not this judged the act of the whole body He was the Tree we the branches when the tree falls all the branches fall with it * Corruit cuncti simul in genitore cadente corruimus 3. We do all actually break the Law in our own persons and that 2 wayes 1. in the frame and disposition of our natures which are corrupt filthy crooked wholly broken off and turned aside from conformity and subjection to the Law Our disobedience in Adam draws along after it a woful depravation of our natures so that we are all bred and born transgressours Psal 58.3 Isa 48.8 Adam begat a son in his own image a sinner like to himself Gen. 5.3 David in his penitentiall confessions after his grievous fall bewails this as the rise of all the mischief Psal 51.5 This leprosie this poyson hath overspred all mankind and the whole nature of it all sorts sexes states degrees and not one free and all the parts and powers of every man in soul and body throughout Our first Father being a corrupt tree hath infused corruption into all the branches and being a poysoned fountain hath shed his poyson into all the streams flowing from him Hence every man is born not onely destitute of all goodnesse but also wholly averse from it not onely prone to all evil but also full of it as a Toad is full of poyson Rom. 1.29 and this sinful stain is as fresh at this day and so will be till the worlds end as it was at the first it is renewed in every succeeding generation with advantage 2. in the course and practise of our lives we do according to our kind the bad tree brings forth bad fruit the corrupt spring brings forth unwholsome waters if the powers or habits be depraved the operations and actings which proceed from them can be no better * Laesae facultates lasae actiones Prov. 21.4 all the workings of man in his corrupted estate are evil and sinful like himself See Psal 14.1 2.3 * Laesae facultates lasae actiones Prov. 21.4 All our wayes in reference to the fiâ—st Table are unholinesse in reference to the second unrighteousnesse It were easie to demonstrate this by running over all the Commandments We are still breaking the Law 1. In thought all the buddings and imaginations of our minds are onely evil continually ⸫ Pro. 24.9 Gen. 6.5 Matth. 5.19 Tit. 1.15 2. In affection the motions and actings of our hearts are perverse and wicked We love the evil and hate the good Mich. 3.2 so our trusts fears joyes c. they all run crosse and counter Jer. 17.9 3. In speech evil corrupt loose unprofitable communication falshood flattery pride scorning censuring and a thousand extravagancies of the tongue Psal 5.9 and 36.3 Rom. 3.13 4. In action we commit evil and omit good or marr it in the making Psal 14.1 abominable works none that doth good not one Gal. 5.19 c. These and such like are the sparks which do dayly fly out of the hellish furnace of our wofull natures as Hos 7.6 And thus much of the second proposition III. All men are found guilty of sin by the light and verdict of the Law The Law of God is a right line which at once discovers what is straight and what is crooked ⸫ Index sui obliqui As it shews unto man what is good and what the Lord requires of him Micah 6.8 so when man hath swarved and transgressed it shews him his contrary evil and chargeth him with doing that which he ought not to have done It 's a glasse which might both let him see his native beauty if he had any and his deformity and spots which he hath brought upon himself It 's a finger which both points at the right way and discovers to the traveller the wrong way As it is in humane Laws the very same Statute that forbids treason murther theft c. doth also when any of these facts are committed charge them upon the Actours and the ordinary Rule and Warrant to proceed by in trying the parties is this or that Statute or Law of the land so it is in the Law of God it hath a voice whereby it can cry aloud to the conscience of the sinner and tell him This is a misdemeanour and that is a miscarriage for which thou must answer Thus it was with our first Parents as it may very probably be inferred from Gen. 3.7 And yet it is not materiall as to the truth and authenticknesse of the verdict whether the sinner see this light and hear this voice or not the Sun sends forth his light although all the world were blind the candle will shine although all in the room were asleep so the righteous Law of God cryes out of violence and wrong although sinners be deaf and cannot hear it and chargeth them with iniquity although they wretched souls be so blockish that they will take no notice of it In brief the Law chargeth all the world to be under sin and guilty before God Rom. 3.9.19 Thus of the third Proposition IV. All men being found guiltie by the verdict of the Law doe therefore stand accursed by the doome of the same Law for there is a necessarie connexion betwixt guilt and curse If Adam and his posteritie be justly chargeable with sin against the Law then are they also justly liable to the Curse of the Law for the Law breaths out a curse against all the sonnes and daughters of Adam and claps it on their backs because of sinn so that they are all under the curse even the curse of Almightie God revealed and expressed in the Law To cleare this further let us look upon it 1. in the sentence 2. in the execution of it 1. In the sentence This is the voice of the Lord sounding out in the Law which both threatens it to the transgressours and declares them to be accursed The Law pronounceth the curse against all sinners in the Name of the Lord it tells Adam and his posteritie that they are accursed it saith to every one in particulâ—r without respect of persons to Kings and subjects to fathers and children to Masters and servants to rich and poore c. Thou man thou woman art accursed se Deut. 27.15.16 c. Gen. 4.11 Jer. 11.3 Psal 119.21 It is the flying Roule 20 cubits long and 10 cubits broad which goes forth over the face of the whole earth Zach. 5.2 c. 2. In the exicution as the Law declareth and denounceth the curse so the Lawgiver strikes the sinner accordingly Look what the Law speakes the Lawgiver makes good he executes by his own hand or by his instruments the judgement written as Psal 149.9 As the just judge on earth executes the sentence passed upon the Malefactor according to the Law so doth the Lord the Judge of all the world he inflicts the curse which the Law awards in such manner and measure as he pleaseth thus he
of the thing Page 109 The Doctrine 1. Cleared by shewing what Redemption is name and thing ib. 2. Confirmed by Scripture-grounds ib. 1. The fitness of the person to undertake being true God and true man Page 114 2. The efficaciousness of his sufferings Page 116 Whereby he hath 1. given abundant satisfaction to justice ib. 2. broken the Serpents head c. Page 118 An Objection If by Ransome then not by Rescue Answered by 3 Considerations in reference to 3 persons with whom the Redeemer had to deal Page 120 1. God the soveraign Lawgiver being wronged by man's sinne the chief thing to be done was to satisfie Justice by paying of a Ransome ib. 2. Sathan into whose hands man is delivered to be his Jailour or executioner being man's deadly enemy doth oppose his deliverance and holds him captive still therefore he must be rescued by conquest Page 122 3. Man's slavery is voluntary in respect of himself and his heart is averse from deliverance therefore the Redeemer must put forth an Almighty power to subdue him and make him willing to accept of liberty Page 125 Another Objection It might have been done in an easier way answered Page 126 1. This was the good pleasure of his will ibid. 2. Most agreeable to his holy nature 1. Sutable to his soveraign ends and setting forth the glory of his 1. Justice 2. Truth 3. Wisdome 4. Goodness Page 127 CHAP. V. 1. USE Confutation of enemies to this grace Page 131 1. Papists which adde several parcels to make up the price of Redemption Page 132 2. Socinians which teach that Christ's becoming a curse for us was not for satisfaction but onely for an example of imitation Page 134. CHAP. VI. 2. INformation in sundry branches Page 143 1. The love of God and Christ is unspeakable ib. 2. The work Redemption is a very costly peice Page 144 3. The grace of the Gospel is very precious Page 145 4. God will have a Church Page 146 5. The Church is very dear to Jesus Christ Page 148 6. The condition of the invisible Church is incomparably happy discovered Page 149 1. In three excellent properties of Redemption It s 1. Free and gracious ibid. 2. Full and plenteous Page 150 3. Eternal and without period Page 151 2. In rare spiritual benefits which flow from it Page 153 154 155 4. Adoption Page 160 5. Sanctification Page 162 6. Final Redemption Page 163 7. Full Glorification Page 166 3. In seven precious priviledges attending on Redemption Page 169 1. It makes us truly blessed Page 170 2. And the Lords peculiar people Page 171 3. The Redeemer is at Gods right hand carrying on the work Page 172 4. He hath purchased the gift of the Spirit to bestow on the elect Page 175 5. By personal interest in it we become the Lords free-men Page 177 6. All the promises are ours Page 179 7. We have a special interest in Gods providence Page 181 Four priviledges more common Page 186 1. Redemption opens a sluce for the waters of life to run among the Gentiles ibid. 2. It is the foundation of the general Covenant made with mankinde Page 187 3. By the merit and vertue of it the Jewes shall be called Page 189 4. It overflows to the bettering of the whole Creation Page 190 CHAP. VII 3. COnsolation against the annoyances Page 193 1. Of sin 1. In our old estate ibid. 1. The hainousness Page 196 2. Multitude ibid. 3. Long continuance Page 196 4. Advantage by neglecting the offer of grace Page 197 2. In our new condition Page 200 1. It s presence ibid. 2. It s prevalence Page 212 3. Advantage by frequent neglects and swarvings Page 214 2. Of terrors by new guilt Page 216 3. Of cursing and reproaches Page 208 4. Of temporal afflictions especially Page 209 1. Persecutions for righteousnes Page 211 2. Sufferings in innocency Page 212 3. Punishments for sin Page 213 Quest Whether the evils which the Redeemed suffer may properly bee called curses answered by a distinction Page 214 CHAP. VIII 4. EXamination Actual interest in Redemption tried by sundry evidences Page 216 1. Dear love of the Redeemer which is incorrupt if it be 1. Single Page 217 2. Superlative Page 219 3. Invincible Page 220 4. Accompanied with self-jealousie Page 222 2. Weariness under the bondage of sin past and present Page 224 3. Sincere resolution and actual endeavour to abandon all sin Page 227 4. Separation from the world c. Page 229 5. Walking after the Spirit Page 230 6. Purity of heart and life Page 233 CHAP. IX 5. EXhortation 1. To sensless sinners which lye secure under their slavery Page 235 Advice in five particulars ibid. 1 Give way to the Law to convince you ibid. 2. Resolve not to abide in this condition but take counsel from Gods Ministers Page 238 3. Fall down before the Lord in an humble and full confession Page 239 4. Still take notice of this Ransom and of the feaseableness of deliverance by it study it and bee affected with it Page 241 5. Walk in the way which God hath limited forgetting an actual share in it Page 242 Which is 1. Faith in the Lord Jesus Christ 2. Repentance from dead works Page 243 Motives to set upon this way Page 245 1. No possibility of deliverance in any other way Page 247 2. Else Christ will glorifie his justice in leaving thee a prisoner to the Curse for ever Page 248 3. Now the Lord offers this mercy in the Ministry by his Spirit Page 249 4. The welfare and comfort of Gods Ministers depends much upon this ibid. CHAP. X. 2. TO sensible sinners which are burdened with the Curse Page 251 Counsel to thee in three particulars Page 252 1. Ponder the weight and strength of this great design ibid. 2. Continue instant in prayer Page 253 254 3. Learn self-denial abandoning thine own wisdome sense c. Page 255 5. Objections of an humbled soul Page 256 1. I know not whether I be redeemed or not 2. Christ never meant to redeem all Page 257 3. Onely the Elect are redeemed but I know not that I am elected Page 264 4. I have neglected so long that my day is past ibid. 5. I do not see that it is my way thus to beleeve I do not I cannot beleeve Page 267 All these answered severally Page 269 10. Encouragements to accept of Redemption Page 273 1. The name of God is most sweet ibid. 2. It is a clause in the Mediators Commission that he shall proclaim liberty ibid. 3. The termes are reasonable and easie Page 274 4. Faith engageth Christ to relieve a soul in extremity Page 275 5. This is the way to self-abasement Page 276 6. And to exalt Jesus Christ Page 277 7. It s the best part of thy thankfulness Page 278 8. And the most commendable self-love ibid. 9. A blessed thing to beleeve when all things perswade the contrary Page 279 10. Thousands of captive sinners have gone this way
