Directions and Persuasions to a Sound Conversion, Direction 5

Directions and Persuasions to a Sound Conversion · Direction 5

p. 191DIRECT. V. Having thus directed you about your Humiliation, the next Direction which I would offer you, that you may not miscarry in the worke of Conversion, is this: See that you close with the Lord Jesus Christ, understandingly, heartily, and entirly as he is revealed, and offered to you in the Gospel. In this your Christianity doth consist: Upon p. 192this your Justification, and Salvation lie. This is the summe of your Coversion; and the very heart of the New creature. The rest is all but the preparatives to this, or the fruits of this. Christ is the end and the fulfiling of the Law; the substance of the Gospel; the way to the Father: the life, the help, the hope of the Believer. If you know not him, you know nothing: If you possess not him, you have nothing: And if you are out of him, you can do nothing; that hath a promise of Salvation. And therefore I shall distinctly (though briefly) tell you what it is to close with Christ, Vnderstandingly, heartily, and entirely, as he is offered in the Gospel.

And I. That you may close with Christ Vnderstandingly, you must look to these things: 1. That you understand who Christ is, as in his Person and his Offices: 2. That you understand the Reason of his undertaking: 3. That you understand, what it is that he hath done and suffered for us. 4 That you understand the Nature and worth of his benefits, and what he will do for you. 5. That you understand the terms on which he conveyeth these benefits to men; and p. 193what is the nature, extent, and condition of his promises. And 6. that you understand the Certain Truth, of all this.

For the first, you must understand, that Jesus Christ hath two Natures in one Person: that he is both God and Man: As he is God, he is of the same substance with his Father, and one in essence with him; the Second Person in the Blessed Trinity; the Word of God; the only begotten Sonne of the Father; Eternal, Incomprehensible, and Infinite: As Man, he hath a true Humane Soul and body as men have: so that his Godhead, his Humane Soul, and his Body, are really distinct. This Humane Nature was conceived by the Holy Ghost in the Virgin Mary, without man, and born of of her, and is so truly united to the Divine Nature, as that they are one Person: Not that the Godhead is turned into the manhood, nor the manhood into the Godhead; but the Godhead hath taken the manhood into Personal Unity with it self. This was not from Eternity, but when man had sinned, and had lost himself, and needed a Redeemer. By reason of his Miraculous Conception, he was free from all Original sinne, p. 194being holy, harmless, and undefiled. His Person, and Natures, were fit for his Office; which was to be the Mediator between God and man, to make Reconciliation and recover us to God. Had he not been God, but meer man, his dignity would not have been sufficient for such an interposition, nor his obedience or sufferings, of any such value, as to be the price of our Redemption: Nor could he have born our burden, or conquered death, and risen again, and overcome the Prince of death, the Devil; nor have ruled his Church, and preserved, and sanctified them, and prospered his Cause, and subdued his enemies, nor effectually interceded with the Father, nor judged the world, or raised the dead, and done the work of a perfect Saviour. Nor was the Angelical Nature sufficient for this Office. Had he not been man, he had not been neer enough to us, to have suffered in our stead, and taught us by his Doctrin, and given us his Example, nor could he have suffered, or dyed for us: For God cannot die or suffer. As he is God he is One in Nature with the Father; and as he is man, he is One in Nature with us: and p. 195therefore is fit to Mediate for us; and in him we are brought thus nigh to God. To this Office of the Mediator there are many acts belonging, from whence it hath several denominations, of which more anon. So much of Christ's Person.

2. The next thing that you must understand, is, the Reason and Ends of his Undertaking; which though we are not able fully to comprehend (nor the Reason of any of the works of God,) yet must we observe so much as is revealed. And these following Ends or Reasons of this work, do shew themselves clearly in the Scripture, and in the event.

1. One is, The Demonstration of Gods Justice, as he is Governor of the world, according to the Law of Nature. He made man rational and a voluntary Agent, capable of Good or Evil, with Desires and Hopes of the Good, and fears of the Evil; and so to be ruled according to his Nature. He made for him a Law that Revealed Good and Evil, with Promises to move him by Desire, and Hope, and with Threatnings to drive him by necessary p. 196Fear. By these engins God resolved to govern mankind. This Law was the Rule of mans Duty, and of his Receivings, or of Gods Judgment: According to this Law, the world was to be Governed by God. His Governing Justice consisteth in giving all their Due, according to his Law: At least so far as that the End of the Law may be attained, that is, the honour of the Law-giver preserved, transgression made odious by the terror of penalty, and obedience made honourable by its fruits of impunity and reward: Otherwise the Law would not have deterred effectually from Evil, nor encouraged to Good, especially to so much as Creatures must go through for the Crown of Life: And so the Law would have been no fit Instrument for the Government of the world: that is, the Law would have been no Law. But this the Wise and Righteous God would not be guilty of, of making a Law that was no Law; and was unmeet for the ends, to which he made it; which was essential to it as a Law. There was no way to avoid this intollerable consequent, when man had sinned, but strict execution of the Law, or by sufficient Satisfaction p. 197in stead of such an Execution. The Execution would have destroyed the Commonwealth, even the whole inferior world, at least, the reasonable Creature who was the Subject. The Wisdom, and Love, and Mercy of God would not give way to this, that the world should be destroyed so soon after it was made, and man left remediless in everlasting Misery: Satisfaction therefore must be the Remedy: This must be such as might be as fit to procure the Ends of the Law, as if the Law it self had been executed, that is; as if the offendors had all dyed the death that it did threaten. It must therefore be a publik Demonstration of Justice, and of the odiousness of Sinne, to the terrour, and warning of sinners for the future: And this was done by Jesus Christ, when none else in Heaven, or Earth could do it: For it did as fully demonstrate this Justice of God, and preserved his honour, and the usefullness of his Law and government, that a Person so high and Glorious, and so dear to him, should suffer so much for sinne, as if all the world had suffered for themselves. And thus God made him to be sinne for us, who knew no sinne. 2 Cor. 5. p. 19821. And thus Christ hath Redeemed us from the Curse of the Law, being made a Curse for us, Gal. 3. 13.

2. Hereby also God Demonstrated the Holiness of his Nature: How much he hateth sinne; and how unreconcilable he is to it; as light to darkness: As the Law and Judgments of God do proceed from his Perfect Nature and Will, so do they bear the Image of that perfection, and demonstrate it to the world. This therefore is the nobler End, and work of Christ in our redemption, to declare the Holiness and Perfection of God in his Nature and Will; though the former (the declaring of his Governing Justice) be the neerer End. If the death of Aarons two sonnes were such a Declaratition, that God will be sanctified in all that draw neer him. Lev. 10. 2, 3, If his Laws and present Judgments do declare him to be a Holy and Jealous God, that will not forgive sinne (without a valuable consideration, or satisfaction) Jos. 24. 19. how much more evidently is this declared in the death of Christ? If the Bethshemites cry out, who is able to stand before this Holy Lord God? 1 Sam. 6. 20. Upon the death of 50070 men; how p. 199much more may the guilty Soul say so, when he thinks on the Crucified Sonne of God? As it is the End of Gods execution on transgressors, that the Lord may be exalted in Judgment, and God that is Holy may be Sanctified in Righteousness; Isa. 5. 16. So was it his End in the Sacrifice of his Sonne.

