai ^ died &C. 4. Obferve his Sin that rvof condemn'' d: The Apoftle ipeaks of it in the lump and mafi^ and fo ( he faith ) 'tis expiated. Our Lord's Sacrifice did not take off the guilt of this or that particular fin, but of all fin ■> his expiation was tatall and univerfal : Under the Lan>- Sacrifices the blood was to be fprinkled ^feven times thereby to prefigure the thoroughnefi SiXid perfection of the expiation of fin by Chrifi" s Sacrifice, 5. 'this PS brought in as Code's aU : God fent his orvn Son and for fm condemned fin. He that was the perfona Ufa-, the injured perjon the ju^ Judge, againft whom fm was committed, and who there- fore was to punifli it, he who is the fupream and authoritative A- gent in and about the great concerns of Souls i he appointed Chrid to be a Sacrifice, owned and accepted his facrlfice, and upon that acquits Sinneis {lom all guilth Oh there's much in this to en- courage the drooping Chriftian. Rom. 8. 33. TFho fhall lay any thing to the charge of God's "EleCt ? it is God that jufiifieth. The Fa- ther cannot but be well-pleafed with Chrift's propitiatory Sacrifice^ Cnce this was of himfelf > Rom. 3. 25. Whom God hathfet forth to he a propitiation See, 6. This was done too inChrifi'^sFlejh-, C which alfb hath great fvveetnefs init> 'Tis added ( faith -^ One } /()r our further af- furame:, to the end that vpe may not doubt of the forgiveneji of ottr fins^ which partTrxbrttjemtteii §>ittm tlje MtUK $6j rvUchare deftrofd in our proper Nature which the Son of God tookjip^ on him : Had Chrift done and fuffered what he did in the Nature ci Aniels-, we might have queftion'd whether any good would thereby have accrued to us \ but all being done in "^our Nature *^^^^ V:sxM furely he did lifor m, and we {hall reap the benefit thereof. cS^St no! ftra fiducia, dum vidcmus peccatum in ipsa Naiuia noftra fuifTe devii^um & abolimm \ fie cniiffi^ fcqttitur, riaturam noftram vere tieri paiticipem ejus vicloiirE. Caliniit, 7. To all this let me add one thing farther ( and 'tis a great one ), namely "that by thU Sacrifice ofClyriji you have not only the bare condemnation or expiation of fin^ hm with that you alfi have a right and title unto^ and collation of all Gojpel-ble^ngs andprivi- ledges rvhatfoever. Was it only the takjng off of guilt, and the ^;j- peafing of divine wrath, that would be very much > but over and Jjeyond thefe there is ( ChrijFs aUive fulfilling the Laro being ta- ^n in) a pofitive righteonfnefi made over to you, an imerejHii Cod's fatherly love, tht purchafe of Heaven '•> ( and in this fenfe we ^re for a redundancy of ChriiVs merit). The benefits of ChrijVs Sacrifice to Believers are not only thofe which are ^riz/afiw(fuch wherein they are freed from all evil), but there are alfothofe which are pofitive, fuch wherein they are intitled to and inflated inthepoffeflionof ^I/gflo^> ^l^^, Gvenoi the heavenly blefjed^tefi it felf : Heb. 5. p« And being made perfeCl, he became the Author ofc ternalfalvation unto all them that obey him^ Heb. p. 12. —having obtained eternal redemption for us > ( it comes in as the effe& of Chrift's blooddiud Sacrifice). In his great undertaking to redeem and fave Sinners, we may fuppofe him to have two things in his eye \ the one was that hefimild have a people in the world ; the other was that through him this people (hould partake of all blejfings regui" fite to their happimfi : now both of thefe were effected and fecured by hvs Sacrifice. As to the fir^ that was made fure by this, according to that p>'omf/e or prediCfion Ila. 53. icvii. ■ — Wyen fhoujhalt make hU foul an offering for fin, he fh all fee his feed, ^c, JrieJhaUjee of the travel of hvf foul, andjhallbsfatisfied : in relyance upon which he himielf faid, And I, if J be lifted up from the forth, vpill draw all men unto me, Joh. 12.32. and that upon his death and Sacrifice he hsid a people, and a numerous people too, the Evangeli- x-_^Et caest cal Hifiory doth abundantly teftifie. Then as to the fecond that al- jungebant ice.^ fo w2iS promoted and fecuredhy his Sacrifice, inafinuch as thereby dera poita. the Covenant of Grace ( the fummary of all blejjings ) was ratify' d ^^^ ., . and confirmed. 'Twas an ^ ancient ctkftom ufed amongft men at on^Mal' i I'r ^' Rrrr the " ' ** 5^4 anofo? j^iit VeF.irrj I thefantiion and ratification of their Covenants to make u(e of 5'<«* crijices^ (as we find Gen. 21. 22,23, 24, &c. Jer. 34. 18. Exod. 34. 7, 8. in allufion to which cuftom 'tis faid Pfal. 50. 5. Gather my Saints together unto me^ thofe that have made a Covenant with me hy Sacrifice : Anfwerably now to this Chrift by his Sacrifice ean- firmed and ratify'dthQ Covenant of Grace 'twixt God diud Believers i wherefore he (aid, T'hif cup is the new "Xefiament in my blood ( i.e. th® feal and ratification of the new-Covenant ) Matth. 26. 2S. t Cor. 11.25. and the Apofde doth in fecial infift upon this in Heb. p. 15, 1 <5,&c. Well then, by C/^f/iV Sacrifice ( the blood of the Co- venant as 'tis called Zech. p. 1 1. ) all blejjings whatfoever are /»- pr^^i and made over to God's people: and if fb, is not that a fufficient ground of comfort to fuch I What (hall I fay ? if the atoning of an angry God^ the wajhing away of allfin^, the fulfilling of a righteous Law^ the fainfying of infinite Jufiicey the ratifica^ Uon of the Covenant oiGrace^ thtpurchafe of Heaven h if there be any thing in all thefe things ( as furely there is ) to promote j^iri- tual joyi you have them all by this great Sacrifice: therefore re* joyce^ and again I fay rejoyce. So much for this Head ! which I very well know I might have difpatch'd with much more brevity, but it containing that matter in it which is not commonly fb fully opened, and which is of fb high concern to «Sj therefore I havt been thus large upon it« RomI H«9 IMM Pah li 5^5 Rom. 8. 4. That the n^teou^nefl of the La^^ might be fulfilled in us. - — .. CHAP. XIV. £>f tlje fuifiUins of m JLawe tisDce^ of the Second End or Effed ofCbrifl^s hing fent in Flefli, ivi%;) the fulfilling of the Laws righteoufnefs. A general explication ef the main Scope of the Words^ and of the principal matter eotUaind in tbem. More particularly 'tis mqmred (i.J Of what Law doth the j4j)o(ile hear jfpeak 1 ( z. ) What is the ^^akayux. or righteoufnefs of the Law f {3.) What is it to fulfil the Laws right eoufhef! ^ (^,) How the righteoufnefs of the Law is fulfilled in us ^ Four interpretations given cfit: f i.j That 'tis perfedly and perConzliy fulfilled by the Saints them/elves ? (2.) that 'tis perfonally/a/- pied in them, though not perfectly, j'tf^ inchoatcly, and in rej^e^ ofGod's acceptation : ( 3 . ) That 'tis perfe(5t- ly hut not perfonally fulfilled in themy Chrift's Obe- dience and pcrfed fulfilling of the Law being impu- ted ^o^<('««z. (Ar.) That 'tts fulfilled in them in re- fpeU of the remiffion of fin. Three Propofitions laid down to clear up the third interpretation aw^ ^/^^ main Truth: As (ij That Chrifl was made under the Law : [thai opened in fame Particulars), (z,) Tba^ Rrrr a " ^/-//^ I ^66 %l)d,ttl)tX\Q^tt6ntmtS6it^t%m Ver.IV^ Chrifl perfedly fulfilled the Law. (3.) Thai hisful\ filling of it is imputed and reckoned to Believers^ Two Queftions raifed and anfrvered : Whether Chrtfl't adive and pafTive Obedience or his pallive only be imputed ^ In rvhat fen/e may it be Jaid to be imputed^ life i. Fir(l to Jhew upon what terms Believers are juftified and faved. Secondly^ what a refped God had for his Law. Ufe 2 , To exhort prfom (i.) To get an intereft in this priviledge^ (2.) Such a^s have an intereft in it are exhorted (i.^ To go as far as ever they may in the perfonal fulfil- ling of the Law,: (2.) To look after the fulfilling of the Evangelical Law in themfelves : (3.) Taad- mire the Love of Chrift*; Ufe. 3. . The Comfort of this drawn forth to Believers^ the Law for Sdieyers, Tht .Second ^" U "^Hefe words hold forth another end or effe^ of Chriirsbe- Endor Efeil R mgfent in the lik^nefi of finful flejh h for I do not under- efchnfi'sl>e- J^ fiand them to refer to the C7^«ye immediately foregoing *]FUlhl\i:K,. the C 'i^idfo'^fnt condemned ftn in the flejh ~\-, as if t'hey Wore fiilfilltng of an aflignation of the end or effett of Chrift's condemning fin by the Sacrifite of himfeJfs but I take them as referring to that which .is before fpoken of \^ God fern his on>n Son in the lik^neji of finfnl fleJh "]: and as they do reprefent God's end in that : wherefore did God fo do ? what did he defign or aim at therein ? why at this ihat the right eoufytcfi of the Law might hs fulfilled in us- The conjimCiive particle (^n'ot^ maybe taken, either "zrAiK^? or ei^x&'s : In the firfi notion ( wijich is moft ufual and com- mon) It canys z final fnfe^ and notes the end why Godfenthii lioc coutilio k- Son in Flejh ¥ namely, that he might fulfil^ in his own Yetfon^ the cit, ut iios per- j^^j^j. right eojtfnefSy and fo impittatively or in a Law fenfe 'Believers i'lb'ir" ^^i-him» I fay this wzs -God's end ■■> for it doth not come in as <« fi(xivm\ir,non bare event or conjequent upou.Chrift's taking our Nature, anddo- fecus atqj illi ing in that Nature what.he did v but it was the vcxy.^end which hobiiifuiaeiit (}q(J Jefigned and propounded to himfeif therein i (viz.; that viliae k^Spii- Chriji might per fedly fulfill the L^w-, which to do to the Saints them- cepta conki- felves in their own perfons was altogether impojfible > and yet upon y^^pt, Vorji. which X^ ^-^^^ accepted of by God on their behalf and made over to them) » Idq-, totiun Parti: tntsDtbefulSUcaintts: j67^ ^hem)-y they jhould be accounted jufi and righteotif, even at if they had fiilfilled it in their own perfnns : this is the firji import of the word. Then it may be taken ekxZs or by way of apportion '■> and fo it notes the fuperadding of feme further matter and that which is ^ difiin& from what went before i ( in this appofitive fenfe 'tis ! ^^^'**'i- ^ ufed Joh. 15.12. Joh. 17. 3. ). And fo the Apoftles meaning is J"^/j; ^' P'""'^'* thisi God fent his- Sou into the World not -only tobeaSa-- crifice for (in-> and thereby to condemn fm ( by his bearing the Larps penalty due to it ) ? but alfo, by hk a&ive obedience and conformity to the Laws commands-, to bring things to thk that ths righteoaf- nefi of the Lavp fhould befulfilUd in believers. Chrift's being a Sacrifice for fin was not fufficicnt to anfwer all the ends and demands of the Lapp ■- there muft be the_ doing of what it com- * Cum duo no- manded as well as the fuffering of what it threatned ^ therefore bis peperifTe Chrift was fent for both^. and both were accompliflied by him. ^h^i^i^^^^i^e-^ Man in his lapfedjlate flood in need of trvo things, ^ Satiifaaion nl^^tem &^^ znd Merit h S atpsfa^ion-y with refped to- God's punitive Jujiice^ mium^illiS^' the expiation of fin by the undergoing of th^ punijhment incurr'd Satisfaaioni, by it, &c. Merit, with refped'to eternal life and the pofleflion of J)?/^ .JJl^'^!'^*^.' the heavenly biejfedmfi\ the meafureznd foundation of which Merit a^'^triboit "I was th^ fulfilling of the Law in active obedience : Now both of thefe tus Eccletia. "' are here dijiindly fpokenunto v Chrift for fin condemned fin in the Satisfadio fiejh, thexe's Satiffadion; and he alfo /«/;i7/f^ therighteoufnefiof^''''^^^'^^'^P^^- the Law in the fiead (at leaftwife/^r the good) of Believers, S"J" l^^;.^ there's Merit. So that in the words we have a flirther account turn in'pei-I of that full benefit and compleat iSiz/i/<2^w« which finners have by fe'^i^'ima the Lord lefus : and fo much for theii main Scope and the general obediential pro .. . r 1 ^ • 5j • ^L ° nobis pr^eftitse - explication of the matter contani d ni them. imputatione! C Fo^;/^ in Prrfst. sil C'rj/'/^^-i de Sat Chrifti, I,i homine lapfo duo confideranda, quod pro f>eccatis ejus folvendum fait, xit libef aietur ; tum ut vitx iafuper tteret particeps, quod pis- tari debuit id ad quod vita promiffi erat &c. — . Utrumqj Apoltolus docet & conjungit Rcm.g. . 3, 4. &c i^jj-r-;^. Soda, coniut. 1.3. C.I. p.^Sy. In "th'' more particular opening of them Four things are to-be /"»'' fi>f»if enquired .nro-, ST^rf"'^^"' 1. Orv;;...^ iLaw':] doth Paul herejjxeal^? . JZ°7^!IZ- ' 2. Wlnh. means hythe\_ngbteoHfn?(f\ of the L/nv ?^' tion cf the_ 5. fL/v t^M fightsmfithfiofthi Law kfaid to be [^fulfilled J .? 'ii^or<^. 4. In whatjehf- k itfaid td be fulfilled [in I4S~\ ? 'Toxi-iQ.firfioi thz\k Enquiries I fhalUnfwer very briefly i 'tis ^^^'^^ ^'^«' the :,a::'n^/L^»' which is here chiefly fpoken of. That which is ^^'f ij^{# , ailvd ihii Law of PForkj P\.omf 3. 27. (in cpiUradiftincftion to the '^''^J^-'^'J'- ^vangelicd^^ I m»Kiai^~ 568 jc^at fDtti0l)teottfnefe of tlje %m Ver.iv. Evangelical Lan>^ or the Lanf of Faith ) j the Law which God at firft made with Adam in the ftate of innocency, and afterwards ( for the maner of it ) renew'd and copied out again to the people o( Ifrael^ zhnd^m^ km the ten CommandementSi the Law which caird for 7tmverfal-, perfe^-, cmjiant Obedience, and promis'd Life thereupon •, which was a draught or model ^udf/immary of all that duty which God required of man i this is that Law which the Apoftle here had mainly in his eye. 'Tis the fame with the Law fpoken of in the foregoing Verfe, JFhat the Law cottld not do ''^^^^g'^^9j inthatitwji weak^dcc. (where I had occafion to fpeak ^fome- ^^^' thing about it, to which I refer you ). 'Tis here faid that the nghteoufnefi of the Law occ now the Law to which righteoufneji is annexed is commonly the Moral Law h ( fee Rom. lo. 5. Phj]. 2. p.etpajjim): And that's the Law which Chrift in fpecial /«^ * Matth. J.17. fill'd 5 therefore he having faid ^ tjnnk^not that lam come to dejiroy the Law or tToe Prophet s-> I am not come to dejiroy^ but to fulfil v he explains hirafelf ( Verf. 21, 27, Sec ) what Law he meant, by in- ftancing in fome branches of the Moral Law : And the Apoftle Rcm.lotjfcT. having ftiled Chrift ^ the end of the Law &cc, fhows that he alfo .by this meant the fame Law^ as appears by what he immediately adds. For Mofes defcriheih the rigbteoufnejl xvhich vi of the Law^ that the man which doth thofe things pall live by them, I add further, 'tis that Law the righteoufnefi whereof is fulfUPd in us ( that is, •^by impmation ") '■> now 'tis the righteoufneji of the Moral LaWy as fulhll'd by Chrift, which is moft eminently imputed to us-, therefore that Law muft here chiefly be underftood. I deny not but that there are other Lawsj befides this, with which righteoufneji is cou- pled •> zs tho[e particular 2Lndpofttive Laws hid upon Chrift with refped to the management of his Office : when the bufinefs of his Baptifm was before him he would have it done, for ( faith he ) ihus it becometh us to fulfil all righteoufneji^ Matth. 3. 1 5. Yea, the Ceremouial Law it felf had its ^jca/^/oaia, for that's the Word Heb.^. I. and 'tis faid of Zachary ^nd Elizabeth Luk. i. ^. they tvere both righteous before God-> walking [_ tv TTdicrtis tous £Vtt)Acus >See T>{M^i»- ^ ^%/OLCc^-> and the ^m-iccyuxride. to the ^^' rites and ordinances of the Ceremonial Law). Neither do I deny \., but that other L^n?/ befides the Moral Law VftxefulJUVd by Chrift, * tor he fulfiird all > and that his fulfilling ohhcm alfo was for our I good : But yet 'twas the Moral l and ia fo doing I have the concurrent fuffr ages of all the Exj)ofitors that I have look'd into C one or two only excepted}. 2. What is here meant hy the hu.cdcc>yjx or right eoufnefi of the ^^^^ ^> '^« Larv? The Vulgar, Jmbrofe, Erafmm-, tmnehns &c. reade it^f/^'j/f-Z^'J^ ihejpi^HficaiionoftkeLanft (as the word ^kou^/x« is tranflated Rom. 5. Id. ) i ai^d the Greek^Interpreters pitch upon the fenfe as y xo 5^k.ou^- to the thing, that the righteojifnefi^ of the Law Scq. ( that is, fay ^ ^ ^-^^ ^they) that the primary end aftdfiope of the Law ( viz. to juftifie, ,j-^^'j^ ^.^ /or ^fc^t w^ the end of the Lan> as given at firft, ) might be fulfilled i-(\^ j in US' Beza ( with divers others ) render it that the right of the (^j^-j^^l Law Sec. the Law had a right to lay its commands upon the Crea- Cg-;^7j-ov "S ture, and to exad his obedience thereunto i it being God's own ^ ^^ ^\^ Law, the declaration of his Will, it having his authority fiamp'd ^^^^y *. ^y, upon it, and it enjoyning nothing but what was righteous, juft, g^^^^y \ and good, it was its right to coww^^ and to be obefd when it ^^ ' g^'V ^^ did fo command : And in cafe it was not fo, it had a further right un7lq'LpnpU\. viz. to demand fatifadion in the enduring of its penalty •, for it ^ had (a) a double right-, one as it did and might require adive obedience^ the other as it did and might require fatUfa&ion ^^j A/y^'t«^ hyfuffering in cafe of difobedience i and the(e two put together -n vo/xa duplex, make up its righteouftefi. (b) Some make this to lie in the Laws condcmnaudi threatni^igs or darmaiory fentence againft Sinners, in that curfe F^^^^^^^s & whKh it denounces againft the tranfgrefTors of it. Gal. 3. lOi as SXafenrnm the 51iKori&^ TO ocS^ fpoken of Rom. 1.32. isGodi^s punijhing'^ykSt^m.Pa. and avenging jujiice: and that dreadful fentence palled by him that ''^^- J"^ ^-^g^ they r^hodo fuch things are tvorthy of death '■> fo the hMak^ij^ TO ^^^.^^J.^'^'^^r vo)uis is iYxj^enal or mdediUory part of the Law. But this is only rentur, & qui apart of its righteorffnf^, and ihs fecondary part thereof too i its advitamia- preccptive righttoufnefs in its demanding of aBive Obedience muft ^^^^ volebaut betaken in, and that too as that which is primarily md principally datTSre/?^" — A iWajfy^s illud iqnod requirit Lex ; nempe turn plenam Poenx reatifcus noftris debitam luitionetn, ut a condciW natione libeiemuv j turn pkuam legis praeftationem, ut ad xternam vitara hj^vot inveniamur ex i)la promilTione, Hoc fac & vives &c. Be^^, See Bur^. of Juftit. parts, p. 358. — ^-- ^^f^J ^t^^vfjj. feu jus legis r.ihil aliud eft quam ;u6W>cs'f^ Scdamnatoria fententia lezis 'qua. maleditlionis >5C mottle xtpvnxfmfdcio Sec. Jacob, ad Portum Fid. Orthod.DefenCc.3j,p'975-. *^-V\LPariiim in |i>C. .-» v?n%.h ^;*«*»Hg« 1$ ve^x, « /«» ji^Sj wirii/>rov »« '«g^, "c/fenr- - intended ?7o'J Xpt f |)e tIsDf eottfnef «i of f l)c Hm Ter.iV. rr ) Sitrnificat ^"^^^^^^^ ^Y ^^ » therefore 'tis (c) generally opened by that. The earn reitimdi- Scripture Cpcaks of the Lan> ofrigbteoufnej! Rom.p.3 1 •, ofrighteouf- nem qus pvx~ nefiby the Lai^ Gal. 3. 21* of the rlghteottfrn-fi of the Law Rom. 2« cipitur in lege. ^6* ( and in the text ) : Some difference there is betwixt thefe, TuftltiTSSm ^^^ ^^^^ ^ ^■^^^^ ^^^^ ^^^"^ ^^P°" ' the /^f?^r, is all that duty-,righ- Lex exigebat. teoufneji, obedience which the Law .requires, with the penalty VatabLiotwrn which it threatens and will have inflicted upon difbbedience. quod Lex pr2- cipit. ydUp. i^uadafj^ ipfa legis prxcepta &c. Peyer. Juftitia Legis eft juftitia quam prxciplt Lex.' Eftiw. Impleve juitum legis eit totum quod Lex piecipir efficere. Tolet. lit juftificatio le^is i. e. juftitia quam lex prefcribit & exigit implereiur &c. St^plet. Antidor. p. 6z']. Ut nd im- pleret opus piseceptoium legis. Fer. ^thtsp. Ut nos praeftarcmus omnia qua? in lege Molis per - fe honefta funt, Crot. Jus, juftitia, juftiHcatio legis in eo coniiiiit, ut per cmiumodam cum lege conformitatem jufti atq; inculpati habeamur coram Deo. De Die;:, 6.iy.axaiu^ is any thine that God hath thought meet to appoint or command his people. Dr. Hammond. I WhAtps ttto fulfil the Laws righteot(fnt(i * * Gal. 3.13. »This inter- pretation no- ted and con- futed by Burg of Juftitic. p.3Vl,36z 5. We are to enquire rchattlni fulfilling of the Laivs nghteouf- ne(i ii ? Anfw. Tht former Head being rightly apprehended there will be little or no difficulty in thU : To fulfil the righteoufnejl of the Law ^tis fidly to av^^vftt aW its demands ■> to come up to j>f r- fe^ and univerfal conformity to it, to do whatever it enjoyns or to fufer whatever it threatens, or both. For Co it was fulfilled by Chrirt •, in his aaive obedience as to the -one, in his pajfive obedi- ence as to the other : as he was perfeBly holy he did what th^ Law commanded-, and bcfides this as he was made ^ acurfe he under- went what tlie Law threatned. 