SERMON I.

IN the former part of this Chap­ter, (which we will speake a little of, because it will make way to the discovery of the true scope of this Text) you shall finde the Lord graciously acquainting his people, con­cerning his minde, in sending Christ into the world, and what tumults this sending of Christ should raise; how the Lord repell'd that out­cry; [Page 2]what sucecsse he giveth unto this Christ raised up in spite of all the malignity and force raised against his power and glory.

And it is worth your observation, beloved to consider how the Lord doth manifest this a [...] a Preamble to this very Text. In the first verse of this Chapter, the Lord seems to represent un­to us the malignity of the world, under th [...] name of Ilands and the people; and to presen [...] them in such like posture, as Demetrius and his fellows stood in, in his time, in the 19th. of the Acts of the Apostles, upon Pauls setting up o [...] Christ, there was a horrible tumult raised it that particular against the Doctrine of Christ so is seems, the Ilands and the people, were it such a kinde of posture here; therefore the Lord is pleased to call for silence: Keepe silen [...] before mee, yee Ilands; such a noyse there was as I may say, that God could not be heard; and therefore first hee requires silence, and then, i [...] stead of that confusion that was among them in respect of their madnesse; hee desires them to deale somewhat rationally with him, hee chargeth the world to put out all the strength it hath, Bring forth your strongest reasons, Le [...] them come neere, and let us reason together in judge­ment. Now, that which the Lord speakes, is a [...] intending to heare what they could say for themselves in their opposition of Christ; for so [Page 3]you see plainly in the second verse there, when the Lord had got silence, hee pleads the cause of Christ, by way of expostulation, as if hee had said: what madnesse is it in you, to set your faces against this setting up of Christ? For who hath raised up the righteous man, and called him to his feete, and given him to rule over Kings? Why doe you contend in this manner? can you tell who it is that sets him up? If yee did but know against whom ye rise up, it would appeare to your selves to be a vain contention; And therefore in the fourth verse of this Chap­ter, he answers the question himselfe, and there­in shewes the vanity of their opposing him. For, saith he, the Lord hath done it, who is the first, and who is the last. If you fight with me, what will you get by it? Be ye sure, I will manage the thing, it is the worke of mine owne hands, and it is I that raise him up, even to rule over Kings. and therefore you doe but kick against the pricks, in your contending with me.

The Lord proceeds further, to shew the certainty of the prevalency of Christ, in the latter end of the second verse, and in the third verse, he goes on, to let us see the fac [...]lity of Christs prevalency, and not onely the facillity, but also the extent of the prevalency of Christ, both how easily, and how far he should pre­vaile.

This matter is of excellent consideration, He shall pursue, saith the Text, and he shall passe on safely, or, as it is in the margent, he shall passe on in peace, as much as to say, when Christ takes upon him to set up his owne Kingdome and glory in the world, every one that sets his face against him, shall flye before him, and Christ will be the pursuer, and in the pursuit, he will so overtake them in the flight, that they shall be easily destroyed. Therefore Christ shall run quietly and softly, he shall not run after them too hastily, there shall be such softnesse in the pursuit of Christ, that the overcomming of the opposers shall seem to be a time of peace, there shall be such little opposition of him.

In the fifth verse, the Lord goes on, and tells of the fruit of this conquest, and the victory Christ shall have when he comes to reign in his. Church: the first fruit of it, is terror to them that set their faces against the Kingdome of Christ, the Ilands were afraid: Secondly, the Lord shewes what an ill use they made of this feare, whereas it should make them stoop to the Scepter of Christ that was too hard for them: like malefactors indeed, when they saw themselves overmastered, they assembled, and gathered themselves together, they hoped to raise up more forces, and then they will try it out once more againe with Christ. Besides, you [Page 5]may observe, what a politike, devillish practice they use, to bring downe Christ againe when he was raised, that which hath been the main and grand plot of Satan, even to raise up Idols, and set them up by Christ, to steale away the hearts of people. It was the policy of Balaam, coun­selling Balak to lay stumbling blockes before Israel, to intice them unto the Idols of Moab; and it was the counsell of Jeroboam to over­throw the Kingdome of Christ, to set up Calves in Dan and Bethel, that so there may not be a going unto Christ. So you have it in the seventh verse; The Carpenter incouraged the Goldsmith, &c. Well, the Lord having thus dis­covered what opposition there would be, at the setting up of Christ; begins to speake somewhat comfortably unto his owne, giving incourage­ment to his own people: the opposition indeed of the world never stirs, nor moves God; be­cause he know well enough how he can blast every attempt: yet, because he knowes that his people have some flesh remaining still in them, the appearance of a tumult, and the opposition of the Gospell may, peradventure, put them in­to an affright. The Lord therefore endeavours to hearten his own people, against the frights that they might take, in regard of the outward appearance of opposition; and this he doth in the words of the Text: Feare thou not, for I am [Page 6]with thee: bee not dismayed, for I am thy God.

Now, lest there should be a mistake to whom the Lord directs this speech; for the intent of the Lord may be mistaken in the extent of the people to whom hee speakes; and therefore in the 8. and 9. verses, the Lord shews to whom he speaks such incouragements: But thou Israel art my servant, and Jacob, whom I have chosen, the seed of Abraham my friend.

Object. Why some will say, It seemes then that in this Text, Gods speaking of comfort, and encouragement, is confined onely unto the people of the Jews that are the children of Ja­cob, and the seede of Abraham, and therefore what ever comfort there is in the Text, there is little comfort belongs unto us?

Answ. Consider the ninth verse, and then it will appear, that though God speakes of Jacob, Israel, and the seed of Abraham, yet he doth not speak of the seed according to the flesh, but ac­cording to the Spirit; for in the ninth verse, you read the words thus: Thou whom I have cho­sen, and taken from the ends of the earth. That Ja­cob then, and Israel, to whom the Lord speakes these comfortable words, is the Jacob and Israel that is called from the ends of the earth. Now, if you would know what is meant by the ends of the earth, the Prophet will tell you, in [Page 7]chap. 43. of Isaiah and the 5,6,7. verses, Feare not, for I am with thee, I will bring thy seed from the East, and gather thee from the West; I will say to the North, Give up, and to the South, Keepe not back: bring my Sonnes from farre, and my Daughters from the ends of the earth, even every one that is called by my name. As much as to say, this Israel and Jacob, to whom the Lord speaks, not to feare, is a people gathered from the East, and from the North, and from the South, and from the West; now the seed of Jacob naturally con­sidered, is not of that extent, as to over-spread the World every way, however, the last clause, that it is, even every one that is called by his name, puts it out of doubt, that it extends also to us Gentiles.

This I note, beloved, that so we may not on­ly have a guesse that the comfortable language frequently mentioned by the Prophet, be­longeth unto us, as wel as the Jews: but that we may see that it is the mind of the Lord, that he hath revealed it himself, that it doth indeed ex­tend it self unto us; for, by the way, solid com­fort wil not be raised upon meer guesses or pre­sumptions, taking things for granted, without the sense of a good foundation to bear up such comforts. All the comfort people have, when they runne upon guesses, is onely abiding with them so long as there is not administred an [Page 8]occasion of discomfort. But all the comforts in the world will vanish that have not some firme foundation when they are struck at, and when some tempest beats against them, to cast them downe. And therefore it is good to bee esta­blished in every truth wherein comfort may be received.

Now, from this passage, as it hath reference to the coherence, I may observe unto you, that, When ever the Lord Jesus Christ is set up in freshnesse, and glory, and beauty, he doth al­wayes meet with strong opposition: I say, the Lord Christ, that righteous Man, was never raised up, but a storme was raised with him; there is an everlasting fighting against the glo­rious light of Christs Gospel, when ever it breakes out. You may see the truth of this, be­loved, especially since Christs personall com­ing at all times; no sooner did the Apostles be­gin to preach Christ, as raised from the dead, but a madnesse and a fury grew upon those that thought themselves in authority, as the Scribes and Pharisees; their swords were presently drawn, their prisons set open to clap up those that preached Christ; Herod killed one, impri­soned another, intending to kill him too. Be­loved I need say little of this, your owne expe­rience may now be a sufficient witnesse of that which, perhaps, you feared long before. Now [Page 9]is come the time of reformation, and purging of the Church, the time is come of setting up the Ark, and bringing Dagon down: you see the fruit of this, you see what combustions this hath raised in the world: let Christ himself be never so peaceable, yet when he comes, men will picke a quarrell with him; therefore by the way, as it is a truth in generall, so is it in particular cases too: When ever we the Mini­sters of the Gospel, devote our selves only to set up Christ, and labour might and maine upon this worke, we must expect to have the world about our cares. And for you, beloved, if you dreame of peace and rest in the world, if you dreame of finding of friendship and amity, and applause with men, while you endeavour to set up the Lord Christ, you mistake your selves ex­ceedingly. You must looke for uproars, and tumults, and clamours from the world, and there will be these continually attending you.

In the second place, from the coherence, you may observe, As mad and desperate as the world is, and the enemies of Christ are in fight­ing and making opposition against Christ; yet no weapons formed in this kinde shall prosper. The Lord hath raised him up, saith the Text, and he shall rule over the Heathen, and they shall bee as dust before his sword, and as driven stubble before his bow. I say, this shall come to passe, and there­fore [Page 10]it is no great matter how majestically the world lookes, and how mighty it makes it selfe, for, beloved, if all the World should combine against one person, that stands for the cause of Christ, rather than Christ should sinke, this person should bee able to with­stand even the whole World. But however, let tha [...] person bee borne downe to the ground, or over-borne with the World, Christ shall never be over-borne, Christ shall reign in glory, and triumph, not onely in Heaven, but also in his Church too. When all comes to all, let them fight never so desperately, Christ shall bee the conqueror, he shall puriue, nay, he shall passe on [...] softly; hee shall not neede to take any great pains, nor toile, to maintaine himself thus set up, and destroy his enemies, hee shall doe i [...] with ease.

But this is not that I meane neither; I come therefore to the Text it selfe: The Text is a word of incouragement, or a word of hearten­ing, held forth to those spirits that are subject to faint and droop, in respect of the affliction [...] that are likely, or at least seeme to be likely to grow upon the Church of Christ; Feare not, be not dismayed, I am thy God, I am with thee.

In the words, there are two generalls very remarkable and observable:

First, the temper of the spirit that the Lord [Page 11]aimes to reduce his people unto.

Secondly, the course the Lord takes to reduce them thereunto.

The temper of spirit that the Lord desires to reduce his people unto, is delivered in a double expression; Feare not; bee not dismayed. They are both one, saving that dismayednesse is the highest extremity of feare; so then the temper that he endeavours to reduce them unto, is a quietnesse, and settlednesse, and undauntednesse of spirit.

Secondly, the course that God takes to bring them to this temper of spirit, is a proposall of motives and arguments of sufficient effect, and prevalency to pull down vain feare out of the heart; Feare not, for I am thy God; I am with thee, and so forth. The result of the Text is briefly this: They need never to be affraid, nor dismayed at any thing, though it appeare never so hideous, who have God for their God, and present with them, and a help unto them. Belo­ved, these are times, as I hinted before unto you, that require such a cordial as this, now mentio­ned unto you: For now in a more eminent way then ever before, is the glory of the Kingdome of Christ contested against, and attempted to be thrown down to the dust. Now, when wee heare of evills, our hearts are subject to be dis­mayed, and especially when wee see them with [Page 12]our eyes; the sword is drawne, nay, blood is drawne, the hearts of men are full of faintings, and many almost at their wits ends; many be­gin to suspect what will become of things, out of the fainting & suspicion of their spirits. And therefore now, now it is time to bring forth, out of the treasures of the Lord, that, that may stay the spirits of the people of God; that is, such an incouragement as the Lord himselfe gives, which will be the best way in the world to establish our hearts; namely, when God will say to a soule, Feare not, be not dismayed; for I am thy God: it is a cup of consolation indeed. And that wee may draw it forth to you, with the better advantage for you to drinke deepe of it, let us take these particulars into conside­ration:

First, what it is, not to feare, nor to be dismay­ed.

Secondly, what it is, that wee must not feare and be dismayed at.

Thirdly, what the fruite of fear, or dismayed­nesse is, or what prejudice or disadvantage feare, or dismayednesse brings along with them.

Fourthly, wee shall then consider the mo­tives of the Lord, to take us off from these distempers of feare, and dismayednesse; namely, because God is our God; and in that wee shall consider.

First, what it is for God to be thy God.

Secondly, we shall consider, what strength there is in this Argument, God being thy God, how this takes off fear and dismayednesse. And,

Thirdly, seeing there is such strength in this Argument, we shall consider how God doth become the God of persons and people, that so you may see the way to enter into this privi­ledge to have God for your God, and so to bee secured from fear and dismayednesse.

To begin with the first, what it is for a per­son not to feare, nor be dismayed. I have ob­served concerning all the passions and affecti­ons of men, that the sense of them far better open their nature, then any discourse possibly can. When a fit of feare, especially when the height of dismayednesse it selfe seizes upon a spirit, that spirit may read a playner lecture to it self of that Passion, then all the Rhetorick of men in the world can expresse; I mean, fear is such a passion, as every one knowes better by those experiments they have of it, what it is, then another is possible able to discribe. It is a very distracting, disturbing, confounding passion; it is a kinde of besotting passion, that makes men lose themselves, especially, if it be in the extremity of feare, It arises from an apprehension of some unavoidable, insuppor­table evill growing upon a person, and occa­sioned [Page 14]either by some symptomes of that evill, or by some messenger or other relating it, or by some foresight of the evill in the eye. Now, as evill appears greater or lesser, and more or lesse tolerable, so the passion of feare, is more or lesse in persons. In brief, I will give you but a touch of the nature of this passion, and you shall have it delivered to you in the words of the Psalmist, where he sets it forth by its contrary, by what it is not to be afraid, or not to be dismayed, in 112 Psalme the 7. and 8. verses, the Psalmist hath divers expressions, that plainly shew, what it is for a person not to bee affraid, Hee shall not bee moved, saith hee, his heart is fixed, hee shall not be affraid; his heart is established. Marke the phrases, and in them you shall have a full Lecture read to you of a heart not affraid nor dismayed. First, it is a heart that is not moved nor stirred: suppose evill grows on, it may bee the sword, the enemy appeares bigger and big­ger; still the dangers are greater and greater; what is it now not to be affraid? It is not to be moved at all at any time; so farre forth as the appearance of danger moves the heart, or turnes it, so farre hee is affraid. So the other phrase doth import, His heart is fixed. You know, that feare in the heart, is of­tentimes expressed by the shaking and trem­bling of it; and therefore the Holy Ghost ex­presseth [Page 15]it also by the shaking of the tops of trees, so it causeth an unstedfastnesse of spirit. Now saith the Psalmist, they shall not be affraid, whose hearts are fixed, that is, as a post that is set deep in the ground, and rammed in, stands fast, so that if you thrust against it, it stirs not, it is fixed: so when any thing beats against the heart to shake it, and to overthrow it, when the heart of a man stirs not at it, it is a fixed heart, and is not affraid. And so the phrase that followes; his heart is established, signifieth that it is made a stable and firm heart, so that it cannot bee shaken. In briefe, to have a heart not affraid nor dismayed, is to have a heart calm, that lookes with a regardlesse eye, as I may say, upon evills when they doe grow out. You shall see beloved, this affection or temper of spirit, not to be affraid, in that sense I mention, excellently described unto you in the third of Daniel, and the 16. verse, and there, when ever you would know whether you be affraid or no you shall find alwayes as in a Lecture, the thing discovered unto you. You know what danger was in the eies of those three children, Shadrach, Meshach and Abednigo, there was a hot fiery furnace prepared for them, seven times hotter than ordinary; the King proclaimes that what ever he be that will not fall down and worship his Image, should presently be cast into this fur­nace: [Page 16]This was enough to startle a person, and make him tremble. But how is the temper of the three children expressed there? We are not, say they, carefull to answer thee in this matter. These threatnings, though very fearfull in the eyes of others, seemed but a matter of no­thing to them, they made a tush at it, We are not carefull to answer thee in this matter. Even so people are then free from feare, who when evill is comming, care not for it; a man when he cares not for any thing that assailes him, hee rusheth in upon it, and although it seeme to threaten unto him some mischief, yet he is con­fident it cannot hurt him. So far forth as you [...] can overlook evills drawing on upon you, more or lesse, not regarding them, in respect of any hurt they can doe you, so far forth are you free from feare.

Object. You will say, none in the world can have such a temper of spirit, when dangers are growing, especially great and thick upon them.

Answ. No: What say you of these three children? I speak of men now, they were care­lesse.

Object. You will say, it may be, that was an extraordinary case.

Answ. Nay, you shall finde, that the very ground of the undauntednesse of their spirits was the same which the Lord proposeth in this [Page 17]Text, to put us out of feare. We are carelesse to answer thee in this matter. Why? Our God whom we serve is able to deliver us, and he will deliver us. The carelesnesse of their spirits was grounded upon a common principle of the whole Church, and upon the same, the Lord proposeth to all the rest of his people, as well as to them; they be­ing confident God was their God, neither the greatnesse of the King, nor the violence of his threatnings, could stir them a jot, they were all nothing to God, who was their God, who was able to deliver them, and would deliver them. Their confidence in this, was that which made them break forth into this bold expressi­on, We are carelesse to answer thee in this matter. But now let us consider, what the people of God should not feare.

Object. What, to be affraid of nothing? doth not the Lord himselfe commend feare to men? Nay, is not God himselfe called the fear of Isaac? and yet would you make us to believe, that we should have no fear?

Answ. I answer, there is a threefold feare; here is a naturall feare, a religious feare; and here is a turbulent feare: A naturall feare is [...]othing else, but such an affection, as is in men [...]y nature that they cannot be freed from; such feare was in Christ himselfe, without sinne. There is a religious and godly feare, and that [Page 18]is nothing but an awfull reverence, whereby people keepe a fit distance between the gloriou [...] Majesty of God, and the meannesse of a creature, and it is opposed to saucinesse: And the [...] there is a turbulent feare, and that is a feare [...] disquietnesse; now all disquieting feare, is tha [...] which the Lord endeavours to take off fro [...] his people.

Well, but what are the things, you will say, we should not bee affraid, nor dismayed at [...] Perhaps I shall pitch upon things people are much affraid of, and will thinke strange the [...] should not be affraid of them.

First, I must tell you, the people of Go [...] his owne people, they need not be affraid [...] their sins; And yet let me not be mistaken, [...] doe not say, we must not be affraid to sinne, b [...] they need not be affraid of their sins, they th [...] have God for their God, there is no sin th [...] ever they commit, can possibly doe them an [...] hurt. Therefore, as their sins cannot hu [...] them, so there is no cause of feare in their sin [...] they have committed.

Object. Some will be ready to say, This [...] strange; All the evils in the world that com [...] they grow up from the sinfulnesse of men. If man be affraid of any thing, he should bee a [...] fraid of sin, from whence all evils do flow.

Answ. I answer, beloved, it is true, sin nat [...]rally [Page 19]is a root bringing forth all manner of evill fruit, The wages of sinne is death; but yet I say, what ever sin in its owne nature brings forth, yet the sins of Gods peculiar people, they that have God for their owne God, their sins can doe them no hurt at all, and in that regard, there is no cause of feare from any of their sins, that ever they have committed. Be­loved, I conceive this may seeme somewhat harsh to some spirits, touching the truth of it, especially to such as misconceive the drift at which I aim, which is not to incourage any one unto sin, but to ease the consciences of the distressed: I desire you to resolve with your selves this one thing, so far forth, as the Lord reveals it, so far you will sit downe contented with the minde of the Lord revealed to you; and I beseech you, kicke not against the truth. There is not one sin, not all the sins together of [...]ny one believer, that can possibly do that belie­ [...]er any hurt, real hurt I mean: and therefore he [...]ught not to [...]e affraid of them. How will that [...]e made good, you will say? I will make it ap­ [...]eare out of the seventh to the Romans, from [...]he midst of the Chapter, to the end, you see [...]ow the Apostle carries it along, especially [...]bout the 15. and 19. verses, where it is true, the [...]postle expresseth himself in heavy complaints [...]gainst such sins as befall believers: The good [Page 20]that I would doe, that doe I not, and the evill th [...] I would not do, that doe I; insomuch; that in t [...] last verse but one, the Apostle with much veh [...] mency, puts the question thus: O wret [...]hed m [...] that I am, who shall deliver me from the body of th [...] death? Some will be ready presently to sa [...] here you see plainly is a fear of sin, or ought [...] be, here is a body of death in men to be affra [...] of. But give me leave to tell you, that th [...] Apostle in this Chapter, as I conceive, do [...] personate a scrupulous spirit, and doth n [...] speak out his owne present case as it was at th [...] time when he speaks it, but speaks in the pers [...] of another, yet a Believer; and my reason [...] this: Because the Apostle, in respect of h [...] owne person, what was become of sins, w [...] already resolved; therefore I conceive he do [...] act the part of a troubled spirit, that in respe [...] of the multitude and prevalency of corruption was ready to cry out, O wretched man, who sh [...] deliver mee from the body of this death? But ma [...] how the Apostle answers this question, wh [...] ­ther it bee his owne case or anothers, fo [...] will not stand upon that, and you shall plain [...] see the Apostle concludes, though there [...] such marvellous filthinesse and prevalency [...] sin, yet it cannot do any hurt at all. But, sa [...] he, I thanke God, through our Lord Jesus Chri [...] who will deliver me from this body of death [Page 21]As much as to say, Indeed, till a man looke to Christ, there is nothing but matter of bitter­nesse and evill to be seen as the certain fruits of sin, and there can be nothing but bitternesse in sin, in regard of the evill that is like to fol­low it. But when persons can once looke to Christ, the case is altered. What doth he thanke God for? He thanks God, that though natu­rally a body of death grew up by sin; yet there is no prejudice in this kinde can come to him, through Christ. Now, that the Apostle doth plainly mean, that he thanks God, in that sin could not doe him, or others any hurt: mark how in his thankfulnesse he expresseth himself in the beginning of the 8. Chapter; There is now no condemnation to them that are in Christ, that walke not after the fl [...]sh, but after the Spirit. There you see the ground of the Apostles thanksgiving; namely, that now there is no condemnation to those that are in Christ. No, you will say no condemnation in Hell, but yet, as there is remainders of sinne in Gods owne people, so there will some evill or other fall upon the commission of sin; marke what the Apostle speakes of it in the 2. and 4. ver [...]; Would you have the clear minde of the Spirit [...]in it. There it is held forth; The Law of the Spirit of life which is in Christ, hath freed mee from the law of sinne and death: for what the Law [Page 22]could not doe, in that it was weake through the flesh, God sent forth his Son in the similitude of sinfull flesh, and for sin condemned sin in the flesh. The Law of the Spirit of life in Christ, hath freed mee from the Law of sinne, and death. Here Christ stands for the deliverance of his people from condemnation, from eternall wrath, say some; yea, but saith the Apostle, wee are delivered from the Law of sin and death; what is the Law of sin, but what the Law may do to persons, for those sins which are committed by them? Now what can sin do when it is condemned? It is true, take a Traytor, as he is at liberty, hee may do mischief, but take him as he is arraign­ed, and condemned, and as he is bound and manacled, he can doe no hurt. Now sinne is condemned to the Believer, it can do no hurt at all to him; for what hurt can that doe unto a man which is carried into a Land of forget­fulnesse, to avoid further prejudice of such per­sons that are indangered by it? When men have been found dangerous unto the State, [...] hath been a common practice to banish them the Kingdome, into a place far remote, when they cannot have any opportunity of doing any mischief, and when they are banished, the [...] are not to returne againe, upon paine of death. Now, beloved, our Scape Goat hath carri [...] our sins into a Land of forgetfulnesse. Consi­der [Page 23]further; suppose a man be entered into many bonds, and they are for great summes; It is true, while they remaine bonds in force, such a man is subject to feare arrests; but put the case these bonds are all cancelled, that the debt in the Creditors book be blotted out, what hurt then can these bonds do unto a man, when the seal is torn off, and all the writing in the bond is blotted out? If a man saw a thousand such bonds, in which he were obliged, it would affright him no more then if he saw none at all. True indeed, every sin is a great debt, and wee commit sins daily and hourly against the Lord, and the torments of Hel is the merit of the least sin in the world; for, I speake not this to exte­nuate any sin, but to shew the greatnes of Gods Grace, and to ease, upon good grounds, distres­sed consciences. Therefore, such as look upon these sins, as uncancelled, and these debts, as true debts; it is true, so long these sins may work a horror and trembling in persons, but for Believers that are the members of Christ, they may read fairly all the sins that ever they have committed, they may read also the de­sert of these transgressions, which should be ex­ecuted and inflicted upon them, if they were not cancelled and blotted out. But marke what the Lord speaks, in the 43. of Isaiah, I, even I am he that blotteth out thy transgressions, for mine owne [Page 24]name sake, and will not remember thy sins. Now, what prejudice can that do, that is blotted out? I say, every debt of a Believer is a cancelled debt, so that the Lord himselfe hath nothing at all to lay to a Believers charge: For, how can that Scorpion do hurt, that hath lost his sting, and spent his venome in the sides of Christ, and left it there? It was Christ that was woun­ded for the transgressions of his people, he was bruised for the iniquities of the faithfull, the chastisements of their peace was upon him, saith the Holy Ghost, in the 53. of Isaiah, and the 5. verse. What hurt can there be to whom there is peace from God, and nothing but peace? It is true, our sins themselves do not speak peace, but Christ bearing the sinne and the wrath that these sins doe deserve, his chastisement, or the wrath hee sustained, speaks peace to every Believer, whose transgressions be did beare. Therefore, beloved, be not affraid, ye that are Believers, and mem­bers of Christ, for fear of wrath breaking down from heaven upon you for such and such sins, which you have committed, for they can do you no hurt, all your sins together can do you no harme, all the sting and poyson of your sins were spent upon the backe of Christ. Marke that excellent expression of the Apostle in the 1 Cor. 15.56, 57. he tels us there indeed, that the sting of death is sin, and the strength of sinne is [Page 25]the Law; so that here seems to be a sting in sin even to death it selfe. But mark what follows, thanks be to God through our Lord Jesus Christ., that hath given us the victory. What doth he meane? even the victory of overcoming of sinne, and death, that is his true meaning. Though natu­rally sin hath a sting, yet there is a victory over this sting. Christ is the death of it, as he tooke away the sting of it, so that the sins of Believers set up to affright them by Satan, or his instru­ments, they are but Scare-crows and Bugbears, things to fright ignorant children indeed, but men of insight and understanding, are able to see that they are counterfeit things. It is true, before men come to see the light of the Gospel of Christ, their sins stare in their faces, seeming to spit fire at them: but just as you shall have children, it may be, put one of their company into hideous postures, and a fearfull and ter­rible representation, causing every one that knowes it not, to run from him: so sinne, as it is set up by Satan with a terrible visage, as it were to spit fire in the faces of the godly, and faithfull, seems very threatning and dreadfull. But they are to know for certaine, it is but a made thing, there is no feare from the sins of Believers, all the terror and fearfulnesse of sin Christ himselfe hath drunk it, and in the drin­king of it, Christ himselfe our life, was cruci­fied, [Page 26]and in that regard, I say, all the terror and gastlinesse, and hideousnesse of sin, as it is re­presented by Satan, is spent, and [...]n it self is dead. It is true, indeed a living roaring Lion is a terrible creature, but in a dead Lion there is no more feare then is in a stick, or a stone, to him that knows he is dead. While sin is alive, it is fearfull and corrible, and deadly; but when sin it self is dead, then there is no more terror in it then is in a dead Lion.

Thus I speak concerning sin, not as it smiles upon a man, with a promi [...]ing countenance be­fore it be committed, for so it is most dreadfull and odious to the faithfull, as that which cru­cified their sweetest Lord: but as committed, and lying upon the conscience of a Believer, in­deavouring to drive him to deny the love and free Grace of God to him, and the all sufficien­cy of Christ: For in this regard it is crucified by Christ, and so a Believer need not be affraid of sin. Indeed, terrible it ma [...] seem to be at first, but there is no just cause of terriblenesse in it, for it can doe no hurt. Therefore the Apostle telling us of the Hand-writing of Or­dinances that was against us, and contrary to us, saith, that Christ hath nailed them to his Crosse. So that the sins of Believers are crucified with Christ; they that are Christs, have crucified, the flesh, with the affections, and lusts thereof. We [Page 27]commonly understand this, as if our mortifi­cation and denying of sin, were the crucifying of the flesh: but the Apostle speaks otherwise there, and you may see, he intends, that they that are Christ are crucified with him, as much as to say, Christs dying upon the crosse for Be­leevers, his death became the death, that is, the expiation of sin for them, that it should be no more terrible unto them, nor affright the people of God. I have in [...]isted the more upon this, because indeed, it is the root from whence all other feares spring: For, from crosses and afflictions, which come upon persons (of which we shall speake presently) they run immediate­ly to their sins, and conceive that it is their sins that have put stings into them, and makes them so bitter; still therefore they are perplexed with fears, as long as sin is upon them; Certainly, some fearfull thing wil come upon them, Why? they have committed such and such sins, these be the cause of their fear. But beloved, either de­ny plainly that Christ dyed for your sins, and that he hath borne the whole wrath of God, that sin hath deserved, or sit down by this truth that sin did hurt Christ so much, that it can­not hurt the Believer for whom Christ did die.

Secondly, as we should not fear our own sins, being Believers, and members of Christ; so nei­ther ought we to fear the sins of others.

Object. You will say, supposing there be no sins of our own to pull downe judgement, yet the world is full of iniquity, and abundance of sins there are upon the times that bring downe wrath from Heaven.

Answ. Though it be true, that Nationall sins bring downe Nationall judgements and wrath; yet all the sins of the times cannot do a member of Christ a lot of hurt. And therefore, as they cannot do him any hurt, so he need not be affraid of them. I will make it appeare, that the sins of the world, the crying sins of the times, can do a Believer no hurt at all: Marke the plea of the Lord, often mentioned in Eze­kiel, against the people that hit him in the teeth, as if he were unjust, The fathers say they, have eaten sowre grapes, and the childrens teeth are set on edge. He pleads his owne innocency in it, and directly answers, that the soule that sinneth shall dye; As much as to say, he that doth com­mit the fault, shall bear the burthen of it; thou that art not the committer of the fault, thou shalt not bear the burthen of it. Therefore the sins of the times that are committed by the wicked, they cannot do Gods people any hurt. The childrens teeth shall not be set on edge.

Object. I, but, some will say, I have had some hand in these sins, I did not reprove these sins, or, I did not seperate my selfe from them.

Answ. I answer, suppose that the members of Christ are in some sort accessary to these sins yet, so far as you in your owne persons, have been actors, or partakers of these transgressions, Christ hath borne these transgressions, and suf­fered for them. It is not some sins that Christ bears, and leaves some sins for Believers to bear, and so also leaves some punishment for Believers to suffer; for it is the Lamb of God that taketh away the sins of the world; and that he doth take them all away, appeareth, 1 John 1.7. The blood of Christ his Sonne, cleanseth us from all sins. Whether then you consider every elect person, as he sinneth by himselfe, or as he sha­reth with others, all these sinnes the blood of Christ cleanseth him from; and therefore, I say, the sins of other people, they shall not, they cannot be imputed to him that is a Believer.

Object. But, you will say, surely the Lord doth send crosses and afflictions upon his owne people, as well as upon the people of the world many times, and should we not therefore bee affraid of them?

Answ. Therefore in the third place, let mee tell you, as there is no occasion nor need; nay, as people ought not to be affraid for the sins of others, so ought not they to be affraid for the chastisements of the Lord upon them. Consi­der but the true nature of feare, looke upon [Page 30]things as they are in themselves. If there bee occasion of feare in any thing that may come, there must be evill in these afflictions, or else there need not be feare: now there is no evill in them, but all are exceeding good, and they work for good, and that that works for good, is not evill; every agent produceth effects an­swerable to its owne nature: an evill tree brings forth no good fruit, no more doth a good tree bring forth evill fruit; so then, if there be no­thing but good in all the afflictions of the people of God, then there is no cause of feare, there is an apprehension of evill in a thing, if there be feare, but there is not a just apprehensi­on of evill in a thing that is good; be assured of this, there is no feare to be had of afflictions, let them be never so tart, let them be never so great or many. Oh, saith one, I shall be undone, as others are, that are plundered, here the heart is disturbed and distracted. But beloved, sup­pose you lose all that you have, even the wife out of your bosomes, and your children out of your arms, & so you be deprived of all, yet there is no evill in them, and therefore you ought not to be affraid. There is nothing but good a them: the Apostle in the 12. Hebr. tells us, that it is true, for the present, no affliction seems joyous, but grievous; yet he takes away all occasions of feare, though for the present they seem evill, yet [Page 31]afterwards, saith he, they bring forth the peaceable fruits of righteousnesse to those that are exercised therewith. What hurt is in them, when they bring forth the peaceable fruits of righteous­nesse? In afflictions, they are refined as Silver, and as Gold. What hurt is there to Silver in the fire, when nothing is intended but the se­peration of the drosse from the Silver? When the Lord afflicts his people, he sits as a Refiner to take away the drosse. The afflictions of Gods people are nothing but the refinings of God, to take away the rust. What hurt is there in Physick, especially in good physick, when the body is distempered? They that know the be­nefit of it, will they be affraid of it, though it make them sicke for a time? It is true, igno­rance and suspition of the operation will make men affraid, but the Lord hath made it known to us, that all his chastisements are the fruits of his love, and this is the end of all, to take away their sins. It is true, men need not feare that the sins they commit shall do them hurt, but the Lord makes use of afflictions, to purge out sin from the conversation, where it is a trouble and burthen, both to the faithfull and Brethren, though hee doth not revenge himselfe of any before committed.

Thirdly, as wee ought not to be affraid of sin and afflictions in generall, so for the present [Page 32]we should take notice, that they that have Go [...] for their God, must not be affraid of men. The enemies of God, they that fight against God, there needs no feare, either of their wrath, o [...] of their policy, nor of their meances, nor o [...] their cruelty. There is no cause of feare of an [...] of these. It is true, there is doubtlesse, an im­placablenesse of rage, and an unchangeable re­solution of revenge, if possibly they could, eve [...] to bring fire from Heaven to devour the ser­vants of the living God: But if their rage were more desperate then it is, there is no cause at all to feare, in as much as God is the God of such a people. In the 120. Psalme, you shall see that there is no cause to feare, though there bee never so much evill approaching. This Psalme was made of purpose, to set forth this thing, that the godly need not feare the fury of the oppressor: If the Lord had not been on our side when men rose up against us, they had swallowe [...] us up, when their fierce wrath was kindled against us; but blessed be the Lord, saith the Psalmist, that hath not given us as a prey to their teeth; ou [...] soule escaped as a Bird out of the snare of the Fowler, the snare is broken, and wee are delivered. Here is fierce wrath, but yet here is escaping as a Bird out of the snare of a Fowler, and how comes this to passe? the Lord is their help, and hee is on their side: If the Lord had not [Page 33]been on their side, they had been swallowed up quick; and if so be the Lord be on our side, what need of fear is there at all of their wrath? The Psalmist tells us, that surely the wrath of man shall praise thee, and the remainder of wrath thou shalt restrain, Psal. 76.10. See what little cause, there is of fear from the wrath and rage of men there shall nothing but matter of praise come forth to the Lord out of it. Wilt thou be afraid of that by which the Lord shall bee praised? The Lord is praised by the wrath of men, and all the superfluity of wrath, all that is over and above, more then is for the glory of God, the Lord will restraine that, The wrath of man shall praise thee, and the remainder of wrath thou shalt restraine. The wrath that is more then for his praise, the Lord will be sure to keep it in, and the wrath that is for the glory of God, wilt thou be afraid of it?

Moreover, as you ought not to feare the wrath of men, so you ought not to fear the po­licy of the enemies of God. Though hell it self combine with them, to lay snares to entrap the people of God, there is no cause of fear of them; [...]et there be Achitephels among them, whose counsell is as an Oracle of God, yet the Lord will turn their counsell into foolishnesse. The Lord of such a people, he confounds the wis­dome of the wise, and brings to nought the [Page 34]counsell of the prudent, where is the Wiseman where is the Scribe? Where is the Disputer of this world? He hath chosen the foolish things of this world to confound the wise, as well as the weak things of the world to confound the strong. Now, if the Lord choose foolish things to confound the wise, or the wise things of the world to confound themselves; why oughtess thou to be affraid?

Thirdly, there is no occasion of fear (to them that have God for their God) of the instru­ments of cruelty. Let them have all the instru­ments that cruelty it selfe can invent, fear the [...] not; fear not their swords, fear not their guns fear not their engines of war. No weapons for­med against the Church of Christ shall pros­per. What need we to be affraid of that which shall not prosper? Now, the Lord saith plain­ly, that no weapon formed against the Church shall prosper. You know indeed, that unto a na­ked breast, a sword is terrible, but where then is a coat of male to sence off a sword, he tha [...] hath on this coat, is, or need be no more af­fraid of the thrust of a sword, then when the [...] is no sword at all thrust against him, especially when he knowes his coat of male is sword proof, that a sword cannot pierce it. Armo [...] of proofe, you know will keep out a bullet when a man knowes his armour is of proof [Page 35]indeed, he cares not whether he hath a dag­ger thrust at it, or a pistoll shot against it or no, he fears not, he cares not: The armour of believers, is pistoll-proof, it cannot be shot through.

Object. But you will say, many are slaine, will you condemne all that are killed by their enemy, as not Believers?

Answ. Mistake me not, I doe not say they are sword-proof, so that the same thing may not befall unto them, as unto others; but only so, that nothing that befalls them, can be truly evill unto them and in respect of the soule, all that the enemy can do, cannot destroy the souls of Believers.

Object. Do you not see them dead, you will say?

Answ. But marke what the Apostle saith, Our life is hid with Christ in God. It is true, there is a naturall life, and that life may be destroyed as well as the life of a wicked man, but yet the soule of a Believer is not destroyed, the soul is cannon-proof, all the devills in hell cannot de­stroy it; The life that I now live, I live by the faith of the Some of God; Christ himselfe is our life. Now, when Christ, who is our life, shall appeare, then shall wee appeare with him in glory. So that Christ himselfe may be killed before our lives shall bee destroyed by the enemies. You that [Page 36]are Believers have this advantage of your ene­mies the unbelievers, you may take away their lives, but they cannot take away your lives. They have but one life, a naturall life, but they that are Believers, have a life in Christ; nay, Christ is their life, he himself shall be annihila­ted before they shal. All the power of the sword cannot take away that life from you; it is true, they may take you out of this world, and the comforts of it; but know, this world, when the Lord will have the soule separated from it, is a comfortlesse world. If the Lord himself should answer a person to give him life in the world, when himself hath purposed to take him out of the world, the world and life it self would be a hell to him. Beloved, know this, that the Lord intends only your good in all your changes, and that which is best, the Lord provides for you. Though your life be taken away from you, where is the losse? where is the hurt? Con­sider it well, beloved, death is but the opening of the prison doors, to let you out of prison; it is but the arriving of a vessell into the haven of rest. What doth the sword do when it enters into a Believer? it makes but a change of im­mortality for mortality, of life for death, of strength for weaknesse, of glory for shame, of holinesse for sin. It doth but pull down a rot­ten house of clay, to give possession of man­sions [Page 37]of glory. It doth but take persons from a cottage at will, to enter into a Lordship of inheritance: for it gives full possession of an eternall inheritance. The sword, that enters into the breast of a Believer, it doth but put him into the chamber of the Bridegroome, and consummates the marriage of the Lamb to that person. It is the fulfilling of the great cry of the Saints, Come Lord Jesus, come quickly: and, I desire to be dissolved, and to be with Christ: It takes the Bride into communion, and fellow­ship with her long-looked for Beloved, and gives her possession of those things that take up her longing. While we are in the flesh, we are absent from the Lord; we enjoy the vision of Christ now but in hope, and we enjoy it but darkly: but when this earthly tabernacle shall bee dissolved, we have an house not made with hands; saith the Apostle. It doth but carry the Belie­ver out of a barren, blustering, troublesome wildernesse, unto his home, to sit downe with Abraham, Isaac and Jacob, in the Kingdome of glory. What hurt is there in all this? Confi­der this, that when the worst comes to the worst, if ye should be brought into the greatest strait that ever man was in, when cruelty shall rage and swell to the very top, and to its utmost bounds. This is that which stayes up the heart, and makes the weakest spirits strong; and the [Page 38]want of this, makes the strongest run away. When a man shall thinke with himselfe, if I should be now thrust through by the sword of the enemy, what will become of me? If I be not a member of Christ, I shall go to Hell for ever. Oh, how will this startle him. This in the heart of the stoutest souldier, is enough to make him run away, have he never so much courage; but when a man shall stand in the face of an enemy, and the bullets flye about him on every [...]ide; if when he shall thus think with himself, What if one of these should hit me, what shall become of me? whither should I goe? If he can but say in true faith, Heaven is mine, and Christ is mine, I shall goe presently unto God my Father, at whose right hand are ioyes for evermore; I cannot have a better turne done unto me, then by one of these messengers, to be sent presently thither. It is recorded, that there was a man had a spear run at him, by one that sought his life, and entring, it happened to lance an ulcer, that all the Physitians could never cure; that thrust of the spear, cured the ulcer. Oh, be­loved, all the world is not able to cure the ul­cers that are in Believers, in respect of the co­habitation and practice of sin; for sin will arise, and breake forth in spite of all the world, and they shall not cease to sin, till they shall cease to be here below: Now the sword that enters [Page 39]into the hearts of the Believers, and members of Christ, that sword at one thrust perfectly cures all the ulcers of sinfulnesse, that there shall never arise any more after that: Now what hurt is there in that spear, that cures in stead of killing?

This, beloved, I speake by way of encourage­ment, to all the faithfull; when the enemy looks big upon you, and your hearts are ready to faint, consider what the Lord saith, I am your God, be not affraid, nor dismayed: Sometimes I observe people looke upon Believers with an evill eye, because they doe not see them of such dejected countenances, and so full of fearful ex­pressions as are in themselves, or are in others: Thereupon they presently censure them to bee such as are void of sense, and full of security. But consider, hath not the Lord promised, that they shall not be moved with evill tydings? Is there nothing in all the promises of God? Will you say there is no strength, nor truth in him, in whom is the fulnesse of all, that when you finde such an undauntednesse of spirit in any man, that when men speake of fire and sword, and the cruelty of the enemy, shall say, we are carelesse, as touching this matter, you shall say they are stupified, or carnally secure? Do you not therein charge the three children for the same? Shall the people of God, who [...]ut of the [Page 40]apprehension of God being their God, and be­ing out of the gun-shot of sin, say, we fear not touching this matter, shall they be condemned for it? They know: wherein pain is, and mise­ry is, and death is, which thou art not sensible of. Do not then condemn God therefore. Is thine eye evill, because Gods is good?

Now, what are the disadvantages by this dismayednesse of spirit? there are three sorts of them:

First, fearfulnesse and dismayednesse of spirit doth produce a great deal of prejudice unto God, not simply to the being of God, but to the glory and honour of God; fearfulnesse and dismayednesse, cast many slanders upon him.

1. Slanders upon his power.

2. Slanders upon his faithfulnesse.

3. Slanders upon his care and providence.

4. Slanders upon the freenesse of his grace.

5. Slanders upon the efficacy of the suffe­rings of Christ.

To touch of these a little, which by the grace of God, may quit your hearts of these feares.

First, it casts a slander upon the power of God: If you lend a man an hundred pounds, and he give you a bond to pay it you againe, it may be you feare you shall not have it againe; What is the ground of it? I doubt, say you, [Page 41]he will not be able to pay me. When fear ari­seth from such a Principle, now doth not this cast an aspersion upon the ability and sufficien­cy of the man? If you did think he were an able man indeed, you would not suspect him: so when you see such and such evills growing towards you, and you begin to be afraid, and to cry out, Doubtlesse, I shall sink under them, God is not able to deliver me, at such a time; I say, Unbelief of the power of God being the occasion of such fear, it thereby casts an heavy slander upon God.

Object. But some may say, I did never doubt of the ability of God.

Answ. If you doe not, yet Israel did, Can God, say they, give flesh in the wildernesse? And consider with your selves how often it hath been in the hearts of people, when they have been in any great extremity; How shall we escape? there is no possibility for us to avoid this evill. Is not this now a calling in question the power of God, in such fears as these are: If so, then is there a great scandall cast upon the power of God.

Secondly, it likewise brings a scandall to the faithfulnesse and truth of God. Some will say, I do not question whether God can do this, but all my fear is, whether he will doe it or no. This fear ariseth from hence; there is a suspi­cion [Page 42]that God will not do it. Now, I ask this question, Hath God said he will doe it? Hath he said, I will never faile thee, nor forsake thee? Hath he said, that all things shall worke to­gether for our good? Hath he said it? and doe you feare he will not do it? What do you make of God? Is not God as good as his word? Is God and his faithfulnesse out of credit with you? Hath God said, and will he not perform? If a man hath promised to give you a hundred pound, and when he is gone, you fear you shall never have it, doe you not call in que [...]ion the honesty of this man? doe you not make him a lier? Hath not God promi [...]ed to save you and defend you? to be your shield and buckler? now you by fear calling this in question, is this any better, then to charge God with disho­nesty? and to make him a lyer, that he hath said, and will not make good what hee hath said?

Thirdly, you charge the providence and care of God; you know what God hath said, Be carefull for nothing, but in all things make your requests knowne to him; and bids cast your care upon him, for he careth for you; doe you thinke God is mindfull of you, and cares for you when extremity of danger comes upon you, and you feare you shall miscarry in such a dan­ger, either you must thinke that he doth not [Page 43]mind you nor regard you, or if he doth, he is not able to helpe you. This was Davids fault, he runs on in this manner: Hath he so gotten to be gracious, hath he shut up his loving ki [...]dnes [...]e in dis­pleasure: will be be mercifull no mere? hee charged God with forgetfulnesse.

Fourthly, you cast a scandall upon the free grace of God. When thou art thus afraid thy fear is that such an evill will overtake thee, and withall, thou lookest upon thy deserts, and thou sayst this may well come upon me, I have deserved it; I have committed such and such sins, and they will certainly provoke the Lord to send all these evills I feare upon me; because thou hast sinned, thou dost feare such punish­ments will come upon thee, con [...]der how thou scandallest the freenesse of the grace of God; there is no avoiding of evill, sayst thou, because sin hath been committed, yet herein doth grace indeed consist, that though sin be committed, yet there shall no wrath be provoked, nor punishment in [...]icted. So often as men fear affli­ctions from [...]ins committed, so often they slan­der the grace of God There is no way for me to escape, for I have sinned, will men think. When a scholar shall come home to his father, and cry. I have committed a fault, there is no escaping the rod, for every fault I commit, I shall [...] whipped, is not this to cast a scandall upon the [Page 44]clemency of the Master? as if he were so rigid that he would passe by no fault. If you upon sin committed, fear the falling of wrath and judgement, what doe you thinke of God? doe you not plainly declare, that there is no cle­mency in him?

Lastly, you cast a slander upon the suffe­ring of Christ, you that fear wrath, because you have committed such and such a sin; Be­loved, to what purpose tend the sufferings of Christ? was it not for the sins of men? did the Lord behold the travell of his soule, and was he satisfied? and when he is satisfied, will he come and exact a new payment, after that satisfaction given and acknowledged? ei­ther God must be dishonest, to exact payment twice for one debt, or Christs satisfaction was insufficient? If Christ did not beare all the wrath of God, but you must bear some of it your selves, where is the efficacy of the suffering of Christ? If the sufferings of Christ were suf­ficient, wherefore should you then feare any wrath at all? Certainly, you must either say, Christ hath not born all indignation, and so make the Scripture a lyer, which [...]aith, he be­held the travell of his soul, and was satisfied, and the suffering of Christ of none effect; or else, though sin hath been committed, you cannot feare wrath, or any evill, as the effect of wrath to be afflicted.