3. Another End of our Redemption by Christ, is the Demonstration of the Infinite Wisdom of God. His Wisdom in the preventing the ruin of the late-created world; that it might not be said that sin and Satan had frustrated him of the Glory of his Creation, and destroyed it almost as soon as he had made it: Yea in getting an advantage by the malice of his enemies, for the more admirable attainment of the Ends of his Law, and the Glorifying of all his Governing Attributes: He would not have made man a free Agent, and left him in the hand of his own will, and suffered him to sinne, if his Wisdom had not known how to secure his own Intrest and Honour to the full. And so also in the oeconomy and admirable frame of his Gracious Sapiential Government by Christ, the manifold Wisdom of God doth shine forth, Ephes. 3. 9, 10. As p. 200the wonderfull structure of Heaven, and Earth, and every part of this Natural frame, doth gloriously reveale the Wisdom of the Creator; so the wonderfull Contrivance of our Redemption by Christ, and the Reparation of the world by him, and the Moral frame of this Evangelical dispensation, doth wonderfully demonstrate the Wisdom of the Redeemer. And as the observation of our Natures, may give us Cause to say with David, Psal. 139. 14. I will praise thee, for I am fearfully and wonderfully made. So the observation of our new Natures and condition, may well cause us to say, I will praise thee; for I am graciously and wonderfully Redeemed, marvelous are thy Works, and that my Soul knoweth right well. As Nature may teach us to admire the frame of Nature; so Grace will teach us to admire the frame of Grace; and to see the beauty of its several parts; and much more of the whole where all the parts are orderly composed.

4. Yea the very Power of God is demonstrated in Christ. And therefore he is called, 1 Cor. 1. 24. The Power of God, and the Wisdom of God: not only formally, because Christ himself is the Wise and p. 201Powerfull God; nor only Efficiently, because God doth exercise his Power and Wisdom, by his Sonne in Creation, Redemption, and Government; but also Effectually and Objectively, as Christ is the great and most admirable Demonstration, of the Power and Wisdom of God, in the world.

What work transcendeth the incomprehensible Miracle of the Incarnation? That God should assume the Nature of man into personal Union? The Creation of the Sunne; is no greater a work of Power, then the Incarnation, and sending of the Sonne of God, the Intellectual Sunne, the Light of the world, That living Light, that lightneth every one that cometh into the world: though yet the darkness comprehendeth not his light. Joh. 1. 4, 6, 9. What was he but the living visable Power of God, when he healed all diseases, cast out Devils, raised the dead, and rose from the dead himself, and ascended into Glory, and sent down the Holy Spirit on his Church, enduing them with Power from on high. Acts 1. 8. Luke 24. 49. when he was on Earth, he was Anointed with the Holy Ghost, and with Power, and went p. 202about doing good, and healing all that were oppressed of the Devil, Acts 10. 38. Being dead he was declared to be the Sonne of God with Power, by the Resurrection from the dead, Rom. 1. 4. When he ascended up on high, he led captivity captive, Eph. 4. 8. Yea, he filled his servants with power, Act. 6. 8. Even such as was admired and desired by the ungodly, Act. 8. 19. He being the brightness of Gods Glory, and the express Image of his Person, and upholding all things by the Word of his Power, when he had by himself purged our sinnes, he sate down on the right hand of the Majesty on high, being made so much better then the Angels, as he hath by Inheritance obtained a more excellent Name then they, Heb. 1. 3, 4. As Christ therefore in his glorified Humanity united to the Godhead, is far more excellent then the Angels of God, and more glorious then the Sunne, so is the Power of God more abundantly demonstrated in him, than in the Sunne, or the Angels, or any other Creature. The Illuminated do know this, and what is the exceeding greatness of his Power, to us-ward who believe, according to the working of his mighty Power, which he wrought in p. 203Christ when he raised him from the dead, and set him at his own right hand in the Celestials, farre above all Principality and Power and Might and Dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and given him to be Head over all things to the Church, which is his body, the fullness of him that filleth all in all, Ephes. 1. 19. 20, 21, 22, 23.

Besides this, even in the Works of Christ for his Church, his Calling, and Sanctifying, and Ruling, and Preserving them, his subduing their Enemies, and raising them from the dead, and Glorifying them with himself, how glorious is the very Power of God by his Sonne, 2 Thes. 1. 11. Phil. 3. 10. Ephes. 3. 7, 20. 2 Pet. 1. 3, 16. 1 Cor. 4. 20. Ephes. 6. 10. 1 Cor. 15. 43. 1 Pet. 1. 5. And therefore his Gospel may well be called, The Power of God to Salvation, Rom. 1. 16. Which hath been the Instrument of his Power in doing such wonderful works in the world. 1 Cor. 1. 18. & 2. 5. 2 Cor. 6. 7. 2. Cor. 13. 3, 4.

5. But the most sweet, and conspicuous End of our Redemption, was the p. 204Demonstration of Gods Love and Mercy to man-kind, and that he might make known the Riches of his Glory on the vessels of Mercy, prepared unto Glory, Rom. 9. 23. Of all Gods Attributes there is none shineth more illustrously in the work of our Redemption than Love and Mercy. Hereby perceive we the Love of God, because he laid down his life for us, 1 Joh. 3. 16. By the Creation, and Sustentation of us we perceive the Love of God, but more abundantly by our Redemption. In this was manifested the Love of God towards us, because that God sent his only begotten Sonne into the world, that we might live through him, 1 Joh. 4. 9. O wonderfull Love which condescendeth to such Rebels, and embraceth such unworthy and polluted sinners, and pittyeth them even in their blood! Even after we had sold our selves to Satan, and cast away the Mercies of our Creation, and had all come short of the Glory of God, and were sentenced to death, and ready for the Execution; then did this wonderful Love step in, and rescue and recover us. Not staying till we Repented and cryed for Mercy, and cast our selves at his feet; but seeking us in the Wilderness, p. 205and finding us before we felt that we were lost, and being found of us before we sought him, and beging to us in the depth of our Misery. Herein is Love, not that we Loved God, but that he Loved us, and sent his Sonne to be the propitiation for our sinnes, 1 Joh. 4. 10. Though God Love us not in our sinne and misery, before our Conversion, so far as in that state to Justifie us, and Adopt us, and take pleasure in us, or have Communion with us in the spirit, yet doth he so far Love us in that state, as to Redeem us by the Blood of Christ, and tender us his Salvation, and to bring in his chosen effectually to entertain his offer. And thus the Love of God is shed abroad in our hearts, by the Holy Ghost which is given to us; For when we were yet without strength in due time Christ dyed for the ungodly: And God commended his Love towards us, in that while we were yet sinners Christ dyed for us, Rom. 5. 6, 8. Greater Love hath no man then this, that a man lay down his life for his friends, Joh. 15. 13. What was the Sonne of God, but Love Incarnate? Love borne of a Virgin? Love coming down from Heaven to Earth, and walking in flesh among the miserable, p. 206seeking and saving that which was lost: Was it not Love that spoke those words of life, those comfortable promises, those necessary precepts, those gracious encouragements, which the Gospel doth abound with? Was it not Love it self, that went preaching Salvation to the Sonnes of death, and deliverance to the Captives, and offered to bind up the broken hearts, Luke 4. 18? Was it not Love that invited the weary and heavy laden, Matth. 11. 28? And that sent even to the high-waies, and the hedges to compel men to come in that his house might be filled, Matth. 22. 9, 10. Luke 14. 23. Was it not Love it self that went up and down healing and doing good; that suffered them, for whom he suffered to scorn him, and spit upon him, and buffet him, and condemn him? that being reviled, reviled not again: that gave his life, an offering for sinne, and dyed, and prayed for them that murdered him? No wonder if the Gospel be it that teacheth us, to call God by the name of Love it self, 1 Joh. 4. 8 For it is the Gospel that hath most fully revealed him to be so. No wonder if the Gospel do so frequently, and importunatly require us to p. 207Love one another, and even to lay down your lives for Christ, and for one another, when it hath given us such a ground and motive, and president for our Love. He that seeth the true face of Redemption, and understandeth, and savoureth the Gospel and the Grace of Christ, must needs see most cogent Reasons for such dutyes, 1 Joh. 4. 7, 8, 9, 10, 11, 12. Beloved, let us Love one another, for Love is of God: and every one that Loveth is born of God, and knoweth God: he that Loveth not knoweth not God; for God is Love. If God so Loved us, we ought also to Love one another.—If we Love one another, God dwelleth in us,— So 1 Joh. 3. 10, 11, 14, 16, 17, 18. No wonder if by this Love we know that we are translated from death to life, and if by it the Children of God be known from the Children of the Devil, 1 Joh. 3. 10, 11, 14. For Love is the very Nature and Image of our Father. No wonder if this be the New Commandment, which had newly such a powerfull motive, and president: And no wonder if it be the great distinguishing Caracter, by which all men shall know that we are the Disciples of Christ, Joh. 13. 35. When he had set us such a p. 208Copie, and taught us this lesson by such effectual means; writing it out for us in lines of blood, even of his own most pretious Blood, and shedding it abroad in our hearts, by the Holy Ghost.