'Tis queftioned whether one of thefc be not enough fer us-, either to obey or tofuffer h but all grant that both were neceflary on ChrijFs party and that both were done by him 5 and fo he fulfilled the Lan;s right eoufnefs* This is the genuine and plain notion of the word, yet I know other interpret tations are given of it : The righteoufnels of the Law was ful- filled inafmuch ( fay-^ fome ) as that righteoufnefs tphich it did foretel vpas aaually accomplifijed in Chriji ■> Rom. 3.21. But now , the righteoufnefs of God without the Law if manifefi:ed-, being witnejfed by the Law and the Prophets : that righteoufnefs, which before was witnejfed^ promif€d.,faretoldia the L^w, recdv'd in Chrift its fall accomplijhment^ and therein lies the fulfilling oi its righteoufnefs. But this expofition of the word is ( I conceive ) not fo proper to the thing liere fpoken of, 'tis another fulfilling which is here in- tended 5 not fo miich that which is the bringing into aU what was foretold or which is the verifying of 2i prophefie ox predidion-, (in vwhi^^h fenfe it hath ufually joyned with it to ^m^'v » as Matth.i3.35, Matth. ij* 35 > or h y^cpvi^ as Jam. 2. 23 » or toc yiy^fu./Aivi as the /fr/ffl obeying of what was cnjoyned in the Command-^ and the doing to the full what the Law zspreceptive did require rather than what the Law of pudiHive did foretel. Again, ■^Some make th'tf fuljUling of the Larv to be no more M*"^*^ ^" than adeptio finU, the bringing about of that which was the^r^^f p.79?! who yic end oi'its what was that? why, to drive Sinners toChrifl. By afterwards its dKcovering fin and guilt ( for the Lan> n>af added becatife of 'etsdown that tranfgrejjions Gal. 3. 2 1. ), and tvrath ( the confequent thereof), "°4°"j¥*'!' ^ and the S'miKis utter inability to helphimfelf, eventually it was a impieri%oq- ' means to bring fiich to look out for help in Chrifi. Therefore Gal. didtur cum * 3.24. 'tis faid,Ti^f Lavp was our ScboSl-majier to bring Uf untoChrijl^ pertede prae- ; and in this fenfe fome take that paiTage Rom. 10.4. C/vi/? w the end ^^"^^ * ^^^^'t oftheLatpforrigbteoufneJ!; (i.e.) thsit which God mainly defign'd Chriib^pra * in the Law and which was the ^rf^/ fW that he aimed at there- nobis faaum in, it was to drive Sinners to Chrift,to obtain righteoufnefs in and eft,ctfieaprae- through him. This explication I do not cloTe with neither, for I ^^^^°"^ ^'"°> fuppofe the Apoft-le is not here fpeaking Co much of the fulfilling Sm"JiobIs of the f>«^of the Lai»^ as of tht fulfilling of the matter of the acqiUfiviiTe, harp \ for he fpeaks of that which is imputable to us ( as you will hear), now 'tis CbrijVf performing the matter of the Law, and not the end of the Law in it-felf-^ which comes under imputation* ^hatthfrighteoufnejiaftheLawmightbefulfilledi that is, ((ay ^ others) that it might not be commanded in vatHt nor without effeU, T ^""^"^^'^^ 4S it is in re^eU ofVnhelievers: But this expofition will carry us to that fulfilling of 'the Law whicti is in our ownperfom ( which is not here intended } \ and this will better (uit with the -r vo]uov exadly, to ( hemeansin fuch who are in Chrift Jefus ziidJiUdL Be" ' who do believe on him) : tlvery true believer is a fulfiller of the Ite^trs ^ Law > but how ox in what fenfe he is fo, there's the difficulty ; in me fenfe nothing mare true, in another nothing more ialie. Sfff In Intheterdlvihgof this, ^ fimrfold Anfwer is given anda_/»«r- The firli Jn- f^^^ Intefprei at ioK piit upon the words.: I I. Firrt C fay fome j the rigkeoufnefi of the Larp if perfi^ly and 'fret at son about perfoHally fitlfilkd'hy the S dints thcmplves. This the P 0 P IS U fceer or Inter- tretatson aboui it:^{:i\-L>)tloat jy-y-jf^^j ( m thar yolemical difcourfcs, and alfo in their C'it'o//£- heart clean-, I am pure from my fin ? — ( reade Pfal. 130. 3. Pfal. v».J§i m^.ocs J42. 2. Job^. 2, 3. Job. 15. I5,5cc. Rorh. 3. ip. Ga'. 3. 72.\ av8^^7r». Further, hemuft not only do good., all good, but hemurtdoitin Clem. Con- the W(7/f intenfe smdhigheji degree that he is capable of i or elie he ftit.].2.c.i8» doih not fulfil the Laws righteoujnef; Match. 22.37. fhoujhah • love the Lord thy God rpith all thy heart., and with all thy Soul , and with all thy mind: but where's the man who thus loves God? now if there be but a "^gradual defea the Law is not fulfilled. Its ^^f^*;"^"^^^^ right eoufneji extends to thQ inward man^ and to the inward ads of ch^.jtas\Ri3e the Soul : as to external ads-, if evil ( efpecially if groflely and eflTe debet, vel fcandalouily evil, ) 'tis polfible for one to refrain from them •» if it^»^oi' ^^ good, 'tis poflible for one to come up to them > but this will "ot ^"^"^^'^'^^^J" amount to the perfeCt heeping oi the Law, unkfs there be an ab- ptifea^'jufti- (taining from Heart-evils-, from evil thoughts and concupifcence tix. within, ( (b Chrift, the Mak^t and Expounder of the Law, opens it againft the Pharifees Matth. 5. ) : and unlcfs alfo there be the doing of what is good from a right principle to a right end : If the righteoufnefi of the Law' did lie only in external aCis, fomething might be laid '•> but when it reaches to internal ads., who can fay that there all is right > O how great is the Lzws Jiri&nef I Deut. 5.32. Te Jhall ohjerve to do therefore., as the Lord yottr God hath com- manded you : you Jhall not turn afide to the right handy or to the left. And its demands are fo fevere that if you fail in any one point you are gone, you fail in all. Gal. 3. 10. Curfed is every one that continueth not in all thingf which are written in the boo\ of the Law to do them : Jam. 2.10. For whofoevcr Jhall keep the whole Law, and yet offend in one point, he is guilty of all : and if fo, hemuftbe ftrangely arrogant and ignorant too that will pretend to come up . in himfelf to the Laws righteoufneft. If any could Co do, to him the reward would he reckoned not^/^r<;?c^,but of debt, Rom. 4. 4 i his jujiification would he byjvorkj, (whereas the Scripture excludes any from being juftihed that way, Rom. 3. ip, 20. Gal. 2. i6.)i his righteoujnefs would be af the Law, and fo ( as to him yChriji S f f f 2 died I 574 XDat tl)e tisl)teottfttefsi Of tfjc ?lan) Ver.iv. died in vain Gal 2. 21. If the Larvs righteoufnefs was futfillable in this fenfe, why did the Apoftle in the Verfe foregoing fpeak of the- Lavps aS^vocfiiot or rveah^efs ? whence doth that proceed but from om rpeaknefs and utter inability perfectly to obey it ? If it be faid Casitis) that Chriji came in fie fh for this very end tot ak^ off thit rpeakyiefs^xh2.t. we might be able fully to keep it in our own pcrfonsv that we peremptorily deny. ; he came that the righteoufnefs of the LfjTP fhould be fulfilled for us and in us imputatively>, butnot per" finally. Had he defigned the latter, 'tis ftrange that we fhould not have one Inflame in alt the New Teftament of any oneperfoti who ever did/^ fulfil the Lam : . I know fome are mentioned » but all that is faid of them doth amount only to integrity of parts^ not to perfeGion of degrees > to eminency in Grace and Obedience , but not to Lavp^exa^nef's j to Evangelical but not to legal per' feClion. * BiUarm. j 2-r I VftlP Snz of that Oi..*»«;^, or fHyHlmg of ,hs La«^, TheApoftlefpeakmgot to i^.jindit^.hUSon, it "ufbe'r^^ft? oplt:rr.-„der(bnd muft be fatislied al- fo, eternal Life muft be merited &c i now thefe mull be done by Chrirt's aciive Obedience ox fulfilling the Laws right eoufnefi^ there- fore that he adds, that the righteoufnejinfthe Lave 8cc» Wherefore •wcmnilhcizundtiHsindChriJi's Obedience ( zs imputed )., notour own as inherent ( if that word be proper ) , otherwife we (hall leave out one of the gi^eat benefits which we have by Chrift ( viz. that which refults from his atlive Obedience)^ and one of the voayes wherein he did promote omfalvation h whereas the Apoftle defigns to fet down both diftindly. rhird. Inter- 3. Thirdly, Others Open it thus, the righteoufnefiof theLawi^ p-etatton-tthe p^lp^^j^lyi-^gllQ^£Ti.j -psYfehly-, yet not'perfonallyj but imputaiively. r/rfe«o«/»«//'/ -Yheir meaning is this, the Lord Jefus in his own perfon whillt *jiliaZsItlts he was here on earth did/^//)* obey the Law,^ perfedly conforming ferfe^lyy jet to it in all its holy commands j now this his moft perfeli obedience not perfoaallj, ^^ ^^^ ^^^^ jg ^^^^ gy^^^ reckoned^ imputed to his members, as if ^«r imfHta- ^hey thcmfelves in their own perfons had performed it. The Laws ^' *^"^* righteoufnefi is v\ot fulfilled in them formally^ fubje^ively^ inherently ot perfonaUy-, hut legally ( they hcing in Chriji as their Hf.f w, not ^j* or but inuiS inuf-y Cthatis) not only for our fake and for our good-, but as Chrift's Obedience is eurs by imputation' If the former fenfes be rejedted this muft be re- ceived '■) for fince the Laws righteoufnefi mu(i be fulfilled in the Saints-, ( otherwife what the Apoftle here affirms would not be true )■> and fmce there are but two wayes wherein it can be fulfilled^ either by thmfelves or hyfome other •> it neceflarily follows, if they do not tulfil it the firji way that the fecond muft take place •, and io it muft be fulfilled by Chrift for them and his obedience be im~ futed I'arti. migljt tJt fulfilied in U5. 57r puted to them. And this is that Exposition of the words which oiir ^ TKOtEStANT Divines (Co far as imputation in general * &<^- Obedi- is concern'd ) do commonly give : but about it many things are ^"^la Chnrti, necelTury to be fpoken unto, both for the explaining and alfo for the noftrl e.fh/bita ■ vindicating of it ( which therefore Ihall be done by and by> nobis impu-ra- tur, uteobe- neficio pro juftis cenfeamur. C^/y/;>z.. Qu^cmodo juftitia Chriili in nobis impleta eii per Chri- ftum ? Duplici ncmine, l. imputaiive, aliena juilitia cjuz Chiifti eil adeoqj & nofb-a &c. I. QnoA per Spiritura Ciiiifti legenerati, pro menfuri Gratis Dei vitam & juititiam earn ex- Wimimus quam Lex Dei exigit. — . Magis placet prior Seatcntia hoc loco. Mufcul, Vide Bez^am inloc. Vorfiium'vxXoc. Jultiricatio legis, quaz requirit vel opera vel poenam, impleta elHii Chriito perfe, Scutficdicaminhsefive, quia ipfe prosterquam quod paffas ell, etiam operatus eft ' perfeftidlnie •, in nobis vero impkta elt per Hdem, &ut he dicam applicative, nam per fidemfit ut Chrifti juftitia,noftra quodamodo evadat. Rolioc. See f «% and Cartwrtght againil the Rhe- mtfts. Elton upon Rem. 8 . p. 97- &c. 4. Fourthly, thefttlfillingof the Laws righteoufneji (Czy Come) Fourth /nfer- is no more than the remijion of fin. He that hath his fins pardoned is ^''^^'^X/£ zfulfiUer of the Law i Chriji by hps death having procured for as^the ,^Z^{sm^ remijjion of all our fins', upon that rve are looked upon by God as if rve remttted. had done or kept the vohole Larv ', (thus ^ Pi/c^^^or opens the words;. And before him Ambrofe fpeaks the Tame, ^omodo impletur in no- * Chriftus fua his jujHjicatlo Legii nift cum datur remiffia omnium peccatorum .■? ''^orte^ nobis how is the righteoufnefi of the Law fulfilled in us^ itnlefi it be in the Sonemom- remijjion of all our fins ? To which we may add that of f Aujiine-, nium peccato- Omnia mandata Veifa&a deputamur^ quando quicquid non fit ig~ mm, ac proin- ncfcitur > all the commands of God are deemed to he done^ when that p^ft<^"t, ut is pardoned which ii not done (if it. be good, or which fliould "Ot j|s qy^ip^j^^P^^ have been done if it be evil > dam Legi o- bedientiam prseftiterint. In Paraphr. The righteoufnefs &c. quatenus Chriftus fua. morte eis acquifivit cmnium peccatcrum remiflionem," qucd perinde eft ac fi perfeftam legi obedientiam praefti- tiflbnt i jequipoUent enim haec Niliil peccavifTe, ^ perfedam legi obedientiam prseftitiiTs. Jn O^fer^. ' f Retraft. L I. c. 19. Two things I would fay agalnft this Interpretation: . (i.) It founds veryharfh to fay We fulfl the Law when God is pleafed to pardon the violation of it i nay, the tiling is not true : God's remit- ting the breach of the Law and our a^iual fulfilling of the duty'^s of the Law, are not £quipollent hut dijiin& ^nd d^<^rent things. Upon remijjion the Sinner is exempted from the Laws penalty:, but he cannot upon that abne belaid to fulfil it: If the Prince be pleasM to pardon the breaker of the LawSjWiil that amount to the making {lich an one to be a keeper of the Laws > there's enough upon ♦ Wotton. de leconc. pec ^7%'%^td tlje tispeDttlRelS Of tp^attf Ver.iv. . upon his pardon for non-pmition^ but nothing more, (i*) In the juftification of Sinners there is not only the remf^on of fin., but alfb the imputation ofChrijVs righteonfmji-, the(e are the twa parts oijujU- fication an4 which take in the whole nature cf it i 'tis not compleat in the oneo^ in the other apart, but in h.nb conjuncf^. I know (bme very ^ learned perfons make remijjjon offtn to be the vvhnle ofjufllfi' .. cations I humbly differ from them : When God juftiHes,'hc doth &c. ' * not only pardm and (b look upon the Sinner as not guilty-, but he doth alfo f impute- ChrijFs righteoufnejl^ upon which he looks upon him 3iSj>ojitively righteous > ( this will hereafter be made out more t Vuie z^Nch. .f^^l\y \{ Qq^ g^^g igj^e ). Thus it is in the jujlification or righ- v.fii* (& teotifnejioi tbeLtfzrs to the making up of which 'tis not enough q'uam plures Only to be pardoned., and fo not to be judg'd a breaker of the Law > alios). Uti but there muft be the doing of what the han> enpynr, other wife F?luf & J>°^u ^'^ righteoufneji is not fulfilled. 'Tis one thing to be \\ innocent (in «-^:r&*^5l<^'^^f^^i"golfofguilt), and another thing to be rig/;/^ow in the Tfo^Tif, ita ad way of pofitive obedience y both are neceffary as to that which I a& falutem atqj upon, and included in it. Not guilty is not z fufficient plea ox an- jullificationem y^^^ ^-q fj-jg £^jj,j demands > there mufi be fomething, either in the pSTer^rTmifTi- Sinner himfe If or in his Surety, which may be look'd upon asa onem peccato- formal and ^^«^/ obeying of it. * rum etiam iu- ftitiae Chiiiti imputatio, qua vitse jus nobis addicitur. &c. Hoomeb. Sodn.confiit. 1.^. p.6^58;. IJ Juftus dicatur cui peccata omnia remittuntuv juftstti tnnoantts.-, quia pofita .hac remiflione "jhnocens cenfetur &c. fed 4ion jufiitfa obeditnti<» cui pr^emiuin vitx debetur, &c. Turretin. de Sat.Chnfli.p-^73' Thus I have given a fourfold explication o^ ih^ fulfilling of the Larvs righteoufnefiin the Saints* The third is that which feems to me to be the bell s viz. this righteoufnefiofthe Latv is fulfilled in the , Saint s-i as Chriji for them in his orcnpefjon didperfedly obey the Larp., and as that hUperfed obedience is imputed and reckoned to them., upon which ''tU theirs to all intents as if they had fo obeyed in their oivn per- fons. But there being many difficulties about this, and it leading niG to ih^main U'ruth which the words hold forth, I muii endea- vour further to open it. AVhich I (hall do in the difculling of thefe three Propofitions, *Xhat our. Lord Chrtfi was made under the Larv Thrtt Profo- Jittons to cl(Ar uf the third iind the mam t%t in him they fulfilled the Lavp alfo Truth. 2. That being made under the Law hi fulfilled it. That his fulfilling of the Law ys imputed to Believers i fo as I. Chrijt Fjrti.- migumrnimunrm us* I. Chrijl ivaf made under the Law. The ApofHe is exprefs in r. Projj,>fitio;i this. When the ftilneji of the time was come ^ God Jent forth h'l^ Smi. Oori.p ivat made of a. w>oman-> mxde nnder the Larv^ Gal. 4. 4. (made under the '""''''f "''''''** ■JLarv ( that is ) .made-/«%fl to the Law^ Co as that he was under '"'' '^'^ the obligation thereof and bound in all things to conform to its righteoufnefs}. And this/^i/f^io;? oF Chrift to the L.^w?, did re- fult partly from his Mature-, partly from his G0ice : From Irs Nature^ as he was Mamnd Co a Creature ( for his Manhood was a cr^^te^ thing ) i now every creature of fuch is indij^nfxbly fuhje^ to the Law of God, a Creature nccelTarily mult be under the Larv of \\\s Creator and Soveraign: Co far therefore as Chriit was fuch he was indijpeftfably obliged to the Law, (b far his fubjeaion was natural-, and thereupon neceffary. From his ()j^ce or that eeconowy and dijpenfation which he had fubmitted unto as Mediator, Re- deemer. Surety, See with refpedt to this he was to be jubjeci too, yet in it his fubjedion was purely /?vf and voUmtary. 'Tis a ^ nice * See Bodtw ^ejHon which fome difcufs, Whether ChrijFsfubjedion to the Law onEpb- c s. in the former notion he was Lord of the Sabbath Matth. 1 2. 8 i in the latter he was bound to keep the Sabbath : Chrift as man and becsufe man was fubjedr, but then 'twas only as fuch. 2. Chriji, as being made under the Law, is to he conjidered noi z. js Manti: meerly as a Creature ( upon w>inch he was J'ubje£i to it ), bttt as a thefi^e of h^ Creature in thejiate of l)is humiliation and furetyjhip i during which ^■*'^"' "'f '<>"<■ jiateonly hisfubjedion to the Law was to continue. ♦ For his humane nature now in Heaven is a Creature, and yet there 'tis nor ( if we Tttt fpcak i^, Ueroof frincifa^y fub- jeB To the Moral L/iTv. * Vide Bradpj. de Jiilif. C.I 8. 3E.illU TCrfV. fpeak ftridly ) under the Law-, for though Chrift there doth ma- terially the things which the Law requires ( as to be holy, to love God &c. ), yetiie doth not do them formerly as acts of obedience to the Law^ but as things which fpring from tht perfection of his nanire and jiate : therefore ( I fay ) when we are fpeaking of ChrijFs being fiihjtd to the Larv^ we muft not contider him only tifM^^ but as Man in fuch zway ox ft at e^ in the carrying on of Inch an undert aiding-, which when he had effedred hhjubjedion was -. to ceafe. Some fay, that though the fubjeCtion which Chriit was under in reference to his Office ( as Mediator ) be at an end, yet his fubjeciion to the Law which was natural and did arife from his being a Creature^ that yet remains : I anfwer, if by this n'a- itiralfitbjeSion they mean only that vphich refultsfrom hii Being-, or that obligation which refults from the intrinfcJ^ goodnefi of things, fo we grant him even in Heaven to be under it ", but if they mean that fithjection ox that obligation which relates to and refults from an external Law^ fo we deny Chrirt there to be under it i in his glorified ft ate he doth the things v/hich the Law commands-, but not ai or hecaufe they are commanded by the Law. 3. The principal Law that Chrift WM made under and which he rViH principally obliged to fulfil-, w^is the ^ Moral Law. This was the Law which at firli was made to Adam-, which he brake and fo en- tayTd the curfe upon all his pofterity i therefore Chrift ( tho. ferond Adam) was alfo made under ^/>j^LdJV, that he might fulfil it and ib reftore man to his primitive happinefs. This was the Law which. was the rule :indftzndard of righteoufnej^ i wherefore if Chrift will convey a righteottfnifs to the creature, he muft be made under and fulfil this Law. He is faid to be a ch^ for us , now that curfe doth mainly refer to the M?rj/Li?»?, (though 'tis very true, by way 0/ allufon 'tis fet forth by that which was proper to the judicial Latv Gal. 3. 13.) • And he isalfo faid to redeem usfi-om the Lawy ( that, is 3 from the curfe of the Law "> now 'tis the curfe annexed to the moral Law. thdX he redeemed us from i therefore that was the Law which he was made under. This was the Law moft excellent > if Chrift would fubmit to put himfelf under the obligation of a Law le(i exeeVent-, furely he would not refufe to fub- mit to put himfelf under the obligation of this which was the moft excellent Law. Efpecially confidering, how necef^ fary this was for the good of Sinners i for fince God ftqod upon the performance of th'vs Law as the way wherein he would ju' ■ jtj/i.f,. it was moft necelTary that Chrift .fhould be fubjed to it and perform I Part I. mi'sfjt be fttlfiUeb in usf. perfo«D[i it, or elfe there would have been no jujiificatioH' Had he been made only under the Ceremonial Larv^ than the benefits of his Obedience would have reached no further tlian that people who were concerned in that Law > and fo the Jems would have had all and the poor Gentiles nothing : If Chrirt will redeem and fave both., he mud: make good that Law which did equal'y oblige both j now that was the moral Law : Gal. 4. 