that the other Part which is drawn up and fitted for the Press may also be crowned with many blessings Hereby thout wilt put a high obligation upon the Author to do all he can to be yet a little further serviceable to thy soul and others to thy salvation and others before he goes hence and shall be seen no more FINIS The Table A Of Acceptation THe second part of Justification consists in the acceptation of the sinners person as perfectly righteous in Gods sight pag. 317 318 319 Of Access Our Access is by Christ pag. 276. 277 Of Adam We recover more by Christ than we lost by Adam pag. 353 The Righteousness of the second Adam transcends the Righteousness of the first Adam in three respects pag. 354 355 356 Of Afflictions Christ sympathises with his people in all their afflictions pag. 277 278 279 Of Assurance Assurance is hindered eight ways pag. 29 to 42 Of the glorious Attributes of God Four glorious Attributes of God that are ascribed to the Lord Jesus Christ in the blessed Scriptures pag. 221 to 225 B Bellarmine BEllarmin ' s Limbus patrum is a mere Fable pag. 203 204 Of bearing up the hearts of God's people The Imputed Righteousness of Christ will best bear up the hearts of the Saints under the sense of their weakness and imperfections pag. 358 359 360 361 Of the Body of Christ Of those special Scriptures that speak out the certainty and verity of Christ's body pag. 238 to 243 That Christ had a perfect entire compleat body and every thing which is proper to a body pag. 247 248. C Of Christ's Claim CHrist lays claim to all that belongs to the Father as God pag. 233 234 235 Of Christ's Eternal Deity Christ's Eternal Deity proved at large by variety of special Arguments pag. 208 to 235 Eleven Inferences from the Divinity and Humanity of Christ pag. 260 to 284 Of Strong Consolations Nine strong Consolations that flow from the Imputation of Christ's Righteousness pag. 339 to 365 Of Christ's Soul That Christ had a true humane and reasonable soul pag. 244 245 246 247 Of the Curse That Jesus Christ was made a curse for us pag. 204 205 206 207 208 D Of Debt CHrist takes our debt wholly upon himself pag. 377 378 379 Of Christ's Deity pag. 208 to 235. Of the Devil The Devils acknowledg four Articles of our faith pag 185 186 Of Christ's dying Vpon six grounds there was a necessity of Christ's dying pag. 370 Who those are for whom Christ died pag. 370 371 E Encouragement to poor sinners Poor sinners encouraged to come to Christ pag. 267 268 269 Of the Excellency of Christ Of the Excellency of Christ above man above all men yea above Adam in Innocency pag. 279 280 281 F Of the faithfulness of God OF God's faithfulness pag. 327 328 Of Faith What that faith is that gives a man an interest in Christ and in all those blessed benefits and noble favours that come by Christ opened at large pag. 54 to 59 Chrriâ— being God man should raise and strengthen our faith in our Lord Jesus pag 260 261 Of Fears The Imputed Righteousness of Christ will answer all a Christians fears pag. 345 346 347 348 Of Fulfilling the Moral Law How believers fulfil the moral Law pag. 343 344 345 G The Scape-Goat The Scape-Goat was a most lively Type of Christ pag 368 369. Of God There are four things that God cannot do pag. 319. Of the Godhead of Christ Of Christ's Godhead pag. 208 to 235 A smart reproof to those that deny the Godhead of Christ pag. 281 282 283 284 H Of the Hatred of Sin The sufferings of Christ should raise up in us the greatest Hatred of Sin pag. 296 to 300 Of the Headship of Christ Christ considered as a common Head pag. 365 to 373 Of Hell and Hellish Torments That Christ's soul after his passion upon the Cross did not really and locally descend into the place of the damned is made evident by several Arguments pag. 147 148 149 203 204 Objections against Christ's suffering of Hellish Torments answered 1 Objection answered pag. 144 145 2 Objection answered pag. 145 146 3 Objection answered pag. 146 147 4 Objection answered pag. 147 148 149 150 151 5 Objection answered pag. 151 152 153 That there is a Hell is proved at large by Scriptures and Arguments pag. 155 to 185 c. Hellish Torments are matchless easless and endless pag. 175 176 177 178 179 180 c. There are ten things in Hell pag. 176 177 c. A fivefold Improvement of Hellish Torments pag. 186 Of the place where Hell is pag. 197 to 203 Of Honouring of Christ Christ as he is God-man is to be honoured and exalted above all pag. 269 270 271 Of Humility Christ is the greatest pattern of Humility that ever was or will be in this world pag. 274 275 I Of the Imputed Righteousness of Christ Of the Imputation of Christ's Righteousness at large pag. 315 to 339 Nine choice Consolations that flow from the Imputation of Christ's Righteousness pag. 339 to 365 Of Infirmities That Christ took our Infirmities upon him pag. 248 249 Inferences Eleven Inferences drawn from the Divinity and Humanity of Christ pag. 260 to 288 Seven Inferences from the consideration of the great sufferings of Christ pag. 289 to 315 Of the General Judgment and of men's particular Judgment-day See the Questions Imputed Righteousness gives the greatest boldness before God's Judgment-seat pag. 361 362 363 364 365 Of the Justice of God The Righteousness of Christ satisfies the Justice of God to the uttermost farthing pag. 339 340 341 342 In the Justification of a sinner God doth act as a God of Justice pag. 319 320 Of Justification Justification in the sight of God is made up of two parts pag. 315 316 317 318 319 L Of the Love of Christ Of the firstness freeness and greatness of Christ's love c pag. 261 262 263. Admire and wonder at Christ's love pag. 289 to 292 Of our Love to Christ We must love Christ with a superlative love pag. 292 to 295 M Of the Manhood of Christ The Manhood of Christ proved at large pag. 235 to 249 N Of Christ's two Natures Of his Eternal Deity pag. 208 to 235 Of Christs Manhood pag. 235 to 249 Several reasons why Christ did partake of both natures pag. 249 to 260 Eleven Inferences drawn from the Divinity and Humanity of Christ pag. 260 to 284 Of the several Names of Christ The several Names which denote the Essence of God are attributed to Christ also in the blessed Scriptures pag. 208 to 221 O Of the active obedience of Christ Christ did perform that active Obedience unto the Law of God which we should but by reason of sin could not perform pag. 89 to 94 A Plea drawn up from the active Obedience of Christ pag. 94. 95 96 97 Of the passive obedience of Christ pag. 97 to 105 c. Of universal obedience see Vniversal