But if we should come down, to the particular benefits of Christ's death, and see what Love is manifested in them, even in our Calling, our Justification our Adoption, or Sanctification, our Preservation, and our everlasting Glorification, we should find our selves in an Ocean that hath neither banks nor bottom; and when we have fathomed as far as we can, we must be contented to stand and admire it, and to say with the Beloved Apostle, Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God! 1 Joh. 3. 1.

And this is the blessed imployment of the Saints, which they are called to by the Gospel, to live in the participation, and consideration and admiration of this wonderous Love, that Christ may dwell in their hearts by Faith, and so being rooted and grounded in Love, they may be able to comprehend with all Saints▪ what is the bredth, and length, and depth, and p. 209height, and to know the Love of Christ, which passeth knowledg, and be filled with all the fullness of God, Ephes. 3. 17, 18, 19. And withall, to be followers of God as dear Children, and walk in Love as Christ hath Loved us, and given himself for us, an Offering, and a Sacrifice to God, for a sweet smelling savour, Ephes. 5. 1, 2. And to love without dissimulation, Rom. 12. 9, 10. Even from a pure heart fervently, 1 Pet. 1. 22. That we love as brethren, being compassionate, pittifull, and courteous; not rendring evill forevill, but contrariwise blessing; knowing that we are thereunto called, that that we should inherit a blessing, 1 Pet. 3. 8, 9 And that we keep our selves in the Love of God, Jud. 21. that nothing may be able to seperate us from it, Rom. 8. 35, 36, 37. And if we thus imitate our Heavenly pattern, the God of Love and Peace will be with us, 2 Cor. 13. 11. And thus I have shewed you the principall Ends of the undertaking of Christ in the work of our Redemption, especially as they are attained directly by his Cross, and Resurrection.

6. Another End also is apparent in the Scripture; which is the Glorifying p. 210of Gods Rewarding Justice, together with his Mercy in the Salvation of his Elect. This End he hath partly attaineth here (for God hath his Ends continually:) In this life his Servants have much of his Mercy; and the beginnings of their Reward in the beginning of their Salvation; But the fullness is hereafter in their Glorification. All his promises he performeth in their seasons. Even in the present pardon of our sinnes he honoureth his Faithfullness and Justice, 1 Joh. 1. 9. His Faithfullness in making good his promise, and his Justice in Rewarding the performers of the condition, and giving what his promise had made their due: that so men may even here in part discern between the Righteous and the Wicked, between him that serveth God, and him that serveth him not; while they see God esteem of his people as his jewels, and spa…e them as a man spareth his sonne that serveth him Mal. 3. 17, 18. The King of Zion is just, having Salvation, Zach. 9. 9. The Righ…ousness of God is manifested in our Justification, Rom. 3. 21, 22. Even the Righteousness of God, which is by Faith of Jesus Christ unto all, and upon all them that believe; for there is no difference: p. 211For all have sinned and come short of the Glory of God; being Justified freely by his grace, through the Redemption that is in Jesus Christ, whom God hath set forth to be a propitiation, through Faith in his Blood, to declare his Righteousness: for the remission of sinnes that are past, through the forbearance of God: to declare, I say, at this time his Righteousness; that he might be Just, and the Justifier of him that believeth in Jesus, Rom. 3. 25, 26.

But it is most eminently at Judgment, and in the world to come, that this Remunerative Justice with Mercy will be Glorified: When Christ shall come (purposely) to be glorified in his Saints, and to be admired in all them that believe (not only in himself, but in them:) and that because they were believers, 2 Thes. 1. 10. When we have fought the good fight, and finished our Course, and kept the Faith, we shall find that there is laid up for us a Crown of Righteousness, which the Lord the Righteous Judg shall give us, and all that love his appearing at that day … 2 Tim. 4. 8. He will justifie and applaud them before all the world, yea and adjudge them to everlasting Life, with a p. 212Well done, Good and Faithfull sevant: enter thou into the joy of thy Lord; I will make thee Ruler over many things; even Because they had been faithfull in a little, Luke 19▪ 17. Matth. 25. 21, 23. Because they shewed their love to him in his members, he will say to them, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world, Matth. 25. 34, 35, 36. He that now commandeth us to say to the Righteous, It shall be well with him, Isa. 3. 10. Will in Righteousness Cause it then to be well with him. Then shall the Righteous shine forth as the Sunne in the Kingdom of their Father, Matth. 13. 43 And the Righteousness and Mercy of their Father shall as conspicuously and gloriously shine in them. For it is a day appointed for the Revelation of the Righteous Judgment of God, who will render to every man according to his deeds, Rom. 2. 5, 6. The present Faith and Patience of the Saints in all the Persecutions and Tribulations which they endure, is a manifest token of the Righte…us Judgment of God, that they may be accounted worthy of the Kingdom of God, for which they suffer: It being a Righteous thing with God to Recompence p. 213Tribulation to them that trouble us, and to us that are troubled, Rest with the Saints, 2 Thes. 1. 5, 6, 7. For the Righteous Lord loveth Righteousness, Psal. 11. 7. and in Righteousness will he Judge the world, Acts 17. 31. Rev. 19. 11. And therefore in the keeping of his Word there is great Reward, Psal. 19 11. Yea a cup of water given in Love to him, shall not be unrewarded, Matth. 10. 41, 42. To him that soweth Righteousness shall be a sure Reward, Prov. 11. 18. If in this life men are forst to say, Verily there is a Reward for the Righteous: Verily there is a God that Judgeth in the Earth, Psal. 58. 11. Much more when we receive the Reward of the Inheritance, Col. 3. 24. This causeth the Saints to forsake the pleasures of sinne, because they have respect to the Recompence of Reward, Heb. 11. 26. This is it that maketh them Rejoyce and be exceeding glad in their Persecutions, because that great is their Reward in Heaven: and therefore it is that they Cast not away their confidence, because it hath great Recompence of Reward, Heb. 10. 25. If we let no man beguil us of our Reward, Col. 2. 18. And if we Look to our selves that we lose not those p. 214things that we have wrought, we shall receive a full Reward, 2 Joh. 8. For the Lord hath said Behold I come quickly, and my Reward is with me, to give every man according as his work shall be, Rev. 22. 12.