The second prejudice of feare is, as it respects Gods service; it may appeare divers wayes to you:

First, so far forth as fear possesses the heart, so far forth is faith suppressed; this fear is the cut-throat of believing; In quietnesse and con­fidence, shall be your rest; where there is rest, there is confidence, and where there is no rest, there can be no considence; there fore as far as you fear the afflictions of the world, in respect of your sins, so far are you weak in faith; Faith makes men sit downe satisfied and setled in spi­rit, whereas fear fills men full of questioning and doubtings of things: when things are dark, and not clear, there are disputings, but faith, that puts an end to all doubts and fears; where­fore, so long as there is fear, there is unbelief.

Secondly, fear and dismayednesse is prejudici­all to all religious duties: first, it is a damper of prayer; Beloved, you know, that the life of prayer lies in faith, If any man pray, let him aske in faith, saith St. James, Faith is the wing of prayer, and carries it up to heaven; clip the wings of prayer, and the motions of it must be slow. Beloved, you that are afraid, doth feal and dismayednesse take hold of your spirits? marke in such a fit, what hearts you have to pray. In brief, there is this great prejudice in fear, it makes all the duties that persons per­form, [Page 46]meerly selfish. You know that a servant is very diligent for his master, when no danger cometh, but let the servant be in fear of any danger, he will leave his masters businesse to shift for himselfe, and seek for his own safety: So consider it well, whether your hearts are not for your selves in your services, when there is a strong passion of feare in your spirits: when a man is in prayer against some evill he fears is approaching unto him, what prayer is it? He is altogether for himselfe, that he may be deli­vered from his present feare; there is not a thought (so far as this fear prevails) that God may be glorified all the while, but only of the evill that is upon him, or that is like to fall up­on him whereas the Believer should serve with sincerity and singlenesse of spirit; he should do that which he doth as unto the Lord, (saith the Apostle) Do not mistake, it is not the spiri­tualnesse, nor the fervency in the performance of duties that carries it; duties are not expiato­ry helpers with Christ: But, I say, when duties are performed as to the Lord, and for the Lord, and not to, and for himself, then are they right as services. But all our hope that we must have in any condition, must be only from the grace of God, and all our performances that we do act, must be to the Lord for what he hath done for us. Therefore, seeing it is the Lord himself [Page 47]that calls upon you, and claps you on the back, and bids you be not affraid, take courage from the Lord, and quit your selves like men. In danger be strong in the Lord, and in the power of his might: There is this difference between Gods call and mans call, to do any thing; men call men to services and employments, but can­not give them power & ability to perform that which they are called unto; but God calls and gives influence of his owne to make men doe such things as he calls them unto. The Lord saith, Feare not, and in the voyce of the Lord there is life, to frame the same temper in your hearts. Christ, he shall stand over your dead hearts as he did over the dead body of Lazarus, saying, Lazarus, arise, who immediatly arose: the word of his mouth carried life into it, and with it: So it saith, Fear not, and immediately it takes away all feare from the spirit of that man he speaks inwardly unto; other men may speak, and speak their hearts out, and never the better, but when God calls upon you not to be afraid, he is present in his Ordinances, meerly for his owne sake, to hold out this undaunted­nesse of spirit to you, it is now with you if you imbrace it: it is at your dores, he wil make you of a strong and undaunted spirit, he shal streng­then you as that Leviathan the Lord speakes of in the 41. of Job, which esteemed Iron as straw, [Page 48]and brasse as rotten wood, because his scales were so strong: know this, that Believers are the Leviathans of God, hee will so steel their spirits, that they shall cut Iron as straw, and Brasse as rotten wood. The Lord is able to put such a spirit into you, and he will make good his promise, wherein he hath ingaged himselfe, that his strength shall be made perfect in weaknesse; therefore, though you have said, My strength faileth me [...] yet the Lord shall be the strength of your hea [...]ts, and your portion for ever; thus you shall give that to the Lord that fearfull men rob him of, that is, the glory of his power, of his faithfulnesse, of the freenes and riches of his grace, and care of his peoples welfare, and Christ of his sufficiency, wherein he hath promised plentifully to supply you with all spirituall strength and vigor, that you shall run and not be weary, that you shall walk, and not be faint. In a word, there are a few civill respects that I will mention as motives against this fear, I will but touch them.

First, know, fear, especially dismayednesse, puts a man besides his wits, that while he is in such a passion, he is to seek for common wayes of safety; so that whereas men thinke that fear will h [...]lpe them to avoid danger, common­ly in amazednesse, you shall have people stand still, not able to stir or slip aside, to save them­selves. [Page 49]Besides, this fear is such a rack and tor­ment, that commonly those evills so much fea­red, prove not so hurtfull nor evill to a person as the present fears; and besides this, feare ma­ny times, it doth not only daunt the spirit of a man in himself, but proves very dangerous to others: you already have had sufficient expe­rience not long since, of the evill and mischiese this fear had like to have occasioned in the Ar­my, a thousand to one it was, that the fear of some had not made all the rest to flye; and it was a miracle of mercy, that there should be so great a feare in the Army, and the Army yet stand so to it; feare at such a time, is of a won­derfull spreading and dangerous nature; fear­fulnesse in one, kindles fearfulnesse in many, and so not only mens persons, but also the Cause it selfe is hazarded, but these are but low things in respect of the prejudice God himselfe sustains in the feare of men; therefore, for your encouragement, consider what the Lord hath in store for you, nothing he hath, no­thing he is, or can give, doth he think too good for you, but he is willing to part with it to make you happy; he parts not with his goods, but with his Son for you; nay, beloved, he parts with that which is more, if any thing can be more then his Son, that is, himselfe: Will you now deprive your selves of the sweet enjoy­ment [Page 50]of all these, by your base and unbe­lieving and fearfull hearts? Nay, rather let us freely receive, let us thankfully acknowledge, and confidently rest upon our Fathers abun­dant mercy, expressed in so many blessings; but especially in the gift of his only Son, given un­to us, that we might serve him, without feare, in holinesse and righteousnesse, all the dayes of our life, Luke 1.74, 75.

SERMON. II.

VPon the like occasion that is now offered unto us, I have (perad­venture, in the hearing of some present) made entrance into these words I have read now unto you; I shall give you but a taste of what I have formerly spoken, so much as may serve by way of introduction to that, in which I mean to spend the remainder of this time.

The occasion of these words, you may see in the former passage of this Chapter. At this present instant, a great tumult and uproar was raised, upon the raising of the righteous Man, from the East, that is, the setting up of Christ: Such a noyse there was, that God was fain to [Page 52]call for silence, vers. 1. and for their plea, at the latter end of the verse. If they have any thing to say against this businesse of setting up of Christ, let them bring their strongest reasons, (saith the Lord.) Having thus obtained silence, the Lord makes his plea against their tumultu­ous opposition, vers. 2. Who is he that hath raised him up, and hath given Nations to him, and made him to rule over Kings? I the Lord did it, saith he, vers. 4. What have you to say to me? He shall prosper, and he shall prosper with facility, and ease, he shall go softly, he shall never run for fear of being circumvented; Hee shall go in a way that his foot hath not trode before, he shall go further then he hath gone; and what say they to this, when God speaks? Yet the tumul­tuous men will not be quiet, they lay their heads together, as you finde, they consult to finde out helpe: nay they conspire, the Car­penter and the Smith have laid their heads to­gether.

Now, because there is such a combustion when Christ is set up, lest the people of the Lord should be possessed with dismayednesse and feare of miscarriage, the Lord turnes his speech to these opposed: Fear not, I am with thee, be not dismayed, I am thy God. Christ, when ever he is exalted, did, doth, and will, finde great opposition, but in spite of all opposition [Page 53]Christs exaltation shall prosper, all their oppo­sition shal not hinder; nay, he wil go softly, that the world may see that he is not afraid of all opposition whatsoever. First, in this Text, the Lord is pleased to provide a pillow, as for a King, for the heads of his people, or a staffe for their trembling hand: a pillow to support their sinking spirits they are apt to be discouraged, it seems the Lord is pleased to take their conditi­on into his hand, to speak to the occasion of their trembling, and to give out such words that may be a stay, that they may stand fast, though blustrings grow greater then they are.

The Textis nothing else but a gracious in­couragement, or a comfortable support of a sinking spirit. The incouragement is in these words; Fear not, be not dismayed: the grounds and arguments by which he would prevaile with them not to fear, nor be dismayed, are in these words: I am with thee; I am thy God; I will helpe thee; I will up hold thee with the right hand of my righteousnesse. The point is this; That they that have God for their God, need never fear, nor be dismayed, seeing this their God is with them, will helpe them, strengthen them, and uphold them with the right hand of his righ­teousnesse.

Concerning this feare and dismayednesse, we spake largely the last time we spake upon this occasion.

1. What it is, not to be afraid.

2. What we are not to be afraid of.

3. What the inconveniences of such feare are.

In brief, not to feare, is no more but a com­posednesse, and setlednesse of spirit, against any evill that commeth Excellent is that expression in the 112. Psalme, vers. 8. They shall not be afraid of evill tidings. What is that? Their heart is fixed, their heart is established, they shall not be removed. Here is the expression of a fearlesse heart, a heart fixed, a heart established, a heart not moved. You have it likewise excellently set out in Daniel 3. in an example, the 16. vers. in the story of the three children, being senten­ced to be cast into the fiery furnace; they came before the great King Nebuchadnezzar, and hee spake big to them, and tells them what they must trust unto, if they will not fall down and worship his Gods. Mark now, how their fear­lesnesse and dismayednesse is expressed: We are not carefull to answer thee in this matter, our God whom we serve, be will deliver us. See what a dispo­sition this fearlesnesse is, and then what is the ground of it. We are not carefull to answer thee in this matter; here is a true fearlesnesse if when ever evill comes, men can say, it matters not, we are ready for it: And look into the root of it, and you shall finde it in their answer; our [Page 55]God is able to deliver us, that made them so care­lesse in so weighty a thing; Our God whom wee serve, he will deliver us.

Secondly, what it is we should not fear. I answer, first, we should not fear God himself, as to do us any hurt; fear him with awfull reve­rence we must A Believer that is the servant and chosen of God, need not fear that God will do him any hurt. It is God that justifieth, therefore it is not God that will harm thee. The heart of God is to his people; My bowells are troubled for thee, saith God to Ephraim. Can he hurt them while he is troubled for them?

Secondly, they must not fear their own sins, I do not say, they ought not to fear to com­mit sinne, but they ought not to feare what hurt their sinnes can doe them, seeing they are blotted out. If a man have subscribed unto, and sealed a hundred Bonds, and all these Bonds be quite cancelled, and blotted out, he need not fear no hurt these Bonds can do him: Paul in the 7. of Rom. complaineth indeed of a body of death, and the power of sin; but in the closure of the Chapter, he shews how little he fears any thing that sin could doe: Thanks be unto God, through our Lord Jesus Christ. What doth he thank the Lord for? that though his firts were so great, yet they could not do him any hurt, nor any of Gods people. Look into [Page 56]the beginning of the 8. Chapter, it is plaine: There is no condemnation to them that are in Christ, who walke not after the flesh, but after the Spirit: For the Law of the Spirit of life that is in Christ, hath freed me from the Law of sin and death: For, what the Law could not do, in that it was weake through the flesh, God sending his owne Son in the likenesse of sinfull flesh, and for sin, con­demned sin in the flesh. What hurt can this do? Now, beloved, give me leave to tell you, if you be Believers, and weak in faith, I dare bee bold to say, nothing cuts the heart so much, in respect of fear of evill, as the sins you do com­mit: these will be swords to your hearts. But if you be Believers indeed, the sword is broken, the sting is gone; The sting of death is sinne, the strength of sinne is the Law, 1 Cor. 15. but thanks be to God, saith the Apostle, that hath given us the victory over sinne and death: so that we may boldly say, Oh death! where is thy sting? Oh grave! where is thy victory? If you be the Lords, and the Lord be yours, if you be Believers, you may triumph as the Apostle doth, Oh death! where is thy sting? It is gone; nay, Oh death! (saith the Lord in the Prophesie of Hosea) I will be thy destruction. I beseech you, give not care, either to Satan, or to whatsoever instru­ment he hath, that would possesse you, that though Christ dyed for you, and hath borne [Page 57]your sins himselfe upon the Crosse, or upon the tree, (as the Apostle Peter expresseth) yet those same sins will doe you hurt, and prove a mis­chief and bane to you. I say, there cannot bee greater despite done, nor affront offered unto Christ, then to make the Believer conceive that he was not able to beare their sinnes, nor the wrath of God sufficiently for them, but that they must be wounded, notwithstanding all that Christ hath done. If Christ be hurt, as much as sin can hurt him, how can any man be hurt by it, for whom Christ suffered? If Christ upon the Crosse took the sting out of it and carried it to his own grave, how commeth it to have a new sting? or did Christ dye in vain? If he took away the sting of one sin, and not the sting of another, there were need of another Christ, it seems, to take away that sting that is behind, and so Christ hath not perfected for ever them that are sanctified. I desire you to heare with patience; this is the first ground of all your comfort in affliction, that sin is gone, for then all afflictions in the world cannot discom­fort, seeing all discomfort ariseth from sin, which is the sting of affliction. Hereupon the Apostle triumpheth, Who can lay any thing to the charge of Gods elect? It is God that justifieth, who can condemne? Contrariwise, the soul is in the greatest bitternesse, when sin remains, and the [Page 58]sting of it is not taken away, but when God is reconciled, as he is to the faithfull; for, God was in Christ, reconciling the world unto himselfe, not imputing their trespasses unto them; how then can finne do hurt? when it is not to be imputed? God doth use to reckon when he doth take payment. If God doth not reckon with men, he will never smite them with wrath; as is the wrath, so must be the smart, and harm, and hurt, that person is to sustain, in respect of the sins committed. Chastise he doth indeed, for speciall ends, but the sin doth not at all hurt: And though the Lord doth afflict, that will do you no hurt neither; afflictions are the physicke of God, to purge and sanctifie the conversati­on: Will a man thinke, that is ready to dye of the stone, or wind-cholick, or stoppage in the fromach, if a Physitian comes, and gives him a bitter potion, that he doth do him any hurt, when he knoweth it is to recover his life, and save it? he knowes he dyes if he heals not the infirmity; God useth no physick, no chastise­ment and affliction, but it shall worke for good: so the Apostie expresseth it, in Hebr. 12. No af­fliction for the present is joyous, but grievous; yet after­wards it bringeth forth the peaceable fruits of righte­ousnesse, to them that are exercised therewith. It brin­g [...]th forth the peaceable fruits of righteous­nesse, what hurt is there in all this?

But I must go on, and come to that which I have more particularly to deliver to you, and that is upon the consideration of Gods mo­tives, by which he doth attempt to prevail over the spirits of his people, not to be afraid, or dismayed, come what can, or may come: you know God is best able to perswade; God best knows what Rhetorick will take with his own people: A man that hath had the breed­ing of a childe, and so comes to observe the temper of it, can better tell then any other, which way to win him: God hath the breed­ing of his own children; nay, God goeth fur­ther, he hath the spirits of his children at his own beck, and therefore can best tell which way to work upon their spirits, and to beget that in them which he calls for of them. The Lord would have them not to be afraid, nor dismayed: Let the Lord propose his way to bring them to this composednesse, and fixed­nesse of spirit, it is but presumption in any crea­ture to conceive, there may be better wayes to work upon the spirits of men, then that which God prescribes. And it is worth your observa­tion to consider, that when the Lord puts his people upon a composednesse, and fixednesse of spirit, he doth not say, Fear not, for you have fasted, for you have prayed, for you have for­saken your sins, and denied your selves, and [Page 60]walked holily with me, and therefore, because you have done this and that, Feare you not. The Lord doth not say so here, he hath higher Propositions that he proposeth, that have more excellent vertue to move his people: He saith, Feare not, I am toy God; I will helpe thee, and uphold thee with the right hand of my righteousnesse. The prop for the upholding of spirits against feare, when evill cometh, it is without a mans selfe, in him that is a rock, and unchangeable: The Lord doth not say, You change not, therefore you are not consumed, you continually proceeded in holines, you waver not, therefore you are not consumed: but, I am God, and change not, there­fore ye sons of Jacob are not consumed. I say there­fore again, If you would have setlednesse of spi­rit, you must go out of your selves, and fetch peace of spirit out of God himselfe; and I dare be bold to say, take all the sweetnesse and com­fort of all the world, of all the creatures mixed together, extract the quintessence of their own excellencies, all these together shall never settle a heart, nor make it secure and free from fear, but only this proposition, that God is their God. And by the fruit of this principle, a poor tottering spirit is under-propped, and under-set here with four pillars, at every cor­ner one, as I may so say, I am thy God, I am with thee; I will helpe thee, I will uphold the with the [Page 61]right hand of my righteousnesse: or rather, there is one main principle, and three subordinate supporters affixed unto the main principle, for sometimes you shall see great weights laid up­on some great pillar, and for the better securing of that which is laid upon it; you shall have some short pillars branching out from the main, spread out wide, and so upholding. This present discourse seems to be such a main prin­ciple, that is, Gods being a God to such a peo­ple, I am thy God, this is the foundation, this is the great pillar: I am with thee, I will helpe thee, I will uphold thee with the right hand of my righteous­nesse; they are the three supporters that do issue out of this main principle; for they are all but branches flowing from this priviledge of Gods being your God. These I say are sufficient to keep the most tottering spirit in the world immovable, like Mount Sion, never to be remo­ved. I shall take the Principle, the main sup­port, into task, at this present, and therein consider what excellency of support there is in it: Fear not, I am with thee; be not dismayed, I am thy God.

In the handling of this, that you may the better see what stability there is for a tottering spirit in this support, let us consider:

First, what it is for God to be thy God.

Secondly, what a person hath in this, who hath God for his God.

Thirdly, by way of answering objections, shew how it is so well with those that are the Lords, if this be true, that God himself is their God.

Fourthly, how God doth become their God, and upon what terms.

Fifthly, how God will be found of them to be so as he is become.

There are excellent usefulnesses if the truth be well fifted, and dived into.

I will begin with the first, what it is for God to be thy God.

There is much in it; nay, I will say more, there is more in it then is in any one thing, de­livered in Scripture. I will go yet further, there is all in it that doth concerne the present and future wel-being and happinesse of a Believer, I say, all is in this one thing, I am thy God. While you have all things else but this, you have but the rayes of the Sun; while you have this, you have the Sun it self in his brightnesse, and glory, and lustre. But to cleer this thing a little, what it is for God to be thy God, or my God, you must not understand, that the Holy Ghost speaks here in the full collection of all, nor that he is to be understood as speaking in the plu­rall number, because he takes in the whole world, but he is to be understood, of all the members of Christ as one body, and also the [Page 63]passage is to be understood distributively, of every such particular person, and so he is thy God, and my God, and their God, I am their God, is all one with, I am thy God. In the Scriptures you shall finde a most vast difference betweene God simply and abstractively considered, and God relatively considered; and that we must note beforehand, that you may know wherein the strength and comfort of this passage lyeth. For God to say, Fear not, I am thy God, is ten thousand times more comfortable, and hath more in it, then simply for God to have said, Feare not, I am God. I say, there is farre more stability and support in this expression of God, considered as our God, then as he is considered simply and abstractively without relation to us, for so it imports only to us the incompre­hensible, perfect and compleat being of God, as he is in himself. But God considered in re­lation here, as he is thy God, imports to us, not only what God is in respect of his absolute perfection and compleatnesse, but what he is to those persons whose he is, so that the phrase doth import, not only what God simply is, but also, that whatever he is, in and from him­self, the same he is to those persons whose hee is. It is worth the observation, that the Scrip­tures plainly hold out, that when ever the Lord is spoken of in reference to wicked per­sons, [Page 64]God is never mentioned in way of relati­on of propriety unto them, but only as he is spoken of in reference to his owne people. You shall not finde in all the Scripture, God said to be the God of any person that is a wicked man. But, lest there be a mistake, you must know that this relation of God to people, may be conside­red, either as common, or as speciall and pecu­liar. It is true, take a Church, as it is mixed, so sometimes the Lord is spoken of in relation to them: as for example, in the 20. Chapter of Exodus, I am the Lord thy God, that brought thee out of the Land of Egypt, and out of the house of bondage. Here is God spoken of in relation, I am the Lord thy God; and this seems to be spo­ken collectively to the whole body of the Church, one with another; but alwayes ob­serve this rule, Where the Lord is mentioned in relation to a mixed people, that is, a Church consisting of mixed persons, all the priviledges from such a relation of God, in reference to such persons, are but common priviledges: So in that very Text, I am the Lord thy God, that brought thee out of the Land of Egypt; Observe, he calls himself indeed, their God, take them conjunctively, one with another. But wherein their greatest priviledge was, which they had, in having him their God, he expresseth thus: I am the Lord thy God, that brought thee out of [Page 65]the Land of Egypt, which was but a common priviledge, and therefore, though God be said to be the God of people, being mixed, yet he is not so their God, as he is the God of his own people, the living members of Christ: those that are mixed, they receive some common pro­priety, or common things in that propriety; but they partake not of the whole propriety. Usually in Scripture, the phrase, I am thy God, is spoken only to the Lords servants, his chosen, that he will not cast off, and so it is to be un­der [...]o [...]d in this Text, as it is in the words im­mediatly before the text: For you shall see that God speak [...] peculiarly of his own elect people, and faith of them, and to them; Feare not, be not [...], I am thy God, &c. You shall finde, be­loved, that the Lord doth frequently expresse himselfe, when he doth comfort and stay up his people, in this relation as being the best motive that can be to uphold their spirits. In Isa. 50.10. Who is among you that feareth the Lord, that walke in dar [...]nesse, and seeth no light? let him rest in the name of the Lord, and stay himselfe upon his God. Here is the very basis, the great pillar to bear up even in a state of darknesse, God is his God, let him stay himself upon him, because of this re­lation, He is his God. Beloved, a man that doth trust to another mans estate, he trusts to a bro­ken staff, as we say, and may be deceived, except [Page 66]that estate be made his owne: a childe of light can never be able to walke in darknesse, except hee have assurance that God is his God, by whom he stands: God is my rock and my salvation, saith the Ps [...]lmi [...], Psal. 62.2. Who is a recke save our God? Psal. 18 31. So Thomas not being pre­sent when Christ did make it appear to the rest, that he it was that suffered, and rose againe, because he would not beleeve Christ was risen, he received this checke, Because thou hast seen thou believest, blessed are th [...]y that have not seen, and y [...] have believed. Now, Thomas having such a checke what had he to rest upon but this: My Lords and my God? When Christ seemed to be angry he closed with this, O God, thou a [...] my God, thou canst not forsake me, thou canst not be wanting to me, thou art my own.

It will be worth the while to consider, what the Lords being a mans owne God is: I am t [...] God. The best way to set this out unto you, is to speake as plainly as may be, even in the fami­liarest way, by which you may reach some of the depth of this mystery. I am thy God, is a [...] much as to say, thou hast a propriety in me: or I am thine owne, even as much thine owne as any goods, or any thing else in the world is thine; looke therefore what difference you may observe between these two things; Much trea­sure, great revenews in generall, and thus much [Page 67]treasure is mine, and this great revenew is mine and this land is mine, I say, what difference you observe between these two particulars, things simply considered, and things conside­red as yours; the same difference there is be­tween God simply considered, and God con­sidered as thine. You know what difference there is in the spirits of men, looking upon things in these two considerations. There is this difference in outward things, a poor man looks upon the riches and honours of great men with a wan heart, and un [...]omfortable spi­rit: Now the ground of it is this, he looks up­on them as none of his own. Two male­factors are condemned to die, one hath a pardon sent him, the other hath none now look how these two persons do differ, looking upon this one pardon, so are you to conceive of the dif­ference between God simply being God, and God being their God. Hee whose the pardon is, can say, It is my pardon, Oh, his heart leaps within him, conceiting he hath found a ransome, he hath received his life again, his heart is taken up infinitly in the consideration of his pardon; But look upon the other man, he seeth the same pardon, and looks upon it with a trembling heart, and sad spirit. Now all the difference of the case of these two persons, depends upon the propriety in the one, and [Page 68]want of propriety in the other: A wicked man may think of God simply as God, but he can never say, (til God reveal unto him that he is an elect person) that God is his God, and think up­on him as his own God, see then how much thy case is better for thee to consider God as thire then to consider him in himself, and how great thy priviledge in of having God to be thy God.

But what kinde of propriety is it? I answer, thus much it imports, as much as when thou sayest, that such money is thy money, or such land is thy land. If you will have the nature of propriety, in the 5, of the Acts and 4. verse, the Apo [...]le will tell you in generall, what pro­priety is: The land (speaking of that which was sold by Ananias) was it not thine own? When it was sold, was not the money in thine owne fower? So then, for a man to have a thing as his owne, is to have it in his own power, to do with it as it is b [...]st, and most prositable for his own ad­vantage, to the utmost extent of the worth of the thing: As for example, suppose a man hath money in his purse, he wants bread, he hath this mony in his owne power to dispose of it for the supply of this want, and so in generall he may make use of all his money for the sup­plying of all his wants: So Gods being a mans own God, imports, that so far as God will go, as I may so say, for a mans use, and for the sup­ply [Page 69]of all his necessities; so far he hath power with him, God himself is ingaged to give forth himself to the utmost for such a mans good. Now, Gods All-sufficiency reaches beyond all wants; so that he that hath God for his God, he hath him for all the uses, that can be for his good. If a man be many hundred pounds in debt, and hath land that is his owne, he may make use of it for the best to make him a free man again, ingaged to none: He may sell it, and dispose of it as far as it will reach, to pay his debts, and to procure his discharge. But if it be another mans land, and not his own, then he cannot make use of it to pay his own debts, but must remain as he was before: So the Lord is able to make up every thing that is defective or wanting, to all that have propriety in him; I do not say that a man can sell the Lord, but I say, so far as God can reach, with his All­sufficiency, so far may I draw up from him, as from a well of salvation, whatsoever I stand in need of; The believer hath as free and uncon­trollable right in God, being his owne, as hee hath in the money in his purse, and the land that is his owne. The one is not more in his power then the other. It is true indeed, a man may abuse his land or moneys, and so he may abuse God too, but using things as men use things that are their own, that is, for their [Page 70]best advantage, they have as much use and in­terest in God for the uses they have occasion to use him in, they have as much power with him as any thing in the world they conceive to be in their own power. When God gives gold and silver to men, he gives but some thick clay from himself, but when God communicates himselfe, he gives all that he is; and he that hath God for his God, hath every thing that God is, or can doe. God can doe nothing in the world by his Omnipotent power, hee can devise nothing in the world by his infinite wis­dome, but all this is as much in propriety his, who hath God for his God, as it is Gods own. Gods propriety in himself, is but that he is his own; Gods peoples propriety in him is, that he is theirs. All the difference will be this: God in respect of himselfe, hath the disposing of him­self by himself, and no other disposeth of him, but himself: As for the people of God, because they know not how to dispose of him, as I may say, to their best advantage; therefore hee is pleased to give out himself according to their severall occasions, as he in his wisdome seeth most conducing to their good, and so doth it for them: As for example, a father hath an Inheritance of his own, the childe of this fa­ther hath land by inheritance too; now du­ring minority, the childe is not capable to ma­nage [Page 71]it, now the one hath as much propriety in his land as the other, all the difference is this; the father disposeth of his land for his own use himselfe, the childe hath his land disposed for his use by the father; but I say, the propriety is the same. So far as God may be usefull for a creature, so far God is the creatures to doe good to the creature; I doe not speak here ac­cording to the foolish fantasie of some, nor con­ceive as if there were a transmutation of the creature into God, but I speake of God in re­spect of his usefulnesse for accommodation, so far as it is possible for a creature to have him. He hath made over himselfe in particular: man may have a propriety in God p [...]sed over unto him, as those good things of God that we injoy are not transmuted into mans nature, nor is mans nature changed into that good; but so far as they may be usefull to him, or so far as they may conduce to his welfare, so far he may make use of them: So when God is thy God, so far as he may be usefull to thy good, so far he is as much thine, as any one thing in the world is thine. Be it far from thee therefore, to think that God is able to do thus and thus, and to do good in such and such a case, and yet I cannot, I shall not have God for such a good to may selfe; this man that so thinketh must needs conclude, God is not his God. Was it ever [Page 72]heard, that a man had money in his purse, and yet wanted bread, and did perish for want of bread, except there were no bread to be had, to be bought for money? So this is to deny the All-sufficiency of God to think that he cannot, that he will not supply us with all needful bles­sings; Assure your selves as God is your owne, so as far as may be for your good, you have him as much as any thing that is yours; only you have not the dispo [...]ng of him to your selves and for your selves, but that he hath in trust for you. And this will serve to give a hint by way of answer to some questions by and by. Thus considering what men have, in having God let us now take it into our consideration, what the stock and treasure is, in having him to be our God. It is true, there are some things, in which creatures have propriety, and yet are little the better for them, in that the things they have propriety in, are not of sufficiency: A woman may have propriety in a Husband, and yet she may be a b [...]gger, if he be a begger; she can have no more then he hath; therefore propriety simply is no comsort, but the nature of the thing wherein there is propriety: If God bee an empty and scant propriety, then there were but little comfort in having God himselfe but mark, God that doth make him­self over in covenant, the God of such a people, [Page 73]is the greatest, richest, most incomprehensible treasure that can be. You have heard of some, that have been raised from beggers, to huge and mighty estates, they have been had in ad­miration, that they should be made so rich. What should the sons of men do, if they were able to apprehend what infinite superlative treasure they have all at once cast upon them, when God casts himself upon them. Beloved, I do conceive it a matchlesse mercy of God, that he doth reveal but glimmeringly for the pre­sent, and some smatch of the trcasure that we have in him for cortainly the over-brightnes, & the over-excellency of that fulnes, he gives unto us in himselfe, would swallow us up, we should not b [...] able to endure the glory of it, if the Lord should reveal all unto us; and that is the reason wherefore we know but in part now, because we should be confounded in the know­ledge of all that is to be known, and all what God is to his own people. There are three par­ticulars whereby specially you may observe what great treasure people have in having God to be their God.

1. In regard of the quality of the treasure.

2. In regard of the vertue of this treasure.

3. In regard of the soveraignty and the uni­versality and variety of helpfulnesse in this treasure.

First, in regard of the quality of the treasure: men may have many things, which may be of little worth, for want of excellency of quality: There is a great deal of difference between a heap of Dust in propriety, and a heap of Dia­monds; he that hath one, may be a begger, and the others having the same quantire, is the richest man in the world: So we having pro­priety in God, are the richest persons in hea­ven or earth, by reason of the excellencies that are in him. Some men have not many acres of land, but those few acres they have, in regard of the riches of them, are more worth then ma­ny millions of other acres: One acre, as I may say, of propriety in the Lord, is worth a thou­sand of the richest proprieties in the world. I say, so rich is God, and every thing that is in him. All things that are given to in [...]oy, they are but beams of this Sun of righteousnesse, and if there be so much glory in the beams, what is there in the body of the Sun it self? David, when he considered the countenance of the Lord, and the superlative excellencies that are there­in, he breaks out into admiration of the excel­lency of it: There be many (saith he in the 4 Psal.) which say, Who will shew us any good? but Lord lift thou up the light of thy countenance upon us; and thou shalt put more gladnesse into my heart, then when their corne, and wine, and oyle increase. [Page 75]Marke, while others look for good, he looks for the light of Gods countenance; when others looke for wine, and oyle, he looks for Gods gracious countenance, and having that, he lyes downe and sleeps, as one filled and satia­ted. There is abundance of treasure and super­lative excellency in God; silver and gold are not to be compared untohim; Nay, the Apostle Peter comparing of silver and gold unto Christ, saith, they are but corruptible things in respect of Christs blood: how much more is God himselfe, whereunto Christs blood is but the means? now the means is subordinate unto the end for which it is a means. If then the blood of Christ be so precious, that silver and gold are but corruptible things in comparison of it, what is God, that the blood of Christ brings us unto?

Secondly, consider the vertue of it: for God to be the God of people. Many things are of worth in the world, that are of little vertue in themselves; many things are worth a thou­sand pound in respect of their value, but when they come to use, and to afford vertue, they are but dry things, and unprofitable, they can never cure the sick, nor warm the cold, nor re­cover the weak; such are gold and silver in themselves, they can afford the weak heart no nourishment, they have none in them. A little [Page 76]bread in the house, in a famine, is worth a house full of silver; so God, being your God, if there were no operation & suitablenes in him, and a kinde of fulnesse to supply your wants, then your propriety in him were much the lesse con [...]derable. But you shall finde the Lord is not more rich then he is sull of vertue unto all tho [...] to whom he is a God: The quintessence of a vertues are in him, all the vertues of the world are but beams that proceed from him, they are bu [...] fruit that drops from him, he is the root, from which all vertue is derived. The vertue of [...] is more eminent in God that gives power [...] the Phylicke, therefore God must needs be in [...]ad of all these, and in the room of them, and abundantly supply the want of all. It was an excellent speech of a woman which lived in Queene Maries dayes, from whom, because of her courage for the truth, they would take away her bread, to whom she answered, That if they took away her broad, God wou'd take away her stomach. There is such an usefulnesse in God, that hee serves for all the necesities in the world: And consider this more fully, observe the variety of uses that there are in God, to all that he is a God unto all; all manner of plenty, all sorts of plenty and variety are comprised in him. Rec­kon up all the wants men are subject unto, ma­ny [Page 77]Physitians and Chirurgions have dived into the severall and various kindes of diseases in­cident unto the body of man; but suppose eve­ry creature should [...]t down, to ca [...] up every particular di [...]ease, or want that it is subject to, or any one of his kind, it would make up more Volumes then are ye [...] in the world, by setting down particularly every defect that is incident to the whole creation one time or other [...] yea, were the wants multiplied to infinite millions more then they are indeed, yet there is such va­riety of help and supply in God and such plen­ty in all those [...]e [...] rall varieties, as that there is no infirmity, no disease, no lack, but there is a fulnesse of [...] for it in God, especially to his people, after he is become their God; for all this vertue he puts forth in their behalf who are his, and whose he is, so far as it may be for their good. As for the quantity of goodnesse and treasure that is in God, the truth is, be­loved, it is nor to be expressed: the word quan­tity, is but a representative word, to set out how much usefulnesse and helpe there is in God to our apprehension; for quantity hath dimensions and bounds, and are, and may bee compassed, but there is no bounds of helpfulnesse in God, there is no want upon you, but we may say of you as of a Map, the Map may be but the bredth of a mans hand, and yet it describes countreys [Page 78]that are of vast circumference. Beloved, you are the Image of God, it is true; but yet you are the Image of God as in a little Map, that hath the world inclosed in it: God is an infi­nite vastnesse, far above your capacity, be you as empty as the creature may be, you are but as a Nut-shell, to be filled with the waters of the whole Ocean. God is an Ocean of treasure and goodnesse, to fill you up with this treasure, is to fill a Nut-shell with the Sea; the truth is belo­ved, the Lord is so full, that much of this fulnes goes by a flood-gate, as I may so speak, because there is more then will run through thy Mill, but still there is as much as will fill it, and keep it in a perpetuall motion, never to stand still: Art thou sick? God hath health in him art thou poor? God hath wealth in him▪ Art thou in any extremity? God is a Comforter, he is the God of all consolation; Art thou at thy wits ends? his wisdome is infinite; Art thou weak? he is omnipotent; there is no disease nor infir­mity, but remedy is most plentifully with him.

Object. But some will say, Is the propriety such in God, and is God so abundant to those that have propriety in him? How commeth it then to passe, that those whose God he is, are so far to seek as they are, for many things that their God can supply them with, having many things in himselfe that they want? How many [Page 79]are the complaints? How many are the things that they want, that God could supply? It seems therefore, that there is not such propriety as that he is, or may be so usefull to his people, and that they may have power of it.

Answ. For answer to that, let me tell you, that there is nothing in God, wherein he may be usefull for the good of a person, but the Lord doth pou [...]e out himselfe into this person, and is never wanting nor lacking to him there is nothing thou complainest of, that God doth not afford thee out of himself: but it is not good for thee, that thou shouldest alwayes have those things which thou thinkest thou wantest [...] it is no infringing of propriety, to with-hold from a man some things, at some times, that are his owne: As for instance, sup­pose a man b [...] in a desperate humour to kill himself, and draw his owne sword to run him­self thorow, he is but a ferry friend, that will let a man have his owne sword to do himself a mischief▪ Suppose a father of an unthrifty son hath an estate of this childs in his hands, be­cause the estate is the childes, were it wisdome in the father to let him have the ordering and disposing of this estate, to waste it unthriftily and unprofitably? were it not the property of a wise father, to keep it for better uses and pur­poses for his son? There is nothing that the [Page 80]Lord doth hold from his owne people, to whom he gave up himselfe, but that which in the use thereof would do them more hurt then good.

Object. Yea, but peradventure you will say, you doe not speake of such things that God might afford that will do us hurt, but to those that God hath given himself unto, there are wanting many things that would be very good for them, they are very much distressed, and God hath in him that which will case them; they seek to God for it, and they cannot finde redresse, though it be in God. If God be so be­neficiall, then why cannot they have that is good for them out of him?

Answ. I an [...]wer, there is nothing that is good, but you have it out of him: [...]t me tell you, beloved, you are not alwayes [...]it to bee judges what is good for you, of those things that God hath in store for his people. A man may be in a distemper, and may judge amisse: You know when a man is sick of an Ague, hee may exceedingly crave and desire drink, he may shake, and he may ask for that that is his owne in his [...]cknesse, and yet for all this greedinesse of his [...] it is a loving wifes duty to keep this drink from him, till the wise Physitian per­mit; thus would it be with us. If the Lord should give us those things that we think good [Page 81]we should soon bring an old house over our heads, as they say.

Object. But some will be ready to say, There are some things that are good for me, and I have them not.

Answ. Let them be what you can imagine, let others judge so as well as you, yet I shall stand to this, as I said before, and make it good, that there is nothing in the world that is truly good for the faithfull, that God with-holds from them to whom he hath given himself, let it be never so speciall a gift, it is not good at that time, for that person from whom it is with-held: For instance, some will be ready to say, the thing that I want is this, I have a stony and hard heart, and fain would I have a heart of flesh. I [...]de I have a dead and wandering spirit in Gods service, and fain would I have a setled spirit, fain would I have a cheerfull heart, and free spirit, are not these good for me, will you say? And yet I seek God for these many times, and having Gid, they are mine owne it seems, because they are in God, and he himself is mine. How can God be said to be my God, and all he is, and hath, to be mine, and I can­not come at these good things which are in him, and are so needfull for me?

I answer: First, that God in giving himself unto persons, gives himself to be communicated [Page 82]unto them at sundry seasons, and in divers kindes and measures, and yet so, that he will be Judge of, the fitnesse of the time. The question then will be this; Is it softnesse, or more soft­nesse of heart you seek for? Is it a largenesse, or more largenesse of heart you seek? I mean this, that which you seek and inquire after from God as your God; is it something you have nothing of? or, is it for more of something you have already? If you say, it is something I have nothing at all of: I have a stony heart, and I have no softnesse at all in it. That is false, there can be no seeking of God, where there is no softnesse, and all hardnesse; for the Lord must first soften the heart to seek him. But you conceive there is no softnesse at all, because the apprehension of that which is wanting, swal­lows up that which is injoyed, and the want of that which you have not, swallows up that you have. Is it more that you would have in respect of measure? But you will say, Is it not good for me, though I have a little softnesse, to have more; and when I have a little spirituali­ty, to have more enlargednesse of spirit then I have? Is not this good for me?

I answer: You must distinguish of time, God doth not see it better at this instant, that thou shouldest have more softnesse of heart then thou hast, and this I am bold to affirm, if the [Page 83]Lord did himselfe judge it were better thou shouldest be more spirituall at this instant, be­loved, I speake of a person to whom God gives himself, he would not detaine nor with-hold it at all from thee: Mark it well, you shall find, that all the spirituality belonging to a Christi­an, is the meer gift of God to him, and onely at the disposing of God upon him, and with­out the leave of the creature, hee may make whom he will partaker of it, and in what mea­sure he thinks meet; so that the creature can enjoy no more of spirituality then God will give him, so runs the Covenant, that you may not think that your spirituality depends upon your selves, and the putting forth of your selves for it: A new spirit will I put within thee, and a new heart will I give thee; and I will take away thy stony heart, and give thee a heart of flesh; and I will write my Law in thy inward parts, and I will put my feare into thy heart; and I will be their God, and they shall be my people, and I will remember their sinnes no more: here is the con­clusion, now how shall men come by it? must it not be of his own good pleasure, and is it not as he hath freely passed the donation of it? he gives it, and he gives it freely; he doth not in this Covenant condition with men in any one particle, as a condition to get any thing to our selves. Marke the Covenant well, where ever [Page 84]it is, whether in the 33. of Jeremiah, and the 31. verse, or in the 36. of Ezekiel, or in the 8. to the Hebrews, where the Covenant is again and again recited marke it, there is not one clause of the Covenant, that God will have men doe this and that good▪ God doth not put them upon the bringing of any one thing in all the world to make up the Covenant, but all that is required of the person covenanted withall, the Lord is bound to make good all those things to that person. Now, if so be the Lord did see more of these spirituall enlargements requisite for thy use, he that hath made such a solemne engagement of himselfe for the performance of all that is to be wrought in thee in the Cove­nant, would not with-hold that at this in­stant from thee; thou knowest not what a corrupt use thou at such a time mightest make of them; for some through more abun­dance of spirituality and spirituall enlarge­ments have abused them, to grow more proud and scornfull; Paul met with such, to whom be­ing puffed up with pride, saith he, What hast thou that thou hast not received? wherefore then boastest thou? Beloved, your owne experience may witnesse: Look into the world, you shall finde some persons more eminent in spiritualnesse, there is more abundance of pride in those per­sons: As for example, you shall finde some [Page 85]more excellent in prayer, some more excellent in other gifts, what follows? The corruption in the heart of man gathers such corrupt in fe­rences from hence, that pride riseth in the heart from such parts, that another Saint, be­cause he hath a stammering tongue, though equally sound hearted with himself, yet is not fit for such a ones company. God is a wise God, he knowes the measure and proportion that is fit for every member of Jesus Christ, and that proportion hee doth not with-hold. I speake not this with any intent, but that people should still rise to as much as can be at­tained, but that people still presse hard to the marke of the price of the high calling of God in Jesus Christ. Beloved, when we seeke God in his owne way for increase of any good, for soul or body, let us stand to Gods good plea­sure; and, beloved, for incouragement, let mee tell you, if ever the Lord would have with-held any thing for the sinfulnesse of his creatures, he would have with-held the gift of his owne Son, but while we were enemies, Christ dyed for us, would not God spare his owne Son, but deliver him up for us all, while wee were ene­mies: seeing the delivering up of his Christ, was for the good of his people, will he now de­taine small things, in comparison of him, in consideration of weaknesses in us? Marke the [Page 86]Apostles words, he that spared not his owne Son, but delivered him up to death for us, how will he not with him give us all things that are good for us? as if he had said, Thou poore wretch, wantest such and such spirituality, thou seekest them, and thou canst not find them, and by and by thou cryest out, that such and such sins hinder God, that he will not give thee such grace as thou needest, and at last, thou questio­nest, whether God did give thee Christ, or no; Nay, when thou wert viler then now thou art, thy vilenesse then did not hinder, but that hee freely gave his Son for thee, thy vilenesse much lesse shall hinder thee now, to bar from thee those spirituall gifts that God intends to give to thee. Here objections start up, this is the way to make persons slack duties, and to bee carelesse: but if we would preach that God will not give till we mend our selves, and leave our sins, were not this a far better way to put men upon it then thus to preach? let me tel you, we must not be more wise then God, that all that the creature hath, might appear to be from the grace of God, and so he have the praise of the glory of his owne grace; I say again, it is no sinfulnesse in the creature shall hinder Gods communicating so much of his Spirit as hee seeth usefull to creatures, and he will take or­der that they shall not take a licentious liberty [Page 87]to go on in sin, or neglect seeking God, because they know it is not their seeking makes God answer for what they want; for it is not your amending nor reforming, that gets God to communicate more to you, but that he doth it, is meerly for his own sake, from his meer mo­tion, out of his meer compassion, the riches of which was purchased by the blood of Christ, this is the only spring and fountain that brings forth to you the fulnesse of God in such mea­sure as you have; as he is yours, so whatsoever in him is fit for you in season, he shall cease to be his owne, when he ceases to be yours, and therefore, beloved, I shall beseech you, that you will not stumble at God himselfe, as if he were so humourous and peevish, that every little thing, not that any sin is in its owne nature little, but comparatively, every infirmity and failing, should make him pull his hands into his bosome, and refuse to give his grace; the Lord from all eternity, determined what to give to every Saint, and had every act of every Be­liever before his eyes; so that if they would have been provocations to him to keep his gifts he should never have bestowed any upon him. But I must tell you, it is the foundation of all our comfort in all our failings in this life, that there is nothing that we enjoy from God, but what was appointed us before, and no sin [...] [Page 88]committed, but what was from eternity be­fore God, and if any sin should have hindered God, he would never have set down so fully and graciously what he would do; so that if the Lord hath already manifested the greatnesse of his purpose and love, by communicating himselfe to you, assure your selfe, this being established, nothing in the world shall hinder the communication of any thing whatsoever, that may make for your good. Well, let us go a little further, and counder how God doth be­come the God of people. I must tell you, that for lack of cleer distinguishing between these two things, how he doth become theirs, and how he is to be theirs, the confounding of these that are so distinct, occasions a great deal of confusion in the minds of men, for these two go al for one but you shall see the difference of them, and the different principle from whence they flow.

First, how doth God come to bee the God of people? You will say this is of great use, it is worth the hearing, let it cost what it will, to have God for my owne: but I say, there is no more treasure in God to be for our use, then it is free to; I say, the gift of God for our own God, is as cheap as it is rich. God re­ver looks the creature should bring any thing that he might procure of God to be his God, but we do partake of this mearly and properly [Page 89]from the pleasure of his own will. I say, there is originally and efficiently, no other motive, nor nothing concurring to make him our God, but only the good pleasure of his owne will, he would do, and he would do it simply for his own sake; and therefore it is so. Beloved, look but upon the creatures, God communicates and gives his Image only to the sons of men, Let us make man after our own Image: How doth man thus become partaker of the Image of God, more then the rest of the creatures? You may plainly see, there is nothing in man himself, nor in any other creature, that procures this privi­ledge to him. Man was made but of one com­mon lump with other creatures, he was made of the same materials, even that Toads and Spi­ders were. Now, that which was the cause, why man had the Image of God, and no other crea­ture, the same is the cause why Believers have God given up, and God given up to bee their God, and the reason of both is from the good pleasure of God. It is true, there is a propriety of land many times made over unto persons, in respect of amiablenes or desert conceived to be in these persons, & so it is conferred unto them; but in Gods conferring himselfe to the sons of men, there could not be such motives in these creatures. The ground is this: if any thing could be a motive to the Lord, it must be the [Page 90]most excellent thing the creature hath since the fall, their fasting, and prayer, and mourn­ing, and weeping, and self-deniall, and morti­fication, and cleansing of themselves, and amen­ding, and the like; but it was impossible, be­loved, there should be any motive, out of any of all these things, for God to communicate himself, and to give himselfe over to people; for all these performances, and what ever else are in man, they are but branches that issue from this main root, Gods being their God. If they be spirituall gifts, they issue out of this prin­ciple [God is our God]; there is no man that believeth, that fasteth, that prayeth, that mourneth in a truly gracious manner, but God is first his God, and being his God, doth communicate these things to him. How can that then be a motive to God, to commu­nicate himself to men, that is not in man till he hath communicated himselfe? And indeed, is but the issue of that communion that he hath afforded unto men? So then, I say, it is impos­sible that God should fetch any argument, or any motive to make himselfe our God, from what wee do. And if wee could do any such thing, yet there cannot be any moving power in such performances, to obtaine God for our God; for in the very best of our performances, there is unrighteousnesse, there is filthinesse; [Page 91]any, the Prophet saith, that all our righteousnesses are as filthy rags, sweet motives to prevail with God, for such a gift as to communicate him­self. No, beloved, it is not what we do, but what he in his own thoughts hath freely de­termined to do for us.