4. — Sec God jent forth his Son made of a rvoman-, made tinder the Law., to redeem them that tvere under the Latv., that rve ( Gentiles as well as Jews) might receive the adoption of Sons- Chrifi came not to fave this or that nation ox people^ hut mankind y wherefore he murt be J/^^jf^ auto and/^//z/ that Law Tin order thereunto), in which not any par- ticular people but all mankind were concerned j which ( 1 lay ) was the Moral Larp. 4. Tet be fides thii general Law which concerned all mankind 4. 0')>erj>u{.t^ (wlyich therefore the Saviour of mankind* fub']e^ed himfelf unto )^ l>oye the Moral there were other ^ particular and fecial Laws to whofe obligation he ^^ rJ'n. fubmitted-t and unto which he was obedient. As he was a man., he Ithel Laws. * was fubjed: to the Moral Law i as he was of the feed of Abraham., * Lradjh. of of the rtock of Ifrael-, fo he was fubjed to the Ceremonial Law i J'^^^^- '^- ^» as he was Mediator^ there were fome particular and pofuive Laws laid upon him ■■> to which he was fubjedt alfo. In obedience to the Ceremonial Law he was circmncifed^ Luk. 2. 21. prefented in the 'temple ( with the ufnal offering oi the poor and mean) Luk. 2. 22, kept the Fajfeover Matth. 2d. 17. (and the like). In obedience to th^ jpecial Laws laid upon him ai Mediator ("the chiefeft of which was that he (hould fo andfofuffer-, yea, lay down hU life ), he did according to the Will of his Father •, therefore he's faid to be \_obedient to deatli]-, even the death of the crq/T Phil. 2. 8. and to learn ebedienfgby the things he Jufered Heb. 5. 7. and Joh. 10. 18. No . man.taketh it ( his life he fpeaks of ) from me., but I lay it down of my felf'-) J have power to lay it down, and I have power to take it a- gain : [this commandment^ have I received of the Father : (■ io Johe 14. 3 n.y We commonly dijHnguiJh, between the Moral Law (un- der which as bQin^ general Chrill was ) and that Qiecial Law which was laid upon him c^s Mediator: but ^ fome I find do not very * ?*''^- of i«- well approve of this dijiindion i their reafon is, becaufe it fcems to scc^l'J^^^'' affert that fomething was impos'd upon Chritt by the latter Law^ the EpheC. p. unto which he was not obligM by the former i which ( fay they ) 386, 387. j was not fo. . For there was nothing en joyn'd in the mediatory and pofitive LaWy unto which Chrill was not oblig'd by the Moral T 1 1 1 2 Law i I 58z %i)tit i^z t^sDf eouf nefe of t\yt Eatb Ver.i v. Larv s there was indeed in it a more particular application and de- termination of Chrift's duty in hU circumjiancesy but the thiy>g it felf vfdiS pre-en]ny}C d and he /r^-m^jg'^^ thereunto from the Moral Law : ( but this I will not concern my felf about '). He that would fee a particular draught of Chrifl's- obedience to t\\tfeveral. Laws which he was made under, and thx feveral capacities m- which he ail-along oheyd-, may find it done to his hand by others largely and diftinvftly.i ( as particularly by Zanchy on Phil. 2. 8. p. 114. Scc^. 5, K/> ohedi- 5. Though Chriji rvM thm made under the Law, andfo obliged to. e)tce tmputalite j^^^ it.yet this notwithji anding-^ hvs obedience thereunto voas meritorious *' '^ ^"i,!"^'' for m and imputable to m. For this is ufually objeded by the tor/oiapf us. gQQj^jjj^ ^ Oppofers of the imputation, znd merit oi his Gbi' dience i for if Chrilt ( fay they ) was fubjcd to the Law ( as he was), andfo bound for himjelf to do what he did, how can his obedience be made.over to others or merit for others .? for debitum, toUitmeritunu fcivando fatisfncere potuit, quippe qui ipfe earn fervare omnino deberet. Socin. de Servat. p. 3, * Quo circa nee pi'o aliis ma^is quam quilibet alius homo, legem <. Agniiift him fee Ci/ov. Socin. pioflig. Seft. f. Controv. i.pag. 641. For anfwer to this fev^ral thing? ate faid, but I'le inftance only in three:. I. In the bufiuefs before us-C/:'»'i/? J* wot to he confidered only at MaUi, but oi Cod-man* Had he obey'd as meet Man his Obedience could not have been meritoriom, for fo all would have been but a due debt -Mid fir himj elf ■■) but he obeying who was ^ God-man Co it became meritorious for others- His obedience and fubjedion was indeed terminated in his Humane Nature, but that mult not be ab- liraded from his Divine ( both being now united in one perfon) \ which "Zy/zioH .though it did not make Chrifi incapable oi^§beyingi yet it did put a lingular virtue and worth and merit into his obeying* ■ And as to his obeying for himfelf take the explication of that in the words of a f Reverend Divine i " It is ( faith he ) alledged ^' thatChriftasMan fulfiU'd the Law for himfclf, and therefore " not for us : Jr.fw* The fte(h or manhood of Chrift confidered " by it-felf, apart from the Godhead of the Son, is a creature that- " owes homage unto God : yet if it be conli. " engaged with and for the debtor is thereby bound to pay the debt i ligatuseft. At yet he payes it freely, inafmuch as 'twas his own free act to bring ^^"^"^^^' himfelf under fuch m obligation i and fo 'twas here in what Chrill p'^tjg^ytde^^' did. Polanum in Dan.9.p. i9(f; Se»///»wz on Ephef. p.8n, 8iz. — Hbormh. Sodn. confut. 1.:?. p.eTa?. Quamvis iiumanana- tura, ut creatuia qusvis, Deo lublex obfervantiam debuit, attamen quia nee earn aflumere te- nebatur, neq; fimplicis creaturas obedientia fuit,fed Ss^J^et/tH, ideo pro quibus hoc & iftudfadum; j quidui & pro iifdem fatisfecifle dicatur ? \ Mr, Baxt. Aphor. p. yS. 5, 'Tis further added, ^ Thatthough Chrifi confrdered ftmply and * Burgjoijvi* nhfolutely, as man-, might be obliged by the Law, yet Oi our Surety "^^- P'^' P^S-i and undertaking for us in a fide-jujforial manner, fo hii obligation wot ^' tvholly voluntary and free : My Author goes on and opens himfelf thus i "Suppofe Chrift tobemade aMun, and thereby abfolute.- **• ly obliged to fulfil the Law for himfelf, yet that he (hould en- " ter into agreement with the Father, to obey it as a Surety, for ^^ fuch a term of years upon earth, thereby to procure Salvation " for a Sinner undone otherwife ; this was wholly gracious and '' voluntary, and Chrift was not obliged to it as Man. Upon the vyhole, thefe three things being well weighed the Objedion is fuffi^ ciently anfwered i for fuppofe that Chrilt injuch afenfe was bound to keep the Law, yet there were other re^eds ( peculiar to his Per- jon and Obedience ) which made it fo voluntary and for us, as that it may truly be look'd upon as meritorious and imputable* So much of the firji Fro^ofuio?!, 5S4 %IM t|)e rig^teottfneC$ of tDe %m Ver iv i^7^!^^ f«A}w^f "mIIV^^^^ cMf w ,w,,^,,,^,, ,^,^;^ ^; r.Jeu»def,hem^/'yf ' ^?"^- 3* '5* ^ *W z^ k Cometh US to fulfil all rkh~ Law f.lflled teoufnejl i Matth. 5. 17, , 8. ninK not that Jam come to delhovthe rr. Lan> or the Trophets ; lam not come to defiroy but to fulfil -For ven yljay unto you uU heaven and earth pafi, one iota or one tittle jhallm no n^ijetafi from theLar. till all b, fulfilled, Rom. 10. 4. amji lithe end of the Law for righteoufnejito every one that believeth; (th, end of the Lar,, viz. as the Law in him receiv'd its/«// and final accomphjhment ). tn>o thmgs fas you have heard ) were contzm^m Its righteoufnefi, xht duty it commanded, the penaltv it f'"'''!''l'fti ''^'^' ^Y'^ ^^'^"^^ '' '■ For in his live Obi- dtence h, did the former, ^ndm his pajfive Obedience he underwent the /^»fr. The preceptive & mandatory part of the Law he fulfilled aawely^hoth as he fhun d whatever m7 that ;.rf^;W /and alfo as he did whatever gW that .>,j.^;,.^.. he was originally and a^ual^ /J' holy, ^^^ was the foundation upon which his Satufadiou and Merit was built i without which he could mther h^ve fathfied^nox merited, 0 faith God, Son ! if^ou mh jaw fie me, there s my holy andjufi Lan> fatisfie it, unlefi that be fata- ed 1 cannot be fatpsfied; by its violation I was offended, by itsfuU fillmg I mufi be appeased: Well! Chrift accepts of the terms, Lo( aith he ) I come, m the volume of the bool^it vs written of me • I delight to do thy mil 0 my God : yea, thy Law U within my heart, Pfal, 40. 7, 8. And what he undertook he made good ; he went io far that nather the righteom God nor the righteous Law could tax him with anydefea. If it had not been thus, though he had obey d never fo much/.. «., though his Obedience had been never lojr^f and w/^w^ry, yet it would not have been either Ca- ti^faaory or meritoriom j, for all fafi^faaion and merit are founded x^Von the fulfilling of the Laws righteoufnefi. The gracious God is . pleas d to accept of an imperfe^i Obedience ( if fincere ) irom il but the juji Gai would have a/>.r/.^ Obedience for us i he fan ac- cept I Tare 1. iiuHijr ue tniHueo in ns. ""^ cqpt of a mite from us, but from our Surety he would have the rvhole debt paid down. Whether Chrifl's active fulfilling of the Law as confidered in i*- /f/f, in its intrinfckjvorth and t^i?/^/^, could properly and foriHally merit of God ( as Some ^ hold ; •, or whether it did merit refped: * Opera Chii-; being had to God's Ordination-, Covenant and Promife ( as f O- ^i abfolute thers ) i is a nicety that I have no mind to engage in : that was j^"^'!'^'^^^ •> . the way wherein he merited ( which is the thing that I only de- jlai rafioS "% flB;n to fpeak unto \ habent: non "^ refpectu pro- miffionis alicujus fed iiifit^ fua vi, tanquam opera Stoj/eoc* abfolute indebita. Eadem autem benigna promifTione Deiniti, quatenus meritum illud ad nos refertur, omnio conceJimus. Ejfeft. Tri. Crucis. p. 194. f Equidem fateor, fi quis fimpliciter & per fe Chriltum opponere vellet judicio Dei, non fore merito locum, quia non reperiretur in homine dignitas qux poflTit Deum promereri. Crf/v/«. Inftit.l. a.c.iy. feft. i. Vide C^^;»/fr. tcm.3. 1.9. c.i. feft.7. Nee aliter Chrifti meritum accipimus, quam quod legi pleuiflTime fatisfecit, non folius obedientise infit5 vi ac dignitate ad divini juris rigorcm appensa, — ^ed ad legem fatisfaftoriae, fie meritus ex di- vina promiflfioue fuit, non abfqj ea. Meritum adfadtts non extra illud aeftimatui', non ai me- rum Dei jus, quafi ulla cujufquam actione in rationem. debiti trahi poffet. Hoomb, Socin.' conf. p, 62,7. 3. The third Propofition'-> Chrift having thus fulfilled the Law ?• TDpofition: thy} his Obedience ii made over and imputed to Believers* For other- ^"^r^. Obed$, wife how doth the Apoftle here fay^ that the righteoufneji of the Law """d'L'Ze'^J^tr might be fulfilled [in ui] ? This is that imputed righteoufneji which to BeUeyers. is fo often fpoken of in that one Chapter of Kom* 4 i in reference to this Chrift is faid to be made righteoufneji to «<•, i Cor. 1.30. to be theLordourrighteoufnefij]crtm.2^.6- and we are faid to be the righteoufneji of Godinhim^ 2 Cor. 5. 21 i to be accepted in him, Ephef. !• 6't to heprefented to God as not having Jpot or wrinkle, or anyfuch things Eph. 5. 27. by hii Obedience to be made righteousy Rom. 5. iP' Many other Scriptures might be cited which hold forth this great Evangelical 'truths and alio thefc that I have cited might be much enlarged upon i but the difficulty lying not fb much in the general-^ as^in the particular jiating and explication of it ( where indeed there is enough of difficulty J), therefore I (hall , rather diredmy felf to that. And here two weighty l^ejiions mud he diCcuikdb ^^^ ^#W 1. Wljsthsr ChrijVs adiive fulfilling the Law-, or ha a&ive (as well ^aSwertJ.. as hii Pafjive ) Obedience be imputed to believers ? ' ' 2. In whatfenfe may it be faid to be imputed to them ? Wy text and the SubjeCi which I am upon from it, lay a neceP- Cty upon me of fpeaking ibmething to thefe Points, otherwife I fliould J "(hould moft gladly have palTed them by : *Tis much againft my fpirit (God knows ) to revive and keep up thojh Contr over fie i^ which I could wifii with all my roul had never been rtarted, but being ftarted that they might now be buried: And (further) it grieves me exceedingly, to meddle in thole matters wherein I mult unavoidably diifer from fome or other of thofe who for their Piety Jhoi^ and Learning zxe oi^ great eminenc.y and repute in the Church of God, and for whofe names and perfons I have a very high venera- tion. Yet for all this, I dare not (to pleafe my felf and to a- void what is ingrateful to me ) go out of my way •, 'Tis meerly fenfe of duty ( as I apprehend it ) which makes me to engage in this unwelcome province. Thefe Controverftes^ as they arc ma- nag'd by fome in their utmofi latitude^ are grown to a great vajinefi\ but it would be highly inconvenient for me C now I am upon the clofe of thli vporh^^ which is already grown above its due propor- tion,) to be ^ro/ix^ about them : I {}pl2\\ contract my ielf there- fore, and only in (hort fpeak to that which I conceive is abfolute- ly neceffary for the clearing up of the things in queflion. Of the Firft : As to the firft (]}xt9C\o\\JVhether Cfrnji's adive fulfilling the Lau>^ whether Chr/fis ^^ vphethethiS a6iive Of well as ha pajjive Obedience be imputed to Be- tfeTlwfor"^ /ifi/m ■? I ihall not fpend any time about the.terms^ in enquiring J^ts u4itile o- whether they be proper or not i or whether the things be rightly hedience h tm- dijUnguiJhed OX cot, ( fince there was aCiian in Chilli's pqffive Obe- fftteduBe- dience^ znd pajjion in his aCiive ) -^ all undcrH^ind the thing which ,ieyers. vve intend in the ufe of the words, therefore .without any fur- --ther debate Vk take them as they 2.XQ commonly ufed zndmnder^ K.fiood. - In anfwer to this Quefiion I find Four Opinions about it : I. 'that neither the adive, nor the pajjive Obedience of Chrifi^ are U properly and really imputed to Believers* 2. That thepajfive Obedience ofChriji only 0 imputed' m 3 . That both atfive andpajjive are imputed, P 4. That the atiive Obedience of Chriji ii imputed as voeil m the pa^ve^ but not in the fame way \ not quatenus a&ive but as it jvas a part of ChrijVs Satkfadficn and Merit, For thofe who efpoufe the firji Opinion^ SOCINIANS and* P AF IStS, I will not at prefent meddle with them : One of their great Arguments againft the. imputation of Chrifi^'s Obedience ( particularly his Adive Obedience about which only 1 would contend ) , viz. that he being a Creature was under an Obligatim to obey, that he obeying for himfelf his Obedience could not be imputed to ethers f I parii> miggr m nimueo m us* otbers't this Argument ( I fay) hath been already anfwered : And ^s to the other Arguments whkh they ufe, they will fall in with thofe which flia.ll be prefently fpokcn unto, as they are urged by others (who yet are tar from bc'm^ Sociniam or Papijh) againil: the imputation of ChrijFs active Obedience, > Secondly, there are Others ( much more orthodox and found '^A*« ^«<^o»'i . in the Faith than the former) who though they hold the imputation %'3°^^ \fr^ of ChrijFs Obedience^ yet they limit that imputation to his pa^ve oLdieJe o7^ Obedience '•> afferting that that only u imputed to Believers. They imputed, deny not but that Ki^.adlive Obedience was neceflary for his Verfon and Office-, for the qualifying of him for his Mediatorjhip \ but that it \s formally imputed to them who believe, that they deny ; They fay, God did accept of the Veath and Sufferings of his Son as a full fatvs fad ion for his violated Larv > that the righteoufnefi thereof is fiflfiiled by his bearing rrs penalty s that upon the alone bearing of that penalty Sin is remitted and the Sinner coitipleatly juliijied i that this pajjive Obedience is fuffieient to all intents and purpofes ( for Satisfaction and Merit too ) without any further imputation of his active Obediences Co that it' the Sinner do but perform the Conditions on his part', of believing and repenting, mChrijVs death alone there's every way enough for him. The Grounds they go upon in the defence of this Opinion, are many i One is, that when" the Scripture fpeaks oi' reconciliation with God, remijjion oC fin, jujHfication &c. ftill it lays the ftrefs of all upon ChrilV's paftve 0- bedience^ or upon h:s death znd blood : Co Matth. 20.28. Matth. >2d. 28. Joh. d. 51, &c. Ads 20. 28. Rom.3.25. — 5, p. Gal. 3. 13. Eph. 1.7. — 2. 13. &c. Col. I. 20, 21, 22. I Pet. I. ip. Heb. 9. 12. Hcb. 10. 14. Befides this they prove it by feveral Reafons-> which are chiefly drawn from the Sufficiency of Chri/l's fjffive Obedience for the Sinners relief in his loll condition, and al- fo from the great difficulties-, if not abfurdities ( as they jud?e ) which attend the other Opinion for the imputation of his aCtive 6- bedience* 'thU Opinion hath the more prevailed fince the Hrft broaching of it ( which was not very long ago, for 'twas not inidQ m3.tter o( Controverfte till thefe latter Ages of the Church ) , not only trom th^Jhength and weightinefl of the Arguments with which 'tis back'd ( which cannot be deny'dj, but alio from the AffertorsoC\t\ they being »/j?y, and fome of themperfons ( de- fervedly ) of very great reputation in the Church of Chrill: ■-, (Cuch as PlSCAtOK, PAREVS, SCVLtEtVS, CAPELLVS^ GA- MEKO, fOil££5', with divers others). . - . .. Uuuu . The i^ %i)art9e ris|}reottmei0 or m s:aw Ver.iv. of fhe third Thc third Opinion IS , that Chrift's w/^o/^ Obedience, a&iveasn>elt ^^'"'°"'^°^J' as pajfive^ii imputed torn: his obeying the Law to the full, perfed %7^obed!mc\ conforming to its commands, his doing as well as his dying Ohe- imputed. dience, is ( fay thefe ) made over and reckoned to Believers in or- der to their Juftilication.and Salvation. This alfb is aiTerted by * Pum Chri- feveral ^ Divines of great note 5 and that not only by fome of 2e cSurt^m' ^^^^ ^y *^^^ ^y ^^ ^^ TTO^o";^, but alfo by others who do largely niaq*egeiit'& i^^fi^^ »-^Pon ^he proof and making of it good, againft thofe who paffu'sfitpfo- think othcrwife» pter nos homi- nes, & propter noftram falutem ( nobis eyiim natus eft, nobis visit, pro nobis faflus eft fub leee Ut COS cjui fub lege erant redimet et) idcirco utra^; pars obedientiae Chrilli, i. e. tcta eitte obe- dientia noftra foda eft, ceffitq^ in falutem noftram. Zanch. in Phil, c.i.8. p.n j, ggg Cahtn Inftit. 1.2, c,\6. fect.5. This way goes Junttts in thef. de Juftif. Polanu^ in Syntag. 1.^. c.j^' &in Comment, in Dan. p.i8^. &c. Brocmand. de SeiTat. Jefu Chiifto Art. \6. Sea.12.Qu 4* . Gemarm de Juftif. ( againft IQtrgimJ. Rtyet againlt Camtro. Luc'ttM againft PifcatoriiiwdL Catai^r. Dmntham of Juftif. 1. i. c. 4. p. 14. &c. BurgeJJe of Juftif. i.pait Seim s4 p. 338. •;J'»- The Tieafons upon which they ground this Opinion, are fuch as thefe : V Arg./or the I . As the difohedience of the firft Adam, in which he brake the TS'TaaLe '"^^^ IS imputed to men upon which they become guilty-, Co the oiedteKce, Obedience of Chrift the fecond Adam-, even that in which he kept the Law, muii be zw/'«f wherefore to limit this to one branch of his Obedience ( his pa^ve obedience, as though by it alone Sinners were made righteous), is neither fafe nor warrantable. - (2..) If we will pro- ceed in that way, fb as to fingle out this or that part oi Chrift's- Obedience and afcribe righteoufnefi- to it, then the Antithefu will carry it for his aBive rather than for his ^74]/?