7. Another End of Christ's undertaking in this blessed work, is, The Complacency and Glory of God in the Love, and Praise, and Service of his Redeemed ones; in some measure here; but in perfection when they are perfected. Sinne had made us unserviceable to God: And Christ bringeth us back into a fitness for his service: He disposeth us Godward by Faith and Love; and he hath Redeemed us from our iniquity, and purifieth to himself a Peculiar People zealous of good works, Tit. 2. 14. To which he createth us, that we should walk in them, Ephes. 2. 10. And with such Sacrifice God is well-pleased, Heb. 13. 16. Phil. 4. 18. The blood of the Covenant was therefore shed, to make us perfect in every good work to do his will, who worketh in us that which is wel-pleasing in his sight, Heb. 13. 20, 21. And this must be our care, to walk worthy of the Lord in all well-pleasing, being fruitfull in every good work, Col. 1. 10. p. 215And then whatsoever we ask, we shall receive of him, because we keep his Commandement, and do those things that are Pleasing in his sight, 1 Joh. 3. 22. see 1 Thes. 4. 1. Heb. 11. 6. Rom. 8. 8. 2 Tim. 2. 4. 1 Cor. 7. 32. Heb. 11. 5.

But principally when we are Glorified, and fitted by our perfection for the Perfect Love, and Promises of God, then will God perfectly take Pleasure in us, and in our Love and Praise. The Glory of the new Jerusalem and the Harmony of everlasting Praise and Thanksgiving will be his delight. He will Rejoyce over us with Joy, he will Rest in his Love; he will joy over us with singing, Zeph. 3. 17.

8. Another End of Christ's undertaking this blessed work, is the Everlasting Glory of God which shall shine forth in the Glorified Manhood of the Redeemer, and the everlasting complacency that God will have in him, for his own perfection, and the work that he hath wrought.

Though Christ had no need to suffer for any sinne or want of his own; yet was it his personal dignity, dominion, and Everlasting Glory, as well as our Salvation, that was intended by him, and p. 216by the Father in this work, and which he was to receive as the Reward of his performances, Rom. 14. 7. Phil. 2. 8, 9, 10. Matth. 28. 18, 19 Heb. 1. 3, 4, 6. Ephes. 12. 22. Nay if we may make comparisons, this seemeth the highest part of Gods End, in the sending of his Sonne. As there is no part of all the Works of God, to be compared to the Person of the Redeemer, so consequently there is none in which the Glory of God will shine forth so admirably, and illustriously as in Christ. If on Earth the Heavenly voice bare witness that it was in him that the Father was well-pleased, Matth. 3. 17. & 17. 5. & 12. 18. Which was uttered both at his Baptism, and his Transfiguration, when his Disciples saw a glympse of his glory, and he was the chosen Servant of God in whom his Soul delighted, Isa. 42. 1. Much more is it apparent, that in his Heaveny Glory he will be the Fathers Everlasting Pleasure and delight: and in him, and by him, and for the work that he hath wrought, the Redeemed in glory will honour him for ever, Rev. 5. 9. He is the Head of the body, the Church: the beginning, the first-born from the dead, p. 217that in all things he might have the preheminence: For it Pleased the Father, that in him should all fullness dwell, Col. 1. 17, 18, 19. And therefore in him the Glory of God will shine in fullness, and he shall have the preheminence in the Fathers Everlasting Love. When Christ prayed, Joh. 12. 28. Father Glorifie thy Name: He was answered by a Voice from Heaven, I have Glorified it, and will Glorifie it again. Even in the Sonne that thus desired it. He hath done it on Earth, and he will do it again more perfectly in Heaven. He hath glorified the Sonne, that the Sonne also may glorifie him, Joh. 17. 1. As he glorified his Father on Earth, and finished the work which he gave him to do, so the Father hath now glorified him with himself, that in his Glory he may be yet more glorified, Joh. 17. 4, 5, 6. In his Transfiguration his Face did shine as the Sunne. Joh. 17. 2. And in his appearance to Paul, his shining light did cast him blindfold and trembling on the Earth, Acts 9. 4, 6. It was Stephen's encouragment to the suffering of his Martyrdom, to see the Glory of God and Jesus standing on Gods right-hand, Acts 7. 55, 56. When John saw him on p. 218the Lords Day in the spirit, he beheld his eyes as a flame of fire, and his feet like burning brass, in the furnace, and his voice was as the sound of many waters, and in his right-hand were the starres, and out of his mouth went a sharp two-edged sword, and his countenance was as the Sunne that shineth in his strength, Rev. 1. 14, 15, 16. His voice also did proclaim his Glory, I am the first and the last. I am he that liveth and was dead; and behold I am alive for evermore, Amen, and have the keys of Hell and of death, vers. 17, 18. It was the Lord of Glory that was crucified, 1 Cor. 2. 8. God was manifest in the flesh, justified in the Spirit, seen of Angels, preached to the Gentiles, believed on in the world, received up into Glory, 1 Tim. 3. 16. Where he is Glorified with the Father in the praises of the Saints, Rev. 5. 12, 13. The Glory in the Holy Mount was great at the giving of the Law: But it was no Glory to that of the Gospel administration, 2 Cor. 3. 7, 10 Much more, to that purpose of the Glorified Redeemer who hath overcome, and is set down with the Father in his throne, Rev. 3. 21. Yea the Glory that will be given to God for ever will be through Jesus Christ, Rom. 16. 17.

p. 219And indeed, it is a very great Question whether: we shall immediately see the Essence of God in Heaven, or only see him in the glorified Redeemer, and whether Christ will not then be the Mediator of our Fruition, as he was here the Mediator of Acquisition. But certain we are, that God will be everlastingly pleased and glorified in the Person of the Redeemer, as well as in the Church, which is his body.