Object. But you will say, Christ makes God to be our God.

Ans. I answer, beloved, in some sense, that is true, but as I said before, originally, Christ doth not make God to be our God Give me leave to open this clearly unto you, for I must tell you, that Christ himself is marvellous chary, and wary, not to assume, or take to himself that which belongs unto his Father, nor should wee give to Christ himself that which belongs unto God peculiarly, as giving Christ himself unto us. Christ saith, Give to Cesar the things that are Cesars, and to God the things that are Gods; and this holds as true between God and Christ, as Mediator, Give unto God the things that are his, and to Christ the things that are his: For our Saviour, in John 17. at the beginning of the Chapter saith, speaking to the Father in prayer, I have finished the worke that thou hast given me to doe: What worke was that? towards the latter end of the Chapter you shall finde: As thou Father art one in mee, and I in thee: so also they may bee one in us; as much as to say, that [Page 92]thou mightest communicate thy selfe to them: observe it, Christ doth professe, that it is the work that his Father hath given him to do, that he did not put himselfe upon it originally, but the Father did put him upon it. The truth is, the meer good pleasure of God, contriving, de­termining, and ordaining this communicating of himselfe, was the first originall and ground that Christ was sent into the world, that hee was conceived in the womb of a Virgin, &c. And the Lord by the obedience and righteous­nesse of Christ, hath actually brought all the benefits of the Gospel upon us, to which end Christ hath done this work: But the first con­ception of it, and the foundation of it, was the thing by which he was Christ and Mediator; and therefore Christ could not be the originall of that eternall decree and purpose of God to communicate himself to us, for the execution whereof Christ was sent into the world. The Schooles have a rule, that the end of a thing is first intended, though it be last in execution; so this, that God would communicate himself to the sons of men, being the end for which Christ was sent, though till Christ had by vertue of his death made way, there was no actuall com­munion, yet still it was the end of Christs com­ing into the world, it was in the mind of God before the means was in being. Therefore if [Page 93]you will have God to be your God, you must not thinke that such and such things will make God to be yours. Nothing will get God to be yours, but his owne free motion from himselfe by his Son.

Secondly, there is a way by which God is found to be the God of such people [...] now these things being confounded together, put people into a labyrinth, thinking the way to find God, and to get God, is all one; now, although it is the meer good pleasure of God himself, that doth bestow himselfe upon us; yet he is pleased to chalk out a way, whereby he may be found to be our God, and that we may find him to be so, we must meet God in those wayes he useth to be met in.

But you will say, How doth God usually manifest himselfe, and how is he found of his people to be theirs?

I answer, there is an efficient of our finding out of God, or a passive instrument of finding him out; the way of finding out of God effici­ently to be our God, is the Spirit of the Lord, acquainting the spirits of men with the minde of the Lord. I say, he is the efficient. All the world is not able to work any impression up­on the spirit of a man, that the Lord is his God, but only the Spirit of the Lord, must per­swade the spirit of man, that he may receive [Page 94]this principle. It is true indeed, the Spirit of the Lord doth it according to the word of Grace, and speaks no more to the spirit of a man, but what is in the word of Grace; but the word of Grace it selfe doth not of it selfe work this im­pression, that God is my God, or thy God, but the impression is wrought by the Spirit of the Lord.

Object. What serve all the Ordinances for, will you say? is not here a crying down of Ordinances? There will bee still this scandall cast upon us: But let me tell you, there is a most comfortable use of Ordinances, though they [...]erve not to such high purposes as these are: I say, though they are not efficient to beget, and finde out, and reveale to the spi­rits of men the things that concerne God: yet besides the efficient revelation of God to be our God from the Spirit alone, there is a passive in [...]rument, by which the Lord doth make himself [...]nowne to be the God of his people, but that way is meerly passive, and not active.

First, passively God makes himself knowne to be the God of his people, by the word of his Grace, and Faith laying hold upon the word of Grace revealed, and more subordinately in Prayer, Fasting, receiving of the Lords Supper, and such Ordinances, so far as they are mixed [Page 95]with faith. Now give me leave in a few words to communicate unto you the full use and ut­most extent of Gods thoughts, concerning the Ordinances that he hath propounded, how far forth he would have the creature look up­on the Ordinances, and as much as may be, put upon the use of them, so farre forth as they are usefull. Know therefore, as I said before, that all these Ordinances are but pas­sive wayes of conveying this great Gift, the knowledge of God to bee our God. I mean more plainly thus: These Ordinances, are on­ly of, and in themselves, empty dry chanels, or pipes, through which the Spirit of the Lord brings from God himselfe the Spring, these riches, and conveyes the same into the spirit of a man: Look as a chanell digged in a dry ground, is the way through which the Spring conveyes his water into a Cisterne, the chanell it selfe communicates none of its own, only it is a passage, through which the Spring conveys his water: so are all the Ordinances, even Faith it self, Prayer, and all other services, they are but chanels, through which the Spirit of the Lord passeth, and bringeth from the Lord himselfe (the Spring and Fountain) the revelation of God to be our God. In all the rest of the gifts of God, which hee hath so freely bestowed, never a gift of Gods Spirit [Page 96]procures any thing of its own, our faith hath nothing of its own, fasting, and prayer have no­thing of their owne, but as the Lord hath been pleased to make these Ordinances to be passa­ges to convey himself to the sons of men, and so they are to bee made use of by the sonnes of men: Faith, as it apprehendeth the Lord Jesus, and other Ordinances as therein true faith is exercised, and no [...]therwise. And in­deed, beloved, this is the load-stone to pro­voke persons to the use of all Ordinances, God hath ranked them together, that the Lord hath so much, and so often promised through them, to convey himselfe: You are kept by the power of God through faith (saith the Apostle) unto salvation. As if he should have said, The Lord doth convey himself, and the manifestation of his owne salvation through our beleeving. The Spirit of the Lord passing through the Ministery of the Gospel, as the breath of man passeth through a Trumpet; the Trumpet is the instrument, the breath is the Spirit of the Lord, the Trumpet addes nothing to the breath. Now know, beloved, so far as you will attend the Ordinances, because God calls out to Ordinances, and because you have heard the Lord promise to bestow such things upon you in the Ordinances, so far you shall attend the Ordinances according to his plea­sure; [Page 97]but when you ascend so high, that the Ordinance doth get things, then you rob the Lord, and give more to Ordinances than God hath given; now, though the Ordinances have no efficiency of their own, in that nature I have spoken, yet there is good cause for all Gods own people to esteem very highly of Ordinan­ces, and to be joyfull of Ordinances, and to long much after Ordinances, to make much of them: For why? the Lord hath made his pro­mises to be found of them, and to be with them in Ordinances. In the day of adversity, call thou upon me; and I will deliver thee. And here by the way, know from hence what is the exspectatio of Believers themselves, which they ought to have of the Lord, for such things, when they come to such Ordinances: that so, when wee attend the Lord in his Ordinances, we may find him in them. In Ezekiel you shall find, there was a constant motion, but it was because there was a spirit stirring in the wheels; theres no motion in the heart of man nor ordinances in the world, but as the Spirit of the Lord is in them. The Lord hath promised to meet with us in these Ordinances, or else they would be as dry as any thing in the world. Therefore as the poor man lay at the beautifull gate of the Temple, not because the gate would relieve him, but because it was a place of concourse, [Page 98]where honourable men resorted, from whom he might have almes: So in the Ministery, in Fasting, and Prayer, and all other services, there is the gate of the Temple of the Lord, there is the place G [...]d makes usually his con­course and resort, there is the place God appoints to give the meeting; therefore, in ex­pectation from the word of his grace, that wee may finde him in Ordinances we do refort to them. Now, what derogation is there all this while to the Ordinances, while wee make them but thus passive? The richest treasure in the world may come to a man, through the poorest vessell; the treasure is never the farther off, nor never the worse, because the vessell is poor. It is no matter of what price the means of con­veyance is, so that the thing wee desire be conveyed to us by i [...], only w [...] must no [...] give i [...] that which is abovaits due. To a [...]c [...]ibe the ob­taining of these things t [...] Prayer, and Ordi­nances, that is, to make gods of them, if wee think anything sh [...] move the Lord, but hi [...] bowels in Christ, you invert the course of the Gospel. The Lord saith, I am he that blotte [...] out thy transgressions for my name sake. Tha [...] which God d [...]th to m [...]n, is done to them fo [...] his own sake. He will not be so much bound t [...] any creature, as to ferch the least motive fro [...] the creature, to do good to it. Look therefor [...] [Page 99]as you would speed, wa [...]t [...]pon the Lord, where he saith, you shall speed.

And this shall be encouragement sufficient, to wait upon all Ordinances, of all sorts, where the Lord appoints; that he will for his own sake give you a gracious an we [...], and bestow all good things upon you, that you stand in need of, in Ordinances; this is motive suffici­ent, I say, to stir you up to attend upon Ordi­nances, and yet not to make gods of them, to ascribe that to them, which belongs alone to God, who doth all ordinarily through Ordi­nances, which is the only way to disappoint you of your hope, when you exspect help from them.

Object. But what is all this to fasting, will you say?

Answ. This is a day of fasting, why do you fast, you stand in need of other things? If you consider the nature of fasting aright, you shall find there is nothing more proper for this day, then this thing, God to be thy God, to keep thee from feare, What is the end of fasting but this, to get a prop and support from sinking, by reason of approaching evills? Who knowes, whether the Lord will repent and leave a bles­sing behinde, saith Joel, when he proclaimed the day of a fast? then to finde the Lord with his hands full of blessings, is the end of a Fast. [Page 100]Now, if you will finde the Lord your God, you shall finde the utmost that you can in fasting, for in him you will finde that which will stay, and support you, when greatest extremities grow upon you. Therefore I have no more to say to you, beloved, but only to commend this work to the Grace of God, and to the power of his Spirit, that is able to fasten it upon your spirits for your everlasting comfort.

SERMON III.

OF all the Prophets, Daniel alone had this prerogative, to be cal­led, The greatly beloved of the Lord; you may finde it in the 9 ^th of Daniel. And this great­nesse of his indearednesse was expressed in the manifestation of the greatness of the riches of the Gospel unto him in a more singular manner than to others. So the Lord doth expresse it by his Angel: Thou art greatly beloved of the Lord, therefore am I come to tell thee, that seventy weeks are determined upon thy people, [Page 102]and [...] City to finish transgressions, and to put an end t [...]n, and to make reconciliation for iniquitty, and [...] bring in everlasting righteousness. And among all the A [...]stles and D [...]cipies that con­versed with Christ, his D [...]ciple John had the priviledge which Daniel had among the Pro­p [...]ets, to be called The beloved of the Lord; the beloved Disciple. And as an argument of that he is admitted [...] in the bosome of Christ. And of all the Apostles that conversed with Christ, you shall finde none of them hit so upon the great G [...]ce of God to the sons of men, as this Apostle doth, compare the Gospel which he wrote with other Ev [...]gelists writings, you shall finde a vast difference between the mani­festation of the free grace of God to them and to this [...] also writing this Epistle, follows the same strain therein; in [...]he former Chapter, he delivers not [...] us two admirable pass [...]ges, the one is, The bl [...]ud of Jesus Christ cleanseth us from all sins; and the other is, He is faithfull and just to fo give us one sins: two great manifestions of the [...]hsolute freenesse of the Grace of G [...]d to the sons of men. Now, this Apostle, in the 4. verse of the first Chapter de­clares one main end, for which he doth publish this free grace of God: I write these things, saith he, that your joy may be full: implying, that there is fulnesse of joy in the Grace here re­vealed, [Page 103]and it is fit, that little children that have fellowship with the Father, and the Son, should have the knowledge of this excellent Grace of God, that their joy [...] m [...]y he full.

Now, whereas he speaks of Gods forgiving freely, he would not have people mistake, as if his revealing of pardon of sin, did intimate, that people did not sin any more. And there­fore he anticipates it in the 8. verse, If any man say he hath no sin, he deceiveth himselfe, and there is no truth in him.

S [...]n we do, but the grace of God stands in this, that when wee sin, sin is forgiven, and it is an act of justice for God to forgive these sins that are committed. Beloved, I [...]ceive the world clamou [...]s extremely against that, in considera­tion of the fearfull fruits (as they conceive) of such publishing the Grace of God to men. Tell men their sins are forgiven, tell them whatsoever sins they do commit, being Belie­vers, their si [...]s shall do them no hurt: This is the way, say they, to all manner of licentious­nesse, this brings Libertinisme into the world, this opens the floud gates for flouds of sins to overflow the Church. But the Apostle prevents this great objection, and he doth not only pre­vent it, but he establishes the direct contrary to the infrence men make from the free Grace of God. And this he doth in the words of my [Page 104]Text. And observe it well, were it not an Apostle of Christ that spake these words, there are many Zelots in the Church would condemnit, not only for Heresie, but for the greatest absurdity in the world. This appears plain, for there are two things the Apostle drives at, in these two verses.

First, an inforcement of something that he would work upon little children, as he calls them, that have fellowship with the Father and the Son.

Secondly, the great argument the Apostle useth to prevaile with them to entertain and imbrace that which hee would fasten upon them.

The thing that the Apostle would fasten upon believers was, that they would not sin. For which cause he writes these things to them. The argu­ment by which he would prevail with them to do this he calls upon them for, is a strange one in the opinion of most men. Observe the ar­gument: If any man sin, we have an Advocate with the Father, &c. Put them together, and it amounts to this; I would have you not to sin. Now, the only way, and the best way, to pre­vail with you not to sin, is this, I will acquaint you with this truth, that if you do commit sin, there is an advocate with the Father, that shal take order that the sin you commit shal do you [Page 105]no hurt at all. Though you do sin, he is be­come the propitiation for your sins; therefore feare not, though you doe sin, of any hurt that can come to you by these sins. So that this is the argument by which he would prevail with them, and us against the commission of sin. Now, what an absurd argument seems this to be, not only to the world, but even to zealous professors also, to prevail with men to the for­bearance of sin, to tell them before hand, that if they sin, there is an advocate for them, and he is the propitiation for their sins? That this is an argument for men to forbeare sin, is such a Paradox, not only to the world, but even to professors themselves, that for ought I see, in matters of Religion, at this day, there is no­thing so vilely calumniated, as the publishing of this free grace of God to men, in this way, as being the high way to break out into all man­ner of sinfulness whatsoever. This, say men, is that which lets go the reins into the neck of Libertisme; this is that which makes men take liberty without controule, freely to commit any sin in the world. Who ever is of this mind, I must tell him, before I go on, he doth di­rectly crosse the wisdome of God, and directly give the lie to the Apostle here, that expresseth with much infallibility to the world, how little hurt the knowledge of the pardon of sin can do [Page 106]do to persons in Jesus Christ, in that he passeth it as an argument to prevail from sin. I shall beseech you, beloved, not to have any regard to any words I shall say of my selfe to you, but as I shal speak the full mind of the Holy Ghost; And I shall give you one point first in generall, which is the main scope of the Apostle here, and afterwards handle the severall branches of it particularly.

First, I say, take the generall scope of the Apostle here, and then, as the Scripture will evince the truth, so for the truths sake receive that which shall be delivered, though for the present it may seem otherwise then ordinary.

The point that ariseth out of the words is this; observe how naturally it [...]riseth out of the words:

For a person, who hath fellowship with the Father and the Sonne, one of the little children, which the Apostle speaks of here; for such a per­son to know before hand, before he doth commit sin, that there is an Advocate with the Father, Jesus Christ the righteous, who is the pr [...]pitiation for sin; to know this, I say, i [...] so far from being a spur to provoke him to the commission of sin, that it is one of the strongest arguments, and the best mo­tives toprevail with such persons to refrain from the commission f sin.

First, see how naturally it lieth in the Text; [Page 107]that you may see the Doctrine is no fanc [...], not opinion of men, but the cleer truth. It appears plainly, that the Apostles business, here, is to take men off from sinning, & that appears in the be­ginning of the tex: These things I write unto you, that you sin not. And the [...] immediately follows these words, If any man sin, we have an Advocate with the Father. To what purpose doth he bring in these words, if he doth not bring them in as a motive to prevail with them to the thing hee perswades them unto. Nay, he tels us plainly, he doth write these words on purpose to them, that they do not si [...]. What was it that he wrote to them before? First, I say, he writes this, that the blood of Christ cleanseth us from all sin; and then agai [...], I [...] we confesse our sins, he is faithfull and just to f [...]rgive us our sins. And now saith he, These things I write unto you, that you sin not; If any man sin, wee have an Advocate with the Fa­ther, Jesus Christ the righteous. Here, saith the Apostle, these things I write unto you, that you sin not. Suppose one man should come unto another, and tell him, there is such a friend of yours will do such and such things for you, for he hath told me he intends such good things to you, and I tell you these things, that you may comply with this man, that will do all this for you. Beloved, is not here compliance to this man provoked by the graciousnesse and kind­nesse [Page 108]revealed from such a man, that he will shew? Yea, this mercy and favour revealed, is the spur to cause him to comply. So the Apostle saith here: If any man sin, we have an Advocate with the Father, Jesus Christ the righteous. These things I write unto you, that you sin not. It is plain therefore, that the knowing what shall become of our sins; namely, that they shall do us no hurt; the knowing of this before hand, is not the opening a sluce or a floud-gate to provoke to sinfulnesse, but a bridle to restrain men from sin: For you shall finde by consul­ting with the Scripture, that the Holy Ghost is not rare, but very plentifull in opening of this very truth, that the free Grace of God, and the security of a believer from sin, is there­fore made maifest, that believers might not sin.

Look in the third Chapter of the Epistle to the Romans, see how fully the Apostle Paul ma­nifests this very business we have now in hand. In the 23. & 24. verses of that Chapter, he be­ginneth to re [...]ate, (after he had shewed the de­sperate condition of man by nature, in respect of what he himself could do) he begins to relate the admirable free Grace of God to men, even while they are enemies, while they can do no­thing that is good; therein establishing of free Grace; and then he comes to shew, that this revelation of grace, thus, is a way to put them [Page 109]upon more obedience, than if it should be hid­den from them. Observe the words: But now the righteousness of God, saith he, in the 21. ver. with­out the Law is manif [...]sted, being witnessed by the Law & the Prophets, even the righteousnes of God, which is by the faith of Jesus Christ, unto all, and upon all that do believe: for there is no difference, for all have sinned, and havecome short of the glory of God, being justified freely by his grace through the redemption that is in Jesus Christ, whom God hath set forth to be the propitiation through faith in his bloud, to declare his righteousnes for the remission of sins. Mark how sweetly & excellently he prea­cheth the free grace of God, concluding all un­der sin; and in a desperate condition in respect of sin, and then he brings in the righteousnes of Christ; naēly, free justification by him that is the propitiation for our sins. But now, whats the fruit of all this? The Apostle in his time found, that the preaching of this free grace un­to men as they are sinners, raised this very ob­jection that is on foot to this day, & I believe, will be to the end of the world; and therefore mark the last ver. of that Chapter, after he had ended this great discourse, and laid down his foundation & ground, that a man is justified by faith, without the works of the Law; The object. that comes in is this: Do we make void the Law through faith? God forbid, nay, rather we e­stablish it.

Marke the expression, few will subscribe to this sentence which the Apostle delivers: That to preach to men (though the desper [...]test sinners under heaven) there may be as free justification as for the righteousest and holiest man in the world, though by the deeds of the Law there be no justification, though there be nothing but condemnation by the Law pro [...]unced against him; yet notwithstanding there is justificati­on for such men, and that this is the means to restrain from sin. Why, say some, this gives liberty to all uncleannesse, for a man to know, that notwithstanding his wicked estate, he shall be justified freely, and he shall be saved, it is im­possible he should miscarry. Who will not take liberty to sin, when he knows, that though he doth sin, though his sins be never so great, all his sins shall be done away, he shall not receive any hart at all by them, though he doth com­mit them? is not this to make void the Law, you will say? Mark the Apostles answer, God forbid; nay, rather we establish the Law. that is, the preaching of this doctrine to you that are Believers, little children, that have fellowship with the Fath [...]r and the Son, will not make void the Law: You cannot take liberty from this free Grace revealed. The preaching and publishing of this free Grace of God, doth more effectually win believers to obedienceand [Page 111]forbearance of sin, then any other course in the world that can be taken. This saith the Apostle is a doctrine that doth establish the Law, and not make it void, that is, it doth establish men in obedience to the will of God, and bring them neerer in conformity to the Law, and doth not set men loose to the breaking, and violating, & frustrating of the Law, and to prophaness.

And so the same Apostle, in the self-same Epistle, having in the 4. and 5. Chap [...]res gone on in an unparallel'd way, in the revelatino of the admirable Grace of God, speaking of Abra­ham, that he was justified, being yet uncircum­cised, to shew that we are justified when we are in the worst of sinfulnesse; and sweetly speak­ing in the 5. Chapter, when yet we had no strength Christ died for us; and while we were yet sinners Christ died for us; and when wee were enemies we were reconciled to God by the death of his Sonne: and in the latter end of the 5. Chapter, having shewed the free gift and Grace [...] God to us, being considered as lost persons in Adam, at the beginning of the 6. Chapter, at vers. 1. the Apostle meets with the same objection in sub­stance, and answers it more fully then he did before: The objection is this; Shall we continue in sin that grace may abound? God forbid, saith he, How shall we that are dead to sin, live any longer therein? The summe and substance of the ob­jection [Page 112]is this: Is there so much Grace, that where sin hath abounded, Grace aboundeth much more? then it seems, that the more sin a man doth commit the more will the glory of the Grace of God appear in the pardoning of these sins, and so I shall glorisie God best, when I commit sin most, will some say. So that the preaching of the abundance of grace where sin hath abounded, seems to let men loose to the commission of sin as much as possibly. The Apostle answers this with, God forbid: as if he had said, God will never suffer any Believer, though never so weak, through any such truth reveal'd, to break out into any sin, because wher sin hath abounded grace hath abounded much more, God will never have them to make any such abominable inference from such truths: And he also gives the reason why they cannot make such use of the grace of God. How shall we that are dead unto sin, live any longer therein? to the Apostle, the inference of the objectors from this argument, seems so absurd, that he doth appeal to the adversaries themselves, how such an infe­rence as this can follow such a Proposition. He doth not say positively, that they cannot live in sin that are dead to it, but he puts the question to them how it can be? And whereas some may answer; yea, they may easily do it. No, saith the Apostle, they that are partakers of this [Page 113]Grace, are dead unto sin, and how can they live in it, when they are dead to it? The glori­ous power of this Grace revealed, strikes sinne dead in men, or rather strikes men dead to sin. Sinne shall not have dominion over you, saith the Apostle, for you are not under the Law, but under Grace. And as you shall heare by and by, the A­postle makes the very Grace of God to have that power in it, as to breake the neck of sin in the Believer. This is the most certaine truth of the Text, and springs directly from it. There is a death unto sin, where there is a revelation, effectually of the Grace of God to persons to whom it doth belong. It brings a dart with it to slay sin. The law of the Spirit of life that is in Christ, hath freed mee from the law of sin, and death; and what the law could not doe, in that it was weake through the flesh, God sent forth his Son in the simili tude of sinfull flesh, and for sin condemned sin in the flesh; so that although to reason and sense, the preaching of the free Grace of God to men, and to publish what the Lord, hath done for them for his own sake, and that before-hand, may seem to be a doctrine that gives liberty to sin, and so to be a licentious doctrine; yet it seems to the Apostle, that there is nothing that doth more establish a restraint from sin, then the ma­nifestation hereof.

In the 11. to the Romans, towards the latter [Page 114]end of the Chapter, the Apostle tells us, that God hath concluded all men under sinne that hee might shew mercy upon all: and therefore he falls out into admiration, O the depth of the riches both of the Wisdome and Knowledge of God! how unsearchable are his judgements, and his wayes ast finding out! Now, what follows? Having prevealed this unsearchable Grace, see how hee begins in the 12. Chapter and 1. verse: I be­seech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, accep­table to God, which is your reasonable service. And be not conformed to this world; but bee transformed by the renewing of your mindes, that is, I beseech you by the mercies of God, that you refraine from sinne. What mercy doth he meane? Even the mercies of God concerning the freenesse of his Grace, manifested before in all the 11. Chapter. Now, if the Apostle had beene of some mens mindes, that the preaching of the free Grace of God were a dangerous doctrine to set men loose to sin, he would never have used the mercies of God as an argument to pre­vail with men to refrain from sin. Hee would not have published that which should have been of such dangerous consequence, but he would rather have been filent, so far would hee have been from revealing of it as an argument to the contrary, were the revelation of it the way to [Page 115]bring men to loosenesse and licentiousnesse, it had been the wisdome of Paul, and the other Apostles, to have concealed it, which certainly he would have done, had it been so. But the Apostle was not of that judgement; and therfore, in 1 Corinth. chap. 6. and towards the latter end, he draws his argument after the same manner: You are not your owne, you are bought with a price, therefore glorifie God in your bodies, and spirits, for they are Gods. Observe here, that the injunction which the Apostle gives the Corinthians, is, that they should glo­rifie God in their bodies and spirits; and what is the argument by which he would perswade them to it? You are bought with a price: But, will some say, it seems I am bought, and the price is laid downe for me now, I am sure enough, I am safe, the gates of hell cannot pre­vail against me, I may live as I list, for no dan­ger will follow now, I may take liberty to sin. Now, if the Apostle had known that this con­sequence would justly have followed upon the preaching of this Crace, he had dealt very dis­courteously with the people of God, and ab­surdly by inforcing a conclusion from a ground contrary to it, by revealing such a doctrine as this is. Therefore surely the Apostle would ne­ver have used this expression of being bought with a price, if he had knowne that this would [Page 116]follow: but contrariwise, he knew that there is no way in the world, will so much prevaile with Gods people to leave their sins, as by tel­ling them before hand, that their sins are for­given them, and that they are bought with a price.

In 2 Titus, from the beginning to the 12. v. you shall finde how the Apostle urgeth Titus, that hee presse a holy conversation answerable to old men and old women, as also to young women, and young men; and also a conversati­on suitable to servants: and especially he writes concerning them, that they should not purloin from their masters, but shew all faithfulnesse. But what is the argument now, by which the Apostle urgeth all these things upon these men? See in the 12. and 13. verses, and you shall finde, that the argument is the same we have now in hand: For the Grace of God, saith he, that brings salvation hath appeared, teaching us to deny all un­godlinesse and worldly lusts, and that we should live righteously, soberly, and godly in this present world. As much as to say, The Lord hath made known, and revealed his salvation to you, and you see it before you, Salvation is brought un­to you; and not your well-doing, but the Grace of God is that which brings this salva­tion to you. Then may I doe what I list, will some say: No, saith the Apostle, This Grace of [Page 117]God that brings salvation, brings this too; It teacheth us to deny al ungodlinesse and world­ly lusts; and that we should live godlily; so­berly, and righteously in this present world. I say, it is blasphemy against the truth of the Holy Ghost in these severall passages of Scrip­ture, to say, or to maintaine, that this is a ne­cessary inference from the revelation of the free Grace of God to men before-hand, that there­by men will breake out into sin and unclean­nesse, and give up themselves thereto, and that this is the way to give up the reines into the neck of vice and licentiousnesse.

I will give you but one passage more, although I confesse, I have gone further in the cleering of this businesse by Scripture, then I intended: be­cause. I know it sticks so in the hearts of oppo­sers and quarrellers, and cavillers that are rea­dy to spit fire into the faces of those persons that are assertors and maintainers of the free grace of God, and the publishers thereof to the people of God. I will give, I say, but one place more in confirmation hereof; namely, that which the Apostle delivers in 1 John 3.9. the words are these, He that is borne of God sinneth not (saith hee) because the seede of God abides in him, and he cannot sin, because hee is borne of God. Hee that is borne of God; What is that? It is no more but this, he that is received into Grace by [Page 118]Christ, becomes one with Christ in respect of the spirituall union between Christ and such a person. To bee borne of God, and to be a new creature, is all one. To be new creatures, is to be such as wee were not before. More fully, a new creature is a person that is translated from himselfe into Christ, and he stands before God as Christ himself, and not as he is in, or of him­selfe. Now, such a person, saith the Apostle, sinnes not; because the seede of God abides in him; nay, he cannot sin, because he is born of God. There may bee some difficulty in the expression, but you must know, the intention of the Apostle John here, is to take off the objection against the Doctrine of the free Grace of God, that it is a licencious Doctrine, to take off, I say, the reproach that is unjustly cast upon it. And so the meaning of the Apostle John is this, Hee that is borne of God sinnes not, that is, hee cannot take such liberty to sinne, he cannot make such licentious uses of the Grace of God, as to walk in sinfull courses, though his sins shall not hurt him. I say, this Licentious living in sin, is the thing the Apostle speakes of here: Hee that is borne of God sins not. And the reason is, because the seed of God abide [...] in him, that is, there is an over-ruling power planted in him, to over­match the propensity of the flesh that remains still in Beleevers, that it should not have that [Page 119]liberty and power that naturally it would have, by vertue of such a Principle implanted; Not that the Apostle speakes absolutely of sin, that a childe of God shall sinne no more; for that were to make the Apostle John himselfe the lier, and that by his owne words; and to speak against himselfe: For he saith in another place; Hee that saith hee hath no sin, deceives himselfe, and is a lier: And King Solomon also, who saith, that there is not a just man upon earth that doeth good, and sinneth not, Eceles. 7.20. Therefore by sinne in this place, he must needs mean a licentious liberty taken unto sin.

Beloved, I know there are many objections raised against this truth; I shall briefly run through some of them to you, and if it be pos­sible, clear this truth unto you at this time, and vindicate the Gospell from those abominable untruths cast upon it; and that I will do the rather, because thousands in the world turne away from the Grace of God, and dare not venture themselves upon it: Because they fear, if they should adventure themselves upon these principles of free Grace, they should presently take liberty to sin, and so fall away and apo­statize: Oh! how many have miscarried and refused their owne mercies, and have not re­ceived the Gospell to this day upon such con­ceits, that the receiving of it should make them [Page 120]break out into ungodlinesse. I know here are many here present, cannot but witnesse, they are affraid to close with free Grace, though ne­ver so fully proved and manifested in Scripture upon this consideration, that it will make them live loosely.

Object. 1. First, some will object and say, we know many Beleevers, that do take liberty to themselves, when once they have beene ac­quainted with such free Grace that hath beene preached.

Answ. For answer to this: First, I say, that if Beleevers from this Grace published, doe take liberty, they take but what God giveth them. The end of Christs coming, and preaching the free grace of God to men, is this very thing, that in it the Lord might proclaime liberty to the captives, which are Christs owne people. Christ came of purpose, as you shall finde in Heb. 2.15. to deliver those, who through feare of death, are subject to bondage all their lives long. And therefore, saith Christ, If the Son shall make you free, you shall bee free in [...]e [...]d, that is, if the Son give you liberty, then you shall have liberty indeed. So that it Believers do take this liberty upon this ground, they take but that which is their owne, purchased unto them by the blood of Christ, and given unto them free­ly by God their Father.

Object. 2 But some will say, It is a true Chri­stian liberty that Christ allows, and this in­deed is a liberty that Christ gives men to be de­livered from the captivity and bondage of sin, which they were under before: But many that professe this doctrine, are knowne to be more slack in the performance of duties, and to grow more and more cold in their zeale, and care­lesse in the practice of Religion, and are more regardlesse of sin; and in a word, take more liberty to sinne since such Grace hath been re­vealed.

Answ. For answer to this, Beloved, first you are not to expect perfection of works from Be­lievers in this life, and that they should be free from all manner of sin. I know none of those that have the most indignation against this doctrine of the free grace of God to men, but will yeeld, that they themselves are not without failings, they ought not therefore to aggravate the weaknesse of their brethren, much lesse ought the truth of God to bee charged with the failings of men. But suppose some do make evill uses of the free Grace of God sometimes, & are therby encouraged to be more bold with sin; as they are not to be upheld in it, nor al­lowed, so ought not their fault to be laid upon the free Grace of God, which effectually tea­cheth us the contrary: For, though Beleevers [Page 122]in infirmity may happen, at some times or other, to be overcome with strength of passion and corruption, to fall into sin, upon conside­ration that the free Grace of God will save them; yet shall we therefore conceal this Grace of God, because men take that liberty which it doth not give? I say, beloved, if this should be a standing rule, God should never have re­vealed the Gospell to the sons of men. I know no Beleever so perfect in a course of sanctifica­tion and obedience, and abstinence from sin, but his corruption may occasion him to take advantage, even from the Gospell it selfe, to sin. But certainly, I dare be bold to affirm, there is not any Believer, that is a true Beleever indeed, that doth maintain this Principle, that he may sin without controule, because the free Grace of God hath abounded. I dare say further, that it is a bold slander, and that no man is able to make it good from true evidence, that there is any that doth take constant and frequent li­berty to break out into sinfullnesse, because he knows what shall become of him, and that his sins are done away by the blood of Christ, so that they shall do him no hurt. For the be­liefe of this, doth certainly and effectually teach and produce an hatred of sin, and a love of holinesse; So that certainly, this is more then can bee proved against any true Beleever, [Page 123]that he should approve himself in any sin upon this ground. If indeed Beleevers were in their owne keeping, then what sinne might they not fall into? But they doe not stand upon their own legs, they do not go in their own strength, they do not walk by their own principles; for, saith the Apostle, You are kept by the mighty power of God through faith unto salvation, 1 Pet. 1.5. And againe, saith the Apostle Paul, The life that I now live, is by the faith of the Son of God that loved me, and gave himself for me, and I live, yet not I, but Christ lives in me. It is not a Believer now that lives, but it is Christ that lives in him, and he is the predominant principle whereby his actions are swayed: And as the Beleever is car­ried along according to the principles of Christ he cannot fall into sin. It is true indeed, Christ for reasons best knowne to him, may let loose the reins and the cords wherewith hee holds a Beleever for a while, and then he may fall into sin; but this comes to passe, because the Grace of God is hid, and not because it is manifested unto him, and beleeved by him; and at length the power of Christ shall pul them in againe, and restrain them, even by those cords of love, whereby they were first drawn unto him. And the Beleever hath the ingagement of Christ himself, that hee will never, faile him, nor for­sake him; and hee hath promised, that his [Page 124]strength shall be made perfect in weaknesse, and his grace shall be sufficient for him. And that [...] they are not under the Law, but under G [...], therefore sinne shall not have dominion over them, as the Apostle speakes, Rom. 6.14. So that except Christ will give up one of his own mem­bers to make it his constant practice to abuse and turne the Grace of God to sin, he shall not do it But Christ hath undertaken that sin shall not have dominion over that person, that is a member of his.

Object. 3. But some will say, There are ma­ny that doe admire and adore the Doctrine of the free Grace of God, that yet are notoriously known to live in all manner of lewdnesse and licentiousnesse, and that upon this ground, be­cause their sins are laid upon Christ; and they say, we may live in sin, and do what we list, and what is their argument? Oh, say they! our sins are laid upon Christ, and Christ died for them.

Answ. For answer to this, I professe, I ne­ver heard from any person of credit, that there are any such monsters as these are, that dare presume to make it their practice to be drunk, and to break the Sabbath, and to curse, and to swear, and to live in uncleannesse, and all man­ner of vilenesse and abomination, because all their sins are laid upon Christ, that say, they are Beleevers, and they shall doe well enough. [Page 125]There are many that are taxed for such; but for mine owne part, I cannot say any thing to the truth of this charge, by mine owne experi­ence, of any man in the world: But it may bee there are such monsters as these are, in the world: And the Apostle Paul said there were such in his time, that because the Grace of God did abound, therefore would make sinne to abound, and turne the Grace of God into wan­tonnesse; and therefore it is probable there are such now. And if there be any such, let me deal plainly with them, for my part, I must ac­count them the greatest monsters upon the face of the earth, the greatest enemies to the Church that ever were; and I say of such dishonourers of the Church, and disturbers of the conscien­ces of Gods people, that they are carnall, sen­suall, and devillish. They are the greatest ene­mies to the free Grace of God, and the greatest subverters of the power and purity of the Gos­pel, and the greatest hinderers of the course of it, that are under heaven: And I dare be bold to say, open Drunkards and Harlots, and Mur­therers, that professe not the Gospel of Jesus Christ, come infinitly short of those persons in abomination. No persons in the world, do so wound the sides of Christ, as he that doth pro­fesse the Gospel, and yet live wickedly. And if there be any such here, let me tell them, their [Page 126]faith is no better then the faith of devils; for they believe and tremble, and that Christ will have a heavier reckoning and account for such when they come to judgment, then for any per­sons under heaven besides. How many thou­sands have forsaken their own mercy, and de­spised the free Grace of God, accounting it a licentious doctrine, and a doctrine giving li­berty to sin, and all because of the occasion that such persons as these do give by their vile conversation? Well, beloved, admit that the free Grace of God hath been thus abused by such wretches, look over the whole Scripture, hath not the whole Scripture, both Law and Gospel, been abused, as well as this particular Grace? Is not Christ set up and appointed for the rising and falling of many in Israel? Is not he appointed as well to be a stumbling stone for the falling of many, as to be a corner stone for the rising of many? Is not Christ set up as a Rocke for some to build upon, but to dash others in pieces? Is not he set up for a stone of offence to grinde many to powder, as well as to be a foundation stone to others? Assure your selves, the Gospel of Christ, as it shall make Believers far more holy then they can bee that receive not the Gospel: So there are some that shall grow far more filthy, and take occasion from the Gospel and Grace of God to this fil­thinesse. [Page 127]But in the mean time, shall the children want their bread, because Dogs catch at it? Will not you give your child a bit of food all the day, and all the week, because when you give it them the Dogs snatch at it, and it may be pull some of it out of their hands? Shall the children starve for want of bread, because Dogs abuse it? Nay, beloved, the children must not want their bread, because Dogs abuse it; nei­ther must we make that bitter and sowre which God hath made sweet: Because wicked men abuse the Gospel and free Grace of God, shall the people of God be deprived of that which God hath appointed and provided for them? Let me aske this question of you: Did not the Lord himself, from everlasting, as cleerly see and know, even long before he did reveal it, how his free Grace should be abused, when it should bee preached, as wee our selves see it abused? If it be such a dangerous and pernicious thing to preach the free Grace of God, why did hee give such a large commission, and such a strait charge to his Apostles and Ministers to preach it to every creature? If the publication of it be so dangerous, who must be blamed for it? must not God himselfe that hath commanded us to preach it? Beloved, if the Ministers [...]f the Gospel preach the minde of Christ unto his people, shall they be traduced and opposed for [Page 128]it? Do ye not through us wound the sides of Christ, and God himself? Is not this to charge him that is wisdome it self with folly? For if Ministers do declare this doctrine, it is no more then that which God hath before revealed un­to them, and given them commission for. But if Ministers out of a carnall and needlesse fear of liberty, instead of preaching the mind of God, shall preach themselves; (let it be never so spe­cious and well liked of by men) they shall bee judged of God as coming in their own names, as being not sent by him.

Object. But you will say, it may be done with caution and limitation.

Answ. I answer, let us not be more wary and cautious then God would have us be, to put mixtures of mens doings to the obtaining of the Grace of God, while the Lord himself doth poure out his grace to men simply for his owne sake, without consideration of any thing in them. The children being yet unborne, speaking of Jacob and Esau, when yet they had done nei­ther good nor evill, it was said unto Rele [...]ah, The elder shall serve the younger, as it is written, Jacob have I loved, and Esau have I hated; men will be a mincing of this truth, and they will tell you, if you will keep close unto God and if you refraine from sin, especially from grosse sin, God will love you, and then you may apply [Page 129]these and these promises to your selves; but God speakes plainly and expresly here, Before they had done either good or evill, Jacob have I loved. The Grace of God is passed over to men as they are ungodly, while they are yet enemies and sinners; men being yet unborne, when there is nothing in them considered, but pollution in blood and menstruousnesse, God casts his loving kindnesse, and establishes it: before Jacob had done any thing, before he had any good intention in him, God loved him, and had ap­pointed this Grace for him. This is the Grace of God revealed, and he hath revealed it, and exhibited it thus freely to men. Now, is this the Lord himselfe that speaks it? Hath the Lord given us commission and charge to preach this Gospel and Grace of his, and shall we be blamed and opposed, and scandalized for speaking those things that God hath commanded us to speak, and hath put into our mouths, saying, we preach a doctrine of loosnesse and licentiousnesse, and give men leave to do what they list? And yet all this is but grounded upon carnall fear, and needlesse jealousie of a licentious liberty.

Obj. 4. But some will say, the preaching of the terrors of the Law, and the wrath of God, and damnation, and hell fire unto men, is a safer way to take men off from sinne, then to preach Grace and forgivenesse of sins before [Page 130]hand. It is better to lay the foundation first in the preaching of wrath and damnation.

Answ. For answer to this, I say, if we preach wrath and damnation, wee must either make them beleeve they lie under that wrath, and that wrath shall come upon them, or we must make them believe, that though there be wrath, yet i [...] shall not fall upon them. Now, if we tell them of wrath and damnation, and the terrors of the Law, and say they are secure from them, they belong not to them, to what purpose doe wee tell them of wrath, wee had as good hold our rongues and say nothing: If wee should terrifie them, and make them to beleeve, being Beleevers, for of those I speake, if they commit these and these sins, they shall be damned, and so come under the wrath of God; and except they performe such and such duties, except they walke thus and thus holily, and doe these and these good workes, they shall come under the wrath of God, or at least, God will be an­gry with them; what do we in this, but abuse the Seriptures? we undoe all that Christ that done, we in [...]ure and wrong the Believers them­selves, we tell God that he lies to his face: For, if we tell Believers, that except they doe these and these good workes, they shall come under the wrath of God; what is this, but to tell God that he lies, and to bring the faithfull un­der [Page 131]a covenant of Works? Look into the 54. of Isaiah, and the 9. verse, and you shall see how it is a belying of God, to say, that Believers may come under wrath and damnation, ex­cept they doe thus and thus; the Holy Ghost speaks there of the time when the seed of Jacob shall inherit the Gentiles, that is, the time of the Gospel. In the beginning, the Lord tells us of an everlasting kindnesse, that should ne­ver depart, nor be made void, and he confirms it thus: This is as the water of Noah unto mee, saith the Lord, for as I have sworne that the waters of Noah shall never goe over the earth againe, so have I sworne, that I will not be wroth with thee, nor rebuke thee: The mountaines shall depart, and the hills shall bee removed, but my loving kindnesse shall not depart from thee; neither shall the cove­nant of my peace be removed, saith the Lord. Ob­serve it well; hath God made such an oath concerning these very times so firme, and so stable, that the earth shall be drowned againe with water, before it shall be broken; That hee will not be wroth with his people, nor rebuke them any more; and shall wee say to the people of God, shall we tell Believers, if they sinne, they shall come under Gods wrath, and except they do such and such good works, God will be an­gry with them, and that after he hath so sworn and ingaged himself, that he will not be wroth [Page 132]with his people any more? Is not this to make God a lier? Againe wee doe not only so much as lies in us, make God a lier, but we offer an insufferable affront unto Jesus Christ, and strike at the very heart of the whole office of Christs Mediatorship. If wee say that God is wroth with Beleevers for whom Christ died; for what end did Christ suffer death? I say, if this principle bee a truth, that God will bee wroth with his people, and angry with them, then Christ died in vaine: For God could have been but wroth, hee could have been but angry with his people, if Christ had never died And to bring the people of God under wrath and vengeance againe for their sins, is to take away all the vertue of the death of Christ, and to make it of none effect: And how will this principle stand with that in the 53. of Isaiah, where it is said, that he beheld the travell of his soul, and was satisfied? Was God satisfied with sufrerings of Christ, having the sinnes of men laid upon him, and yet is God wroth and angry with Beleevers for those very sins again, which before hee acknowledged satisfaction for? If so be a man be indebted unto another, and the creditor be willing to take a surety for the debt, and this surety comes in and payes this debt for the man hee was bound for, and hee thereupon gives a generall discharge under [Page 133]hand and seal, shal he yet by & by after take the debter by the throat, and clap him up in Gaol, when the surety hath answered for the debt be­fore, and after hee hath delivered under hand and seal that he was satisfied, and that his book was crost? Who but must say it is injustice in the highest degree? What justice, what equity is in this? Beloved, Christ became our surety, God accepted of him for our debt, he clapt up Christ in Gaol, as I may so say, for the debt: God tooke every farthing of Christ that hee could demand of us; he is now reconciled un­to us, he will not now impute our sins to us, he hath acknowledged satisfaction, it is upon re­cord; And now shall he come upon them again with fresh wrath, for whom Christ hath done all this? Shall hee charge the debt upon them againe? He hath forgotten the death of Christ, it seems, if this be true. Therefore know thus much, that it is against the death of Christ; it is a making of it of none effect; it makes the coming of Christ to be in vaine, to say that the wrath of God will breake out upon Beleevers, if they commit such and such sinnes. And for this that I have said, If any man can produce one Scripture against it; if any man can shew in all the Booke of God, that it is any other­wise then I have delivered, for my part, I shall be of another minde, and willingly recant my [Page 134]opinion. But I see the Scripture runs wholly in this strain, and is so full in nothing as in this, that God hath generally discharged the sins of Beleevers. Oh then, take heed of falling into that error of the Papists, that say, that God hath taken away the sinne, but not the wrath of God due to sinne; that he hath for­given our sins, but not the punishment of sin: But I beseech you consider, that as our sinnes were then upon Christ, he was so bruised for our iniquity, that by his stripes we are healed, and the chastisement of our peace was so upon him, that he being chastifed for our sins, there is nothing else but peace belongs to us: And the chastisement of our peace was so upon him, that he beheld the travell of his soule, and was satisfied. Christ was so chastised, as I have of­ten said, with the rod of Gods wrath, that it was quite worne out, and wholly spent it selfe upon him. This is apparent in the very tenor of the new Covenant it self: It runs altogether upon free Gift and Grace. God takes upon himself to do all that shall be in Believers, ask­ing and requiring nothing at all of us. It is true, he saith there shall be the new heart, and a new spirit, and that there shall bee a new Law written in the inward parts: But hee re­quires it not of the Believer, but hee himselfe hath undertaken to doe all, and bestow upon [Page 135]the Beleever. A new heart will I give thee, and a new spirit will I put into thee; and I will take away thy stony heart, and I will give thee a heart of flesh. Hee doth not say, you must get you new hearts, and new spirits, and you must get your stony hearts taken away; and you must get you hearts of flesh. But I will take the worke in hand, and I will see all done my self. All runs freely upon Gods undertaking for his people. Seeing therefore God doth all things freely of his own accord in us, then, beloved, see how the Grace of God is abused by those that would make men beleeve, that the Grace of God depends upon mens doings and perfor­mances, upon actions in the creature, and tell men, if they doe it not, the wrath of God will follow thereupon. This likewise batters down to the ground that way of urging men to holi­nesse, which some men hold forth; that if men doe not these and these good workes, and leave these and these sins, then they must come un­der the wrath of God, and that the wrath of God is but hidden all this while they doe these and these good works, but if they faile in any of these, then the wrath of God will breake out upon them; whereas they ought rather after the example of the Apostle, to excite them to these good workes, because they are already freed from wrath. Certainly, this that I have [Page 136]delivered proves this sufficiently, that the ap­pearing of the Grace of God doth teach men to doe the will of God effectually, the love of God constrains the faithfull, and not the feare of wrath.