hath redeemed us from the curse of the Law Ergo. But I rather chuse to take it for an amplification of that ver 10. concerning the curse of the Law although to our purpose it matters not whether way we take it by way of prevention of an objection Some might say if that be so indeed that the Law doomes all men accursed which do not keep it then we are all in a wofull case * Magna vox Quomodo igitur sanabâ—mur Olevian in Loc. for none of us are able to keep it therfeore the Law having pronounced us accursed we are accursed with a witnesse past help remedy then your doctrine of Justification proves a bootlesse thing Not so saith the Apostle for although by the sentence of the Law we lie under the curse yet we are not therefore helplesse for Jesus Christ hath wrought our redemption disanulled the curse and rescued us from it and so hath laid a ground-work for Justification by himself alone and eternall blessednesse thereby as v. 14. I may call my Text a sacred Oracle or a Divine Axiom holding forth the great work of Redemption by Christ Observe in it 1. The miserable estate of mankind implyed under the curse of the Law 2. The remedy provided Christ hath redeemed us from it 3. The means whereby he hath procured this benefit being made a Curse c. Or thus Three main Truths are here presented to our view 1. What we are in our selves under the curse of the Law 2. What Christ is made for us a curse 3. What good he hath procured for us thereby he hath redeemed us from it So that we have here three conclusions or Doctrines which I shall propound and prosecute in their order 1. All men are under the curse of the Law 2. Christ was made a curse for us which are under the curse of the Law 3. Christ by being made a curse for us hath redeemed us from the curse of the Law CHAP. II. Sect. 1. The first Conclusion cleared in four propositions THe first Conclusion or Doctrine is this All men are under the curse of the Law This is the condition of all mankind as they stand since the fall that they are liable to the curse of Gods Law I shall evidence this Truth by four Propositions I. All men are under the Law I speak now of man in his first condition and as he was made in Adam God did set the first man and all his posterity with him in the day of his Creation under the authority and command of his own Law We may look upon it under a double Notion 1. As a Platform of righteousnesse and thus we were under it by conformity the Law was written in mans heart so much is implyed Rom. 2.15 God made man after his own image Gen. 1.26 Which standeth in knowledge righteousnesse and holinesse of truth Col. 3.11 Eph. 4.24 His mind will and affections and all being conformable to the mind of God as the counterpart to the Original 2 As a rule of obedience and so we were under it by subjection As God bestowed upon man sufficient ability to obey the Law so likewise he tyed him to walk according to the prescript thereof exactly Man was not made * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-soveraign or Independant there was never any creature formed that might stand upon it's own bottom and say as Psa 12.4 Who is Lord over me or as those Jer. 31.2 We are Lords we will no more come unto thee Yea further besides the morall Law written in his heart God gave him a positive Law restraining him from the tree of the knowledge of good and evil upon pain of death and this was to serve both for the probation and the manifestation of his obedience to his Maker I need not insist longer on this proposition but shall take it for granted II. All men have broken the Law they have swarved from this Platform are gone aside from this Rule This must be branched out and explained in three particulars 1. Our first Parents broke the Law flew off from the holy commandment given to them and so made an escape from God their Master The story is plain Gen. 3. which Solomon expresseth thus Man hath found out many inventions Eccl. 7.29 Adam having a strict charge given not to eat of thaâ— one tree hearkened to the counsel of his wife who was before bewitched and ensnared by Satan speaking to her in the Serpent And although he had strength enough to have repelled the temptation and to have kept himself free yet he willingly yielded and withdrawing his heart from God went crosse to his charge Being set in an estate of happinesse and honour he proved disloyal and departed away wantonly and causlesly from the blessed God and betook himself to the creature this was a woful breach being not one single Iniquity but a compound or fardell of many as Divines observe especially these 4. 1. Distrust of God giving credit rather to the false tales and whisperings of Satan then to the word of the everliving God and entertaining thoughts tending to question the realnesse and sincerity of his commands promises and threatnings 2. Unthankfulnesse to God who had set him in such an excellent condition but he playes the part of an ambitious discontented subject who is displeased with that preferment which the Prince confers upon him he slights it and will have a better 3. Rebellion against God in going point blank against the commandment of God adventuring upon that which he had expresly forbidden not fearing the threatning but putting the Lord to it and tempting him to see what he would do 4. Apostasie from God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a falling away a revolting from the Lord and so from righteousness holiness obedience subjection to him unto the service and obedience of Satan casting off his Creator leaving his Soveraign and Commander as it were on the plain field and running into the tents of his Enemy 2. We all broke the Law in them We were all in Adams loyns what he was we were what he did we did Although we did not in our own persons either talk with the Serpent or put forth our hands to take the fruit yet we did eat the forbidden fruit as well as he and so broke the Law and turned aside in him for he was not a single person standing for himself alone but a publick one standing in the room of all mankind therefore his sin being not meerly the sin of his person but of the whole nature of man is justly imputed to us all If Adam had stood in his uprightnesse we should have been partakers of the gains he forfeiting all we must share with him in the losse See Romans 5.12 In whom all have sinned and ver 19. By one mans disobdience many are made sinners Adam was the Head all his posterity the members If the Head plot and practise treason against the State is
but what then is the curse of him who is the God of all people that 's but a flea-biting to this 2. It 's a grounded and authorative curse It hath a superscription and stampe of divine warrant upon it the power of heaven goes along with it which puts weight upon it and makes it heavie and bitter Elisha cursed the mocking children in the name of the Lord and that curse commissioned and enraged the 2 she beares to teare them in peices 2. Kin. 2.23.24 So the Law curseth the sinfull children of Adam in the name of the Lord and this curse armeth all Gods judgments against them The causles curse is contemptible it shall not come Pro. 26.2 But the Law of God finds abundant cause in the sonnes of men and therefore it curseth with authoritie and efficacie When a naturall father curseth his children as Noah Cham Gen. 9.25 And Jacob Simeon and Levi Gen. 49.7 This breaths out authority and therefore it strikes deep When the Pope curseth with bell book and candle as they say his seduced slaves which have received his marke tremble at it because they apprehend though falsly the authoritie of Christ himself to be in it how much greater cause of trembling is there when the father of the spirits who is God over all curseth transgressours 3. It 's an impâ—â—â—iall and thorough-dealing curse it overtakes all sinners none can escape or avoyd it Cursed is every one that continueth not in al things c. vers 10. Before No abilitie of nature or religious priviledge or any excellencie whatsoever can possibly shelter or safeguard thee from it till thou arrivest at Jesus Christ We read of Levi that he knew not his father nor his mother nor his brethren nor his owne children Deut. 33.9 So the curse of the Law saith unto every one without exception I have not seen thee I doe not know thee it falls downe-right on all without respect of persons They use to picture Justice blind even the justice of humane Lawes so the justice of the divine Law is after a sort blind it can neither be bribed nor dashed out of countenance it cannot be swayed either by feare or favour it takes no notice of any by considerations which might turne it aside from it's right course Zach. 5.3 The flying roule goes over the face of the whole earth to cut of every one that stealeth and every one that sweaâ—eth c. Yea it 's so impartiall that it will not spare or favour a justifyed person who is now under the wings of Christs blessing but will look grimly upon him and reach him some sharp lashes if it find him faultie or miscarrying 4. It 's a subtil and a spirituall curse it peirceth into the inwards and goes downe into the bowels of the bellie it can strike the very spirit of the sinner so that oftentimes when no curse appeares without yet then there is nothing but curse within when the outward man is compassed about with blessings the inward man lies in the midst of all evil yea is filled with the curse of God The bodie is fat and faire liking the bones flourish like an herb the Estate prospers their name is up no bands in their death c. but even then God sendeth leanness into their soules Psal 106.15 Their minds are more blinded their hearts more hardened their consciences more seared they are more crusted they grow more secure and uncapable of any good Lam. 3.65 Give them