9. And reductively it may be said to be Gods End in this blessed work, that he may more fully demonstrate his Vindictive Justice, according to the Gospel, or Law of the Redeemer, upon them that finally reject his grace, then it would have been manifested on the terms of the Law of Creation, on Adam and his off-spring. Though Christ came not into the world, (primarily) to condemn the world, but that the world through him might be saved, yet was it his purpose, that unbelievers that love darkness rather then light, s…ould fall under the special condemnation, Joh. 3. 18, 19. And that they should not see life, but the Wrath of God should abide upon them, vers. 36. God would not so much as permit them to reject his p. 220Salvation, but that he knows how he may be no loser by them: He suffereth with much patience the vessels of wrath, to make his Wrath and Power known, Rom. 9. 22. The mouths of the condemned will be utterly stopped, and they will be left speechles, when they are judged on terms of Grace, much more then they would have been if they had been judged only by the first Law: When they see Christ and Heaven, that was offered them, and remember their wilfull and obstinate contempt of them, their own Consciences and tongues shall justifie God, and confess that he is Righteous in the dreadfulest of his Judgments. If the word spoken by Angels was stedfast, and every transgression and disobedience received a just recompence of reward, How shall they escape that neglect of great Salvation, which at first began to be spoken by the Lord, and then was confirmed by them that heard him, God also bearing them witness with signs and wonders, and with divers Miracles and gifts of the Holy Ghost, Heb. 2. 3, 4. And if they escaped not, that refused him that spake on Earth, much more shall not they escape that turn away from him that speaketh from Heaven? For our p. 221God is a consuming fire, Heb. 12. 25, 29. So much of the Ends of Christ's undertaking in our Redemption.

In which you may see that there are divers things which Demonstrate the Glory of the forementioned Attributes of God, in this Gospel Dispensation. 1. It shineth forth in the Person of the Redeemer as he was on Earth, in his Nature and wonderfull conception, and his perfections. 2. And it also shineth forth in the Actions of his life, overcoming the world, and the Devil, and perfefectly fullfilling the Law of God: So that the Image of his Father, did shine forth in his Conversation. 3. And also in his Death and Sufferings was the Father glorified, as I shewed before. 4. And also in the most Wise and Holy frame of those Laws, by which the grace of the Mediator is conveyed, and the Church governed. 5. And by the Image of God, by the impress of those Laws on the Souls of his Saints, and by the holiness of their lives, the Glory of God is also demonstrated. 6. As also by the Justifying sentence of the Judge, and the glorious Reward bestowed on the Faithfull. 7. And by the Condemning sentence p. 222and execution on the ungodly, in whom Vindictive Justice will be honoured. 8. And in the perfection of the Individual Saints, and their perfect Love and Praise. 9. And in the Saints as imbodyed in the Heavenly Jerusalem, the Glory of which will be the Glory of God. 10. And pricipally in the Blessed Person and Work of the Redeemer. In all these will Gods Glory shine forth for ever.

Quest. But to whom is it that God doth thus Demosntrate his Glory?

Answ.) 1. To the Saints in this life, in that degree as is suited to a state of Grace, and the condition of a travailer that lives by Faith. We are apt to look upward, and long after fuller revelations of the Heavenly Kingdom and mystery, and marvail that God will not shew himself more fully to his Saints on Earth. Fain we would know more of God, and Christ, and the life to come, and it is oft matter of some temptation to us, that God doth not satifie these desires, but leaveth them in so much darkness, that are willing of his light. But this is, because we do not consider how much of Glory consisteth in the light: and that Grace is p. 223more in the Disires of it then in the possession: and if we should have as much of it as we desire, it were but to bring down Heaven to Earth. Means must be suited to their ends. God will discover to us so much of his Glory, as may quicken our desires, and keep alive our hope, and patience, and endeavours; but not so much as shall satisfie us, and answer our expectations. For Heaven is not here. We must not carry our Home about with us, but travail towards it, that we may reach it at the last.

2. God doth even now Demonstrate the Glory of his forementioned Attributes, in the work of Redemption, not only to his Saints, but to the Angels of Heaven. The consideration of this hath often satisfied me, when I have been tempted to wonder at the work of Redemption, that God should so far condescend as to be incarnate, and make such glorious discoveries of himself, and yet that so few in the world should take notice of it, and be should have from men so little of the honour, that he seemeth by his preparations to expect. But the most part of the world did never once see the Glory that shineth to them in the p. 224Redeemer. But God hath another world besides this, and other Creatures besides man, in all likelyhood incomparably more numerous (perhaps thousands for one) and certainly more excellent. And though Christ did assume the Nature of Angels, and came not to Redeem them that needed no Redeemer, yet may the lustre of this work of Redemption appear to the Angels more clearly then to man; and God may have a thousand-fold more Glory from them that are but the spectators and admirers, then from us in our present darkness, that are yet possessors. As we that are here on Earth, do look upon and admire the Glory of the Sunne, which is as it were in another world, and out of our reach; so the Angels much more may gaze upon the Glory of the Sonne of God, and admire the Lord in the work of our Redemption, though they were not the Redeemed ones. So that unto them doth God shine forth by it in his excellencies.

Perhaps you'l say, that cannot be: because this is but seeing him in a glass; when the Angels see him face to face, and immediately behold his blessed Essence: or else how can the Saints expect that beatificall p. 225Vision. To which I answer First, that I am uncertain whether seeing face to face bean immediate intuition of the Essence of God, or only such a sight of his Glory in those emanations, that are as appropriated to the place or state of Bliss. Gods Essence is every where; but that Glory is not every where: And so I know not whether our present knowledg be not called Enigmaticall, and as in a glass, comparatively to that Glory prepared for the Saints: But secondly, I answer, that certain I am that God is Demonstrated to his Angels in the Redeemer, yea in the Church it self, which is the Subject of his Grace, and that they are both Affected, and Imployed about us accordingly. He that spoiled Principalities, and Powers, and openly triumphed over them, and by death, overcame him that had the power of death, Col. 2. 15. Heb. 2. 14. And had so much to do against the evill Angels as Enemies, no doubt is joyfully observed by the good Angels. And he that is set so far above Principalities, and Powers, and Might, and Dominion, and every name that is named in this world, or that which is to come, Ephes. 1. 21. And is gone in to p. 226Heaven, and is on the right hand of God, Angels, and Authorities, and Powers, being made subject to him, (1 Pet. 3. 22.) no doubt is honoured and admired by Angels. And indeed it is expresly said, Let all the Angels of God worship him, Heb. 1. 6. And what are they all but Ministring spirits, sent forth to Minister for them, who shall be heirs of Salvation, Heb. 1. 14. And therefore sent forth by Jesus Christ, the Lord of Saints. Which makes some think that the title of Angels, was never given to any of these Spirits, till the Mediators undertaking, and that it was only as they were his deputed messengers, or servants for the Ends of that undertaking. Sure we are, they attended his birth with their acclamations, and his life and sufferings (as far as was meet) with their service; and that they are deputed to bear his servants in their hands, that they dash not their foot against a stone; that they are ascending, and descending, and are present with the Churches in their Holy Worship; and that they rejoyce at the Conversion of one sinner; and that the least of Christ's servants, have their Angels beholding the face of God: and that the Law was given p. 227by their disposition or ordination; and they attend the departing Souls of Believers; and that they contend against evill spirits for our good, and are encamped about us, and that they shall attend the Lord at his coming to Judgment, and be his glorious retinue, and Instruments in the work; and that they are numbred with us, as members of the same Heavenly Jerusalem, and that we shall be like or equall to them, Luke 2. 14, 15. Marke 4. 11. Luke 22. 43. Acts 10. 6, 7, 22. Psal. 34. 7. & 91. 11. Matth. 13. 39, 41. & 16. 27. & 24. 31. & 25. 31. & 26. 53. Luke 16. 22. Matth. 18. 10. 2 Thes. 1. 7. Luke 20. 36. Marke 12. 25. Acts 7. 65. Gal. 3. 19. Heb. 12. 22. 2 Pet. 2. 11. Luke 15. 10. Joh. 1. 51. Yea men must be either confessed or denied, owned or disowned, before the Angels, Luke 12. 8, 9. See Rev. 19. 18. Rev. 3. 5. But if all this seem not sufficient to perswade you that the Angels are so far interessed in the affaires of God about the Redeemed, as to behold and admire him in this blessed work, take notice of the express affirmations of the Scriptures, 1 Pet. 1. 12. Which things the Angels desire to look into. p. 228And why but to see and admire the Wisdom, and Power, and Goodness, and Mercy, and Justice of God, shining forth in the Redeemer? If this be not plain enough, mark well those words, Ephes. 3. 10. To the intent that now unto the Principalities, and Powers in Heavenly places, might be known by the Church, the manifold Wisdom of God. You see here that the Church of the Redeemed, is that admirable looking glass, which God hath set up to this very intent, that his Angels may in it, or by it, behold the manifold Wisdom of God: Yea and that upon the full revelation of Christ by the Gospel, they saw that which did more fully inform, and illuminate them. No doubt but the very work of Creation, yea of this inferior world, that are made for the habitation, and use of man, are far better known to Angels then to man: for we know but little of what we daily see and use: And consequently it is by Angels more then by men, that God is beheld, admired, and glorified in them. And if it be so in these works of Creation, we may well say, it is so in the works of Redemption.