licence yet the great King of Heaven and Earth counts it his glory to give us free access at all times in all places and upon all occasions by the man Christ Jesus 1 Tim. 2. 5. There is one mediator between God and us even the man Christ Jesus Christ was made true man that in our nature he might reconcile us to God and give us access to God which he could never have done had he not been very God and very man without the humane nature of Christ we could never have had access to God or fellowship with God being by nature enemies to God Rom. 5. 10. Eph. 2. 1. 12 13 14. and estranged from God and dead in trespasses and sins 'T is only by the mediation of Christ incarnate that we come to be reconciled to God to have access to him and 1 John 1. 1 2 3. acceptance with him in Christ's humane nature God and we meet together and have fellowship together It could never stand with the unspotted holiness and justice of God who is a consuming fire to honour us with one Heb. 12. 29. cast of his countenance or one hours communion with himself were it not upon the account of the man Christ Jesus the least serious thought of God out of Christ will breed nothing in the soul but horrour and amazement which made Luther say Nolo Deum absolutum let me have nothing to do with an absolute God Believers have free and blessed access to God but still 't is upon the credit of the man Christ Jesus Let us come boldly to the throne Heb. 4. 15. 16. of Grace saith the Apostle speaking of Christ that we may obtain mercy and find grace to help in time of need the Apostles phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which signifies liberty of speech and boldness of face as when a man with a bold and undaunted spirit utters his mind before the great ones of the world without blushing without weakness of heart without shaking of his voice without imperfection and faltring in speech when neither Majesty nor Authority can take off his courage so as to stop his mouth and make him afraid to speak with such heroick and undaunted spirits would the Apostle have us to come to the Throne of Grace and all upon the credit of Christ our High Priest who is God-man But Ninthly Is Jesus Christ God-man is he very God and 9. Ezek. 35. 10 11 12 13. Isa 37. 23 24. very man then you may be very confident of his sympathizing with you in all your afflictions then this may serve as a foundation to support you under all your troubles and as a Cordial to comfort you under all your afflictions in that Christ partaking of the same nature and having had experience of the infirmities of it he is the more able and willing to help and succour us Heb. 2. 17. wherefore As the Brazen Serpent was like the fiery serpent but had no sting in all things it behoveth him to be like his brethren that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people so Heb. 4. 15. If one come to visit a man that is sick of a grievous disease who hath himself been formerly troubled with the same disease he will sympathize more and shew more compassion than twenty others who have not felt the like so here from Christ's sufferings in his humane nature we may safely gather that he will shew himself a merciful high Priest to us in our sufferings and one that will be ready to help and succour us in all our afflictions and miseries which we suffer in this life in as much as himself had experience of suffering the like in our nature for in that he himself hath suffered being tempted he is able to succour them that are tempted and this should be a staff to support us and a cordial to comfort us in all our sorrows and miseries It is between Christ and his Church as it is between two lute strings that are tuned one to another no sooner is one struck If weperish Christ persheth with us Luâ—her but the other trembles Isa 63. 9. In all their afflictions he was afflicted These words may be read interrogatively thus was he in all their afflictions afflicted Christ took to heart the afflictions of his Church he was himself grieved for them and with them The Lord the better to allure and draw his people to himself speaks after the manner of men attributing to himself all the affection love and fatherly compassion that can possibly be in them to men in misery Christ did so sympathize with his people in all their afflictions and sufferings as if he himself had felt the weight the smart the pain of them all he was in all things made like unto his brethren not only in nature but also in infirmities and sufferings and by all manner of temptations that thereby he might be able experimentally to succour them that are tempted he Zech. 2. 8. Ishon of Ish It is here called Bath the daughter of the eye because it is as dear to a man as his only daughter Act. 9. 4. Mat. 25. 35 36. that toucheth them toucheth not only his eye but the apple of his eye which is the tenderest piece of the tenderest part to express the inexpressible tenderness of Christ's compassion towards them let persecutors take heed how they meddle with God's eyes for he will retaliate eye for eye Exod. 21. 24. he is wise in heart and mighty in strength and sinners shall one day pay dear for touching the apple of his eye Christ counts himself persecuted when his Church is persecuted Saul Saul why persecutest thou me And he looks upon himself as hungry thirsty naked and in prison when his members are so so greatly does he sympathize with them hence the afflictions of Christians are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainders of the afflictions of Christ such as Christ by his fellow-feeling suffereth in his members and as they by correspondency are to fill up as exercises and tryals of their faith and patience Christ gave many evidences of his sympathy or fellow-feeling of our infirmities when he was on earth as he groaned in his spirit John 11. 33. and was troubled when he saw those that wept for Lazarus vers 35. Luk. 19. 41. he wept also as he did over Jerusalem also It is often observed in the Gospel that Christ was moved with compassion and that he frequently put forth acts of pity mercy and succour to those that were in any distress either in body or soul Christ retaineth this sympathy and fellow-feeling with us now he is in Heaven and doth so far commiserate our distresses as may stand with a glorified condition Jesus Christ grieves for the afflictions of his people the angel of the Lord answered and Zach. 1. 12. said
in some respects the breach of the commands of the Gospel are greater than the breach See Heb. 2. 2 3. 8. 6. 10. 28 29. of the commands of the Moral Law for the breach of the commands of the Gospel carrieth in it a contempt and light esteem of Jesus Christ Men's not rejoycing in Christ Jesus must flow from some dangerous humour and base corruption or other that highly distempers their precious souls If all created excellencies if all the privileges of God's people if all the kingdoms of the earth and the glory of them were to be presented at one view they would all appear as nothing and emptiness in comparison of the excellency and fulness that is to be found in Christ Jesus and therefoâ—e the greater is their sin who rejoyce not in Christ Jesus Do you ask me where be Plutarch in Phocione my Jewels my Jewels are my Husband and his Triumphs said Phocion's wife do you ask me where be my ornaments my ornaments are my two sons brought up in vertue and learning said the mother of the Gracchi Do you ask me where be my Treasures my Treasures are my friends said Constantius the father of Constantine but now if you ask a child of God when he is not clouded tempted deserted dejected where be his Jewels his Treasures his Ornaments his comfort his joy his delight he will answer with that Martyr none but Christ none but Christ Oh! none to Christ none to Christ Christ is all in all unto me Colos 3. 