work hee doth as it were give command to have heaven doores set open for poor sinners to come in though yet there was no need of this heaven being prepared and furnished by the Father on very purpose for them to come thither But both to shew their willingnesse and desire of the thing speak thus as also to confirm and strengthen the faith of poor souls in coming to Christ For suppose it should bee which never will bee that there should bee a time wherein the will of the Son should decline the work of the salvation of poor sinners yet is the Fathers will so much in the thing that hee would as it were lay a command upon the Son to do the work And again suppose it should bee which never to all eternity will bee that there should bee a time wherein the Fathers will should draw back yet then the will of the Son is so much in this thing that hee would as it were give mee leave with reverence so to speak lay a command upon the Fathers will to bring it up to the thing The Holy Ghost using this manner of speaking not as though there were or ever would bee any such thing that either the Father or Son should be unwilling but onely to speak to our capacity who being poor finite creatures can no way conceive of these infinite mysteries of the Gospel but as they are by a certaine kinde of periphrasis or circumlocution of speaking making us by severall things and words to understand something of one thing unfolded to us it expresseth it selfe after this manner One place more I shall mention and that is in Joh. 10.27 28 29 30. where we have the wills of either mentioned together with an engagement of their utmost power and ability in the Salvation of Sinners the will of Christ vers 28. And I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand Of the Father vers 29. My Father which gave them me is greater than all and no man is able to pluck them out of my Fathers hand Of both conjoyned vers 30. I and my Father are one as if Christ should say My Father and I are not only willing to save Sinners but we are resolved to doe our utmost against all those which shall appear enemies to this work we are not only willing to save them but we will save them over the heads of their Adversaries maugre all opposition of men or Devils that shall be made against this work we will not only carry them to Heaven but doe our best also against all such as shall attempt to snatch them out of our hands as we are carrying them thither Thus much for clearing the truth of our Proposition that it is so I now come to give some reasons why it must needs be so In prosecution whereof I shall seemingly divide that which is most intirely one viz. the Will of God and Christ shewing you in several 1 Why it must needs be that God the Father is willing 2 Why it must needs be that God the Son is willing that Sinners should be saved 1 For God the Father of whose will is the greatest doubt with poor Sinners we look upon Christ as made up of Mercy and Love but on God the Father as an austere Man to free us from such thoughts and jealousies of the gracious God I shall lay down some Reasons to shew why God the Father must needs be willing that poor Sinners should be saved 1 Because God the Father hath decreed from all eternity to save Sinners he hath enacted the same above and made it a Statute Law in Heaven that Sinners should be saved which clearly argues that he was willing for what other thing was there to bring forth this decree but his owne Willingnesse He worketh all things after the counsel of hit owne will Ephes 1.11 if therefore the Father then were willing then must he of necessity be willing and as willing still seeing in Himself and in his Decree which is Himself he is immutable and changeth not so that once having through the immutable counsel of his owne will decreed to save Sinners he to all eternity this decree being an immutable Law and an irrepealable Ordinance of Heaven remaineth willing to save sinners To this decree for the confirmation of our faith he hath added his Oath and Seal 1 His Oath Heb. 6.17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel confirmed it by an Oath that by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us not that the Decree of God needed an Oath for the confirmation of it it being firme and unalterable in it self but only to shew unto the Heirs of Promise the immutability of his Counsel God to an immutable decree addes another immutable thing viz. an Oath that so by two immutable things wee might have strong consolation for should we suppose that the decree of God should be broken yet Gods Oath bindes him to to be immutable 2 His Seal 2 Tim. 2.19 Nevertheless the foundation of God standeth sure having this Seal the Lord knoweth them that are his Gods decree of Election the foundation of the Saints happiness it hath a Seal not as I said of the Oath that it needs any Seal it being as firme without the Seal as with it but to raise our faith the more God bindes his decree with an Oath an Oath for confirmation in things among men being an end of all strife and he ratifies the same with a Seal an usual way of confirming Deeds and Evidences amongst men 2 Because the Covenant made between God and Christ requires it This Covenant we have expressed as saith the Learned Ames Isa 53.10 Yet it pleased the Lord to bruise him he hath put him to grief when thou shalt make his Soul an offering for Sin he shall see his Seed he shall prolong his daies and the pleasure of the Lord shall prosper in his hand VVhere the conditions on Christs part are that he must be bruised put to grief his Soul made an Offering for sin on Gods part that he should see his Seed his Sons and Daughters the fruit of his Travel prolong his daies and the pleasure of the Lord should prosper in his hand Now such a Covenant being made and Christ having already performed his part thereof it must needs be that the Father must be willing poor Sinners should be saved because otherwise he should break his Covenant made with his Son 3 Because the glory of several of the Divine Attributes calls for it God should loose abundance of the glory of his Attributes should he not save sinners As 1 Of his Mercy and Free Grace whereupon should he bestow the riches of his mercy should he not make poor