^ Obedience.: for that being the Obedience which ftands in direli oppofition to Adams difohedience^ itmuft, by the rules of Oppofitim^ moft properly here be I nil Part I. m<0]^t be fttlfillea in us. 589 1 be underftood. (3.) The Affile makes the imputation oi both to run parallel^ according to the aUs and fff^f/ which are proper to \ each '■) As by the difobedience of one many were madefinners-^ fo by the obedience of onejhall many be made righteous : So that as the one a& is imputed iox guilt, fothe other is imputed for right eoufnefis and as in the oneperfon ( he hcin^ z publick^perfoft and Head) we broke the Law J Com the other ( he btm^zpublick^perfoH Siud Head too ) we perform the Lan>» If it be faid, that Adams difobedience 6\6. not lie in the tranfgrefiion of the Moral Law-, but only of that particular, pofitive Law which God gave h\m of not eating of the tree of knowledge » and fo that ChrijFs Obedience did not lie in the keeping of the Moral Law, but in his obeying oithzt pofitive Law which God laid upon him (namely of laying down his life)-, which if fo, then the text proves nothing of that for which 'tis alledged but rather the quite contrary : I anfwer, though 'tis ve- ry true that iw Adams difobedience, immediately ^wA proximately there was Only the tranfgrefling of that pofitive Law, yet in the tranfgrefling thereof there was vinually znd collaterally the breach *i„{j^cIo of the whole Moral Law, (all this Law being ^ fumm'd up in Ad^datacm- 2iud guarded by that Lex primordialis as I'ertHlIian calls it )» The niapijeccpta Argument then from the comparifon holds good i as Adam viola- conoita recog- ting theMoral Law his a^ive difobedience is imputed iiorguilt,Co our l^^aerpullnl^ Lord Jefm obciying the Moral Law his aBive obedience thereunto is veiunt data per imputed for righteoufneji ( which is the thing to be proved^ Mcferi &c. ^ — Igiturhac general! & primordialt Dei Lege, — omnia praeccpta legis pofteiioiis fpecialiter iadita fuifTe cognofcimus, quae fuis temporibus edita geimiiiaverunt. Terfull. adv. Jud.c.2. 2. that Obedience of Chriji muft be imputed "without the imputa- 2, Afg^ tion of which the righteoufneji of the Law U not, or could not be fulfil- led in believers : ( this cannot be deny'd, for 'tis brought in here exprefly as the end of God's fending his Son, that the righteoufneji of the Law might be fulfilled in m\ Now I alTume, but without the imputation of ChrijVs adive Obedience, the Laws righteoufnefi ii not and could not be fulfilled in believers, ergo. This I prove from - what hath been already faid j the Laws righteoufnefi confiUs in two things, (lO in its requiring perfed conformity to its Commands: (2.) in its demanding Satisfadion, or the undergoing of its penalty upon the violation of it : This being fo,how can the Laws righteouf- ntfi be fulfilled in Saints either by the a&ive or by the pajfive Obe- dience of Chrift apart and alone ? put them both together and the U u u u 2 thing • I %l)at tfte ti5l)te0ttfttcfe of tl;; %m Vet.iv. thing is done, there is that in both "^hich is fully adseguate to the Laws demands ■» but divide them, and it is not fo. The pajjive 0- hedience fatisfies as to t\\Q Laves penalty and fecures from the • //^w'/c^z-yf, but where's our performing of the Duty which the Law requires i£ the ad ive Obedience he not imputed alfo .<* And 'tis conceived, thzt th\s righteoufnefi of the Li?w> doth mainly :xnd primarily refer to the preceptive and mandatory part of the Law, and but yfco/^^i^ri/)' to the penal and' minatory part of the Law : For in all Laws ( Civil or Sacred ) that which is firji intended in them is ad.ive Ohsdimce \ the bearing the />f;»/^/0/ is annexed but to further znd fecureth^t : fo that he who only bears the /?f«^//y doth not anfwer the firjl end and the main intention of the Law. Whence I infer, fince the righteoufnefl of the Larv is fnlfiUed in believers (as the Apoftle here laith it is), that therefore the commanding part of the Law muft be fuliilled in them, ( that being the main branch of its righteoufnefi and that which is prin- cipally defigned by it ) i but that cannot be, unlefs the a^ive Obe- dience of Gh rift be imputed to them. This Argument (with fubmiffionto better judgments) is tome of great weight. And I defire the words may be well obferved j 'tis not faid that the righteoufneji of the Lanp m\ght he endured., fuffered-, or undergone by us, as if it did relate to the penalty of the Law \ but that the righteonfnefioftheLarvm\^hthefilfilledinusy which furely moft *p^\ male- properly muft relate to the doing part of (he Law : doth he */«/- ^!^^p"^titu'r, J?^ who fufers? that's very harfli. _ To fay that one of the things ^'i- hoc non that have been fpolcen of was or is fufficient^ viz. the undergoing. jmplet manda- qJ^ ^]jg punijhment without the doing of the duly., and that therefore ta legis, aiit ^ j.|^^ imputation of Chrlft's death znd fufferings is enough : I fay for ''•'^'^Tc ^'- any to affert this, they do ( in my thoughts ) offer fome violence p3S. when that is broken, his guilt » when that is kept, 'tisri^;^- teoufneji: therefore as, fuppofing that Law had not been tranf- grefid-, we had not been gwj//);, fo unlefs that Law be fully con- form''dw^WQ cannot be ^rigbteoM-Now where (hall we find this full conformity to the Law but in CbriJ} ? and what will that in Chriji avail us if it be not imputed and made over to us ? So as to eter^ nal Life-, unto which without fulfilling the Law we can have ho claim or title : . For the old Lapp-condition or Covenant being yet in force, Hoc fac 6" vives^ do andlive^ C^|pit:. 18.5. Rom. 10. 5. Gal. 3. 12. Luk.10.28) > unlefs this Condition be performed we cannot hope for life. True indeed, under the Covenant of Grace God accepts of what is done by the Surety-, and he doth not ex- ad: of the Sinner in hii oven perfon the perfed obeying of the Law as the condition of lifey but yet hewill have the tbing done either by or for the Sinncr,either by bimjelf or by his Surety^ or dCc no life : doth not this then evince the neceffity of the imputation of Chrift's aCiive Obedience ? But 'tis queried, Ws not Chrifi''s pajjtve obedience, xfitbout the ' atiive, fufficientfor both ofthefe f for righteoufnefi ^nd for life ? To which they of this Opinion anfwer. No > they fay upon Chrift's death 3.nd fitffering we are freed from guilt-^ but upon that ( ab- firadly from his aHive obeying of the Law) we are not JhiCily and pofuively made righteous : So alfo, upon his death and fuffering ( they fay ) we zxefaved from rvrath and Hell, but yet upon that alone we are not entitled to Heaven : they grant in Chrift's death zfulnefidindfufficiencyoiSaivifa^ion, butastommf for that they muft take in the holinej! and obedience of his life- I do but recite, not undertaking ( at prefent ) to defend |^at is here aflerted : only let me clofe this Head with one thu|g which (to mej is obfer- vable. Our Lord being both to do zndto fuffer, to obey aCiively and pajjively ( that he might fully anfwer the Lan>s demands for the juftification d.nd falvation o[ S'mneis ) > 'tis confiderable how the Nevp "tejiament, in two eminent places^ fpeaks difiin^ly to both thefe parts of his Obedience, 1 a their difiind reference to both the parts of the Larv under the old T'ejiament, and in their difiind in- fluence upon the Sinners good. Gal. 3. 13. Chriji h^th redeemed m ■ from the curfe of the Latv-y being made a curfefor us > for it is written, Curfed is every one &c. or as 'tis Verf. 10. Cnrfed is every one that : continueth not in all things &c. . — here is ChriiVs paffive Obedience ( with refped to the old curfe or penal part of the Law here menj- tioned^, and the benefit which we reap thereby viz. delivermce ' * Deut 6 J 19 ^ i ^Dat tl)e ttgDteottfnefs! of tlje Han) Ver.iv. fom the Laws curfe. That's me place i the other is Rom. lo. 5* Cfcriji J* *fc? end of the Lan> for righteo ufnefi to every one that be * lieveth : for Mofes defcrtbeth the righteoufnefi which is of the Lai»^ that the man which doth thefe things jhall live by them : here is Chnfk^s a^ive Obedience ( with refped to the mandatory part ot doing righteoufnefioi the La» here mentioned alfo, ) and theiw- futation and benefit of this to believers viz. righteoufnefi and life : Chrift is the end of th Law for righteoufnefi, ( that is, to convey that righteoufnefs wi(|pi the Lzvf could not, or to perform the Law in order to righteoufnefs which the Sinner could not ) i take it as you will, it muft have reference to the Moral Law and to the preeepive part thereof, for Co the Apoftle opens it in that which follows Verf 5. Now Chrilt's a^ive Obedience thereunto is iw;>«tf^ to believers, otherwife why isitfaid that he is the end of the Law for righteoufnef to every one that believeth ? All that I drive at is (i.) That the imputation of the pajjive obedience m Gal. 3. 13. muft not juftleout the imputation of the atfive obe- dience in Rom. 10. 5. (2.) That as the imputation of the one is neceflary to free from the Laws curfe^ fb the imputation of the o- iher is neeeffary for the h^vm^of righteoufnefi and life, a^'Arg* 4. If Chrifi adively fulfilled the Law for m then hii aUive fulfil- ling thereof mufi he imputed to m-i hut fo he did, ergo. The Confe- quence I judge to be good and ftrong •, for furely whatever Chrift did on our behalf-, in our l^ead, as defigning and aiming at our good ' as his main end, that muft needs be imputed to us i otherwife he and we too might lo(c that which he principally defigned in his Obedience ( which is not to be imagined). As to the JJfumpti' en that Chriji aUiv^ fulfilled the Law for m, that is generally afferted and defender h^ivines againft SOClNIJNS and O- thers : For whereas thefe affirm, that Chrift fulfilled the Law for himfelf ( he as a Cr^-^f^r^ being under the obligation of it ) , they prove the contrary - ( of which before ) •, ftiewing, that Chrift was not, in that way wherein he fulfilled the Law, at all obliged fo to ixAhWt for himfelf -t but that all was done by him purely upon o«r account : he obey'd not meerly as a Spibjecf but as a Surety there- fore his Obedience muft he for us, and fo imputable and imputed to us. And whereas others affirm, that Chrift actively fulfilled the Law that he might thereby befitted and qualified for his Media' *o>*3i Oj^cf, two things are anfwered ; Ci. J The Scripture, when it ^)eaks of Chrift's fubjedion to the Law and accomplijhment of it, doth not lay it upon tlm end or upon what refers to Chriji himfelf :, but Tart I. mfsocDcmimicDittttjar* ' ^3^ but upon that which refers torn (as the proper end thereof) : He was the end of the Law for righteoufnefs to them tjoat believe j *— &c. made under the Latv^ to redeem them that ivere under the Law-y that n>e might receive the adoption of Sons> (2.) They fay, that Chrift's jitnefi for his Mediatory Office did refult from his fer- (6u^ from the perfonal Vnion of the Diving and Humane Natures in him, rather than from his aHive Obedience to the Law\ for elfe he could not have been look'd upon as one ^t to ht a Mediator till he hsid jinijljed his n^bole Obedience to the Law h whereas from the firft inftant oi the perfonal Vnion he was^^ for that Workjiud Office* 'Twzs fit-, nay necejfary, that Chrift the Mediator ftiould conform to the LaWy but thefe are two different things, nohat was fit for the Mediator to do and xvhat muji fit him to be the Mediator, Thefe "Ends therefore refpeding Chriji himfelf being removed, it fol- lows that it was wholly /t/r m that h.Q fulfilled the Law : whence then I infer that that muft be imputed to us-, otherwife the end of it would not be attained j for without the imputation of it we (hould neither be the perfons defigned in it nor profited by it. To prevent miftakes and to give this Argument its full ftrength, I would ftate it thus : Whatever Chriji did that vce were obliged to do ' and which was to be our right eoufneji before God., that certainly mufi be imputed tons h I do not fay that all which Chriji did is fi:ridly and properly imputed to us, but whatever he did // we were bound to da it-, and if the doing of that was to be our righteoufnefi-, that muft be imputed ( or elfe we are in a fad cafe ). He was incarnate for us yet that is wot formally imputed., why ? becaufe Sinners were not : under any obligation to any (uch thing i fo I might inftance in his working of Miracles-, Interceffion &c. But now if our Lord will ; be pleas'd to put himfelf under the Law and to fulfil the Law, that muft be made over to us becaufe that was a thing which we cierfelves ( according to the capacity of Creatures ) were bound unto-, and this was to be our righteoufnefs before God : what is (b circHmftantiated-,mui\ be imputed i therefore this being taken in the . Argument is good. S^vtxdXother Arguments are produced for the imputation of the a^ive as well as of the pajfive Obedience : . As that both together *^eeSodiusm make moft for tht^ glory of Chriji-, and for the eafe and f comfort of Eph. p.yjig..-, - burdened Souls : That 'tis a mighty lofs for Chriftians to lofe — t Neq, con-. ChniVs allive Obedience •■» and why ftiould it be the aCiive only ^'^^^"^^^?. P^ •^ caret aiiqua juftitiae portio •, fed perpetuo ilias trepidare neceffe efletj nififitmiter perfuafse forent totatnju=-- ftitiamiegis fibi imputari. /* is not ail of him ibit me, qui"' PJ^ecious ? and do not vs^e need all > Surely the ^f- fafefi rt>ay is to plus Chrifto ad take-in as much of him as ever vs^e warrantably may. They (who majcrem glo- go this way) alfo urge the Conjent of the Kef or med Churches, the iicom afcnbit Sujprages o( Ccveral famous Divines as concurring with them \ ' that qu JraJ" quam '^^^"^ Opinion hath the advantage of being judgM the more amiem qui ei quic- and Orthodox^ Cwhich that excellent perfon f Mr.Br^^^^B^^thoueh qusm adimit. he fomewhat diflfents about the thIng,doth ingenioully confeis ^ But laXST '^'^^^. things mall Vfovcx, if ih'^ foregoing Arguments will* not Sponforis no- convince and fatishe I Ihall hope for lels from thefe. ( So much flri Obedienti- for this third Opinion)* am Lesi divi- I fourth optni- 4. There is a Fo^/rf^ i Say {bme the ^ aUive as well as the "a^t^-'^olfdl 'P'^U^^'^ Obedience of ChnR is imputedy yet not in thefenfeof the erzce tmfuted promoters of the former Opinion.but only thus as f it mn apart of ai .tfiait of , Chrijrs Sat'pffadionfor the violation of the haw i as 'tis fo confidered hk SMufacti' (^ they fay ) it is impnted-, but not in any other notion* They fay ""'Brtdlhixp de ^h"'^'s -^^^'^^ obeying was fatifadory ^nd mcritorioits as well as his TulHt. in Vvx- P-^ft^e i than which nothing more certain : And indeed the pa (Jive fat. p. 10. • -without thcadive had not been fatvsfadory or meritorious \ \wi% I ihxsGrotifti, ChrilFs II voluntary fubjedion to the Will of his Father (which was tlT Brfd- ^" '^^'^^^ ^^'"8^ ^^^" '^^ ^^^ ^y^'^S' ^^^^'^'^ P^^f ^^'ch an efficacy in- Lm de Juilif. to his death : Now his aCiive Obedience being thus taken, is (they c.i8. feft. 5,5. grant) made over and reckoned to Believers. "^ Others (to the fame Mr. B.txfers purpofc ) conlidcr Chrill's a^ive Obedience tn^o wayes \ either ciT/'rJi ftridrly rff ^^iT'f-, as it lay in conformity to what theLavvcom- p-^9i)93. ' "^^"^^^' or as there was ^«mi/ij/w« and :;?6^y?wf;// attending //:>j^ II Neq-, tamen Obedience : in the former rejpeCi they deny it to be imputed, in the excludltur re- latter they fay it is. This middle and reconciliatory Opinion is dinSlquicler Somewhat jterv and modern, and owned ( as yet ) but by very funaus eil ill fi^^ but in thnfe feiv ( for their worth andeminency ) there are viu : Sic. Et very many- I fnall not Cct my felf to argue or objeS: any thing a - fari in ipsa • - 6 Ephef. p. 798,. gain/l PartL mmt w tttinueDinttS. ~ gainft it, ( though fomethin^ might be faid upon that account >i I rejoycewith all my heart that wq imy hnvc the aBive Obediencff of Chriit upon any terms or under any contiderations. I am (b far from arguing againd it that I keep it by me as arefervei that, if there be vot J olid -dudfatiffa^Qry Anfivers to be given to the 'weigh- ty ObjeBions made againft the impMtation of ChrilFs aBive Ok-dience as commonly ajferted ( which is to be try'd by and by ) , I may fall in and clofe with it. No more at prefent therefore about the Firjl ^tejiion* I go on to the Secmd , The imputation ofChrijVs fulfilling the Of the Second Lan> or of his aBive obedience being granted, 'tis further to be en- Qt^ellion:^c»» quired In whatfenfe thU imputation vi to k taken ? and horv far it is ^ofcSffut to he carried? This ^ejiion hath its difficulties as well as the ^ot-pingtheLaw mer : the Learned differ not only about the matter of imputation ^ to bitaj^n'f or is>hat Vi imputed-^ but alfo about the nature and the right Jiating oitheaB. Even they who agree in the imputation of Chriirs active Obedience , do yet differ in the jiating of that imputa- tion' For 'tis the Opinion of feme, that Chriji's aSlive Obedience vsfo imputed to believers Oi that God reckons it to them as done in their ftead > tliat in his obeying and fulfilling the Law, they, legally and in God's ejlimation, obeyed and fulfilled the Law alfo \ that his obedi- ence is accepted for them and made over to them even at if they had fo obeyed in their own perfons. Others cannot clofe with this /7i^/j and rigid imputation ( as they are pleasM to call it ) i they fay the imputation is to be carried no higher than thus, that Chrifi's Obe- dience is imputed to Believers (that is) 'tis reckoned to theinfor their good-,but not as done in their Jiead->ihd.t ^tis theirs in the effeBs & bene- fits of it but not as to the thing itfelf fo as that they in their perfons ■ Jhould be looked upon as having in Chrifi fulfilled the Law : they are for Chrift's obeying propter nos-, but not pro nobis. This latter jiating of imputation is that which fome follow whom ( upon many accounts ) I am bound to reipe(fl: and reve- rence > and I acknowledge ( as before ) the former fiatingoi it to lie open to very weighty and confideraUe Ob'jvUions : Yet ( in com- plyance with my prefent Hght ) I mull crave -leave to differ from them C though I do it with all modefly and fubmiffion ) i and the O/ye-^l/o^j made againft the high and /?ri5 imputation will ( asl judge ) admit of fair and fatisfaUory Anfwers, Therefore I be- lieve and affirm, that our Saviours aBive Obedience is imputed, recko- ned, made over to usy as being done in our fiead^ mdnot only finally Xxxx for # '^Wnit^tti(s^ttm(mtsott\it%m ver.iv. for our good j that ^tis ours^ not only as tofuch and fuch effeBs but that the thing it-felf ii ours, in a Latvfenfe » that God reckons it to us Of if roe had done it in our on>nperjons > and that therein (in part) confijis our righteoufnefibefore God* The Arguments upon which I build thpspfuion, are thefe ; jirguments to 1* \{ tht imputation oi ChuUCs righteoufnefi ox Obedience be not froye theftria taken for the imputing thereof to us as done in ourjieady but only anfTotf ^^ done /or our good h then whatever he did, or doth, may as pro- diinct. ^fr/y be faid to bg imputed to us as his righteoufnefi and obedience. The reafon of the Confequence is plain j becauie that all which Chrift did, or doth, is for our good j his Incarnation., Nativity-^ Af- cenfton, Intercejjion &c. all are for the good of thofe who love God : If therefore there be nothing more m tht imputation o^ his Obedieme than the reckoning of it to us for onr good, then the /Y?rf- mentioned things may equally and ^ properly be faid to be imputed to us, as it j ( which I fuppofe will not be affirmed y if it be, it will admit of a very eafie confutation }. 