11. Aeterna erit exultatio quae bono laetatur aeterno That joy lasts for ever whose object remains for ever such an object is our Lord Jesus Christ and therefore the joy of the saints should still be exercised upon our Lord Jesus Christ shall the worldling rejoyce in his barns the rich man in his bags the ambitious man in his honours the voluptuous man in his pleasures and the wanton in his Dalilahs and shall not a Christian rejoyce in Christ Jesus and in that robe of righteousness and in those garments of salvation with Isa 61. 10. which Christ hath covered him The joy of that Christian that keeps a fixed eye upon Christ and his righteousness cannot be expressed it cannot be painted no man can paint the sweetness of the honey-comb nor the sweetness of a cluster of Canaan nor the fragrancy of the Rose of Sharon As the being of things cannot be painted so the sweetness of things cannot be painted The joy of the Holy Ghost cannot be painted nor that joy that arises in a Christian's heart who keeps up a daily converse with Christ and his righteousness cannot be painted it cannot be expressed who can look upon the glorious body of our Lord Jesus Christ and seriously consider that even every vein of that blessed body did bleed to bring him to heaven and not rejoyce in Christ Jesus who can look upon the glorious righteousness of Christ imputed to him and not be filled with an exâ—berancy of spiritual joy in God his Saviour There is not the pardon of the least sin nor the least degree of grace nor the least drop of mercy but cost Christ dear for he must die and he must be made a sacrifice and he must be accursed that pardon may be thine and grace thine and mercy thine and oh how should this draw out thy heart to rejoyce and triumph in Christ Jesus The work of redemption sets both Angels and Saints Rev. 5. 11 12 13 14. Rev. 1. 5 6. cap. 5. 8 9 10. a rejoycing and triumphing in Christ Jesus and why not we why not we also who have received infinite more benefit by the work of Redemption than ever the Angels have A beautiful face is at all times pleasing to the eye but then especially when there is joy manifested in the countenance Joy in the face puts a new beauty upon a person and makes that which before was beautiful to be exceeding beautiful it puts a lustre upon beauty so does holy joy and rejoycing in Christ Jesus put as it were a new beauty and lustre upon Christ Though the Romans punished one that feasted and looked out at a Plin. 1. c. 7. window with a Garland on his head in the second Punick war yet you may be sure that God will never punish you for rejoycing and triumphing in Christ Jesus let the times be never so sad or bad in respect of war blood or misery But Eighthly The Imputed Righteousness of Christ may serve to comfort support and bear up the hearts of the people of God from fainting and sinking under the sense of the weakness and imperfection of their inherent righteousness The Church of old have lamentingly said we are all as an unclean thing and all our righteousness Isa 64. 6. is as filthy rags when a Christian keeps a serious eye upon the spots blots blemishes infirmities and follies that cleaves to his inherent righteousness fears and tremblings arise to the sadding and sinking of his soul but when he casts a fixed eye upon the righteousness of Christ imputed to him then his comforts revive and his heart bears up for though he hath 〈◊〉 righteousness of his own by which his soul may 〈◊〉 â—ccepted before God yet he hath Gods righteousness which infinitely transcends his own and such as in God's account goes for his as if he had exactly fulfilled the righteousness which the Law requires according to that of the Apostle Rom. 9. 30. What shall we say then the Gentiles which followed not after righteousness have attained to righteousness even the righteousness which is of faith Faith wraps it self in the righteousness of Christ and so justifieth us The Gentiles sought righteousness not in themselves but in Christ which they apprehending by faith were by it justified in the sight of God and the Jews seeking it in themselves and thinking by the goodness of their own works to attain to the righteousness of the Law missed of it it being in no man's power perfectly to fulfil the same only Christ hath exactly fulfilled it for all that by faith close savingly with him Oh sirs none can be justified in the sight of God by a righteousness of their own making but whosoever will be justified must be justified by the righteousness Râ—m 3. 20 28. cap. 10. 2. Gal. 2. 16. Tâ— 3. 5. of Christ through faith The Gentiles by faith attain the righteousness of the Law therefore the righteousness of the Law and of faith are all one viz. in respect of matter and form the difference is only in the worker The Law requires it to be done by our selves the Gospel mitigates the rigour of the Law and offers the righteousness of Christ who performed the Law even to a hairs breadth The right way to righteousness for justification is by Christ who is the way the door the truth and the life because we want a righteousness of our own God hath assigned us the righteousness of
is a Toad hates every Toad and he who hates a Godly man because he is Godly he hates every Godly man and so he who hates sin because 't is sin he hates every sin Rom. 7. 15. What I hate that do I. Thirdly Every Godly man would fain have his sins not only pardoned but destroyed his heart is alienated from his sins and therefore nothing will serve him or satisfie him but the blood and death of his sins Isa 2. 20 chap. 30. 22. Hos 14. 8. Rom. 8. 24. Saul hated David and sought his life and Haman hated Mordâ—cat and sought his destruction and Absalom hated Amnon and kill'd him Julian the Apostate hated the Christians and put many thousands of them to death The great thing that a Christian has in his eye in all the duties he performs and in all the Ordinances that he attends is the blood and death and ruine of his sins Fourthly Every Godly man groans under the burden of sin 2 Cor. 5. 4. For we that are in this Tabernacle do groan being burdened Never did any Porter groan more to be delivered from his heavy burden than a Christian groans to be delivered from the burden of sin the burden of affliction the burden of temptation the burden of desertion the burden of opposition the burden of persecution the burden of scorn and contempt is nothing to the burden of sin ponder upon that Psal 38. 4. and Psal 40. 12. ver and Rom. 7. 24 ver Fifthly Every Godly man combats and conflicts with all known sin In every gracious Soul there is a constant and perpetual conflict The flesh will be still a lusting against the spirit and the spirit against the flesh Gal 5. 17 Rom. 7. 22 23. â— King 14. 30. 31. Though sin and grace were not born together and though sin and grace shall never die together yet whiles a Believer lives in this world they must live together and whilst sin and grace do cohabit together they will still be opposing and conflicting one with another Sixthly Every gracious heart is still a crying out against his sins he crys out to God to subdue them he crys out to Christ to crucifie them he crys out to the Spirit to mortifie them he crys out to faithful Ministers to arm him against them and he crys out to sincere Christians that they would pray hard that he may be made Victorious over them Now certainly it is a most sure sign that sin has not gained a mans heart a mans love nor his consent but committed a Rape upon his Soul when he crys out bitterly against his sin It is observable That if the Ravished Virgin under the Law cryed out she was guiltless Deut. 22. 