ask Christ for it say Lord give mee thy love I have heard so much that I am taken with thy love Lord give mee thy love I say come to Christ cast thy self upon Christ in the Promise say Lord thou hast said thou wilt love freely and why not me freely and for encouragement let me leave that sweet word with you Joh. 6.37 All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out Him that comes I will in no wise cast out whatsoever he comes for True Gospel Humiliation One SERMON on Zach. 12.10 And I will pour upon the House of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications and they shall look upon him whom they have peirced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one that is in bitterness for his first borne THis whole Chapter is nothing else but a bundle of precious Promises laid down in a Prophetical manner of great and glorious things to the Church and people of God in the last dayes It tells us what God will doe to and against the enemies of his Church and what God will doe for and in his people and therefore if you observe it the Prophesie of this Chapter verse 1. it is called the burden of the Lord for Israel Mal. chap. 1.1 calls his the burden of the Lord to Israel because what he spake was mostly against Israel in way of reproving them for their sins and so it was directed to them this is the burden of the Lord for Israel because what is here spoken it is either something that God will doe against his enemies in the behalf of Israel for Israels sake or somewhat which God in a way of Grace and Mercy will doe to Israel or bestow upon Israel though I take it it is called the burden of the Lord for Israel in the first respect in respect of what God in the last dayes will doe for Israel against his enemies for if we take it for what God in a way of Mercy will doe to Israel it cannot so properly be called a burden now here we finde God in vers 1. being now to appear for Israel against his enemies coming forth in the greatness of his power be comes forth as the Psalmist speaks like a Giant refreshed with wine and as Esay saies as one that would work and none should let it the first sight wee have of him wee behold him in the greatnesse of his power saith the Lord which stretcheth forth the Heavens and layeth the foundation of the earth he comes as one travelling in the greatnesse of his strength mighty to save and as hee appears in the greatness of his strength so of his Wisdome too that formeth the spirit of man within him as to say his Wisdome is farre beyond the wisdome of any man or of all men put together for whatever is in any man or men it is from him he hath put it in them hee foreth the spirit of man within him Thus God comes forth being to march against his enemies in the behalf of his people in the greatness of his Strength and Wisdome as one that is able to doe it and will carry the day and to the end that all his Adversaries might quake and tremble at the very newes and noyse of such an enemy so wonderful in power and policy coming against them But you will say What doth God doe now he is up why as he ariseth in the greatnesse of his power and wisdome so being up hee doth great and wonderful things and therefore at the very beginning he calls for a behold from his people vers 2. Behold denoting that he would have his people in an especial manner to attend unto and observe the things he was at present doing and about to doe Now what are they why you finde in the following words and verses some things that he would doe against his enemies and some things for his people As first he would make Jerusalem a cup of trembling c. As a man that drinks up a cup of Poyson through the operation of that within him is inwardly filled with trembling the Natural spirits and vitals whilst they are in combate with the Poyson doe tremble so all those which should head and be gathered together against Gods Judah and Ierusalem thinking to drink up Ierusalem and to devour her they shall finde Ierusalem to be unto them like a cup of Poyson it should set them all on trembling and instead of ruining Jerusalem they should bee ruined by her And againe vers 3. In that day i.e. in the last dayes as I shall clear afterwards will I make Jerusalem a burdensome stone as a man that offers to take up a great stone too heavie and weighty by farre for him to bear sinkes downe under the same and is crushed to peeces by it so those whosoever they be though all the earth bee gathered together which shall make War against Gods Ierusalem thinking to dispose of and carry her about at their pleasure shall finde her to bee so weighty a burden that they shall even sinke down under her and bee crushed in peeces by her And again vers 3. I will smite every horse with astonishment and his Rider with madnesse and I will open mine eyes upon the house of Judah Horse and Horsemen wee know are the strength of an Army Now when a Horse is filled with astonishment wee see hee flyes back and instead of offending the enemy hee destroyes friends and so proves the ruine of those who march out with him And when a Horse is blinde hee is of no use at all to doe any service in a way of offence or defence And when a man is mad and hath lost the use of his reason hee can make no more difference than a very beast betwixt friends and foes but falls upon all alike and ever upon those that are next to him So that it is as if God should say In that day when multitudes of wicked men and the enemies of my Sion shall bee gathered together against her thinking to destroy her and root her out for ever then will I do this I will open my eyes i.e. I will cast a gracious and a merciful eye upon my Judah and for her sake I will make Horse and Horsemen i.e. the whole strength and power of the enemy altogether unserviceable for the doing of any hurt or prejudice to my Sion or for the defending of themselves from Sions stroak which shall fall upon them and serviceable onely for the ruining and destroying of themselves and of one another And again verse 5. Here wee have a Prophesie concerning the Governours of Judah as concernig Judahs enemies in the former verses and what is it Why this The Governours of Judah shall say in their heart it seems to mee from this verse and likewise
Sinners the objects thereof 2 Of his Truth for God having decreed to save Sinners entred into a Covenant with his Son passed his Oath and given his Seal for the confirmation of it what high derogation would it now be to the glory of his truth and faithfulness should he not bee willing to save sinners 3 Of his Wisdome God in his infinite VVisdome having contrived so glorious a way as is that new and living way by the Bloud of Jesus for poor Sinners to be saved in how would it derogate from his Wisdome if after the contrivance of such a way he should be unwilling to doe that for which he contrived it 4 Of his Patience and forbearance Where would the glory of this Attribute be if God should forbear and forbear and yet have no will all this time to the Salvation of Sinners yet doe I not say that God hath a will so save all those whom in his patience he forbears or that God can have no glory of this Attribute in any other way than this of the Salvation of Sinners for I think that God shall have glory of this Attribute in many whom yet he will never save as Rom. 2.4 5. Or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance but after thy hardnesse and impenitent heart treasurest up unto thy self wrath against the day of Wrath and revelation of the righteous Judgement of God but this is my meaning against part and indeed the greatest of the glory of this Attribute which ariseth from Gods shewing mercy to Sinners after his patience hath been long provoked would be lost should not God be willing that Sinners should be saved 5 Of his Justice one would think that if any Attribute of God should or could shine in the condemnation of the whole race of Mankind it should be Justice but yet Justice it self would bee so farre from gaining as that it would have its glory eclipsed should not God be willing that poor Sinners should