2. Thatmuft be the right Jiating of the imputation of Chrift's Obedience which bejifuits with his Suretyjhiph but that which! I plead for doth fo, ergo. A Surety doth not pay the debt only for tht debtors goody but as ftanding in the debtors jie ads and fohis payment is reckoned to the debtor : The fame we muft hold with refped to Chriji znd Sinners, or elfe we quit the main notion of his being a Surety. Take away Chrift's obeying in ourjiead and make it to ht only for our good { zx\6. fo imputed ) , and you may then fuppofe him to be a loving and compajjionate Saviour, but not (ftri6l:ly) a Surety: for to that 'tis requifite that he pay our very debty and that that payment be accepted of as made in our jlead* 3. ChrijFs Obedience is imputed as Adams difobedience xvas im- puted : this is grounded upon the Apoftles parallel between them in Rom. 5. "( of which before ) Now how is Adams difobedience imputed to us ? Anftv. not only for our hurtoxm the mifchievom effeCfsoi it, but the guilt it-felf ol his difobedience is imputed j infomuch that in h'n finning we all ftn'd. Anfwerably ex oppoftto ChnH's Obedience is, and muft be, imputed to us i viz. not only for our good and in. the happy effe£is of it, but the thing it-felf is ours h infomuch that in hi^ obeying, refutatively and legally, we 0- heyed alfo. I cannot underftand the analogy 'twixt the two Adamr ■ ( wherein the Apoftle is fo clear )^ unlels this imputation^ as here fiated^ (^_ Part I. mig^t U fttieneo to \xS: fiated-, be granted : and I humbly conceive he who grants we difobefd in Adam muft grant we alfo obefd in Chrijh 4. ChrijFs riglneoufneji U imputed to us in that way rvherin our ftn rpof imputed to him » this is grounded upon 2 Cor. 5. 2 1. Now xyvitfmvf^s imputed to Chriji, not only in the bitter efeSfs of it *SeeMv.Sr4d' but he took the^ ffuilt of it upon himfelf (as hath been already -^^"^J de Juttif. f proved); fb then his righteonfieji or atiive obedience ''^-/fif/ f s^e^'pa^'. 489 muft be proportionably imputed to uf, and not only in th^efe&s of this Book, thereof. 5. The proper terminw of imputation \s righteoufnef \ 'tis (ac- cording to its ndtion in Scripture ) the reckoning or making over of a thing to aperfon for right eoufnefi : Abraham believed God^ and it was imputed to him for righteoufneji-, Rom. 4. 3. If therefore Chriii's Obedience be imputed to or, it muft hefo imputed as to be our righteoufnefi b&foit God t no imputation lorver than this will ferve our turn not Juit with the Scripture-notion of the Word. 6' They ( who diflent ) bring in the imputation of Chrift's aCiive Obedience as a part of his Satiifa&ion '•> whence I argue, he fatUfed in ourjiead^ as he obeyed hcfatisfied-, therefore he obeyed in ourfiead. ChxiU's aBive Obedience bdn^fat'ufa&ory as well as his pajjive^ why ftiould not that eo nomine come under the fame imputa- tion which the pajjive doth ? 7. If this be all in the imputation of Chrift's Obedience that 'tis reckoned to the Sinner for his good-, then we are all agreed-, all Controverfies are at an end : for who, even amongft the rankefi de^ nyers of imputation, do not alTcnt to this, that all was done and fufered by Chrift for our good? and isy^ far reckoned ro us ? Wherefore either our Protejiant Divines have been grolly miftakeu in difputing for that which was not denyed, or elfe they had other apprehensions about imputation. Thefe (inftiort) zxq tho. Arguments which incline, yea com- 9^^^"^^ '^«- mand me to believe the high znd jiriU imputation of Chrift's aUive ^Zlltoul't'^t^ Obedience ox fulfilling the Larv. But I have as yet done but half ^^^^.y? ^"^e ^^^ ofmyvvork? the Oh'jedions which are made againft whzthitYi putationi and been alTerted, muft be anfwered. It hath been aflirm'd that 7^''^^ '^'^ *"^P*' Chrift' s aUive as well aspaffive Obedience li imputed to 'believer s \ ^^^^°Z] °l-^^ no\»that is objeded againft : It hath been affirm'd alfo that the im~ obednnce, putation of ChrijFs obedience is to be taken as hath been fiated i that too is ohjeHed againft : both therefore muft be defended. The Ob- je^ors do not all concur in their Opinions about thefe trpo Heads-^ • yet in their main Obje^ioHs about them in a great meafure they do : Xxxx 2 where- f^8 ^Ijaf tlje tf0t)teottfnefe Of tfie Saiu Ver.iv. wherefore I fhall take them as they lie before me promifiuoujly ^nd in common-, and (b endeavour to anfwer them. iMjeS}, Obj. Firft 'tis objeded, that in the Scripture remijjronof Cm, juflification-, reconciliation rvith God-, eternal life., are wholly andfole- ly afcrihed to Chriji^s pajjive Obedience^ to his death on the Croji., (un- der which yet is included the whole humiliation and ahafemem of Chrift ) : The particular Scriptures cited for the proof of this have been already fet down. ^Anffv* Anfn\ They who are for the aUive Obedience zs a part of Chrlft's humiliation-^ and asfuch do hold the imputation of it, ma- king it and the /?jj/?w to be but one ^nd the fame Obedience-, only diverlihcd in its aSs-, all of which do yet meet and concur in his humiliation i thefc ( I fay ) are not at all concerned in thli Argit* ment. And they who take them as dijHnU parts of his Obedience and tiifiich hold the imputation of them, are very little pihched by it \ for the anfwer is eafie and obvious, thefe great ejfeSs are attribu- ted to Chrift's ^t*^*^ and blood not exclufwely and folely (as to juftle out the influence oi :his holy life znd aBive obedieme)^ but eminently only. Inhis dying there was the higheft piece., the con- fummation of all his Obedience-^ therefore the main ftrefs is laid up- on that ( the chiefejipart beiEgby an ujual Synecdoche put for the whole) ■-, but yet the obedience of his life is to be taken in, in con- jundjon with the obedience of his death-, and fo the Sinners hap- pinefs is compleated. 'Tis not only here iaid that God for [m con- demned fn ( which refers to ChrilFs death)-, but alio that the righ- teoujnefofthe Lavp might be fulfilled in us (which refers to his /z/fj-, as we reade of our being jujiified by his blood (and the like ), Co wc reade of his being made under the Law-, to redeem them roho were under the Law that we might receive the adoption of Sons > and of his being the end of the Law for righteotifnejl to every one that be- lieveth. 2* Objed, Qij^ jf cJjriji^s aUivs Obedience be imputed-, and in fuch a man- ner too., fo that in his obeying and fulfilling the Law Believers did obey and fulfil it ', thence it will follow that hvspajfive Obedience, his Death it- felf was in vain' and needlefs : for this being fo, the Saints muft be perfe^ly righteous its having done what the Law required i andfo there would be no need of Chrifi's Suffering or SatkfaSiion, for ihatjuppofes guilt and the non-performance of the Law. A»fi^' Anfw' This Ob)eUion is very confiderabie yet I conceive the Confequence is not (b prelTings the reafon is, becaule though upon t\-iz imputation of Chrift's <^ive Obedience. owp(?r? of the Law is fatpsfied. I Parti. iniQ^t be fttlfiUeti in us. famfied-, yet there being another ^an of the Law to be fatisfied al- fo, for that his fa^ve obedience was neceflary. Suppofe that Be- lievers///'(J?^ the former might be look'd upon as now fulfilling the Larvs commands h yet g«i/f being before contracted, the penalty oi <^fjf^ thereupon incurred, that the one might be expiated by the undergoing of the othtr it was neceflary that Chrift (hould die and fitfer. The Law requiring both of thefe in both it mufl he fatii- fed i infomuch ( faith ■^ one ) that if vee could have had aperfeCi * ^^J ^^i' °^ righteoufneli conformable to the Lan?^ denovo, and not have fatisfied La. ^^^^^^^^ the pmnflimentt onr debt would not have been difharged, rve hadjiill been in our fins. The twofold Obedience or double righteoujnefi of Chrift do not deftroy or undermine each the other > 'twas necefla- ry that he fliould obey adively for the doing of what the Law en- joynedj 'twas neceflary alfo that he fhould obey pajjively for the jujfering o( wlut the Law threatnedh for both of thefe were ne-^ ceflary to reach the Laws right eoufnefi, and fo to lay the foundati- on of a compleat righteoufnef for the Creature : in order to which therefore both mull: be imputed to him. ( i knew what is objeded againft this but all cannot be fpoke unto it once). For the better anfwering of the O^jf^icw in hand, 'tis faid by (bme that the imputation of Chrifl:'s pajjive Obedience muft be fup- pofed to antecede ( in order of nature though not of time) the imputation oi hSs aUive : for in the jujiifying of Believers God dealing with them as Sinners, we muft fuppofe him firfi: to take ojf ♦ guilt and punijhment due for what was pafi:^ before he makes over ^ fofttive righteoufne^ to them for the time to come. If this be fo, we (hall eafily get ofl' from what is objeded i wherein Vijfenters go upon this, that aperfon being judged righteous upon his imputative-^ abive fulfilling the Law, to him no further orfubfequent imputation ii necejjary. We fay fo too j but then we fuppofe an antecedent imputation of that Obedience which was proper to firee from guilt and wrath, viz. Chrifi's pa{five Obedience. So that the matter comes to this •. though Chrift's adive Obedience being imputed a child of God is righteous and ^fulfiller of the Law, and (b nothing further is neceflary for himi yet it doth not hence follow that Chrift's • paffive Obedience was in vain or needlef, becaufc, in the methods of divine grace, that is firjv imputed for freedom from g«i/^ and Hell before the active is imputed in order to rigkeoufhefi. and Hea^ - ven. ' Very large difcourfes there are abroad in the world about thefe things 5 I only deiign to fet down in fhort what is fatis- fadory HMHS I / so 5Cf)ftttl)ettgt)teottfttEfeof tDe2-att) Vef.iv. fadoiry to my Cdf-> but how far it may be Co to others that I muft leave with God. 2. Oh}eti» Ob j. ChrijFs paffive Obedience woffuffident '» for thereby thejujiice of God rvas fully fawjied') the Sinners guilt fully expiated^ full pay- ment made of all that hs owed die, what need therefore if there of any imputation of his a&ive obedience to be fuper added to the impHtation of the former ? Anfve, Anfve. If the pafive Obedience be taken in conpnUion with the aUive^ we ^rmt the fufficiency of it to ^// intents and purpofes \ but if it be taken diijundly from the aSlive^ then we grant its ju^- ciency for (iich and fuch ends or ejfe&s, but not for all. Tor the removal of g«i/^ the fatisfying of the penal part of the Law, the freeing from Hell and deaths fo it was fufficient •■> but befides this, the^Tfcfp/tz^^jp^rf of theLaw wasto be fulfilled, the condition oi life was to be performed, the Sinner was to be made pofitively righteous-, Heaven was to be merited i now as to thefe,. abJhaHly from the adive obedience of Chrift, the pajjive w^s not fufficient* Upon his dying Believers (hall not die or be damned, or be look'd upon as guilty i but for their being ri^Jhteom and entitled to eternal life, Chrift muft aVnvely fulfil the Law » for the promife of life is annexed to doing , Vo thvs and live, Levit. i8. 5. Rom. 10. 5. ♦ Slake on the " There needs no more ( iaith ^ a Reverend Perfon ) than inno- Coveiiant " cency not to die, and when guilt is taken away we ftand as in- «ki2. p.77' tc nocent, no crime then can be charged upon us : But to reign in '' life (as the Apoftle fpeaks), to inherit a crown there further is " expeded, which we not reaching Chrift's adive obedience fup- '^ plied to us, not adding to ours but being in it-felf compleat is " accounted ours, and imputed to us. 4. Ob]eU' Oh]» But 'tis faid, the Larv requires no more than either doing or fujfering '■> if one of thefe be done, ^tU enough 5 both of them the Law neither doth nor can demand. Wherefore if wefuffered in Chriii and that be reckoned torn-, it is not required that we jhould alfo obey in Chriji ? jfjfrv. Anfw. The truth of the y^^iffCf^mHs not only queftioned but- , • See AdverC flatly deny'd i and the contrary thereunto is proved, viz. ^ J'hat ' inter Ptfcjt. & |j^ [^^^^ lapfo the Laws obligation is not disjmiCiive, ad alterutnim> , Luctum. p. I. ^\^]y^f to do orfujfer \ but "'tis con]nnClive or copulative,^ ad utrumque,-^ £ otn. p"i 9'i', both to do andfuffer. Indeed ( fay they of this Opinion ) if man Sec. Turret, de had continued in the fiate of innocency one of thefe had been e- Sat.par.8. pag- ^ough '■> namely the ahive obeying of the Law j for he being then i7i &c.£o^/«^ ^^ ^^^ ^^^,^1^ jjQj Ije ^j^jgj, ^ny obligation to fufer. But he o %r arTir IHlgPTje tttlBUCD ftt ttfT. 60i fcfi«g /«/» ftands ohli^d to ^ to obey^ as he is -con' The MalefaUor upon his Princes or the Judges Pardon is traries acquitted from his g«i/f, and with refped to that he is innocent--, but yet he cannot upon this be look'd upon as being righteous-, or as having done what the Law required of him: fo 'tis in that which I am upon. 'Tis one thing for the Sinner not to be unjufiy ♦land another thing for him to be j//jfv upon the non-imputation of Sinheisthe/tfrwfr, hi\zth^ latter he cannot be without a pofitite righteoufnefs. Not to be judg'd as a tranfgreffor of the Law and to be judg'd as afulfiller of the Law-, are two dijiinU things, . And fo as.: ^iTlCgW tl)e tigl)teottfttef«( oft^tlim Ver.iv. as to the other ', although there be no medium 'twixt natural lif^ and death ( fo that upon the negation of the one there is alwayeS thepofition of the other ^ yet between eternal life and eternal death there is a medium : For we may fuppofe a perfon to be freed from the one and yet not prefently admitted i^tto the other , he may be faved from Hell and yet not be taken up to Heaven^ for he may be annihilated or continued in fame fr ate ofhappinefs here below this iiotwithftanding : ( I only fpeak of the pofibility of the thing, not alTerting that ever defaVlo it is fo }. The traytor may be freS from death and yet not rejiored to all thofe high dignities and pri- viledges which he had before i and why not fo here > 'Tis true* whoever is freed from Hell is admitted into Heaven^ but this is not neceffary from the nature of the thing (as though there mieht not be zjiatus intermedins ) h but only from the w/Z/and ordination of God. The necejfity therefore of the imputation of Chrift's adive obedience for righteoufnefs and life is not weakened or null'd bv ihhobjedion' 6' Oh'jeEl* Ob']. To put more ftrength into it 'tis further urg'd, that the Opinion ("argued a gainfl) makes Juftification to confrjl of different parts {vh.remijjionof Sin and imputation of righteoujnefi ) -^ alfo it makes thefe different parts to proceed from different Caufes^ Cof the remijfron of Sin from Chriff's bearing the penalty of the Law ' and the imputation of righteoufnefs from his fulfilling the precepts ef the Law J. Whereas ( fay fome ) the whole nature of Jufiification lies in the remijjion of fin '■> to hzpardo-ned and to be made righteous are in Scripture terms equipollent and fymnimous : And ( fay o- thers ) all in Jufrification is but one acf^ proceeding from one and the famecaufe-, that T^^ry ^5? which makes the Sinner ^w^^^^i/^y makes him alfo at the fame time to be righteous > as that which takes a- way crooj^dnefs at the fame time m^kcsjheigbt, that which expels darknefs at the fame time introduces light i the putting on of the garment and the removal of the nakednefs are but one and the fame thing and done together. 'dnfiv. Anfw. Many things are here mentioned which cannot fodi- flindlybe fpoken to in the anfwering of an Objedion. What place remiffun of fin hath in Jujiification- whether of being the frm of it, ovhut an integral part, or only an effe^ ^nd Confequent^ is a thing that Divines are not very well agreed about ; whether the'whole of Jufiification doth lie in remijjion is a point wftereia alio they differ. But I mud not at prefent engage in' thefe debates I will defer the difcuffing of them till I come to open the Dod:xine of 4 Parti! mtgtJt ue miHiieD m ns. Dodrineof JufiijicatioH ( which the 30 Verfe of ffe Chapter will lead me to ). I (hall now only fuggelt what is proper for the an- fwering of the Objection before us. And I. what li the Opinion ( argued againft ) doth make re' mijjion of fin and imputed righteoufneji to be different parts of Juliiji- cation ( they both as ^ integral parts concurring to the compleating * See Burg.oi znd perfeSing of it ) ? I fay, what if it fo doth > is it the worfe J"^^'^' * ^^^'^ for that, is ihis 3. novel tenent or that which but few or none do ^ **^* own ? have not feveral with great folidity and judgment defended . it ? as to any frror in it or any ^y^r^mfi- that will follow upon it, I muft confefs I do not ( as yet ) underftand either the one or the other. A difference of parts in San£fification is commonly granted, viz. mortification and vivifcation > the abolition of the power of fin and the implantation of the divine Nature > the putting off the old man and the putting on the nerv man ( Eph. 4. 22.) > now why may not Jufftf cation have its parts as well as Sandijication / If the Believers righteoufneji doth lie in the fulfUling of the Lawy znd thcxehe different parts in that Law ( its commanding and its ■punijhingpart J, then that righteoufneji which refults from theful- 'filling of it mull: admit of- different parts too. So that remijjion of fin is one part (that being grounded upon thcfatUfying oUne part of tho. Lart>)-i ^nd imputation o( righteoufneji is another part f that be- ing grounded upon the fatisfying of the other part of t^e LaivJ, The Scripture fpeaks of thefe not as one and tntfame, but as di- jiin&s Rom. 4. 25. ffho rvas delivered for our offences ( there's re^ mijpon)-, and was raifed again for our juiiilication ( or rigbteoufneff^ there's the other part): how the latter is attributed to ChriiVs re^ furredioH is not my buiinefs now to enquire, I only cite the words as holding forth adilHndion hetw'ixt remijjion znd righteoufneji : (So Rom. 5.^- compar'd with Rom. 5. ip.j. And Dan. p. 24. — . to make reconciliation for iniquity ^ and to bring in everlajUng ri^Iy^ teoufneji'-i (hcxQ ate the two parts of JujUJication Cct forth ^s diffe- rent and dijHna J. 'Tis true, the Apolile Rom. 4. 6-> 7, 8. fpea- king of tht Sinners righteoufnefi iw^dinc^s only in the forgivenefi or non-imputation of fin i but he doth not do it as if that was the all in thztrighteoufnefi, but (i.) becaufe that hdn^ one eminent part thereof he puts it for the whole : (2,) becaufe that remijjion of fin and the imputation of a pofitive righteoufneji being never parted^ in naming the one he included the other : not as if they were one and the fame in theirnature but becaufe they are never feparated in the SubjeCic I cannot yet be convinc'd but that the removal of Sin^s Yyyy ' gttik to4 XDat tbe tisDf eottfnelfe tttf^tXm Ver.iV. guilt artd the introducing of a /xj^fztj? nghteonfneji, are things of a different nature and carry dijiinU notions in them : for ( befides what hath been already faid J though in God's dealing with faPn Sinners they are never parted., yet as they are confidered in them- felves they mzy be parted* Amongfl: us fometimes fin is remitted when yet the offender is not jsfjii^^^, C as we fee in the cafe of JofepFs Brethren, Shimei^ Abiathar &c. ) \ and 'tis pollible for a perfon to bejufiijied though he hath nofm to be remitted (as it would have been with Adam had he ftood, lie was then capable of JujH' fication but not oiretnijjton} : now this their feparablenefs evinces a difference or dijlinSlion betwixt them. To obje(fl: therefore a- gairift the imputation of Chrift's atiive Obedience as well as of his paffve^ ( one being fuppos'd to free us from g»i/f, the other to make us righteom )■> that this would infer two different parts of jw ftificatioHh this is fo far from being anObjedion that 'tis bur a plain alferting of what iffo indeed. 2. Whereas 'tis (aid that this doth alfo make different canfes of JujHJicatien^ I fay as before, what if it doth ? Provided, that by thofe ye underftand only the different grounds or matter of Jujli- fication according to its different parts i ( that is ) as Chriit dy^d and Jhed his blood there's the grw«<:/ of the Sinners <^if/eW^e from gttilti that which is imputed tO him in order to that effed j then as he in all things aUively conformed to the Law there's xh^ ground of the Sinners pofitive righteoufnefij or that which is imputed to him in order to that effe^. Such a multiplication o^Caufest which are not fo of. a diverfe nature but that they do unite and concur m fome one as the general Caufe (as thele do in Ghrift's righteoufnejS ot Obedience^ csivxks in it nothing tepugnznt to Scripture ot ReafoKc This righteoujneji of Chrifi is the one only material Caufe of the Sin- ners righeoufnefih but that dividing it-felf into his a^ive and paf- ftve righteoufnefs, accordingly the Caufes of the Sinners righteouf- nefi are diver fifed. 