But to conclude, do not mistake me, in the mean while, I have no thoughts, as if wrath and vengeance were not to be preached, and made known even to Believers; yea, beloved, wrath and vengeance is to be made known to them, and that as the deserts of sin, and as the means to keep men from sin.

Obj. But now, some may say, this seems to be against all that you have said before, this seems to overthrow all that you have delivered.

Answ. Observe me well, do not mistake me, You must know, that wrath and vengeance must be revealed to Believers, and it must bee known to the end to restraine them from sin, but not in that way men doe ordinarily think; I mean thus: Wrath and vengeance is not to be revealed, as if Beleevers were to fear them, or as if Believers should come under them; but wrath and vengeance is to be revealed, as Be­lievers are secured and freed from them, that so they should fear to commit and fall into sin, not for feare of coming under wrath, but out of love, because God hath beene so gracious to them, as to deliver them from the weight of so [Page 137]heavie wrath and displeasure, that otherwise must of necessity have fallen upon them, and so their walking with God in a holy conversa­tion, is a fruit of the mercy already shewne, and doth not goe before, as a thing by which the mercy should be obtained and procured. They serve God, because they are delivered from wrath, and not because they might receive de­liverance from under wrath. It proceeded from joy, in consideration of wrath already past, and not from feare of wrath to come; so that the wrath of God is preached unto them, not that they are to come under it, or that they are in that way to fear it; but that they may see what they are delivered from, that they may see what they did, and should, and others must lie under; that they may see Gods love unto them therein, that this may draw them to obe­dience, and that this might restraine them from sin. And now they say, because I have been de­livered from so great a wrath, therefore will I sing and rejoyce, and I will walke before the Lord in the Land of the living, and I will tri­umph in the Lord my deliverer, leading a life answerable to the love of God, bestowing such a deliverance upon me; and so by this preach­ing of the wrath of God, as being freed from it; the more one seeth what he is freed from; the more he seeth what Christ hath done in [Page 138]bearing that wrath for him and consequently, the more hee is stirred up to walke before God in more cheerfull and com [...]ortable obedience, and the more thankfull hee will bee. And the more hee seeth what God hath done for him, the more obedience hee seeth hee oweth unto God.

And now, if any persons here present, have an evill opinion of the Grace of God as a thing of dangerous consequence as a licentious doctrine and that it is a meanes to make men take liber­ty to sin; let them learn from that which hath been said, to mende their mindes, and to cor­rect their judgements, knowing that the Holy Ghost is of another minde [...] that the revealing of the Grace of God, is the best way in the world to take men off from sinne; so farre is it from letting loose the reines for persons to break out into all manner of sinfulnesse.

SERMON. IV.

I Have elsewhere made an en­trance, in respect of some ge­neralls these words afford; time being precious, we shall be as thriving of it as possible may be; only a few words, so far as may serve to bring us where we were, and then we shall bring you on (through Gods assistance) through the particu­lars this Text holds forth unto us.

The main scope of the Apossle in this place, is to endeavour to take the people of God off from running into sin. But, first, he useth an ar­gument [Page 140]to prevail with them which seems ab­surd unto the world, and doubtlesse goes for little lesse then foolishnesse among men, if not worse then foolishnesse: I write to you that you fin not. Well, but how will he prevail with them? If any man sinne we have an Advocate with the Fa­ther, and he is the propitiation for our sinnes: As much as to say, this is the best way to prevail with you, that you sinne not, to know before hand, that if you do sinne, you have an Advo­cate with the Father that will take away your faults, and save you harmlesse. Indeed, it is ac­counted absurd; but this is the common strain of the Gospell, to make this the best argument that can be imagined, to prevaile over people from the committing of sin, to let them know how gracious God is unto them, even to the forgiving of their sins they shall commit; and that which wee noted as the main body of the Discourse was this: For such persons, who have fellowship with the Father and the Son, to know before hand that they have an Advo­cate with the Father, Jesus Christ the righte­ous, who is the propitiation for their sins, I say, to know this before hand, before they do com­mit sin, is so far from being the opening of the flood-gates to sinne, that it is a shutting down thereof, to stop the course of sinfulnesse. The Holy Ghost is very plentifull in this very way [Page 141]of arguing to prevail with people not to sinne, shewing clearly thereby, that the proclaiming of the free grace of God to men in the pardon of their sins, and letting them know it before they doe sin, doth not destroy obedience to the Law of God, but doth establish it better than any other arguments can doe You may see it clearly in the 3. to the Romens 23. & 24. verses compared with vers 31. For all have sinned, and have come short of the glory of God, being justified freely by his Grace, through the redemption that is in Jesus Christ, whom God hath set forth to hee the propitiation through faith in his blood, to declare his righteousnesse for the remission of their sinnes the [...] are past through the forbearance of God. In these verses, the Apostle preacheth free Grace, in the absolute freenesse of it, even to persons that are utterly undon, and know not what to doe, and in the last verse of that Chapter, the Apostle brings in an objection: Doe wee make void the Law through faith? God forbid, we rather esta­blish the Law. The Apostle making his conclu­sion, we are justified by faith without the deeds of the Law; this, saith he, doth establish the Law, and doth not make it void, to know, that from all the sins we doe commit, we are freely justified by his Grace; this doth establish obe­dience, and doth not make void the Law: So in the 6th Chapter of the same Epistle to the [Page 142] Romans, the 1. and 2. verses, the Apostle having gone on to declare the exceeding riches of the Grace of God in the 4. & 5. Chapters, he makes the same objection in substance that he did be­fore: Shall wee continue in sinne that Grace may abound? God forbid; how shall wee that are dea­unto sinne, live any longer therein? Wherein hee shews plainly, that though some may collect that this is a way to make men continue in sin, to preach the exceeding riches of the Grace of God; yet he saith, there can be no such con­clusion drawne there-from by just inference: How shall we that are dead unto sinne, live any longer therein? Wherein he puts it to the Objectors themselves, whether they can make it out, how it is possible it should bee so. Therefore the Apostle doth make use of it, as the strength of his argument to prevaile with people: In the 12. to the Romans, I beseech you by the mercies of God, that you present your bodies a living sacrifice. You see hee makes use of mercy, and what mercy is it? In the latter part of Chap. 11. he seems to intimate what that mercy is: O the depth and the exceeding riches, both of the Wisdome and Knowledge of God! Why wherein? It follows, in that he hath concluded all under sinne, that he might have mercy upon all. I beseeeh you by these mer­cies, (saith he) and all other mercies of free Grace, present your bodies a living sacrifice, holy and [Page 143]acceptable unto God, not conforming your selves to this world: as if hee had said, mercy is that which wil prevail with you most of al, to present your bodies a living sacrifice, and not conform your selves to the world, but I must go on to that we have yet to consider. I have spent some time in Obiections and Answers, but wee cannot now dwell upon them. We are to consider now the specialties of the argument the Apostle useth here to prevail with people that they sin not.

Beloved, this very Text is the opening of the fountaine that is set open for [...]ne, and for un­cleannes; it is a spring of strong water to revive a fainting & swooning spirit; it is the prop of a sinking & tottering soule, to keep it from sink­ing and perishing: In it the Lord Christ is re­vealed unto us, an All-sufficient succour to all his own, notwithstanding all their sins that e­ver they do commit. Herein we are to consider:

1. The matter of this argument.

2. The force and strength of it, in reference to the thing the Apostle would argue from hence.

First, concerning the matter of the argu­ment it selfe that is contained in these words: If any man sin we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins.

The force of it lies in the reference of it to [Page 144]the thing the Apostle calls for, wherein we may consider what prevalency this Position hath to keep from sin; namely, for persons to know, that when they doe sin, they have an Advocate with the Father.

We will begin with the matter of the Argu­ment first, and in this Proposition there are two things observable.

First, a Supposition.

Secondly, a Provision of indemnity against the mischiefe of the thing supposed.

The Supposition laid downe, is in these words; If any man sin: or, If any man do sin.

The Provision of indemnity is in these words; We have an Advocate with the Father, &c.

In the supposition you may note,

First, the thing supposed, and that is Sin.

Secondly, note the time which doth illu­strate it; hee doth speak of present and future sins.

Note, I say, the time whereunto the Apostle doth refer the thing supposed; he doth not say, If any man hath sinned heretofore, in the Preter­tense, but he speakes of the time present, If any man sin, that is, if any man doe sin; there are some things that are spoken of the present time that are in force but onely that very instant in which they are spoken; and that in stant being past, the thing it selfe is also past. But for this [Page 145]exptession, If any man doe sinne, it is not a transi­ent, but a permanet expression: The Apostle speakes not only of his time, and of the people of his time, If any man sin now; the words are not to be understood of that very instant onely, and exclusively, as having reference onely to those that did sin in his time, then these words should have been transient: But the meaning of the Apostle is, that the present of which hee spake, should bee a standing present time, and the words should be of force for present, even as long as the Word of God should remain up­on record. If any man sin. So that the words are to bee understood of this present time, and all present times that shall bee in the next age that shall succeed: If any man sinne now, or if any man sin in the next age; so that there is to be understood a perpetuity of present time, to bee included in this expression (If any man do sinne). It is of great concernment, beloved, that you receive this truth, unlesse you exclude your selves from the benest of the Advocateship of Christ: For, if the words were spoken of the present time, and intended only for that time wherein they were expressed, what should be­come of us, that live so many ages after that time? They must therefore be of a perpetuall and permanent being.

Thirdly, note in the supposition, the nature [Page 146]of it, if any man sinne, saith the Apostle; this word [If] here admits of a double constructi­on; either the Supposition imports a thing possible, but not likely, or a thing that may be likely to come to passe, or rather a thing that may, and will come to passe. Either it is a sup­position, in case a thing is, which it may bee, will not, or a supposition by way of confession and granting of the thing supposed. In this place, John puts not the word If by way of supposition, as if it were onely likely there should bee a sinning? and if there were a sin­ning, there were an Advocate; but he puts the word here by way of concession, as if hee had said, there must and will be sinning; We Gods own people, shall fall into sin, it cannot be de­nied. But for refuge, when there is such sinnes committed, know that there is an Advocate with the Father, Jesus Christ the righteous. Thus you have the first part of the Text branched out unto you; namely the Apostles Supposition.

Secondly, consider the Provision that the Lord by the Apostle holds forth unto persons that are Beleevers, the Members of Christ. I say, the provision the Lord holds out by the Apostle for their indempnity against these sins that they do, or shall commit; namely We have an Advocate with the Father.

In this Provision observe,

First, the office assigned for the making good of such provision.

The office assigned here, is mentioned in these words, We have an Advocate with the Father.

Secondly, note in this provision, the person to whom this office of Advocateship is given, and therein the ability and qualification of this person to this office to manage it effectually, in these words, Jesus Christ the righteous.

Thirdly, the issue and the event of the exe­cution of this office, in these words, He is the propitiation for our sins.

In the office that the Lord sets on foot for the provision of indemnity against sin, being committed, you may observe in it:

1. The office it selfe, and that is an Ad­vocateship.

2. The propriety of this office, or the re­lation of it to the persons that are the mem­bers of Christ. The Apostle doth not say sim­ply and abstractively, there is an Advocate, but he speaks relatively, we have an Advocate, that is, our Advocate, &c.

Thirdly, this Advocate is set forth, not on­ly in his relation to men, as he is their advo­cate, but he is declared also, and set forth as he hath relation unto God: Hee doth not say simply, we have an Advocate; but I say, the Apostle doth declare the excellency of this of­fice [Page 148]of advocateship in respect of this circum­stance, With the Father, we have an Advocate, and that with the Father, we have an Advocate he is ours, and not only so, but he is an Advo­cate of ours which the Father, which notes un­to us, that the plea of Christ for indemnity from sin, is not in any inferiour Court, where, if there bee a sentence of acquittance, pro­cured, there may be a charge from an higher Court: But the Advocateship of Christ is managed for our good, in the highest Court of all, with the highest Judge; that when hee gets a sentence, it is definitive and determina­tive, and there is no other Court that can take upon it the determination of the case, or call in question the triall of that which hath been de­termined there.

Lastly, the provision in respect of the office assigned, is excellently illustrated by the circum­stance of time, when the office is on foot, or when the officer doth manage it. The Text doth not say, we had an Advocate, or we shall have one hereafter, but he speaks in the Present Tense, We have an Advocate, that now is to agi­tate it. It is but a cold comfort for a man to say, being now a begger, he had abundance of wealth, neither doth it give him fulnesse of comfort, to say that he shall have abundance of wealth hereafter; but herein lyes his com­fort [Page 149]and happinesse, that he can say in truth, I am rich, I have abundance of all things. It is but cold comfort for a man, to say, I had a friend in Court once, but he is dead now; If he had been alive now, it had been better with me then it is, I should have sped well, I had then carried the cause on my side, hee would have done so and so for me. I, but here lies a mans comfort, that he hath a friend at Court that will doe him a good office at his need: The Apostle saith here, we have an Advocate. As therefore I said of the present being of sin com­mitted; so I say of the present being of our Ad­vocate. It must not be understood to be a tran­sient, but a permanent sentence, it was in force in the Apostles time, it is as full in force in our time; and we may as well and truly say, Wee have an Advocate; and in after ages, the Church of God shall say, to the end of the world, in their times, as truly as we now, and the Apo­stle in his time said, We have an Advocate with the Father.

Secondly, consider here the person mana­ging this office of Advocateship, who is descri­bed unto us by three admirable and notable titles, that are proper and full for the comfort and incouragement of those whose Advocate he is: He is Jesus Christ the righteous, saith the Text, this is our Advocate. First, he is Jesus; [Page 150]and that is a word that imports a Saviour, as the Angel expounded it, Luke 1. And they shall call his name Jesus, for hee shall save his people from their sins. An admirable encouragement to lift up the heads of dejected and drooping spirits, when the Advocate comes to plead: this Advocate is their Saviour, that is, his plea is of such force and prevalency, that he saves his client.

Object. But some may say, many times in suits of Law, men have skilfull Lawyers to plead for them, which are able to save them who are not admitted to plead for them, because they are not called to the Bar.

Answ. Yea, but this Jesus is Christ too, this Advocate doth not rush into this office of his own head, without warrant, but is called to it: For, as you shall heare afterwards, the word Christ imports anointing to the office. Many a good Lawyer indeed, may not be admitted to come to the bar of Common pleas, although he can plead the cause of his client the best of all, he must be authorized and called unto the bar, or else he may not speak. But the Advocate provided for the indemnity against sin, is Christ, he is called to it.

Thirdly, it is Jesus Christ the righteus, and that imports the strength of the plea hee hath, by which he becomes a propitiation for sin, it [Page 151]is his righteousnesse that prevails in heaven, to get the sentence to go on the side of his client.

Lastly, you may observe here, the issue what will become of this Advocateship, what effect it will have at the last. Many men, who have causes in suit, are restlesse to know how their cause will goe, when they come to triall, fain they would know on which side the ver­dict will be given: and it is a great refreshing to persons, to know before-hand, that the cause will goe on their side. Now, the Apostle doth here intimate unto us, what will become of the cause before it is tried. He is such an Advocate with the Father (saith hee) that hee is become the propitiation for all the sins of Gods people, and what that is, we shall shew hereafter. Be­loved, this is a large field of excellent variety of sweetnesse and fatnesse, we must take the par­ticulars into consideration, that wee may dis­cusse them the more orderly; and I hope it will be no difficulty to gather some of the flowers in this garden, and the Spirit of the Lord assisting, there may be sucking, yea sucking so, that per­sons may be satisfied that they may suck and bee satisfied at the brests of consolation. That wee may the better lay our mouthes to this breast, and draw more easily the milke thereof, let us briefly consider these particulars.

First, concerning the office here spoken of, [Page 152]we are first to consider, what it is to be an Ad­vocate, and how Christ doth manage this office being in heaven. I say, first, what it is to be an Advocate with the Father, and how Christ doth manage it.

Secondly, whose cause it is that Christ doth undertake to be an Advocate for.

Thirdly, how Christ is gifted and qualified for the comfortable managing of this office of Advocateship.

Fourthly, what it is to have Christ to be the propitiation for the sinnes of his people; this I conceive contains the sum of the whole drift of the Apostle in these words.

To begin with the first, what the office of Advocateship is, and what it is for Christ to be an Advocate, and how hee doth now manage it in heaven for his elect.

First, this office to bee an Advocate, as it is appropriated unto Christ, I doe not finde that it is once more mentioned in all the Scripture besides this place. Of an Intercessor and Re­deemer, and the atonement we reade frequent­ly in Scripture, that Christ is all these, but that Christ is an Advocate, we cannot finde where it is mentioned in all the Scripture but in this place, and therefore it will be the more difficult to finde out the intention of the Holy Ghost, what he means by this office of Advo­cateship. [Page 153]The word Advocate in the originall is [...], and the some word is used by John in the 1 of John and the 26. verse, and attribu­ted unto the Holy Ghost, and is there transla­ted the Comforter, [...], saith the Text, The Comforter will come. Now, the same word that we have here Advocate, is also [...]. And indeed, the proper singification of the word is, A Comfortable Advocate. But the thing it self, What is this Advocateship, will you say? It is a borrowed expression, and an allusion, opening the prevalency of Christ with the Fa­ther, for his owne people; it is taken from an office among men. Advocates in the Common Law, you call them Counsellors, but in the Civill Law, they have this very title of Advo­cate. The office is this; namely, being well ex­perienced in the nature of the Law, and the Rules and Principles of Justice; when ever a cause comes to be tried, they are to make clear the Principles of Justice, and so to plead out Justice on the behalfe of the client, for whom they plead. I say, the office of an Advocate is, to plead the cause of a person as it stands in equity and justice, and to demand and require a sentence of acquittance and discharge from Justice and equity it selfe. Herein an Advocate differs from a Suppliant; a Suppliant makes on­ly requests, and depends altogether upon fa­vour [Page 154]alone, so as if hee should stand to the ri­gor of Justice, he must bee gone, and his cause must miscarry: I say, this is the proper office of a Suppliant or Petitioner; but an Advo­cate, hee stands to the justice of a person, whose cause hee doth plead, and puts the issue of the triall even to Justice it selfe; that as the cause can bee cleared to bee a just cause, so the Judge would passe a sentence upon the cause: just so, I say, is it with Christ pleading the cause of his own people with the Father, in respect of indempnity from sin; for his Advo­cateship is this, namely, to lay the Law to the Father, to plead justice in the discharge of the sinner that doth commit sinne, that it is but right and justice to discharge him: and it were an unrighteous thing, and in justice, if he should not; I say, it is most certainly true that Christ stands here upon justice, and he will in righte­ousnesse have God to discharge his own people from all the sins that they do commit; and hee pleads that it is an unrighteous thing, to charge them with them, or to plague or punish them for them.

Object. But some peradventure, will be rea­dy to say, this cannot be, that Christ as an Ad­vocate, should plead for indempnity upon terms of justice, for in the strictnesse, and the rigor of justice, the soule that sinneth must die: And [Page 155]the Gospel seems to say, it is onely and solely Grace that any person is discharged from sin: For in justice there cannot be a claime made of pardon and discharge from sin, but all the plea must be meerly bounty and favour.

Answ. This objection seems to have a great deale of strength in it. How may these two things stand together, that Christ pleading ju­stice, God must forgive; and yet notwithstand­ing justice doth sentence a person unto death, if he sins? For answer to this, you must learn to distinguish, and I desire you warily to observe this distinction, that so you may plainly see a reconciliation of that which seems impossible to be reconciled: I say, observe this distinction, namely, first, consider the pardon or discharge from sin, in regard of any thing laid down in consideration of the sin committed by the per­son who doth partake of this pardon. And se­condly, consider this pardon, or indemnity and discharge from sin in reference unto Christ who gets this discharge. Now, I say, in the former consideration, that is, in respect of us that do partake of this discharge from sin, and in regard of any thing that we can bring in re­compence for that sin, or satisfie, in this regard it is meerly and only Grace, that sinners being the members of Christ are discharged. When you, or I commit sin, that God doth discharge [Page 156]us, that God doth not lay our sins to us, that God doth not give sentence of damnation upon us for such and such sins as we do commit. I say, it is an act of meer Grace alone, Justice cannot [...] pleaded in this case.

But, secondly, consider the indemnity from sin, in respect of Christ, who doth get this dis­charge, and doth purchase it of the Father. Then Christ is to bee considered two wayes: First, as Christ is allowed by the Father to stand in the room of such persons, whose cause he pleads: Or, secondly, Christ is to be conside­red, as he hath actually made full payment un­to the Father, his satisfaction being allowed and admitted before thereunto. Now, I answer, considering Christ in his being allowed by the Father, to stand in the room of the persons whose cause he pleads; so this discharge from sin by Christ, it is an act of Grace; Christ cannot plead justice, that he should be allowed. There was not a tye upon the Father, that Christ should bee in mans room, and that the Father should be unrighteous, if hee did not ordain him to bee so; it was an act of free Grace in God, when men were under the curse, and became miserable bankrupts, that Christ should make satisfaction for them: When one man doth owe another money, it is not an un­righteous act in this creditor to refuse a surety, [Page 751]he may make the debtor pay the debt himselfe, if he will; it is matter of grace, it is meer cour­tesie so to doe: Even so it is matter of grace, that Christ is admitted to come in the roome of man, and to stand in the stead of man [...] to beare the sins of man. For him to be [...] to beare the wrath of God for these sins that another hath committed, this is an act of grace; and in regard of these particulars, is the Scrip­ture so frequent in these expressions of the free Grace of God, in communicating this dis­charge, and pardon of sin unto sinners. But, secondly, consider, Christ allowed of the Fa­ther to stand in the room of men, as he hath come forth, and paid down the utmost far­thing that God in justice could demand for, or in consideration of these sins that are commit­ted by his people: I say, when Christ hath de­posited, or delivered up into the hands of his Father the utmost farthing that hee could charge upon Believers, or demand on their behalfe; this being received by the Father, ac­knowledgement being made by him, upon the receipt of what Christ hath paid, this, I say, considered, it is an act of justice and righteous­nesse, that the Father should justifie and acquit these persons, for whom he hath received of Christ this satisfaction, and accordingly hath acknowledged satisfaction under his own hand [Page 158]and acquitted them. You know, though it bee in a mans power and liberty whether hee will take a surety, or the principall for his money, yet when he hath taken a surety, and he hath made payment, it is an act of unrighteousnesse in the creditor, after the acknowledgement of full satisfaction, to come upon the principall again, and to make him pay the money. And it is a plea grounded in Law, that if that cause come in triall again, the Judge ought to acquit the principall, if it bee proved that the debt is paid by the surety. Now, Christ hath paid all that the Father could ask, and God hath ac­knowledged full satisfaction for all: He beheld the travell of his soule, and was satisfied. Now, being satisfied, it is an act of justice and righte­ousnesse, that the Father should acquit a per­son in this kind: Suppose a person should bee brought before a Judge in a cause wherein hee oweth the Judge himself such a summe of mo­neyes, and borrowed it of the Judge himself, an Advocate comes and pleads the cause before the Judge, that it is true, there was so much money lent, and borrowed, but, saith the Ad­vocate, I my selfe became the surety for that man, I paid every farthing, there is the acquit­tance you gave under your own hand. Now, I ask this question, the Judge being convinced, and a righteous Judge too, of the truth of the [Page 159]plea, whether in judgement he ought not to ac­quit that person, whose cause is pleaded before him? He tooke saits faction, he acknowledged satisfaction, he could have but satisfaction of him, therefore in justice he must discharge him. The same case is betweene God and us; it is true indeed, Beleevers doe commit those things that are in their own nature debts: Forgive us our debts, as the word is: but when this cause came to be agitated, and pleaded before God the Judge himselfe, to whom the debt was ow­ing, Christ the Advocate came, and stood up and pleaded, that he himselfe being become the surety of a better testament, upon it he came, and paid the whole debt, and hee having satis­fied his Father, hee received under his Fathers hand, that he had paid every farthing, and that he was satisfied, and that upon that satisfaction his people should be discharged. Now, this plea is grounded upon iustice it selfe; Observe but how fully and clearly the Apostle speakes the same things in the 1. of John 1.7. the Apostle tels us expresly, that the blood of Christ his Son, cleanseth from all sins; and here, If any man sinne, we have an Advocate with the Father, Jesus Christ the righteous, and hee is the propitiation for our sins; and againe, in the former Chapter, If we confesse our sinnes, God is faithfull and just to forgive us our sins. Mark well that the Apostle grounds [Page 160]himself upon Christs satisfaction; namely, his blood that doth cleanse us from all sin. Upon this ground hee doth conclude, that it is an act of faithfulnesse and justice in God, to forgive sinne. I dare say, none are so ignorant in these daies of light, as to thinke there is such a pro­portion between confession of sin, and forgive­nesse of sinne, that confession can ballance for­givenesse, and so consequently, make it an act of justice. No, the Apostle doth ground the force of justice upon the blood of Christ that is shed. Therfore, if you do observe it well, you shall find that the Apostle speakes of confession, by way of anticipation, or prevention of fear; you know the common Proverb in the world concerning a Malefactor apprehended, is, Let him confesse, say wee, and he shall be hanged. Why so? because, if it be disclosed, the Law lays hold upon him, and hee shall be sure to die for it; and therefore, in naturall policy, his safety lies in concealing of it. But now, if satisfaction hath beene made by a friend of his to the Law, and accordingly a pardon sued out for him, there is no danger in his confession at all. Now, the Apostle in this place, having before said, that the blood of Christ his Sonne cleanseth us from all our sinnes, from hence he gathers in­couragement unto the people of Christ, that they should not fear, so as to conceal their sins, [Page 161]lest being known, they should do them a mis­chief. But saith he, lay all open before the Lord, there is nodanger to be supected now: For God is faithfull and just to forgive them; therefore the hiding of them should prevent no evill, because no evill should come upon them for them, though they were laid open never so naked. Therefore was this spoken by the Apostle, to take away fear; and this is the [...]rue meaning of the Holy Ghost therein: I say, to take away fear from the damage that would ensue, if we should confesse our sins what they are. Paul writing to Timothy, mark what he ascribes to participating of the excellencies of Christ, even of righteousnesse and justice: I have fought the good fight, I have finished my course, I have kept the faith, henceforth is laid up for me a crown of righteousnesse: Marke, a crown of righteousnesse is laid up, in which is in­cluded the discharge from sin, and participa­ting of glory, and a crown of righteousnesse prepared and laid up: But mark the founda­tion of his confidence, that he shall partake of it, It is a righteous Judge that shall give it, he shall give it out of righteousnesse it self, justice shall prevail with him to do this thing for him. Whence it is, that Christ is called so frequent­ly, Righteousnesse, The Lord our righteousnesse, as you have it in the 33. of Jeremiah, a Prophesie [Page 162]concerning the righteous Branch, and his name shall be called, The Lord our righteousnesse, that is, the Lord that is righteous, makes us one with God, and doth communicate his own righte­ousnesse unto us, that we may be the delight of the Father. Give me leave to tell you, be­loved, that God is so unchangeable in all his Attributes, that even Christ himself is not able to obtain any thing of the Father that may be any wayes prejudiciall to the nullifying of any attribute whatsoever; I say, Christ himself can get nothing of the Father, whereby his justice may suffer, or be violated. Christ must make it clear, that justice shall have its full due, and God shall not need to bate one grain of what justice doth expect, or else Christ himselfe can have nothing of the Father: For Christ came not to destroy the Law, and so he saith him­self, much lesse did Christ come to destroy that which is essentiall unto God. Gods justice is essentiall unto him,: If Christ violate justice, he should destroy the very being of God himselfe. Therefore without giving justice satisfaction, this would be a derogation to the Father; ther­fore when Christ doth plead with the Father for the sons of men, that they might have dis­charge from sin, he doth make it manifest that all he doth aske of the Father he doth ask ac­cording unto justice; nay, Christ makes it to [Page 163]appear that justice is as much satisfied in dis­charging of Believere from their sins, as it is in the damnation of the Reprobates in hell, for their sins. Justice [...] no more right in their damnation, then it hath in the others acquit­tance and discharge. In the damnation of the Reprobates in Hell, to satisfie justice, there is no more but the wrath of God revealed from Heaven, and executed upon them. Now for those Believers that are the members of Christ, and are discharged by Christ from their sins, the wrath of God is revealed from Heaven, and poured out upon his Son in their behalf, who sustained in respect of the proportion of justce equivalently to all the torments the Reprio­bates in Hell do sustain. So that Christ hath as fully satisfied the justice of God for his elect, as it is satisfied in the damned in Hell, who suf­fer in their own persons. Surely there had been no need of Christs coming into the world, if Believers might have been saved, and justice violated without satisfaction: But now justice had been violated, had not a proportionable recompence been made before the sin had been discharged from off the person committing the same. Therefore the Psalmist speake admirably, when he saith, M [...]rey and Truth hath met toge­ther, and Righteousnesse and Peace have kissed each other: This place is appropriated unto [Page 164]Christ, shewing, that in managing the work of Redemption of the sons of men, as he doth ex [...] M [...]cy, so he doth not diminish Justice and Righteousnesse, but carries the businesse so, that they both of them have their due, and both of them have so their due, that they agree one with another; nay, they do imbrace and kisse each other: they come to rejoyce and triumph in the satisfaction of each other. And therefore it is but an ignorant imagination in the hearts of some men, that God will grow more remisse, in respect of the sins of his own people; that God is not so much offended with the nature of sin, after Christ died, as before: For God hath all the abhorring, de­testing thoughts of sin in the nature of it, since Christ is dead, as he had before he died. It is altogether as abominable unto him as before it was: Christ did not come to make sin lesse fil­ [...] to the Lord, or to make a person, where sin is, more lovely, or lesse hatefull before God but rather declares, and sets forth the wrath of God [...] sin in the highest degree. Where eve [...] th [...] Lord seeth sin, and not Christ upon the pers [...]n taking away that sin, the Lord cannot but hate both the sin, and the sinner. All the pleasure the [...] takes in the sons of men, pro­ceeds from a purity Christ put upon them, and the taking away of that sinfulnesse from them [Page 165]which otherwise could not but stir up indigna­tion and wrath in the Lord against the per [...]ns where he findes it. I say, this is the ground up­on which Christ plead [...] justice, that so it might appear there is no violation of it, but the Lord is as well satisfied as if the person transgressing had lain under the wrath deserved, in his own person. I could wish I were able to speak to you in so sull and clear language, that not one dram of this glorious mysterie of this Gospel of Christ might be hid for the comforting and refreshing of your spirits. The thing I drive at, being, that all the people of Christ might know wherein lies their strong consolation, not in themselves, as if they did not sin; nor in themselves, as if they could m [...]ke amends for their sins; but in him who hath made perfect amends for them, and in whom they are ac­cepted with the Father, (as if they themselves in their own persons had made this amends) who hath presented them so compleat in him­self unto the Fathers eye, that the Lord is plea­sed to looke upon them as upon his own inno­cent Son, and to take pleasure in them with the same pleasure that he takes in his Beloved. And if ever you mean to have your consciences and your consolations established, and well grounded, concerning the pardon of your sins, you must see that Christ hath onely pleaded, [Page 166]and doth plead out your acquittance and dis­charge, and this your indemnity, even to the sans [...] [...] of justice it self. For if justice be not yet [...] if the Lord hath yet a plea against your [...]ouis, & if Christ hath not fully answered it, but lef [...] us plea with God, who shall stand up before him; Christ being silent to plead for you? Gods jur [...]ce comes in and pleads terribly against you, and will exact satisfaction of you; therefore you must receive this principle, if you will be established in consolation; that as there is mercy in respect of us, who bring nothing in consideration of our sins: so there is righ­teousnesse and justice in forgiving of sin, in re­spect of Christ our Advocate, that doth ma­nage his office, and makes it known for this ve­ry end, that in knowledge thereof we might have the stronger consolation.

SERMON V.

WE have formerly (as some of you may remember) entered upon these words; wherein the Apostle makes the proposall of the Grace of God in Christ, the encou­ragement unto people to forbear sin. The first thing we noted therefore from hence, was this: That the knowledge of an Advocate that be­comes a propitiation for sin, even for such as do commit sin; I say, the knowledge of this Grace is so far from opening a gap unto a licen­tious life, that indeed, it is the best means and help in the world to keep us from sinning. The last day we fell upon the matter of the Argu­ment [Page 168]which the Apostle useth, to disswade little children from sin: If any man sin, we have an Advocate with the Father, Jesus Christ the righte­ous Herein we proposed to be considered,

First, what this Advocateship of Christ is, and how Christ doth manage this office of Advocateship.

Secondly, whose cause it is that Christ doth here plead.

Thirdly, how Christ is gifted and qualified for this office of Advocateship.

Lastly, what the issue of this Advocateship of Christ is, proposed in the last words of the Text; He is the propitiation for our sins.

Concerning the first, what this office of Ad­vocateship is; the summe is briefly this. The office of an Advocate is to plead out the cause of a man, as it is in justice and right; so that the Advocateship of Christ consists in pleading forth the discharge of his people, even from the principle of right and justice.

Whereas it is objected and indeed seems a thing unreconcilable; namely, that this dis­charge from sin, goes all along under the no­tion of Grace, and free Grace, and pardon, how can this be, if it be meerly an act of justice, for God to forgive sins?

This may easily be reconciled with a distin­ction; discharge from sin, in respect of us, or [Page 169]what we can bring by way of recompence for the sin committed, is meerly free Grace. Wee can bring nothing at all. Also in respect of Christ as he is allowed to stand in the room of us, it is Grace too. But, thirdly, Christ being allowed and admitted, and the Lord having taken the full payment he could ask at the hands of Christ, and acknowledging satisfacti­on upon such payment; this act of Christ makes it an act of justice and right, that God should forgive sins; and therefore the Apostle in the first Chapter of this Epistle of John, tells us, That the blood of Jesus Christ, the Son of God, cleanseth us from all our sins: And therefore he concludes, that he is faithfull and just to for­give us our sins. But I cannot insist upon what I have formerly delivered. Now, peradventure some (though I confesse a little over-curious) desire to understand how Christ, being now in Heaven, doth execute this office of Advocate­ship, or in what sense he is said to plead the cause of his people. I call it a curious querie, because the Scriptures are very sparing in de­claring the manner of Christs managing this office. That he is an Advocate, is cleer enough; how he doth deale with God in the execution of it, is more obscure. Frequent mention is made indeed of Christs intercession in Heaven; be ever liveth to make intercession for us, as the [Page 170]Apostle testifieth, he doth intercede for the Saints, saith the holy Gost, yet though this be so fre­quently mentioned, and the comfort of Gods people much laid upon this; n [...]ely, this inter­cession: yet the Scriptures are very sparing what kind of intercession he makes whether he prays to his Father in heaven, as he did upon earth, or no? The like I say o [...] this businesse of Advocate­ship. Some few passages of Scripture there are, that will give some [...]int, at least to have some glimmerings of the very manner of Christs Advocateship, and the ex [...]cution of it. In Heb. 11.4. there is something that wil give us some light: B [...] faith, saith the Apostle, Abel offered a more ex­cellent sacrifice then Cain, whereby he received, or obtained witnesse of God, that he was righteous, by which, he being dead, et speaketh; that is, by which sacrifice, he being dead, yet speaketh. The sacrifices, you know, they were Christ in the Antitype: for all the life of sacrifices from which persons obtain testimony of God, that they are righteous; is Christ himself. And it is Christ in sacrifice that speaks, even when the sacrifice it selfe is offered. I conceive there­fore, beloved, as sacrifices speak in respect of a prevailing power they have with God, when he sits in judgement: we are to conceive like­wise of the Advocateship of Christ, which i [...] nothing else but the speaking of Christ, is in [Page 171]such a kinde managed after such a manner: Christ speaks as sacrifice speaks; for indeed, Christ as Advocate, pleads only as a sacrifice form an. In the 12th Chapter of the same Epistle, and the 14. verse, you have another expression, having a little more cleernesse in it. We are come, saith the Apostle, to Mount Sion, the City of the living God, to an innumerable com­pany of Angels; and to Jesus the Mediator of the new Covenant, and to the blood of sprinkling that speaks better things then the blood of Abel. Here you see whereas the Apostl in the former Chap­ter imports a voyce, or a plea in the mouth of sacrifices, in this Chapter and verse, he speaks more plainly, and puts a voyce or plea to that which is the life of sacrifices; namely, the blood of sprinkling, the blood of Jesus Christ: Wee are come unto the blood of sprink­ing. And this blood is that which speaks bet­ter things then the blood of Abel. You know that there was a strong plea in the blood of Abel, which cryed from earth to heaven, till it brought vengance upon the head of Cain. The blood of Christ hath a stronger plea, and hath a stronger cry, and is for better purposes: So that under favour (for in this I shall not contend much) so far as I can see, the value, and work­ing, and desert and preciousnesse of the blood­shed of Christ, that is the plea that Christ [Page 172]makes as Advocate in heaven; that when a Believer doth commit sin, the efficacy of this blood-shed is fresh in the pretence of the Lord, in the behalfe of that poore wretch that hath thus sinned; I say, the blood is present, and the whole efficacy, power and vertue of that blood is fresh in the thoughts of the Lord. And as it is thus effectuall and powerfull, it procures the discharge, and brings the discharge and acknowledgement of the Lord to his thoughts too, (if I may so speak) whereby he is pacified towards them, and pleased with them. This is alwayes before him, and present with him; yea; present before him, when the sins that a Be­liever commits are present; and the counter­plea of the value of the blood of Christ, over­comes the naturall plea of the sin it selfe. But I will not dwell upon this, but rather hasten to a second thing very considerable, which is,

Whose cause it is that Christ doth plead with the Father: or, for whom the value and vertue of his blood doth plead. I remember the Disciples when Christ spake generally con­cerning his betraving, were very inquisitive. Is it I, saith one? Is it I, saith another? I doubt not, but in regard of the prevalency, of the plea of the blood of Christ, many persons present will fal upon this inquiry: Is it I that he means? is he my Advocate? Am I his client to plead [Page 173]my cause? I shall endeavour to make it cleer, and to resolve it, is the Apostle doth here pro­pose it.

The plea that Christ puts up for the persons whose c [...]use he doth undertake, are first, all sorts of Believers whatsoever, high or low, rich or poor; [...]ay, strong or weak; Christ, I say, pleads their cause, he is the Advocate of the weakest Believer i [...] the world; Nay, more, he is the Advocate of the weakest Believer, when he is the greatest sinner, I mean, when he falls foulely, when he falls, it may be, through the weaknesse of his faith, making him suspect that Christ will be silent in his cause, in regard of such failings and sinfulnesse; I say, he is then as properly the Advocate of such a person a Believer, who, peradventure, falls into some scandalous evill, at that very time when this person that is a Believer falls thus: Mark but the Apostle, If any man sin, we have an Advocate with the Father; he makes no exception, nei­ther in respect of persons, nor in respect of sins. If any man sin, he doth not say, if any man sin meerly of infirmity and common frailty; but in generall, If any man sin; as if he had said, there must something be done by Believers, that goes beyond the being of sin, before they can be excluded from having interest in the Advo­cateship of Christ. Here the Apostle speaks ex­presly, [Page 174]there is an Advocateship of Christ for Be­lievers finning, without exception. I know it is too frequent among many, that more grosse sins then ordinary in a Believe [...], do not only waste the conscience, but do also interpose between such a person and Christ, of which we shall have occasion to speak else-where: For present there is a co [...]eit, that if a Believer sine more then ordinarily, presently there is just c [...]use for him to suspect Christ will not sufficiently ma­nage his office for him, an least Christ hath not sufficiently managed it already; so that there is ju [...]t cause of feare. But let me tell you, to the everlasting consolation of Gods people, that there is no sin which a Believer can commit, which can exclude him from the benifit of this Advocateship, or bring him beyond the bounds of this large grant: If any man sin, we have an Advocate with the Father. And if it be any man, you will say, it extends to all men in the world, as well as Believers, if any man sin. Nay, there is a restraint in the words, and you shall easily see it: If any man sin, we have an Advocate with the Father. If any of us that have fellowship with the Father and the Son: it is not every one that hath Christ for an Ad­vocate, but those that are Believers. Those that have right to fellowship with the Father and the Son, are only spoken of in this place. [Page 175]I speak this, to the end that those, who [...] fear of death, are subject unto bondage all their lives long, [...]ay know that Christ is co [...]e to de­liver them, and reveales this truth on purpose to deliver them from the feare of death, and bondage, by being their Advocate for their sins. He is an Advocate, he is a propitiation for every sin of his. The words run in the generall to the end: If any man sin, we have an Advocate with the Father, and he is the propitiation for our sins. The Apostle doth not say, he is not an Advo­cate for such and such, but for such and such Believers, that sin so, and so; if they commit sin so and so agravated, and if their sins rise to such an height, there is no propitiation for them. But the Apostle speaks in the generall style; If any man sin, and he is the propitiation for our sins; and yet, beloved, I must be bold to goe a little further in respect of the persons whose cause Christ doth plead, and in whose behalf Christ is an Advocate; I say, it is for all sorts of Believers; nay, I go further, it is for more then present Believers, even for some who are not for the present Believers, but remaine as yet in a state of unbelief. In brief, Christ is the Advocate of the cause of euery person in the world, for whom he paid the price of re­demption, whether they be persons already called, or persons not yet acquainted with the [Page 176]Grace of God: for every Elect person, as well unconverted, as converted, Christ doth equalty, in respect of the substance of his plea, interpose; but when I say he plead; as well for the unconverted, as for the converted, I mean for such unconverted persons, as do belong un­to the election of Grace, and have their porti­on in the price of his blood. Beloved, for mine own part, I cannot yet conceive any other con­siderable difference, between the plea of Christ for the converted persons, and the Elect un­converted, but this circumstantiall difference; namely, that the value of his blood is equally of force, to Believers and unbelievers, being elected, saving that the Belevers have this pri­viledge, that the Lord Christ pleads for the ma­nifestation of this discharge unto this conver­ted person, but pleads not for the present ma­nifestation there of unto the unconverted elect person, tell such time as he shall be called to the faith, and by that faith, that thing be made evident which before was hid: I say, the par­don of sin by the blood of C [...]rist, is [...] full for the unconverted elect person, as fully passed over in grant, I mean, to that person, as to the Believer himself. God doth add never a tittle of pardon it self more to him that is a Believer, then to that person not yet converted to the faith, in regard of the substance of the pardon [Page 177]it self. For the cleering of this to you; I beseech you note what is the rise or ground-work of the pardon of sin. Secondly, note when this pardon of sin is compleat with God. These two things considered, you shal perceive that all the pardon, in respect of the substance of it, that God passeth over unto men, he doth passe it over before their conversion. Look, I say, upon the rise; the true rise, or originall of the par­don of sin, is the gracious grant of God, upon the blood of Christ shed. This is the onely foundation of pardon; I say, Gods gracious grant upon the sheding of the blood of Christ, there is no pardon appliable to any person in the world, but what pardon is to be found in the word of Grace. Thou that art a Believer at present, thou hast the pardon of thy sins in thy spirit, thou art assured of it; Where hadst thou this pardon? Didst thou not fetch it out of the word of Grace? Then as soon as the word of Gods Grace was first published, this Grace of the pardon of sin was held forth. If thou foundest it not here, thou found'st it some where else; but tell me, where will you have this Grant of God to build upon, if you will not have it in the word of Grace? You will say, the Spirit of God will reveale it unto you. It is true indeed; but if the Spirit of the Lord doth reveal a grant to you of Grace, it is ac­cording [Page 178]to his Word. The Spirit speaking out of the word o [...] Grace to men, speakes no otherwise but according to this word of Grace in men; and if that there be a contradiction between the inward voyce, and this word of Grace, that is enough to give you cause of sus­picion; yea, you may be confident, that that voice within you, in respect of such contradicti­on, is a false voyce; I say, that the Lord Christ sends us unto his Word, and from the word we take out the pardon of sin we have. Now, belo­ved, I beseech you consider, if all pardon to all the Elect to the end of the world be contained in this word of Grace, there is no more pardon then what is written there; then it must needs follow, that God passed over his act of pardon of sin at that instant, when he entred this par­don in the volume of his Book. Is there no par­don till thou art converted and called? then the pardon of all thy sins are not to be found in this word of Grace, because this word of Grace was written before thy conversion: So that either you must deny the pardon that is pro­perly and truly revealed in the word of Grace and must seek out some newer then is revealed, or you must acknowledge the pardon that is granted unto men, is in regard of the substance of it, as I said, as soon as he had left it in the volume of his Book. So that it is plain, that [Page 179]as Believers coming to believe, fetch out of this word of Grace their pardon; so unconverted persons elected, have their Grace equally in this word, only the Lord hides the publication of it to them, till such time as he is pleased to call them, and give them faith to read their portion here, as other Believers have read theirs before. Its true indeed, though the pardon of every un­converted elect person be equally passed over by the Lord, yet till the conversion of such per­sons, he gives no more hint of it to such persons than he gives to the Reprobates themselves. This is that wil take away the suspected incon­veniencies that may follow upon the pardon al­ready granted before conversion: For whereas men may think this will make unconverted men presume, to know their pardon before con­version: I say, it is true, there is such a pardon for him, but he knowes it not, nor ever shall he know it, till he be brought out of darknesse to the glorious light of the Lord Jesus Christ. Otherwise how can it be true, that all the sins of Gods people, past, present, and to come, are all of them at once pardoned, as the godly learned Protestants say? I say, how can this be true, except there be pardon passed before con­version? Whence shall a Believer coming to believe, fetch all his comfort, that all his sins, while he was in rebellion were pardoned, if [Page 180]there were not a grant of this pardon extant before; upon which, as upon a [...]e foundati­on, his believing might stay it self? How comes it to passe, that persons are not cut off before they are called; if their sins are not pardoned, which stand between the wrath of God and them? Nothing else but the blood of Christ stands between them, even between the de­stroying wrath of God, and Gods people that do commit sin, even before conversion. In a word, where will you finde a new act of God since the grants that are registered here in the Book of God? Certain I am, that the persons pardoned were not converted, when this was made: And if there be, or come after this was first made, a new grant. either it must be entred a new here, or it must be in a new book by it self. If therefore all the pardons are as ancient as this record is, then all pardons whatsoever are ancienter then the present believing of any person that now liveth. Hence we may let persons know, that it is but a rash expression to say that such and such a person is in the state of damnation (if it be meant he is so before God) while he remains in the state of uncon­version, and the wrath of God abides upon that person, though elected, till he be called.

Beloved, let me tell you, the state of the un­converted elected person, is as sure from danger [Page 181]of finall miscarriages as the estate of a Saint in glory; Saints in glory stands in glory by the blood of Christ alone, the same blood hath purchased the pardon of sin for the unconver­ted, elect person; so that the same dicharging of them, by the blood of Christ, concerns the one as much as it doth another. But I say, still the unconverted person cannot make any con­clusions from all this, because he cannot know his portion till he come to believe.