25 26 27. certainly such as cry out of their sins and that would not for all the world indulge themselves in a way of sin such are guiltless before the Lord. That which a Christian does not indulge himself in that he do's not do in divine account But Seventhly The fixed purposes and designs of a Godly man is not to sin Psal 17. 3. I am purposed that my mouth shall not transgress that is I have laid my design so as not to sin Though may have many perticular failings yet my general purpose is not to sin Psal 39. 1. I said I will take heed to my ways that I sin not with my tongue I will keep my mouth with a Bridle while the wicked is before me When ever a Godly man sins he sins against the general purpose of his Soul David laid a Law upon his tongue he uses three words in the first and second verses to the same purpose which is as if he should say in plain English I was silent I was silent I was silent and all this to express how he kept in his passion that he might not offend with his tongue Though a Godly man sins yet he doth not purpose to sin for his purposes are fixt against sin Holiness is his high-way and as sin is it self a by-way so it is besides his way The honest Traveller purposes to keep straight on his way so that if at any time he misse his way he misses his purpose Though Peter denyed Christ yet he did not purpose to deny Christ yea the setled purpose of his Soul was rather to die with Christ than to deny Christ Math. 26. 35. Peter said unto him Though I should dye with thee yet will I not deny thee Interpreters agree that Peter meant as he speak But Eighthly The setled Resolutions of a gracious heart is not to sin Psal 119. 106. I have sworn and I will perform it that I will keep thy Righteous Judgments Neh. 10. 28 29 30 31. dwell on it Job 31. 1. c. Micha 4. 5. For all people will walk every one in the name of his God and we walk in the name of the Lord our God for ever and ever So Daniel and the 3 Children Blessed Hooper resolves rather to be discharged of his Bishoprick than yield to certain Ceremonies Jerom writes of a brave Woman who being upon the wrack bid her Persecutors do their worst for she was resolved that she would rather die then lye The Prince of Conde being taken Prisoner by Charles the Nineth of France and put to his choyce first whether he would go to Mass or second be put to Death or thirdly suffer perpetual Imprisonment Answered as for the first I will never do by the assistance of Gods grace and as for the other two let the King do with me what he pleaseth for I am very well assured that God will turn all to the best The Heavens shall as soon fall said William Flower to the Bishop that perswaded him to save his life by retracting as I will forsake the Opinion and Faith I am in God assisting of me So Marchus Arethusius chose rather to suffer a most cruel Death than to give one half-penny towards the Building of an Idol Temple So Cyprian when the Emperour in the the way to his Execution said Now I give thee space to consider whether thou wilt obey me in casting a grain of Frankincens into the fire or be thus miserably slain Nay saith he there needs no deliberation in the case There are many thousands of such instances scattered up and down in History Ninethly There is a real willingness in every gracious Soul to be rid of all sin Rom. 7. 24. Hos 14. 2. 8. Job 7. 21. Saving grace makes a Christian as willing to leave his sin as a Slave is willing to leave his Galley or a Prisoner his Dungeon or a Thief his Bolts or a Beggar his Rags Many a day have I sought Death with â—cars saith blessed Cooper not out of impatience dist ust or perturbation but because I am weary of sin and fearful of falling into it Look as the Daughters of Heath even made Rebeccah weary of her life Gen. 27. 46. so Corruptions within makes a gracious Soul even weary of his life
Christ be not God yea God-man then we shall never be able to answer all the challenges that either divine Justice or Satan can make upon us whatsoever the justice of God can exact that the blood of God can discharge now the blood of Christ is the blood of God as I have evidenced in the second Reason by reason of the hypostatical union the humane nature being united to the divine the humane nature did suffer the Divine did satisfie Christ's Godhead did give both Majesty and Essicacy to his sufferings Christ was sacrifice Priest and Altar He was Sacrifice as he was man Priest as he was God and man and Altar as he was God it is the property of the Altar to sanctifie the thing offered Mat. 23. 19. on it so the Altar of Christ's divine nature sanctified the sacrifice of his death and made it meritorious Man sinned and therefore man must satisfie Therefore the humane nature must be assumed by a surety for man cannot do it If an Angel should have assumed humane nature it would have polluted him Humane nature was so defiled by sin that it could not be assumed by any but God Now Christ being God the Divine nature purified the Humane nature which he took and so it was a sufficient sacrifice The person offered in sacrifice being God as well as man This is a most noble ground upon which a believer may challenge Satan to say his worst and to do his worst let him present God as terrible yea as a consuming Heb. 12. 29. fire let him present me as odious and abominable Zecha 3. 2 3. in the sight of God as once he did Joshuah let him present me before the Lord as vile and mercenary as once he did Job let him aggravate the heighth of God's displeasure Job 1. 9 10 11. and the heighth and depth and length and breadth of my sins I shall readily grant all and against all this I will set the infinite satisfaction of dear Jesus this I know that though the justice of God cannot be avoided nor bribed yet it may be satisfied Here is a proportionable satisfaction here is God answering God 'T is a very noble plea of the Apostle who is he that condemneth Rom. 8. 34. it is Christ that died let Satan urge the justice of God as much as he can I am sure that the justice of God 1 John 1. 7 8 9. makes me sure of Salvation and the reason is evident because his justice obligeth him to accept of an adequate satisfaction of his own appointing The justice of God maketh me sure of mine own happiness because if God be just that satisfaction should be had when that satisfaction is made Justice requireth that the person for whom it is made shall be received into favour I confess that unless God had obliged himself by promise there were no pressing his justice thus far because Noxa sequitur caput There was mercy in the promise of sending Christ Gen. 3. 15. Had not Christ stept in between man's sin Gods wrath the world had fallen about Adam's ears out of mercy to undertake for us otherwise we cannot say that God was bound in justice to accept of satisfaction unless he had first in mercy been pleased to appoint the way of a surety Justice indeed required satisfaction but it required it of the person that sinneth Gen. 2. 17. But of the tree of the knowledg of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely die or dying thou shalt die or as others read the words thou shalt surely and shortly or suddenly die and without controversie every man should die the same day he is born The wages of sin is death and this wages Rom. 6. 