obstinacie of heart thy curse upon them Let their hearts be covered over as with a buckler to keep of every blow from Gods word or hand This is Gods curse on the heart so that while all things are so well composed without that they promise to themselves nothing but blessing yet even then the curse of God sits close on their spirits and ripens them insensibly for destruction 5. It 's a standing and abiding curse The Justice of God hath brought it so home and given it such a deep expression into the nature of man that it 's unremoveable No power either of man himself or of any or all the creatures in heaven or earth is able to take it off The sinfull soule under the curse of the Law is like to a prisoner bound hand and foot and throwne into the dungeon readie for execution he cannot loose the chaines nor get himself out he is sure for starting No power abilitie disposednes in or from the sinner himself can availe any thing towards the ridding of him from the jawes of the curse No footsteppe or possibilitie of help by or from the creature man or Angell to put to a little finger towards his release from it The flying Roule which enters into the house of the Theife and swearer must remaine in the midst of his house and consume it timber and stones and all Zach. 5.4 The wrath of God abides on the disobedient sinner Jo. 3.36 Time cannot wear it out Isa 65.20 If a remedie be tendered to the sinner he is utterly uncapable of it * 1 Cor. 2.14 He hath nothing which can concur with grace whereby to further his recovery in the least measure but contrariwise he fastens the curse more upon himself * Rom. 2.5 and runs more and more into the clutches of it and further still out of the reach of blessedness Lay all these things together and judge in your selves what cause we have to reflect sadly upon our selves and to lie downe in dust and ashes under the sence of our owne miserie as finding and knowing our selves to lie under the stroke of his great and terrible curse Woe is me for the lamentable ignorance and sottishnes of our people generally which sport and sing and walk merrily under this burthen as if they were the happiest creatures under the Sun But oh be convinced of it and put it not away from you any longer Why will you not acknowledge your selves to be such as the Lord and his Law have found and voted you to be will you goe about to make the Law a vaine thing and the Lawgiver a liar That thou canst never doe the word of the Lord endureth for ever let God be true and every man a lyar Come downe into the dust cast away thy plumess thy corrupt fancies of an imaginarie blessednes thou art really a cursed man Please not thy self in this Hell of thine as if it were an Heaven but be advised to take downe this unquestionable truth and know it for thy self that it may lie neer to thy heart and thou mayst be humbled under thy wofull condition Thus much of the 2d use Sect. 4. Use 3d 4th THirdly let us heare pause a while that we may consider and admire the wonderfull condescension of the Lords goodnes and wisdome towards the sonnes of men in that he doth so sweetly allay and mitigate the curse that it doth not poure out all it's furie upon us All the inhabitants of the world being
accursed through sinne it 's a wonder that the first and second death have not fallen pel-mel upon them all and devoured them at once it s a wonder that the curse hath not dashed us all to peices and brought the whole world into a Chaos long agoe This is from the wise and good providence of God who for the preservation of the whole frame and for the comfort of his owne people doth snub restraine and moderate the curse and keepes it within certaine bounders as the Sea within its banks that it cannot overflow and destroy the earth We see that the horse the Ox and other such like creatures have not quite renounced mans service but are easily brought into subjection Yea the most savage creatures are not invincibly rebellions but God affords to man both skill and power to tame them Jam. 3.7 And 2. What a mercifull dispensation is this that such swarmes of curses should flie abroad in the world and yet so very few of them in comparison should touch us That so few are born blind deafe maimed idiots That nature is sustained in health strength vigour yea that we live upon the earth and enjoy the influence of heaven That the heaven over our head is not brasse and the earth under our feet iron yea that we are in any estate short of hel who might justly have been stript of all at once and made the common Butt of all his curses And further Isa 3. What a sweet providence is it that when the Lord inflicteth evils or judgments which are properly and in themselves the bitter fruits of the curse he doth not alwayes inflict them meerly as curses in reference to the sinnes of the persons but sometimes onely praeventions of sinne and the miseries which follow it as 1. Cor. 11.32 Or as exercises of patience as in the famous example of Job or as meanes which his divine wisdome is pleased to use for the manifestation of his owne glorie in some way or other Whereof we have a notable instance in the man which was blind from his birth Jo. 9.1.2.3 The disciples ask our Saviour whose sinne was the cause of that judgment his owne or his parents He answers neither of both but that the works of God should be made manifest in him his meaning is this you think this man is thus marked out for some notorious sinne either of his owne Or his Parents but you are mistaken for although sinne be an universal cause of all judgments ⸫ See Piscator and Gualter on the place yet in this case the Lord did not look upon the sinnes of either of them as the adaequate or next mooving cause of inflicting this blindness but he intended hereby the manifestation of his works the work of justice and severitie in afflicting him so sadly and so long the work of goodnes and mercie in bestowing the blessing of sight upon him and cheifly that this miracle wrought by me saith Chirst may be a cleare and undeniable demonstration that I am the Son of God seeing it could not possibly be done by any other hand ⸫ ab v. 32. To shut up this use let us not reckon our selves the lesse miserable because of these and the like providences but rather ascribe them to the indulgence of mercie and adore the glorie of his dispensations who suffereth us not to be so accursed as we deserve 4ly Hence I inferre that there is no justification to be had no nor any possibilitie thereof by the works of the Law It is a vaine thing once to expect it The Law curseth sinners how then doth it bless them but if it justifie them it blesseth them All men are under the curse of the Law therefore no man is under the acquittance and absolution of the Law This is one of the Apostles arguments in the verses before to look for justification and blessing from the Law is not onely to lose our labour but also to bring upon our selves more mischeif It s the way to inwrappe us more in the folds of the curse to implunge us into a deeper Sea of guilt yea to seale up the curse against our owne soules and to make it sure to our selves Observe what is the conclusion which the Apostle would prove from the text alledged out of Deuteronomie vers 10. before It is that those which are of the works of the Law are under the curse that is not onely those which break the Law or doe not keep it perfectly but those that depend upon it and reckon of justification by the works of it even these also are accursed so Rom. 3.19.20 The Law chargeth all men with sinne and thereby stoppes every ones mouth and makes all the world subject to the vengeance of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence it followes unavoydably that no flesh shall be justified by the deeds of the Law Therefore the Apostle professeth that he would by no meanes be found having his owne righteousnes which is of the Law Phil. 3.9 As if he should say If I should appeare before Gods judgment-seat clothed in that habit he would abhorre me and I were utterly undone So then there is no justification to be had by the Law No man can possibly reach that conformitie to the Law of God either inward or outward in the frame of the heart or cariage of the life which will be able to plead his justification in the sight of God It is not any good qualitie within us or any goodwork that comes from us or both joyned together though never so excellent for kind or degree that can set us right in the court of heaven There is nothing at all which a man hath nothing at all which he doth or can doe for which God will pronounce him righteous but when he hath done all and is got up to the highest pitch the Law will tell him to his face that he is still Accursed This is needfull to be urged for not onely the world but the churches of Christ are full of justitiaries which carve unto themselvs an imaginary self-righteousness according to the Law Oh that these persons would open their eares to this truth and take it down Of these I observe 4 sorts I meane such as seek a Blessedness by the Law which they shall never find 1. Professed Papists which submit unto and hold fast the establish'd doctrine of the Church of Rome especially as it is set forth in the councell of Trent where they determine thus The alone formal cause of the Justification of a sinner before God or that which gives being to it is Righteousness implanted or a new qualitie of grace or frame of holines wrought in the soule which what is it else but personall and inhaerent conformitie to the Law of God They tell us further of a first justification whereby of unrighteous a man is made righteous and secondly whereby of unrighteous he is made more righteous The former if I mistake not they hold incompleat