be saved for it is every whit as much for the glory of Justice to give a discharge upon satisfaction received as to require paiment before satisfaction given and a failing in the one cannot be without a breach of Justice as well as in the other now Christ having given Justice satisfaction for a considerable number of the Race of Mankind should Justice now pass a Sentence upon all without exception it would be much to the dishonour thereof 4 Because God the Fathers exaltation of his Son Christ at his right hand engageth him to it which will appear if we consider two things 1 That God the Father hath called Christ to Heaven and set him down there at his right hand for this very end to be a Prince and a Saviour to poor Sinners Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgivenesse of sins which cannot but have much influence upon the Fathers will in this thing for so long as he sees his Son Jesus Christ sitting at his right hand he is put in continual remembrance of the end of his calling him thither to wit the compleating of that most glorious work of the Salvation of poor sinners 2 That God the Father hath set him about a work there put the case God should forget it yet will continually remember him of it which is the work of Intercession whereby Christ spreads that bloud which once was shed here below on earth before the Throne of God in Heaven by which God the Father is put in continual remembrance of that Sacrifice that once here below was offered for sins and what engagements from thence lye upon him to bee willing that poore Sinners should bee saved 5 Because the delight of the Father in this work as it argues that he is willing to have poore Sinners saved so also that he must needs be so because otherwise a great part of his joy and delight which is in this work should be lost This we have Luke 15. where throughout the chapter by the joy of the Man for his Sheep the Woman for her peice of Silver and Father for his Son is set forth the great joy and delight that God takes in the conversion of Sinners that the joy here spoken of is the joy of the Father and not the joy of Angels is clear 1 Because it is no wherein the Chapter called the joy of Angels but joy in the presence of the Angels i.e. God rejoycing before the Angels v. 10. 2 Because the third Parable which is as it were a Comment on the other makes not so much mention of the joy of Servants as of the Father for his Sons return the greatnesse of which joy in this third Parable we have set forth in four or five particulars 1 The Father runs to meet the Son whilst yet the Son was a great way off v. 20. the Son it may be goes flowly but the Father runs to meet him 2 He falls on his neck and kisseth him Josephs salutation to his beloved Benjamin and the rest of his Brethren when he was so full of joy that he wept again for joy 3 He causeth the best robe to be brought forth for him with a ring on his hand when Pharaoh was exceedingly taken and delighted with Joseph he arraies him in rich attire and puts a ring on his hand 4 He makes a Feast and that of the best not only the Calf but fatted Calf vers 23. 5 He triumphs his joy was so great vers 24. all which serves to set forth the exceeding joy and delight of God in the conversion of poore Sinners to declare which upon occasion of Pharisees murmuring at Publicans and Sinners following of Christ is the main scope of this Chapter in all the three Parables 2 For Jesus Christ his will is and must needs be in it as well as the Fathers 1 Because it is the will and command of his Father that hee should save sinners This will of the Father Christ himself layes down as one great argument which moved him to take this work in hand grounding his own willingness upon Gods Joh. 6.37 38. All that the Father giveth mee shall come to mee and him that cometh to mee I will in no wise cast out For I came down from heaven not to do mine own will but the will of him that sent mee As if hee should say I will not cast out any poor sinners coming to mee because the Father hath willed mee I should not Yea God the Father hath not onely willed the thing but given Christ an express command to go about the business which is somewhat more than bare willing I may will a thing to bee done and that such a one should do it and yet not presently give an express command for the doing of it This command wee have Joh. 10.18 where Christ speaking
sacrifice of blood on earth or intercession in heaven were hee not willing sinners should bee saved Yea what need had there been of this had not Christ been willing hee might have spared all his labour and cost below and work above too had it not been for this For the Kingly office what use would there bee of Christs reigning in his Churches in the hearts of his people mortifying their sins quickning their graces leading ruling of them were hee not willing sinners should bee saved all that part of his Kingly office which is exercised with his Scepter of love would bee uselesse So that the Offices of Christ would bee almost wholly frustrated were not Christ willing sinners should bee saved Now do but consider what great in fluence this must needs have upon Christ to make him willing for 1 Hee is put into his Offices by his Father First made a Prophet by God Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling consider the Apostle and high Priest of our profession Christ Jesus Secondly A Priest Heb. 5.5 6. So also Christ glorified not himself to bee made an high Priest but hee that said unto him Thou art my Son to day have I begotten thee As hee saith also in another place Thou art a Priest for ever after the order of Melchisedec Thirdly A King Psal 2.6 Yet have I set my King upon my holy hill of Sion 2 His Father hath fitted him for these To bee a Prophet hee hath given him a tongue Isa 50.4 The Lord God hath given mee the tongue of the learned that I should know how to speake a word in season to him that is weary To bee a Priest hee hath given him a body as Heb. 10.5 Sacrifice and offering thou wouldest not but a body hast thou prepared mee To bee a King hee hath given him a Scepter and Anointing and a Throne as Psal 45 6 7. Thy Throne O God is for ever and ever the Scepter of thy Kingdome is a right Scepter thou lovest righteousnesse and hatest wickednesse therefore God thy God hath anointed thee with the oyle of gladnesse above thy fellows Now should Christ after all this bee unwilling to save sinners this would highly displease the Father 3 Christ hath accepted of these Offices to take an Office and never intend to performe it is high deceit Now should not Christ bee willing to save sinners hee should do thus The saving of sinners is the very end of all these Offices 4 Because the sundry Relations that Christ stands in unto poor sinners makes him willing yea argues hee must needs bee so that poor sinners should bee saved When I say Christ stands in Relation to sinners I do not mean that they are to be looked upon as sinners as they stand in that Relation but Christ stands in Relation to them who are in themselves sinners There are divers Relations betwixt Christ and his people as of a brother and brother Master and