3. The alluftons (brought againft the Truth in queftion ) feem to faften fome abfurdity upon it : For they tend to this,, that for any to fay upon one a^ fin is remitted^ and upon another the perfon is made righteom'tWs as if one fhould fay,that by one a6i the crooked-' nefs of a thing is removed and that by another 'tis mdLd&jireigh^ ( and fo as to light and darkneji), . To which I reply i I except againfl thefe fimilitudes as not fuit^ ing with the thing in hand » they are proper for things of another natttrey not for that which we are upon > for that being ai^Bj?- Part TV mtStJt Ue fttlfiWrtlttttlS* aB is not to be judg'd of by things of a phyficd nature. Suppofe the effects mention'd are produc'd by one and the fame a^f^ yet they are not fo pertinently alledg'd becaufe what we are fpeaking of falls under a»other confideration. We are not concern'd about crookedne^mdfireightfjejli but about guilt and righteoufnefi \ all allufwHS which fuit not with thefe ( as things of a legal nature ) are infignitic^tive. Will they fay, that that which frees the Offen- der/row guilt ( when he Ihnds arraign'd before the Judge ), doth alfo make him a tnte and exa^ keeper of the Larv ? that at the fame time:, and by the fame fentence^ wherein he is acquitted from the violation of the Larv-, that he is alfo thereupon to be look'd up- on as a perfon that hath really kept the Law ? fuch an Injhnce as this would ht pertinents but then we fhould determine it in the Negative. And indeed I could humbly defire, that in thefe Points we might be very fparing in argumentative Simlitudes of this na- ture s for 'tis very well known how by them fome endeavour to decry and undermine all imputation ofChriji^srighteoufneJ!* To be made righteous by the righteoufnefi of another ? 'tis ( ^y they ) as if a man (houldy^^ veith another s eyes^i or he learned xvith another s lear- nings or voife with anothers tvifdom &c. (;there's fimilitude ioTJi- niil'-tiide^ though upon a far more peftilent and mifchievous de- f,m ;. Therefore in Latv-ads ( fuch as we all grant Jujiification o be ), let us keep to thofe allufions which are proper to fuch ads i 0^^ 'te ■ upon the di^arity of Thyfical and Larf-ads ) we (hall run oot le^*^' es and others upon great miftakes. Obj. 'fi'-'^feems to refleU upon God fome error wmijiake in his 'j.OhjeCi^ iudging-y an ifhejhould ejhem the Sinner to do that in Chriji which he did not do, and which he k^ows the Sinner did not do. And ^tis faid^ that "'tis notpojjible that rve ( by any ejiimation ) cm be the Subjeds ef thofe a&s-) qualities^ accidents, which belong to another Sub- je^. Anfw. Though the debtor himfelf doth not pay the debt, but the Anfwo Surety in truth payes it, yet without any mijiake the Creditor may in a Law-fenfe look upon the debtor as having paid it, inafrnuch as his Siirety paid it for him •> and what his Surety doth, he doth (they being in Law but oneperfon ) : the application of this, as to God's judging with rcfped: to Chriji and Sinners, is plain and obvious. But I asii, why Ihould this be thought a mijiake in God to look upon us ai obeying in Chriji, when ( I hope ) 'tis not made a miftake in him to look upon us as difoheying in Adam .<* wherein is the truth of God more impeached in the one, than in y y y y 2 . ' the the other ? we did not perfonatly eat of the forbidden fruit, and yet T prefume it will not be deny'd but that in Adams eating of it Z^- gaUy we did cat it too > and that God doth mod truly and righ- tcoiiilY reckon us guilty oi it as though we had done the fad: in • our ovoHprfons : Grant then that there is no miftake there, aiid it- will follow that there is none here. Nay further, why may we not as well be faid to obey in Cbriji as tofuffer in Chriji ? his Su^er- ings W£Tt diS remote zud aliene from our perfbns as his adive obey- ing i and yet 'tis granted, that they are fo reckoned to us as that in them even we may be faid tojuffer inAfatisjie \ and if the paftve • Obedience of Chrift be thus imputed without anymijiake, why may not the aCtive without any- mijiake be imputed ahb ? clear God z« the one and you muft like wife clear him in the other. And ' whereas 'tis faid, th^tthoCG.aiJs-) qualities-, or accidents-, which be- long to one Subje^ cannot be made over to another i this ftrikes at all imputation ( though I fuppofe 'tis not fo defigned), for -that which is imputed muft be out ofihaiSubjeSl unto which 'tis imputed j o- therwife 'us inhafion-, and not imputation. Adams difobedience was his own perfonal znd fubjeHlive aSl, and yet 'tis ours imputative- ly and legally. ( But of this I'le fay no more ). Obj. If Chriji atiively obeyed and fulfilled the Latv, as in our- fie ad, fo thath'vi Obediemebe imputed to us s hence itrvillfolloxv^that *' Ur.Brad/h- ^^ ^^ ^q^ ^^ ^n >f. glUged our j elves to obey or keep the Larv, Chr'i^i ot Juiti .p.85. y^yjy,g ^g^^g fjy^f jjf }j]^ pcrfon for m. For as he hearing the curfe and' penalty of the Law, in our jiead, rve are thereupon freed from that^ curfe 't fo if he^did obey the Laws commands in ourjiead, tf>e muji alfa thereupon. be freed from ^ any obligation to obedience on our pari, thereunto* /4«Ja'. All that follows from hence is this, that Chn9i obeying' ihe Larv for us ^nd in our jiead, we are not bound to obey it ^/or ihnfe ends and upon thofe accounts upon which he obey'd it, ("as. namely (orfatuficlion and for righteoufnefi bdorc God ) : but as to other ends ^.nd wpon. other ac<:ounts, . we are yet ( and muft befb) under an .obligation to obey it. For being Creatures we, are indi- jpenfably bound to keep that L^n?- which our Creator and Lord is pleasM to lay upon us, fo as that nothing can abfolve us from that obligation: And befides, not only /at/^ and gratitude to God do cjXMox this Obedience from us, but it is tlye way wherein we can only hope for benefit by Chn&i's fatiffa^ory znd meritorious Ohe-' dience. , We muft not carry our S^v 10ms fulfilling the Law for m beyond what he intended i now it appears by the whole tenure of I 8; Ob]eB. Anfw. * Vid. Luciam in Adveif. p.i. of the Gofpel, that he never intended it to exempt believers' Obedience as it fpeaks duty, but only as 'twas the Condition of the firji Covenant. I therefore think that it may as well be argued, that Saints (hould not die, or bear any punijhment for fin, becaule Chrift ^y^for them and bore the penalty o( the Lan? for them >• as that they (hould not obey aSlively hecsiuih Chrift obeyd the Laxif for them. 'Tis true, upon the imputation of his pajjtve obedience they are freed from Snfering in order to Sat'vsfaBion-y yet in other rfj^ff?j- fuffer they fhall : and fo upon the imputafion of his aSiive Obedience^ they are freed from obeying ( fo as that their righteouf- «e/? before God fliould not lie in that), yet upon other accounts obey they muft notwithftanding all that Chrift hath done. In rtiort, we may as well argue againft others that upon their principles God's people are not lyable to any punijhment, as they do againft «f that upon our principles God's people are not under any obligation to obey the Larv : and that explication or dijiinBion which will clear and \v\iWfie their Opinion \n the conftjiency oi the Saints Sufferings with Chrift's paffive Obedience, will do the Tame for ours in the confijiency of the Saints Obedience with Chrift's aBive Obedience, Obp 'Tis objedted, that the imputation of Chrifi^s Obedience fas p, OhjeB, - thus ftated ) makes Believers to be no Sinners, yea as righteous af. Chriji himfelf rvas : they in him fulfilling the Law, vphere^s their fin ? andh'ps righteoufnefi being made over to them, are they not as righteous as he was f' Anfw, This is one o{ the beaten, thred-bare Arguments with AnCwo which the KOMANlStS impugne ( in general ) the imputation of Chrift's righteoufnefs : ^ Our PROtEStANt miters thus anfwer them '-, though Chrift's righteoufnefs he imputed to Belie- vers yet for all that they are Sinners, and may juftly be fo denomi^ nated, inaftnuch as the denomination is takenirom what is inherent: in them, notwithftanding what is iw/>Kff^ to them. Saints may ♦ be confidered either as they are in themfelves, and (b who can deny . them to be Sinners ? ( fo the beft muft cry out Vnclean, unclean): or as they are in Chrifiy they being juftified through the imputation of his righteoufnefs, and accepted in him as thglr Head and Surety i and fo who will deny them to be righteous ? '^e fulfilled theL^w for them, which o^f2if«cf of his being rfcj^A;!^^ to them in God's account and imputatively they may be faid to be without fm, (there's no ANtlNOMISME in this ii it be rightly underftood ) •, yet as they are in. themfelves and as to what is inherent and done by them^ there is (God knows) too much of fin \n them* 'Tis no abfur^ dityv J i^mrvw UQlJUOmmtS Of t^e Eatb Ver.lV. dity for the fame Suh)eU under diverfe eonfideratioHS to be look'd upon as ftnlefs^ and yet asfinful i ^ I am black^hut comely : O what a pure, fpotlefs^ righteous perfon is the Believer in refped: of impu- tation i and yet what an impure^ defiled^ finful perfon is he in re- fpe(^ of inhering corruption* * p 'uftitiam ^^ ^° ^^^ ^^^^'^'^ P^'^^ °^' ^^^ Oh'jeBion I deny the Confequence i Chrifti nobis may we not be righteous but upon this wc muft be as righteous of in\^\itzt3imnon chnji himfe If rvas .^ ^s the former I would be loth to deny^ Co poffumus dici ^\^q /^^^^ j ^vould be a? loth to affirm. It doth not follow, if ab!olute we (^j^^jft's obedience and righteonfnefs be imputed to us that therefore omni modo »i >•• i iufti &c. —fed J^^ muft be as righteous as he was i becaule it is made over to us not — eatenus uos jn the/i«/«f/?and infiniteneJioC it, but -^ only fi far as our cafe and pftps ^^n°' fi^ceffity doth require i or not abjolutely in the «/wo/? e^;?e«t and ^^- uaSnus Leeis g*"^^ <^^ ^*-' but in tantum quod hoc that we may be look'd upon as Divinx tranl- fulfillen of the Latp, and as partakers of that righteoufnej} which greflbres exti- we need and ate capable of. And ( pray ) wherein doth the im- terimus: Ut pftfationoiChxiOi'spaJJjve obedience come (hort as to what is here iulchdfti^u- charged upon the imputation of his adive? will not the Argument ftitia juiH fafti lie as much againji that as againjl this ? For upon that C \lz faid ) dicamur, in the Lavo wzs fully fatisfied and received from Chrift in ourjhad its ^"^h'^d^ ^^' f*^^ accomplishment^ upon that we are look'd upon as having com- Tottrl bjufti mitted no evil and omitted no good-, that Chrift's infinite merit and conftituti fi- SatisfaSion is ours 8cc. wherefore may it not with equal jirength nvxs.BraJfh.dc be infer'd from the imputation of this that we are not Sinners^ and Juftif. c. 14. left. 17- jo»Ohje^' 'Anfrff* that we are righteous as Chriji was-, as it may from the imputation of the other ? Obj. this makes Chriji to have done that very thing (for matter ) which n-v our felves jhould^ that he paid that very debt of Obedience in kind C and not in value only ) rvhich the Law required and which we Should have paid'-i which if fo^ and that that be reckoned to us-, we are thenjujiified by IForkj and our righteoufnefi is Legal rather than 'Evangelical. Anfw. 1 have had occafion ( in what went before ) to fpeak a little of the idem and tantundem as they refer to Chrift's Sufferings, in anfwcr to that Queftion IVljether he fuffered the felf-faine penalty which the Law threatned and the Sinner himfelf Jhould have en- dured ? or whether he fuffered only that whidh was equivalent there- unto? In the deciding of which 1 clofed with the common determi- nation, that ChrijFs Sufferings for kind andfubftance, were the fame which the Law threatned 't but as to fome certain Circumjiances and Accidents they were but equivalent : The fame refolution I (liall give Part T. mtSDt U f ttlfiUcO ill US. eive concerning the idem and tantundem with lefped to his aHive obedience i as to the fubjiantial duties required by the Moral Lcav^ to them in kind he fubmitted, and to that very obedience which we were obliged unto i, fo it was the idem : But then there were fome CircHmjhmces ( arifing from fome fecial Confederations about his perfon ) which in other things made a difference i with refpec^ to which it was but the tantundem* "What all were bound to do in the great and indifpenfable duties of the Lavp ( as Holinefft Love to God dec. ), that Chrift did v but what jome only are bound to do, upon certain fecial obligations lying upon them as they ftand in fuch and fuch relations (as MagijirateSyHMbands &c. ), that was not done by Chrift injpecie (he not ftandingin thofe relati- ons)- Ii^ ^h^ fubjiantial duties of the Law and in thofe at~is of o- hedience which were in general necejfary, Chrift did juft that which we fhould have done > ( underftand me that I fpeak of Le- cal not of Evangelical Obedience^ for though Chrift did that for us which the Laro demanded yet he did not do that for us which the Cojiel demands ) : but as to fome particular duties of the Lan?, proper to fuchperfons in fuch circutf^iances^ thofe he (not being under thofe circumjiances ) did not do : and yet there is no defe& in his Obedience^ the want of this particular being fupply'd and made up by his general Obedience. Th.Q'Text (aith that the righ' teoufnefiofthe Larv might be fulfilled in us •■> now why may we not content our felves with this that Chrift fulfilled the Latvs righ' teoufnejiy without running of our felves upon perplexing debates- about the idemznd the tantundem ? The cafe ( in brief) ftands thus, the Larv muft be obeyed-, in our felves we neither did nor could obey it, our Surety thetcibtc muft do it for us, he doing it for us hii Obedience muft be imputed to us, this imputation muft be of that very obedience which we vpere bound unto, otherwife (this, & not fomethingelfe in the lieu oCit being demanded by the Law) we are yet debtors to the Larv : therefore it follows that Chrift did the idem which we fhould have done. For as he delivered us from the curfe of the Law by bearing that very curfe in his otPK perfon which n>e fhould have bore, Co he fulfilled the righteoufnefi of the Larv for us Ky conforming to that very righteoufnefi in his ownperfon which we ftiould have come up to. As to our jufi:ification by IVorkj (which is pleaded againft this - imputation ) to that I ftiall fpeak immediately in the Vfe. And thus I have C with no (mall grief and trouble CtheLor<3i knows) to Ct^iiithis point differences amongft pafons fo godly ^ fb k-armd^- 609 ;Dat f dc tiQitttonim(s of tpe 3Lm Vm.iv. learned^znA as to my felf that I fhould fb unavoidably be concern'd in thefe unhappy Controverfies^ ) gone over and anfwered the moli material Objedims ( that I have met with ) againft the imputati' onofChnjFs aUive Obedience. I would not be (b fond or weak as to hope, that what I have faid (hould have any influence upon thofe learned and judicious perfbns from whom I differ, fb as to alter their opinion \ ( they knew it all before, and had it jrom o- ihers with great advantage, and yet could not be thereby con- vinc'd). However I thought I could not do left than what I have done t pollibly thereby weaker Chrijiians may come to fome clear- er infight into thefe matters i if there too I be difappointed yet I have laid down the grounds of my own perfuafton (which this Subjetl made necefTary > Whether the Anfwers I have given to ih^ Ob'}e£lionsvf\\\ he fatisfa^cry to others-^ I know not j but I fc- lioufly profefs ( as to the main ) they are fo to me, I muft ac- knowledge in fome of them there are thofe difficulties which *tis not an eaiie thing to get over^j yet upon the whole matter I muft fay, that (after the mofl ferious thoughts) I ( as to my felf J) can with more eafe and fatpsfa^ion anfwer the Arguments brought a- gainfi the imputation of the aHive Obedience^ than I can thofe which are brought/or it i otherwife I had not embfac'd an Opinion which fbme knowing men oppofe with fcorn and derifwn, I come to the Application ( wherein I mull be very fhort ). Ijfe I. From the Truth I am upon we learn (i.) in rvhai way or upon zfhat terms a Believer k jujHfied* What are they? why the ful- filling of the Laws righteonfnefs i which though it could not be done by the Believer himfelf yet by Chriji it is donefor him. In the jujHfyingof Sinners God proceeds upon the perfeU right eoufnefs and full demands of the Law > and hQm^juJiified they are righteous according to that ^Jhi5i and exaa »&c. julli fumus coram Deo ex ilia etiam abrdu- righteoufnefs which the Law it- tiffima legis formala. bet^a. If with our juftificati- feJf holds forth. You readp r-nn^K on from Sin there be joyn'd that a ftive Obedience nf J ^/r^/ c>uA nf F,, ,.,.," , of Chrift which is imputed to us, we are juft before ^^ ^^^^ ^"<^. ^[Lvangehcal righ- God according to that perfedform which the Law t^oujnejs, Ot juftlhcation by works jTcquireth. Engi. Annct. " ^ud by faith ■■, there feems to be a contrariety between thefe two (and fo there is in fome ref^eVuX but if you conlider them materially and fundamentally they are one and the fame: The righteoufnefs h^ which we -one jujUfied, 'tis both legal or the righteoufnefs of works andalfo Evangelical or the righteoufnefs of faith \ m reference ^o Chri(i 'lis legal ( as he exadly fulfilled theLawj, m reference to m 'tis I -Yin I. ^ migijrDe^mnrieu m us. ' * his Evangeticd ( that righteoufaefs which was" never performed in our own perfons, being gracioufly made over to t(s zud accepted for m)f And Co as to ourfelves we are ptjHfied by faith, but as to our Head and Surety we are pH'tfied by tvorkj : God deals ivith m in our own perfons upon th.