Son of God afresh and put him to an open shame as if he should say they lay the curse upon him again Heb. 6.6 The apostasie of Julian recorded in the History of the Church reached even to blaspheming and cursing Christ and the doctrine of the Gospel and his end was lamentable for in this case there remaineth no more sacrifice for sin but a certain fearfull looking for of judgment and fiery indignation c. Heb. 10.26 27. c. 4. Those profane and graceless persons which have taught and accustomed their tongues to outragious and grizly swearing such as even rends the body of Jesus Christ in pieces and plucks it from his soul again makes more wounds in it tears away its flesh and squeezes his blood out of the veins We are commanded when we take an oath to swear by his name Deut. 6.13 this must be both very rarely and with great solemnity The bounders of it are truth righteousness and judgment Jer. 4.2 An oath thus taken is an act of religion and so a kind of blessing of God but if it swerve from these rules it is a fearfull sin straitly forbidden by Christ himself Matth. 5.34 c. and by the Apostle James chap. 5.12 and is no better than a cursing of God especially that hellish kind of swearing which is attended with such outragious blasphemies against the Lord Jesus If because of swearing Ier. 23.10 the Land mourneth then much more for those desperate and bloody oaths which reach to the cursing of Christ our Saviour The word there used signifieth both swearing and cursing which shews the near affinity betwixt these two and implies to us that every irregular taking up of the Name of God or Christ in an oath is in effect a cursing of them Alas my brethren the heavie curse of the Law of God which is due to us all for sin and might have crushed us for ever is fallen upon him and hath torn and mangled him pitifully and shall wretched creatures be so barbarous as to toss his holy Name up and down in their unhallowed mouths and to tear and mangle him anew by their horrible and villanous oaths Is not this to lay more curses upon him and even to oppress him with curses 5. Those who making a general profession of Christ and expecting salvation by him do yet walk on in their sins and take occasion by the abounding of grace in the Gospel to be more licentious and to adde sin to sin as drunkenness to thirst making the pretence and profession of Religion an emboldener to looseness to the abuse of lawfull liberties and to unwarrantable practises The Apostle Jude gives us the character of these calling them ungodly men which turn the grace of God into lasciviousness and deny the onely Lord God and our Lord Jesus Christ Jude 4. And S. Paul gives us an hint of them Rom. 6.1 the abounding grace of God manifested in Christ is both the Motive and End of their continuing in sin they sin both because grace doth abound and that it may abound But oh little do these persons consider that this grace could not have been feasable but by Christs bearing the curse for our sins And if it cost so dear a price shall we cause him to pay it again shall we be so bold as sin still and thereby put him to bear the curse over and over again as often as we sin far be it from us to do so wickedly The loose and carelesse Christian which makes account that Christ became a curse for him and yet followeth his old trade still doth as it were give Christ this malapert language Lord Christ I know thou art richly able to bear the curse were it a thousand times heavier than it is therefore I will put thee to it I will sin still and thou must bear the curse still I will not restrain my self from any of those courses which some men call sinfull but I will walk in the waies of mine own heart and fill my selfe with the delights of the flesh It s pity thou shouldst not have load enough that art so good at bearing the curse Oh abominable ranting that terrible denunciation Deut. 29.19 20. c. may be applied to this case by an argument from the less to the greater thus He that heareth that Christ is made a curse for him and yet blesseth himself in his heart and encourageth himself in sin the Lord will not spare him but all the curses of Gods book shall lie upon him c. Yea lastly every miscarriage in the profession of Religion willingly allowed or continued in through negligence or remisseness is in some degree a cursing of God which I gather from that speech of Job concerning his sons Job 1.5 It seems the sin which he suspected they were guilty of was the neglect of their watch that they willingly suffered looseness and vanity to seize upon their spirits See the English Annot. Caryl in loc which might bring forth some unsavoury fruits without A malady to which even good men are subject especially in times of feasting And this he calls cursing God in their hearts Unto these and all the rest of their brethren in evil I must speak a word or two taking up a lamentation and pleading against them on the behalf of Christ Oh ye sons of men what abominable thing is this that ye do why do ye offer such hard measures to him who hath put himself upon such perilous adventures yea extremities that he might save you from utter destruction Give ear and hear the Lord Jesus pleading his own cause against you thus what iniquity have you found in me that you deal thus basely with me that you handle me so cruelly you can find none in me but that which lay first at your own doors and is charged vpon me on your account or as Jerusalem in the day of her sore affliction bemoaning her condition Lam. 1.12 Jer. 2.15 Is it nothing to you all you that pass by behold and see if there be any sorrow like unto my sorrow or as Job earnestly begging the compassion of his friends who persecuted him with great violence by their mis-grounded accusations and thereby heaped more misery upon him Have pity upon me have pity upon me O ye my friends c. Job 19.21 22. Is it not enough that I have born such sorrow as never man bare such a curse as would have pressed you all down to hell but I must have more burthens laid upon me still and that by my friends too new curses every day I beseech you have pity on me and hold off hands I have had enough of the curse already oh do not put me to it again And if for all this thou wilt shut up thy bowels from him and walk contrary to him thou shalt finde it true at length to thy cost Jam. 2.13 that there shall be judgement without mercy to him that hath shewed no mercy CHAP. IV.
have a very foule nasty heart my soule is a very stie of all uncleanness I am carnal fold under sin Rom. 7.14.23.34 I can do no good thing Oh miserable man who shall deliver mee why Christ thy Redeemer hath made thee a new creature he hath put into thee a principle of holiness and he is still at work in thee weakning sin by degrees so that though it will dwell in thee yet it shall not over-master thee nor bring thee under its feet Corruption shall go down and grace shall get up more and more The Lord Jesus will not spare either pains or cost in prosecuting this business he will wear of that filthy slough of the old nature and the image of hell and make thee partaker of the divine nature that thou mayest be conformed to his own image Sigh and breath after it 6. Final Redemption Which stands in the total removal and absence of all miserie and imperfection begun at death to be perfected at the resurrection The Apostle calls it the Redemption of our bodies Rom. 8.23 as I conceive for these reasons 1. To distinguish it from the first and great act wrought by Christ on the Cross to wit Redemption by way of merit whereon the main stress of the business lay which was not intended so much for the body as the soul to deliver it from guilt and curse 2. To intimate that part of Redemption which we shall be partakers of by death whereby we shall be set free from manifold evils and annoyances which compass us about and molest us while we are in the bodie 3. Because the accomplishment of this benefit at the last day shall be more visible in the bodie The soules of righteous men even before the resurrection are fully delivered from all bondage wanting onely that perfection which stands in their union to their bodies These lying in their graves as in prison under misery shall then be united again to their souls and so both shall be equally sharers according to their several capacities in this final Redemption So then this is a certain effect or consequent of the great work wrought by Jesus Christ the price is paid for the whole and full deliverance shall come in the day of Resurrection which is therefore called the day of Redemption Eph. 4.30 and Christ is made of God to us Redemption 1 Cor. 1.30 At that day oh most desirable day there shall be a clear riddance from all those unwelcome guests which sin hath brought into the world As 1. from the evils of the bodie or outward man all crosses incident to our imperfect condition here whether attendants on mortality or corrections for our wandrings and miscarriages or sufferings for righteousness 2. from the evils of the soul or inward man from sin with all the rags and tatters of it which being fast on us here from the temptations of Sathan and the inticements of an evil world wherewith we are encompassed and also from the second death the wrath to come in the damnation of hell Gladâ—us mortâ—s retusus vulnerat adhuâ—â— sed câ—â—â—a pâ—â—â—cuâ—um Calv. in 〈◊〉 The first death indeed will hold us under a long time but at length it shall be destroyed 1 Cor. 15.26 and in the mean time it is but as a sword without edg which may wound a little yet without danger it shall do us no hurt but be as a wicked door to let our souls into immortalitie and the grave with the corruption of it shall be as a bed of spices to perfume our bodies and to prepare them for the resurrection Briefly whatsoever there is in all the world that can be called evil we shall be set free from it all forever all imperfection both of parts and degrees shall be done away Matt. 22.30 1 Cor. 13.10 yea Gods own ordinances as marriage preaching and sacraments which are given as remedies of weakness here shall take their leave as things whereof we shall have no further need or use Let the Lords redeemed lift up their heads and see this part of their happiness afarr off Your soules and bodies both lie under a thousand wearisome vanities in this pilgrimage but your redemption draweth nigh when there shall be no more sorrow nor crying but all tears shall be wiped away from your eyes Rev. 21.7 never to know or taste of misery any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Full Glorification We have some foretasts of it in this life therfore the Apostle speaketh of it as a thing done in those that are justified Rom. 8.30 when God gives poor believing souls assurance of his love sence of his favour and fills the heart with joy and peace then he begins to glorifie them Therefore this joy is called unspeakable and full of glory 1 Pet. 1.8 these are a choice portion of the first fruits of the spirit Rom. 8.23 we shall reap the whole harvest of glory in heaven It s called by way of Eminency the salvation of our souls 1 Pet. 1.9 Redemption and the former benefits flowing from it are salvation begun and continued for we are saved here Eph. 2.8 2 Timoth 1.9 but this shall bee salvation consummate The Scripture sets forth this benefit by variety of appellations as Eternal life Matth. 25.46 Everlasting habitations Luke 16.9 Paradise Luke 23.43 The recompence of reward Heb. 11.26 A Crown of Righteousness 2 Tim. 4.8 A Crown of glory that fades not away 1 Pet. 5.4 The glory which is to be revealed in us or into us Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—to us Nâ—n nâ—m astâ—bâ—mus q asâ—inanes vacui Spectateres nec gâ—oria quasi extriae sâ—cus revelabâ—tur nâ—bâ— sed in nobis Bernard 8.18 For we shall not stand as idle spectators looking upon it as a thing without us but we shall be possessours of it within us the everlasting Kingdome of our Lord and Saviour Jesus Christ 2. Pet. 1.11 The inheritance of the Saints in light Col. 1.12 and the riches of the glory of it Eph. 1.18 Yea an inheritance incorruptible undefiled and which withereth not away 1 Pet. 1.4 And on this account the Apostle calls it the Adoption Rom. 8.23 because that shall be the time of our entring into the full possession of the Kingdome which is prepared for us and unto which we are intituled by adoption It was a main end of Christs giving himself for the Church that at length he might present it to himself a glorious Church without spot or wrinkle Eph. 5.25 27. And the Apostle reasoning from reconciliation by Christs death to salvation by his life Rom. 5.10 intimates that this is a necessary consequent of that This estate shall be the perfection of all created contentments Here shall be riches which cannot be plundered treasures which corrupt not pleasures which vanish not whatsoever is truly desirable which men enjoy severally some this some that in this world heaven hath all these and infinitly much more in a far more