servant Father and children Husband and wife King and subjects Head and members Now these Relations cannot but much engage the heart of Christ to bee willing to save sinners if wee consider 1 How that Relation it selfe is a great begetter and knitter of affections what begets such affection betwixt Father and childe Husband and wife Relation And from hence the parties related are made to wish and endeavour the good of each other 2 That Christ stands in all these Relations Hee is Master King Brother Father Husband Head all these If to bee but in one of these Relations as a Father or Husband make a man so willing and industrious of the good of the party related to then much more to bee in all Now Christ is in all and therefore cannot but bee exceeding willing 3 That these Relations can never bee broken Earthly Relations may bee and are dissolved they are knots death unties But now the Relation betwixt Christ and his poor sinful creatures can never bee broken and therefore if Christ once stood related to them and thereby became willing to have them saved hee must of necessity be so for ever because this Relation holds for ever 5 Because Christ having taken our nature upon him makes him that hee is and hee must needs bee willing to have poor sinners saved if wee consider three things 1 That Christ took our nature upon him for this as one main end that hee might bee made a merciful High Priest Heb. 2.17 Wherefore in all things it behoved him to be made like unto his brethren that hee might bee a merciful and faithful High Priest in things pertaining to God to make reconciliation for the sins of the people Christ as God was merciful before but his taking our nature makes him merciful as man as well as God and willing to save sinners 2 No sooner had Christ taken our nature but presently there was a merciful disposition wrought in him or an inclination to save sinners as Heb. 10.5.7 Sacrifice and offering thou wouldest not but a body hast thou prepared mee then said I Lo I come in the volume of the book it is written of mee to do thy will O God No sooner hath Christ a body prepared but hee hath a will and inclination to save sinners This merciful disposition or inclination of his heart to save sinners it is now natural to him as hee is man as well as God Now things which are natural to us wee cannot but bee exceeding willing and inclinable to do nature is such a drawer This wee may see if wee do but compare Heb. 10.7 Then said I Lo I come to do thy will O God with Psal 40.7 8. Then said I Lo I come I delight to do thy will O my God yea thy Law is within my heart Where this will of God to save sinners is said to bee a Law within his heart Object But if it bee so as you say That it is the will of God and Christ that sinners should bee saved Then will it follow that all sinners must necessarily bee saved because what is the will of God that shall and must of necessity bee effected Ans I grant it were it the will of God and Christ that all sinners should be saved then indeed it would bee so but this wee have never said You cannot draw an universal proposition from an indefinite because the universal subject in one is taken universally but not so in the other Now when I say it is the will of God and Christ that sinners should bee saved I speak of sinners indefinitly not universally Yea further the Scripture speaks expresly that it is the will of God that some sinners should not bee saved as Rom. 9.18 19. Therefore hath hee mercy on whom hee will have mercy and whom he will he hardeneth Thou wilt say then unto me why doth hee yet finde fault for who hath resisted his will Where the Apostle vers 18. makes the hardening of sinners unto damnation to bee as well
the will of God as the shewing of mercy to salvation yea in propounding the Cavillers objection vers 19. hee plainly implies this in those words Who hath resisted his will Granting that it is the will of God that some should bee hardened Therefore I say though it bee the will of God and Christ that sinners should bee saved yet is it not the will of God that all sinners should but the contrary is the wil of God that some sinners should go on and bee hardened in their sins and so perish eternally But when the Scripture speaks of sinners indefinitly it is as I have said to notifie the condition that those persons are in viz. in a condition of sin and misery but not as I have sometime since shewed to signifie that all sinners should bee saved or that it is the will of God it should bee so persons in such a condition are those God will save but not all in that condition Object But it is said 1 Tim. 2.4 That God will have all men to be saved Answ It is not meant of every man but men of all sorts for the Apostle vers 1. having exhorted them to pray for all men and particularly vers 2 for Kings and men in authority lest some should say Is there any hope for Kings and such men who mostly in these dayes were persecutors and opposers of truth hee to take off this answers That God would have all men to bee saved that is men of all sorts Kings as well as others Object But what encouragement doth this afford to the faith of poor sinners to say God and Christ are willing poor sinners should be saved if it be not meant of all sinners Ans It is a great encouragement both to beleeving and in beleeving unto both these this thing it is a great encouragement for if it bee the will of God and Christ that sinners should bee saved then it is no presumption in mee a poor sinner to lay hold of the promise for salvation because it is the will of God such should bee saved Yea in beleeving it is a great encouragement because from hence it God inable mee to beleeve I may assure my selfe that I doe the will of God in what I do And is not this a great encouragement in acting when I know my acting is according to the will of God Object But if it be not the wil of God that all sinners should bee saved then may I presume in laying hold of the promise because I may bee one of those whom it is the wil of God not to save Ans Not so for though God have never willed that all sinners should bee saved yet in regard it is the will of God that sinners persons in such a state and condition should bee saved and the way to this salvation is by laying hold of Christ in the promise and no other unless I could certainly shew upon clear and infallible grounds that I am one of them whom God will not have to bee saved I being in that condition that those persons are in whom God will have to bee saved and going in that very way which God will have all those which are saved to goe in this is no presumption at all Object But would it not bee better for the faith and comfort of poor soules to say that God would have or that God doth will it that all should bee saved Ans No It would bee so far from being better that it would bee worse unlesse wee affirm That all shal certainly bee saved For if it bee the wil of God that God really would have that all should bee saved and yet many are not saved then where would the foundation of a Saints comfort and assurance bee Is not this the bottome of a beleevers assurance for heaven that his eternal salvation is