3. But when we are perfected in p. 229Glory, then we our selves shall clearly see the Glory of this Mystery, and of God therein. As it is not till we come to Heaven, that we shall have the fullest benefits of Redemption, so it is not till then, that we shall have the fullest understanding of it, and God have his fullest praises for it. As we are here but sowing the seed of our own Glory, which we must reap in the everlasting fruition of God; so God is here but sowing those seeds of his Praise, and Glory, which he will eternally reap by this blessed work. Do not therefore judg of the ends, and fruits of Christ's undertakings, by what you see him attain on Earth, but by what he shall attain in Heaven, when he hath fully seen the travail of his Soul, to his satisfaction, and hath presented the whole Church without spot unto God, and when the glorious manage of the Lamb, with the Heavenly Jerusalem is solemnized, and the Kingdom delivered up to the Father, Isa. 53. 11. Ephes. 5. 27. Rev. 19. 7. 1 Cor. 15. 24. It will be another manner of conceiving which we shall have in Heaven of this blessed work, when we see the face of our Glorified Lord, and fully possess the fruits of p. 230his Redemption, then this is that we have now by our weak believing. We shall then have another manner of sight of the Wisdom, and Power, and Love, and Justice that appear to man, in the face of Christ, then now we have.

4. Yea the tormenting discoveries of the Glory of Redemption to the condemned rejecters of it, shall also contribute to the Glory of God.

You see then that this work hath most Glorious Ends; which I have mentioned the more largely, both to remove their temptations that are apt to think, that it was an unnecessary thing, and therefore the less regardable, and to teach men the true value of it, by shewing them the true Ends.

For the former, I say, There was no necessity that God should make the world, and reveale his Power, and Wisdom, and Goodness, in this excellent frame, but what did suppose the free Will of God, the Original Cause. Will you therefore say, that the Creation is vaine; and undervalue Gods admirable works in which he thus revealeth himself to the intellectuall Creatures? So here; we confess that there could be no necessity p. 231of Redemption, but what was Originally derived from the Will of God, (though a necessity ad finem there was, from the constitution of things, upon supposition of what went before the undertaking.) But yet shall we undervalue so glorious a work, in which the Divine perfections do so fully reveale themselves to the world?

And I say the more of this, because I do observe that its the not apprehending the high and excellent Ends of Redemption, that makes it so much slighted, and consequently tempteth many to infidelity. For the Ends and Uses do set the value on the means. That is of little worth, that is to little purpose, and doth but little good. If men understood more the Ends of Redemption, and how much of God doth shine forth in the world, in the Person, and Life, and Laws, and Works of the Sonne of God, they would then live in the admiration of it, and be alwaies searching, and prying into it, and desire to know nothing but God in Christ Crucified, and account all things else but as loss and dung for this excellent knowledg: But alas, the most do s…arce discern any higher Ends of p. 232Christ, or other use of him, then to save themselves from Hell, and for want of Faith, and through Humiliation, they have but little sense of that: And therefore no wonder if the Redeemer be neglected, and God denied the honour of the work.

So much of this second point, the Reasons, and Ends of Christ's undertaking. I shall purposely be shorter on the rest.

3. The third point to be understood concerning our Redeemer, is, What he hath done and suffered for mankind, and wherein his Redeeming work consisted both as to the General and the special part. Should I stand on these at large, I must needs be voluminous; and therefore I shall but briefly reciet them for your remembrance.

I. The first thing that Christ did for the saving of the world, was his Interposing between offending man, and the wrath of God; and so preserving the world from the destruction, which the execution of the violated Law would have procured: Undertaking then to become the Seed of the woman, and so to break p. 233the Serpents head: and revealing this Grace by slow degrees, till the time of his coming.

And then when the fullness of time was come, he was made man, being conceived by the Holy Ghost, and born of the Virgin Mary, and so the Word was made flesh, and dwelt among men, who beheld his Glory, as the Glory of the only begotten of the Father, full of Grace, and Truth, Joh. 1. 14. Thus God was manifested to men in the flesh. 1 Tim. 3. 16.

3. And as he was perfectly Holy in his Nature without any stain or guilt of Original sinne; so was he perfectly Holy in his Life, and never broke the least Command of God in thought, word, or deed. Never could any convince him of sinne, Joh. 8. 46. He fulfilled the Law of Nature, which all the world was under, and the Mosaical Law which the Jews were under, and the special Law that was given to himself as Mediator, and was common to no other Creature in the world.

And thus he performed these excellent works. I. By the fullfilling of all Righteousness he pleased the Father, alwaies p. 234accomplishing his Will; and so did much of the work of a Saviour in Meriting for for us. Matth. 3. 15. & 5. 17. Joh. 8. 29. Matth. 12. 18. & 17. 5. Rom. 5. 19. For such an High-priest became us, who is Holy, harmless, undefiled, separate from sinners, Heb. 7. 26.

2. He hath conquered the Tempter, that conquered us. And therefore did he purposely yield himself to such sore temptations, Matth. 4. That his Victory might be glorious, and the Second Adam might overcome him that had overcome the first. And thus he hath done much to the rescue of the Captivated.

3. Hereby also he hath overcome the world, which overcame the first Adam, and his posterity: He trampled upon its seeming glory; he neglected and despised its baits and allurements; he went through all its cruel persecutions, and oppositions: So that the world now as well as the Devil, are conquered things. By which he hath made way for the Victory of his followers, and given them ground of great encouragment, Joh. 16. 33. Be of good cheer: I have overcome the world. Yea I may say in a sort he hath p. 235overcome the flesh also. For though Christ had no corrupt flesh as we have to contend with, yet had he a natural and sensitive appetite, which the Command of God did forbid him to fulfill. And therefore when innocent Nature di…red that the Cup might pass from him, and abhor death by a simple Aversness; yet perfect Holiness permitted not this to proceed to a Refusal by the comparing Intellect, and Choosing, or Refusing Will; but saith, Not my will, but thine be done. And when Christ was hungry and weary, the desire of food and rest, by the sensitive appetite, was no sinne: But when the Work of God forbad the fullfilling of such desires, he still denyed them.

