Looking Unto Jesus, Book 6 · Chapter 3 · Section 5
SECT. V. Of Believing in Jeſus in that Reſpect.
5. LEt us believe in Jeſus, carrying on the great work of our Salvation for us, during his Sufferings and Death. Every one looks upon this as an eaſie duty; only the humble Soul, the ſcrupulous Conſcience cries out, What! Is it poſſible that Chriſt ſhould die, ſuffer, ſhed his blood for me? His incarnation was wonderful, his life on earth was to aſtoniſhment; but that the Son of God ſhould become man, live amongſt men, and die ſuch a death, even the death of the Croſs, for ſuch a one as I am, I cannot believe it; it is an abyſ… paſt fadoming; the more I conſider it, the more I am amazed at it: ſuppoſe I had an enemy in my power, man or Devil, one that provokes me every day, 1 Sam. 24.19.one that hunts my ſoul to take it away; ſhould I not ſay with Saul, if a man find his enemy, will he let him go well away? It may be an ingenuous ſpirit (ſuch as David) would do thus much; but would David, or any breathing ſoul, not only ſpare his enemy, but ſpill himſelf to ſave his enemy? would a man become a Devil, to ſave Devils? would a man endure hell pains to free all the Devils in hell from their eternal pains? and yet what were this in compariſon of what Chriſt hath done or ſuffered for us? It is not ſo much for us to ſuffer for Devils (for we are fellow-creatures) as it is for Chriſt, God-man, man-God to ſuffer for us: Oh what an hard thing is it, conſidering my enmity againſt Chriſt, to believe that Chriſt died for me, that he gave himſelf to the death, even to the death of the Croſs for my ſoul!
Trembling ſoul! throw not away thy ſelf in a way of unbelief. It may thou wouldſt not die for an enemy, an irreconcileable enemy; but are not the mercies of God above all the mercies of men? O believe! And that I may perſwade effectually, I ſhall ſay down firſt ſome Directions; and ſecondly, ſome Encouragements of Faith.
1. For the Directions of Faith in reference to Chriſt's death, obſerve theſe particulars.
2. Faith muſt directly go to Chriſt; not firſt to the promiſe, and then to Chriſt; but firſt to Chriſt, and then to the promiſe; the Perſon ever goes before the Prerogative.
2. Faith muſt go to Chriſt as God in the fleſh; this was the difference betwixt the New-Teſtament, and old-Teſtament-Believers; their Faith directs only to God, but our Faith looks more immediately to Jeſus Chriſt; Believe in the Lord Jeſus, and thou ſhalt be ſaved.
3. Faith muſt directly go to Chriſt, as God in the fleſh, made under the Law. He continued in all things written in the book of the Law to do them; and ſo our Faith muſt look upon him. But of theſe before: I ſhall ſay nothing more to theſe particulars.