The third thing I proposed, is to know how Christ is qualified and gifted to such a vocati­on as this is: His office is of admirable use to men. To be a propitiation for the sins of men, and to get the discharge of God manifested to a person for whom he doth plead, it is of great consolation. So then it must needs be that the Counsel or Advocate that is to plead the cause be wel gifted for that imployment. It is too wel known, that a righteous cause many a time mis­carries in the world through the deceitfulnesse or simplicity of the Counsel. When mon come upon life and death, it concerns them much to have a skilfull Lawyer to plead for them, or else for lack of urging that which is most necessary to be pleaded, the men miscarry and perish. The Holy Ghost therefore, beloved, is pleased to import unto us, not onely that Christ is an Advocate, and whose cause it is that Christ [Page 182]doth plead; but also doth communicate unto us the largenesse of the gifts of Christ, for the managing of this [...]ffice. I will not go beyond the Text it selfe, to communicate to you the fulnesse of the gifts of Christ, to manage this Advocateship of his, even to that effect and issue that is heart can desire, that is, more then thy heart can desire. There are three titles, appro­priated in this place unto Christ, all of them very aptly and sweetly manifesting, the excel­lent gifts of Christ, as Mediator, or as advo­cate for, or on the behalf of poore believers, to wit, Christ Jesus the righteous; We have an Ad­vocate with the Father Jesus Christ the righte­ous; every title shews how he is gifted.

First, the title Christ, contains much in it to strengthen our confidence in this our coun­sell that is to plead our cause Christ is a word that properly signifies anointed, and is derived from a word which hath the same signification in it. Now, anointing, if you remember well, carries two things along with it:

The first is, the separation or calling of such a person anointed to some speciall office.

The second thing imported by it is, the abi­lities and gifts of the person for the office he is called unto. So that our Advocate being Christ and called Christ here, this imports unto us: first, the lawfull authorizing and calling of [Page 183]Christ unto it, by him that doth indeed, au­thorize him: Secondly, the full and large abi­lities Christ hath to manage it.

First, I say, the title Christ doth import un­to us, Christs lawfull call to plead: You know what the Apostle saith in the Epistle to the Hebrews, No man taketh this honour unto him­self, but he that is called of God, as was Aaron. Where he further cleers up, how Christ was called, and lawfully called unto it: The Lord hath sworn, saith the same Apostle, and will not repent, Thou art a Priest for ever after the order of Melchisedec; Here is his calling. O [...] what moment is this, will you say? I answer, of great moment, Let Christ be never so able to plead, except the Lord admit him to plead, he must hold his tongue: You know in the com­mon Law it self, there are Students in the Law, and there are Counsellors; then Sergeants at Law; the Students in the Law, it may be, are more able to plead a cause, and can doe it better then some Sergeant at Law, or some others that are called; but yet because he is not called, he, must hold his tongue. Beloved, were Christ our Advocate a Novice, and not graduated, if he were not called to the Bar, though he can plead never so excellently with God, he could not be heard, God will give a call before he heare. So Christ is called.

Yet again, when men are called to be Coun­sellors, yet they cannot plead at every Bar. At the Common-pleas, none plead but a Sergeant at law; though many Counsellors be able Law­yers, & better gifted then some Sergeants, yet this will not suffice, he is not called to that Bar in speciall, and therefore they must not come till they have the cal as the Sergeants have. The Lord doth not bid us to seek his face without a Mediator, but he that is the Advocate at the Court of Heaven is the Lord Jesus Christ, that is, one Man, the Man Christ. He that hath the best Rethoricke in the world to plead his cause must have him as a Sergeant to plead for him; he cannot be admitted into this Court to plead for himself. The Ministers of God are in some sort the pleaders of our cause, yet they them­selves must have this Sergeant to plead for them when they come to this tribunall of God, and he alone is admitted to it. And it is a great matter to know what kinde of Christ he is, that is singled out; and then you must know, that if all the world offer this service unto you to plead your cause before God, it would not avail, if this Man Christ were not freely assign'd and called to plead your cause; you are gone for ever, nothing in the world can be heard but Christ.

Obj. You will say, the servants of God are heard when they pray.

Answ. I say, Christ is onely heard when he Prayes; you must pray in faith, saith James, Let him not think that he shall obtaine any thing at the hand of the Lord that wavers; he must ask in faith, that is, he must ask in Christ, for faith rests not upon it self, but upon Christ. It is Christ gets every thing for men, it is not they themselves, nor their prayers, but it is Christ that prevails. Now, this Advocate Christ, he speaks his minde, and is admitted to speak his minde to the full: But this is not all, Christ is gifted and qualified that he may plead effectu­ally: There may be some unrighteous Judge in the world, that may call men for favour, as a father calls his son, whether he be gifted and qualified or no, that is not regarded. This man for some by-respects, shall come to the Bar, but God is a righteous Judge, a Judge that hath no partiality: Christ indeed is his Son, but Christ his Son is not called meerly for favour, but as he calls his Son, so he breeds his Son: You know, beloved, that at the Inns of Court, the Judges, and primest Lawyers, are teachers of Students, and when they finde them to be proficients, then they call them, and admit them to the Bar. So Christ is the Student, and the Father, he doth instruct and tutor him, he breeds him up, if I may so speak, after the man­ner of men, to be fit for the Advocateship, and [Page 186]then when he was fit, he put him out unto it. You shall find anointing, as in the word Christ to import gifting of men, when they are called out: Aaron, he was anointed, he was gifted to make atonement: and so of Saul, when Samuel anointed him, the Text saith, God gave him an­other, he gave him a regall heart, and when hee made him a King, he gave him the heart of a King, he gave him a kingly spirit. And this was that which Solomon prayed for, when the crown was set upon his head, that God would give him a wise and understanding heart, to goe in and out before his great people, and the Lord answered him, and gave him wisdome; so that there was none before him, nor after him like unto him: Even so God did with Christ, he was anointed to be our Advocate, and as he anointed him, he gifted him for it, as he saith, I have laid help up­on one that is mighty. Christ is the person that must bring help, and therefore his person shall be mighty. In Psal. 68. vers. 18. you shall see there, that God did gift Christ, when he called him forth: Thou art ascended up on high, thou hast led captivity captive, and received gifts for men. Here the office of Christ is to deliver cap­tives, and for this purpose must be gifted, if he be not qualified unto it, he will fail in the exe­cution of it. The Apostle recites the same pas­sage, [Page 187]but above all, that place in Isaiah 42. and the 2, 3, 4, 5. verses, doth manifestly cleer this matter, Behold my servant, saith the Lord, mine elect, in whom my soule delighteth, hee shall not fail, neither shall he be discouraged; I will hold him with my right hand, he shall not be dismayed, (saith the Text). Here you see in the words, how many expressions the Lord useth, to shew how he qualifieth his Son Christ, that so he may be fit to manage his businesse.

But further, in the second place, he is not only called Christ, but he is Christ Jesus, saith the Text, and the title doth further illustrate the excellency of Christs qualifications to be an Advocate; Here is Christ Jesus. Jesus, is a name importing the effectuall prevalency of Christ in his plea. I will not stand to cleer the significa­tion of it by the Etymologie of the word, but for a more sensible understanding of it, the word is taken up, and examined by the Holy Ghost himself, in Mat 1. verse 21. when the Angel brings the tidings of his birth, he gave his name, They shall call his name Jesus; for hee shall save his people from their sins. Jesus is as much as to say, a Saviour of people from sin. Now, see how admirably our Saviour is qualified: hee hath not only Rethorick & Law at his fingers ends, as we say, but he hath an admirable pre­valency in his Rethorick. There is not any [Page 188]cause that Christ yet took in hand, that mis­carried; not any client that ever Christ plea­ded for, that at any time was cast, but he that pleads is still the Saviour of his people. This Jesus pleads so, that he saves them from their sins. It is admirable to consider; let the sins produced against a person be never so many, never so hainous; let the witnesses come in, and swear never so punctually, and prove never so fully the crimes committed against such a Law; yet such is the faculty of this Advocate with the Father, that he is Jesus, that hee stops the judgement, the sentence cannot goe forth. This Christ as he is Je­sus, is first the baile of mens persons, till the day of payment. You know the nature of bail­ing, persons should go to prison presently upon the trespasse, but bail takes men off till judge­ment be given, or perfect satisfaction be made: As wee have sinned, so in legality wee ought to lie by it presently; but Christ comes before hand, even the Advocate, and passeth his word for these persons, that there shall be currant payment in due time, binding himself body for body, that there shall be appearance at the day; but that is not all, when the day is come, though most witnesses prove point-blanck the crime objected, and the Law pleads the just de­sert of the punishment provided in that behalf, [Page 189]yet this Advocate steps in, and payes all the Law can demand: I my self have satisfied the Law on their behalf, saith he, therefore there can be no more asked of them. This you know, that if a man have borrowed an hundred pounds, and he be sued never so violently, and witnesses come in, and prove the debt never so cleerly, yet if a surety comes in, and enters bond for him, yea and payes the debt for him, if he hath been discharged, & hath an acknowledge­ment of satisfaction made on the behalf of that person, then there is no judgement comes out against that person that borrowed the mony, though the thing be proved. This is the case with our Advocate, he is the Surety of a better Testament, and pleading, when matter of fact is proved, and the Law speakes directly against it, and justice pleads for such a penalty to be inflicted; yet then is the Saviour produced that makes currant and full payment. There could not be expected any stopping of the sen­tence for the client, by pleading for them, but there must first be a satisfying of all: This is the Saviours office, and as a Saviour, so he is the satisfier.

Thirdly, this Advocate is Jesus Christ the righteous; and this title imports two things to us, and they are very considerable; and they have either respect unto us, or they have respect [Page 190]unto God, and both of them shew, how admi­rably Christ is gifted, how sufficiently he is qua­lified: For this office of Advocateship, as it hath reference unto us, he is Christ Jesus the righteous; as much as to say, the true and faithfull. Faith­fulness and righteousness are taken for one and the same thing, for dealing truly with persons. Many a one loseth a goodcause for the unfaith­fulnesse of his Counsel, they make against their clients for bribes, and play on both sides; they deal not honestly with men, they carry the busi­ness in a dilative way, they will not dispatch the suit, they have all the arguments of delay: But this your Advocate, and our Advocate, is the righteous Advocate, the faithfull and true witness, he dealeth ingenuously and uprightly; this one you may trust, and put all things into his hand. Many times men put their whole busi­ness into their Counsels hands, to sink or swim. But here is an Advocate that is faithfull, here is no danger of sinking, you may put all into his hands, you need not fear at all, he is the righte­ous and faithful Christ, the faithfull Advocate. But the principal thing I intended in this righ­teousness, is that wherein the strength of his argument lieth, that he doth plead in the behalf of his client, that is, the Advocate Christ is so righteous, that this very righteousness of his shall carry the cause on your side, even to a full [Page 191]dicharge, even from all sins whatsoever Belo­ved, the whole security of persons from wrath and Hell, from sin and death, hangs upon this one hinge of his righteousnesse. As there is force enough in his righteousnesse, so the cause pro­spers on the clients side; if that should fail, no­thing in the world can uphold the cause. It will be therefore of mighty concernment to consider First, how cleere the Scripture is, that layes all the burthen of the task in pleading upon his righteousnesse, and further, to consider what kind of righteousnesse of Christ that is, that car­ries such a strength in Christs pleading for his people. Both of them need to be cleered, espe­cially the latter passage. For the first, the Scrip­tures will be cleer of themselves, only the latter passage, what kinde of righteousnes it is that hath that prevalency, is to be made appa­rent. A righteousnesse, and his righteous­nesse most grant; but some mistake there is in the mindes of some people, that reach not the height of the Gospel, what that righteousness is, that hath such a prevalency. The present time will not give me leave to handle it fully; and I will not doe it by halves, and therefore I will leave it to another time.

SERMON IV.

IN these words, you have the Apostles conclusion, and his Argument to inforce it: his conclusion is, that he would not have them to sin; his argument is, If any man doe sin &c.

The first thing that we have observed out of these words, is this; That it is a powerfull ar­gument to prevaile with persons, such as John writes unto, not to sin, to let them know, that though they do sin, yet they have an Advocate with the Father.

We are fallen upon the consideration of the Argument it self.

• First, in the matter of it.
• Secondly, in the for [...]e of it.

Every Argument hath some firmnesse in it self, from whence is produced some good in­ference: That which hath not a power in it self, is not able to make good another thing. Concerning the matter of this Argument, you have,

First, the Apostles Supposition.

Secondly, a Provision against that which this Suppesition might doe; or, against that which he doth suppose a man might do.

First, I say, here is a Supposition: You may sin, though you be little children. The Provi­sion against the evill that sin might doe, is in the following words. Though we do sin, yet we have an Advocate with the Father. 'And concerning this matter of the Argument, we have these things proposed considerable:

First, what the office is, that is here ascribed unto Christ, in that he is called Advocate, We have an Advocate; and how Christ in Heaven doth exercise this office.

Secondly, whose cause it is that Christ doth plead by ver [...]e of this his office.

Thirdly, how this Advocate is qualified un­to this office.

Lastly, the issue and the event of the execu­tion of this office.

Concerning the first; this Advocateship o [...] Christ, is a plea founded, or grounded upon Justice; Christ doth not appeal in his plea to meere mercy, but his client shall stand or fall, as Justice it self shall pronounce a sentence. And, concerning the second clause of this first part, Christ doth exercise this his office in Heaven, rather virtually then vocally: He speaks as his blood doth speak, We are come to the blood of sprinkling, saith the Apostle, in the 12th Chap­ter to the Hebrews, that speaks better things then the blood of Abel. We came further to consider, whose cause it is that Christ doth maintain and plead.

First, I say, of all Believers, he calls them little children, as well as strong men, even the cause of little children, even when they have sinned without limitation of this sin, they shall commit: For he doth expresse himself in ge­nerall terms, it is the cause of those that do sin: If any man sin.

Secondly, the cause, not only of present Be­lievers, but also the cause of all the Elect, Be­lievers or unbelievers, if they be elected. It is true, they shall believe in time, but yet, I say, Christ is an Advocate of them, while unbelie­vers, if they be elected. There is not a sin in the world, but as it is damnable in its own nature, in the rigour of justice, so it doth not allow of [Page 195]any forbearance; it is only Christ that makes the forbearance, evun untill they are called. Then we came to consider how Christ our Ad­vocate is qualified to manage this office with that efficaciousness and successe to the comfort of those whose cause he doth maintain. The qualifications of Christ are expressed in three things in the Text.

First, for the title, he is anointed to be an Advocate, he hath a lawfull call to the Bar; nay, he is priviledged, there is none to plead but himself.

Secondly, it is Christ, anointed, that is, gifted, and made an able Minister: in the 42. of Isaiah, and the beginning of the Chapter: in the 1. v. the Lord tells us, how he shall not be dismayed, he will hold him up, and, saith the Text, There the Isles shall wait for his Law; we must un­derstand it two wayes: The Isles shall wait for his Law, that is, the Isles shall now be directed and guided by him as their Law-giver: or, we may understand it thus, he shall be so good a Lawyer, that the Isles shall waite for his Law, as much as to say: If a man have a cause to be tried, he heares of a good Counsell, and a Lawyer very expert in the Law, such a man waits for such a mans Law, he waits for the Law out of his mouth, he hopes he will plead his cause so well, that it shal go well with him. [Page 196]God makes Christ so good a Lawyer, that when he comes to plead his Law, he shall carry the sentence on his clients [...].

Secondly, he is Jesus, [...] the Text, and in that is imported [...] equalification of Christ, to exercise his [...]ffice of Advocateship, Jesus, as much as a Saviour; and it shews the efficacie of his ple [...], he pleads the cause of his clients so strongly, that he sayes.

Thirdly, the qualifications of Christ unto his Advocateship, s [...]mported in the third title, he is Jesus Christ the righteous, saith the Text, He is Jesus Christ the righteous, in a double sense, and in both of them is declared the ex­cellent qualifications of Christ to Advocate for us.

First, he is Jesus Christ the righteous, that is, the raithfull, a Con [...]sellor that will deal truly with his client; A Counsell that will deal up­rightly, a Cou [...]e [...] that will not fall.

Secondly, this Advocate is Jesus Christ the righteous, [...] Christ who hath such a righ­teousness [...], as [...]at the whole strength of his plea, the force [...]f his Argumen [...] that he doth [...]e in his [...] together in his righte­ousnesse. The [...] expression imports what Christ himse [...] is, this imports what his Argu­ment is; I say, the only argument that hath the carrying power, to leade the cause, to state the [Page 197]conclusion for the client, the only force of the argument lies in the righteousnesse of Christ; this is that [...] is that [...] this is that which makes [...] thing with God to so give and to [...] I say, his righteousnes, this is [...] which the whole [...] which all our [...] that keeps us from [...], nothing else could be [...], of all things in the world, [...] be more searched into and [...], then this one truth; nam [...]ly, that it is the righteousnesse of Christ that prevailes in plea with God for a person that d [...]th sin, and this righteousnesse of Christ only. I shall therefore endeavour for the cleer­ing up of this thing; that the strength of Christs [...] God, doth lie in his righte­ousnesse. Here [...] I shall endeavour to shew you,

First, evidently on [...] of Scripture, that it is this righteousnesse of his, and only this righte­ousnesse of his, that prevails with God for the discharge of a member of Christ when he doth sin.

Secondly, we shall consider what this righ­teousness is that doth so pr [...]vail with him.

First, I say, the Scripture, or rather the Holy Ghost, in the word of Grace, holds forth this [Page 198]truth frequently unto us, that all the strength of the plea with God, and consequently all the ground of solid comfort unto us, doth wholy depend upon the righteousnes of Christ and nothing else: Look into Psal. 50.5. & 6. verses; for David even in his time, was marvel­lous cleer in this truth: Gather my Saints, saith the Lord in that Psalm, such as have made a co­venant with me by sacrifice, and the heavens shall declare his righteousnesse. Gather them together, that is, bring them to judgement, such as have made a covenant with me by sacrifice, and then when they stand in Judgement, The heavens shall declare his righteousnesse. The Text doth not say, the heavens shall declare my righteous­nesse, though that also is a truth, that the hea­vens do declare both Gods and Christs righ­teousnesse: Gods in passing sentence of absolu­tion, Christs pleading so for this sentence that God in justice cannot but passe, the sentence: The heavens shall declare his righteousnes, saith the Text. Either understand it thus, the righteous­nesse that shall be pleaded, is the righteousness that comes down from heaven, of which wee shall speak more hereafter: or thus, the righ­teousnesse which Christ shall plead, shall be so cleer and evident in the prevalency of it, that the Sun in the Firmament, the Sun in Heaven hath not a cleerer brightnesse in it, then this [Page 199]righteousnesse shall have to cleer up the busi­ness: Gather my Saints together that have made a covenant with me by sacrifice, saith the Text. What sacrifice, will you say, or what is there in sacrifice, that the Lord should be in covenant with his people? Look into the 51. Psalme, and verse 19. you shall there see what there is in sacrifice that makes a covenant be­tween God and his people: Then shalt thou be pleased, saith David, with the sacrifice of righte­ousnesse; righteousnesse in the sacrifice, is that which doth procure a pleasedness in God un­to those persons, unto whom sacrifice doth be­long, or for whose use sacrifice doth serve; I say, righteousnesse in the sacrifice, not an in­herent righteousnesse in the typicall sacrifice it self: For, saith the Apostle, it is impossible that the blood of Buls and Goats should take away sin. But there is a righteousnesse that is declared from Heaven, and annexed to the sacrifice, the righteousness of Christ, this is that which puts an end to the quarrel, this is that which makes an agreement between those that are at diffe­rence: And in the 51. Psalme, and the 14. verse, you shall see, beloved, David hath such a confi­dence in the righteousnesse of Christ, and doth so make it his refuge, as that in the greatest of sins as he was ever overtaken with, he betakes himself unto that, Deliver me, O Lord, from [Page 200]blood-guiltinesse; and there you shall finde he doth expresse himself thus, namely, The God of my righteousnesse; these you shall plainly see deliverance from blood-guiltinesse, is ascri­bad [...] the righteousnesse of God; and he wai [...]s for his deliverance, even out of the power which that rightcousness hath with God: For that purp of in the 71. Psilme, and the [...] vers. and in the 19. verse. or there abouts. First, you [...] here makes the [...] hereus­ [...] [...] [...]emity, Deliver me O Lord in thy righteousnesse; and afterwards you shall [...] this righteous­nesse [...] not leave it: My mouth shall shew forth thy right [...]: And I will make mention of thy righteousnesse, and thine only, s [...]th th [...] Tex [...] there, v. 16. Mark the expression well, set David be in what condition be will, he veilmake no other pl [...]a in the world, but this, I will make mention of thy righteousnesse, and thine only. Whether you will understand it of Gods righteousnesse s [...]ply, as Judge, or of Christs righteousnesse, as he is the Advocate, they come all to one reckoning: For, i [...] God d [...]eliver in a righteoussentance, or according to righteousnesse, deliverance doth proceed from righteousnesse plended. So that, I say, if you understand of the Lord, then you must conceive the righteousnesse of Christ is [Page 201]the ground, why God pronounceth a sentence of righteousnesse: And in the 143: Psalme, and the 11. verse, you shall set David doth there againe ascribe his deliverance unto righteous­ness still: Quicken thou mee, O Lord, for thy names sake; and for thy righteousnesse sake, saith he, bring my soule out of trouble. The Prophet Isaiah coures behind none in Evangelicall sweet [...] comfort of Gods people, he is marvelous full concerning this thing; namely, the [...] of the people of God by the righteousnesse of Christ. Look into Isaiah, Chap. 1. verse 27. Sion, saith the Lord there, shall be redeemed with judgement, &c. and the converts with righteousnesse: Here you see, be­loved, that the Church of God shal be brought to judgemens. Judgement, you know, is a sen­tence passed by a Judge; and there shall be re­demption unto Sion, even by judgement; and this sentence of a Judge must be pronounced, for the deliverance of the client: This is our comfort, we shall be saved by righteousnesse, saith the Text. In Isaiah 41. you shall fee how the Lord sets out Christ in this very term, Who hath raised up the righteous man, saith the Text, in vers. 2. and hath set him as his feet? I the first and the last, saith the Lord, in ver. 4. Christ, I say, is held forth unto men, as the righteous man raised up for the good of the sons of men. [Page 202]In the 51. of Isaiah, the Holy Ghost tells us, about the 5. & 6. verses, that God will make judgement to rest as a light upon the people, that is, when the Lord brings his people unto judge­ment, it shal be a lightsome day unto them, and though a lightsome day, yet who can stand be­fore his Judgement? Mark the ground of the lightsomness of the day, when they shall come unto their trial; My righteousness is neer, saith the Lord, my judgement is gone forth, my salvation is gone forth; therefore it should be a lightsome day, because there shall be righteousness in that day to plead out that judgement that shall be given on the behalf of the clients of Christ: In Isaiah 53. vers. 11. He shall see of the travel of his soul, and he shall be satisfied; that is, God shall see the travell of the soul of Christ, and God shall be satisfied. But how comes it to passe, that God is pacified by beholding the righte­ousnesse, the travel of the soul of Christ? By his knowledge, saith the next words, shal my righ­teous servant justifie many. There is a great deal of difference to understand the meaning of the phrase righteous servant; By his knowledge shall my righteous servant just ifie many. For my own part, I think, the plain sense doth carry much light in it, as much as to say, Christ knows so much concerning the prevalency of his own righ­teousnesse, that he pleads so with the Father [Page 203]by it, that he shall be sure to carry the cause in the behalf of his client, when he pleads it; he knows so much, I say, of the prevalency of his righteousnesse, that he is sure he shall carry the cause for their justification, when they come to their triall. In the 59. of Isaiah, and 16. verse, you have an excellent expression; there the Lord, saith the Text, wondered that there were none, that he could finde never an Inter­cessor, therefore, as it follows, my arm hath brought salvation. But how doth his arm bring salvation? my righteousnesse, so it follows, it sustained me. Observe it well, there is none in the world to deal with God on the behalf of men, but the Son of God, Christ himself, there could not one come in to help him. There is a mighty charge laid against poor Believers, con­taining such a bulk of transgressions, with so many aggravations, that Christ himself had sunk under them, being alone, had not his righteousnesse sustained him; this was that which held him up in the whole plea, till the sentence was given, on the behalf of his clients; for be put on righteousnesse as a brest-plate, In the 51. of Ieremiah, and the 5. & 6. verses. of that Chapter: Behold, the dayes come: or, In those dayes I will raise up a righteous branch unto David; In those dayes Judah shall be saved, and Israel shall dwell safely, and the name wherewith [Page 204]he shall be called, is, The Lord our righteousnesse. Here is a righteous branch raised up, this fol­lows next, th [...] shall be sav [...]d. How to? In that there is a righteous branch [...] for it. Israel shall [...] shall be saved, in the word and from [...]; but in that [...] up, Ju­dab that be [...] him­self, that [...] Judah when the [...]. God himself [...] not only [...] Jeru­salem, [...] shal not cast our [...] is raised no, which shal in [...] Judah to dwel safely. And the reation of all this is not abley rendered; nam [...]y, in that this righte­ousness is become our [...], and he is so become our righteousnes, that his very name is, The Lord our righteousnes. It is very well worth your observation, how still the last refuge is fastened upon this eighteousnesse of Christ. In the 9. of Daniel, and the 24. verse, Yet seventy weeks are determined unto thy holy City; to what purpose? to sinish transgression, to put an end to sin, to make reconciliation for iniquity and to bring in everlasting righteousnesse. Mark it well; this sealing up or the Vision, that is, the esta­blishment or the forgivenesse of sins, and the fi­nishing [Page 205]of transgression; I say this sealing up follows after the bringing in of everlasting righteousnesse, and this everlasting righteous­nesse is the righteousnesse of Christ. Therefore in the 4. of Malachi and the 2. verse, you shall find, there is heath apprep [...]ated unto Christ, and there you shall finde where the [...]tue lies, that Christ hath such a bealing: Ʋnto them, saith the Text, that feare my name, shall the Sun of righteousuesse arise with healing in his wings; therefore a healing Sun, because he is the Sun of righteousnesse; and the v [...]tue in the wing of Christ to heale, is the righteousnesse of Christ. I have been more copiou in these passages of Scripture, before the coming of Christ, that people may not think, that to de­pend only and [...] upon the righteousnes of Christ for security and comfort, is a new thing, but was knows, and was a refuge from the be­ginning. The Apostle Paul speaks more clearly then any of the rest, I shall instance but in two passages, for the truth is, all the Epistles of the Apostles are full of the thing. The strength of the plea of Christ in the behalf of his people sinning doth stand in his righteousnesse: For this purpose, look into the 3. Chapter to the Remans, in the begioning of which Chap. you shall see how mightily the Spostl pleads to the convincing of all the world of sin, and the fruit [Page 206]of that sinfulnesse, you shall finde from the 13. verse forwards, a description of the sins of men. In the 20. verse he makes a conclusion: There­fore by the deeds of ehe Law shal no flesh be justified in his sight. Now, after he had taken off all that might possibly be in man towards his reme­dy, and refuge, all that possible might be in the Law for the people to rest in, he begins to esta­blish the foundation, upon which the safety & deliverance, and security of Gods people, doth indeed depend: But now, saith the Apostle in v. 21. The righteousnesse of God without the Law, is manifest, being witnessed by the Law and the Prophets even the righteousnesse of God, which is by faith in Iesus Christ unto all, and upon all that doe believe; for there is no difference, for all have sin­ned, and come short of the glory of God, being justi­fied freely by his Grace, through the redemption that is in Iesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousnesse for the remission of sins, to declare his righteousnesse at this time, that he might be just, and the justifier of those that doe believe in Iesus. You see here is an inculcating again and again, that it is a righteousnesse; namely, his righteousnesse, which God hath set forth to be a propitiation, that is, the righteousnesse of Christ, to declare his righteousnesse, saith the Apostl, upon all, imports unto us the sole refuge [Page 207]for the remission of sins, is only the righteous­nesse of Christ: Look also into the 5. of the Romans 18. & 19. verses, As by one mans disobe­dience manywere made sinners, so by the obedience of one, many shall be made righteous Our transgres­sions are the issue which Adams disobedience brought forth, that obedience of one man is our security, and deliverance from Hell, and death, which one mans disobedience brought into the world; all of it is frustrated and eva­cuated by the obedience of one, and by the righteousnesse of that one: Nothing but the obedience and righteousnesse of Christ setting persons free from the fruits of unrighteousnesse and disobedience in Adam, is able to make them righteous. I hope, by this time, the truth is cleered enough, that there is nothing to be mentioned but only his righteousness, nothing can hold water, nothing can hold plea but this righteousnesse of Christ. You shall therefore consider out of all these passages what that righteousnesse is that hath efficacy and preva­lency with the Father, for the discharge of a member of Christ when he sins.

First, you shall see this negatively.

Secondly, positively; and therein we shall endeavour to declare what righteousnesse of Christ that is that doth relieve us.

First, negatively; there is not any righteons­nesse [Page 208]of a Believer which he acts, which can possibly have any force in plea with the Father for the discharge of a person that hath com­mitted a sin; I say, no righteousness of a Belie­ver which he acts, and I mention that righte­ousnesse which he doth act, because the very righteousnesse of Christ it self, is indeed the righteousnesse of a Believer: For, he is our righteousnesse, The Lord our righteousnesse, as you have heard. As he was made sin for us, and became our sin by impuration, so we are made the righteousnesse of God in him, that is, Christs righteousnesse is as much become our own righteousnesse, as our sins became Christs sins: And as Christ bare the whole fruit of our sins, by being made sin for us; so we enjoy the whole fruit of Christs righteousness by be­ing made righteous in him; therefore I say not simply no righteousnesse of a Believer, but no righteousness of a Believer which himself doth act, hath the least force in plea to prevaile for the discharge of [...]. I must [...]ell you, there is no divine Rethoricke, there is no omnipotent excellency in any righteousnesse whatsoever, which a Believer can put up unto God. It is not your turning from your evill wayes, it is not your repentance, though never so cordiall and large; it is not your departing from ini­quity; it is not your doing good hath the least [Page 209]force or power of plea with the Father to pre­vail with him for your righteousnesse, for your discharge, or to move him to give the sentence upon you, that you are discharged. No righte­ousnesse, I say, whatsoever you can doe: For the best righteousnesse that ever man did per­forme, Christ only excepted, hath more in it to make against the person that did it, then it hath to make for him to obtain a sentence of discharge; and my reason is this: In the best righteousnesse of man, in turning from sin, or in repenting or mourning, or what ever else there is to be thought of, there is abundance of sin, even in the very best actions that are performed. And where there is sinfulnesse, there is a plea against the person; so that if you bring that righteousnesse to plead with God, to prevail with him, you bring that which may be objected against you, and may prove a strong plea to mar the cause that is in hand. I beseech you, beloved, observe the Apostle in the 7th Chapter to the Romans, where, I think, I shall meet with these things, which most people in ignorance do most commonly make their chiefest plea, whereon they build their own comforts, and their whole comforts, as if all were well between God and them thereby; yet you shall their finde, how the Apostle, though qualified in that manner, as he was, doth both [Page 210]renounce any such plea, and also doth betake himself to that plea we are now in hand with: The Apostle saith there expresly, To will is pre­sent with me, but how to perform that which is good, I finde not: I delight in the Law of God, in the inner man, but in the mean while, there is a law in my members, rebelling against the law of my minde, and leading me captive to the law of sin; out of all which principles, observe, I beseech you, these particulars:

First, the Apostle, though he did see he fell through infirmitie, yet he cleerly perceived his heart was upright towards God; so that he said, To will is present with me, the good that I would doe, that doe I not; and the evill that I would not doe, that do I. Though the Apostle was overtaken, yet his heart was towards God still: when he did evill, his heart said plainly, It is not with my consent; when he could not do good, his heart told him, it was for lack of power, and not because he did not desire it. Now, come to persons that walk exactly, as the Apostle did, they are overtaken with a sin; what is there comfort when they do sin? though I be overtaken, the frame of my heart is right still, my heart is sincere towards God, my heart is right, it is directly contrary to my disposition, I do not do that evill I do with a full bent of my spirit; and in regard my heart is thus right, [Page 211]there is comfort to me, though I have sinned: Suppose your spirits were in that frame the Apostles was in at that time, I ask but this, Do you not draw comfort still from the plea of this disposition your spirits do make? When you have committed a sin, do you not fetch comfort from thence? Ask your hearts, and they will answer, yea, we have done so, and we may do so. I beseech you consider it well, when the Apostle had argued the case thus, what was the finall conclusion, and the sole re­fuge that he doth flie unto, or the plea that he would trust unto for his deliverance and com­fort? He doth not say in the conclusion, I thank God, to will is present with me, I thank God, my heart is in a good frame and temper, though I was overtaken; I say, Paul doth not make use of this plea, but he betakes himself to this, I thank G [...]d through Jesus Christ; and there is no condemnation to them that are in Christ; and it is the law of the Spirit of life that is in Christ hath freed mee from the law of sinne and death. So that the whole refuge of the Apostle, was not any inward disposition, as if he could plead out comfort unto himselfe there-from; but the plea was without himselfe, even in Christ, and therefore he gives thanks unto Christ for deliverance: So in the 2. Chapter to the Philippians, you shall heare the Apostle, [Page 212]towards the beginning of the Chapter, plead­ing the same thing there, as he did here; name­ly, that it is not any righteousnesse that he can reach unto, that he dare venture the plea upon, or his own comfort upon: First, he tells us, that touching the righteousnesse of the Law, he was blamelesse. This was before his conversion, you will say? It is true; but after his conversion, he tells us also of a righteousness he had then: But beloved, doth Paul put out his own righteous­nesse to plead for him? Doth he expect his comfort, or the Answer of Heaven for dis­charge upon the plea of that righteousnesse of his? Nothing last; for, saith the Apostle there I account all things but losse and dung, that I may be found in him; not having mine own righteous­nesse which is of the Law, but the righteousnesse of God, which is by faith in Jesus Christ. Surely, be­loved, if the Apostle had reckoned that his righteousness could have had any force in plea, he would never have rejected it as dung: That man that thinketh he hath strength in an argu­ment, will not fling that argument away, and not make mention of it for the triall of his cause, if he thought there were any power in it. But this the Apostle did, hee accounted his righteousnesse dung, even the righteousnesse of his, after he was converted; and in that re­gard, he durst not be found in that, but only [Page 213]in the righteousnes of God, which is by faith in Christ. He doth not simply say, he would not be found in the righteousness of the Law, but exclusively also; he would not be found in his own righteousnesse; so that he b [...]s out his own righteousnesse quite, there shall no plea at all go along through his own righteousnesse: The righteousness of Christ shall speak for his plea, or else he would look for no good issue at all; this, beloved, is the way.

Let me give one touch by way of applica­tion; you may easily perceive, how mightily people are mistaken, and therefore no marvell they do live so uncomfortably; no marvell they are in fear of death, and thereby in bon­dage all their life long, while they run for the refreshment of their spirits to their own righ­teousnesse, to the plea of their own works; and will have their hearts eased upon that righte­ousnesse that they themselves do, whereas no­thing gets a gracious discharge from their Fa­ther, but only Christ, and his righteousnesse. Therefore, beloved, how ever it may go with some for a harsh thing, to take men off from their own righteousnesse, in respect of speaking comfort unto them, and to lead them to the righteousnesse of Christ revealed in the Gospel, as that from which they may draw all their comfort, though this may found harsh to some [Page 214]people, that have not been trained up in the way of the grace of God, and in the freenesse, of it revealed in the Gospel; yet I doubt not but in time, the Lord will be pleased to reveale to us, that running to Christ out of our selves, and disclaiming of our owne righteousnesse, and seeking of comfort from it; that leaving our own actions, and all that can be imagined to be in us, or can be done by us, will be the thing that in the end will establish our hearts and spirits, yea, and fill them with joy and peace in believeing.

It remains, that we should further conf [...]ler one thing, that I know startles some persons, or at least lays blocks in their way, before I can possibly come unto the righteousnesse of Christ it self, that makes up the strength of plea with God for poor creatures.

Object. Some will object, Though all that we do of our own will not hold plea, yet there is a righteousnesse of faith, will some say, and that pleads with the Father, and that gets the discharge of sin from the Father; Beloved, there is some dispute about this point, and I shall not desire to enter into it; I shall onely in a few things, endeavour to cleer up the truth as cleer as possibly I may, that I may goe on.

Answ. I answer in generall, so far forth as [Page 215]the righteousness of faith is the righteousness of Christ, there is strength in the plea of that righ­teousness, but the righteousness of faith must be considered meerly & only, as it is Christ alone, and not as it is any righteousnesse of faith it self, as I may so speak: If any strength of faith be brought in, as concurrent to that righteous­nesse that pleads out the discharge of a sinner, over and above what is simply and only Christs own righteousnesse; I say, that is no righ­teousnesse to be pleaded, nor hath power, nor force in plea at all. I shall give two or three passages by way of hint: It is true, the Apostle in the 10. to the Romans tells us, The righteous­nesse of faith speaks on this wise; importing a righteousnesse of faith, which indeed before was called the righteousnesse of God himself, they submitted not themselves to the righte­ousnesse of God; but, beloved, I take it the righteousnesse here, is called the righteousnesse of faith, as faith is the hand that doth close with the righteousnesse of God; not as if this righteousnesse were properly faith, but meerly objective, as we say, Faith, as it lays hold upon that righteousnesse which is onely Christ the object thereof, in 1. Rom. verse 16. the Apostle saith there, I am not ashamed of the Gospel of Christ; for it is the power of God to salvation, to every one that believeth.

Mark it well, here is the power of God to salvation revealed. In what is the power of God to salvation? It is in it, saith the Apostle, that is, in the Gospel, of which hee was not ashamed; so it is the power of God to salvati­on to every one that believeth, but the power of God to salvation is not in believing, but, in it, that is, in the Gospel. And what is the Gospel of Christ there? Certainly, the Gospel of Christ there, is not faith, but the object of it [...] For it is said to be revealed from faith to faith. But, if you looke into the 2. or Luke, and the 10. verse, there you shall see plainly, what the Gospel of Christ is: An Angel came from Heaven to the Shepherds, and speaks thus: Be­hold, I bring you glad tidings, that is, I Evange­liz [...], so the word is in the originall; [...]ring you glad ridings of exceeding great joy; for unto you is born this any in the City of David, a Sa­viour, that is Christ the Lord. The word Gospel in the Romans, is the very same word drawn from the same theame with that in the 2. of Luke, verse 10. It is as much as to say, the Gospel is glad ridings of great joy, and what are these glad tidings? A Saviour is born unto you. So Christ a Saviour born to men, is the Gospel; and saith the Apostle, I am not ashamed of it, that is, I am not ashamed of Christ borne a Saviour, for this reason; Christ is the power [Page 217]of God to salvation, to every one that be­lieveth. In the 1. of Peter, and the 1. Chapter, the Apostle tells us, Wee are kept by the power of God through faith, unto salvation; where it is plainly imported, that faith unto salvation is the thorrow fare, it is but a meer chanell, through which the righteousnesse of Christ doth run, not communicating any righteous­nesse it self, by which a person may stand righ­teous before God, or have discharge by the Lord, or from the Lord. This I would fain know, beloved, in every act, or in any act of be­lieving, is the act of believing absolutely per­fect, and compleat in all things, without any defect at all, or weaknesse? Or, Is there some imperfection? There is some imper­fection you must say. If then there be imper­fection, this I would fain known, how that thing that hath imperfection, that hath un­righteousnesse in it self, can constitute a person by it self righteous; Can Faith chargeable with unrighteousnesse, make a person unrigh­teous in himself, stand righteous before God? The Apostle in the 7. to the Hebrews, telling us of Christ, saith, It behoveth us to have such an high Priest, harmlesse, holy, undefiled, and sepa­rate from sinners; if Christ himself had had fin­fulnesse with his righteousnesse, that very righ­teousnesse of Christ it self would not have ser­ved [Page 218]the turn; and therefore it behoved him to be holy, harmlesse, and undefiled, and withou [...] offence. Beloved, Christ himself could not con­stitute us righteous before the Father if he himself had not been holy, and without sin; and can it be imagined, that faith that hath un­righteousnesse in it self can make us righteous▪ This is the summe of that I shall speake at this time. I hope, the things that I have spoken will not be offensive to any; for I desire freely that this, and all that I have, or shall deliver unto you, may be received as they agree with the light of the Gospel, that is to be the rule to measure all truths by, and the rest that remain [...] I shall come to the next day.

SERMON VII.

WE have observed already: First, from the connexion of both verses together (the latter con­taining an Argument in it, to inforce a charge in the former) That the making known of this discharge from sin, before sin be committed, is so far from opening a gap unto licentiousness, that it is one of the best means in the world to restrain men from licentiousnesse.

Secondly, we came to consider the Argu­ment, and in the Argument, the matter of it [Page 220]and the force of it. The Argument that pre­vails with men not to sin, is: That if any ma [...] sin, he hath an Advocate with the Father.

Wee have considered what this Advocate­ship is, and I shewed [...]is a plea, grounded upon Justice: We have [...]er considered for whose cause it is.

First, it is the cause of Believers, and the cause of Believers when they sin; and not on­ly the cause of present Believers, but of the Elect, although not yet Believers, which yet in time shall be such.

We came also to consider, how Christ this Advocate is qualified unto this office of Advo­cateship.

The qualifications of Christ are intimated in the three titles here attributed unto him.

First, he is Christ: that imports,

• 1. A lawfull call to plead.
• 2. A sufficient furnishing him with skill to plead.

Secondly, he is Jesus importing the effica­ciousnesse of his plea: He pleads so well, that he saves his people from their sins, he carries the cause.

Thirdly, Christs qualification to his office of Advocateship, is imported in that attribute of Righteousnesse: Jesus Christ the righteous, and [Page 221]that contains in it, the strengh of his plea whereby he doth attain to the salvation of those persons whose cause be doth plead. Con­cerning this last attribute we have observed, that the righteousnesse of Christ contains in it the strength o [...] Christs plea, as Advocate whereby he doth become the propitiation for the sins of his clients; I say, the strength of his plea lies in this, that he is Jesus Christ the righteous; we have therefore proposed to be considered,

First, how cleer the Scripture is in this truth, that it is his righteousnesse that carries the cause of a poor Believer when he hath sinned, and gets the discharge for his sin, after it is com­mitted; I say, the plea lies in his righteousness. I cannot insist upon the Scriptures mentioned, they are very plentifull.

We came further, to consider what this righ­teousnesse of his is, that hath such a strength of plea in it; the resolution of this I distributed into two heads:

• First, Negative,
• Secondly, Affirmative.

First, the righteousnesse which carries away the cause, and obtains the discharge of a Be­lievers sin, is no righteousnesse of our own, no, not so much as the righteousnesse of faith, as it is our act of believing. Here we left the last day. [Page 222]I will give you a touch of the impossibility that faith should so plead for the discharge from sin in its own name or strength, as to carry away the cause on the side of this person sinning. It is true, the Apostle speaks of the righteousnesse of faith in the 10. to the Romans, about the 4. verse. A righteousnesse of faith there is indeed, but that righteousnesse which is here given and ascribed unto faith, is afterwards appropriated to the Word, that is, unto the Gospel, that is the righteousnesse of faith speaks on this wise; say not in thine heart, who shall ascend up into Heaven? that is to bring Christ from thence; or, who shall descend into the deep? But what saith it? The Word is nigh thee in thy heart, & in thy mouth. That is, in the word, in the heart, and in the mouth, that is, the word of Faith, and so not, the righteousnesse of a mans own act of belie­ving I cannot dwell upon what I have deli­vered before.

There are some things briefly to be conside­red, even about our believing, as it hath a stroke in the discharge from sin, or in the pardon of sin. The truth is, beloved, some hand faith hath in this businesse; but it is not any righte­ousnesse in the act of believing that carries any stroke in it. If you will consider it well, you shall easily see, there is no more righteousnesse in our believing, as we do act believing, then [Page 223]there is in any other gracious act whatsoever we do; there is no more righteousnesse in the act of our beleving, then is in our love of God: nay more, there is as much sinfulnesse in our act of believing, as in our acting of other gifts. There is no man under Heaven hath attained unto that height of believing, or that strength of faith, but there is still something wanting, some imperfection and sinfulnesse in it: And as there is weaknesse and imperfection in be­lieving; so it is not possible that this believing should give forth such a righteousnesse, as to constitute a person who is unrighteous in him­self, to be righteous before God. That which cannot set it self compleat and righteous before God, can never set another righteous before God, Faith must be first just it self, or else it is not possible it should be imagined it can ever by the righteousnesse of its own act justifie an­other. Beloved, what ever the Scriptures speak concerning faith justifying, it must of necessity be understood objectively, or declaratively, one of these two wayes: Either faith is said to be our righteousnesse, in respect of Christ onely, who is believed on, and so it is not the righte­ousnesse of his own act of believing, but the righteousnesse of him that is apprehended by that act of believing: Or, else you must under­stand it declaratively, that is, whereas all our [Page 224]righteousnesse, and all our discharge from sin, flowing only from the righteousness of Christ alone, is an hidden thing; that which in it self is hid to men, doth become evident by belie­ving. And as faith doth make the righteous­nesse of Christ evident to the Believer; so it is said to justifie by its own act declaratively, and no otherwise. And whereas in the 5. Chapter to the Romans, and the 1. verse, the Apostle there saith, being justified by faith, we have peace with God. In Rom. 8. vers. 33. the Apostle saith, It is God that justifieth. Now, I beseech you compare these Texts together, then tell mee whether the act of believing, except it hath re­ference to the object, which is Christ, of it self doth justifie. whether or no these two places cā ­possibly be reconciled without contradiction. It is God that justifieth, and it is Faith that justi­fieth; Faith is not God, neither is God Faith. If therefore it be faith in justification, in respect of its own act that justifieth, it is not God that justifieth us; and if it be God that justifieth, then it is not Faith in respect of its own act. How will you reconcile it? When therefore the holy Ghost speaks of faith justifying, it speaks of faith as laying hold upon God for our justi­fication, and therefore though faith doth here appeare as that which doth lay hold upon the righteousnesse of God, yet faith here cannot be [Page 235]said to be that righteousnesse that doth justi­fie us.

Ob. But I know some will be ready to say, it is not to be understood, as if saith had any innate power of its owne to procure the dis­charge or pardon from sin; but saith is to bee understood as the Instrumentall cause, that laies hold upon that justification, and so it goes before the justification of a person, and it is to be understood no otherwise.

Answ. I shall desire to keep in the plain path for the cleering up of this truth, and so far as possible may be, I abhor to walk in the clouds, in a truth that so highly concerns the comfort and establishing the consciences and spirits of men; and therefore, I say, that faith, as it layes hold upon the righteousness of Christ, it doth not bring this righteousnesse of Christ to the soul, but only doth declare the presence of this righteousnesse in the [...] that was there, even before faith was. I beseech you mark me wel, I know, beloved, I have many very catching ears about me; I speak it the rather, that there may be the more warines, because there are frequent mis-understandings & mis [...]ings of the things I deliver, especially by those that come to catch I say again, there is no p [...]son under Heaven, reconciled unto God, justified by God, through [...]he righteousnesse of Christ, but this person is [Page 226]justified and reconciled unto God before hee doth believe. And therefore faith is not the in­strument radically to unite Christ and the soul together: but rather is the fruit that follows & flows from Christ the root, being united before hand to the persons that doe believe; so that the efficacy and power of believing, is to be in­strumentall for the declaration of an act that was done before, only it was hid. For the cleer­ing up of this to you, beloved, consider that expression in the 12. Chapter to the Hebrews, vers. 1. Faith, saith the Apostle, is the substance of things hoped for, and the evidence of things not seene. Faith is the evidence, saith the Text, of things not seen. The Apostle here doth not give any efficacy to faith to procure or bring forth a new thing, but he gives to faith only an evi­dencing power, and that not to evidence any new thing, but to be an evidence of things not seen, that is, of things that were before in be­ing, but were hid: but by faith come to be ap­parent, and cease to be hid, and are manifest and open when the evidence of faith doth bring them forth to light: Either you must say it is not in being till faith is come, and so faith doth more then evidence, even beget, and give being to the very thing, or you must confesse the thing indeed was: but faith makes it evi­dent that before was hid and obscure. Now, [Page 227]though faith be honoured with the greatest businesse of all the gifts of the Spirit of God, yet that Christ may not be robbed of that which is peculiar unto him, and properly his own, that is, to give compleat being to our justification, that it should be given unto faith it self: I say, give me leave to propose to you some particu­lars, wherein it is as cleer as the day-light, that it is impossible for any person under Heaven to believe, till such time as this person be first uni­ted unto Christ, and become one with him, and that faith it self being but a fruit that flows from our union with him, is not the uniter that knits Christ and a person together, I shall not need to insist upon that place I have often made mention of in the 16. of Ezekiel: But, beloved, when you take this point into consideration, I beseech you remember that passage in the 8. and 9. verses. The time when God fastened his love upon the Church, was the time of the blood of the Church; When I saw thee polluted in thy [...]lood, I said unto thee, Live. In vers. 7. it is three mes repeated, When thou wast in thy blood, I said unto thee, Live; and in vers. 8. Thy time was be time of love, that is, the time of thy blood that he spake of before, this time was the time of love; And I spread my skirt over thee, saith the Text, and I sware unto thee, and entered into co­venant with thee, and thou becamest mine; then [Page 228]washed I thee with water; yea, I throughly washed thee from thy blood. Here is first loving and spreading the sk [...]t over the Church, before the Church is washed: Here is not first washing, and then loving and spreading the skirt over them; but here is first a spreading of the skirt in blood, and after that comes washing, and throughly washing from blood. If any man do think that this washing is to be understood of sanctification, let them but consider, whether or no there be a through-washing from bloud, a perfect washing from bloud, such a washing from bloud, as that the person so washed, is presently all fair; or, as the Prophet speaks ex­presly in that Chapter, compleat in beauty, that is, perfect, and that through his comeliness put upon this person.