4. Hereby also he hath set us a perfect copy and patern of obedience, and is become our Example whom we must endeavour to imitate. For he knew that it is the most effectual teaching, to do it by words and deeds together. It is a great help to us, when we do not only heare his voice, but see also which way he hath gone before us. When he saith, Learn of me, he directs us, not only to his words, but to himself, who was p. 236meeke and lowly, Matth. 11. 28.

5. Moreover Christ received of the Father fullness of the Spirit, and Power, for the benefit of the Redeemed: that he might be meet to be the Head, and the Treasury of the Church, and to shower down the streams of Grace upon his Members; and when all Power was given him in Heaven, and Earth, he might be fitted to the following application of his benefits, and to rule, and support, and defend his people.

6. Moreover he was pleased himself to become a Preacher of the Gospel of Salvation; not to all the world, but principally as a Minister of the Circumcision, that is, the Jews, Rom. 15. 8. He that purchased Salvation, condescended also to proclaime it. The preaching of the Gospel, is a work that Christ thought not himself too good for, Sometimes to many, sometimes to one or two as he had opportunity; often with tears; and alwaies with earnestness and compassion, did he go about doing good, and seeking the lost, and healing the diseased, and calling men to Faith, and Repentance, and offering them the Grace, and Life which he purchased.

p. 2377. And he was pleased also to seale up his Doctrine by his Works, casting out Devils, healing all diseases, raising the the dead, and working divers other Miracles, to assure them that he came from God, and did his Work, and revealed his Will, that so the world might have no excuse for their unbelife; but that they that would not believe upon any other account, might yet believe him for the sake of his works, Joh. 3. 2. Acts 2. 22. Heb. 2. 4. Joh. 5. 36. & 10. 25 38. & 14. 11, 12. & 15. 24.

8. Besides all this, he gave up himself, to a life of suffering, being despised by his Creatures whom he came to Redeeme, and destitute voluntarily of fleshly pleasures, and of that riches, and worldly provision, that might procure it: He was a man of sorrows, afflicted from his youth; persecuted from the Cradle; he gave his Cheeks to the smiters, and his Person to be made the scorn of fools: He was crowned with thornes, spit upon, and buffited, and having sweat water, and blood, in his Agonie in the garden, he was hanged on a Cross, where thieves were both his companions, and revilers, where they gave him gall, p. 238and vineger to drink, pierced his blessed Body with a spear and put him to a shamfull cursed death. But he endured the Cross, despising the shame, and gave up himself thus a Sacrifice for sinne, and bore our transgressions, that we might be healed by his stripes; and having ransomed us by his Blood, he was buried as an offender, continuing for a time in the Power of the grave, Isa. 53. throughout, Matth. 26▪ & 27. Heb. 12. 2. All this he consented to undergo (though he consented not to the sinne of them that did inflict it) For he laid down his Life, it was not taken from him against his Will, Joh. 10. 17, 18.

9. Having thus paid the price of our Reconciliation to God, the third day he Rose again from the dead: Though Soldiours watcht his grave, because he had foretold them that he would rise the third day, yet were they soon daunted by the glory of an Angel, that came and roled away the stone. And so Christ made known his Divine Power, and Victory, and the finishing of his work: And as by death he overcame him that had the power of death, that is, the Devil, Heb. 3, 14. So by his Resurrection p. 239he triumphed over death it self. For how should the grave detain the innocent, and death overcome the Lord of Life? This was the glorious day of triumph: In remembrance of this, he appointed the Lords Day to be observed by the Church. The Resurrection of Christ, was the confusion of all the powers of darkness; the great Argument to confirm the truth of his Doctrine, and prove his Godhead to the unbelieving world.

10. Being risen, he more fully revealed his Gospel, and sent forth his Apostles and Disciples, to proclaim the offers of Life to the world, and settle the Churches in a Holy order, when they had gathered them, and to ordaine such Ministers to succeed them, as might carry on his work to the end of the world, Matth. 28. 19, 20. And thus he is the faithfull Law-giver to the Church.

11. When he had abode thus forty daies on Earth, he ascended up into Heaven while his Disciples stood by, and gazed after him, Acts 1. 9, 10. And there hath taken possession in our Nature, advancing it to the Fathers right hand in Glory, which was by sinne deprest so low in misery. And so he is gone to prepare p. 240a place for us, leaving us a certain word of promise that he will come again, and take us to himself, that where he is there we may be also, Joh. 14. 2, 3. And as our life now is hid there with Christ in God, so when he shall appear, we shall appear with him in glory, Col. 3. 3, 4.

12. Being ascended, he manifested his Power and his Truth in sending down the Holy Ghost upon his Disciples, enabling them to do such works as he had done, and such as were necessary to convince the unbelieving world, and to conquer the opposing wisdom and power of the flesh: Enabling them to speak in variety of Languages, which they had never before learnt; as also to understand, and powerfully preach the mysteries of the Gospel, to confirm their Doctrine by Miracles, healing the lame, the blind, the sick, casting out Devils, raising the dead, and conquering the resistance of Principalities, and Powers, in seeming weakness, and in a contemptible garbe. Not to speak now of the Sanctifying Work of the same Spirit, on them, and on the rest of the Church.

13. Lastly in this Glory Christ Intercedeth for us, and is our High-priest in p. 241the Heavens with God, living for ever, procuring and conveying to us the Mercies which we need upon the account of his Sacrifice: Ruling his Church, and preserving them; succeeding his Cause, and Servants; restraining and subduing his Enemies and ours; and will perfect his work at the day of his Coming to Judgment. So much of the works of Christ.

4. The fourth point to be understood concerning our Redemption, is, The Nature and worth of the Benefits that are procured for us. Which though you may gather much from what is said, and the full handling of them, would be a larger work, then is suitable to my present Ends, yet such a brief recital I shall here give you, as my Ends require.

In General, we have All from Jesus the Mediator that is worth the having; even all the blessings of this present life, and of the life to come. As we lost our Right to all by sinne, so we have our restored Right by Christ alone, who came to destroy sinne, and its effects. Had not he interposed, we might have had materially life, and natural faculties, p. 242and other things which now are Mercies; but not as Mercies, but as the requisites to our deserved punishment: Even as the Devils have their Being, and natural perfections to sustain them in their sufferings. Nature it self, so far as Good, and all Natural blessings, are now of Grace: And that not only of such Grace as they were to Adam, which was Mercy without proper Merit: but of Gospel Grace procured by Christ; which is Mercy contray to Merit. It is no sounder Doctrine to say, that God doth without the Merit of his Sonne bestow our common forfeited Mercies, either on the Elect, or others, then that he giveth us his Saving grace without it. As all things are delivered into the hands of Christ, Joh. 13. 3. So none can receive any good but from his hands. To give Mercies to men that forfeit them, and descern misery, is so far to pardon their sinne; for to remit the sinne, is to remit the punishment: But the Scripture is not acquainted with any pardon of sinne, but what is on the account of the Merits of Christ. They that deny this Mercy of God, in giving even to the ungodly such a measure of forgiveness, do speak p. 243against the daily, and hourly experience of all the world; and therefore need no other confutation.

More particularly. 1. Christ having taken the Humane Nature into Union with the Divine, our nature is thereby unconceivably advanced, and brought nigh to God.