4. Faith muſt go to Chriſt not only as made under the directive part of the Law by his life, but under the penal part of the Law by his death; in both theſe reſpects Chriſt was made under the law. The one half of the Law he ſatisfied by the holineſs of his life; he fulfilled the law in every jot and every tittle; the other half of the Law he ſatisfied by his enduring the death, even the death of the Croſs; he paid both the Principal and the Forfeiture; and though men do not ſo, yet Chriſt did ſo, that the whole Law might be ſatisfied fully, by his being under both theſe parts of the Law, pay and penalty: Come then, and look upon Chriſt as dying; it was the Serpent, as lifted up, and ſo looked at, that healed the Iſraelites of their fiery ſtings. Alas! we are diſeaſed, in a ſpiritual ſenſe, as they were, and Chriſt Jeſus was lifted up as a remedy to us, as the Serpent was unto them; it remains therefore that as they looked up to the Brazen Serpent, ſo we look up to Jeſus, believe in Jeſus, as lifted up for life, and for ſalvation: As Moſes lifted up the Serpent in the Wilderneſs, John 14.15.ſo muſt the Son of man be lifted up, that whoſoever believeth in him, ſhould not periſh, but have eternal life. Indeed ſome difference there is betwixt the Serpent and Chriſt.—
As, 1. The Brazen Serpent had not power in if ſelf to cure, as Chriſt hath. 2. The Serpent cured the Iſraelites but for a time,John 11.26. to die again; but whomſoever Jeſus cures in a Spiritual ſenſe, he cures for ever; they ſhall never die. 3. The ſerpent alſo had its time of curing; it did not alwayes retain its virtue, but during the time they were in the Wilderneſs; only Ieſus Chriſt, our Brazen Serpent, doth ever retain his power and virtue to the end of the world; and hence it is, that in the Miniſtry, Chriſt is ſtill held forth as lifted up, that all that will but look on him by faith, may live. 4. The Serpent, ſometimes a remedy againſt poyſon, was after turned even to poyſon the Iſraelites, which made Hezekiah to cruſh it, and brake it, and ſtamp it to powder; but Jeſus Chriſt ever remains the ſovereign and healing God; he is the ſame yeſterday, to day, and for ever. He is unchangeable in his goodneſs, as he is in holy and divine nature; he can never be defaced, nor deſtroyed, but he abideth the ſaviour of ſinners to all eternity; why then let us rather look unto Chriſt, and believe in Chriſt as lifted up, (i.e.) as he was crucified, and died on the Croſs. In this reſpect he is made a fit object for a ſinner's faith to truſt upon, and reſt upon, Chriſt as crucified, as made ſin, and a curſe for us, it the object of our pardon. O this is it that makes Chriſt's death ſo deſirable; why therein is virtually and meritoriouſly pardon of ſin, Juſtification, redemption, reconciliation, and what not? Oh! cries a ſinner, where may I ſet my foot? how ſhould I regain my God? my ſin hath undone me, which way ſhould I caſt for pardon? why now remember that in ſeeking pardon,Rom. 8.34. Chriſt was crucified; Chriſt as dying, is principally to be eyed and looked at: Who is he that condemneth? it is Christ that dyed, Rom. 8.34. No Queſtion Chriſts active Obedience, during his Life, was moſt exact, and perfect, and meritorious; yet that was not the expiation of ſin: only his paſſive obedience (Chriſt only in his ſufferings) took away ſin, the guilt of ſin, and puniſhment for ſin; We have redemption through the blood of Chriſt, Eph. 1.7.even the forgiveneſs of ſins. If any humble ſoul would have recourſe to that Chriſt, who is now in heaven, let him firſt in the actings of his Faith, conſider him as crucified, as lifted up, as made ſin for us, as through whom (under that conſideration) he is to receive pardon of ſin, Juſtification, redemption, reconciliation, ſanctification, ſalvation.
5. Faith in going to Chriſt, as lifted up, it is principally and mainly to look unto the … meaning, intent, and deſign of Chriſt in his ſufferings, as he was lifted up; we are not barely to conſider the Hiſtory of Chriſt's death, but the aim of Chriſt in his death: Many read the Hiſtory, and they are affected with it; there is a principle of humanity in men, which will ſtir up compaſſion, and love, and pity towards all in miſery: whilſt Chriſt was ſuffering, the women followed after him weeping; but this weeping, not being ſpiritual, or rais'd enough, he ſaid to them, Daughters of Jeruſalem, weep not for me, but for your ſelves. The way of Faith drawing virtue out of Chriſt's death, it is eſpecially to look to the ſcope and drift of Chriſt in his ſufferings. As God looks principally to the meaning of the Spirit by Prayer, ſo doth faith look principally to the meaning of Chriſt in his ſufferings: miſtake not, my meaning is not that we ſhould be ignorant of the Hiſtory of Chriſt's death, or of the manner of Chriſt's ſufferings; you ſee we have opened it largely, and followed it cloſe from firſt to laſt; but we muſt not ſtick there; we ſhould above all, look to the mind and heart of Chriſt in all this: ſome obſerve, that both in the Old, and New Teſtament we find this Method; firſt, the Hiſtory, and then the Myſtery; firſt, the Manner, and then the Meaning of Chriſt's ſufferings; as in the Old Teſtament. We have firſt, the Hiſtory, in Pſal. 22. written by David; and then the Myſtery, in Iſa. 52. written by Iſaiah. And in the New Teſtament we have firſt the manner of his ſufferings written at large by all the Evangeliſts; and then the meaning, written by the Apoſtles in all their Epiſtles. Now accordingly are the acts of Faith; we muſt firſt look on Jeſus as lifted up, and then look at the end and meaning; why was this Jeſus thus lifted up? Well, but you may demand, what was the end, the plot, the great deſign of Chriſt in this reſpect?