and longs to be more nearly united to him He desires not to be delivered from the curse and so to be righteous and holy that he may have an interest in Christ That is not his method But contra he desires to have real interest in Christ that he may be freed from the Curse and so be clothed with his righteousness and conformed to him in holiness Bona tua non nisi tecum Domine If thy heart can say yea to this thou hast an evidence of sincere love to Christ but if thou lovest him onely for lumps for the benefits which thou gettest by him deliverance from hell and the glory of heaven thy love is mercenary 2. Superlative It transcends and overtops all the Love of the creature The redeemed soul loveth wife children friends his own life and the good things of this world according to their several degrees of goodness and he loves them not fainedly and in shew but truly and indeed within due limits and in such proportion as they are capable of but yet he loves Jesus Christ farre and farre above them all This love leaves all other loves many thousand miles behinde it so that none of them can come near it He is precious singularly precious to them that believe 1 Pet. 2.7 he is an honour to them they have a very high esteem of him His interest prevailes in their soules infinitely above all other interests in the world Christ disownes yea rejects all love tendred to him which is inferiour to the love of our dearest relations Matth. 10.37 yea we must hate these in comparison of him Luke 14.26 Ask thy soul what it can answer to this Doth thy soul set an high price on thy Redeemer Doth thy heart embrace him as incomparably excellent dost thou finde the enjoyment of him more sweet and contenting than all other enjoyments and his absence hiding of his face and restraint of his gracious influences from thy spirit more bitter and grievous then all other wants or burthens which thou mayest meet with But if thy heart set up any thing above him so that Christ and his partie when they stand in competition with some other partie which hath gotten the chair in thy soul are slighted and must sit at its footstool or be thrust out of doors Oh this is a base beggarly love which will not stand thee in stead 3. Invincible To clear this the love of Christ in an elect person actually redeemed may possibly be overcome by the prevailing of the contrary corruption It is not simply impossible being a created quality and therefore no more able to stand of it self without divine support than Adam's love to his Creatour which was so easily mastered by the suggestions of the serpent to the ruine of himself and his posterity yet notwithstanding this possibility it shall never be totally vanquished and lost in the soul It may be greatly decayed and driven into a corner so that the godly Christian may want the sence of it and may verily think that the love of Christ dwelleth not in him at all yet it is there and shall abide in him for ever This fire as that on the Altar shall never be wholly extinguished Because the Spirit of God which first kindled it is still present blowing it up less or more that it cannot die It 's a part of the seed of God which abides in the saints and preserves them from sinning unto death which they must needs do if the love of the Redeemer be totally routed 1 Joh. 3.9 It 's a stream flowing from the well of water which springs up in the believer unto everlasting life John 4.14 The world thrusts sore at this love that it may fall Prosperity on one side presents the beautiful and pleasing objects of riches honours eternal delights Gen. 49.24 to draw the love of the soul to themselves Adversity on the other hand will endeavour to affright the soul from the love of Christ by the sterne and unwelcome shapes of troubles afflictions persecutions and death it self yet it 's bow abides in strength by the hand of â—he mighty God as Joseph's did The Saints love not their lives to the death Rom. 12.11 because they love the Lord Jesus as Jonathan loved David not onely as their own soules 1 Sam. 20.17 but also with a wonderfull Love 2 Sam. 1.26 Jonathan's Love to David was admirable in this that it could not be taken off either by the frowns threats and violence of his Father Saul against David and against himself for adhering to David or by the consideration of his own interest which was deeply concerned in this business he being heir apparent to the Crown and David standing in his light so the love of the right Christian to Christ cannot be wholly overcomed by temptations on the right hand or the left it can envie and despise both the sweet inchanting of pleasure and the bitter affronts of danger and keeps its ground in some good measure against them all Love is strong as death the coales of this fire make a most vehement flame many waters cannot quench it nor the floods drown it Can. 8.6 7. Trie thy self if this be thy temper thy love is right bred but canst thou give way to any thing in the world to take off the edge of thy love to Christ This fire which is so soon put out came not down from heaven Yea minde it thou lovest Christ but thou feelest not a return of love from him to thy soul yet if thy love be incorrupt thou wilt still hold on in prison as well as Liberty in death as well as life it will not be quite tyred out by long delay of comfort but the hope of an answer of peace will keep it acting in thee and the dayes of thy waiting and serving him will seem to thee but a few for the love thou hast to him as Gen. 29.20 4. Accompanied with self-jealousie Although the love of the godly soul to his Redeemer be thus divinely qualified yet he hath keeps up within himself an holy suspicion concerning himself that he may work out his own salvation now actually begun with fear and trembling Phil. 2.13 Look as it is with a poor maid who is deeply in love with some young man of Eminent parts She considers the great worth and excellencie of the person and her own means and unworthiness She sees a vast distance betwixt her self and him so that she shall never be able to answer him according to his condition hence she apprehends some danger of miscarrying least he should reject her and her love should be lost yet still her affection goes out freely towards him and he hath her whole heart only she sees cause to fear least some undue or uncomely carriage of hers should displease him and provoke him to distaste her and this fear makes her the more cautelous and helps her to endeavour to give him all possible contentment that she may
not fail of her desires Thus it is with a poor son of Adam now made partaker of Redemption by Christ he is greatly in love with his Redeemer but considering the great inequality betwixt them and his proneness to offend he is jealous over his own base heart least some unworthy walking should give his love the lie and Christ the dearly beloved of his soul should turn him over to Sathan again and leave him to be a slave to sin and the curse or lest his love should decay or cool and Christ his onely one should be displeased at him and frown upon him The Gentiles grafted into the Olive-tree must not be high-minded but fear Rom. 11.20 Such are pronounced blessed Prov. 28.14 If Paul was jealous over the Corinthians much more might they themselves 2 Cor. 11.2 3. If this jealousie be a stranger to thee thy love may well be suspected By these signes thou mayest trie the truth of thy love to Christ and if thou findest this frame of spirit thou mayest conclude that thou art redeemed A love thus qualified is a sure evidence of thy Redemption For none can possibly love the Redeemer at this height but those which are actually partakers of the benefit By nature we do not we cannot love him onely the banner of his love in the work of Redemption displayed to the sinner by the spirit of God drawes his heart to love him It may be thou hast no assurance of any interest in this benefit but if thou findest in thy soul such an high estimation of Christ and grace and such an advised complacency of spirit in him as inclines thee to fix the dearest love of thy heart upon him notwithstanding the contrary struglings of the flesh within thee though it certainly draw after it the loss of all worldly interests whatsoever I say if this be thy frame thou hast no cause to fear thy condition Sect. 2. The second and third mark of interest in Redemption 2. WEariness under the bondage of sinne both that which is past and present 1. The remembrance of his late wofull thraldome under the guilt and power of sin doth sometimes sadden his spirit he cannot think of it without some degree of regret and sorrow The misery of his former slavery under sinne is his wormwood and gall when he hath it in remembrance his soul is humbled in him Yea although he hath good hope through grace that he hath escaped the danger of it yet that doth not damme or drie up the spring of sorrow in his soul but rather renders it now spiritual and kindly Now he saith in the language of the Prophet Oh let me never return into the house of this prison again lest I die there Trie thy self Iere. 37.20 It 's no sure signe of a good estate if upon supposal of thy interest in this benefit thy soule be lifted up to such an height of joy as drownes all thoughts of thy old sinfull condition and leaves thee altogether unaffected If the Apostle had judged this a commendable disposition he would never have exhorted the saints of Ephesus to remember in what a pitifull condition they had formerly been while they were farre off and in the flesh Ephes 2.11 12. 2. The sence of that heavie clogg which lies upon him the bodie of death with the lusts thereof which as fetters on his leggs are continually pinching him makes him to sigh and crie out Oh wretched man who shall deliver me and that not onely when he is in the dark about his spiritual estate but also in the day of his choisest assurance when he can heartily thank God in the view of his full deliverance to come Rom. 7.24 25. I conceive S. Paul doth there represent the temper of every right Christian as to this particular in his own example Suppose the armes leggs and other parcels of a dead carkass were chained to the body of a living man although the trunk of that carkass were taken quite away yet Oh how noisome would it be It would make a man wearie of himself Thus it is with the ransomed soul The bulk of the flesh as I may call it is destroyed by the cross of Christ the life of it is in a great measure laid in the dust when he is set free from the Law that is the commanding over-ruling masterfull power of sin yet still the members of this carkass the affections and lusts of the flesh are sprawling and stirring and working in him and these are as troublesome to a gracious heart as the stinking members of a dead body would be to a living body if they were coupled to it Consider thy self now and see how it is with thee Art thou as Rebekah weary of thy life Gen. 27.46 because of those daughters of Heth Canst thou say with all thine heart Oh that I were altogether freed from them oh that this vexatious Inmate with all her unwelcome train might be once pack'd out of doors that I might see it no more When shall it once be This is a sweet signe that thou art actually redeemed But now Art thou a stranger to this frame Is the bodie of sin no burthen nor grief of heart to thee Canst thou go under it without stooping Dost thou not rather bless thy self in thy civil carriage before men or at the best in thy religious outside profession and performances before God wondering at the preciseness of some persons which make so much adoe in sighing and lamenting under that pressing bondage of corruption which thou art not acquainted with nor knowest what it means This is a clear evidence that thou art still a wretched slave a meer stranger to the grace of Redemption 3 A sincere consolation and real endeavour to abandon all iniquity and for ever to relinquish a vain conversation Hee that hath laid a long time in iron fetters for his misdemeanours if he be wise for himself will utterly renounce those courses which hath brought him into that misery and he that hath felt the iron curse of the Law pinching his soul and is set free by the Lord Jesus the grace of God will effectually teach him to deny ungodliness and worldly lusts Tit. 2.12 When the Lord hath found a ransome for an humbled soul whose life was drawing near to the destroyers and hath sent his Commission to the Minister of the Gospel to deliver him the poor soul forthwith reflects upon himself and saith I have sinned and perverted that which is right and it profited me not that is I have gotten nothing by the trade of sin but woe and sorrow therefore I will follow it no longer Job 33 23.-27 I will not offend I will do no more Job 34.31 32. The Apostle Peter writing to the dispersed Jews tells them that they are redeemed from their vain conversation which they had received by tradition from their Fathers 1 Pet. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had sundry idle needless unprofitable customes both