^ itxms ci tht Covenant of grace^ but he dealt with us in Chriji upon the terms of the Covenant ofneork^ : and indeed in the jujiijication and fahation of a Sinner all thefe concur* The Scripture ( 'tis true ) fets them in oppofttion one to the other, and makes them incompatible h but that is only in re- ference to the fame fubje^ under tht fame perfnal confideration : Th^fame *fr/ow as conlidered in himfelfznd by himfelf cannot be iuftified by iVorhs and by Faith too, by the Covenant oi works arid hvtht Covenantor grace too: but let Chriii be taken in, and fo thefe things are reconcile able. As Chrift in hisperfon did all which ththawox Covenant o'i Works "ttf^mitdi^ fo in him our jufiificatim is by theX^n' of fVorh^ 8cc. but as that his righteoufnefs is imputed to us and apply' dh^ us, fo om jufiif cation is oi grace, hyfaith^&cc. That very righteoufneji which is %elyWorks and F^«^ in the Sinners jujlification ^nd fahati- on i 'tis admirably brought about by this great thing which the TVit fpeaks of, Chrifts fulfilling the righteeufneji of the Law for ^Jf J^» 2. Secondly it (hews us, »^^t great re^eU and value the great God had for Hi holy Law, and what an high honour he put upon it^ Which appears from this i the Apoftle here fetting down God's high and glorious ends in the fending of his Son into the world, he makes them all to center in thtfatUfaUion and accomplijhment of his Law: thatitmightbefatisfiedinitspf»^/^_y, Chrill fhall hQ a Sa- crifice (as you had it before) •, that it might be fatisfied in its com- mands, ChMinhis own perfon ihd\\ fulfil the righteoufnefi oi it (as YOU have it here ). Here was by both plenary fatvsfa^ion made to the Law, which was the very thing which God flood upon and would have done : and rather than it ftiould not be done, his own Son muft come from Heaven, and , put on flejf'f, and be himfelf made under the Law ■■> he muft live an holy life and die a curjed death2ii\d2\\tofatvsfiet\itLaw> And this was athing/^ gr^^na God's eye, as that he look'd upon the/«//i//f»g and anfwering of the Laws demands as a valuable compenfation for all the abafement and bHmiliatm of his dearefi: Son : Oh let us think honorably of 2ZZ-2 ths RoUoc. tMatth.5.17. life 2., X0at tijc ttgljtf oufneTS of ti)c aaiD Ver. iv. the Law for furely God did fo. The Apoftle had feerh'd to fpeak fomewhat dimimtively.o^ it before, vvhat the Larv could not do in that it wM weakj-> but here he puts a great deal of glory upon it,- * Nota per j^^ making this the end of the Incarnation of t\\t Son of God th^ fboUum eire" '^^ nghteoufne^ of the Larv might be fulfilled in us. God never de- Legis juiHtiam figned by the fending of Chriil: to have his Law * abolijfjed or a- non refpeftu brogated > no, but rather to have it accomplijhed zn^ fully fati/s fed : q.iidem noftri, ^ think^mtihat lam come to dejiroy the Larv or the ?rophsts^ I am not tim SmTthm ^-^^^ *" '^^fi^^ ^^^ to fulfil. In Chrift's obedience, aaive and paftve, vefpeau noiVi we have an high demonjhation oi xhdX ftngular refpe^ which God & in nobis. bare to hvi Law. Sin was a bafe thing therefore that (hall be con- demnedy but the Lavp was good therefore that fhali be fain- fed. Secondly, from hence by way of Exhortation I would urge a few things upon you: As (i.) mak^ fure of an interefi in the priviledgeherejpokptof. To have the right eoufnefi of the Larv ful- filled in m ? O what a priviledge is this ! is it yours ? are yon in the number of the [us] in the text ? is Chrift's obeying the Law fo made over to you as that, in God's eftimation, the righteoufneji thereof is fulfilled in you ? Sirs ! this is a thing that muft be done either by you or for you'-i the former being impojfible what relief have you from the latter ? If you cannot plead th\s fulfilling of the Larvs'righteoufnefsi either by your felves or by your Surety y yon zyq loft for ever? you are under that ^ debt to the L»w which you will never be able to. pay, you are yet in your fins^ un-jujHfied perfons, you lie open to the nrath of that God whofe Law you have vio- lated, c2i\\iT\2ikc no good claimed life (for the Law is not done, its condition of life is not performed ) i and fwhich is very dread- ful J) if the Lapps righteoufnefs be wot fulfilled in you the Larvs curfe wiW moi\ ctrtdLmly be infixed upon yoM. God will have a perfed righteoufnefs znd obedience Come where, or he will not ju-^ Jiifie and fave > if therefore the perfect right eoufnefs and obedience of Chrili: be not imputed to you, what will you do ? what will be- come of you ? wo to that n:ian who When he {hall come at the great day to ftand before God's Tribunal, fhall not be judg'd in and through Chrift, afulfiller of the L!?. m ? ■ then we have nothing to do, we are under no obliga- tion on our part to ohey too ■■, is not ChriiVs perfeSl fulfilling the Law enough,? what can be further required of us ? what need we trouble our felves about any obedience or holy walking > But God forbid that any of you (hould thus reafon ! We are indeed too prone to fuch re afonings h 'tis very natural to us to catch at any thing that may comply with the gratifying of ■they?f/^,and with tht eafing of us as to th.tfeverities ot an holy^ obediential courfe : and hence it is that we fuck poifon out of the ftpeeteji floxvers-, turning thj grace of God into, jvant.onnefs. But (I afllire you j there's nothing in Chrifi's Obedience and in tht imputation thereof,- that hath any tendency ox gives 2,ny encouragement ox patronage to any fuch /oi5^ inferences: for though he obey'dthe L^w for Uf- yet we our felves muft obey ittoo, i^?^ obedience muft not juftle out ours^, both to^ gether ,( upon differ mt accounts) do very well agree. Indeed he having obey'd the Law, we are not bound to obey it for fuch an end', 3iS (ox fati^foBion ^nd merits for righteoufnefs znd life 't yet In other re^e^s and for other ends-, as that we may conformxo the WiU of God ( audfo pleafe him), that we may (in- our fphere) imitate our holy Saviour, that we mzy-tefiifie om love and gratitude to God Sec. fo we areas much bound to keep andcJbey the La was ever. , O "tisCuch zn excellent Law inihc commands and injundi- ons of it, that all (hould delight in conforming to it ! as 'tis the JLart^ oftvork^ ( caWin^ fox perfed 2.ndperfonal Obedience^ and giving mo- (hengt b thexmnto ) {oWs bur denfom^ but as it is puts the crea- ta'it\xponri?oir]{s zwd IS iherulezxidLmatteroi obedience^ fb the gra- cious Soul will i/f/igk in it» . "Wherefore though Chrift hath ful- filled it for you, yet it becomes you too, to live in- all (?^f^if»f2 faith God of him ^ hefollovped meftdlyy or (as 'tis * Numb. 14.14* iwtht^^'it^ vajemaUe achari ) he fnlfiUed after me h and thus it is with every Caleb ( one that is after God^s orvn heart as the wor4 fignifiesj ht€s for fulfilling after God. The Apoftle fpeaks of ttAm^coois ^ ii7nx;tovis, the fulnefs ox fulfilling of obedience- 2 Cor.- io.(5. Epaphras pray'd for the Colofjians Chap.4..i 2. that they might be compleat in all the will of. God h and 'tis faid of Zechary and Eli- zabeth Luk. I. 6. they were righteous in all the commandments and ordinances of God : O that it might be thus with you ! Kfireight bodies be put together there is an univerfal contiguity betwixt them, they'l meet and touch each the other throughout \ and £0 where the heart is fincere it will clofe with every part of God^sLarv* Chri- ftians I pray rejoyce in ChriiVs fulfilling the Laws righteottfnefsy and refh upon that only j but yet in the way of duty and obedi- ence afpire inyourfelves at the highefi fulfilling of the Law which here you are capable of. 3. Thirdly, the Law-righteoufnefs Chriji hath fulfilled for youi hut the Gofp^l-righteoufnefs you muji perform your felves : The Moral- Law ( as 'twas ftridlly and properly the Covenant of works ) Chrift hath fatUfied in his doing of what it required, but the Evangelical Law ( requiring Faith arid Kfpentance ) you your felves muft/*;- tisfie : Chrift's obedienee to the former ismade yours by imputation was it fb, you - '1 might as well do what the Law as what the Gofpel requires, ( it being as eaiie in your own ftrength to obey the one as the o- ' ther ) : Youyour felves are. to repent and believe, but 'tis not ^ youT.^. €i6 %^U t^tigljieottfttcte of tl)e HatD Ver.iv. yourfelves ', thefe are the gift of God. Nor (2.) do I mean, that ihe- performing of tht Gojpel-conditions ps left to the lubricity of youy Wiis-i fo as that it i^OMldh^ uncertain znd undetermin'd whether you {hould perform them or not i for, upon the EleCiion of God and the purchafe of Chrift, all that do belong to him (hall certain- ly believe ^nd repent. Nor C3.) do I mean, that upon the fulll- ling of the Gojpel-Lan>-^ you Jhould have another formal righteoufneS before God dijiinU from that which refults from Chaifi'^s obeying the Moral Lavp-i (which U imputed to you) i but only that upon your performing of the Gojpel-conditions way may be made for the ap- plication of Chrift's legal obedience to you,as the only thing wherein &2.xvdsyour righteoufnefi : ( thefe are things which might be very much cnlarg'd upon, but I am now in hail ). All therefore that I drive at is this, ChnHfulfilled the Moral Latvforyou but he ne- ver fulfilled the Gojpel-Lavp for you i you muft repent and believe your felves, or elfe you cannot rely upon the imputation of Chrift's Obedience to the Law ; if you be impenitent and unhe- lieving-, both Lano and Gojpel 2li£ unfulfilled znd in full force againll you. 'Twill be an infignificant plea at the great day when the Larvs righteoufne^ fliall plead againft you, for you to fay. Lord ! Chrijl fulfilled that righteoufnefi •-, true (will God (ay) he did {©' but the Gojpel-righteoujhefi was not fulfilled by you i therefore what my Son did as to the other is nothing to you. 4. One thing more, you that are Believers tak^ afurthervierv of the great love of God and Chrijl-, and let the fen fe of it rvork^upyour hearts to the htgheji thankfttlnefi* Was God pleas'd to fend his otpk Son in flejh-, for this very end that he might fulfil the Law ? and when his Son had fb done, doth he rechon that obedience to you as if you had done it your felves ? O incomprehenfible^ infinite,^ a- mazing love ! Was Chrift willing to fubmit tothis, on thefe terms to take flefti > O the tranfcendent, fuperlative love of Chrift I He who made the Lavo to be made under the Law .? he who was the Lord dind S over aign to be willing to become a Subje& ? he to undertake to do that which you could never have done, and with- out the doing of which you muft have eternally perifhed ? he to condefcend to do what the Law demanded, tojltffer what the Law threatned ? what ftiall we fay to this love ! furely we can never enough adore it or fufficiently blefs God for it. Saints ! did you but confider what humiliation this was in the Son of God, what a dreadful enemy this Law would have been had not its ri^hteouj- nefihtewfulfrlled^ into what a blejfedfiate things are now brought i I Vfe 3, k would certainly highly affcd you with the love of Chriil, and engage you to love, ferve, praife him eternally. The third Vfe is Comfort to the people of God i and indeed to fuch here is not a little matter of rejoycing. The righteottjnefi of the Lajv fulfilled in m ? great and blcifed words ! Did God im- ploy fuch a-perjon-t in fuch a rvay-, for fuch an end .<* that end mult needs then be attained i and if fo, what (hall hurt them for whom it was attained? You who believe do often fear that the Larps righteoufnefi is ready to rife up agalnft you, you tremble at the thoughts of it when you confider how (hort you come of it i but fear it not, for in Chriji 'tis exadly^) perfedly fulfilled » and that for you too J \\\ your ftead^ that 'tis as well ^si{ you had o/>q»V it fully in your on>n perfons i is not here ground of Comfort ? You eye the imprfeUion of your own obedience ( and you do well ), but pray eye too the perfetl obedience of the Lord Jefus which is yours by imputation* There is norv no condemnation to them who are in chriji \ why novo wo condemnation > becaufe now Chriji hath ' fulfilled the Latins righteoufnefi for fuch j and thereupon who or what (hall condemn them ? You are troubled becaufe of the Lavp of Sin-, but that the Spirit hath freed you from > you are troubled becaufe of the Lapp of God ( inalmuch as you come fomuch (hort of its righteoufnefs )-, but that by Chriji is fulfilled for you. You - defire a righteoufnefs-) fuch an one as will bear you out before God j , here 'tis for you, Chrift's own righteoufnefs is yours ^ O you may fay* In the Lord rve have righteoufnefs. When you had noneof *I(a.4f-.i4,' . yaur own God provided another and a better for you i Ajjignata eji : ei aliena ( jujlitia ) qui caruit fua-f (Bernard. Epilt.ipo. ad lnnoc.)\ Chrid: was ■* willing tohtmadeftn that you might be *Deli(aa no- made the righteoufnefs of God in him. You may with holy confi- ,^^^ ^r^.'^^' dence fay Law thou demandejl much of me ( and that very juftly ), jui^itiam fuara and I cannot my felf anfwer thee in thefe demands i but there's noftram jurti- my Saviour-, my Surety-, he hath paid the full debt for me, he hath ^^^"^ faceret, in my room and place done dnid fujfered all that thou canft require, to '^'*i'*r'< his fatUfaclion I appeal.: ( a good appeal ! the Lord give you more and more of the comfort of it ). That which often caufes a gracious Soul to be troubled, is the confideration not only of the Laws penalty . but alfo of the Laws purity \ Oh 'tis a righteous l^w and it calls for an exa£i doing righteoufnefs in the Creature, what will become of me who cannot anfwer it herein ? ■ Now under thu trouble-, the belief of the imputation ,o( Chrift's a^ive. obedience m^Y^^^ S^.^^^ ufe:^ And this is one xeafon why I , would . mttfl be fulfilled on them, 'tis a comfortable word to the Saints the rightcoufnejs of the Law is fulfilled in them* I Rom J PartX: tittstur ueraihtieD m ttSfT "ZT?" Rom. 8. 4. — If^ho walk^not after theFlefl^ but after the Spirit. * CHAP. XV, Spiritual SJUalfeers t^t ^ubiects of tlje fojegoing ^imimst. JheSixth Head in the Words ^ t//^. the Defcription oftht perfons to whom ^^^^ priviledge belongs. Some Jhort Animadverfioas upm the Words, The main Do(5lrine raifed from them •, { hut not handled ): A brief Survey ofthefe Four Verfes and recapitulation of M^prittci- pal matter in them. The Conclufion of this f^olume, IN the opening of the matter which ehe Apoftle is upon in thU and in the preceding Verje^ I have taken notice of I. The aB it-felfy viz. the fending of Chrift. 2. The perfon rvhofe ad thii n?as '■> was fulfilled in Believers in their not walking after the fiefh &c. (as * Some would have it ) j but, they are dejcripive of the perfons for whom and in whom that thing was done. There's- a vaji difference betwixt thefe two i + our holinefi is not the/«/^/- juftificationem l^ftbei^aw^ but whoever is an /W^ man Chrift's >////i;,g ,f iegisanobis the Lau> IS impute dto him '■> zxidio he dothmmi it. impleri, fediii nobis •, nee quia incedimus fecundum Spiritum ut hxc caufa fit, . fed ut hoc teftimonio & judicfo intelligamus legis juftiHcationem in nobis impleri qui fecundum Spiritum incedimus. whittak contra Ditrattm de Patad. 1. 8. foL 203. ^• In the bringing in of /^>j^f/cri/'fw» three things might be de- - iigned by the Apoftle ; I. To affert the happinefl of aU who live the ^iritual life\ in them by Chrifl: the righteoufnef! of the Law is fulfilled. * Ideo Apofto- 2. ^To fiave off all others from laying claim to iUi grace , none lus admodum bijt holy livers can warrantably apply Chile's fatvsfyino' of the Law appofite &c. tothemfelves. Vide BiKAf". (in loc). Chiiftus eft illis juftitia qui juxta Spiritum non juxta camem ambulant • Chriftns e- nim iis duntaxat juftitia & Legis fatisfarflio eft, qui cruciiixo jam vetere homaie Spii-itui obtem- perant. ( h. e. ) iolis tidelibas. Zwingl. ' Quia fuam 3 . 7^^, obviate all ^ abufes ofthvs precious truth, all mif-interpre' fommu'Sic^ ' *^fw>^xef^>r asalfo all \fecurity and carelefnefi in them who have an Ghrikus, niil quos Spiiitus (ui vinculo fibi conjungir, additur iteioim re^eneratio ne putetur Chriftus effe peccati miniikr, ficuti prorlive eft multis ad carnis lafciviam rapere quicquid tie paterna Dei indulgentia traditur, Cahtn. f '^'v^(^hrjfofi. Si. Oecara, Cmloc-') intereji I * Vtnrttn Difp.j.inc.S. ad Rom. •j- Apoftolus non affirmat I Parti. migDtbefttlfiUe&'inus. 621 interefi in the privikdge. Hath Chrift fnlfilled the Lan? for us? fome from hence might be apt to infer then we may live as we lift, there's nothing now for us to do i no, not Co. ( faith the A- poftle }, for though Chrift hath fully fatisfied the Law> yer all for whom he hath done this do and muft walk -not after theflejh, but after the Spirit* Who roalknot Scc Faith being the proper and immediate condition * Etfi fides of the imputation of Chrift's righteoufnefi or obedience to the £cternara,; teoufnefi to be hU^ muft believe ( for that is the proper adi in order gL^iSf^ofllt, thereunto): but he that would k^ow himfelf or would manifefi nifife habere * to others, that he is righteous in Chrift's righteoufnefi^ that muft be foiis demon- brought about by the heavenlinefi of his converfation. ^^^' ^^^^•. The Obfervation which lies plainly before us from thefe word^ ts this j That all fuch vpho have ChrijVs righteoufnefi imputed to them^ they are notflejhly but jpiritual walkers i they do not live the car- nal Sittd fitful but the holy and the heavenly life* Or thus. None can warrant ably pretend to an intereji in Chriji's Obedience ( aUive or paj}ive)-> but only fuch who in their courfe are acted by the Sprite and not by the Flejh. But I ftiall not fay any thing upon this Point » toth becaufe this walking not after the flejh but after the Spirit hath been already fully opened i and alio becaufe as to the in- feparable connexion betwixt this imputation and thU converfation, I may hereafter have occafion to fpeak more conveniently to it when I (hall have more room for it than here I have. I will clo(e all with a brief Survey of the Verfes which I have gone over, that we may the better underftand the Apoftle's method in them, and alfo what ^r^jgr^j? we have made in the thing which he is upon. He hrft layes down his main foundation-, in thii Propofition 'there U no condemnation to them who are in Chriji Jefus-, (Verf.i.) : Then he amplifies himfclf about this Propofttion ^ where (i.) He cha," raUerifes the proper SubjeBofthepriviledge ( viz- of non-condemna- tion ), {_ who walkjiot after theflefij hut after the Spirit'] : this only he names in the general Verf i. and 4 : but then Ferf. 5. he falls upon a more full and particular illufiration of it, which he con- dnues m fever al Verfes. The Second thing he doth abont the Pro- pofmon is to prove the truth of the Predicate t that there is mcon- A a a a a 2 detnnMion I [«2i X^H^t tigDteOttCtttfe &c; Ver.IV. dermtation Sec. And' this he doth by thefe mediums » " Thef who ** are freed by the regenerating Sprit from xhtpotver of Sin-, andby " Chrifi's death and Sacrifice from tht guilt of Sin j as alfo who '^ have Chriji^sfull Obedience and SatUfaHion of the L^nr imputed '* to thena v to f hem there is m condemnation : But thus it is with " all i»<:hriji Jefus i by the Law of the Spirit of Life in Cbrifi " they Site freed from the Law of fm and death, ( there's deliverance " from the power of Sin ) '■> God by Chriji's being a Sacrifice hath ^^ condemned Sin (there's deliverance fromtheg«i/^of 5'««)» and " the righteoufiteff of the Lartf is fulfilled in them ( there's CbrijFs " Obedience-imputed to them ) '-, upon all this it muft needs follow " that to them there ii no condemnation-, ( which wa^ the thing to "be proved >. Now thefe being things of great weight ^nd importance, where- in the very vitals and Spirit ofthe Goipel do lie, the due and di- flin(^ opening of them ( with other 'truths interwoven in the words ), hath made thU Volume grow to a far greater bignefitbetix what I cxpeded. Wherein I have been unnecejfarily p-olix I humbly begge the Re^^fr/ pardon > bwt truly in fpeaking to the Saints ^xemptionfrom Condemnationi the myfiical Vnion of Believers with Chrijl, the Spiritual Life-, the Spirits agency in freeing Souls from the bondage cf Sin, the Laws inability to jufiifie andfavey Chrift's MiJJion, eternal Sonfhip, Sacrifice, aUive fulfilling the Lam &c. I fay in thefe weighty and fundamental points ( (b little un« dcrftood by the moft, fo much oppugned by Some, ) I thought I could fcarce (ay too much. Yet if (uch who are judicious Ihall tell me this is a fault, Fie endeavour to mend it in what fhall fol- low i wilhing that I- could as eafily mend other faults as that. Well! I have begun, and having fo done Ipurpofe (with God's grace and leave ) to go on till I fhall come to the end of this ex^ ceilfnt Chapter ; wkh thii provifi, if I may have fome encourage- ment that thefe paft labours may ( in fome meafure ) be ufeful and profitable : without that, why fliould I proceed to trouble others and my; felf too > The good Lord give a blelling to what is done and. aflilt in what is yet further to be done,, FJNJS. trmmmtit* The Index, Directing to xh^ principal Things infiftecT upon in t^ ©00;^ . A* Page SVch as are in Chrifi mufi abide in him' 73 OfChriJi^s Adlve Obedience* ,Vide Obedience* Particular Ads da not evidence the State bta the general Cmrfi, ^ Of Spiritual Affedions. lop There U no Condemnation yet much Af- flidion to Believers^ 7 '2'h Antiehriftianifm direUly or by Con- fequence to deny Chriji''s coming in Flejh. 422 Of Atonement by CSfrifi* 4^.8 Baptifin alone not Juffcient to prove Vni^ on vptth Chrijh 62 fiefhly Wali^ng contrary to Baptifinal Vedication* 122 Being in Chrifi opened*' 42 Chr^ being fent by Gody that is a great engagement^ and encouragement alfota Sinners to believe on him* 3 1 o> Sec Page Hon? Sin exerts itsfopperin and by thffj Body. i^f 7hemiprabknefiofthe Sinners Bondagi under Sin opened & jet forth. iSj^j&cH "the proper and only Caufs ofVeliverance from Sins Bondage. 