I anſwer, ſome ends were remote, and others were more immediate: but omitting all thoſe ends that are remote, his Glory, our Salvation, &c. I ſhall only anſwer in theſe Particulars.
1. One deſign of Chriſt's death was to redeem us from the ſlavery of Death and Hell: He hath redeemed us from the Curſe of the Law, being made a Curſe for us; Gal. 3.as it is written; Curſed is every one that hangeth on a Tree: Hence it is, that we ſay, that by his ſufferings Chriſt hath redeemed us from Hell, and by his doings Chriſt hath given us a right to heaven: he was made under the Law, Gal. 3.4, 5.that he might redeem them that were under the Law. Alas! we were carnal, ſold under ſin; whereupon the Law ſeized on us, lock'd us up, as it were, in a dungeon; yea, the ſentence paſſed, and we but waited for execution; now to get us rid from this diſmal, damnable eſtate, Chriſt himſelf is made under the Law, that he might redeem us. Redeem us! how? not by way of entreaty, to ſtep in, and beg our pardon; that would not ſerve the turn: ſold we were, and bought we muſt be; a price muſt be laid down for us, it was a matter of Redemption; but with what muſt we be redeemed? ſurely with no eaſie price: ah no, it coſt him dear, and very dear: Ye were not redeemed with corruptible things, as ſilver and Gold, 1 Pet. 1.18.but with the precious blood of Chriſt: his precious blood was the price we ſtood him in; which he paid when he gave his life a ranſome for many: Mat. 20.28.the caſe ſtood thus betwixt Chriſt and us in this point of Redemption; we all like a crew or company of Malefactors, were ready to ſuffer, and to be executed: now, what ſaid Chriſt to this? Why, I will come under the Law, ſaid Chriſt, I will ſuffer that which they ſhould ſuffer; I will take upon me their execution, upon condition I may redeem them: now this he did at his death; and this was the end why he died, that by his death we might be redeemed from the ſlavery of Death and Hell.
2. Another Deſign of Chriſt's death, was to free us from ſin: not only would he remove the effect, but he would take away the cauſe alſo: Whom God hath ſet forth to be a propitiation—for the remiſſion of ſin. Rom. 3.25. John 1.29. 2 Cor. 5.21. Heb. 9.26. 1 John 1.7.—Behold the Lamb of God which taketh away the ſins of the world.—He hath made him to be ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him.—Once hath he appeared to put away ſin by the ſacrifice of himſelf.—And the blood of Jeſus Chriſt his Son cleanſeth us from all ſin. This was the plot, which God by an ancient deſign aimed at in the ſuffering of Jeſus Chriſt; that he would take away ſin: And thus Faith muſt take it up, and look upon it. When Peter had ſet forth the hainouſneſs of the Jews ſin, in killing Chriſt, he tells them at laſt of that deſign of old; All this was done, ſaid he,Acts 2.2, by the determinate counſel of God. His meaning was firſt to humble them, and then to raiſe them up; q. d. It was not ſo much they that wrought his death, as the Decree of God, and the agreement of God and Chriſt: there was an ancient contrivement that Jeſus Chriſt ſhould die for ſin, and that all our ſins ſhould be laid on the back of Jeſus Chriſt: and therefore he ſeems to ſpeak comfort to them in this; that howſoever they deſigned it, yet God and Chriſt deſigned a further end in it than they imagined, even to remiſſion of ſins: Who was delivered to death for our ſins, Rom. 4.25.and roſe again for our juſtification. The death of Chriſt (as one obſerves) was the greateſt and ſtrangeſt deſign that ever God undertook, and therefore ſure he had an end proportionable to it; God that willeth not the death of a ſinner, would not for any inferior end, will the death of his Son, whom he loved more than all the world beſides; it muſt needs be ſome great matter for which God ſhould contrive the death of his Son; and indeed it could be no leſs than to remove that which he moſt hated, and that was ſin. Here then is another end of Chriſt's death, it was for the remiſſion of ſin one main part of our juſtification.