founded upon the Will of God which as it is unalterable in it self so also cannot bee hindered from effecting what it self wills by sin Satan or any other thing from without and therefore his salvation bottomed upon this will cannot bee hindered But now if God did really wil that all should bee saved and many are not saved then it will follow that somewhat there is which may alter the Will of God or hinder that which hee really wills from being put in execution and if so what assurance of salvation can a Christian ground from the Will of God when what hee really wils may be hindered Use 1. Is it so That it is the will of God and Christ that poor sinners should be saved Then let poor sinners hence bee encouraged notwithstanding all the suggestions of Satan and cavils of their own hearts to come to Christ for salvation What can bee a greater encouragement than this that God and Christ are willing poor sinners should bee saved Come therefore O poor soul and rowl thy self into the Armes of the Lord Jesus Christ If a messenger should come from the Prince unto a company of beggars and tell them that the Prince is willing that poor beggars should come to him and hee will give entertainment to all that come there needs bee no more arguments used to draw them flocking to his door they would not stand objecting and querying but will hee entertaine mee and mee c. Behold the Lord of heaven is willing to entertaine sinners do not now stand querying but is hee willing to entertaine me and me No but come make a venture as beggars in such a case will whether you speed or no Hast thou been a drunken Sot a renter of the holy name of God an unclean person and a prophaner of the Ordinances of God these many years together O poor soul make a venture for heaven once before thou dyest Come come come Coming is thy duty receiving of comers is that which God hath promised venture thou upon that which is thy duty and leave thou God to fulfill his owne promise Hast thou been a great sinner and doth this make thee afraid to come Consider who they are that Christ invites to his wedding Supper why high-way men Matth. 22.9 10. Go yee therefore into the high-wayes and as many as yee shall finde bid to the marriage So those servants went out into the high-wayes and gathered together all as many as they found both bad and good and the wedding was furnished with guests Now who are they which usually frequent the high-wayes why beggars and blinde-men and lame-men and Theeves and Robbers and Murderers such they are that Christ invites the worst of sinners When Christ passed through Jericho and was crouded and thronged with a company of holy devout persons Christ looks over all these and spies out one Zacheus a Publican a notorious sinner an extortioner and him Christ imbraceth and layeth hold of Come poor soul though thou hast been as vile as the vilest yet Christ will imbrace thee coming to him Read over the Promise Joh. 6.37 All that the Father giveth mee shal
Fiddle my Pot and Tobacco-pipe singing and making merry and jovial and behold that very sin then committed it thrust a spear into the side of Christ O vile creature therefore that I was that ever I did thus the other day I sat dressing and trimming and pricking up my selfe curling and laying out my haire by handfulls three houres together and altogether neglected prayer c. and now I see that sin wounding Jesus Christ The other day I was with my Queans in such a corner c. railing at these Round-heads Independents Sectaries c. and now I see this also wounding Jesus Christ The other day I was speaking evill of my brother grudging against him proud arrogant c. and now I see this piercing the side of Jesus Christ 2 By bringing a pardon in hand to the soul looking upon Jesus Christ brings a pardon in hand to the soule Now a man being convinced of sin and then his sin aggravated to the highest and then a pardon brought this will breake his very bea rt for his sinne to thinke that eyer hee should do thus When a man comes to thinke thus I am the vilest sinner that hath been in all the Country O but yonder Christ hee hath been pierced for my sins and behold I see him And to assure mee that hee is pierced for my sinnes behold God the Father through the wound that was made in his side hath given mee an Acquittance and here I have my pardon in hand which though it hath cost mee nothing yet Christ hath paid dear for it and thinking and beleeving thus hee reflects upon himselfe and his sinnes and his heart melts all into tears and O saith the soule that ever I should do thus that ever I should do thus and now it calls it selfe Wretch and Foole and Devil it hath walked so towards God and it is so incensed against his sinnes that were they flesh and blood to bee fought with as wee fight with men it would presently try its life with them 4 By assuring him of a Crown and Inheritance that God hath laid up for him The Soule lookes upon Christ as pierced and as it is convinced of sinne hath sinne aggravated and a pardon brought So also by looking upon Christ it hath assurance given it of a Crowne it shall one day enjoy O saith the soule now I behold that very thing viz. my sinne which kept mee from enjoying of a Crowne and Kingdome Christ hath taken it away A Crowne from all Eternity was prepared for mee and nothing is in the way to keepe mee from possessing of it but this I have been a filthy sinfull and a foolish creature and have both forfeited my Crowne to Gods Justice and given the same to the Devil But behold yonder Jesus Christ hath bought this Crowne againe for mee satisfying Gods Justice and by force hath taken the same from the Devil and hee gives it mee freely though hee hath paid his dearest blood for it When the soule looks upon this and considers the infinite love of Christ in it and its wretchedness that it should cause Christ to suffer thus much it is even melted and broken to peeces The most effectual means to kill and subdue Sin One SERMON on 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous IN the former Chapter the Apotle laies before Beleevers that plenteous Redemption that is in Jesus Christ and the precious vertue and merit of his Bloud to cleanse poor Sinners from their sins vers 7. But if wee walk in the light as he is in the light we have fellowship one with another and the bloud of Jesus Christ his Son cleanseth us from all sin and also what riches of pardoning grace and mercy are in God to poor sinners In the first verse of this Chapter hee makes use of these things to stirre up to holinesse of life and modification of sin in all Beleevers These things write I unto you that you sin not as if he should say I doe not write these things that now you might live as you lift and sin boldly because Christs Bloud is so efficacious and Gods Grace so free no nothing lesse but I write these things that from such considerations you might be more provoked to holinesse of life and the mortification of sin in you the end of these discoveries and the use you should make of them is purity not prophaneness holinesse not licentiousnesse These things write I that you sin not By the way observe two things Obser 1. That the end of Gospel Revelation is to keep men from sin 1 John 3.8 He that committeth sin is of the Devil for the Devil sinneth from the beginning for this purpose the Son of God was manifested that he might destroy the works of the Devil Acts 26. â—â— To open tâ—eir eyes and to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me Rom. 8.3 4. For what the Law could not doe in that it was weak through the flesh God sending his owne Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might bee fulfilled in us who walk not after the flesh but after the Spirit And this must needs be the end of Gospel-Revelation because 1 God sent Christ to this end Tit us 2.13 14. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us that hee might redeeme us from all iniquity and purifie unto himself a peculiar people zealous of good works 2 The Gospel is preached to this end Acts 14.15 We also are men of like passions with you and preach unto you that yee should turne from these vanities unto the living God c. 3 The Spirit is given to this end to make us holy 4 It was the end of all Gods administrations it was the end of the Legal administration Gal. 3.19 Wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the promise was made c. which administration being weak and not able to doe it as Rom. 7.9 10 11. For I was alive without the Law once but when the Commandement came sin revived and I dyed and the Commandement which was ordained to life I found to be unto death for sin taking occasion by the Commandement deceived me and by it slew me Chap. 8.3 4. For what the Law could not doe in that it was weak through the flesh God sending his owne Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might bee fulfilled in us who walk not after the flesh but after the spiit Heb. 7.19 For the Law made nothing perfect but the bringing of a
failings in one thing or other It is a divine maxime there is no man that doth good and sinneth not All have sinned and come short of the glory of God Jew and Gentile saith the Apostle are all under sin Quest But why doth God suffer sinne to bee in his people Answ God hath many gracious ends in it as 1 To keep them humble Paul had a thorne in the flesh that hee might not bee exalted above measure Spiritual pride is one of the Saints greatest enemies God therefore suffers sin to bee in his that so they might bee kept low that they might alwayes see something in them as a ground or matter of humiliation something that they might bee continually reflecting upon to keep them low 2 To teach them to live by faith Should there bee no sin in us there would not bee that need of faith and of living by faith that by reason hereof there is The more a Christian falls the more hee is taught to live by faith When I see righteousness in my self I am prone to rest too much upon and to live upon that but when I can see no righteousness at all but do instead thereof see daily and hourly a great deal of unrighteousness I am led hereby to live out of my selfe upon anothers righteousnesse and hereby faith is kept in daily exercise 3 To prevent security The more enemies a man hath about him and near him the more watchful hee is thereby made Now God suffers these enemies to abide in his children that they may hereby bee continually awakened by the hourly alarms of these enemies and thereby kept from security 4 To exalt his own grace towards them The more sin is in those that are saved the more grace appears in their salvation 1 Tim. 1.13 14. Who was before a blasphemer and a persecuter and injurious but I obtained mercy because I did it ignorantly in unbeleef And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus 5 To shew forth more of his power in them 1 In strengthening them against sin 2 In upholding them under their falls 3 In mortifying sin in them 6 To make them the more compassionate of their fellow-brethren under the like infirmities Gal. 6.1 Brethren if any man bee overtaken in a fault yee which are spiritual restore such an one in the spirit of meeknesse considering thy self lest thou also bee tempted Heb. 5.2 Who can have compassion on the ignorant and on them that are out of the way for that hee himself also is compassed with infirmity 7 To make them more to long to bee dissolved 8 To permit wicked men hereby to bee stumbled and offended at the wayes of God Use Then bee not discouraged at the sight and feeling of sin in thee but seek God that hee would work and wait upon him for the accomplishing of these and such like gracious ends in thee thereby Thus much in a word of the first thing in the Text viz. the SUPPOSITION If any man sin I come now to the second viz. The REMEDY prescribed or what that is which may support and comfort Saints notwithstanding this sin that dwells in them and that is the Advocateship of Jesus Christ Wee have an Advocate Doct. The Advocateship of Jesus Christ now hee is in heaven is a great ground of comfort and support to Saints against and under all their sins and infirmities In the opening of this I shall shew 1 What this office of an Advocate is 2 What manner of Advocate Christ is 3 Whose cause hee pleads 4 What hee pleads for 5 The manner of his pleading 6 The prevalency of it 7 Why Christ is a Saints Advocate 8 How this makes for our comfort and support 9 What wee may learn hence as matter of our duty 1 What is this office of an Advocate Answ The word Advocate is in Scripture no where used but in this place therefore to finde out what it is wee must look to the first rise of it Now it is a borrowed speech taken from the Civil Law in which those are called Advocates which wee in the Common Law call Councellors Now in Law the office of an Advocate is this to plead in a way of Justice and from principles of equity and justice anothers cause who is not so well able to plead it himself Christs office then as an Advocate is this to plead the causes of poor sinners who cannot themselves plead them and that in a way of Justice Here is the great difference betwixt Christs pleading and ours Whensoever wee plead wee plead but as petitioners but when Christ pleads hee pleads as an Advocate A petitioner hee brings his cause to the foot of mercy and leaves it there hee dares not appeal to Justice lest hee bee cast but now an Advocate hee pleads in a way of justice hee brings his cause to the bar of Justice and is willing it should bee tryed by Justice and stand or fall there When wee come with our causes to God wee must as petitioners throw them down at the foot of mercy and stand to the verdict of mercy but when Christ takes up our causes hee goes boldly to the bar of Justice and pleads them there hee makes appeals to Justice and saith Do but speak O Justice whether it bee not a fit and requisite thing that this poor sinner should have the cause go of his side I have dyed satisfied for him purchased this is it not a just and equal thing that it should go well with the poor sinner and his cause I will be tried even by thee O Justice 2 What manner of Advocate is Christ Answ 1. Hee is an Advocate in the superior Court An Advocate in the superior Court is better than in the inferior because there may bee an appeal from the inferior and a sentence there passed is not determinative because it may bee reversed above but now the Laws and Decrees of the superior Court they are binding and determinative there can bee no appeale thence but whatsoever is ratified there carries the authority and force of a Law with it Now Christ is an Advocate in the superior Court hee is an Advocate with the Father as in the Text and so Heb. 9.24 it is said that Christ is not entered into the holy places made with hands but heaven it selfe the High Priests under the Law when they were to plead which was a part of their office they entred into the holy places made with hands they pleaded here below But now Christ our High Priest and Advocate hee is gotten into heaven it self and there hee pleads in Gods presence at the highest bar hee pleads So Heb. 4.14 Wee have a great High Priest which is passed into the Heavens Heaven now is the place where Jesus Christ is Priesting of it and where Christ is pleading with the Father for us And hence it comes to pass that whensoever Jesus Christ gets any sentence to bee