the Spirit the same spirit presents the way of God prescribed in the word to the eyes of the minde and then bows the heart to the obedience of it so that the Soul saith Speak Lord for thy servant heareth 1 Sam. 3.9 Christs sheep hear his voice by his Spirit speaking to the Churches and they follow him Joh. 10 27. Rev. 2.7 Consider this Christian where lyes thy walk which way goes the genius savour minding of thy soul Hast thou given up thy self to the guidance of the Spirit speaking in the word when it perswades thee to godliness humility love peace c. Doth thy soul imbrace its perswasions and art thou free to obey them It s well But doth thy pallate relish the things of the flesh Dost thou walk more willingly after it Are thy wisdome reason sense eâ—amples of others thy counsellors When thy carnal heart eggs thee on to some ungodly practise hatred malice brow-beating of thy neighbour revenge contentions selfishness and tenaciousness in case thou art called to help forward a good work it is a shrewd sign that thou art a stranger to this grace if thou followest its counsel 6 Purity of heart and life at least an unfained desire study endeavour after holiness in the whole frame of his soul and course of his conversation By our Apostacy from God we have implunged our selves into the ditch and are become every mothers childe of us at one clap filthy and stinking Simul putrefactâ— Psal 14.3 being slaves of Satan that unclean Spirit who labours to make us more and more black that we may be as foul as himself But when the Lord is pleased to draw any poor sinners out of this horrible pit by applying them to the grace of Redemption he will not suffer them to lye any longer in their blood and filth but he washeth away their filth and cleanseth their blood by the unspotted sacrifice of his Son and by the Spirit of judgement and of burning Heb. 9.14 Isa 4.3 4. See Heb. 10. â—2 Hearts sprinkled and bodies washed If an Israelite having taken any women captives in the war did espy one whom he had a minde to make his wife she must first be prepared by shaving her head and paring her nailes and putting off the rayment of her captivity and the like usages upon these termes and not otherwife shee might enjoy the priviledge of being his wife Deut. 21.10 c. That Hester a poor captive-maid may be capable of advancement to the Royal estate of a Queen wife to one of the greatest Monarchs in the world she must first be purified with the oyle of myrrhe and sweet odours for the space of fix months and then she is preferred to that honour Hest 2 12.-16 17. Even so when the Lord Jesus hath brought back the captivity of poor sinners that they may be married to him in heavenly glory they must first be purified in their consciences from the guilt and in their hearts from the reigning pollution of sin and they must still proceed to cleanse themselves from all filthiness of flesh and spirit that they may be presented to him holy 2 Cor. 7.1 and without blame Eph. 5.27 This was one of Christs great designes in giving himself for us that he might redeem us and purifie us to be a peculiar people unto himself The walk of the Redeemed is in the high-way of holiness Isa 35.8 9. Tit. 2.14 and he will not be bafled in any of his designes The Lord will not own thee for a redeemed soul if thou lyest still in thy filthiness and art a stranger to this spiritual purity What sayest thou to this how stands thy heart affected is true holiness beautiful in thine eyes dost thou desire and hunger after it dost thou study and stretch out continually towards it art thou still complaining of the remnants of impurity and canst thou not be satisfied without a greater measure of purity both of heart and life This is a good sign that thou hast an interest in Christ's Ransome But dost thou distaste puritie canst thou jeer it and scoffe it and slight it as needless is it burthensome to thee and likest thou rather to abide in the old sent and to lie in the dung of thy corrupt estate and wayes than to rise up and to follow after holiness Surely thou art still in the bond of Iniquitie CHAP. IX Use 5. Sect. 1. Exhortation to sensless sinners 5. THis important Truth may afford us matter of very profitable exhortation The knowledge of this main Gospel-principle concerning the buying out of poor sinners from the curse of the Law by Christs becoming a curse for them is very usefull for all the sonnes and daughters of Adam to excite them to such duties as are most proper to their present conditions respectively None of Adam's brood but it hath somewhat to say to them 1. It cries aloud in the ears of sensless sinners which lie secure in their old slavery under the curse unto this day Oh wretched creatures what thing shall I take to witness for you or what shall I equal to you Lam. 2.13 What tongue can utter words or what eyes can send forth tears sufficient to lament your sad condition You lie bound hand and foot under the power of darkness and here is Redemption to be had by Christ Oh then why will you chuse to lie so still and not rather accept of seasonable deliverance Should a Prince send a message to imprisoned Captives that their ransome is paid they may come forth upon reasonable termes be freemen if now none will stirr to embrace the offer might it not well be thought that either they are all dead or in a deep sleep or strangely besotted God sends these glad tidings to sinners every day by the Gospel they never regard it Either they say as the Jews Jo. 8.33 We are not in bondage or they sit secure and say no evils shall befall us Wo wo to the inhabitants of the world which slight this pretious grace choosing rather to lie still under the brazen barres of the curse of Gods fiery Law which accepts of no man's person and cannot admit of any plea of exemption for noble or base rich or poor All are alike Rom. 3.21 Oh what pittie is it and how should it humble us even unto the dust to see such a precious jewel trampled under the feet or carelesly cast behinde the backs of sinners to observe in the greatest number such an indifferency of spirit as they are no whit affected with this pearl that neither sorrow for want of it nor desire to enjoy it nor any serious regard of it can take place in their souls that though they be told of deliverance by Christ and profess that they believe it yet the Devil prevails with them to resist their own good and willingly to abide in the chains of the curse all their daies I beseech you if there be any spark of
year all our life long to a careless and disobedient people Rom. 10.12 Our words came to their eares but they would not suffer them to reach their hearts Oh then how can you lift up your heads or whether will you flie for relief And now I could heartily wish that his word might follow you home and the sound of this trumpet grow more and more shrill in your eares till it hath awakened you thoroughly Still remember that it is a business of the greatest importance requiring your choicest pains and diligence if S. Austine said truly He that hath made thee without thee will not save thee without the understanding it of full savation or the whole course of it means as well as end then may we say as truly he that hath paid the price of thy redemption without thee will not give thee the full possession of it without thee That which a man seeks he may probably finde if thou wilt bestir thy self in the use of means there is hope that thou mayest injoy this mercy But if thou sleightest and neglectest it thou shalt be sure to lose it As free a gift as it is God will not drop it into your mouthes while you snort and sleep if you think it not worth your most serious endeavours you shall never bee better for it I have delivered mine errand and I must leave it with you Now advise and see what answer I shall return to him that sent mee CHAP. X. Sect. 1. Exhortation to sensible sinners 2. THis precious Truth holds forth an Olive-branch of peace to sensible and broken sinners which are convinced of their misery by the curse and lye under the bondage age of it unable to get out Poor soul thou feelest thy self accursed thou hearest that Christ by becoming a curse hath ransomed sinners from the curse yet something still knocks thee off that thou canst not reach up to the enjoyment of this happines but walkest mournfully as a meer stranger to it expecting the uttermost mischief that it can work against thee I beseech thee in the bowels of our dear Redeemer take special notice of this weighty Truth and bring it home close to thy spirit Arâ— thou perswaded that Christ hath done this for wretched sinners Why then dost not thou set thy heart upon it and improve it seriously for thy best advantage Thou poor weather-beaten soul be of good chear the Lord Jesus hath paid thy ransome and now he bids thee come out of prison Wilt thou not give him leave to redeem thee but chuse to lye by it still Oh do not nourish this bondage of conscience any longer by holding off from this blessed remedy Say to thy soul I see the Redeemer hath paid a price which is abundantly sufficient to redeem many thousands and hath made them prisoners of hope Well I will humbly hope that I am one of that happy number And that thou mayest be really happy in the personal possession of this grace of Redemption I will give thee counsel and God shall bee with thee Take it in three particulars 1. Seriously ponder the weight and strength of this great design It is bottomed on the everlasting love of God and managed by his admirable wisdome The spring from which it flows is love and wisdome carries it on from first to last It is the good pleasure of his will founded on his everlasting decree that sinners should be delivered and saved in this way and in none other Hearken what