3. Another deſign of Chriſt's death was to mortifie our members which are upon the earth. Not only would he remit ſin, but he would deſtroy it, kill it, crucifie it; he would not have it reign in our mortal bodies, Rom. 6.11. 1 Pet. 2.24.that we ſhould obey it in the luſts thereof. This Deſign the Apoſtle ſets out in theſe words, he bare our ſins in his own body upon the Tree, that we being dead unto ſin, ſhould live unto righteouſneſs: Chriſt by his death had not only a deſign to deliver us from the guilt of ſin, but alſo from the power of ſin: God forbid that I ſhould glory, Gal. 6.14.ſave in the Croſs of our Lord Jeſus Chriſt, by whom the world is crucified unto me, and I unto the world. Paul was a mortified man, dead to the world, and dead to ſin: But how came he ſo to be? why this he attributes to the Croſs of Chriſt, to the death of Chriſt; the death of Jeſus was the cauſe of this death in Paul: How much more ſhall the blood of Chriſt—purge our Conſciences from dead works to ſerve the living God? Heb. 9.14.There is in the death of Chriſt firſt a value, and ſecondly, a vertue; the former is available to our juſtification, the latter to our ſanctification; now ſanctification hath two parts, mortification and vivification: Chriſt's death, or paſſive obedience is more properly conducible to the one; his life, or active obedience to the other.Rom. 6.5. Hence Believers are ſaid to be engraffed with Chriſt in the likeneſs of his death; there is a kind of likeneſs betwixt Chriſt and Chriſtians: Chriſt died, and the Chriſtian dies; Chriſt died a natural death, and a Chriſtian dies a ſpiritual death; Chriſt died for ſin, and the Chriſtian dies for ſin; this was another end of the death of Chriſt; there iſſues from his death a mortifying vertue, cauſing the death of ſin in a Believer's ſoul, one main part of our ſanctification.
O my ſoul look to this; herein lies the pith and marrow of the death of Chriſt; and if now thou wilt but act and exerciſe thy faith in this reſpect, how mighteſt thou draw the vertue and efficacy of his death into thy ſoul? But here is the queſtion, how ſhould I manage my Faith? or how ſhould I act my faith, to draw down the vertue of Chriſt's death, and ſo to feel the vertue of Chriſt's death in my ſoul, mortifying, crucifying, and killing ſin?