But to go on, consider, I beseech you, beloved, that expression in Isa. 43.22, 23. the Lord there is pleased, first, to deciare himself concerning his people, in what a condition they were, their condition was this: Thou hast not called upon me, but thou hast been weary of me: yea, thou hast wearied me with thy sins, and thou hast made mee to serve with thy transgeessions, saith the Lord. And mark what follows; I, even I am hee that blotteth out thy transgressions for mine owne sake, and will not remember thy sins; Here the people whose sins God blotted out, are not considered [Page 229]as believing people, but are considered as a peo­ple that wearied God with their sins, and peo­ple that made him serve with their transgressi­ons: they are considered as a people that had not so much as an heart to call upon God, but were quite weary of God, for so he doth expresse himself, concerning this people; and even while he doth consider them thus, even then, he for his owne sake blotteth out their transgressions.

And in the 53. of Isaiah, whereof I spake so largely heretofore, if you marke well, in the 6. verse, you shall see plainly, there is nothing but sin considered in the person, whose iniqui­tles the Lord laid upon Christ: All wee, like sheep, have gone astray, we have turned every one of us to our own way, and hee hath laid on him the i­niquity of us all. Here is not a consideration of people as believing people, as though there must be a believing, before there can be a discharge from sin; but there is a consideration of people before they are believing people, even while they are a people going astray, and turning eve­ry one to their owne way. But the most nota­ble expression of all to this purpose, is in the 15. of John. I desire you that you would seri­ously consider the strength of Christs plea in that place, about the 4. & 5. ver. you see Christ comparing himself, in the beginning of the [Page 230]Chapter, saith, I am the Vine, and my Father is the Husbandman; every branch in me that bea­reth fruit, my Father purgeth it, that it may bring forth more fruit: every branch in me that beareth not fruit, is cast forth as a branch, and withereth. But the main thing that I defire to be observed, is this: Abide in me, as the branch abideth in the Vine; for, as the branch that abideth not in the Vine, cannot bring forth fruit, no more can yee ex­cept yee abide in me. Out of which passage of Scripture, I shall desire you to observe briefly these particulars,; wherein, I hope, it will be cleer and plain unto you, that it is impossible a person should believe, till Christ hath united himself to this person. I know, beloved, there is none, or at least I cannot meet with any yet, that will deny, but that faith or believing is a fruit of the branch that groweth upon the Vine, that is, one of the fruits of the Spirit, that are wrought by the Spirit of Christ in those that are Christs: For in the 5 ^th Chapter of the Epistle to the Galatians, towards the end of the Chapter, you shall finde the Apostle reckon up the fruits of the Spirit, and he takes up faith for one of those fruits amongst the rest. If there­fore believing be a fruit that persons beare by vertue of union to the Vine Christ, then it must needs follow, men must first be in Christ, then believe; For, if persons do believe before [Page 231]they are vnited, and their union by by a faith that they do act, then surely the branch must beare this fruit, before it be in the Vine, before there be union. And, if faith be the uniter, it is present before the union be made, and so the branch doth bear fruit before it doth abide in the Vine, contrary to Christs words: For it is maintained and affirmed, that it is faith that doth make the union, and therefore cannot be a fruit of that union. Beloved, this I would fain know of any person, Is faith the gift of Christ, or no? Is it Christ that workes faith in those that do believe in Christ, or no? The Apostle in the 12. Chapter to the Hebrewes, and the 2. verse, saith expresly, that Christ is the Author of our faith. Is Christ then the Au­thor of our faith, and yet is that faith the Au­thor of our union unto Christ? Can a father beget a childe, and yet this childe beget his own father? Doth Christ beget faith in us by vertue of our being united unto him? and shall this faith beget that union of which it was but a fruit? From whence shall persons that do be­lieve before they are united unto Christ, receive this faith of theirs? They are not yet united unto Christ, and therefore it cannot come from him, for we can have nothing of Christ but by vertue of union, and then it proceeds not from the Spirit of Christ neither, for we partake of [Page 232]that only by vertue of union with him too From whence should it come then? If you have it not from him by vertue of union, it is not from the V [...]ne that his person is incorporated into already, because there must be union be­fore there can be communion: All communion with Christ, all participating of any thing of Christ, proceeds from the union persons first have with him; he is the root, & as the branch is incorporated into the body and root, so sap and i [...]fluence it communicated and floweth out into the branch from the root. But this, you will says is but a parabolicall expression, and Parables preve nothing.

I answer, whereas Christ is pleased to apply the Parabie, his application of the Parable hath as full a proofe in it selfe, as any Scripture whatsoever. Now, in this place you shall finde, that Christ doth make exact application of it himselfe to the purpose we now speake of, as wee sinde in these words: As the branch can­not bring forth fruit, except it abide in the Vine, no more can ye, exceptye abide in me: I am the Vine, ye are the branches, &c. Ye cannot bring forth fruit, except ye abide in the Vine; and doe you abide in the Vine, when you are not unitted unto Christ? No man can say it. Can you bring forth fruit before you are in the Vine? Can you believe before you are in Christ? [Page 233]Beloved, it is as great an absurdity to say you can, as to say a branch can bring forth fruit without a roote. So that, beloved, you must hold this for an undenyable truth, you cannot bring forth fruit, except you abide in the Vine. I can bring many other passages for the further proof of this thing, but this will suffice. Mi­stake me not, I do not any way aim at any dero­gation to believing, but my desire is, that be­lieving might have its proper office, and may not encroach upon the office of Christ himself. It is the Lord himself, of his own meer Grace, without respect to any thing in the world, in men, that makes him give his Son Christ unto persons, that hee might be the justification of them. In the 42. of Isaiah, and the 6. verse, you shall see there expresly, Christ is given of the Father, and hee is given as a covenant by the Father, before ever men have eyes to see, be­fore ever they have faith to behold Christ: I will give thee for a covenant to the people to open the blind eyes. He himself as the Covenant, and as given, must open the blind eyes, or else they shall never be operted. Wee must not have our eyes opened, and than have Christ given to us, but Christ is first given, and then our eyes are opened: We must not believe, that so we may be in convenant with Christ: but wee must first be in covenant with him, and then believing [Page 234]that must follow as the fruite of the covenant. If wee have faith before wee bee united unto Christ, if our eyes be opened before Christ be given to be the covenant, then Christ is antici­pated and prevented: For, whereas he comes of purpose to open the blind eyes, and is given for this very thing, to open the blind eyes, the eyes are opened already, and this work is done before he comes; and so his coming, and the end thereof, is made frustrate, & in vain in that respect. In briefe, suppose that our faith doth act towards the discharge of our transgressi­ons, then it must follow, it is not only the righ­teousnesse of Christ that pleads by way of Ad­vocateship with the Father for this discharge. If thou come to the Lord, & plead out that for thy self by vertue of thy faith, which his righte­ousnesse alone was appointed for to do, and dost not wholly cast thy self upon that, as that which will bear thee out in all thy approaches to God; but joyn thy faith withall in the man­ner I have spoken, and say in thy heart, I be­lieve, and in that plead thy discharge; if you put this into your plea for the discharge of sin, Christ only is not your sole Advocate, but your faith also doth concur with Christ in this office of Advocateship, and so you make it your Sa­viour, then which, what can be more dishonou­rable and more derogatory unto this glorious [Page 235]office of his? For if wee must believe before God will justifie us, then the simple and only plea of Christs righteousness alone is not all-sufficient for God to pardon or to discharge sin: For, suppose I have not yet believed, now the righ­teousnesse of Christ, it seems, hath not strength enough, till my believeing come in, and joyn with that righteousness: But it is only the righteousness of Christ that pleads out the justification of a person, and not the concur­rence of our believing that pleads it out; our believing, I confesse, gives comfortable testimo­ny that God hath freely justified persons, in and through the alone righteousness of his Son Christ, our believing doth conduce to the declaration and manifestation of that which God for Christs righteousness sake did doe. By faith wee have evidence of this thing, but it is not our believing that works the thing it self. Now, it remains we goe on, and consider fur­ther affirmatively, what this righteousnes of his is, that carries the whole strength of the plea, for the discharge of the people of God from their sins which they have committed; I say, it is his righteousness, and his alone. Now, this righteousness is to be considered in the quality, quantity, and nature of it: concerning the qua­lity and quantity of it in brief; that righteous­ness that hath the strength of plea for the dis­charge [Page 234] [...] [Page 235] [...] [Page 236]charge of the sins of Gods owne people, both for quantity and quality, it must be so power­full, and so large and spacious, that it may serve to cover the whole nakednesse of the person whom it doth concer [...]; I [...]ay, this righteous­nesse of his hath so much power and extent, and spaciousness [...] in it, that it will serve to co­ver all: As large as the necessity and want is, so far it can cover. See how the Lord taxes the Chu [...]ch of L [...]odice [...], Revelat. 3.17, 18. Behold, thou sayest thou art rich, and art sul [...] of goods, and hast need of zothing; well, not withstanding her high conceit of her self, that she was rich, yet she was poor, saith the Text, and naked, and lacked all things; and my councell is, saith he, that thou buy of me gold, that thou mayest he rich, and that thou buy white raiment of me, that the shame of thy nakednesse may not appeare. Here Christ puts the Church upon the way by which shee may be secured from that hee charges her withall. That he charges her with, is poverty, and wretchednesse, blindnesse and nakednesse; the course hee puts her upon, is to receive of him gold and white raiment: it is white, there is the excellent purity of it; and this rayment is so large and spacious, that if she should be co­vered therewith, not a jot of the shame of her nakednesse shall appear. And in the 19. of the Revelations, and the 8. verse, you shall plainly [Page 237]see, that this white rayme [...]t is nothing else, but the righteousnesse of the Saints: and it was granted unto her, saith the Text, that shee should be arrayed in fine linnen, clean and white; for this clean linnen, saith the Tex [...], is the righteousnesse of the Saints. The righteousnesse of the S [...]uts not the righteousnesse acted by the Saints, but the righteousnesse or Christ, imputed to the Saints, and that is the pure, cleane, and white linnen: So in that text I mentioned unto you in Ezek. 16. vers. 8. you shall find there this righte­ousnesse expressed, by a [...]kirt spread over a per­son to cover the shame of his nakednesse. The summe is only this; the righteousness of Christ is such a kind of righteousnesse, that there is an ample compleat fulnesse in it to serve for every purpose to extend it selfe to the u [...]most of eve­ry transgression; That there is not so large a spreading of sinfulnesse; but this righteousnesse spreads it selfe perfectly over all, that none of this sinfulnesse doth appear.

But all the difficulty still lies, what righte­ousnesse this is of Christ, that is expressed to be so full and large, and pu [...]e.

For answer to this, you know there are two distinct natures in Christ; hee is perfect God, and compleate man, and answerably there are two distinct righteousnesses in Christ: there is the essentiall righteousnesse of Christ; the in­separable [Page 238]righteousness of his God-head; and there is also the qualitative righteousness of the humanity. Now, although it be true, that in respect of the ineffectable union of these two natures, both these righteousnesses arein­separable to the person of Christ; yet it is as true, there is no more confounding of the righ­teousnesses of these two natures, then there is of the natures in the person; but we must consi­der as distinctly the one as the other. Now, the question lieth mainly in this, whether of the righteousnesses it is, which pleads the discharge of a sinner, whether the righteousness of God, simply as God, or the righteousness of the hu­mane nature. I answer, it is the righteousness of Jesus Christ; God simply considered is not Christ, nor the human nature simply considered is not Christ neither: But it is Christ God and man, ineffably knit & united in one, that makes up Christ. Accordingly I say, as Christ doth con­fist of God and man joyntly; so the righteous­ness that becomes the righteousnesss of Christs people, is the righteousness of both united, and not the righteousness of each severally. The simple righteousnesse of the humanity of Christ alone, is too short, is too narrow to co­ver all the filth of all the sins of all the mem­bers of Christ: the simple essentiall righteous­nesse of the God-head alone is not communi­cable [Page 239]to the persons of men; but it is a righte­ [...]usnesse of God-man that carries the strength [...]f plea for the discharge of a sinner, and some­ [...]ing from both natures must necessarily con­ [...]ur to the discharge of sin.

First, for the righteousnesse of the humane [...]ature of Christ, it consists of two things.

• 1. In active obedience.
• 2. In passive obedience.

In doing the will of God commanded.

In suffering the will of God imposed upon [...]im. This I say, is the righteousnesse of his hu­ [...]ane nature. God, as he is simply considered, [...] not capable of either of these two qualitative [...]ighteousnesses: The Divine nature is not ca­ [...]able of them; God is not capable of obedi­ [...]nce, because there is no supreame above him, [...]o whom he should yeeld obedience; and God [...]s not capable of passion, hee is not subject to [...]uffer; therefore this obedience and suffering are properly the actions & passions of the hu­ [...]mane nature, yet both of these do concur ne­cessarily toward the discharge of a Believer from sin: His active obedience, that is in do­ing the will of God; his passive obedience, in suffering the Will of God. Compare these things together, as they stand together in the 5. Chapter of the Epistle to the Romans, 18, 19. verses, you shall plainly there perceive, that [Page 240]the obedience, the doing of the will of God, is one branch of righteousness requisite in Christ towards the discharge of persons from their sins; As by the offence of one man judgment cam [...] upon all men to condemnation, saith the Apostle, so by the righteousnesse of one, the free gift came up­on al [...]o the justification of life; here is a compari­son, or rather an opposi [...]ion, set between Adam offence, and Christs righteousness; as Adams offence brought judgment, so the righteous­nesse of Christ brings justification and life to men. Yea, but what is that righteousnesse that is there spoken of, will you say? the Apostles own words will tell you plainly: For, as by one mans disobedience many were made sinners, so by the obedience of one, many are made righteous. Ob­serve it well, We are made righteous; How? It is by the obedience of one, that one is Christ. Well, but what is this obedience? It is an obe­dience set in opposition to Adams disobedienc [...]. What was Adams dis [...]bedience? the breach of the Law. What must Christs obedience be then, but the fulfilling of it? So it must be cer­tainly true. It is directly against the Gospel of Christ to exclude the active obedience of Christ from power and share to plead out the cause of those that do believe; I say, the active obedi­ence of Christ comes in to make the plea for this discharge; and as the active, so likewise [Page 241]the passive obedience of Christ too; the Scrip­ture is more full in this, then in the other, be­cause it is the compleatēnt of all, the lastthings Christ went through for the discharge of the sins of men: You shall see there is no fruit that doth illustrate the discharge of a person from sin, but it is appropriated unto Christ suf­fering. If you speak of reconciliation, which consists of Gods exceptance of persons, and his agreeing with persons in the death of all controversie between God and a person; for that is reconciliation, when persons that were at variāce, are now made friends, & all things that were objected between them areanfwered, and no more for one to say against another; I say, if you speak of this reconciliation to God, it is appropriated to the blood of Christ: God was in Christ, reconciling the world unto him­self; not imputing their trespasses unto them: But how, will you say, and by what means comes in this reconciliation? In the 5. Chapter of the Epistle to the Romans, and the 6. verse, you shall see how they come to that reconciliation: If when we were enemies we were reconciled to God by the death of his Son; now much more be­ing reconciled, shall we be saved by his life. So that reconciliation you see, is attributed unto the death of Christ, that was the last act of the [...]on of God for man: So againe, You who were [Page 242]afarre off, are made nigh by the blood of Christ. Here you see the same thing in substance, given unto the blood of Christ, though in other words: Men that were afarre off; men that God was at controversie with; men who were at great distance from God, by the blood of Christ are made nigh againe: So likewise, the satisfaction that God takes for the discharge of sin, which God hath acknowledged, is said to be the travell of the soul of Christ: He shall see of the travell of his soule, and he shall be satisfied with it. The Apostle speaks in the generall in his Epistle to the Hebrews, without blood there is no remission of sins; Christ entred with his blood once, into the holy of holies, and thereby hee hath perfected for ever them that are sanctified. In­finite it were to quote Scripture for the illustra­tion of this, that to the sufferings of Christ, (which are indeed all summed up in his blood, in the sheeding of blood, because that was the last of all, and the chiese of all,) all blessings are attenbu [...]ed, [...]s reconciliation, adoption, &c.

Thirdly, beloved, although it be most true, that the active and passive obedience of Christs humane nature must concu [...], to make up a righ­teousnesse, yet both these together, are not enough, [...]here must be something more then all this. That is strange, will some say, what can there be more required, then the active and [Page 243]passive obedience of Christ, to make up the righteousnesse of a person? Is not that suffici­ent? Let me tell you, beloved, what the Holy Ghost speaks of the righteousnesse whereby we come to be righteous, and discharged from sin; he speaks in a higher strain then to app [...]opri­ate it to the active and passive obedience of Christs humane nature only. In the 10. to the Romans, and verse 3. when the Apostle taxeth the Jews for going about to establish their own righteousnesse, that which hee taxeth them withall, is, that they did not submit themselves to the righteousnesse of God: Now the righteousnesse of God is manifested, saith the same Apostle; and in the 5. Chapter of the 2. Epistle to the Corin­thians, and the last verse; He was made sin for us, that we might be made the righteousnesse of God in him. I say, therefore, beloved, that the righte­ousnesse by which we attain to our discharge from sin, and the pleading out of that discharge is the righteousnesse of God. The righteous­nesse that doth give the full discharge to per­sons from sin, must have something that is pro­per to God himself, conferred or added to the humane righteousnesse of Christ, as giving dig­nity to it; I say, something that is proper to God himself, must concur with the active and passive obedience of Christ to make up a com­pleat righteousness for the discharge of a sinner [Page 244]It is a known rule, nothing can give more to another, then it hath it self; the very active and passive humane obedience of Christ can give no more to man then that active and pas­sive obedience hath in it self. Now, man con­sidered as a sinner, hath need of more then barely the humane active and passive obedience of Christ to make him righteous; the sin that man doth commit, hath its extent according to the dignity of the person against whom the sin is committed. You know, beloved, that crimes against Magistrates, have a deeper tin­cture in them then any ordinary crime: The self-same offence committed against a Prince, that is committed against an inferiour person, hath its additions of extent and hainousnesse according to the person of the Prince offended. Now, sin is committed against an infinite Ma­jesty, against an Infinite God, and so hath a more deepnesse of tincture and filthinesse in proportion to the injury done to such a Ma­jesty; in that respect sin indeed becomes an in­finite crime: For, still according to the injury done, in respect of the person injured, so is the offence; you know the difference in slanders: slander a poore man, and it may be the action will not heare above ten pounds for it; but slander a rich merchant, whose credit goes far, there men lay an action of a thousand pounds [Page 245]for the slander of such a man in regard of his degree, the richman being greater then others, and his credit being of greater value, the of­fence in taking away his credit is so much the more hainous and higher. Now, by how much God is greater then man by so much is the hai­nousness of transg [...]ession cōmitted against God beyond all other transgressions whatsoever. Now, beloved, that righteousnesse that must save a person harmlesse, must have an extent in it that may reach as far as the transgression branches it self forth. Take unto your consi­deration the transgression committed against a Divine Majesty, take the active and passive obedience of Christ, as it is acted by his human nature only, it [...] but a created thing, it is but a fi [...]ite thing [...] cannot extend to such a height as to an [...] [...]n proportion with the offence of the divine Majesty. Beloved, let it not seem strange, that the very Godhead it self must con­fer something of its own to the active and pas­sive righteousnesse of Christ to make it a com­pleat righteousness. The divine nature doth give value and vertue to the obedience and suf­ferings of the human nature. The divine nature addeth so much, as to raise up that created obedience to an infinite value and height of worth. All that I contend for at this time, is but this very thing; namely, that the divine [Page 246]nature must give worth, and that simply the active and passive obedience of the humane na­ture of Christ is not sufficient of it selfe, with­out something of Gods own be communicated unto it to discharge a Believer from an infinite fault or guilt.

But what it is that God doth communicate (more then this, that he gives value to the hu­mane righteousnesse) and how he doth com­municate it, is a secret we know not. But this we are sure of, we are made the righteousnesse of God in Christ, and that righteousnesse of God is the righteousnesse by which we come to have our discharge from sin. The Apostle tells us in the 2. Chap. of the Epistle to the Collos. In him, speaking of Christ, dwel [...] the fulnesse of the God head bodily; and wee are compleat in him, saith the Text, the fulnesse of the God-head dwells in Christ, and we are compleat in that fulnesse of his, our compleatnesse consists in, and springs from the fulnesse of the God-head in Christ, as from its fountaine: There is certainly something in it worth our obserua­tion, that the Holy Ghost should take notice of a fulnesse of the God-head in Christ, before he speaks of a compleatnesse which we have in Christ. Surely it doth import that Christ doth communicate something that is Gods own un­to us; and yet this will not import any essen­tiall [Page 247]thing that is wrought in our persons, as if Christ did substantially change our natures in­to Gods nature, or Gods into ours, which were a grosse absurdity. But this there is, there is a communication of an infinite value and ver­tue to the active and passive obedience of Christ: For the righteousnesse that becomes ours by which we stand compleat with God, it must have so much value, as I said, as may stand in proportion to the breach of the Law of God. Now, if there be but a righteousnesse of Christs humane nature consisting in his active conformity to the Law, and suffering for the breach of the Law, and we to stand in this righteousness, this righteousnesse will not make us compleat: For, mark, he that is compleat, by the righteousnesse of Christ, that righteous­nesse must serve for every purpose whatsoever; if there should be some defect, which the righ­teousnesse of Christ, as it is acted by him in his human nature doth not make up, in respect of such defect, we could not be compleat by it, although, that even as it is humane, it is abso­lutely compleat in his kinde, and without de­fect. This righteousnesse of a man doth consist in a conformity to the will of God revealed, and that in all relations whatsoever, and in all actions of those relations: Suppose a Magi­strate (besides his common duties he is to per­form, [Page 248]as he [...] man, or a Christian) must per­form the [...] his publike relation, he must do justice in judg [...]ment, and the like. Now, [...] he should be exact in all the common [...], as he is a Christian, and should still fail in [...] duties o [...] this publike relation, he is not compleatly righteous, because there is a want of a Mag [...]rares righteousnesse. Now, what is it that makes this man compleat in Christ? it must be the fi [...]ing up that which is empty in him; there must be that found in Christs righteousnesse that may fill up this deffect, or else there cannot be compleatnesse in this per­son: So likewise, if a father, or a mother doe fa [...]l in the duties of their relation, they must go to Christ for a righteousnesse to supply this and all other defects. Now, where will you finde it in Christ? He never was a Father, nor a mother; Christ did never perform these se­verall offices requisite to the severall relations; Christ never brought up children; Christ was never a Magistrate. When a father failes in the duties of his re [...]ation, where can he finde out a righteousnesse fit for him to make it up in Christ? Now therefore the divine nature ei­ther must adde some eminency of worth that must serve in the stead thereof, unto that the humane righteousnesse of Christ, which his active and passive obedience, as humane did not [Page 249]particularly effect, or else there cannot be a compleat righteousnesse given by Christ unto this person; and therefore, whereas it is ob­jected against the active obedience of Christ; for as much as it doth not serve for us inregard it is not every way answerable unto the unrigh­teousnesse done by man, therefore there must come a righteousnesse of faith in stead of that righteousnesse. I say, the remedy is worse then the disease, and my ground is this; I [...] Christs active obedience through non-performance of some particulars required of us, be not a com­pleat righteousnesse for every circumstance re­quired, much lesse faith, wherein as acted by us, there is both omission of good, and cōmissi­on of evil, which simply is sin, whereas the active obedience of Christ could not be charged with the least sin in any kinde; I say, much lesse can faith fill up this emptiness, being it self sinfull, seeing the active obedience of Christ, being free from the least spot of sin, only through not­performance of these severall duties of these se­verall relations; and being but a created righ­teousnesse, could not fill it up; and therefore I collect from hence rather, that a supply here is from the dignity of the God head, which could not be in the active and passive obedience of Christ, and this shall be in the stead of every particular circumstance which ought to have [Page 250]been in the perfect accomplishment thereof. So that though we faile in our relations, as of fathers and mothers and Magistrates. And the active obedience of Christ hath not these particulars in it; yet this is supplyed by the eminency of worth of the person being God himself, and it cannot possibly be any other­wise supplyed, but by the giving such infi­nite value and vertue to that which Christ did, that though Christ did not every particular circumstance which is wanting in us, yet not­withstanding it doth amount in value to all particulars which we should have done.

Now, it remaineth that we should onely consider wherein the strength of the plea of that righteousnesse doth consist; we have con­sidered what that righteousness is; namely, the active and passive obedience of Christ, made of infinite value, by a supply of worth from the dignity of the person super-added there­unto; we should now, I say, have conside­red wherein the strength of the plea of that righteousness doth consist.

There are but two wayes by which persons may be acquitted in judgement, being charged with any crime: Either by pleading and pro­ving not guilty, or by pleading and proving ful satisfaction made, though there be guilt; ei­ther of these two wayes are enough to plead out a full discharge.

As for the first way of plea, Christ ma­nages it not, that is, Christ doth not plead non factum, Christ doth acknowledge this and that person did commit such and such transgression. It is true, this he doth not deny; but the strength of the plea of Christ doth consist in the latter, that though the fact be done, yet Christ by vertue of this righteousnesse pleads out a satisfaction, and by vertue of that satisfaction, hee pleads out a ful discharge for those that are his mem­bers

SERMON VIII.

YOu have heard from these word: First, an Argument to prevaile over the people of God, to ab­stain from sinning: My little children, I write these things to you, that you sin not, in the words before: This is urged as an Argument to perswade them; namely, Wee have an Advocate with the Father. We have considered already the force of this Argument to prevaile to this thing required; and we have considered something concerning the nature of the Argument it self.

If any man sin, we have an Advocate with the Father. Here we considered what the Advocate­ship [Page 253]of Christ is; namely, to plead a sentence for his peoples discharge according to the rules of justice and equity.

Secondly, whose cause it is that Christ doth advocate or plead.

Thirdly, how Christ is qualified and gifted unto this office of Advocateship:

He is first Christ that is called of God, and furnished by the Lord unto it.

Secondly, he is Jesus Christ, an effectuall, and prevailing Advocate, an Advocate that saves every client harmlesse, whose cause hee doth plead. Jesus is as much as a Saviour of his people from their sins.

We have considered thirdly, further, that Christ is qualified with righteousnesse; and herein also the strength of the plea of Christ, or the Argument of his plea: He pleads dis­charge from sinne by vertue of his own righte­ousnesse. Now, because this discharge doth de­pend upon this righteousnesse of his: We have proposed to your consideration what this righ­teousnesse is, that hath such strength of plea, as to obtain discharge from sin to the members of Christ after they have committed sin; wee have proposed it first negatively, secondly affir­matively. The righteousnesse that obtains dis­charge from sin, is no righteousnesse of our own, nothing we do hath prevalency in the [Page 254]Court of Heaven with God for our discharg [...]. It is not our tears, our prayers, or our fasting [...] that do prevaile with God, but the righteous­nesse of Christ only; by the way a word o [...] two before I go on: Let none think that th [...] denying efficacy unto our performances for th [...] procuring of our discharge from sinne, doth wholy take away or derogate, or eclypse these performances, which are the things God him­selfe calleth for at our hands. I am not igno­rant, what an aspersion is rather by men col­lected, then what can be justly raised out of what I have delivered; as if there should be a slighting and a derogating from the perfor­mances that are the businesse of a Christians conversation; as if denying efficacy to prevaile for discharge, should be the overthrowing of these performances in Gods people. You know what is said of fire, It is a good servant, but a bad master, usefull in the harth, dangerous i [...] the top of a house: I say, the like of all per­formances whatsoever; keep them within their due bounds they are for excellent uses, and for excellent purposes; Let them break out of their bounds, and they are dangerous: Ri­vers are usefull, but when they overflow their banks they drown all, they are good creatures within the banks, and water is usefull and ne­cessary for many purposes, but nothing more [Page 255]dangerous and destructive when it rieseth too high. Exact performances once into the Throne of Christ, give performances the peculiar priviledges of Christ; and they deny Christ, keep them in subordination to Christ, they are usefull in their kinde: Pr [...]yer, and fasting, and circumspect walking, and holinesse of conver­sation, so farre as they are kept within these bounds; namely, the glorifying of God, the manifestation of thankfulnesse, and our due obedience to divine Majesty, doing good to others, and as they are looked upon as the Or­dinances of God in the performances of which, the Lord will be graciously pleased to meet with his people, and in them make good to them, things that are freely given by him be­fore in Christ, so farre they are exceeding use­full: As for instance, God calls forth unto prayer, he calls forth unto fasting, what is the encouragement of men to performe these servi­ces, not a prevalency that these services them­selves have with God, but because that he hath promised, that when his people call, he will answer: So for the promise sake, we are encou­raged in the expectation that the Lord will be as good as his word, when we meet with him where he calls us forth to meet with him, so far we are encouraged: These things will I doe, saith the Lord, yet for all this, I will be inquired of by [Page 256]the house of Israel. Observe it well, and in it you shall see the usefulnesse in seeking God in any way that the Lord will be sought in.

First, the Lord saith, These things will I do; the Lord hath bound himself, he cannot alter it, the word is gone out of his mouth, the thing shall come to passe, when it is once gone out of his mouth, he will make that good for his own sake, and I will be sought unto by the house of Israel: I will doe it, you shall seeke mee; and when you seek me, I will make it good. So when we come to the Ordinances, wee look to what God hath promised, and upon what God hath ingaged himself to make good to us: And when we are upon the Ordinances, our eye is, or ought to be, upon the promises, not upon our performances, and the Ordinances, as if these our qualifications, and doing this or that were the procurers of that we desire, but the procurer of that, is that which moved the Lord to make a promise.

Secondly, as our righteousnesse hath not plea in it to prevaile of it selfe for discharge of sin after commission, so neither hath faith it self any prevalency for the discharge of sin. I say, the plea of saith it self, hath no efficacy and strength in it to get discharge from sin. Faith improperly is called the righteousnesse of God. Look into the 10. of the Romans, the Apostle [Page 257]expresseth himselft us: The righteousnes of faith speaks on this wise. &c. Here by the righteousnes of faith there cannot be meant the righteous­nesse of the act of believing, but the righteous­nesse of Christ believed on.

I came to this assertion, that faith hath not such prevalency of plea to discharge from sin; I say not a prevalency of plea, as to obtain the discharge from sin; Nay, saith hath not this prevalency, so much as to be an instrument to unite a soul unto Christ in its first union. I shall desire, beloved, in this case, yet once more to be marked and heeded, both attentively and spi­ritually, and ingenuously, and candidly. The assertion I delivered was this, and the reason why I deliver it again, I will tell you by and by. There is, I say, not such a thing as an uniting and cementing, nor knitting power in faith, as that faith doth, or should become the instru­ment to unite a soul in its first union unto Christ: For, before such believing, a soul is united unto Christ, and a soul must be united unto Christ before it doth, or can believe: I said this of elect persons still, and so carried it along to the end of the discourse: That an elect person is united unto Christ before he can be­lieve on Christ. Something I said before for the cleering up of this truth, that a soul must be united unto Christ by Christs own power, be­fore [Page 258]can there be believing on him. But, belo­ved, whereas we had thought the truth had been cleered up sufficiently, I have found it otherwise; I find that many stick and stumble at this assertion, there must be believing, fa [...] some, before there can be union with Christ and it is believing it self that makes up the fir [...] union with him.

Since the last time I spake unto you, I have received, and I suppose, from an ingenuous spi­rit, for under such a stile it comes, an objecti­on against this assertion, and weighing the ob­jection, I sinde it of weight enough to require an answer. Besides, I finde that divers other persons, exceedingly stick and stumble at it; and therefore I shall desire to cleer up this one thing, both by answering such objections that may be made against it, as also by letting you see what dangers necessarily follow upon the contrary. I shall, and do commend the candid­nesse and ingenuity of those that seek to be in­formed in things they not yet so cleerly under­stand, while they do it with a spirit, rather seeking satisfaction, then to maintain conten­tion.

Object. The objection proposed is briefly this: Our Saviour very frequently in the Scrip­ture holds forth believing, or faith, under the notion of coming unto him. The inference i [...] [Page 259]this, coming doth imply, or suppose a distance between the person and Christ, till there be coming. The effect seems to be, that he that comes to another is at distance from him till he be come. The upshot or conclusion is this: If believing be a coming to Christ then those per­sons that do thus come by believing, before their believing are at distance from Christ; and if at distance from Christ, then there can be no union between Christ and them till their coming drawes them, and makes them neerer, and so their coming doth unite them. The ground of this objection is taken out of some portions of Scripture, divers are objected for it, and one seems to have some strength with it, and that is in Iohn, 5. chap. and the 40. verse [...] You will not come to me that you might have life▪ Whence it is inferred, that there is no life till there be coming, and this coming is believing, and so consequently there can be no union till there be this believing. The Argument indeed is laid as strong as may be, and peradventure, may seem to have an undeniable strength in it. Now, I shall desire and endeavour to answer this objection as candidly as it was made, and it may be, other objections that may be made like unto this shall be answered in the answer of this.

And, that you may better understand the [Page 260]answer unto it, and the truth cleared, I shall answer two wayes, and it shall be,

1. In respect of the matter of the Argument.

2. In respect of the proof of it.

First, in respect of the matter of the Argu­ment; The matter of it is this: before coming there must be a distance, and coming is be­lieving, and therefore before believing, there must be necessarily a distance, and so conse­quently there must be no union.

Answ. For answer to this, beloved, we are to take into consideration: First, what is meant by distance, and then what by coming. If by distance in this place be meant dis-union, as it seems it is, (because the thing urged in the objection, is that there is not a union) then we shall proceed on accordingly.

First, for this word coming; you know full well, that coming is but an Allegoricall expres­sion; and you must know, that all coming will not necessarily infer a distance before coming: Mark the expression in the 7. chapter to the Hebrews, He is able to save to the utmost, all them that come to God by him; here is menti­on made of coming to God, and of Christ ability to save them that come. Now, consider this with your selves: Suppose a Believer hath been a Believer many years together, and so al­so as long united unto Christ, Whether or no [Page 261]doth not such a Believer still come to God by Jesus Christ? Certainly, Believers, after they are Believers, do frequently come unto God. Now, doth coming import a distance before there be a coming? then there is a distance, even a dis-union (for such a distance we are speak­ing of,) between Christ and Believers them­selves, as oft as ever they do come. Observe that in the 17. chapter of Iohn, where Christ speaks to the Father himself. And now, Father, I come to thee; Here Christ comes to the Father. I ask this question, Was Christ at a distance, or was Christ dis-united from the Father be­fore he did come to the Father? For he saith, now I come to thee; it seems, before this com­ing, Christ was dis-united, if the Argument be good, that where is coming, there is a distance, and this coming makes up union that was not before. It seems by this, there was no union, but a distance between Christ himself and his Fa­ther till now at this very time that he doth come: But Christ himself, in that very same place, testifieth the contrary, saying, Thou Fa­ther art in me, and I in thee. In a word, com­ing, it seems, must import believing: Suppose it be so, must there be distance, or dis-union alwayes before such a coming? then consider this, that Believers, even to the end of their dayes, have occasion ever and anon to renew [Page 262]their acts of believing, that is, to renew their act of coming to Christ: For, still take this along with you, that coming and believing are all one, for so faith the Objector. Well, is coming and believing all one? then Believers have cause every day, and every hour, to be­lieve a fresh, that is, to renew acts of believing and is there distance of dis-union, before there be such coming? then it must follow, there must be union and dis-union, and union a­gain, and dis-union again, and this as fre­quent at there is the renewing of the acts of faith.

Object. But some will say, peradventure the first act of coming to Christ, or the first act of believing, doth import dis-union; but all after acts of believing do not import dis-union.

Answ. To this I answer: Mark where the strength of the Argument lyeth, and you shall plainly see, there is the very same reason for af­ter believing, as there is for the first act of be­lieving: The first act of believing is coming, and is not two, three, or four acts of believing coming too? What coming is there more in one act of believing then in other acts of be­lieving? If this be a generall rule, that belie­ving is a coming, and coming argues a distance, and distance must necessarily be before com­ing, hence it must follow in brief, that it is no [Page 263]solid Argument, persons are dis-united, or not united unto Christ before the act of believing, because believing is a coming unto him: For, you say and grant, that there may be, and of­ten is, a coming unto Christ by faith, and yet there may be union before such coming.

But now, to come to the proofes, to the texts of Scripture that are brought in for the con­firmation of it: You will not come to me, that you might have life. The strength of the Argument it seems, lies in this; there is no life till there be coming, and coming is for life it self; there fore there is no union, till there be coming by way of believing.

For answer to this, and so to cleer up the meaning of the Holy Ghost: In this text of Scripture, we are, first, to consider, what our Saviour means by coming in this place; You will not come to me: And secondly, we shall consi­der, what this life is that Christ speaks of which they should have in coming to him.

And to begin with the first, what that com­ing is our Saviour speaks of in in this place; You will not come to me, that you might have life. I will not insist upon this, that Christ did speak to the opposers, men that did contest with him, and so that he doth speak to persons with refe­rence and relation unto others: For, I verily believe, though our Saviour speaks this to the [Page 264] Pharisces, who certainly never should come to [...] Christ, nor have life by Christ; yet his intent was to speak to them to whom the life of Christ did belong, and who should come to him. Let us therefore I say, consider what he means by coming in this place. In Iohn 6. vers. 44. there you shall have our saviour plainly expounding unto you, what he doth mean by coming unto him: No man, saith he there, cometh unto me, except the Father which hath sent me draw him. Mark the expression well, and there­in you shall perceive what Christ means by first coming unto him: For, in that place, You will not come to me that you might have life, Christ speaks of first coming, and not of af­ter coming: No wan cometh unto me, except the Father which hath sent me draw him. In which words you may perceive the act of first coming to Christ, is rather by, and from the Father, then by any activity in the person that comes: For, coming there, is plainly attributed unto a drawing act of the Father. So that the first coming to Christ, is just like the coming of a froward childe to meet the mother; the childe hath taken a stomach, and is sullen and dogged, the childe will not stir; if the childe be carried, it strives and strugles, wherefore the Father of this childe is fain to take up this childe, and by a kinde of force to carry it with an overmaster­ing [Page 265]strength where meat is. The childe comes to his meat, but how? not by any act of the childe, as if he did come of himself, but by the power and over-mastering of him that brings the childe: A coach we say comes to town; when it is but drawn to town, and yet it is said to come. The Coach is wholly passive, the childe is passive in coming to meat; and so every elect person at his first coming to Christ; the com­ing of this elect person to Christ is a passive coming: And the coming of this person is no­thing else but the Fathers over-mastering and drawing of this person elected unto Christ. In the 31. of Ieremiah, the Lord speaking there of the conversion of Ephraim, Thou hast chastised me, saith Ephraim, & I was chastised as a bullock unacquainted to the yoak; convert thou me, and I shall be converted. Ephraim here appropriates the act of his conversion, not to any coming of his own, but only to the Lord himself, ac­knowledging, that the work of bringing unto Christ is the work of Gods own drawing; nay, he sheweth, that he himself was so far from coming, that he did confesse, that when God took him first in hand, to bring him to Christ, he was as a bullock unaccustomed to the yoak. It is true, in a common speech the bullock is said to come unto the yoak, even a bullock un­accustomed, but how? by meer force he is [Page 266]brought to it, and not that he is brought wil­lingly to it. Beloved, you must either establish the rotten Principle of Free-will, that is, a per­vious principle of a mans own spirit to come to Christ, or you must confesse that persons at their first coming unto Christ, are meerly pas­sive. It is a known principle: we are first acted, or actuated, before we do, or can act; there is not only a weaknesse simply before calling, but there is a deadnesse, and therefore there can­not be coming; and if there be, it is meerly passive, and the whole businesse must be the Fa­thers own drawing. In the 110. Psalme, and about the 3. verse, the Lord speaks to Christ thus: Thy people shall be a willing people in the day of thy power. There is no willingnesse till the over-ruling and overcoming power of Christ comes in to make and frame a willing­nesse even contrary to the naturall will.

The summe then briefly is this, and so to apply it to the Text objected, You will not come to me, that you might have life, that is, it hath not pleased the Father to draw you unto me, that you might have life. I cannot conceive how there can be any other sense given to the Text, but that it is the Fathers sole and only power, and the overcoming act of his, to bring to Christ, that there may be life. Now, what will be the sense of the words? it will be only [Page 267]his, there is no principle of life from Christ, [...]ill the Father by his over-ruling and over­ [...]nastering power, do bring unruly and crosse spirits unto Christ.

Object. But it may be some will say, though this coming to Christ be the act of the Fathers drawing, yet there is an act of believing when the Father doth draw.

Answ. I answer, it is not possible there [...]hould be an act of our believing while the Fa­ther is first drawing; mark what believing is in summe and substance, it is but a yeelding to [...]he minde of the Lord revealed; I say, the yeelding of mans spirits to the minde or God; while persons are contradicting persons, they are not believing persons in respect of those things that they do contradict: To believe, and to contradict the same thing, is a contra­diction: For, to believe, is to sit down satisfied with the thing that is related and reported; as long therefore, as persons are contradicting persons; as long as their spirits are crosse spi­rits, as long as they do kick against that which God doth propose unto them, so long do they not believe. Now, while the Father is draw­ing, that very drawing is an argument of resist­ing, and a kinde of kicking against that which the Father doth aim at: For, if there were yeelding; if there were a submitting; if there [Page 268]were a willing coming on to the truth reveald, what need there any drawing? men do not draw those things that do come of themselves, And therefore I say, during the Fathers first act of drawing, the Father laying violent hold, as it were, upon the person, there is no act of believing. The truth is this, the Father gives his elect to Christ his Son: Thi [...]e they were, saith Christ, in the 17. of Iohn, and thou gavest them me; and the Father that gave the elect unto Christ, he gives unto Christ also power, both in heaven and in earth: so saith Christ in the 28. of Matthew, and in the latter end, All power, saith he, both in heaven & earth, is given me: Go teach all nations, as much as to say, I give you Apostles, and Ministers, that follow you, a com­mission from my self, a commission to preach, and in preaching to convert; and how so? All power in heaven and earth is mine. So that, be­loved, the Lord takes his elect as they are self­willed, and as they are untamed, he brings them as they are self-willed and untamed to his Son, and by vertue of all power that is given to that Son, when they are brought unto him, he him­self doth break, tame, and bring them to his own bent: The Father, saith Christ, judgeth no man but hath committed all judgement to the Son. Take notice of it, that now, as Christ is or­dained the Mediator of the covenant, the Fa­ther [Page 269]doth nothing towards, or concerning his elect people, but what he doth by his Son, it is the Son doth all; so that all that the Father doth, is to deliver up elect persons, such as they are in blood, enemies, and rebellious, he deli­vers them up to his Son: and the framing of their spirits to his own bent, is the sole work of Christ himself; Christ is become by the dona­tion of the Father, the life and the soule of eve­ry elect person. Now, the Philosophers do observe of the naturall soul, that it is the framer of its own body, and the maker of its own organs, that so they may be fitted for it to act its own will: so may I say, is it with Christ, Christ hath the framing and the disposing of the whole man, to bring every thing in this man to his own bent: The Father bringing the creature, as he is a stubborn and stiff-necked creature, so delivers him up to his Son; so that, I say, there is not a pevious foregoing act wrought by the Father without Christ; I say, no previous act of believing wrought by the Father, or by the Spirit, without Christ, by which a person comes, and doth close with Christ, but the Father doth give that person without any faith at all, or any qualifications whatsoever, to his Son; and his Son, Christ himself, he frames and creates that very faith in persons to come to him; and therefore in [Page 270]the 42. of Isai. v. 6. you shall plainly see, there is not an opening of blind eyes, a giving of belie­ving eyes, to close with Christ before Christ himself be given, and given as a covenant to per­sons: So saith the Text, I will give thee for a cove­nant; Here you see Christ passed to persons, not with a supposition, that when persons do believe he shall be theirs, and they his, but, I will give thee for a covenant to open the blind eyes; Here is not the eyes opened before Christ comes, but Christ comes when the ey [...] are blind, and when he comes, he opens the eyes that are blind.

But to go further; Let us suppose, that coming into this place, is spoken of believing: Ye will not come to me, that ye might have life; it cannot follow, that although there be no life till believing, therefore there can be no union till believing: I say, if it possibly might be imagi­ned, that there may not be life from Christ, till believing, yet it follows not, that there must be believing before there is union. Nay, beloved, there is nothing cleerer in all the world then this principle; namely, Suppose there cannot be life before there be believing, yet there must be union before there can be life fetched from Christ; I say, there must be union before belie­ving can fetch life from Christ: For, suppose that the fruit upon a branch should have such a faculty to draw life into the branch from the [Page 271]root; though this would be a strange con­ceit, that the fruit growing upon a tree, should have a faculty to draw life from the root to the branch, whereas the root com­municates life to the branch, and the branch by vertue of that life communicated, brings forth fruit. But yet, suppose the fruit should draw life into the branch from the root, that is, suppose that faith which is a fruit, growing up­on a member of Christ, that is a Believer, and a branch of that body; suppose that faith this fruit should have such a faculty to draw life from Christ the root into the branch, yet it is impossible that faith should draw life into the branch, till the branch be united unto the stock▪ For, beloved, that is Christs comparison: I am the Vine, ye are the branches; Now, take this comparison; suppose a branch growing upon a wilde Olive, is cut off from the wilde Olive, and for the present it is not united to the good Olive tree; Now, can a wilde Olive, or suppose it to be a good Olive upon this branch of the wilde tree, can this fruit upon the branch draw life from the root of the good Olive tree, while it is separated and laid aside, and is not united to the good Olive, from which root it must draw life? It is known to all men, that com­munion is the fruit of union; there is no par­ticipation nor communion of any thing that [Page 272]is Christs, but as it doth flow from union with Christ; so that either you must say, that faith which you speak of, is not of Christ the root, but hath some other root and fountain from whence it hath its being and essence; or else you must confesse, if Christ be the root, then it must come from Christ by vertue of union of a Be­liever to Christ first.