can receive the end of the Covenant but according to the connexion of means and end the fruit also of the Covenant and effect of the grace thereof 3 The New Covenant in its constitution hath not Mankind for its object but the elect remnant who are in it not because they beleeve but who beleeve because they are in it Heb. 8.10 This is the Covenant I will make with the House of Israel after those dayes c. not that the Covenant is made after those daies but fulfilled yet because in the promulgation Christ is tendred Repentance and Faith required in him with assurance that whosoever beleeves in him shall not perish therefore are all to adhere to that revelation not perplexing themselves about secret intention which cannot be known unto submission but after it 4 The New Covenant is a Covenant of Grace not in a large sense only for so the Old Covenant was of Grace the Lord did no more owe unto man a Covenant than Creation but in a special sense and distinguishing from the old Covenant viz. in freeness in fulness in firmness 1 The New Covenant is a free and absolute Covenant Jer. 31.33 Heb. 8.10 where the termes are not I will if yee will but I will and yee shall the Lord being the only taking party and active in making the Covenant man being passive and taken into it long before he taketh hold upon it or upon Christ in it it is called therefore the New Testament it being the nature of a Testament to dispose of good things without the concurrence of any precedent act as necessary thereunto to bee performed by them to whose advantage those good things are disposed of moreover it is the New Testament in the Bloud of Christ the Head of the Covenant and Surety thereof had Adam fulfilled the Condition of his Covenant it had not remained conditionally to his Seed but they had enjoyed Paradice though not without works yet without works as the condition of such enjoyment In like manner Jesus Christ having performed the condition of the Covenant of Reconciliation his Seed hath peace though not without faith not without works yet without them as the condition thereof It is a famous question whether Faith bee the condition of the New Covenant as Works were the condition of the Old and argued with much seeming strength on both sides although with many it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were it not for the Word there would be no strife intending by a condition but medium fruitionis meanes of enjoyment of the end of the Covenant or qualificatio faederalis the qualification of a Covenanter necessary unto an actual claime and title to the blessings thereof in which sense the thing is granted but not the expression The New Covenant is pure and absolute in respect of condition many good from first to last being founded not in the will of man but of God consider it in the Decree that is absolute and inconditional and according to the good pleasure of God Ephes 1.5 a purpose of God which doth stand not of works but of him which calleth Rom. 9.11 Who hath mercy on whom he will have mercy vers 15. If the Decree were conditional it were no deceiver till after the Condition did God decree to write Names in his Book upon condition they beleeve repent and persevere none are written till then not till the exhalation of their last breath which is the utmost of perseverance the condition thereunto which is contrary to the Scriptures Eph. 1.4 2 Tim. 1.9 Tit. 1.2 Rev. 13.8 Consider it in the execution that is absolute also and inconditional as the Decree is If the Decree of life bee antecedent to the Decree of faith in order of nature then faith is no condition unto life in the execution though no man doth live without faith or thus If the Decree of glorifying of grace in the salvation of the creature be antecedent to the sanctification thereof then sanctification is no condition in the execution though no man not sanctified be glorified for the Lord peremptorily decrees to sanctifie save God doth not one thing for another though one thing after another therefore vocation is free Rom. 8.30 Matth. 11.25 26. Jam. 1.18 Justification free Rom. 3 24-4 5-5 18 Sanctification free Jer. 31.33 Ezek. 36.27 Glorification free Rom. 9.21.23 The Kingdome of Christ is a dew from the Lord which waiteth not for men nor tarrieth for the sons of men Mic. 5.7 What place then hath faith in the doctrine of the Covenant Wee may say of faith as Tertullus of the Governour Act. 24.2 By thee wee enjoy much quietness yet in all things Jesus Christ must have the preheminence Col. 1.18 It is a temptation and a suare when soules study faith more than Christ beleeve in faith more than in Christ and reason more for or against themselves from some worke in them than from the word and promise of the Father consider therefore 1 Faith is needful not unto the procurement of New Covenant blessings but the enjoyment thereof not any grace is purchased but much grace is possessed thereby Joh. 3.36 When a man is called unto a dinner coming is needful not unto procurement but enjoyment 2 Faith giveth no man a right to Christ or in Christ but receives a right The ransome of Christ and acceptation thereof is not mine because I beleeve but because it was intended for mee is given unto mee as the bread I eat is not mine because I eat it but upon some other former account it is in vain to give hope a reason for life unlesse hope have a reason 3 The Covenant is constituted in the whole without faith but not so executed The Elect non-convert are the children of the Covenant according to the Constitution but not according to the Execution being afar off in the region and shadow of death and yet loved before the world was free from the curse which was wholly and onely as to them upon the head of the Lord Jesus Gal. 3.13 Wherefore faith being the fruit of the Covenant and but subordinate and secondary means unto the actual fruition of the blessings of it it cannot properly bee called the Condition of the Covenant or have any higher respect then that order and way in which the fulnesse of Christ who is the life is communicated and received unto life eternal a consequent of the Covenant though antecedent to salvation as also prayer is Rom. 10.13 which yet is not the condition of the Covenant What danger is there in making faith the condition of the New Covenant as works were of the old Answ Much danger many wayes 1 The condition of the Old Covenant was the matter of justification by which and for which a man was justified but faith is no such matter therefore no such condition 1 Cor. 1.30 Rom. 5.19 The obedience which is the soules righteousnesse is the obedience of one but the obedience in beleeving is the obedience of