I anſwer, 1. In prayer, meditation, ſelf-examination, receiving of the Lord's Supper, &c. I muſt propound to my ſelf and ſoul the Lord Jeſus Chriſt, as having undertaken and performed that bitter and painful work of ſuffering even unto death; yea, that of the Croſs, as it is held out in the Hiſtory and Narrative of the Goſpel. 2. I muſt really and ſteadfaſtly believe, and firmly aſſent that thoſe ſufferings of Chriſt ſo revealed and diſcovered, were real and true, undoubted, and every way unqueſtionable as in themſelves. 3. I muſt look upon thoſe grievous, bitter, cruel, painful, and with all opprobrious, execrable, ſhameful ſufferings of Chriſt, as very ſtrange and wonderful; but eſpecially conſidering the ſpiritual part of his ſufferings, viz. the ſenſe and apprehenſion of God's forſaking and afflicting him in the day of his fierce anger, I ſhould even be aſtoniſhed and amazed thereat: what! that the Son of God ſhould lay his head on the block, under the blow of divine Juſtice? that he ſhould put himſelf under the wrath of his heavenly Father? that he ſhould enter into the combat of Gods heavy diſpleaſure, and be deprived of the ſenſe and feeling of his love, and mercy, and wonted comfort? how ſhould I but ſtand agaſt at theſe ſo wonderful ſufferings of Jeſus Chriſt? 4. I muſt weigh and conſider what it was that occaſioned and cauſed all this, viz. Sin, yea, my Sin, yea, this and that Sin particularly. This comes nearer home, and from this I muſt now gather in theſe ſeveral Concluſions: As,—
1. It was the Deſign of Chriſt by his ſufferings to give ſatisfaction to the infinite Juſtice of God for ſin. 2. It was intended and meant (at leaſt in a ſecond place) to give out to the world a moſt notable and eminent inſtance and demonſtration of the horridneſs, odiouſneſs, and execrableneſs of ſin; ſith no leſs than all this, yea, nothing elſe but this would ſerve the turn to expiate it, and atone for it. 3. It holds forth again, as ſin is horrid in its ſelf, ſo it cannot but be exceeding grievous and offenſive to Chriſt: Oh it coſt him dear, it put him to all this pain and Torture; it made him cry out, My God, my God, why haſt thou forſaken me? how then ſhould it but offend him above all, above any thing in the world? 4. If therefore there be in me any ſpark of love towards Chriſt, or any likeneſs to Chriſt; or if I would have Chriſt to bear any affection, love, regard, or reſpect unto me, it will abſolutely behoove me by all means to loath ſin, and caſt it away from me; to root it up, to quit my hands, and to rid my heart of it. The truth is, I cannot poſſibly give forth a more pregnant proof of my ſincere love, entire affection, reſpect, conformity, reſemblance, ſympathy to, and with Chriſt, than by offering all violence, uſually all holy ſeverity againſt ſin for his very ſake.
Now when the heart is thus exerciſed, God by his Spirit will not fail to meet us; our deſire and endeavour of our ſoul to weaken and kill ſin in the ſoul is not without its reward; but eſpecially when ſin hath in this way, and by this means, loſt the affection of the ſoul, and is brought in hatred, and diſeſteem, it decayes, and dyes of it ſelf; for it only liveth and flouriſheth by the warm affections, good thoughts, and opinion that the ſoul hath of it. So that matters going thus in the heart, the influence that ſhould nouriſh and maintain ſin, is cut off, and it withers by degrees till it be finally, and fully deſtroyed.
Thus for directions; now for the encouragements of our faith to believe in Chriſt's death, conſider—
1. The fulneſs of this object, Chriſt crucified; there is a tranſcendent all-ſufficiency in the death of Chriſt: in a ſafe ſenſe it contains in it univerſal redemption: it is ſufficient for the redemption of every man in the world, yea, and effectual for all that have been, are, or ſhall be called into the ſtate of grace, whether Jews, or Gentiles, bound or free. I know ſome hold, that Chriſt dyed for all, and every man with a purpoſe to ſave; only thus they explicate. 1. That Chriſt dyed for all men conſidered in the common lapſe or fall, but not as obſtinate, impenitent, or unbelievers; he dyed not for ſuch, as ſuch. 2. That Chriſt dyed for all men in reſpect of the requeſt or impetration of ſalvation, but the application thereof is proper to believers. 3. That Chriſt dyed not to bring all or any man actually to ſalvation, but to purchaſe ſalvability, and reconciliation ſo far, as that God might and would (ſalva juſtitia) deal with them on terms of a better covenant. 4. That Chriſt hath purchaſed ſalvability for all men, but faith and regeneration he hath merited for none; becauſe God is bound to give that which Chriſt hath merited of him, although it be not deſired, or craved. I cannot aſſent to theſe poſitions: but thus far I grant, that Chriſt's death in it ſelf is a ſufficient price and ſatisfaction to God for all the world; and that alſo it is effectual in many particulars to all men reſpectively in all the world; every man in one way or other hath the fruit of Chriſt's death conferred upon him; but this fruit is not of one kind; for, 1. Some fruit is common to every man, as the earthly bleſſings which Infidels enjoy, may be termed the fruits of Chriſt's death. 