23. should be presently paid did not Christ as a boon beg poor sinners lives for a season for which cause he is called the Saviour of all men not of eternal preservation 1 Tim. 4. 10. but of temporal reservation it was free and noble mercy to all mankind that dear Jesus was promised and provided sealed and sent into the world that some might be eternally saved and the rest preserved from wrath for Jâ—hn 6. 27. a time Here cometh in mercy that a surety shall be accepted and what he doth is as if the person that offended should have done it himself Here is mercy and salvation surely bottomed upon both ah what sweet and transcendent comfort flows from this very consideration That Christ is God But Fourthly the great and glorious majesty of God required it that Christ should be God God the father being a God of infinite holiness purity justice and righteousness none but he who was very God who was essentially one with the father could or durst interpose John 10. 30. cap. 14. 9 10 11. c. between God and fallen man The Angels though they are glorious creatures yet they are but creatures and could these satisfie divine justice and bear infinite wrath and purchase divine favour and reconcile us to God and procure our pardon and change our hearts and renew our natures and adorn our souls with Grace and yet all these things must be done or we undone and that for ever Now if this were a work too high for Angels then we may safely conclude that it was a work too hard for fallen man Man was once the mirrour of all understanding the Hicroglyphick of Wisdom but now quantum mutatus ab illo there is a great alteration for poor sorry man is now sent to school to learn wisdom and instruction of the beasts birds and creeping things he is sent to the Pismire to learn providence Prov. 6. 6 To the Stork and to the Swallow to learn to make a right use of time Jer. 8. 7. To the Oxe and the Ass to learn knowledg Isa 1. 3. And to the fowls of the Air to learn confidence Mat. 6. Man that was once a master of knowledg a wonder of understanding perfect in the science of all things is now grown blockish sottish and senseless and therefore altogether unfit and unable to make his peace with God to reconcile himself to God c. But Fifthly and lastly that Christ's sufferings and merits might be sufficient it was absolutely necessary that he should be God The sin of man was infinite I mean in finitely punishable if not infinite in number yet infinite in nature every offence being infinite it being committed against an infinite God No creature could therefore satisfie for it but the sufferer must be God that so his infiniteness might be answerable to the infiniteness of men's offences There was an absolute necessity of Christ's sufferings partly because he was pleased to substitute himself in the sinner's stead and partly because his sufferings only could be satisfactory Now unless he had been man how could he suffer and unless he had been God how could he satisfie offended Justice
and if so then what would become of us what would become of our salvation then our faith would be in vain and our hope would be in vain and our hearing preaching praying and receiving would all be in vain yea then all our Religion would vanish into a mâ—re fancy also when a man's conscience is awakened to see his sin and misery and he shall find guilt to lay like a load upon his soul and when he shall see that divine justice is to be satisfied and divine wrath to be pacified and the curse to be born and the Law to be fulfilled and his nature to be renewed his heart to be changed and his sins to be pardoned or â—lsâ— his soul can never be saved how can such a person venture his soul his all upon one that is but a mâ—re crcature certainly a mere man is no Rock no City of refuge and no sure foundation for a man to build his faith and hope upon woe to that man that ever he was born that has no Jesus but a Socinian's Jesus to rest upon oh 't is sad trusting to one who is man but not God flesh but not spirit as you love the eternal safety of your precious souls and would be happy for ever as you would escape Hell and get to Heaven lean on none rest on none but that Jesus who is God-man who is very God and very man Apollinaris held that Christ took not the whole nature of man but a humane body only without a soul and that the Godhead was instead of a soul to the Manhood Also Eutyches who confounded the two natures of Christ and their properties c. Also Apelles and the Manichees who denied the true humane body and held him to have an aerial or imaginary body Though the popular sort deified Alexander the great yet having Plutarch in vita got a clap with an Arrow he said ye stile me Jupiter's son as if immortal sed hoc vulnus clamat esse hominem this blood that issues from the wound proves me in the issue a man this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood of man not of God and smelling the stench of his own flesh he asked his flatterers if the God's yielded such a scent so may it be said of Jesus Christ our Saviour though Myriads of Angels and Saints acclaim he is a God ergo immortal and a crew of Hereticks disclaim him to be man as the Marcionites averred that he had a phantastical body and Apelles who conceived that he had a sydereal substance yet the streams of blood following the arrow of death that struck him makes it good that he was perfect man of a reasonable soul and humane flesh subsisting And as this truth looks sowerly upon the above mentioned persons so it looks sowerly upon the Papists who by their Doctrine of the real presence of Christ's body in the Sacrament do overthrow one of the properties of his humane nature which is to be but in one place present at once This truth also looks sowerly upon the Lutherans or Ubiquitaries who teach that Christ's humane nature is in all places by vertue of the personal union c. I wonder that of all the old Errours swept down into this latter Age as into a sink of time this of the Socinians and Arrians should be held forth among the rest O sirs beware of their Doctrines shun their meetings and persons that come to you with the denial of the Divinity of Christ in their mouths this was John's Doctrine and Practise Irenaeus saith that after he was returned from his banishment and came to Ephesus he came to bathe himself and in the bath he found Cerinthus that said Christ had no being till he received it from the Virgin Mary upon the sight of whom John skipped out of the Bath and called his companions from thence saying let us go from this place lest the Bath should fall down upon us because Cerinthus is in it that is so great an enemy to God ye see his Doctrine see his words too 2 John 10 11. If any come to you having not this doctrine receive him not into your house neither bid him God speed For he that biddeth him God speed is partaker of his evil deeds What that Doctrine was if you cast your eye upon the Scripture you shall find it to be the Doctrine of the Divinity of Christ shew no love where you owe nothing but hatred I hate every Psal 119. 