their God so also in a peculiar way he chose them to be his people Hence God is said to chuse Israel Ezek. 20.5 and Israel is called his chosen Psal 105.6 hence also this people are called a peculiar treasure Exod. 19.5 a peculiar people Deut. 14.2.26.18 a people of inheritance to him Deut. 4.20 a people established to himself Deut. 29.13 yet such was this election as that in case die condition by which it was given were not by them observed it presently became voyd and was as if there neither were nor ever had been any such thing at all therefore when Israel cast off God and chose new gods God presently casts off them will not owne them as his people deliver them any more Judg. 5.8 They chose new gods then was warre in the gates chap. 10.13 Yee have forsaken me and served other gods wherefore I will deliver you no more goe and cry unto the gods which yee have chosen let them deliver you in the time of your tribulation therefore the elected people are called Lo-ruhamah i. e. without mercy one to whom no mercy is to be extended Loammi i. e. not my people a people disowned cast off by God Hos 1.6.9 3 A resemblance there was in this Old Covenant OF VOCATION which did consist in that outward calling of Israel out of Aegypt the house of bondage place of sin and darknesse This wee have Hosea 11.1 When Israel was a childe I loved him and called my son out of Egypt In this respect Israel is stiled Gods called Hearken to me O Jacob and Israel my called Isa 48.12 But this Vocation did them no good any longer then they were obedient for as I have observed already Gods called ones out of Aegypt transgressing the Covenant dye in the Wildernesse their Vocation though they were thereby separated from the grosse ignorance and open Idolatry of Aegypt yet in respect of the benefit thereof was but temporary for so soon as they rebel against him that called them they are cut off by a stroke of Wrath their calling will not relieve them 4 A resemblance there was in this Old Covenant of RECONCILIATION AND REMISSION of sins this the whole body of their Sacrifices did look unto but the proper place to treat of this is our second Head namely the grace of the Covenant whether therefore I transmit the enlargement of this particular 5 A resemblance there was in this Old Covenant of ADOPTION this did principally lye wrapped up in Gods taking the whole body of that people with whom this Old Covenant was made into the relation of a Son and particular persons of that body into the relation of children Hence God speaking of the Body of this Nation entitles them his Son Hos 11.1 and of particular persons in this Body his children Isa 63.8 yet such this adoption was as that God did no longer owne these adopted ones for his children then they did act towards him as dutiful children towards a father therefore when Israel did rebel and cast off God God straight way cuts them off this priviledge and will no longer owne them as children but calls them Children of Whoredomes Hosea 2.4 strange children chap. 5.7 likens them to the children of the Aethiopians with whom God never made Covenant threatning withall that notwithstanding this relation he would destroy them Amos 9.7 8. 6 A resemblance there was yet further in this Old Covenant of UNION this that relative union that we read of betwixt God and that people with whom this Old Covenant was made doth hold forth Jerem. 31.32 My Covenant they brake although I was art Husband to them But this was conditional so long as they kept Covenant with God and were chaste and faithful Spouses to their Husband but no longer Hence the Apostle Paul quoting these words of Jeremy Heb. 8.9 for those words although I was an Husband to them which hee leaves out puts in these and I regarded them not saith the Lord intimating that although God was a Husband in this Covenant yet such a Husband as would no longer regard them then they kept Covenant with him they must look for no conjugal love no embraces no communion with God as a Husband any longer then they kept themselves chaste Spouses Therefore when Israel played the harlot God immediately disownes them as to this relation Hos 2.2 Plead with your mother plead for shee is not my wife neither am I her husband let her therefore put away her Whoredomes out her sight and her adulteries from between her breasts and gives them a bill of divorce Jer. 3.8 Isa 50.1 7 From this conjugal union by vertue of this Old Covenant did flow another great blessing viz. COMMUNION the Wife hath communion with her Husband and so had Israel whilst they continued a faithful Wife and this communion was such as was a resemblance of that TRVE COMMUNION the children of the New Covenant doe enjoy Notable to this purpose is that place we have Exod. 24.9 10 11. where wee read that after Israel had given their assent to the Old Covenant vers 7 All that the Lord hath said will wee doe and bee obedient and hereupon the Covenant betwixt God and them ratified and sealed by the sprinkling of bloud vers 8. immediately hereupon whilst as yet they had not by any act broken this Covenant it is said Moses and Aaron Nadab and Abihu and seventy of the Elders of Israel went up into the Mount and saw the God of Israel in his glory and did there eate and drink noting wonderful familiarity and intimate communion which they had with God by vertue of this Covenant now struck up betwixt them But observe this communion as it did depend wholly upon the condition of their keeping Covenant so the mercy is not long lived for before forty dayes are over Israel makes a Calf now is the Covenant broken God hereupon who but a little before was so familiar with them feasted them with his presence and comforts turnes to bee their enemy and saith to Moses Let me alone that my wrath may wax hot against them that I may consume them Exod. 32.9 10. All their communion now is gone so that this communion was but conditional and so temporary it lasted no longer than they did obey nor could it exempt those that did enjoy it from Gods Wrath or in the least keep them from sin for future for observe Aaron who was next to Moses in enjoyment of this communion before forty dayes are run out notwithstanding the strength received from it is so weak as that hee cannot resist a temptation but tempted by the people sins most foulely and hainously makes Calf by which sin of his the very Covenant it self is broken and also Nadab and Abihu next to Moses and Aaron in the enjoyment of this priviledge within a very little time after transgressing fall into the hands of God and are cut off by the stroak of his wrath yea of all the four