2. Other fruit is common to all the members of the viſible Church, as, to be called by the Word, to enjoy the Ordinances, to live under the Covenant, to partake of ſome graces that come from Chriſt. 2. Other fruit is indeed peculiar to the Saints of God, as, faith unfeigned, regeneration, pardon of ſin, adoption, &c. And yet this fruit is univerſal to all the Saints, whether Jews or Gentiles: in which ſence ſpeaks the Apoſtle,Rom. 11.32. 1 Tim. 2.6. Rom. 11.32. Rom. 5.18. Heb. 2.9. He ſpared not his own Son, but delivered him up for us all.—And he gave himſelf a ranſome for all,— and God hath concluded them all in unbelief, that he might have mercy upon all,—And by the righteouſneſs of one, the free gift came upon all men unto juſtification of life;— He taſted of death for all men, or diſtributively for every man. All which texts are rightly interpreted by Caiphas, He propheſied that Jeſus ſhould dye for that Nation; John 11.51, 52.and not for that Nation only, but that alſo he ſhould gather together in one the children of God, that were ſcattered abroad. And thus John brings in the four beaſts, and four and twenty Elders, ſaying, Thou art worthy to take the book, Rev. 5.9.and to open the ſeals thereof for thou waſt ſlain, and haſt redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and thus Paul rightly argues, Is he the God of the Jews only? Rom. 3.29.is he not of the Gentiles alſo? yes, of the Gentiles alſo. O the fulneſs of Chriſt's death!— many are apt to complain, Would Chriſt dye for me? why alas, I am an alien, I am not of the common-wealth of Iſrael, I am a dog, I am a ſinner, a grievous ſinner, Eph. 2.13, 14, 16.a ſinner of the Gentiles: And what then? Ye who ſometimes were afar off, are now made nigh by the blood of Chriſt, for he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; that he might reconcile both unto God in one body by the croſs. Oh what encouragement is this for thee to believe thy part in the death of Chriſt?
2. Conſider the worth, the excellency of this glorious object, Chriſt crucified. There is an infinite of worth in the death of Chriſt; and this ariſeth, firſt from the dignity of his perſon, he was God-man; the death of Angels and men if put together, could not have amounted to the excellency of Chriſt's death; ſtand amazed at thy happineſs; O believer, thou haſt gained by thy loſs, thou haſt loſt the righteouſneſs of a creature, but the righteouſneſs of an infinite perſon is now made thine;Rom. 10.3. 2 Cor. 5.21. hence it is many times called the Righteouſneſs of God: both becauſe Chriſt is God: and becauſe it is ſuch a righteouſneſs as God is ſatisfied with; he looks for no better, yea, there can be no better. 2. This worth is not only in reſpect of the dignity of the perſon, but alſo in reſpect of the price offered; O it was the blood of Chriſt, one drop whereof is of more worth than thouſands of gold and ſilver.Acts 20.28. It was this blood that purchaſed the whole Church of God, which a thouſand worlds of wealth could never have done. 3. This worth is not only in reſpect of the perſon and price neither, but alſo in reſpect of the manner of the oblation;2 Pet. 1 18. Chriſt muſt dye on the Croſs as it was determined; the price in it ſelf, is not enough, unleſs it be ordered and proportioned according to the will of him, who is to be ſatisfied; if a man ſhould give for a captive priſoner an infinite ſum of money, ſufficient in it ſelf to redeem a thouſand, yet if not according to ſuch a way as the conquerour preſcribeth, if not according to the condition, it could not be called a ſatisfaction; now this was the condition that Chriſt muſt die, and dye that death of the Croſs, and accordingly he undertook, and performed, which ſet a luſtre, and glory, and excellency, and worth upon his death. O the worth, O the excellency of this death of Chriſt!—many are apt to complain, O the filth of my ſins! Oh the injuries and unkindneſs that have been in mine iniquities! it is not my miſery, my deſtruction that ſo much troubles me, as that God is diſpleaſed. Sweet ſoul! turn thine eyes hither; ſurely this death of Chriſt is more ſatisfactory to God, than all thy ſins poſſibly can be diſpleaſing to God; there was more ſweet ſavour in Chriſt's ſacrifice, than there could be offence in all thy ſins; the excellency of Chriſt's death in making righteous, doth ſuper-abound the filthineſs of ſin in making a ſinner. Come on then, and cloſe with Chriſt upon this encouragement; there is a dignity, an excellency, in this object of faith, Chriſt crucified.