the Lord saith to thee poor sinner I have given my Son to take upon him thy curse that thou mightest be freed from it And here I give thee my faithful promise that if thou wilt heartily accept him for thy Lord-redeemer and resign up thy self unto him thou shalt both be acquitted from all the mischief which the curse would bring upon thee and moreover instated in all that righteousness and glory which he enjoyes as Mediator and that by a sure Covenant never to be forgotten my word may be sufficient security to thee but if that will not serve behold here are my seals the Sacraments visible evidences of my well-meaning which may put all out of question Oh then I beseech thee bring thy heart to rest satisfied in this unless thou darest sleight the Lords free love or thinkest that thou canst disanull his eternal purpose and resist or alter the counsel of his will and be wiser than thy Maker what may hinder but thou shouldest lay hold on this strength and make peace Isaiah 27.5 2. I suppose thou art skared out of thine old prophane temper and seest great need of plying the Throne of grace a with supplications for mercy deliverance pardon and acceptation Psal 130.1 Lam. 3.55 56. Well continue still instant and watch thereunto let not thy sales fall especially pray earnestly for grace and strength to perform the condition Although the benefit of Redemption be far out of thy reach and seem impossible in thine eyes Mar. 9.23 yet if thou canst beleeve it is thine all things are possible to him that beleeveth And because faith is the gift of God and no man can Come to Christ unless the Father draw him Joh. 6.44 therefore it behooves thee to bee importunate for this drawing power to bring thee to Jesus Christ that thou mayest rest upon him and be happy And unto prayer joyn other Ordinances waiting on God in the use of them all in their several degrees and seasons till the Spirit shall breathe a spark of faith into thy soul Hearken not to those which bid thee lye still Prov. 19.15 and wait but do nothing idle waiting may lull thee asleep in security and lay thee open to delusions and false hallowS concerning thy spiritual condition which may tend to thy undoing but it is not the way wherein the Spirit of God delights to draw near to the soul of the humbled sinner Wait on the Lord and keep his way Psal 37.34 The Lord is willing to do great things for poor sinners yet he will bee enquired of by them they must seek unto him for the performance of them Ezek. 36.37 3. While thou art thus sighing towards heaven and begging faith to be ransomed and freed from thy sore bondage be careful to learn self-denial trampling under-foot not onely thine own righteousness which I presume thou dost already but also wisdome reason sense and whatsoever else may unhappily stop thy way and keep thee off from Christ and still ever and anon be trying thy heart towards the acting of faith do not sit down in the sullenness of thy spirit saying I do well to hold of but struggle with thy unbeleeving heart Set thy foot upon this way and lift up one foot after another that at last thou mayest come to close with thy Redeemer See he is here waiting for thy coming Oh saith he Hos 13.13 How long will the poor child stay in the place of breaking forth of children Stick at it
stone into an heart of flesh and pluck up that bitter root of unbelief though by long custome deeply rooted in thy spirit and plant in stead of it the contrary habit of faith Nothing is too hard for him yea he will certainly do it and never lay to thy charge thy former unbelief if thou wilt now cease to lean to thine own understanding and humbly thrust thy self into his bosome and make thy refuge in the shadowes of his wings whether thou must come after all thy contrary strugglings and where onely thou mayest be safe Obj. 5. Although I cannot gainsay these things yet still my heart misgives me I cannot see it to be my way thus to believe and if I should I much fear that it would not proove well To be short I do not I cannot believe Ans 1. This is a maladie incident to sensible doubting souls to be obstinate in that which they have fixed upon to hold fast the Conclusion when they cannot prove the premises and rather to study out Arguments to strengthen themselves in their unbelief than to yield to the truth laid before them But I beseech thee in the bowels of our Redeemer look upon this as a piece of Sathan's policie that he may undoe thee He would lock upon thine eares and heart from all those truths which are most usual for thee Oh! do not hearken to him but yield thy self to be overcome by the strength of Scripture reason for thy good 2. These groundless misgivings of heart are not the perswasions of him that hath called thee but the buddings of thine own wisdome at the best and therefore they are wisely to be resisted Call them to the barre of Gods testimony and examine them narrowly what they are whence they come and whither they go and if thou findest them Vagrants whip them out and send them away 3. If thou seest not this to be thy way the fault is not in the way but in thy eye It hath been told thee again and again that this is thy way If thine eye cannot discerne it clearly or thou fearest that it is not yet do as a wise traveller would do when he is at a loss He seeth several wayes before him but the way which he must take hath a pillar set up at the entrance of it with this inscription This is the way to for there comes to him an Inhabitant of those parts and assures him that 's the way yet to him it seems very unlikely and he still suspects that it will never bring him to the place where he would be In this case what doth he Why He resolves to lay aside his own judgement and to adventure on the way which he is directed He doth so and holding on in it at length he obtains his desire This is thy case poor soul thou art travailing heaven-ward the Gospel as a standing pillar points thee out the way and directs thee to Jesus Christ the Redeemer and tell 's thee that if thou wilt heartily accept of him lay the stress of thy soul upon him alone and abide in him not turning to the right hand or the left thou shalt undoubtedly be happy Isa 30.21 The Minister of the Gospel assures thee of the same by the warrant of the word But thy unbelieving heart boggles at this and thou sayest surely this is not my way What such a wretch as I go to Christ and exspect any good from him I dare not I may not be so bold Say not so rather play the Wiseman's part and adventure on this way contrary to thine own reason and thou shalt see the issue will be good Bear down thy feares concerning a good success with the stream of God's command up and do as thou art bidden and proove him herewith whether he will not pour thee out a blessing 2 King 7.3 8. Observe the practise of the four Lepers in the gate of Samaria apply their arguments to thy case and make an adventure as they did Say if I go back into the world I shall die and if I sit here without Christ I shall die I will therefore betake my self to Christ and thâ—â—st my self into his bosome let him do with me what he pleaseth Thus doing thou maâ—â—â—t hope to speed as well as they Why what got they Not onely the saving of their lives but good chear for their hungrie bellies and rayment for their naked backs and gold and silver for their empty purses Even so if thou wilt fall in unto Jesus Christ thou shalt not onely be saved from the curse of the Law but the flesh of Christ shall be thy meat and his blood thy drink his righteousness thy clothing thou shalt be enriched with all spiritual blessings in him Follow the example of Queen Esther When the necks of all the Jews her dear countrie-men were almost on the block and their was a present necessity of her interceding with the King which if he had not taken it well might have cost her life yet she resolves to put it to the uttermost I will go in to the King saith she and if I perish I perish The issue was sweet and comfortable she was not onely saved from the danger of the Law but the King held forth the golden Scepter to her and granted her Petition for the lives of her people And if thou wilt make the like adventure for thy soul upon the King of Saints thou shalt both be freed from the danger of a more rigorous Law Esther 4.16 and 5.2 c. and be invested in his favour and he will accept thy services and fulfill all thy lawfull desires Thou hast better ground of hope then either this Queen or those lepers for they both went meerly upon hazzards but God would have thee to overleap all difficulties and trust upon the account of certain profit coming in to thee hereby Isa 55.3 Sect. 4. Encouragements BUt to provoke thee yet more to this important work which doth so neerly concern thy condition take notice of these encouraging Considerations 1. The Name of God is a most sweet name Read it in that solemne Proclamation Ex. 34.6 and spell every syllable of it for thy self It will present unto thy minde the unspeakeable goodness of his glorious Being and render him eminently amiable Thou judgest thy self extreamly miserable as one lying under the dreadful guilt of the highest treason But the first letter of his Name is Mercifull he hath bowels of compassion he is not hardly drawn to it but he delights in mercy Mic. 7.18 Thou art most unworthy and thy desert is damnation but another part of his name is Gracious he is free to bestow his best bounties on those that account themselves most unworthy If Satan can present him to thee as a cruel Enemie or one that would ruine thee then he might easily drive thee away from him But look thou upon him as love it self 1 John 4.8 and therefore infinitely more tender Corpora