Finally, suppose it should be, that com­ing is believing; suppose that this life spo­ken of here, is not in persons till they do be­lieve: What is meant by life here? Beloved, I beseech you consider, the Apostle tells us, our life is hid with Christ in God; and Christ is the life of the world, that is, of the elect. It seems then that the life of every elect person hath a being in Christ, before he doth believe; belie­ving therefore doth not produce a new life that was not before, only it manifests that life which was before; and it makes that life which was before, an active life; or is an instrument by which that life that is hid in Christ, doth now after believing, become an active and appear­ing life in this person. So that all that can be made of this, is but this; till believing, there is no activenesse of the life of Christ in the per­son that is elected, his life is in Christ, and was in Christ, and reserved in Christ, till the time of believing for him; and then doth he [Page 273]the elect person, become active in life, when Christ doth give him to believe actually.

But to say that this believing should give the first being of that life that should be in per­sons, is to say, there is not the life of the elect persons in Christ before they do believe.

In a word, beloved, I shall seriously desire you, that with candidness and ingenuity of spirit, you would take into your considerati­on, those dangerous consequences that must of necessity follow, if you will receive this for a Principle, that there is no justification and uni­on at all belonging unto elect persons, till they do actually believe in Christ,; I say, If this be maintained, dangerous consequences must needs follow upon it; if persons are not united unto Christ, and doe not partake of justificati­on before they doe believe, but that believing is the instrument by which they are first united, then mark what will follow upon it.

First this, that in some respect there will be a bringing to life again the covenant of works. How will that be, will you say? I beseech you consider it well; The Apostle will tell you so as well as I: The Lord told Adam at first, Doe this and live; If thou wilt enter into life, keep the Commandements, saith Christ to the rich man: And the Apostle in the 10. Chap. to the Romans, about the 4. and 5. verses, tells us of the [Page 274]covenant of Works cleerly: Moses, saith he, describing the righteousnesse of the Law, saith thus: He that doth these things, shall even live in them; mark here the covenant of Works, out of these expressions, is this; namely, for per­sons to do, that they may live: The covenant of Grace runs upon contrary terms; men must first live, that they may doe: God in his cove­nant of Grace, gives life first, and from life comes doing. In the covenant of Works, there must be first doing for life.

Object. But you will say, how doth this fol­low out of this conceit, that men must believe, before they shall live in Christ.

Answ. I answer, thus; you must of necessity presse upon your selves these terms, or such like, I must do, that I may have life in Christ, I must believe, there is no life till I do believe; now, if there must be living first, then there is doing before living.

Object. But it may be you will say, Faith is opposed to Works and doing.

Ans. I answer, when it is opposed to Works, it be understood objectively, that is, it is un­derstood of Christ believed on, and not of the act it self of believing; for it is certain, be­loved, our act of believing, is as much our do­ing, as our acts of love, or our acts of charity, even as much our doing as any of these. So that [Page 275]here must first be doing before life be obtained; if persons must first believe before they have union with Christ.

Secondly, if there must be our act of belie­ving before there be participating in Christ, then mark what will follow; those sins which were once laid upon Christ, and taken away from the elect; for they could not be laid upon him, unlesse they were taken from them, they are, it seems, returned back again, upon this Be­liever, whereas they were charged upon Christ, whereas Christ once paid the full price, where­as upon the paiment of this price, there was ac­knowledged full satisfaction; so that those sins were once blotted out; I say, if there must be believing before there be union with, or interest in Christ, it must necessarily follow, that till such believing, the person of that elect, doth beare his own transgression, and is chargeable for his owne transgressions, and his transgres­sions are imputed unto him. But how can it stand with the glory of the Redemption of Christ, that Christ should have all iniquity laid upon himself, carring all iniquity like the Scape Goat into the Land of forgetfulnesse, and yet till the time of that elect, persons believing these sins are returned from the Land of for­getfulness whither they were once carryed, and they are afresh charged upon this person [Page 276]agine. Did Christ bear them away? and did Christ return them back again? Where did you ever finde, that sin once taken away, and carryed away by Christ from the person offen­ding, did returne back again upon the person from whom Christ took it way?

Thirdly, suppose this, that men have no in­terest in Christ till actually they do believe in him, then it must follow, that these persons, till they are actually believers, are under the hatred of God: For, if they bear their own transgressi­ons themselves, then God being a jealous God, his holy and pure nature everlastingly hating iniquity, and also the person upon whom ini­quity is charged; there must be a hatred of God upon these persons till they do believe; and to conceive that God doth hate these persons, is to conceive that God may love and hate the same person, whereas he saith, in the 19. Chap. to the Romans, concerning Jacob, that being yet unborn, Jacob have I loved; here you see love is communicated to Jacob, being yet unborn. Now mark, Jacob when he was not yet born, was not an actuall believer, till after times, Jacob was not come to believe. Well, had Jacob no interest in Christ and the love of God till such time as he did believe? Yea, bee had so saith the Text. I, but yet Iacob must be ha­ted till he doth believe, because Jacob, till he [Page 277]doth believe, must bear his own transgressions; so that here must be at the [...]ame time, upon the same person, both the love and hatred of God, and how can these contraries stand together?

Yet again; Suppose persons have no inte­rest in Christ untill they d [...]e actually believe, it must follow from thence necessarily, that there is a believing in such persons before they have union with Christ, and then you must make some other root from whence this believing of persons must spring; as for Christ, it hath no­thing to do with him, for he hath nothing in regard of communicating his Grace & Spirit to do with them; but they are Beuevers, and their believing is that which knits the knot between Christ and them; Whence comes this believing? where is the root of it? Is Christ the root? then have they first union with Christ, that they may receive it from him; then must they first be uni­ted unto Christ, and made one with him, and live in him, and by vertue of union with him, re­ceive this faith as a fruit of that union. If it pro­ceed from some other root, I beseech you consi­der how it can be, and how can this be avoided, but that this conceit must needs be exceeding derogatory to Christ, to make another founda­tion besides Christ, whereas in Heb. 12. it is ex­presly said there, Christ is the author as well as the finisher of faith? Beloved, upon these confidera­tions, [Page 278]for my own part, I have receiv'd this prin­ciple that I have delivered unto you, and meer­ly the vindication of the glorious priviledges which are proper & peculiar unto Christ alone, is the occasion that I do refer the being of faith it self unto Christ, and to nothing else in the world, and that I may uphold these particular and glorious prerogatives that are proper to Christ, that he may not be robbed of any of them. To this end, I deliver it to you, that elect persons have a participation and share in Christ himself, even before they do beleive, & let none conceive that this takes away or diminisheth from the prerogative of believing neither. For there are glorious things done by faith unto be­lievers, God hath honoured it above all meer creaturs in the world; he hath made it the con­duit pipe for the conveyance of all that peace and comfort; nay, of al that strength which be­lievers have all their lives; no faith, no comfort; no faith, no peace of conscience; no faith, no plesure to walk with God: through faith Christ conveys himself in speaking peace to the foul, in bidding the soul be of good cheer; the soul lies in darknes, while it lies in unbelief. But still that which is proper & peculiar to Christ alone, is not to be ascribed unto believing. I should now proceed (having as well as I can, taken away the rubs) to that which I purpose to follow. But the time is past.

SERMON IX

WEe have considered already the Office of Christ here spoken of; his Advocateship: We have con­sidered the cause he manages, & also the persons whose cause it is that he doth manage. The cause he manageth, is in behalfe of the sinnes of his people, and the persons are not present Believers, but all elected persons, though yet unbelievers: Wee further considered, the in­dowments and qualifications of Christ unto this Office.

First, he is Christ that is called of God un­to it, and furnished by God for it.

Secondly, he is Jesus, he takes no cause in hand, but he saves his client.

Thirdly, he is Christ Jesus the Righteous, the efficacy of the plea of Christ lyeth in this righ­teousness of his, that being the soule hinge up­on which the doore turneth. In the large open­ing of this righteousness unto you, I spake first, negatively. The plea that prevails for the discharge of [...]in, is not our works; no, not our faith; but it is the righteousness of Christ himself that onlyserves to make up the strength of this plea: Secondly, affirmatively; There is,

First, an active righteousness of Christ; For, by the obedience of one man, many shall be made righteous, Rom. 5.19.

Secondly, the passive righteousness of Christ: The blood of Jesus Christ his Son cleanseth us from all sin, 1 Joh. 1.7. But it is the divine righte­ousness, or dignity of the divine God-head that adds an efficacy and life, and vertue, making the active and passive righteousness of Christ a compleat righteousnesse, that wee might be compleat in him; and we gave a touch to you, wherein the efficacy of the plea of this righte­ousness stands. The efficacy of it stands in the satisfaction that righteousness hath made to the justice of God. In judgment there are but two wayes to be acquitted, either just proof, that the person upon triall is not guilty, or be­ing [Page 281]guilty, the Law is already satisfied. The strength of the plea of the righteousnesse of Christ, insists not upon the first way, he [...] grants the persons whose cause he pleads, had for matter of fact, done the thing that is charged; but the strength of his plea is, that the Law on their behalf is satisfied already. This latter plea being good, hath the like force for acquittance and discharge as the former hath; So that the sentence of judgement can no more passe upon the person for whom the Law is satisfied, then it can upon persons that never transgressed the Law.

Now it remains to be considered by way of objection out of the premises, how this can be, that the justice of God should be satisfied, see­ing the satisfaction of justice is the bringing of a recompence to answer in proportion for the offence that is committed. The ground of the objection is this, all that Christ, as man, brings unto God, comes short to make a full recom­pence. I told you before, that the divine righ­teousness is that that makes the righteousnesse compleat, and that a meer humane righteous­nesse is not able to effect, till it be infinite, or be made infinite by the divine righteousnesse. Now, when Christ brings a recompence to the Father for the transgressions of men, that that he brings to him by way of recompence, should [Page 282]not be that which was his own before. Now, what ever the divine righteousness is, that i [...] Gods own, the active and passive obedience of Christs human nature, that is brought to him, but the divine righteousness is not brought. You will say, this is just as one man oweth another an hundred pounds, and he sueth this man for it; now, the debtor, he cannot raise above ten pounds of this money: but the cre­ditor must make it up out of his own purse. So then here is the ground of the objection, and the truth is, this matter contains in it, the depth of the mysterie of the Gospel, that justice should be satisfied by bringing a recompence for trans­gression, and yet the recompence, as it is brought, is not so much as will answer the in­jury that is done of it self. It is true, there is enough in the divine Righteousnesse to make the satisfaction for the injury done; But how is this divine Righteousnesse brought?

It is most certainly true, therefore, even where there is satisfaction of justice in this case, there is also mercy too: For, although God be just to forgive sin, yet observe the phrase well, you shall finde, that where the Apostle speaks of justice in this act of for­giveness of sinz, he speaks of mercy too: You know, to forgive a thing is an act of grace and mercy; yet, even while there is forgivenes there [Page 283]is manifested the act of justice, Justice it selfe takes its course, even while there is forgivness. But this, you will say, doth not resolve the question: Where can there be a satisfaction of justice, seeing there is not brought by way of re­compence, that which might be proportion­able to the injury done?

Answ. 1. First of all, justice is satisfied in the strictest sense, when there is such a plenary and equivalent recompence given, that the per­son injured thereby, is in as good estate every way, as he was before the injury done: When a man is trespassed against, and doth sue the man for this trespasse, and when the man doth make up, and bring in as much recompence as the injury commeth to; so that the party tres­passed is worth as much as he was before, here is a plenary satisfaction of justice. Now comes in the objection, and sayes, that the justice of God cannot be said to be so satisfied, because the active and passive obedience of Christ, as humane, bring not in so much to God as the injury comes to, and what is from the God­head, is Gods own before.

Secondly, therefore some say, that there is a satisfying justice properly, though there be not a full recompence, as in every point to an­swer the injury done; I will but give you a fa­miliar illustration of it, that you may not say, [Page 284]it is not unknown, and an unheard of thing, that justice is satisfied, although no plenary re­compence in the former sense for satisfaction be brought. Suppose one man murther ano­ther, an ordinary case; now, for a plenary re­compence to the injury done, he that is slain must be in statu quo prius, that is, he that is slain must be made alive again; and till that person slain be restored to life, here is not a compleat recompence made. But how is it possible, that any man that hath committed murther, should make this full and plenary recompence to the person that is injured? He cannot restore life to him again; and yet for all this, although he cannot bring in a full recompence in this way, this man may properly satisfie justice: For, if life answer for life, if the murtherer be execu­ted, the Law and Justice may truly be said to be satisfied. Here then they say, that there may be satisfaction of justice, and yet not the ful­nes of recompence in the strictest sense brought in. Justice, I say, is satisfied in this respect, be­cause here is as much brought in by way of recompence, as is possible to be had. You know, beloved, you have a Proverb, Where there is no­thing to be had, the King must lose his right: when a man payes all that ever he hath, he can pay no more, he doth satisfie justice. In this sense justice is said to be satisfied, when the Law of [Page 285]justice is satisfied; and so the satisfying of ju­stice doth not necessarily imply the fulness of recompence in the strictest sense, according to the injury done. How cometh it to passe, when a murtherer is executed, that upon this execu­tion of the murtherer onely, the Law doth esteem this tobe a recompence, and justice to be satisfied, though it be not a plenary recom­pence answering the injury that is done; but onely as it answers to the Law, that is the rule of justice, so it is satisfaction: Even so, say they, the justice of God is truly satisfied, when the will and pleasure of God is fulfilled, whe­ther or no there be a bringing in a full and plenary recompence. If the will and pleasure of God be satisfied, concerning transgression, that satisfaction of the will of God, is the satisfacti­on of the justice of God. Now, what is the will of God? It is this, that in the day that man sins, man must die; either he must doe it in per­son, or he must do it by deputation, for among men the satisfaction of the Law is made, either in the mans own person that is the debtor, or his surety that will pay the debt for him. The Law in some cases, looks more upon the thing that is brought in to answer to it, than it doth upon the person that doth bring the thing in. The justice of God looks upon the fulfilling of his will, although it be not by the same person [Page 286]that sinned; this alters not the nature of [...] thing, whether I my self pay the debt, or an [...] ther for me pay my debt, the payment is sat [...] factory, so in that the will of God hath [...] utmost bounds for the satisfying of justi [...] whereas transgression must be recompence with death. Now, Christ the surety of [...] people, going under the punishment, and [...] filling the punishment, the Law is satisfied, be cause every tittle of the Law is fulfilled, an [...] there is nothing in the Law remaines to [...] answered.

But yet, thirdly, I say, further, that the sa­tisfaction of Christ is compleat, even in th [...] strictest sense, although it be granted that the bare sufferings and righteousness of the hu­mane nature cannot effect it without the di­vine nature, and the righteousnesse thereof and whereas it is urged, that the righteousness of the divine nature is Gods own already, it is granted, and that both because it is essentiall unto God, and incommunicable unto the crea­ture; therefore, and also for the reasons al­ledged before in the objection, it cannot be for­mally, either the whole, or any part of our righteousnesse; yet notwithstanding the di­vine nature, and so the divine righteousness doth so by the Hypostaticall Union fit and furnish Christ to be an All-sufficient Saviour, [Page 287]and satisfier, that thereby the person of Christ is so glorious, that his active and passive obe­dience is thereby made of infinite worth and [...]alue, that so he might give satisfaction for [...]s, compleat & perfect; and that in the strictest sense, making a full reparation and restaurati­on of all things in the behalfe of the elect, for whom he undertakes, and brings upon them salvation to the uttermost.

In brief, beloved, and so to conclude this businesse, though there may be some hint given for your better understanding, by way of il­lustration, how justice may be satisfied yet the truth is, the fullest and most satisfying resolu­tion wherewith persons ought sit down with­out further dispute, is not by argumentation, but by divine faith. Suppose wee could not sound the bottome of this Principle, that Gods justice should be satisfyed, yet we may sit down as fully resolved that it is satisfyed, though we know not how it should be so, in that the Lord reveales to us he is satisfied, whose word must be more to us then all the evidences and de­monstrations in the world can be by way of Argument, that here Christ is said to be the propitiation for our sins, that God himself doth acknowledge else-where, that he is satisfied. What matter is it to me how he is satisfied; I mean, in respect of resolving me by way of Ar­gument, [Page 288]how he should be satisfied, his own [...] Word speaking it, and resolving it to us, is that with which we should sit down withall, with­out any further dispute. If therefore all this while you cannot know how he is satisfied, your believing upon the testimony of God [...] Word that it is so, may be as full a satifaction to you; yea may be, a more full resolution to your spirits, then all the arguments and de­monstrations in the world can be.

And so I come in brief, to the last clause of the Text; namely, the issue of this Advocateship of Christ, in the behalf of his people when they sin. The issue is this, He is the propitiation for our sins; I say, the words containe in them the up­shot, or the conclusion of the pleading of Christ, telling us what this pleading of Christ comes to at the last; it comes to this, that by this pleading of his, Christ becomes the propitiation for our sins. The main thing to be considered here, that wee may understand aright our portion in this Grace, is to know what this propitiation meaneth, or what it is for Christ to be a propitiation. Beloved, there is abundance of marrow and fatnesse in this very word, and I doubt much of it is lost, in re­spect of sense and comfort, for lack of under­standing the extent of the word: That you may the better therefore dive into the mysterie [Page 289]of this Propitiation, you must understand, that the word in the originall [...], is of the same originall and signification with the word the Septuagint translation doth use, when they do interpret the Hebrew word that is rendred by Mercy-seat, for Mercy-seat is here Propitiati­on, he is our Propitiation, that is, he is our Mer­cy-seat. And if you would know in Scripture what it is for Christ to be our Mercy-seat, look into the 16. Chapter of Leviticus, and the 14. and 15. verses, you shall there finde the main end, for which this was erected by the Lord; For of all those Ordinances that the Lord did establish among the Jews this Mercy-seat was the uppermost. Now, if you mark in the 16. Chapter of Leviticus, you shall finde three things especially appropriated unto the Mercy-seat.

The first is the sweet incense that none ought to make upon pain of death, but Aaron alone, that incense must burn upon the Golden Altar every morning before the Mercy-seat.

Secondly, you shall finde that the most no­table of all the Rites and Types of the Jews, was to be prepared before the Mercy-seat, the Type of the Scape Goat with the Live Geat, as you may finde it registered there, and handled at large in that Chapter. The Live Goat must be brought before the Mercy-seat, and Aaron must [Page 290]lay his hand upon the head of it, and, then the Scape Goat must be sent into the Wilder­nesle, and carry the sins of the people into a land of forgetfulnesse.

Thirdly, at this Mercy-seat, as it is in Exod. 30. chap. vers. 6. the Lord did appoint to meet with Moses, and there to speak graciously unto him; and there God will hear him speak, and God will be heard to speak, and will return his gracious answer at the Mercy-seat. Well then, to come to the businesse in hand, that I may cleer it the better; Christ is our Mercy-seat, that is, the incense, or the sweet savour that smells with acceptance and delight in the no­strils of the Lord, as I may so speak; I say, that which makes a sweet savour, is the Mercy-seat. Incense, had it been burned any where else, (but here according to the appointment and commission of the Lord every morning) the very place it self, being changed, would have taken away the savour of the Incense before the Lord, therefore the Mercy-seat is that for which the incense becomes a sweet savour; as much as to say, all our prayers, and all our duties and services (notwithstanding our sins, being believers (become as a sweet savour to the Lord, as they are presented up before the Mer­cy-seat by Christ; he is the Propitiation then, that is, it is he by whom our persons and per­formances [Page 291]become a sweet savour to the Lord, a sweet incense. Again, the Scape Goat and the Live Goat to be slain, were to be prepared be­fore the Mercy-seat, as much as to say, our sins [...]re carryed away into a land of forgetfulnesse by vertue of Christ; as the Scape Goat being pre­sented before the Mercy-seat was made a type capable to carry away the sins of the people in­ [...] a Land of forgetfulnesse; So that as we are presented unto God, in and through Christ, [...] our sins are carryed by Christ into a land of [...]rgetfulnesse.

Lastly, before this Mercy-seat the Lord ap­peared, and at the Mercy-seat God will return his gracious answer; as much as to say, in Christ, and through Christ, the Lord returns [...]ll the gracious answers that are returned to [...]is people upon earth; Not a voyce of grace, [...]ot a voyce of peace, not a voyce of comfort is [...]o be heard, but at the Mercy-seat: For mark [...]t well, you shall finde God hath made over all [...]hat gracious language of heaven unto his Son Christ, and only unto his Son Christ there [...]ame this voyce from heaven when he was bap­ [...]ized: This is my beloved Son, in whom I am [...]ell pleased. But upon the Mount the voyce was [...] little more plain; for upon the Mount it [...]ith: This is my beloved Son, in whom I am well [...]leased, hear him; as much as to say; all the [Page 292]grace I have to speak to men, I have put it into the mouth of Christ my Son, and not a voyce is to be expected of grace from me, but as [...] cometh out of the mouth of my Son; there is not a word of comfort to be heard, but as it is spoken from the Mercy-seat; so that putting these three things together, in respect of the sacrifice of the Scape Goat (the Text in Leviti­cus telling us of an atonement that is made by the presenting of this sacrifice before the Mercy-seat.) In a word, the sum of all is this:

1. In and through Christ our Advocate, we become a sweet favour to the Lord.

2. There is an atonement made with the Lord for us, our sins being carryed into a land of forgetfulnesse.

3. And in Christ, the Lord doth speak all the gracious language of heaven, to us.

Now, whereas at this Mercy-seat the speci­all thing intimated unto us, is the atonement that is made. It seems that propitiation hath reference in the signification of it, to atone­ment, as when a man desires one that is at va­riance with him, that he would be propitious, that is to say, he would admit of a propitia­tion, or atonement, Now, that you may know what atonement is, and so propitiation like­wise, Look into the 5. of the Romans, and the 9. and 10. verses, there saith the Apostle, If [Page 293]when we were enemies, we were reconciled to God, [...]y the death of his Son, much more being reconci­ [...]ed shall we be saved by his life. Reconciliation, What is that? Mark what follows, and not only so but we rejoyce in God through our Lord Iesus Christ, by whom we have received atonement: First, you see he makes a Proposition hypotheti­cally, by way of supposition: If when we were e­ [...]emies we were reconciled, much more being re­conciled shall we be saved by his life. And in the next words, the Apostle proves that there is re­conciliation, or rather shews the fruits of it, being obtained: We rejoyce, saith he, In what? We re­joyce in him by whom we have received the atonement. What is atonement? Atonement in this place is but the reconciliation which Christ makes between God and persons; So that th [...] up­shot is, Propitiation indeed, comes at the last, or runs at the last into this cistern; namely, re­conciliation with God; herein lyeth the effica­cy of the plea of Christ for his people commit­ting sin: Christ is the Mercy-seat, the Propiti­ation, the Atonement, or Reconciliation. This is the issue of the plea of Christ; when Christ doth plead for discharge, this pleading pro­duceth reconciliation between God and this person. If we could but dive into the mysterie of reconciliation between God and us, wee should then finde the comfort of this Office of [Page 294]Christ to be a propitiation for us. Now, if you will know what this reconciliation is, which is indeed an interpretation of propitia­tion: observe, I pray you, beloved, how the Apostle doth illustrate it in the 2. chapter of the Epistle to the Ephesians. and the 13. verse: You that were sometimes afar off, hath he made nigh by the blood of Christ. Reconciliation is making nigh those persons who were sometimes afarre off; and that you may the better understand this being afarre off, look into the 1. chapter of the Epistle to the Colossians, the 21, and 22. verses, the Apostle there will tell you, in what respect the members of Christ, the elect are said to be afarre off: You who were sometimes alienated, & strangers, & enemies in your minds by wicked works, hath he now reconciled. So then to be afarre off, and of afarre off to be made, nigh, is as much as to say, that persons who were alienated in respect of enmitie, in their mindes, in regard of wicked works, these per­sons, notwithstanding all that enmity, in re­spect of wicked works, they are made nigh, they are reconciled. You know well, in respect of the persons of men, who are elected persons, they are from all eternity in the purpose of God, made nigh by the vertue of the blood of Christ, that in time should be shed, which ver­tue of that blood is effectuall in the eyes and [Page 295]thoughts of God from all eternity, so that al­though in respect of the nature of wicked works there be a separating and an alienating nature and quality, yet in regard of the effica­cy of the blood of Christ, being in force with God, the persons who are elected in the thoughts of God, are nigh to him in purpose, from eternity. So that alienation and estrange­ment, in respect of eternity against God, is not to be understood, as if elect persons were in ve­ry deed, and properly at any time decreed to be separated absolutely from God; no, God had them in his thoughts, as the objects of his love from eternity, and these thoughts of being nigh were intended to be executed through that blood that was continually in his eye: But, saith the Apostle, you that were alienated in your mindes through wicked works; that is, you who so far forth as you wrought wicked works, had that in you, which in its own nature was the cause of alienation, and could not admit of your being neer, and being in the thoughts of Gods love, till there were reconciliation made: by Christ hath he made nigh; that is, whereas these wicked works were those things that did in their own nature actually and for the present, make you walk at a distance from God, and so in respect of wicked works you were afarre off, you are now made nigh by the [Page 296]blood of Christ, that is, Christ hath taken away sin, the cause of that distance between God and you, and also hath revealed himself unto you, being Believers; and in revealing himself to you, he hath made known to you the eternall counsel of God concerning your re­conciliation, and that now you are actually and really in the very bowels of God, and also he doth in some measure subdue and destroy the power of Satan in those wicked works; so that there is now a neernesse; I say, there is a more neernesse even in conversation with God, after calling and believing, then there was before calling; and the blood of Christ is that that make persons who were far off, nigh again to God. And this is the reconciliation; namely, where as there was a distance before, there is now a neernesse; and this neernes is by the blood of Christ, as by a sacrifice of propiti­ation. That you may the better understand the nature of reconciliation with God, you must know, that reconciliation properly imports thus much, that whereas there is variance, [...]angement, and a controversie between per­son and person, a person is then said to bee re­conciled, when the breach is made up, and the controversie is ended, and the quarrell is done, and the persons at variance are become friends again. You know, as long as there is hitting in [Page 297]the teeth, as long as there is secret grudges, as long as there is objectings one against another, and prosecuting one another in respect of in­juries done, so long there is not reconciliation; When men are reconciled they lay down the bucklers, they quarrell no more, they fight no more, but walk as friends together. And if they should walk as friends in outward sem­blance, and yet should bear rancor in their spi­rits one against another, this were but an hy­pocriticall reconciliation. In [...]cconciliation, the very heart it self is made friends with per­sons reconciled. All this imports unto us this much, Christ is become to beleevers the atone­ment, one that makes a peace with God, he is he that ends the controversie, and the quarrell, between God and them; whereas God was in­jured, and might have prosecuted the Law with violence upon us, Christ doth bring to passe, that the Lord layes down the buckler, to have no more to say against a person, but to become friends with him. You know, that re­conciliation is such a thing, as is not only a making friends to day, but a making friends so, that there may be a continuation of this amity. You cannot call this reconciliation, when men are brought together, and their controversies are ended now to day, but upon the same controversie they will fall out again [Page 298]to morrow, here is not reconciliation; for, in re­conciliation, there must be a burying of all that which was the subject & matter of the quarrel. So Christ being our reconciliation, he making our peace with God, doth not bring God to be friends with us to day, so as to fall out with us to morrow again; but to be friends with us for ever. Therefore by the way know, that every person reconciled unto God by Christ, is not only a person becoming a friend of God now, but a friend of God for ever: And as Christ doth take away the present anger of God against him to day, so he takes away all quar­rels and controversies for ever: So that a per­son reconciled shall never have God at contro­versie any more with him. Some, it may be, do conceive, Christ doth reconcile God and us in respect of sins that are past; but if I sin anew, say they, God must have new controversies, and new quarrels. But, beloved, remember this, he did bear all the iniquitie at once upon him; and when he made the reconciliation with God, he brought in all the trangressi­ons of men, from first to last, and so ended the quarrel with God, in respect of every trans­gression, even for sins future, as well as for those that are past. He dealt so with God, that he did reconcile him to you in respect of them. So that Christ must either leave out those [Page 299]sins you think breaks the peace with God in the agreement he made; or, if he did not leave them out, then that reconciliation doth as much concern those sins, as other transgressions al­ready committed. Now, think whether of these be true doctrine, either that Christ should leave some sins out, that are brought now again in­to controversie, and so God be again at con­troversie, and begin to fall out with persons for them; or whether he make agreement for all, and all comes into reconciliation. Therefore, I say, suppose two men are at variance, they have a hundred actions one against another; a friend comes in and agitates to make up the businesse between them, he brings in every one of these hundred actions to this agreement, he dealeth so with them, that all the controversie between them in respect of these actions shall die; and so he makes them friends. Now, I ask, when all the trespasses and actions are brought into the agreement, may these men fall to quarrelling and suits of Law for any of these particulars brought into the agreement? They cannot do it, beloved, if Christ brought in all the transgressions of his people into the agreement, and they were all satisfied for, by him, every one of them: His blood cleanseth from all sin, as saith the Apostle: I say, if all were brought into agreement at once, how cometh [Page 300]it to passe, that God should again fall out, and be at controversie with men for any of these sins that were in the agreement before in that reconciliation made? Therefore, know for certain, for your everlasting and eternall con­solation, that there is nothing shall be able to separate you from the love of God in Christ, nothing shall make a breach between God and you, who are the people of God. Every sin which in its own nature indeed makes a breach, is taken into the agreement that Christ makes with the Father; and if there should be such an objection rising in your hearts when you haue committed a sin, now God is at controversie with me for this. A [...]k your he arts this questi­on: Was this sin brought into the agreement of reconciliation, or was it left out? Did God accept of the reconciliation when this trans­gression was in the agreement? how can he then fall out again for this that was in his thoughts when reconciliation was made? But this may seem to be but discourse only, and therefore take a view of some passages of Scrip­ture, whereby you shall see as cleer as the light, that Gods reconciliation to men, is one entire and simple act. This reconciliation being once made, there is no more quarrell and contro­versie that God should prosecute these persons reconciled. Look into the 9. Chapter of Daniel, [Page 301]and the 24. verse, there is a time mentioned of making reconciliation; if you look into the Prophesie, you shall therein see the effects that do accompany the reconciliation made. I have heretofore recited other effects unto you, but not this: Seventy weeks saith he, shall be deter­mined upon thy people and holy City; for what? for the finishing of transgression, for the making an end of sin, and making reconciliation for ini­quity, and bringing in of everlasting righteous­nes. Observe it well, when reconciliation is made, then there is an end of the matter that did breed and feed the controversie and quarrell. When there is a controversie of God against a person, the controversie must spring from the sins of that person; but when there is recon­ciliation made, there is a finishing of transgres­sion, and a putting an end to sin. Take away the cause and the effect vanisheth of it self; but ob­serve the Text a little more yet to shew the un­changeablenesse of this reconciliation, when re­conciliation is made, there is, saith he, in the next word, brought in everlasting righteousnes. Righteousnesse, as you have heard before, is that that doth both beget, and feed, and pre­serve peace and reconciliation with God. So then, this fountain of righteousnesse must bee drawn dry, before the peace that is made by this fountain can be wasted. How comes it to [Page 302]passe a Lamp goeth out, but because the oyl is wast [...]d that feeds the Lamp: so the righteous­nesse of Christ is the oy [...] that feeds the recon­ciliation made: Either this righteousnesse must be spent, or the Lamp of peace cannot go out. But, saith the Holy Ghost, there is brought in upon reconciliation, everlasting righteousnesse; So that it is cleer, when God reconciles him­self to persons, they are reconciled for ever to him. Consider also that excellent expression in 54. of Isa. in the 9. and 10. verses: This is to me, saith the Lord, as the waters of Noah: For, as I have sworn that the waters of Noah shal no more go over the earth; so have I sworn that I wil not be wroth with thee, nor rebuke thee any more; the mountains shal depart, and the hils shal be remo­ved, but my loving kindnes shal not depart from thee, saith the Lord, that hath mercy on thee. The very expresse words shew the excellent qualities of that reconciliation that is produced by the bringing in o [...] a better covenant there spoken of. Mark it well, I beseech you, for there are admi­rable expressions in it: The thing God pro­claims is this, That he will not be wroth; that he will not fall out any more with his people; and this thing the Lord confirms by an oath: as I have sworn that the waters of Noah shall be no more upon the earth: so have I sworn I will not he wroth with thee, nor rebuke thee any more. [Page 303]You see here the confirmation of it by an oath, and what can be more binding then the oath of God?

Well, secondly, take notice of the continu­ance of this: He hath sworn, and will not be wroth, nor rebuke, but how long will not he be wroth, nor rebuke? Even so long as flouds shall cease to drown the world. God hath sworn, that till the world shall be drowned with water again, God will not be wroth with his people; so saith the Text: As long as wa­ter shall not come upon the earth, nay longer, if longer may be, The mountains shall depart, and the hills shall be removed, but my loving kindnes shall not depart from thee as much as to say, the loving kindnesse of God shall remain stedfast to the people reconciled to him, even longer then the mountains shall stand fast, and the hills unremoved. This I say is established by such a firm covenant, by such an oath, and out of the mouth of so glorious a Lord, that the hearts of Gods people may be established and secure, that God will not be wroth with them.

Object. But where as some may say the Lord speaks in this place, in the 17. verse, In a little wrath have I hid my face for a moment; there­fore it seems it is not to be taken for such a perpetuall forbearance of wrath.

Answ. Consider, that all along this Chapter [Page 304]the Prophet speaks of the Church of God, in a two-fold estate: he speaks to it one while as it is a wife of youth; and another while, as her breasts are grown: As a wife of youth; so the Lord for a moment hid his face; but as a wise that is grown up, so the Lord will not be wroth with her, nor rebuke her any more. The Apostle Paul doth most excellently expound this different estate of the Church, in the time before and after Christ: In the 3. Chapter of the Epistle to the Galatians, and the latter end of that Chapter, and the beginning of the 4. Chapter, There was, saith he, a time of mino­rity, wherein, even an heir, being but a childe, differeth nothing at all, in respect of outward carriage from a servant, though even then he be Lord of all. In the 4. Chap. and verse 1. to the Galatians, and this time of being a servant, is not for ever, saith the Apostle, but till the time appointed of the Father. Here, in respect of out­ward usage, during this minority, there is no difference between such a person, and him that is not an heir at all, but he is under Tutors, and Governours, that is, he feels alike of the rod, and still this is till the time appointed of the Father: See how the Apostle expounds the words, even so we saith he, while we were chil­dren in our non-age, were in bondage under the elements of the world; we did partake of the [Page 305]common calamities of the world, but how long was this? VVhen the fulnesse of time was come, God sent forth his Son, made of a woman, made un­der the Law, to redeem them that were under the Law, that we might receive the adoption of sons. There was a redemption, even in the minority of the Church, when the Church was at the youngest age, there was redemption, but not a redemption in respect of that which he speakes of here, that was a redemption from that con­dition wherein the heire did not differ from a servant; therefore, most properly, according to the coherence of the words, the redemption most properly and specially spoken of here, was a redemption from a condition wherein they did not differ from servants, into a condition wherein they should differ. So in the 54. Chap. of Isaiah, verse 8. there is such a difference in this two- fold estate of the Church, as is be­tween a wife of youth, and a wife grown up; What is that, you will say? I answer, you know, even among men, they marry children when they are but two or three yeares of age; the childe, she is a married wife, and yet for all this, while she is foure or five, yea, six or seven yeers of age, she is used as one that is not mar­ried, there is no difference between this childe and one that is not married, both are corrected, and both are whipped; but when she cometh [Page 306]to riper yeers of age, and hath the actuall fruition of her husband, then she cometh to be freed from the rod, and receiveth all the immunities and priviledges of a wife, which she, though a wife, did not enjoy before: And so in this Text, the Church as a childe under age, and wife of youth, is visited for a mo­ment, and there is a kind of hiding the face of God while she is as the wife of youth; but when the time of riper age is come, then this shall be as the waters of Noah to me; as I have sworn that the waters of Noah shall no more drown the earth; so have I sworn that I will not be worth with thee, nor rebuke thee. Thus beloved, you see, that God once reconciled, he never falls out with his people any more. It is true indeed, he doth chastise them, hee doth correct them, but he never doth it in wrath, he never doth it in sury. In the 27. of Isaiah, and the 4. verse, speaking of his Church, that he would watch it night and day, he saith, fury is not in me; he hath no acquain­tance with fury, in reference unto such per­sons. And therefore, although it be true, there may be afflictions, and these afflictions may be exceeding tart to the flesh; even when a person is grown, and when a Church is grown up; yet notwithstanding there is not wrath in these afflictions: Every sonne, saith [Page 307]God, I love, I rebuke and chasten: There is love even in chastisements, and the fruit of it is love, to take away sinne. The end why God sends these afflictions, is not in wrath for sinne, but to purge them from their filth. God takes occasion when his people doe sinne, to chastise them in love; but that chastisement is no fruit of the wrath of God, it is no fruit of the curse of God, nor sentence of the Law, but the tender compassions of a loving Fa­ther, that makes use of them for his chil­drens good: There is as much reconciliation with God under the rod, as when persons are not under the rod: A father may love a childe as dearely when hee corrects him, as when he gives him plums. It is thus with God, children reconciled to him, as he cor­rects a child committing a fault, he never whips him but there is feare he will commit it againe; and therefore he doth chastise him to prevent a fault; He doth not punish him to pacifie his anger for the fault committed. So God, in respect of the Church, for the purging of his Church, and for triall in these respects, he will chastise, and in chastising he will convey the Spirit of amendment to them; but in respect of what is done, were it not to have them purged for the future, he would never afflict his people for that which is past. So that, I [Page 308]say, though this be the great Objection that troubles mens spirits, they fall daily into troubles and afflictions, here is wrath and en­mity, reconciliation is not firm, God is now fallen out; yet, beloved, know, that God is not fallen out with his people when he cha­stiseth them. No man under Heaven can suf­fer under afflictions, more then Christ him­self did; yet, saith God, hee is my beloved Son, not my hated Son, but my beloved Son, I afflict. It is true indeed, as the Apostle Paul speaks: No affliction at first seems joyous, but grievous; yet, afterwards it bringeth forth the pleasant fruits of righteousnesse to those that are exercised therewith. Consider this one thing; Can God poure wrath when he intends one­ly the good of his people, to purge his people, to bring them as gold out of the fire? Cer­tainly, what David had experience of, shall be the fruit of all the afflictions of all the mem­bers of Christ, though they be never so ma­ny, and great: Before I was afflicted, I went astray, but now I have learned to keep thy Laws. Whereupon hee saith, that it was good for him he was afflicted. God afflicts to teach, God afflicts to draw home, God afflicts to re­fine and purge: You know, the Merchant doth not in wrath fling away his gold, when he puts it into the refining pot; it is no ar­gument [Page 309]of lesse love, onely he would have his gold tried and refined, and the drosse taken away out of it: It is so with God; all the members of Christ, all that Christ hath pre­vailed for with the Father, they are the be­loved of the Father, and the darlings of his soule, and his love ceaseth not; nay, his love diminisheth not to them when they are under the rod.

One word of application, and so I shall have done: Is it so, beloved, that Christ is such an Advocate, that having such a strength of plea in his righteousnesse, he produceth such a good issue, as to bring at the last, recon­ciliation? In a word then, you know what to trust unto for your soules discharge and com­fort: In many things wee sin all; what should uphold your spirits, that your sinnes should not sink your soules? Here is held out unto you the great Supporter, the Righteousnesse of Christ, the Righteousnesse of God: I will up­hold thee with the right hand of thy righte­ousnesse, Isaiah 41. vers. 10. feare not, be not dis­couraged; and why? the close of all is this; I will uphold thee with the right hand of my righte­ousnesse: If you goe any where else for support, when sin is committed, your sins will sink you, and swallow you up, nothing can beare you up in respect of the weight of sin, but the right [Page 310]hand of his righteousnesse; that alone is the thing that must uphold your spirits; or no­thing at all can doe it; O that the Lord would be pleased to work upon your spirits, to betake your selves to this support, and to fix your spirits upon the fulnesse of support and strength, that is, in this righteousnesse of his. When the Israelites were stung by the fiery Serpents, it was not the applying of a plaister could heal them, only the brazen Serpent could heal them, and nothing but the brazen Serpent. Oh, look upon the brazen Serpent, the Lord Jesus; look not upon any other plaister in the world, but him, to heal your wounded soules stung with the Serpent of your sins; though they may serve for other uses, yet they have not so much vertue in them, as to heale the sting of sin: Fix your eyes here, cast your selves here, rest here, let the weight of your souls lean here: Hee that believeth shall be saved; hee that be­lieveth not shall be damned; He that believeth shall be established; hee that believeth not, shall not be established. Oh, go not to Christ, as if there were not enough in him to answer your transgressions, that you must carry some­thing else with you to him, that may be a help to your discharge; if ever discharge from heaven come unto your spirits, it is onely the hand of Christ by his Spirit, that must [Page 311]bring it down to you; and nothing in the world can doe it, but that discharge, as it is re­corded in the Word of Grace, in things that come by relation unto men, and so are ope­ned unto them. How can men be satisfied con­cerning the thing reported, but upon the cre­dit of him that is the reporter, thereof to sit down satisfied by faith concerning the truth thereof? Let a man tell me never so good news, if I doe not believe him, my spirit is not satis­fied. So, concerning the discharge from sin, be­loved, you heare it related from heaven: Wee have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins. Now, there is no way in the world to know that there is such a thing as an Advo­cate and Propitiation, but as it is revealed from heaven. The Apostle Iohn: hee indeed reveales it here; if hee had delivered it meerly as hee is man, so it had occasioned suspicion and doubting, but as it is the revelation of the Holy Ghost, and of Christ himselfe by the Apostle, so wee are to stick close unto it, and wee shall finde rest unto our soules, as wee can credit the report of it; therefore as the Lord will work upon your spirits, take up your rest where rest is to be found; so your souls shall rest, you shall lie down and sleep in peace and safety, you shall sing and leap for joy; and [Page 312]you shall have all peace, and joy in believing. O that men would keep up the dying lan­guage of a Martyr: None but Christ, none but Christ, in matters of faith, and stability of spirit; in matters of peace of conscience, as well as in matters of salvation, And so I shall commend this word to the grace of God, in respect of the issue thereof upon your spirits.

SERMON X

THe Gospel of Christ being the great and invaluable treasure of the Church, the Helena for which the Church should contend; yea, the Sanctuary and refuge thereof; It hath pleased the Holy Ghost to present and hold forth this Gospel in variety, or change of rayment, as I may so speak; some­times presenting the Gospel, as it were in a cloud, more darkly by Visions and dreams, when deep sleep was fallen upon Gods people. Thus the Lord in former ages frequently held out the Gospel, especially in that notable ex­ample of Jacob, who, while he slept, had the [Page 314]Gospel preached unto him, in the vision of a ladder, that reached from earth unto heaven, by which the Angels ascended and descended; which Ladder was nothing else but Christ, by whom alone the sons of men doe mount, from the lowest condition of Sin and Misery, to the highest condition of Grace and Glory. Some­times the Gospel was brought forth to the Church with a mask upon the face of it, I mean, in hard Riddles, and dark Sentences, to exercise the wits of Gods people; and thus among other times, the Gospel was presented unto Sampson. You know the Riddle that was put forth, occasioned by a Lion shine by him, which being dead, there was a stocke of ho­ney in the Lion, which represented unto his thoughts, the admirable benefit and priviledge of the preaching of the Gospel: Out of the eater came meat, and out of the strong came sweetnesse. It was nothing else but this; Jesus Christ the Lion of the Tribe of Judah, by death had a stock of honey, not only nourishing, but sweet to the eater. Sometimes again, the Gospel was presented, though not with so darke masks, yet with a vail over the visage and face of it, that though some of the beauty of it might be seen, yet in respect of the glory of it, in an ob­scure way; and thus the Gospel was exhibited unto the Jewes in their types and shadowes, [Page 315]and thus the Gospel was held forth in their Sa­crifices, Temples, Tabernacles, Altars, Mercy­seat, and Incense, and the like: In all of which there was a generall darknesse; namely, a put­ing over the face of Moses a vail, who in that represented Christ the Mediator, as he was to be exhibited unto the people in those times; and yet, although for royalty and honours sake, the Gospel was vailed; yet sometimes the Holy Ghost was pleased to lift up the vail for a moment, as it were, that there might some glance of the beauty of it appeare; Even in those times, now and then, a Prophet would out with some admirable expression of the Gospel: But this was but as the breaking forth of light in a darke night. Sometimes again, the Gospel was presented in a Propheticall habit, and so it was held out, as it were, at a remote distance, that even an elevated and supernaturall eye had as much as it could do to see it in the proportion of the Gospel. And this was the dispensation of the Gospel in the Prophets. Sometimes also the Gospel was presented under a parabolicall habit; and thus it pleased our Saviour to ex­hibit it in his time, delighting much to see it in this dresse: in so much, that all the Gos­pel he spake, almost, was clothed in that habit; and so the kingdome of heaven was likened un­to Leaven, hid in three measures of meal, and [Page 316]unto Mustard-seed, and unto Treasure hid in a field, and so he goeth on, setting of it forth un­der all sorts of comparisons to illustrate it. Fi­nally, the Gospel is presented sometimes with­out either vail or mask over it, in its owne pro­per beauty, shining forth from the face of it, no­thing at all hindering the prospect of it, in its own proportion; and thus was the Gospel pre­sented unto the Disciples, when they said unto Christ: Now thou speakest unto us plainly, and not by Parables. Unto us that live now, at this present the Gospel of Christ is represented in all these variety of dresses together to admini­ster the more delight. It is accounted one of the greatest pieces of honour in a State for a Prince to have changes of rayment every day. Now, the Lord will put so much state upon his Gospel, that it shal not always go in one dresse or habit

Now, the Text that I have read unto you, holds out the Gospel in Christs owne way, which was so much affected by him, I mean, in a parabolicall habit. The most glorious ex­cellencies of the Gospel, as it doth pertain to the Church of God, are composed in this Text: Thou art all fair my Love, there is no spot in thee. This text, as the whole song throughout, is no­thing else but an elevated strain of discourse be­tween Christ and his Church, or a song tuned to the highest note that ever song was sung; [Page 317]which discourse is an interchangeable speech between Christ and his Church; the Church acting her part first, in the second verse of the first Chapter: Let him kisse me with the kisses of his mouth; being amiable sweet discourse indeed: then she falls upon the high commenda­tion of this love of hers, exalting the praise of her husband Christ above the skie, which kind­led such a strong affection in her, that she see­med to be far from him, that she was not neere enough unto him; she called unto him there­fore, that hee would draw her neerer un­to him: Draw me, and wee will run after thee, saith the Church. And that she may come the neerer, she begs of him, to tell her where she may finde him in a neerer communion with him than yet she had. Hereupon, her part being ended, Christ he begins to tune his note to an higher strain, in answering the Church, than the Church began to him: If thou knowest not, O thou fairest among women, saith Christ; here after his commendation of her, he directs her where she may meet with him; by the foot­steps of the flocks; by the tents of the shep­herds, there she shall have him. And then he falls again upon the exalting and commending of her excellent perfections, by many and se­verall comparisons: the Church by and by in the 16. verse, retorts the commendation that [Page 318]Christ gives unto her, upon Christ againe: My Beloved is fair; Behold, my Beloved is all fair, and pleasant. Thus you see, here is a making forth of the praises of each others excellency, and of the high esteem each hath of other, each to other in their mutuall discourse: Christ saith of the Church, Thou art the fairest among women; the Church she replies againe, Behold, thou art fair; and thus they go on in admirable expressions of the praises of each other. I would be too large to run over all the particulars of the sweet in­tercourse between Christ and his Church Now in the Text, Christ retorts that commendation back againe unto the Church, that the Church before had given unto him: Thus she having begun to fall into the high commendation of her love, he afterwards follows, O thou fairest a­mong women; she retorts it upon him, Thou art fair my Love, thou art all fair. Well, Christ will not have it rest there, he will have the last word, as I may say, he retorts it back againe to her, say­ing, in the words of the Text: Thou art all fair my Love, there is no spot in thee: So that here is an out-vying, as it were, between Christ and his Church, which should mount highest in the praise of each other, extolling the excellency of each other unto the skies; the burthen of the song being this still: Thou art fair; thou art all fair my Love. In the words themselves, you [Page 319]may observe in generall, the high commenda­tion that Christ gives of his Church, and unto the Church her self; in which commendation, you may note:

First, the most gracious amiable title that Christ gives unto her, he calls her Love, the sweetest title a Husband can give a Wife; but there is an addition of one Article that doth mightily advance the indearednesse of Christ, in respect of the specialty thereof; namely, MY LOƲE; thou art all fair, MY LOƲE.