3. Conſider the ſuitableneſs of this bleſſed object, The death of Chriſt. There is in it a ſutableneſs to our ſinful condition, whatſoever the ſin is; it is the cry of ſome, They dare not believe, they dare not touch Chriſt crucified, they dare not approach to that precious blood, becauſe of this ſin, and that ſin, and the other ſin. Whereas in the death and blood of Chriſt (if they could but take a full view of it) they might find ſomething ſuitable to their eſtate: As for inſtance, ſuppoſe thy ſin the greateſt ſin imaginable, except that againſt the holy Ghoſt; art thou a murtherer? haſt thou had thy hands imbrued in the blood of Saints? why ſee now how Chriſt for thy ſake was eſteemed of the Jews, a murtherer, and worſe than a murtherer; Barabbas is preferred before Jeſus, Barabbas is releaſed, and Jeſus is murthered; yea, his blood is ſhed, to waſh away thy blood-ſhed: art thou a Sorcerer, a Negromancer? is thy ſin the ſin of Manaſſeh, of whom it is ſaid,2 Chron. 33.6 that that he uſed inchantments, and witchcraft; and dealt with a familiar ſpirit, and with wizards; why, ſee now how Jeſus Chriſt for thy ſake was eſteemed of the Jews as an impoſtor, an inchanter; for ſo ſome ſay, that he got the Name of God, and ſowed it in his thigh, and by vertue thereof he wrought all his miracles, and they commonly reported of him that he had a devil, and that he caſt out devils through Belzebub Prince of devils. Art thou a blaſphemer? haſt thou joyned with thoſe in theſe ſad times, who have opened their mouths againſt the God of Heaven, enough to make a Chriſtian rend his heart, and weep in blood? why ſee now how Jeſus for thy ſake was judged of Caiaphas, and all the Sanhedrim, for a blaſphemer of God, and that in the higheſt kind of blaſphemy,Mat. 26.65. as making himſelf equal with God; yea, ſee how the high Prieſt rends his clothes, ſaying, he hath ſpoken blaſphemy; Surely all this he endured, that very blaſphemers may find mercy, if they will but come in, and believe in Jeſus. I might inſtance in other ſins; art thou a Traytor, a glutton, a drunkard, a wine-bibber, a thief, a ſeducer, a companion of ſinners? why, ſee now how Jeſus Chriſt was for thy ſake, thus called, reputed, accounted; whatever the ſin is, there's ſomething in Chriſt that anſwers that very ſinfulneſs; thou art a ſinner, and he is made ſin, to ſatisfie the wrath of God even for thy ſin; thou art ſuch, and ſuch a ſinner, and he is accounted ſuch and ſuch a ſinner for thy ſake, that thou mighteſt find in him ſomething ſuitable to thy condition, and ſo the rather be encouraged to believe, that in him, and through him all thy ſins ſhall be done away. Away, away unbelief, diſtruſt, deſpair! you ſee now the brazen ſerpent lifted up, you ſee what a bleſſed object is before you; O believe! O look up unto Jeſus! O believe in him thus carrying on the work of thy ſalvation in his death.