242,3cc. Great Changes tn the Godly mthrej^eSt to their intvard Comfwrt or Sorrorv* 5 Tlhe rveakitefs of the Ceremonial-Z/j»?» - 262 Of Vnionrnth Chrifl> Vide Vniott* 0/Chrift's being fent by God the Father*- Vide Sending* 0/Chrift's Son^ip to God* Vide Son. C>/Chrift'5 Incarnation* Videhtcarna^ tion* C^Chrifl's being a Sacrifice, V. Sa^- crifice. . 0/Chrift's Obedience* ■ V. Ohedienceo^ Chiid'^s pr^exijience before bejfiiiham(fir the Virgin proved^ . 284^4^ Chiift. if aZerfofu . 387" %^t 3mtv. Page Ht* ferfonat dtflinBm from his Fa- ther proved. 287 Chrift's Godhead provfdt 34^ His Manhood, Vide Man* 7'he excellency of Chx'ilVs Priefihood and Sacrifice* 53P (SHiili's fitnefs to he a Redeemer and to befent by God opened in fome parti- culars* 2pp Communion depends i*pon Vmon and follorvs upon it* <5p , 8 4 Commxm^n with God ^«6^ Communi- cations ^row him are made credible by ChrijFs Incarnation* 444 Chriji being Man muji be compaflio- nate. 452 oncupifccnce is Sin* 8 No Condemnation to fuch as are in Chriji* 7 proved* 20 Condemnation opened as to Word and Thing* 17 It refers to Guilt and Tunijhment, 1 8 ^here''s the Sentence and State ^Con- demnation. ' ip '7w Virtual or Actual* ibid. ^here is matter of Condemnation in the Bejh 8 Condemnation hy Men, by Confcience-^ by Satan* 10 Condemnation ?/;/^fr theGoj^el asrpell 'OS under the Latv* 1 3 '31^5 not only JSIo Condemnation to Be- lievers but pofitive Salvation* IS Of the dreadfulnefs of Condemnation. 25 More \t may be avoided* 3 2 Ferfons exempted from it are to be than}^ ful and chearful* 37, &c. Wl^at the Condemning of Sin k 4^0 there may he troubles in the ConCciej^c after Sin^ and yet Sin may reign. 2 1 2 The Contrariety of the ta^o Walkinas. pc The Corrupt Nature fet forth byFlefh. VideFleJh. The Covenant of Redemption touched upon. ■ ^ g Of the New Creature. ^^ Of the crucifying the Flejh* 6$ D. The Law of Death opened* 1 5 2^, 24^ Sin and Death go together \ e^eciaUy rvh'en^vs the Law of Sin. 250 How the Regenerate are freed fi-om the Law of Death* 253, &:c. Comfort from hence to fuch againfi the FearcfDezth* 257 In temptations to Sin Yvs good to confidev that 'tis Sin and Dezth* •■ 254 Comfort to Believers as to Death jrom their Vnion with Chriji* 8 1 Chriji' s Death ajirong Viffuafive fiom walking after the Flejh, 128 The main Ends of Chriji' s Death made good againji the Socinians* 5 1 8,6cc. Man had not dkd if he had not finned. 250 Of the Saints Dignity frsm their Vnion with Chriji* p^ Of the Dominion of Sin* See the Lsw of Sin* the converting Spirit worj^ eificacioufly and irrefijiibly, 234 Of the ^iritualHefi of a mans Ends. 1 1 1 Expiation of fin by CMjVs Sacrifice^ 449 that finijhed on Earthy not done in Heaven- 5° 5 *ihe Nature of this Expiation. 5 1 o the 'Extent of it* . 5 ^ ' VideSacrifice* Page F. (^od the Father's Love to he admired in hU fending of Chrifi. SfS Saints are to think^mll of God the Fa- ther Of well Fle(h confidered more Generally- Particularly' the Vhilofophical notion of Flefli and Spirit- '05 What it is to waDi^after theY\t{h, Vide Walkjng- What the Fkfh is by vehich the Law is madeweak^ 263 Of Chriji's being fent in Flelh i that a- pened- 375 He did not hringhisfkih from Heaven- yi6 ibid. 99 100 99 101 Page- Of^e verity of hUTltihi (^gatnfi the an- iient Heretich^)- 377, 37?, 3 80 that proved- ibid. Horv he rvasjent in the Itk^nefi of fmful Flefh. 40d,&o And but in the likenefi of fmful Fleft. 41O5&C. Of the excellency of ChrijFs Flefh. 4 1 7 He as fent in Flelh is to be believed on* 424 0/ Freedom from the Lavp of Sin- Vide the Latv of Sin. 'Freedom from its Guilt and from its Tower- 1 50 Of Chriji's Fulfilling the Law- Vide Law- G. the eternal Generation ofChriJi the Son of God-, proved- 324, &c» the difference between that and common Generation. 3 i^s Its m^ierioufnefi. 354 Of the excellency of the Gofpel and Chri- fiian Keligion- 41 5 the Priviledges of Believers under the Gofpel above thofe under the Law, 450 GncQfet forth by Spirit-, and theKea- fans why ^tUfo. 104, &c, . there Jhould be in Saints a Growth?;^ Spiritualnefi. 137 Of the Spirits being a Gw'idQ- loS Whether Chriji took^ our very Guilt upm him? Affirmed- 4^0 n^ "lEp^jtfCCj:. I Page Heaven made credible upon Cbujl''s ht- carnatioH. 447 YLolincCs prefi'd from Union n>itbChriJh 75 From being made free from the Law of Sin* 225 ' From the Incarnation ofClrrifr. 43 7 ythe Holinefs and finteJUeJi of Chrifj Humane Natttr-e* 4 ^ * T'he ueeejlity therecf, ,414 ."^he difference of ^/re Humane Natter e at in Chrijl and as in m* ^^6 ifje advancement of the Humane Na- ture by Chrifl^s affunung it. 4$ i ■Omjl to be highly Honoured, ^iis .fhevpn whereiiu 3^3 ^^Humiliation the to ay to Conjolatiou- 5 ,d Saints to be humbled, that they voere fo longatnder the Larc of fin-> and that fm jiiU hath fuch a ponojer in them. 217, &c. jis alfo that there Jhould be that FUflj in them by which God^s own Law iimadereeak. 271 'tiwrnxht^pref^'dfrom ChrijVs talking our Nature. 437 ' Of the Bypoft atical Vnia/i^ Vide Vnion. h jihout the Idem and the 'tantundem iFithrej^eatoChrijVs Sttfferings. 48P To hii Active Obedience, <5o8, &c. 0/ the Imputation nfChrijVs Aciive 0- Page bedience. Vide Obedience* How the imputation thereof if to be Jiated. Vide ibid, the Incarnation of Chrijl largely dip courfed of, ^yj, &c. Hif Mijjion and hit Incarnation two dijiinSi things, 37'^ the Latter notimpo0le, not incre- dible, ^26 the Grounds laid down why Chrijl waf ■Incarnate. 387, &c. Frophefies and types of it, ibid, ■Seven.Fropnfi^ioHS infilled upon for the explication (fit. 2 p? , ^q, What benefit bad they by Chrifin^hJlived before ha \nc2iXn-3iX.\oi\> ^p„ JVhy he wm Incarnate ju^ at that time when lye wm incarnate ? 293 A firm Ajfent if to be given to the Verity of ChrijVs Incarnation i of alfo a firm Adherence to him as incarnate. 420, &c. Many other Duties urged from thif Incar- nation. 425, &c As aljo the Comfort of it to Believers if jet forth in fev^ral Particulars. 44I5 8cc. JVhether if Man had not fmned Cljrijl had been incarnate ? Neg, 406 0/ Inclinations Good or .Evil., and their difference in the Godly and Others, 1 10 the fevertty of God's ]n{ikc in Cbrifr's being a Sacrifice, ^43 tlje Law unable to Juftific. 266 Whether there be two dijUnd integral /j^// 0/ Juftiftcation ? ^qz In the Juftifying of Sinners God pro- ceeds Hpvn the fulfilling of the Laws righteoufnefi, ^^q As 1 jLi)\^ jfumn/i Page As td Chri^ roe are juftified by Worh^s, as to ourfelves by faith. 6iQ L. Law ofSi^t^ what it if. 151 Jf^hat the Law of the Spirit 11. i '^9 AUVnregenerate ferfuns under theL^w of Sin. '169, Sec. Hon? Sin vs a Law i opened in the proper & improper notion of a Law. 1 72 ,&:c. Whereht Sin aUs jf^Law. ^ 177 Hjtv it may he k^own^ when U is the Law of fin ■> '(hat particularly opened. ^19 •> Sec AU the Regenerate art jreed from the Law • of Sin. 154, 203, &c. T^jsy are freed from Sin only as 'tii a Law. 14c), 203, 20(5 "f heir freedom from the Law of Sin pro- ved from Scripture and Argument. 207, &c. Hnvfar men may go and yet not he freed from the Lav^ of Sin. 2 10 A feriom Exhortation to all to get free from it'' 2i4,&c. One VireClion given in order to it. 2 1 7 What is incumbent upon thofe rvho are made free from the Law of Sin ? 217, &c. Comfrrt tafich. 225, Sec Of tl/e Law its' roeahned by the Flejh. Qf vd>at LdV/dctbthe A^ofrle ^eak^ 25^ Hrm? ''tisfavl to be rpeak; 2 53 • Wherein.'' tis tf)ea\. 2(5o, 266^^ 26j Grounds or Vemonfrrations ofitsweak^ nefi. 26% Te!/-. xlm Law iiholy- and good-, and not Page difparag^d by tint. 27 2 , &c. Nnr to be cafr off at ufekp 274 Nor p' it altogether rveak^ in other re" Jpeas. ^ 275 There's no looking for Juflifrcation or Right eottfrtefi by the Law. 27<5, Sec. Of the Law as Chri{l fulfilled the rigb- teoufnefi thereof. 5^7 irhich is to be underjiood of the Moral Law. ibid. Of the Kighteoufnejl of that Law. ^^69 In rphat rej}eUs Chrifr is f aid to fulfil it. 570,581. Horv the Laws Kighteoufnefs is fulfilled in Believers ? Four Opinions about it' 572, Scc^ Chrifi wM made under the Law; openeA in Five things. 57^ IVhether the Law required both Suffer^ ing and Doing too ? dh2 Of the Honour that God had for his LaWf 611 All to get an interefiin Chriji^s fulfilling theLzw. ^12 Believers themfelves to go ai far as ever they can in the fulfilling af the Law. the admirable Love of Chrifr in being rviliing to bs made under the Law. 616 'the- Comfort that ref/.ts from thence a Believers. ibid. Chrifr hath fulfilled the Moral Law, buf we ourfelves mufr fulfil the Evangelic cal Law. 61') Saints being made free from the Law of Sini mufr frond fafr in thjir Libercy. 219 And walhjltitably to it. 225 Alfo be very thankful fr it. iSi -I. Bbbbb Chrii ft^ JP ^MStftr^nm^^ Page %nj} to he loved greatly for hU readimfi to come rchen he rvas fent* 305 'The Love of the Father in fending Chrifi. 366 Of Luft (orLufis) the mofi natural aS oftheFleJh' loi, &c. Lufts dijHnguiJI:ed 102, 121 Page M. OfChrijFs Manhood. 375 He WM a real Man. 377 }iad a Soul and Body as voe have* 383 Tea he fuhmited .to all our fmhjiJn' firmlties, ^ 385 'flje excellency nfChrijVs Manhood. 41P Marks and Signs grounded upon San^i- fication not to be neglelled under the Gojpel. 115 Our Sin the Meritoiious Caufe of all Chriji's Sufferings* 467 Whether there be a Medium betmxt not guilty and right eous / 60 1 Of ChrijFs Miflion. V* Sending^ "The Miiery of all out ofChriJh 2 5 "fhe Moral Laiv as given to Ifrael not on- ly a Covenant of Work^* 2 60 N. *fhe ia?o Natures in Chriji united hut not confounded^ mr converted, 403 Negative Fromifej carry a great Efnpha- fis^ .16 Negatives in Keligion notfufficient* p4 O. O/C^ri/F/ Obedience (AaiveandPaf fi^O' 570 His Obedience imputed to us. 575 He being bound to obey, boiv doth his O- bedience become imputable to us or meritorious for us ? Jljat cleared up in Three things* ^3^ IVljether^ his Active as well as his PaJJrve Obedience is imputed ? Four Opini- ons about it* K.%<^ &c. Arguments to prove its imputation* 588, &c. moether tt he imputed as done in our fiead.? Aff* ,^p^ Arguments .to prove it. ^p^^ Qcc. ten Obje£lions againji both anfjpered* ., 5P8'Scc. Though Chriji obey'd yet tve alfo are bound to obey* ^q^ the Oppofition p^hicb Sin makes to what is good* j^g. P. Againji PAPISTS it is proved that in all in this life there is that which deferves Condemnation. 8 that inherent Kighteoufnef! is not the proper Caufe of Jujiification. 1 45 that their granting of Chriji's being come in the Flefh^ doth not acquit tMr Supream Head fi-om being Antichriji. ^2 1 that no man in this Life doth-, or can perfonally |g| XDe 3nm, Page perJonaVy and perfelily fulfil the Lapp* .572 Jhat their Caltimmes againjh Ptote- ftants, as if they were againfi Inhe- rent Kigbteoufneji and Good JForkj are falfe and groundle^. 116 That their Humane Satisf anions are vain and grojtndlefs, 523 Ihat the Lord f Suffer if not a Sacri- fice but a commemoration only of Chrijl's Sacrifice* 528, &c. VsixdiOn of ^plenary. 14 Perfeverance inferred fi-om Vhion with Chrj^h 83 Of the different Principles- by which men are a^ed, 105 'Xhe Spirit the Principle in the Rege- nerate, 107 Sin the Principle which a&s the Vn- regenerate- 175, 175 All the ?iomi(esfeaPd by ChrijFs taking Flefh, 443 Jf^henPiopenfionsto fin are entire it is the Law of Sin* ■ 1 80 Proteftants Vindicated, 115 "the people of God are lyable to Pimifh- ment for fin, 7 But not under the notion of SatUfaBi- on or iit a vindictive way, 524 Of the Necejfity and Efficacy^ EjCikw^- ing Grace, 200 Alfi of the necejjity and mighty power of Retraining Grace, jp7 Refurredioii fure from our Vnion with Chrijh 82 AlfofiomChrift'* J Incarnation, 44^ Ihe Laws RighteouTnefsc 5^5? S. 'R. Chrifi'sfitnefih he a Rcdeenoer. Opened in fmie Farticulars, 2^p,&c. "the lydrk^ 0/ Redemption a great ff^ork, 352 All' Believers have an equal Jhare in Ke- miffion. 1 5 Rcmiflion of Sin not the fulfilling of the Latf, 577 Chrijl a realj paper Sacrifice.„/c(r^>f.' proved, 47 1 All the o/i'Sacrifices Types ofChrifi the gieat Sacrifice 472 They received all their virtue from him. 473 They all' began and ended wit}} hitn» 478 Six Things in the Levitical Sacrifices ; all which are anfiverably to be found in Chrijh 47 <$ Chriji a propitiatory and expiatory Sa-- crifice. 47§ Four Heads ( much enlar^d upon ) to prove Chriji to be fuch a Sacrifice. 481 Of Atonement and Expiation ( and tJx true notion thereof ) by his SzQXifiQQ^ according to what was done by the Jewijh Sacrifices. 4^4, &c. to ; 502, Sec. Chriji was a Sacrifice when he dyd upon the Crofi. That proved. 504, &c. Of the Nature and Extent of the Expia- tioH: of Sin by Chriji' s Sacrifice. 508, &c. Tlje excellency. of Chriji'' sFriefibood and Sacrifice* 53j> Bbbbb 2 Vutitts ' Xljf SJntser. Wr % Page Vuitrs incumhent upoauf in rsference : toMs. 544. &c. ih Comforts which jkw from it to Be- lievers' 5<505occ. Wljctkr the old Sacrifices were meerly typical ? 474 jTk Vivi^m andVijiin^ionnfthe Jew- ijh Sacrifices. 47? Whether they did eocpiate all (mi opened' 5^} Of the Gentile Sacrifices and their noti- ons in them. 502, (XC .■Evangelical S3^cn(icC5mri(> to be offered itp by Chrijiians* 55^ , Salvation tmder the Law and Condem- '■ nation under the Goj^eU 14 ^he truth of ChrijFs Satisfaction pro- ved, ^^.515 the Vanity of Humane Satistadions. 523,&c. Of the Sending ofChrijh 282, &c. W'hen the cafe of Sinners as .to the Law \vai de(perate, ChrijiwasknU 282 God the Father Tent him* 283 Chriji came not till Tent. 288 jrhat this fending of Chrifl was not. 2^9 What it was: opened in Five things. 290 ,Hcw this rr.w conf^fient with his equality with kii Father-, explained. 2^4 :Tbe Grounds ofChrijVs being fent. 296 7he Love of Fathr and Son to be adored uponthk. ^ 302, &c. M are to go when they are fent, not be- fore ' ■ ^ ,. 307 None to reji in the external lending of Chriji. ^ sop Cbri(i M fent to he believed on. 3 ^ ^ Omforts from Cbrifs being fent. 3 ^ 3 None free from Sin here. ^ Page 190 192 222 Sin a vile and bafe thing, "the Tyranny of iz. Its advantages againfl us. It hath mt barely a Being hm too great a power even i)i the Regenerate. 'the jpecial and moft prevailing Sia m^iji be moft refjfled. , 222 Chrjji's Veatb the highcjl Demonfirat'mt of the Evil of Sin. 5^ [ What the Condemning o/Sin is. 4^0 Of the breaking of the Heaftfor andfrw Sin upon ChrijVs being a Sacrifice. 545 SOCINIANS dealt with, and thefe great truths made good againji them : 1 . that Chriji did prjeexifl before he WM born of the Virgin. 284 2. that Chriji wasthe Son of God, not in rejpefl of the things ■ which they alledge ( Seven of which are in- franc d in and largely refuted).^ but in rejpe^ of his eternal Generation. 32^, Sic, 3. that he who was antecedently the Son of God was in time made the Son of Man ( or was incarnate ). ' ' 393^ &c. 4. that Chrifi was a true and proper Expiatory Sacrifice h and the true ■ notion of his Expiation if made good gain{i them. 481, &c. 5. that he made Satisfadion to the JufriceofGod. 515' 6. the pnncipal Ends of ■ Chrifr's J>eath are ajferted •, and their Ends thereof proved not to be "the prin- cipal. ^ 517, &c. 7. thatChrifrh truly and EJfentially God. 34^ boiiS w. xi)t 3mtv: , Page 'Sons of God by CreatioHj by Grace^ by N.iiure. 321 ^hriji God's Son. Z\9 Scripture attejtations of it. 3 ip, &c. Chriil Gad's own Son. 3 ^ r "that opened Comparatively and Ah- fdmely. ibid. Hm /a i«g //)f Natural Son p/ Gori, Co- e^i^al, Co-ejpntial-,- Co-eternal with the father -i begotten of him by eter- nal Generation^ if explained^ prrrjed^ and largely vindicated againji Op- pofers. .323, &:c. Hf vf not God's orpH Son partly in reject of ^ernal Generation^ and partly in re(f>^ of hii miraculous Conception &c. _ 345^&^- ■Of the different communicatims of the Divine EJfence from the Father to the Son and to the Spirit. 348 ChrijVs Godhead infar'd from hi^ Son- fliip. 34P How CkijVs Sonfnip if to be fiudyed. 3 54 Ac. All are to believe Chriji to be the Son of God-> and to believe on him as fuch. 35B tlorv he ii to be Honoured as the Son of God. , 3^3 lyjxtt Comfort djth arife from ChrijFs Sonfhip. 3d8 Horv the Spirit vs the Spirit of Life. 152 Hovp "'tis faid to be in Chrifi Jefus. 161 He is the Spirit of Life Formally. 1 62 Effedivcly, id^i^c. Wljat IS meant by the Latv of the Spirit. ,58 His making free from the Law of Sin^ opened. 228 Of the Neceftty, Sufficiency, Efficacy of the Spirits Poxper and Operatim in that, 23O5 Sec. T'he Spirit the fie Efficient thercir,. 24.3 How he fecnres againji the Law of Sin after Converfron. 240 Deliverance from Sins power is to he ex~ peUed from this Spirit, and to be a* fcrihed to him. 244,&c.' Of the Spmis greatnefi and glory, 241 He if greatly to be honoured, - 247 How the Spirit may be obtaiiCd. the Spirit taken Perfonally atid Habf tujliy. 104 JFhat it is to Walk after tlie Spirit. Vide JFalklng. Of ChrilFs Subflituting himftlf in the Sinners Head. 483 the true Nature, and Ends of the Sacra- ment of the Lord's Supper. 528, Sec. Chriji fympathizcs with his Members. T. T'/^e Tabernacle «j T)'/'^ ofChrijVs Body. Of the VifriiiBion of the Ferfopf in the SacredTi'mhy. 'T' "2%-} Great relief under Troubles of Confci- ence from Christ's Incarnation. 5 1 3 11. How Sin retgns in the Underrtar.din'7.. Xtit 3nJitx, I Page How the Spirit workj m the Underftan- ding in order to freeing from the Law Of the Union . ^ Of three Perfons in one Nature* Of two Natures in one Ferfon, Of Perfons where yet both Natures and PerfoHS are dijiin6i, 44. Of the Hypofratical Union. ^^^ Of the Sublimenejl and MyFferiouJkeff ^'f^'; 400 Opened in Four things.. 401, dec. the Myfiical Union opened, 4^2, dec Tlyjt alfo if a great Myjhry, 43 Of the threefold Union 'twixt CMji and Believers, Myfiical' p L^gal S 48 Moral J the Bonds of the former, the- Spirit and Faith. 4P Several Scripture-Kefemhlances by which'' tUfet forth. 52,6cc. SixPropertiesofit. 54,5cc. How Perfgns mayj^tow whether they. he under it. 60 Of Natural and Spiritual Mmon with Chrifi. ibid. Of External or Common and Internal or after 6i thii 6S 70 69 Special Union. Sinners exhrrted to labour Union. How it may be attainedi Without Union no Communiotu „^. Several Duties uraed upon fitch who are united to Chrifi. ^^^ ^^^ Several Comforts direBed to fuch. 78, &c. the Myfiical Union made~cf edible H Chrifi- s htcarnatim* 444 Page W. 0/- Walking not after the Flejh but af- ter the Spirit. L ■ Mb^ Apofile fitches uj>on this Evt spiritual Y^^^ not the Caufe ofZ ^^'f'^^^^ hut. the Property If the Per/on to wJkm it-belongs. 1 the contrariety of 'the two Walkings! Men mufi be in Chrifi before they!2, _ live the Spiritual Life. g< ^^'''f^^yeswf and alwayeswillbe different Walkers. :l: J What itU to Walk after the Fkft; wgsintheF,cn..4^'i:^£j ^^^\^'' p/^, W//,, more cm Walking after the FJefh. ,,0 Men dehorted from Fleflily Walking. The Vehortation enforced with divert Motives. 122 del Vireaions in order to it. 120 '^c mat it a to Walk after, the Spirit*.. Upned by the SpiritualneR.of the^ Principle •^ Guide A ^ffedidns > 105, Sec- Propenfions^ Ends D All in Chrifi thus Walk. Tf^ved. PI 2 this ExcelleHt 7 Pleaftnt > Saving' J Sfiritual Walkers are VCo be very thankful* 'to be yet more Spiritual* to take the Comfort of it. Page 132, Sec. 136 137 Some jyifcottragements about it remo- ved, 13P 37;f Will is the principal Seat of Sins Fotper, 181 Hotp the Spirit workj upon the Will effi- cacioujly^ yet without the infringing of its Liberty* 238 Trader: In the drawing up of this Index many things occafionally fpoken unto have flipped me •, but thou wilt find thera under thofe main Heads which I chiefly infifl upon, to each of which thou art here dire(^ed. FINIS* 1^^ j^ y^- j-*^/- 'j^^ if 1/ I ^^**^ ^ ■ I 'Iv ^1' {^L.^: <'4-V