113. false way saith David And I shall look upon Auxentius as upon a Devil so long as he is an Arrian said Hilarius We must shew no countenance nor give no encouragement to such as deny either â—ne divinity or humanity of Christ I have been the longer upon the Divinity and humanity of Christ 1. Because the times we live in require it 2. That poor weak staggering Christians may be strengthned established and setled in the truth as it is in Jesus 3. That I may give in my testimony and witness against all those who are poysoned and corrupted with Socinian and Arrian Principles which destroy the souls of men 4. That those in whose hands this book may fall may be the better furnished to make head against men of corrupt minds who by slight of hand and cunning craftiness lie in wait to deceive Eph. 4. 14. Sixthly As he that did feel and suffer the very torments of Hell though not after a hellish manner was God-man so the punishments that Christ did sustain for us must be referred only to the substance and not unto the circumstances of punishment The punishment which Christ endured if it be considered in its substance kind or nature so 't was the same with what the sinner himself should have undergone Now the punishment due to the sinner was death the curse of the Law c. now this Christ underwent for he was made a curse for us Gal. 3. 13. but if you consider the punishment which Christ endur'd with respect to certain circumstances adjuncts and accidents as the eternity of it desperation going along with it c. then I say it was not the same but equivalent Whether the work of man's redemption could have been wrought without the sufferings and humiliation of Christ is not determinable by men but that it was the most admirable way which wisdom justice and mercy could require cannot be denied And the reason is because though the enduring of the punishments as to the substance of them could and did agree with him as a surety yet the circumstances of those punishments could not have befallen him unless he had been a sinner and therefore every inordination in suffering was far from Christ and a perpetual duration of suffering could not befall him for the first of these had been contrary to the holiness and dignity of his person and the other had made void the end of his suretiship and Mediatorship which was so to suffer as yet to conquer and
Lyons Wolves Bores and Bears and with all manner of other cruel hurtful beasts and in the midst of a great many furious men assaulting her every moment and minute and why should we wonder at this when we consider that the whole life of Christ was filled up with all sorts and kinds of sufferings Oh where is that brave spirit that has been upon the saints of old Blessed Bradford looked upon his sufferings for Christ as an evidence to him that he was in the right way It is better If one man did suffer all the sorrows of all the Saints in the world yet they are not worth one hours glory in heaven Chrysostom for me to be a Martyr than a Monarch said Ignatius when he was to suffer Happy is that soul and to be equalled with Angels who is willing to suffer if it were possible as great things for Christ as Christ hath suffered for it saith Jerom sufferings are the ensigns of heavenly nobility saith Calvin Modestus Lieutenant to Julian the Emperour said to Julian while they suffer they deride us saith he and the torments are more fearful to them that stand by than to the tormented Luther reports of Vincentius that he laughed at those that slew him saying that to Christians tortures and death were but sports and he gloried when he went upon hot burning coals as if he trod upon roses 't was a notable saying of a French Martyr when the rope was about his fellow give me that golden chain and dub me a Knight of that noble Order Paul rattled his chain which he bore for the Gospel and was as proud of it as a woman of her ornaments saith Chrysostom do your worst do your worst said Justin Martyr to his persecutors but this I will tell you that you may put all that you are like to gain by the bargain into your eye and weep it out again Basil will tell you that the most cruel Martyrdom is but a trick to escape death to pass from life to life as he speaks for it can be but a days journey between the Cross and Paradise Their names that are written in red letters of blood in the Churches Calender are written in golden letters in Christ's Register in the book of life saith Prudentius Though the Cross be bitter yet it is but short a little storm as one said of Julian's Persecution and an eternal calm follows Methinks said one I tread upon Pearls when he trod upon hot burning coals and I feel no more pain than if I lay in a bed of Down and yet he lay in flames of fire I am heartily angry saith Luther with those that speak of my sufferings which if compared to that which Christ suffered for me are not once to be mentioned in the same day Paul greatly rejoyced in his sufferings for Christ and therefore oftentimes sings it out I Paul a prisoner as you may see by See Act. 23. 17. Eph. 3. 1. cap. 4. 1. 2 Tim. 1. 8. Philem. 1. 9. â— Cor. 11. 23. Rom. 16. 7. Col. 4. 10. â—â—ilâ—m 23. the Scriptures in the margent not I Paul an Apostle nor I Paul wrap'd up in the third heaven Christ shewed his love to him in wraping him up in the third heaven and he shews his love to Christ in suffering for him During the cruel Persecutions of the heathen Emperours the Christian Faith was spread through all places of the Empire because the oftener they were mowed down saith Tertullian the more they grew I am in prison till I am in prison said one of the Martyrs I am the unmeetest man for this high office of suffering for Christ that ever was appointed to it said blessed Sanders Austin observed that though there were many thousand Christians put to death for professing Christ yet they were never the fewer for being slain Cyprian speaking of the Christians and Martyrs in his time said occidi poterant sed vinci Loâ—dâ— Id corda computeth 44 several kinds of toâ—ment wherewith the primitive Christians were tryed Adv. Sacr. cap. 128. non poterà nt they may kill them but they cannot overcome them The more we are cut down by the sword of persecution the more we encrease saith Tertullian Eusebius tells us of one that writ to his friend from a stinking Dungeon and dates his letter from my delicate Orchard Burn my foot if you will said that noble Martyr in Basil that it may dance everlastingly with the blessed Angels in Heaven The young child in Josephus who when his flesh was pulled in peices with pincers by the command of Antiochus said with a smiling countenance Tyrant thou losest time where are those smarting pains with which thou threatnest me make me to shrink and cry out if thou canst And Bainam an English Martyr when the fire was flaming about him said you Papists talk of miracles behold here a miracle I feel no more pain than if I were in a bed of Down it is as sweet to me as a bed of roses Lawrence when his body was roasted upon a burning Gridiron cryed out this side is roasted enough turn the other side Marcus of Arethusa when his body was cut and mangled and anointed with honey and hung up aloft in a basket to be stung to death by wasps and bees looked down saying I am advanced despising you that are below Henry Voes kissed the stake Hawks clapped his hands in the flames when they were half consumed John Noys blessed God that ever he was born to see that day and Bishop Ridley called his execution day his wedding day Thus you see a cloud of witnesses to raise and inflame your hearts into a free ready willing chearful and resolute suffering for that Jesus who has suffered so much for you Oh sirs when we see all sorts and sexes of Christians divinely to defie and scorn their torments and tormentors when we see them conquering in the midst of hideous sufferings when we hear them expressing their greatest joy in the midst of their greatest sufferings we cannot but conclude that there was something more than ordinary that did thus raise cheer and encourage their spirits in their sufferings Heb. 11. 