Secondly, note here in the words, the mat­ter of the praise, and commendation that Christ gives to his Church, it is expressed in that which is accounted most desireable; fair­nesse; thou art fair; but in this matter of praise there is a double addition that doth exceed the praise the Church gives unto Christ before. The Church is not only fair, but all fair; Thou art all fair, my Love.

Secondly, for the further illustration of this beauty, there is a second addition; Thou art all fair, thou hast no spot in thee.

Finally, in the words you may note the time of which Christ speaks: Every man receives this Principle, that in glory in Heaven, there shall be perfection of beauty, in which the Church shall stand. But if Christ had spoken of the state of glory, he would have declared [Page 320]himself in the future Tense, Thou shalt be all fair my Love. But it is observeable, Christ speakes here in the present Tense, of the present time of the Church, as he hath communion with her here in this world: Thou art all fair. There is a great deale of difference between the Tenses. It is one thing to say of a man, Thou shalt be rich, and another thing to say, Thou art rich. It is true, the Church shall be all fair in glory, and it is as true, the Church is all fair now: Thou art all fair my Love, there is no spot in thee.

That these words are the language of Christ unto his Church, may appear to you, if you will consider.

First, what is spoken before; there is the commendation of the breasts. Now, commen­dation of breasts hath reference to the Spouse; but most plainly it appeares in the words that follow the Text, in the 8. verse, Come with me from Lebanon my Spouse, saith Christ; either they must be the words of Christ to the Church, or they must be the words of the Church to Christ; but they cannot be the words of the Church to Christ, for the Church doth not call Christ the Spouse; for the word Spouse is spoken in reference to the woman, and not to the man. You shall have it further cleered in the contents of the chapter, which shew the drift of the whole chapter, the Author [Page 321]of the contents holds forth according to the Hebrew, where the Genders are more distinct then in our English; that these very words are the expressions of Christ unto his Church. Whereby you see that this is no new doctrine, neither is it set forth by any obscure person, be­ing delivered by Solomon, or rather by Christ personated by Solomon, that the Church should be all fair and without spot.

The Proposition is briefly this: That the Love of Christ is all fair, and without spot, You may remember, beloved, that I have hitherto at large indeavoured to set forth the Gospel of our blessed Saviour to you, in the first great part thereof (the Gospel consisting princi­pally in two things, the negative and the af­firmative priviledges of the members of Christ their great priviledge, and invaluable benefit, being, first, exemption from evill; and second­ly, a participating of all good things.) All the discourse I have had with you hitherto, hath had reference principally to the former branch of the Gospel, setting forth to you the gracious discharge of the members of Christ from all miquity; and so consequently from all the fruits of iniquity in these words: And the Lord bath laid on him the iniquity of us all; and I have further shewed you, how the people of God, and members of Christ, do partake of such [Page 322]discharge as this is, which is the way of God, by which the sons of men, Believers, can have their portion, and their possession of this immunity: and that out of the Text of Iohn: If any man sin, we have an Advocate with the Father, Iesus Christ the righteous, and he is the propitiation for our sins.

It was in my thoughts, beloved, to have made present progresse into the Text that I have [...] unto you; but yet in some respect a necessary lies upon me to give you a brief touch of some things I have formerly delivered, by way of acquitting my self from injurious slan­ders. It is, and hath heen my portion, and I know, not unknown to many of you, that while I have laboured freely, and by the as­sistance of the Spirit of the Lord, indeavoured to make known the minde of the Lord to the comfort and rest of the weary and heavy laden, I my self have not wanted my burthen; yet, were it not for the Gospels sake, lest that should receive prejudice, I should never open my mouth to vindicate a truth, as it doth concern my self, in so publick a way. But as there hath been most false imputations laid upon me, in respect of the Gospel; so for the Gospels sake only, I shall acquit my self publikely before you of such things as are most injuriously charge upon me. It hath been affirmed, and that by [Page 323]persons, who have gone for persons of credit, (and consequently the wound must strike the deeper, and the report must take the greater im­pression) it hath been given forth, I say, that in my discourse among you, I should deliver to you, that the active and passive obedience of Christ considered as [...], that is Christ considered both as [...] and man, that the active and passive obedience of Christ, in rese­rence to both his natures, hath not a sufficiency in it to make up a compleat righteousnesse for us; and further, that the ground of it should be this; Namely, that Christ did not perform the severall duties of the severall relations wherein many persons stand; as the office of a Magistrate, and the relation of a Husband, &c. For the vindicating of my self herein, I shall re­peat the matter I delivered before, and you shall also know the truth of what my judge­ment is in this thing; and then leave it to the Church of God, whether it be a slander or no. This I then said; that the active and passive obe­dience of Christ properly, are the actions and passions of the humane nature; for the divine nature is not subject to obedience, because there is not any superiour to whom the divine na­ture should obey; neither is it subject to passion, God cannot suffer, and therefore doing the commands, and suffering the punishments, are [Page 324]more proper to the actions of the humane na­ture. And this humane nature is but a meer creature, and therefore the actions of it as a creature, cannot extend to a proportion an­swerable to the injurie done by sin to God: For this cause, I say, as I said before, there must be an addition of vertue from the divine nature of Christ to make the active and passive obedience of the humane nature a compleat righteous­nesse. So that all I said is this: That the acti­ons and passions of the humane nature, are not sufficient to make up our righteousnesse a com­pleat righteousnesse, but there must be some­thing of the divine nature superadded to raise up a righteousnesse proportionable to the trans­gressions we commit. And that expression con­cerning the not performing of duties of these several relations; I spake it only to this purpose, to shew wherein the humane nature of Christ in obedience, did not fulfill every thing in par­ticular, which is the duty of a man; and that therefore the divine nature of Christ by the eminent dignity thereof, is, as I said before, to make up that righteousnesse a compleat righ­teousnesse. Concerning this, whether it be truth or no, let the Church judge, according to the word: As for [...], Christ as God and man, it is well known, I used not the word, neither had I the thing in my minde, nor [Page 325]in my tongue to the purpose they alledge it against me. In a word, this I say, that Christ as God and man, hath in himself an absolute compleatnesse of righteousnesse, for all the elect persons. There need not be a going forth from Christ to any thing in the world besides for a perfect righteousnesse.

Secondly, there is another charge deep in­deed, and I appeal to you that have frequently heard me, whether ever you have heard any such thing from me; Namely, that by way of inference I should deny Christ, How true this is, let the whole course of my Ministery wit­nesse, which altogether aimed and endeavoured the exalting of Christ above all the creatures in the world, and except my being so busie with this truth be become an occasion of so manifest slanders and false aspersions that are raised, I know not what should be the cause of them. But, beloved, how is it, that I should deny Christ? In that, say they, I deny repentance unto life. Now, whether ever I did so, I appeal to you that heard me: This I say, concerning faith and repentance unto life, in brief that nei­ther faith nor repentance hath any efficacy of their own to produce life, but those that at­tain to life, in time the Lord giveth them to be­leeve and repent indeed.

But a third charge is [...] more strange then all [Page 326]the rest, this I must touch also. I will name no persons, nor hint them; but my scope is to de­liver plainly unto you, the truth of my own thoughts, and so lie under censure, or be ac­quitted. The charge is this, that I should af­firm that an elect person should live and die a whoremonger, and an adulterer; and in all kinde of propitanenesse; and, though living and dying in this kinde of prophanenesse, he shall be saved. Which, how contrary it is unto the whole course of my ministery, ye are wit­nesse. I dare be bold to say, you all know it to be a grosse, notorious, and groundlesse slander. You know, concerning this thing; an elect per­so being an elect person, it is impossible that such an one should mis-carry, and not be saved. He that is elected unto salvation, either Gods election must be frustrated, which is impossible, or this person must attain unto salvation. I think no man of those that have cast this im­puntion upon me will deny it; but withall, this I said before, and so I say still. There is no elect person, suppose him to be capable, and come to yeers, shall die before he be called, that is, before the Lord give faith to this person to beleeve, and in some mea [...]ure frame this elect person to walk by the Spirit according to the ruse of the Sp [...]it. In a word, this person is changed in conversation. The principle is this: [Page 327] He that beleeveth shall be saved; and he that be­leeveth not shall be damned: and, No [...]unclera thing shall enter into the Kingdom of heaven; e­very soul therefore, being elected, as it shall be saved at last, so is it, or shall in time be called and inabled to beleeve and walk as a child of light, If this be not true doctrine, then I desire my mouth may be stopped.

Having thus endeavoured to take off those aspersions, though not in respect of my self; yet in respect of some of you, who peradventure may receive such things for truth, especially coming out of the mouths of such persons as those from whom the charge comes.

Now, to the Text that I have taken to my self to handle; namely, Thou art all fair my Love, there is no spot in thee. I shall say but little concerning this latter branch of the Text, it having been all my work heretofore to set forth this immunity we have by the blood of Christ, the cleansing from all sin. I shall keep my self to the former branch: Then art all fair my Love. Let us therefore take into considera­tion these particulars, that will give some hint of the grace revealed here.

The first is, who this Love is, of whom Christ speaks.

Secondly, why this person that is so fair is here called my Love.

Thirdly, what this fairnesse is that is appro­priated to the love of Christ.

Fourthly, what it is for the love of Christ to be all fair.

Fifthly, when this time is, that this love of Christ is all fair: Thou art all fair my Love.

I will begin here with the first; namely, who this is here, that is called the Love of Christ. The next words will unriddle the question, Come with me from Lebanon my Spouse. The love of Christ then here, is the Spouse of Christ. And, beloved, if you knew all, you would soon see what glorious, unspeakable and unsearchable excellencies are contained in this Grace, that the Church should be admitted into the bo­some of Christ to be the very Spouse of Christ.

There are two things very considerable by which you may perceive at the least some of the glory and excellency of this priviledge, to be the Spouse of Christ.

First, if you consider the inequality of the persons that are matched.

Secondly, if you will consider the great pri­viledge that will issue from such a match as this is. The word Spouse, you know, is nothing else, but a title of relation, in reference to a Hus­band. Now, I say, first consider the inequality of the persons matched, and therein you shall see an admirable condeseending and grace. I [Page 329]remember, in the first book of Samuel, when the servants of Saul came to David, to make mention of Sauls mind concerning Davids marrying Sauls daughter, David was in a kind of astonishment, and amazement. And when they spake to him of the matter, David replied: Seemeth it a light matter unto you, to be the kings son in law, seeing I am a poor man, and my father of a small house in Israel. This was strange news to poor 'David; What? presently to marry the Kings daughter, and to be the son in law to a King, being a poor man as I am, is this a small matter in your eyes? Much more may we be astonished, that we poor miserable wretches should marry the son and heir of the world; nay, the Son and Heir of Glory. Shall this seem a light matter to you to be the Spouse of a King, to be the sons and daughters of the King of kings? It was an admirable witty expression of Abigail in the 25. Chapter of the first book of Samuel, vers. 41. when David sent messengers unto her, to commune with her, to take her to be his wife, Abigail in humility, replied to the messengers thus: Let thy hand-maid be a ser­vant to wash the feet of the servants of my Lord; a high strained complement, if it had been a meer complement: But it was reall, so it doth expresse the great distance she conceived there was between her self and David; and there­fore [Page 330]doth not spare to shew her thoughts of her great unworthinesse to be matched with Davi [...]k Let thy hand maid be a servant to wash the feet of the servants of my Lord. This is an office good enough for me, to wash the servants feet, and not to lie in the bosome of David; Why, what a great matter was this? she was as rich as Davil was; and you may manifestly see, she was very beautifull, and her stock and parentage was of as good a stock as Davids; There was but this difference, a kingdom was promised to David, and he was anointed king, but yet, for the present, a persecuted anointed; but yet, notwithstanding, she admires the great condescending of David, that he should take her to be his wife. Oh then, beloved, what must be the condescending of the Son of God, the Heir of the world, and the expresse Image of the Father, and the brightnesse of his glory, as you have it in the 3. verse of the first Chap­rer of the Epistle to the Hebrews; I say, for this great Heir, this mirror of Beauty, the bright­nesle of the glory of the Father, to stoop to match himself to a creature; surely, I say it were a great condescending. But since he was so pleased to condescend so low, as to match himself to a creature, he might well have cho­sen the highest linage of the creatures, the highest and most noble stock of creatures, he [Page 331]might have matched himself with Angels, but this makes his condesent more admitable; he descended lower, he took not upon him, saith the Apostle, the nature of Angels, but the seed of Abraham. And, beloved, were it to creatures, and the lowest of creatures simply, the conde­scent had not been so great, there may be some beauty in a countrey maid, though homely at­tired, as well as there may be in a great per­sonage in richest apparrell, being of great stock, and portion. Had there been beauty, though there had been no linage nor noble blood, this were something; but as this blood became ignoble and traiterous blood, in respect of the first fathers rebellions, and treason, so this trai­terous blood could not contain it self within its bounds; but, as the Prophet Isaiah speaks, from the crown of the head, to the sole of the feet, there is nothing else but wounds, & bruises-swel­lings, and soars, and loathsomnesse in blood, even such a blood, as that person is cast out to the loath­ing of its person, that no ey can pitty: That Christ should take such a nasty beggar, such a beggar, as stinks above ground, as we may well say, in regard of its filthinesse, that hath no sound part, but being full of botches and soares, and putrifactions, running over all parts, from head to foot; I say, that Christ should take such a creature, and no place should serve this [Page 332]creature but his bosome, his bed; and no com­munion, no fellowship serve, but the neerest communion and fellowship that possible may or can be imagined, even a communion and fellowship that extends it self to a kind of one­nesse, and highest degree of unity. Oh the asto­nishing greatnesse of the love of Christ! They are said to be one flesh, as Christ and his Church are set forth by the Holy Ghost, in the union between man and wife; so that, beloved, the Church as she is the Spouse of Christ, so she is made one flesh with Christ. You have some monstrous births in the world sometimes, that have had some deformed parts growing unto them, as you may see at this time in some place about this town, a young man with an­other youth, as I may say, united in him at his belly, whereby he is evceedingy [...], and very [...] of it. and [...] by the anysomnesse of it; when, by that lise of him that bears it, becomes worse then death to him. Beloved, such were some of us; nay, such were all of us by nature, I, when Curist first took us we were such mon­sters, we were thus silthy, loathsome, nasty, ugly things. And though we were thus by na­ture; yet Christ hath admitted us, not onely into his house, and now and then into his pre­sence, but to sit continually before him; yea, to [Page 333]be his Spouse: He makes us flesh of his flesh, and bone of his bone; what a condescending is this? It is true, beloved, Christ he covenants, and ac­cordingly he hath done this; namely, cleansed this person, after he had coupled himself to this person: But, I say, to take persons before this change, to take them in such a loathsome ab­horred filthy condition, and make them one with himself, is so strange a condescending, that all the world is not able to purallel it, shall I say? no, not come neer this act of Christ: A king may, peradventute, sancy some worthi­ness, some beauty, something or other that may be pleasing to him in a beggat, and marry the beggar for that he fancieth to be of worth, and delight in het; but, beloved, hoy, could Christ cast his love on such persons. Whom he knew were [...] when Christ [...] them, then they [...] in the face of Christ, being full of enmity, [...] and rebellion, even bitter enmitie against, [...], flinging from him as the greatest enemy in the world? Beloved, by nature, every person, till Christ himself tame that person, hath a spight against Christ, and sights against him, and is so full of malignity against him, as to cast dirt even in the face of Christ; and yet for all this inequality and disproportion between Christ [Page 334]and the Spouse, Christ makes this person, this loathsome wretched person, this rebell and traitor, his Spouse.

Now, beloved, if the Lord will but open your spirits, to look into this inequality, and dispro­portion, and see not only the distance, but even the extream contrariety between Christ consi­dered as he is in himself, and you in your selves, how can you but break forth into admiration and amazement, even to astonishment?

It was a notable expression of Iohn, in the 1. Epist. Chap. 3. as I take it, vers. 1. Behold, saith he, what manner of love this is, that the Father hath snewed unto us, that we should be called the sons of God? Now we are the sons of God; and yet doth it not yet appear what we shall be. He begins with this note of admiration, Behold, and he follows it with an interrogation, as not being able to answer it himself, What manner of love is this? why, wherein expressed? That we should be called the sons of God. This is a great love, and yet ye know that son-ship is a relation below a Spouse; How then should we break forth, if it were possible, into a higher admiration then ever Iohn did, and say: Behold, what a manner of love is this, that we, poor miserable creatures, should be called the Spouse of Christ! Now we are the Spouse of Christ; yet doth it not yet ap­pear what we shall be.

It remains we should consider, secondly, the priviledges of this relation, and therein see the great loving kindnesse, and unsearchable good­nesse of our God, that is pleased to match his own Son unto us, and by such a match to make us partakers of such excelient and glorious pri­viledges and immunities. I will but name them:

First, as we are the Spouse of Christ, so we are the children of God; he that marrieth the kings daughter, becometh the kings son by that match: but that is not all.

Secondly, by this match we become heirs; if sons, then heirs, heirs of glory, co-heirs, and joynt-heirs with Christ; a great priviledge, if you consider of all the wealth and siches you have by Christ.

Thirdly, this Spouseship intitles the Spouse of Christ, to all that ever Christ hath; it intitles her to all the honours of Christ; it intitles her to all the communicable titles of Christ.

Fourthly, this Spouseship secures the Church the Spouse of Christ, from all arrest, from acti­ons, and all suits, let the debt be never so great, the creditors cannot come neer her for one far­thing; I say, the consideration of this will adde also to the exalting and magnifying of the ex­ceeding riches of the grace of God in Christ to men, to shew what a blessed condition this Spouseship is to those that are strangers unto [Page 336]both; hearing the Love of the Church to be the chiefest of ten thousands, may by the power of the Spirit of the Lord, be won to seek after­him; it was the very same case in the Canticles, The daughters of the world say unto the Spouse of Christ, hearing her so extoll her love, What is thy beloved more then other beloveds, that thou chargest us? Oh, saith the Church, My Beloved is white and ruddy; my beloved is the chiefest of ten thousands; now, when they had heard of the excellencies of Christ, they began as last to have their affections taken too, and to say, Whiterh is thy Beloved gone, that we may seek him with thee? Even so it may pleave God, when by my endeavour the excellencies of the priviledges of the Spouse of Christ are set forth, and the gloriousnesse of the priviledges of the Gospel manifested; I say, when these appear, and when Christ as the chief of ten thousands, is declared, some may seek after him, yea, and imbrace him with joy. But I cannot stand now to speak of them; but hereafter, God willing, if I shall have further opportunity.

SERMON XI.

THE Apostle, after his supersciption and direction of his Epistle, where­in he makes mention of his com­mission for the exercise of his Apo­stolicall office, and after his Apostolicall bene­diction given unto them, comes to give an ac­count of the cause of the writing of this Epistle. It was this; namely, he had received comforta­ble intelligence and information from Epaphro­ditus, a Minister of the Gospel, that had lobour­ed among these Colossians of their receiving the faith, and of their love to the brethren. This was glad news to the Apostle; and therefore he tells them, that he was not unmindfull or backward to return thanks and praise to the [Page 338]Lord for so good a work begun in them, and for the joy he had received by the work among them, and also to pray for them, making men­tion of many particulars he sought of God on their behalf; namely, That they may be filled with the knowledge of his wil in all wisdom and spiri­tuall understanding; closing up in thankfulness, in remembrance and rehersall of the fountain and rise from whence all that grace and good­nesse received, flowed and sprung, and that is the dear Son of God, in the 13. verse. Having thus let himself into his own way; namely, the mentioning of the dear Son of God; he takes the oppertunity from an apt connexion, to go on according to the main discourse of this Epistle, wherein the Apostle first sorts his ma­terials, and then he falls upon his businesse. The two main matters he deals upon, are, first the foundation, and that is the Sonne of God, expressed in the 13. verse: Secondly, the stru­cture raised upon this foundation, and that is redemption through his blood, even the for­giveness of sins.

Here is the distribution of his matter. Now, by and by, having sorted his materialls, he falls to work; beginning first w ^th the foundation, which he polisheth, that he puts such a lustre upon it, that it shines even like the Sun; yea, more glori­ous then the Sun in beauty: He sets forth Christ [Page 339]the foundation, in so many aimable considera­tions, as to ravish the world. And the Apostle at the 15. and 16. verses, begins to shew his fa­culty and expertnesse in this gret work, that Christ did entrust him withall; namely, to be a wooer in the behalf of Christ, to win people to him, as in a former discourse upon this place I have told you; and therein, I say, the Apostle doth most Rhetorically hold forth every thing that is of a winning and desirable nature to draw forth the love of people unto Christ. If people look for beauty, and that catch men, the Apostle tells us here, that Christ is an ad­mirable peece of beauty, there is none like to him, saith the Church in the Canticles: He is the chief of ten thousands; but, behold, the beauty the Apostle mentions here: He is the Image of the invisible God. In the Epistle to the Hebrews, in the 1. chapter, and the 3. verse, he speaks more fully to the businesse: He is the ex­presse Image of his person, and the brightnes of his glory. Here is a face for you, if you be enamored with beauty, there is none like him. Yea, but some they look for parentage, one of Noble blood, and of a great House. As they would have beauty, so they would marry into an ho­nourable Family. Well, the Apostle will tell you here is a match for you with a witnesse: Here is beauty, and a good race too. He is [Page 340]not only the expresse Image of God, but he is the first born of God: The first begotten of every creature; nay, the dear Son of God. In the 15. verse of this chapter, here is a stock for you of the highest kindred in the world; hee is, the heir of glory, the heir apparant, that if you will match for honour, if you will match into a great House, here is beauty and honour too. Yea, but you will vay, it may be, he may be in disgrace, it may be he hath no authority and power, and ability; we would have one that hath authority and power, and bears rule. Christ, he is called such a one too; the whole soveraignty of the world is at his command and disposall: as you would have it to be, so you have it, in the next verse. In vers. 16. All things were made by him, saith the Apostle, whether things in heaven, or things in earth, visible, or in­visible, principalities and powers, thrones or do­minions, all things were made by him, & for him; as much as to say, every thing is subject unto him, every thing bows their knees to him: And in 2 Philip. he hath a name given to him above every name; that, at the name of Iesus every knee should bow, whether things in heaven, or things i [...] earth, or things under the earth. Tell me one that hath greater power and authority then this i [...] If you will therefore match with advantage to the purpose, here is a match for you, saith the [Page 341]Apostle. I, but some will say, He may have ho­nour enough himself, but it may be he is a nig­gard, I may be kept hard enough, and poore enough; Is he bountifull and free? Beloved, the Apostle tells us in Colos. 2.10. First, what he hath; he is not only honourable, but rich also: In him dwelleth the fulnes of the Godhead bodily, saith he. What is that to me, some will say, he may hoard it all up, I may have little enough of it. No, saith the Apostle, we are compleat in him. Here is the fulness of the God­head, and ye are compleat in him; he cannot abide to keep any thing to himself: In this he is a Housholder with a witnesse; he cannot eat his morsels alone, he must impart that he hath. The tender mother, if she have but a bit, the childe must have half with her, and participate thereof. And therefore, in the 1. of Iohn, he is full of grace and truth, saith the Holy Ghost, and of his fulnes we have received grace for grace. What better Husband can you desire in the world, then to have his whole purse at your command? You are not at stint and allowance, you may draw till you are weary, there is no shutting up of the chest of his treasure; he is a Fountain set open for you.

But to draw towards our purpose: There are two offices the Holy Ghost is pleased to ac­quaint us withall, proper unto Christ as an en­couragement [Page 342]to win people unto him. The first is generall, in respect of creation and provi­dence over the whole world; the second is pe­culiar and speciall, over the Church alone, that is the office mentioned in the Text: He is the head of the body, the Church the beginning.

In the words you may observe with me, a Proposition, and an Eposition, and Interpre­tation; or an Allegoricall Proposition, and the exposition of the Allegory.

The Allegoricall Proposition is, He is the head of the body.

The interpretation of it is, He is the begin­ning of the Church.

In the words, note whose office this is, that is here spoken of; it is he that is the Head, even the Image of the invisible God, the deare Son of God.

Secondly, note the office it self, what that is. It is Headship; He is the Head of the Church; He is the beginning.

Thirdly, note among whom this office is ex­ecuted, and for whose use he doth execute this office, that is, the body, interpreted to be the Church, the severall members of Christ. I will not set down any other Proposition, but what the Apostle hath stated in the Text, using his own words, Christ is the head of the body, the Church the beginning. A head, and so conse­quently [Page 343]a body, admits of a threefold conside­ration: Sometimes it is taken naturally, and so proportionably it hath a body consisting of naturall members. Sometimes a head is taken politically, and so proportionably it hath a body politique. But here it is taken spiritual­ly for a spirituall head, and a spirituall body: Christ is the head, and the Church you see, is the body, so that this is here a mysticall body. And the Church is called a body, not that it hath a compleatnesse without a head; but in reference to the head, it is called a part of the whole. A body and a head is but a compleat body indeed. Sometimes the body goes for a part, and sometimes for the whole. Here it is taken for a part only: But that we are to insist upon is this.

First, to take into consideration, who this is that is the head.

Secondly, what this office of Headship doth import unto us.

Thirdly, how this Head is furnished to the office that is proper for a head to a body.

Fourthly, and then, as time will give leave, we will have a word or two of application.

First, who this Head is; You will say, we need not ask the question, it is confest by all it is Christ. It is true, it is so; but yet there is a mystery in it, and peradventure, the thoughts [Page 344]of many persons are something more confused in the apprehension of Christ, as he is Head, then haply they might be. And it may be there might be a more cleer apprehension of Christ considered as he is Head, then yet there is among us. I will therefore as cleerly as possi­bly I may, state unto you, under what confide­ration Christ is to be considered, being head of his Church, or of his members. Note, for the making way to this, that there are five very distinct things in Chrirst; I say, all five distinct one from another, and all of them, as you shall hear in the closure, concurre together in Christ as head of the Church.

First, in Christ the [...] is the one only divine nature and Godhead; there is no God in the world, but the God that Christ is: This is worth your consideration, for the mindes of men are apt, frequenty to [...] so be­tween God and Christ, as if God were one, and Christ distinctly another [...] Gods when as the truth is, there is no other God [...] the world, but what Christ himself [...] My Lord and my God, said Thomas, speaking to [...]hrist. And in the 2. chap. or this [...] to the Colos­sians, vers. 9. the Apostle saith th [...] in [...] dwels the fulnes of the Godhead bodily: In the begin­ing was the Word, and the [...] was with God, and the Word was God. In [...] 1. chapter of [Page 345] Iohn: and the 1. vers. Christ is God, there is but one God in all the world, and therefore you must know, that you are never to separate in your thoughts God from Christ. Alwaies as you look upon Christ, so look upon God; or, as you look upon God, look upon God no otherwise then as he is in Christ, as if there were another God, besides what Christ is; for there is no such thing.

Secondly, besides the Godhead, there is the eternall, ineffable personality in Christ, as he is God, so he is the Son. And in this, though we cannot fathome the difference, yet certain­ly there is a personall difference between the Fatherhood and the person of the Son: There is but one God, as I said before, but the persons are three; the Father is one, the Son is another, and the Holy Ghost is another: There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. Now, the Father and the Son and the Holy Ghost, are not all one personally, but the Son is the Son, and the Father is the Father. But the Godhead of the Father, and of the Son is one, that is the true meaning; there is a difference between the person of the Father, and the person of the Son; but this matter is not to be pryed into by humane wit: For this of all the mysteries in Scripture, is the pure [Page 346]object of meer faith; there is no humane way to illustrate the difference between the eternall Fatherhood and the eternall Sonship.

Thirdly, in Christ there is a distinct hu­man nature, that is, as this man is not that man, such a distinct individuall human nature Christ hath, having a peculiar soul and body of his own; that which was born of the Virgin Mary, and suffered upon the crosse: distinct, I say, from our individuall souls and bodies.

Fourthly, in Christ there is to be consider­ed an ineffable and incomprehensible hypo­staticall Vnion of the divine nature of the se­cond person in the Trinity, and humane nature in one person. There is difference between the being of God, and man, considered severally, and the being of Christ as Mediator. The Godhead of Christ is not the Mediator simply; the Manhood of Christ is not the Mediator simply considered: But God and man in one person, as we call it, is the Mediator.

Finally, Christ is to be considered not only personally, as he is God and man being one individuall person by himself; but Christ is to be considered collectively, that is, he is not on­ly Christ as he is one person of himself; but he is Christ, as he himself in that one person is [...]nited to the persons of all the elect in the world. He and they make up but one collective body.

In brief, there is a kinde of trin-union in Christ, The divine union which makes the Fa­ther and the Son one. The personall union, which makes the divine nature, and the hu­man nature one. The mysticall union which makes Christ the Mediator, God and man, one with all the members of Christ joyntly. You know, that in respect of the last consideration, Christ, as he is collectively considered, consists of his own person as head, and of all the elect as members; so that in some sense Christ cannot be said to be separated, but hath his members knit unto him. A headlesse body, or a body­lesse head, are equally both of them imperfect. If the Church be separated from Christ, or Christ separated from the Church, he should in the last consideration be imperfect. Now in this Text, the Apostle speaking of Christ, doth understand him in the last consideration I have spoken of; namely, as God the Son united to the humane nature, or rather uniting the hu­mane nature unto himself; as these two na­tures in one person are united unto the Church or members of Christ; so Christ is the head. It is true, sometimes you have expressions of Christs own speaking, by way of subjection: My Father is greater then I: And, I came not to do mine own will, but the will of him that sent me; which phrase of Christ, being not [Page 348]rightly understood, doth occasion in the thoughts of men, some conceits, as if God were a distinct being from Christ; that Christ makes God here greater then himself, where­as the truth is, there is, as I said before, no God but what Christ is. Christ doth never ac­knowledge that the Godhead of his Father is greater then his own Godhead: For, the Fa­ther and the Sonne is but one in the Godhead and divine nature; and therefore, when Christ in his [...]peech hath reference unto God, he hath but reference unto the divine nature that is un [...]ed unto his humanity, and the very nature of God is within himself; and there is no other but what is within himself. There­fore there is no distinct God in the world, but [...] God that is become man, and is now called Christ. Therefore you are never to look upon Christ, but as he is the compleat only true God. What need all this discourse, you will say? I answer, You must have Christ set forth in this consideration, or else you shall never be able to reach that he is the head. Therefore the consideration of the second thing will c [...]er the usefulness of the first. What this Headship is the Text saith: He is the begin­ning, that is, the root and spring from whence things have their first being. Now, mark, be­loved, either the Apostle must speake false, [Page 349]when he saith, he is the beginning; or else you must consider Christ, as the only God. All the world grants God to be the beginning of all things; therefore, if there be any thing in the world that should be the beginning of be­ing besides Christ, he himself cannot be the beginning of all things; therefore for the main­tenance of this prerogative of Christ being the beginning and fountain, he is to be considered alwayes as the only God. Now, this word, be­ginning, doth import unto us, that Christ is first the beginning of being: and secondly, the beginning of well being: He is the beginning of being in generall; All things were made by him, and without him there was nothing made that was made, John the 1. As [...]ere in this 1. of the Colos. All things were created by him, Whe­ther visible or invisible; principalities & powers, thrones or dominions.

The main thing the Apostle drives at is this: that Christ is the beginning of the Church, that is, Christ is the beginning of them be­ing members of himself. Every member of the Church of Christ received his first being from him, and only from him, and from none other. Consider the originall beginning of them, even in eternity it self, if it may be properly called a beginning, it hath its being from Christ him­self. Mark the Apostle in the 1. chapter of the [Page 350]Epistle to the Ephesians, 2. and 3. verses: Blessed be God the Father of our Lord Iesus Christ, who hath blessed us with all spirituall blessings in heavenly places in Christ, according as he hath chosen us in him, before the foundations of the world were laid. This expression may seem to some, to import a difference between God and Christ or something distinct one from the other, as if Christ were the subject in whom persons are chosen, and God the Author, by whom per­sons are chosen. But, beloved, properly there is no such thing as Christ distinct from God, so as if he were not God. If God be in Christ, then it is Christ himself, as he is God that doth it. And therefore, if you will mark the ex­pression well, it may be, you shall see that it is Christ himself hath chosen us. I confesse, the words may have a double reference, either to the Father, or to Christ; and according to this second reference, Christ may be con­ceived both the object, and the fountain too, in whom you are chosen; and the expression, perhaps, will bear both: According as he hath chosen us in him; that is, according as he in him chose us. But howsoever, all comes to one effect, the Father and the Son being one God.

Secondly, to come down to particulars: Christ is the beginning of a present possessive [Page 351]being, as persons are members of him. He is the beginning of a possessive being, or being in possession. Consider the first thing in the being of a member, that is life; life, as it is spirituall, and so peculiar to a member, hath its first rise from Christ himself: mark the expression in the 2. chapter of the Epistle to the Ephesians; He hath created us in Christ Iesus, unto good works, whereto he hath ordained us, that we should walk in them. You are created of God in Christ Iesus to good works: or, God in Christ hath done it. The very self-same phrase and expres­sion that the Apostle useth there to the Ephe­sians, he useth again in the 2. Epistle to the Corinthians, chap. 5. and verse 19. Namely, that God was in Christ, reconciling the world unto himself. The truth is, It pleased the divine na­ture to unite the humane nature to it self, and so to mannage the affairs of the Church in those two natures so united; not as if God gave out some of himself to the humane na­ture, and reserved some of it self to it self; but the whole divine nature gave up it self, though only in the second Person: God was in Christ, as much as to say, whole God, the divine nature assumed a humane nature, and so makes up a Christ. And thus God is in Christ, recon­ciling the world unto himself: You shall see in the Apostles expression elsewhere, that the [Page 352]beginning of life in a member of Christ flows from Christ: Your life is hid with Christ in God. It is such another phrase as the two for­mer: It is hid with Christ in God; that is, it is hid in that God, who by being man, is be­come Christ: For that is all the difference, be­tween God and Christ; all the difference, I say, is between God simply and absolutely con­sidered in himself, and God considered as in­effably united to the humane nature. God, I say, thus united, becomes Christ; and so in such a union is reconciling the world unto himself, and takes the Church, who is his bo­dy. The Apostle tells us further, Now I live, but he presently checks himself; yet not I, but Christ lives in me. Christ is the soul of the body, and as the body without a soul is dead, so a person without Christ is dead.

I will not dispute that needlesse dispute of the Philosophers, whether the soul be seated in the head principally, or in the heart, but this I am sure of, the life and soul of the Church is in the head of the Church: I am the way, the truth and the life; he is the life of the soul of man: as the body without the soul is dead; even so, if there could be such a thing, as the body of the Church without Christ, that body were but a dead thing. It hath all animal vertue from him alone: It hath all life [Page 353]in all respects from him. Take life in the first fruits, in its sence or motion, all spirituall sence, all spirituall motion, all spirituall actions, and activenesse for action, receives being and begin­ning only from Christ: Hee is given for a cove­nant to open the blind eyes. All eyes are blind till Christ opens them; there is no seeing till the body receive sight and seeing from the head. The head causeth us also to sinell; as wel as to see, the sweet savour of the ointment of Christ, that makes the Virgins love him: Because of the sweet savour of thy oyntments, therefore do the Virgins love thee. Now, this savour, the smell thereof, being as the smel of a field that the Lord hath blessed, to smel this, is the sole work of Christ himselfe: So also the spiritual taste, to tast how good God is, to relish the fatnesse, and marrow, and sweetnesse of the spirituall wine well refined upon the lees, is all by the power of Christ, and hath its being from Christ: So all our feeling, to feel comfort, joy unspeakable, and glorious, all is from Christ; Christ opens our eyes, he boars the eares, he causeth us to smell.

You will say, all this is the worke of the Spi­rit; why doe you say it is the work of Christ? Mark what John saith in the 16. chapter, the words are these: He, that is, the spirit shal glo­rifie me: For he shall receive of mine, and he shall [Page 354]shew it unto you. The Spirit himselfe, as he dea­leth with the members of Christ, is the agent of Christ proceeding from Christ, communi­cating that that is Christs to those members. So that the Spirit is, as it were, the conduit­pipe, through whom the fulnesse of the foun­taine conveyes it selfe, and runs forth to every member. The Spirit is as the veins and nerves in the naturall body. The blood, you know, hath its fountain from the liver: but the veins carry it into every part of the body: And as the naturall eye cannot see, except the nerves feed it with visive spirits; so neither can any eye behold the secrets of the Lord, the hidden things of Christ, such as he thanks his Father, hee reveales unto babes, while he hides them from the wise of the world, except the Lord Christ do feed the members with his own Spi­rit. It is not the eye that doth discerne and see of it selfe, but the spirits that do come from the head, cause sight by the eye: For there may be an eye, and no sight; where a want of these spirits are. Looke over all the Book of God, and you shall finde, that there is no acti­on that comes from the Spirit, but Christ is the head and spring of it. You shall finde the strength and hearts of people faile when hee withdrawes himselfe. It is hee that is the strength of them for ever: Feare not, saith the [Page 355]Text, be not dismayed; I will uphold thee, I will strengthen thee. There must needs be miscar­riage for want of power, except Christ come with his strength and power to uphold. There­fore, when Paul exhorts those to whom he writes, to worke the workes of the Lord, hee gives them this counsel: Be strong in the Lord, and in the power of his might: and again, saith hee, Put on the whole armour of God. Now it is a vain thing to think of taking up of arms, except there be strength to manage them. Saul thought David to be a puny, when he was to sight with Goliah, and had no regard to him, although hee might have good armour on; hee was too little a man; What Saul thought of David, is true of all the whole armour of God, it is to no purpose, except men be strong in the Lord, and in the power of his might. And therefore, when Paul was in a strait, hee begged, and begged again, to have strength given, though hee had not an answer to his mind, yet God told him: My grace is suf­ficient for thee; My strength is made perfect in weaknesse. All persons are weak, but as they have strength in Christ. Yea, there is no strength but what is his, and is sent by him. Let me tell you this, and I beseech you consi­der, they that have Christ for their head, they have an infinite advantage above the closest [Page 356]hypocrite in the world, although he goe ne­ver so farre: All he doth is but from a weake principle; Christ is not the principle of that hee doth: but hee that hath Christ for his head, hee hath a spring of fulnesse. The Ho­ly Ghost tells us; He is full of Grace and Truth; and, in him dwells the fulnesse of the God-head bodily: and, It pleased the Father, that in him all fulnesse should dwell: So that you may plainely see, that the preaching of Christ as head, and setting up of all the glory of Christ, is not the preaching of licentious li­berty to men. Hee that can win a person to be a true member of this head, that is Christ, hee brings that person into a fat soile; hee transplants him from a barren soile, from a rocky soil, into a rich soile; whereby he come to abound in all manner of fruitfulnesse. And certainly, beloved, fruitfulnesse will be more abundant, as the soule can apprehend it selfe by true faith to be a part of this head: For, the head will communicate that the soule it selfe cannot contain it selfe in its own bounds: The love of Christ constraines me saith Paul, hee can doe no otherwise; hee that is driven must needs goe: Christ he drives, and makes him­selfe a way into his members; hee breakes his own way into them, and so sets them on, and puts them forwards.

Then again, Christ being the beginning of all our being, he is the beginning also of all pre­rogatives & priviledges whatsoever the Church of Christ hath; they have no priviledge but as it flows from the grant of Christ: As first of all, Justification; even Justification it selfe comes from Christ.

It may be that you will object, that the Text saith, that God justifies the ungodly, and how then doth Christ justifie them?

I say still as I said before: That which God doth, Christ doth; God is still in Christ; God doth nothing, but Christ doth all things. All the Father hath, he hath given to the Son: The Father judgeth no man, but hath committed all judgment to the Son. The meaning, I take it, is this: God, as hee is simply one divine essence in himself, he doth in this simple consideration of himself, not manage any thing in this kind: but all that ever he manageth, he manageth in his Son; and this Son, as he is become man. So that whosoever they are that are justified, they are justified by the Sonne; and whosoever come to the knowledge of Justification, they attaine to the knowledg of Justification also by Christ: We have not received the spirit of the world, but wee have received the Spirit that is of God; that wee may know the things that are freely given us of God. Now, this Spirit of [Page 358]God, is the Spirit of Christ: So then, the knowledge of the things freely given us of God, is by the Spirit of Christ. Nothing can acquaint the soule, and satisfie it of a porti­on and interest in Christ, and being a mem­ber of Christ, but by the Spirit of God; that must resolve the case at last, do what you can. Every thing is dumb and silent: but as the Spi­rit of God doth speak. The Word of God, and even the word of grace, is a dumb letter, but as the Spirit of the Lord doth speak in it, or with it; and so of all things in the world. And therefore, beloved, know, you run into those two great evills the Holy Ghost speakes of in Jeremiah; the forsaking the fountaine of li­ving water, and, the digging to your selves ci­sterns that can hold no water; while you forsake Christ the spring & fountain, and go to pump and fetch any thing you take from any thing besides him: If you run to creatures, you make not Christ the beginning.

You will say, you suppose Christ to be the beginning in all, and you believe him so to be. But, I say, Is this a good supposition of Christ, when he is not thought of, shall he be but sup­posed? and shall services be set up to take up all the affections, and all the suits and plead­ings of your hearts? How hath Christ all the priority? In the 18. verse of the 1. chap­ter [Page 359]to the Colossians, hee is said to be the head of the body of the Church: That hee might have the pre-eminence in all things. Why do people then run to other things, and mag­nifie, and extoll, and exalt other things, while Christ shall not have a good word? Nay, people are affraid to speake out of things that are Christs, for fear of giving liberty to people to sin, and charge people to take heed of the setting forth of Christ and Grace by him, as a dangerous Doctrine: So seldome daring to speake of the excellencies of Christ, and of the excellent priviledges and benefits that come by and from Christ; nor of the freenesse of those things that are conveyed to us, in, and through Christ. And why? Oh! this will make men run out into all manner of licenti­ousnesse and prophanenesse, without controll; and so Christ shall be suppressed, for feare of giving liberty, and in the meane while other things shall bee set up above Christ: the di­vine Rhetorick of Repentance, and Humilia­tion; the prevalency of teares to wash away sin, and our conscionable walking will com­mend us to GOD at the last day. Here must bee a magnifying of mans righteousnesse, and when these things come to be examined, they are but rhetoricall expressions. Beloved, God grant that our Rhetorick may advance him, [Page 360]that is to bee advanced, and keepe all other things in their own places, that are to be kept low, that nothing may have the preeminence of Christ, Christ being the head and the be­ginning of all things; that the people of God may go with their buckets to the wells of sal­vation, and draw waters of life from thence, and not runne to muddy puddles. The zeale of the Lord, I meane of the Lord Christ, who hath so magnified the riches of his grace to the Sons of men, should eat up your spirits, & raise up your soules against every thing that doth raise it selfe up, to exalt it self above Christ. If Christ be not the beginning, but somthing else, let that have the preeminence; but if Christ be the beginning let him have the preeminence: as Eliah once said to the Idolatrous Israelites that had fortaken the Lord, & had set up the works of their own hands instead of him; If Baal be God, then worship him; but if God be God, then serve and worship him: So I say, at this present unto you: If you will acknowledge Christ to be the beginning, let it appear in the setting of him up above all other things in your hearts and thoughts. Make him your sanctuary, make him your refuge, wait upon him for all things. Why are your hearts so cast downe? It may be corruptions prevail within you; fear not, Is not there enough in the fountaine to refresh [Page 361]thee, and supply thee with strength against them? Doth Satan seek to overcome you by his temptations, & like a roaring Lion, seek to de­vour you? he is able to tread down Satan under your feet. Beloved, will you starve in a Cooks shop, as they say? Is there such plenty in Christ, & will you perish for hunger? You wil answer, it may be, you would close with Christ, you would goe to Christ for supply with all your hearts, but you dare not, you are afraid Christ will reject you, if you come to him. Beloved, come to Christ, & Christ will not cast you off. Is there any thing in the world you would have? would you have joy and peace? come to him, and the God of peace wil ful you with all peace and joy in believing. Would you have your iniquities subdued? come to him, and sin shall not have dominion over you, saith the Apostle: for, Ye are not under the Law, but under Grace: For it is the grace of God that brings salvation: salvation from sin, as well as salvation from wrath: And, this Grace of God, saith the Apostle, will teach you to deny all ungodlinesse, and worldly [...]usts. There is no greater motive in the world to encourage man to venture upon any thing that Christ puts him upon then this; That he hath Christ to inable and to lead him through it. In the mean time give me leave to [...]ut one caution to you: Christ, I say, being the [Page 362]head, and as the head being the beginning, the supplier of all things pertaining to life & god­linesse; if there bee any person that either now, or at any other time make these most despera [...] conclusions from any thing that they have heard, as that they may continue in sin, and that they may go on in iniquity, Christ hath dyed for them, let them sin as much as they can, they cannot out-sin the death of Christ. If there be any person that doe charge any such untruth upon any Minister, and will collect such blas­phemies from the Doctrine of the Gospel o [...] Christ, let them know, that God will eithe [...] bring them to see the greatnes of their folly, [...] to be ashamed of it; or, for ought I know, the [...] may have their deserved portion in the lowe [...] part of hell. I dare be bold to say, there is no [...] people under heaven, who are so prejudiciall [...] the Gospel of Christ, as such stumbling blocks are; nor unto trembling hearts that would fai [...] close with the free grace of God in Christ, a [...] such persons that take liberty to sin, that grac [...] may abound, causing the Gospel to be evill spo­ken of, and detested, causing that scandalou [...] name to be raised upon the Gospel, that it is a doctrine of liberty. Beloved, as hee that hath called you is holy; so you that are called, [...] ye holy in all manner of conversation; and [...] he that hath called you, will make you holy [...] he is holy.

First, in a word, here is matter of exhortati­ [...]; if Christ be the head and the beginning of [...]l things, look up to the head, suck at the head, raw from the he [...] let nothing draw you [...]om the head.

2 ^ly. Here is matter of consolation to all the [...]embers of Christ, as long as the head hath in self, the body shall never want. Such a head [...]hrist is, that hath al fulnes in him, he can ne­ [...]r be drawn dry; Christ is not as the springs [...]b speaks of, brooks that fail in summer, but [...]is spring is of such an excellent nature, that he [...]akes an everlasting spring in the heart, where­ [...]to he pours himself: so saith he, He that drin­ [...]th of the waters that I will give him, shall never [...]irst again, but the waters shall be in him a well, [...]ith Christ, bubling up unto eternall life. Know [...]ssuredly, & be consident of it, God must cease [...] be God, before there can be a lack of supply [...] what is useful for you. Christ is head, & as he [...] head, he is God as wel as man. God himselfe [...]en must be drawn dry, before you shal want [...]ny thing that is good for you. Therfore let Sa­ [...]n & all the world set themselves against you, [...]u shall never have cause to say, all the springs [...]e dried up, now there is no hope of any more [...]pply; for certainly the Lord will maintain & [...]ntinue that which he hath undertaken: I am [...]d and change not, therefore ye sons of Jacob are consumed.