work and the grace of the Spirit which gives us power to do it The Spirit and the Letter are not opposite but sweetly subordinate Rom. 7.6 The opposition is onely betwixt the newness of the spirit and the oldness of the Letter That service which we before performed as slaves we now performe as sonnes Christ makes a change in us in relation to the Rule but no change in the matter of the Rule it self 2. In Suffering Christ hath undergone hard measures for thy sake and hath thereby purchased thy freedome Be thou willing to undergo hard measures for his sake that thou mayest advance his honour If thou hast tasted the bitterness of thy bondage and the sweetness of Redemption thou wilt not grudge to lay down all thy worldly contentments at the feet of thy Redeemer yea thou wilt not refuse to put thy life in thy hands and to be sacrificed for the promoting of his glory and be thankfull that thou art thought worthie to suffer for his Name Yea more Acts 5.41 Phil. 2.17 if Gods providence shall so order that a black night of darkness and trouble shall come upon the Church which may threaten to destroy or at least to shake the faith of Christians in this case it seems necessary that such of the Lords Redeemed as are grown strong should put their necks under the heaviest yoke of extraordinary afflictions if it may conduce to the establishing of others in the Truth and the furthering of their salvation S. Paul professeth his readiness hereunto 2 Tim. 2.10 and the Apostle John enjoines it as a necessary dutie upon this very ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We owe it as a dâ—bt Hee laid down his life for us and we ought to lay down our lives for the brethren 1 John 3.16 Oh the noble heroik spirit of Moses and Paul who were willing to forego their parts in the glory of heaven on condition that the Lords wrath might be turned away from their countrymen the Jewes that they might be saved Exod. 32.32 Rom. 9.3 And oh that we could thus farre deny our selves for the honour of him who hath denied himself infinitely more for us Conclude then for certain that the Lord 's Redeemed ought to resigne themselves wholly unto the will and service of Jesus Christ their Lord The equitie yea necessitie whereof may further appear if ye minde these few motives 1. He onely hath the right of proprietie in you The ransomed Captive is not his own to dispose of himself nor can any other person claim an interest in him to require service of him save onely he that hath paid the price of his Redemption Even so neither thy self nor Sathan nor the world but onely Jesus Christ hath the unquestionable title of dominion over thee to order and to rule thee so that thou art no debtor to live either to thy self or to them but to him that died for thee Rom. 6.11 The Sacrament of baptisme holds forth this lesson Thou wast baptised into the name of Jesus Christ and hereby art really engaged unto his service To withdraw thy self from his service and betake thy self to other Lords is an high degree of theft and Covenant-breaking The Prophet speaks of witholding Tithes and Offerings as of a strange unheard of kinde of robbery Will a man rob God Mal. 3.8 What unreasonable brutishness is this Rom. 12.1 What is it then for a Christian to rob God of himself and his reasonable service Shall the pettie Thieves be severely punished and the grand Robbers escape Resolve then and say Lord other Lords besides thee have had dominion over us but now we disclaim them and we will remember thy name onely Isa 26.13 2. The safety and comfort of your standing all along in this pilgrimage here below depend very much upon this If you will forsake your selves and all other Lords and referre your selves to the guidance and appointment of Jesus Christ you need not fear any hard measures from him in whom there is no unrighteousness you may trust him he will see Psal 92.15 that you shall fare no worse for that but better He that hath saved you in the swellings of Jordan will assuredly look after yoâ— in smaller dangers This is the way to secure your own peace and happiness if having owned Christ by faith for your alone Redeemer you will yield up your selves to him in unreserved obedience in every condition to do and suffer according to his will But if you will needs be your own masters or put your selves under the command of other Lords you do hereby discharge him from taking care of you and expose your selves to infinite perils Thou that hopest thou hast an actual share in this benefit and yet either refusest to live wholly to him or else dost capitulate with him and wilt have a vote in the managing of thine own wayes thou mayest fear that God will give thee up to follow thine own counsels and to shift for thy self in all the stormes which thou mayest meet withall And woe to that poor creature whom God doth leave to himself and to his own carvings he must needs be in a very tottering condition farre from peace 3. In the great day of reckoning which is to come Christ the Redeemer shall be judge for the Father hath committed this business unto him and hath given assurance thereof in that after his sad conflicts with the Curse and death he raised him up a Conquerour Acts. 17.31 Now in that great Assize Inquisition shall be made among those which are retainers to Jesus Christ chiefly concerning 2 things 1. Whether hast thou in the sence of thy wofull bondage under the Curse of the Law heartily accepted of Christ offered in the Gospel and renouncing all other helps in thy self or the creature rested on him as thine onely Redeemer 2. Whether hast thou willingly resigned thy self up to him as thy soveraigne Lord to rule and order thee in thy whole conversation so as thy main study and work hath been to minde and to seek his interest to live to him and to die to him and so to be intirely for him and for his glory This Latter shall then be insisted on and put home Matth. 25.35 42 c. to trie the truth of the former Therefore it concernes you to bethink your selves before hand what answer you will make when you shall stand before the judge If your hearts tell you that you have onely given Christ good words calling him Lord Lord but have not made conscience of coming up to his commandes or yielding obedience to his will or submitting to his pleasure and disposing hand in all things Oh what a black day will that be when you shall not be able to lift up your faces before him but must stand speechless Then shall you be sensible of your desperate folly and condemne your selves for it sadly lamenting that you have so grosly neglected both your Redeemer
come into that place of torment Luke 16.27 28. as if he should say While I lived on earth I was a very slave to my sinful pleasures and utterly neglected all means of freedome Vide Jansenium in Comment ad haec verba Whether he speak from natural love to them or self-love lest his punishment should be increased by their â—ollowing his bad example I shall neither dispute nor determine and therefore here I lye under the wrath of God burning in this flame And I have some kinsmen still living who are posting on in the wayes of their own hearts and in great danger ere long to be cast into this prison Oh! that some good pitiful body would take a little pains to convince them of their sin to set before their eyes the curse under which they lye and to discover unto them the way of recovery that they may escape that woe which I feel So it may be some of your predecessors that are gone to their long home and are now lying in the chains of the pit have sad thoughts of heart for you that are left behinde when they consider that you are following their steps intent on the service and pursuit of your lusts and do wish that some effectual means were used whereby you might be reclaimed and saved from hell And now may we not hence safely conclude that it is a shameful thing and sadly to be lamented if the damned in hell do express more affectionate care of the eternal happiness of their kindred than those which pretend to be their best friends on earth you who either by advised choice or by long acquaintance are grown into intimate familiarity may make use of this help to put one another into the possession of the grace of Redemption Amicus est alter idem A friend is another the same Two persons joyned in a league of friendship are one soul in two bodies Your inward society and dear esteem of one another may both afford you more frequent opportunities may qualifie you with greater freedom in carrying on the work for mutual benefit Thou sayest such a one is to me even as mine own soul Why then dost thou not endeavour that it may go as prosperously with his soul as with thine own And you that are neighbours what do you Oh further one another in this way Do ye not see some that dwell about you fallen among the Theeves of hell left wounded and half dead Be you Samaritans do what you can to deliver and to heal them Your cohabitation and sundry occasions of conversing together give you these advantages of doing good which others cannot have Thou art commanded to love thy neighbour as thy self but if thou dost not labour to bring him into the fellowship of this grace with thy self then where is thy love It is sad to observe that at the meetings of neighbours one shall scarcely hear three wise words in a whole year tending to the good of souls To make short the desire of our Redeemers glory and zeal of the salvation of captive souls should constrain us to lay hold upon all advantages which Gods providence shall offer for doing good even to meer strangers if by any means we may be serviceable in furthering their eternal happiness by the enjoyment of this rich benefit See Psal 119.45 46. Sect. 4. The fifth Dutie 5. LOve the appearing of thy Redeemer which shall be at his second coming Believers are described by this propertie 2 Tim. 4.8 His first coming was to pay the price of Redemption and then to apply it to all those whom the Father hath given him in due season He will come again to fill up all empty Places to perfect the work and to save them to the uttermost Heb. 7.25 He was once offered to bear the sinnes of many and he shall come the second time in the end of the world without sinne unto salvation Heb. 9.28 He came at first burthened with the curse of the Law he shall come then in the fulness of the blessing of his Gospel Then shalt thou reap the full harvest of Redemption and all the fruits of it shall be laid in thy lap at once Oh then stirre up thy self thou redeemed soul to salute this happie day afarre off and to embrace it with an affectionate love and let this love discover it self by threatnings of 1. Vehement Desires Let thy heart be every like breathing after it and longing to enjoy it The godly which have the first fruits of the Spirit do sigh and groan within themselves Rom. 8.23 and the Apostle Peter call's upon us to look for and hasten unto the coming of the day of God 2 Pet. 3.12 These expressions note the earnest desires of the soule The traveller would fain come to the lodging place where he may rest at night The Day-taile-labourer breathes after the evening that he may be dismissed from his work and receive his wages Iob 7.2 They that journey from day to day in hot and drie countries and they that sweat and broil at harvest-work in the heat of Summer do gape after the cooling and refreshing shadow That shall be the time of thy rest thy refreshing thy reward after all the labours of thine obedience in doing and suffering the will of God here below If thou hast entred upon the possession of this grace by an unfained faith in the Redeemer and hast truly tasted the goodness of it in the first fruits how canst thou forbear to sigh and pant in the strength of thy desires for the enjoyment of the whole crop which is reserved for that day 2. Lively Hope Let those desires be attended with a patient expectation of that happy day of thy compleat deliverance Rom. 8.23 waiting is joyned with groaning The Apostle mentions it as a propertie of believers both there and elsewhere often 1 Cor. 1.7 they look for him as it were afarre off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be their Saviour Phil. 3.20 and to them that thus look for him he will appear for their salvation Heb. 9.28 and the grace of God as it teacheth us to abandon sinne and to live godly so it inables us to look for that blessed hope and glorious appeaâ—ing of Christ Tit. 2.11 12 13. How vigorously think you did the Inhabitants of Jabesh-Gilead wait for the coming of Saul to their timely aid according to his solemne promise that they might be rid out of the hands of Nahash and delivered from the fear of that slaverie which he had threatened 1 Sam. 11.1 9 c. And how vigorously should we wait for the coming of Christ to set us absolutely free from that Nahash Serpens Augur Incantator that Serpent and conjurer of Hell and to tread him under our feet that he may never whisper more As Ruth was advised by her mother to sit still till she should see the issue of the business betwixt her and her kinsman concerning the Redemption and