24 25 26. cap. 12. 2. and doubtless this was it the recompence of reward on the one hand and the matchless sufferings of Jesus Christ for them on the other hand The cordial wherewith Peter is said by Clemens to comfort his wife when he saw her led to Martyrdom was this Remember the Lord whose disciples if we be we must not think to speed better than our master It is said of Antiochus that being to fight with Judas Captain of the host of the Jews he shewed unto his Elephants 1 Machah cap. 6. v. 3 4. the blood of the Grapes and Mulberries to provoke them the better to fight so the holy Ghost hath set before us the wounds the blood the sufferings the dying of our dear Lord Jesus to encourage us to suffer with all
7. 15. 19. 21. 23. Isa 30. 22. 14. Hos 8. When the will stands upon such terms of defiance with all sin as that it will never enter into a league of friendship with any sin then is the Soul turned from every sin Thirdly In the judgments turning away from all sin by disapproving disallowing and condemning all sin Rom. 7. 15. O! saith the judgment of a Christian sin is the greatest evil in all the world 't is the only thing God abhors and that brought Jesus Christ to the Cross that damns Souls that shuts Heaven and that has laid the foundations of Hell O! It is the pricking thorn in my eye the deadly arrow in my side the two-edged-sword that hath wounded my Conscience and slain my comforts and separated between God and my Soul O! sin is that which hath hindred my prayers and imbittered my mercies and put a sting into all my crosses and therefore I can't but disapprove of it and disallow of it and condemn it to death yea to Hell from whence it came Fourthly In the purpose and resolution of the soul the soul sincerely purposing and resolving never willingly wilfully or wickedly to transgress any more Psal 17. 3. The general purpose and resolution of my heart is not to transgress though particular failings may attend me yet my resolutions and purposes are firmly set against doing evil Psal 39. 1. The true Penitent holds up his purposes and resolutions to keep off from sin and to keep close with God though he be not able in every thing and at all times to make good his purposes and resolutions c. But Fifthly In the earnest and unfeigned desires and careful endeavours of the Soul to abandon all sin to forsake all sin and to be rid of all sin Rom. 7. 22 23. You know when a prudent tender indulgent Father sees hs Child to fail and come short in that which he enjoyns him to do yet knowing that his desires and endeavours is to please him and serve him he will not be harsh rigid sowre or severe towards him but will spare him and exercise much tenderness and indulgence towards him and will God will God whose mercies reach above the Heavens and whose compassions are infinite and whose love is like himself carry it worse towards his Children then men do carry it towards theirs Surely no. God's Fatherly indulgence accepts of the will for the work Heb. 13. 18. 2 Cor. 8. 12. Certainly a sick man is not more desirous to be rid of all his Diseases nor a Prisoner to be freed from all his bolts and chains than the true Penitent is desirous to be rid of all his sins Sixthly and lastly In the common and ordinary declining shunning and avoyding of all known occasions of sin yea and all temptations provocations inducements and enticements to sin c. That royal Law 1 Thes 5. 22. Abstain from all appearance of evil is a Law that is very precious in a Penitent mans eye and commonly lyes warm upon a Penitent mans heart so that take him in his ordinary course and you shall find him very ready to shun and be shie of the very appearance of sin of the very shews and shadows of sin Job made a Covenant with his eyes Job 31. 1. and Joseph would not hearken to his bold tempting Mistriss to lye by her or to be with her Gen. 39. 10. And David when himself would not sit with Vain persons Psal 26. 3 4 5. Now a true penitential turning from all sins lyes in these six things and therefore you had need look about you for if there be any one way of wickedness wherein you walk and which you are resolved you will not forsake you are no true penitents and you will certainly lose your souls and be miserable for ever This Opinion that is now under-consideration is an opinion that will exceedingly deject many precious Christians and cause them greatly to hang down their heads especially in four days 1. In the day of common calamity 2. In the day of personal affliction 3. In the day of death 4. In the great day of account First In a day of common Calamity when the Sword is drunk with the blood of the slain or when the raging Pestilence lays thousands in heap upon heap or when Fevours Agues Gripes and other Diseases carry hundreds every week to their long homes O! now the remembrance of a mans beloved sins his bosom sins his darling sins if a Saint had any such sins will be very apt to fill his soul with fears dreads and perplexities Surely now God will meet with me now God will avenge himself on me for my beloved sins my bosom sins my darling sins O! how righteous a thing is it with God because of my beloved lusts to sweep me away by these sweeping Judgments that are abroad in the Earth On the contrary how sweet and comfortable a thing is it when in a day of common Calamity a Christian can appeal to God and appeal to Conscience that though he has many weaknesses and infirmities that hang upon him that yet he has no beloved sin no bosom sin no darling sin that either God or Conscience can charge upon him O! such a consideration as this may be as life from the dead to a gracious Christian in the midst of all the common Calamities that do's surround him and that hourly threaten him Secondly In the day of personal Affections when the smarting Rod is upon him and God writes bitter things against him when the Hand of the Almighty has toucht him in his Name Estate Relations c. O! now the remembrance of a mans beloved sins his bosom sins his darling sins if a Saint had any such sins will be as the hand writing upon the Wall Dan. 5. 5 6. that will make his counteance to be changed his thoughts to be troubled his joynts to be loosed and his knees to be dashed one against another O! now a Christian will be ready to conclude O! 't is my beloved sins my bosom sins my darling sins that has caused God to put this bitter cup into my hand and that has provokt him to give me gall and wormwood to drink Lam. 3. 19. Whereas on the contrary when a man under all his personal tryals though they are many and great yet can lift up his head and appeal to God and Conscience that though he has many sinful weaknesses and infirmities hanging upon him yet neither God nor Conscience can charge upon him any beloved sins any bosom sins any darling sins O! such a consideration as this will help a man to bare up bravely sweetly cheerfully patiently and contentedly under the heaviest hand of God as is evident in that great instance of Job who so sorely afflicted as Job and yet no beloved sin no bosom sin no darling sin being chargable upon him by God or Conscience Job 10. 7. chap. 31. 33. How bravely sweetly and Christianly do's Job bear up under
those sad changes and dreadful providences that would have broke a thousand of such mens hearts upon whom God and Conscience could charge beloved sins bosom sins darling sins But Thirdly In the day of death Death is the King of terrors as Job speaks and the terror of Kings as the Philosopher speaks Oh how terrible will this King of terrors be to that man upon whom God and Conscience can charge beloved sins bosom sins darling sins This is certain when a wicked man comes to die all the sins that ever he committed don 't so grieve him and terrifie him so sad him and sink him and raise such horrors and terrors in him and put him into such a hell on this side Hell as his beloved sins his bosom sins his darling sins and had Saints their beloved sins their bosom sins their darling sins Ah what a Hell of horror and terror would these sins raise in their souls when they come to lye upon a dying Bed But now when a Child of God shall lye upon a dying Bed and shall be able to say Lord thou knowest and Conscience thou knowest that though I have had many and great failings yet there are no beloved sins no bosom sins no darling sins that are chargeable upon me Lord thou knowest and Conscience thou knowest 1. That there is no known sin that I don't hate and abhor 2. That there is no known sin that I don't combat and conflict with 3. That there is no known sin that I don't grieve and mourn over 4. That there is no known sin that I would not presently freely willingly and heartily be rid of 5. That there is no known sin that I don 't in some weak measure endeavour in the use of holy means to be delivered from 6. That there is no known sin the effectual subduing and mortifying of which would not administer matter of the greatest joy and comfort to me Now when God and Conscience shall acquit a man upon a dying Bed of beloved sins of bosom sins of darling sins who can express the joy the comfort the peace the support that such an acquittance will fill a man with Fourthly In the day of Account the vâ—ry thoughts of which day too many is more terrible than Death it self such Christians as are Captivated under the power of this opinion viz. That the Saints have their beloved sins their bosom sins their darling sins such cannot but greatly fear and tremble to appear before the Tribunal of God O! saith such poor hearts how shall we be able to answer for beloved sins our bosom sins our darling sins as for infirmities weaknesses and follies that has attended us we can plead with God and tell him Lord when Grace has been weak Corruptions strong Temptations great and thy Spirit withdrawn and we off from our Watch we have been worsted and captivated But what shall we say as to our beloved sins our bosom sins our darling sins O these fill us with terror and horror and how shall we be able to hold up our heads before the Lord when he shall reckon with us for these sins But now when a poor Child of God thinks of the day of Account and is able through grace to say Lord though we cannot clear our selves of infirmities and many sinful weaknesses yet we can comfortably appeal in thee and our Consciences that we have no beloved sins no bosom sins no darling sins O with what comfort confidence and boldness will such poor hearts hold up their heads in the day of Account when a Christian can plead those six things before a Judgment seat that he pleaded in the third particular when he lay upon a dying Bed how will his fears vanish and how will his hopes and and hopes and heart revive and how comfortably and boldly will he stand before a Judgment-Seat But Ninethly This opinion that is now under consideration has a very great tendancy to discourage and deaden the hearts of Christians to the most noble and spiritual duties of Religion viz. 1. Praising of God 2. Delighting in God 3. Rejoycing in God 4. Admiring of God 5. Taking full content and satisfaction in God 6. Witnessing for God his Truth his Ordinances and ways 7. To self-tryal and self-examination 8. To the making of their Calling and Election sure I cannot see with what comfort confidence or courage such souls can apply themselves to the Eight duties last mentioned who lye under the power of this opinion viz. That Saints have their beloved sins their bosom sins their darling sins But now when a Christian is clear and he can clear himself as every sincere Christian can of beloved sins of bosom sins of darling sins how is he upon the advantage ground to fall in roundly with all the Eight duties last mentioned But Tenthly and lastly This opinion that is now under consideration has a very great tendency to discourage multitudes of Christians from coming to the Lords Table I would willingly know with what comfort with what confidence with what hope with what expectation of good from God or of good from the Ordinance can such Souls draw near to the Lords Table who lye under the power of this opinion or perswasion that they carry about with them their bosom sins their beloved sins their darling sins How can such souls expect that God should meet with them in the Ordinance and bless the Ordinance to them How can such souls expect that God should make that great Ordinance to be strengthening comforting refreshing establishing and enriching unto them How can such souls expect that in that Ordinance God should Seal up to them his Eternal Loves their Interest in Christ their Right to the Covenant their Title to Heaven and the Remission of their sins who bring to his Table their beloved sins their bosom sins their darling sins But now when the People of God draw near to the Table of the Lord and can appeal to God that though they have many sinful failings and infirmities hanging upon them yet they have no beloved sins no bosom sins no darling sins that they carry about with them How comfortably and confidently may they expect that God will make that great Ordinance a blessing to them and that in time all those glorious ends for which that Ordinance was appointed shall be accomplished in them and upon them Now by these ten Arguments you may see the weakness and falseness yea the dangerous nature of that opinion that many worthy men have so long Preacht Maintained and Printed to the World viz. That the Saints have their beloved sins their bosom sins their darling sins neither do I wonder that they should be so sadly out in this particular when I consider how apt men are to receive things by Tradition without bringing of things to a strict examination and when I consider what strange definitions of Faith many famous worthy men have given both in their writings and Preachings and when I consider what a