2. Having fulfilled the Law, and offered himself a Sacrifice for sinne, Gods Justice, and Wisdom, and Holiness, and Goodness, is admirably Demonstrated: And this Sacrifice is both Satisfactory, and meritorious, on our behalf, Heb. 1. 3. 2 Cor. 5. 19. Heb. 9. 26. and 10 12.

3. The world, and the Devil, and Death, and the Grave, are conquered by him; in preparation to our conquest.

4. The Lord Jesus himself being risen, and Justified, hath received all Power in Heaven and Earth, Mat. 28. 19. and is enabled to do all things that are necessary for his further ends. As the Redeemer he is become Lord of our selves, and of all we have; and he is made the Soveraigne Ruler of all, having full Power to relax the Law that cursed us, and to deal p. 244with the world on terms of Grace.

5. Accordingly he hath kept off the stroke of the rigorus Justice of God, and hindered the strict execution of the Law of works, and giveth still abundance of forfeited Mercies to the sinfull world, keeping them from deserved torments, while he is treating with them on terms of life.

6. He hath made an Universal deed of gift, of Christ, and Life to all the world, on Condition that they will but Accept the offer, 1 Joh. 5. 10, 11, 12. Joh. 1. 11, 12. & 3. 16, 17, 18, 19. In this Testament or Promise or Act of Oblivion, the sinnes of all the world are conditionally pardoned, and they are conditionally Justified, and Reconciled to God.

7. He hath given Apostles, Evangelists, Pastors, and Teachers, to proclaim this Act of Grace to the world, commanding them to go into All the world, and preach this Gospel to every Creature, and promise Salvation to all that by Faith will become his true Disciples, Marke 16. 16. Matth. 28. 20, 22. So that their commission also for the promulgation is universal.

p. 2458. Though his servants have most lamentably neglected their duty, and have not gone abroad the world, to divulge the Gospel according to his Will; imagining that this work had been proper to Apostles; and though the Nations have sinfully neglected a due enquirie after this blessed Light, yet hath he not left himself among them without witness, but hath given them some dawnings of the day, or some moon-light in the reflections of Evangelical Truth, who have not seen the Sunne it self: Much Mercy they have had, notwithstanding their transgressions; and while they served Devils, they have been provided for by God, in whom they live, and move, and be: doing them good, and giving them raine from Heaven, and fruitfull seasons, filling their hearts with fo…d and gladness; and this to teach them, that they should seek the Lord, if happily they might feel after him, and find him; though he be not farre from every one of them, Acts 14. 17. & 17. 27, 28. And that which may be known, of God, is manifest among them, for God hath shewed it to them; for the invisible things of him from the Creation of the world are clearly seen, being understood p. 246by the things that are made, even his eternal Power, and Godhead; so that they are without excuse, Rom. 1. 19, 20. By experience they may find, that God dealeth not now in rigor of Justice, but on terms of Grace, and that sinne is not …ow unpardonable: and they should know that the Goodness of God leadeth them to repentance, Rom. 2. 4.

9. As the Gospel conditionally pardoneth all their sinnes, and offereth them Everlasting life, so it conteineth the clearest Reasons, and most effectual motives, to perswade them to Accept the offer. It affordeth them most excellent precepts, and instructions, and exhortations, and other helps to bring them to a willingness, that Salvation may be theirs.

10. To which also is added abundance of outward providential helpes, to further the working of the Gospel; as seasonable afflictions, and Mercies of divers sorts.

11. And with these is usually concurrent some inward motions, and assistance of the Holy Ghost; as knocking at the doore, where he is not yet let in, and entertained.

p. 24712. And by their presence in the visible Church, even the ungodly have many benefits in the Ordinances, and instructions, and examples of the Saints. All these (besides a Resurrection) are common effects of General Redemption, and not appropriated to the Elect.

Besides which there are others that the Elect only do receive. As 1. God is pleased by effectual Grace, to draw them to his Sonne, and make the Gospel succesfull to their Conversion, insuperably teaching, and charging them by his Spirit, and causing them to Repent, and believe in Christ, and to perform the Conditions of his forementioned Promises. That Love that brought the Lord on Earth, that cloatheth him with flesh, that lifted him up upon the Cross, doth stream forth in his season into the hearts of his Elect, and toucheth them with a changing Power, and winneth them to his Father, and himself, and droppeth into them those Heavenly Principles, which will grow up in them to Everlasting Life.

2. Hereupon the Soul believing in Christ is United to him, as a Member of his Body, even of his true Catholik p. 248Church; and Christ is become the Head, the Husband, the Lord, the Saviour of that Soul in a special sort. Christ himself is first given to us in these Relations; and from him as our Head, his following benefits are conveyed. He that hath the Sonne hath life, and he that hath not the Sonne hath not life; for this Life is in the Sonne, 1 Joh. 5. 11, 12. He is the Vine, and we are the Branches, and out of him we can do nothing, Joh. 15. 1, 2, 5. As it was not we that purchased our own Salvation, so it is not we, but Christ that must have the keeping, and dispensing of the purchased benefits. For it pleased the Father, that in him should all fulness dwell, and that he should be the Head over all things to his Church, that it might by communication become his fulness, Col. 1. 19. Eph's. 1. 22, 23. He is our Treasury, and from him we must have our continual supplies: For with him the Father will give us all things, Rom. 8. 32. And thus Christ will dwell in our hearts by Faith, Ephes. 3. 17. And set up the Kingdom of God within us.

3. Hereupon we have the pardon of all our sinnes; not only as to the temporal p. 249punishment, nor only as to the bestowing of temporal Mercies, or common helps of Creatures, and Providences; for this is but a winking at the daies of our ignorance (Acts 17. 30.) in comparison of the pardon, which afterward we receive Nor is it only a Conditonal, or Offered pardon; But it is an Actual Remission of the Eternal, and of all the destructive Punishment. And thus we are Justified from all that might be charged on us from the Law, and accepted, and used as just by God. There is a kind of forgiveness that was promised to the Sacrificers, Lev. 4. 20, 26, 31, 35▪ & 5, 10, 13, 16, 18, & 6. 7. Numb. 15. 28. But as that was upon Christs account, so it extended not to the pardon of the Eternal Punishment to any but true Believers. He that was once Crucified, is exalted by Gods righthand, a Prince, and a Saviour, to give Repentance to Israel, and forgiveness of sinnes, Acts 5. 31. Through this man is preached the forgiveness of sinnes; and by him all that believe, are justified from all things, from which they could not be justified by the Law of Moses, Acts 13. 38, 39. When our eyes are open, and we are turned from dakness to light, and from p. 250the power of Satan unto God, we then receive Remissio… of our sinnes, Acts 26. 18. When we are delivered from the power of darkness, and translated into the Kingdom of Christ: in him we have then Redemption through his Blood, even the forgiveness of sinnes, Col. 1. 13, 14. And blessed are they whose iniquities are forgiven, and whose sinnes are covered, to whom the Lord imputeth not sinne, Rom. 4. 7. And now who shall condemn us? It is God that justifieth us: For there is no Condemnation to them that are in Christ Jesus, that walk not after the flesh, but after the Spirit, Rom. 8. 1, 33, 34.

4. With this benefit doth concurre, our Reconciliation to God, and our Adoption; by which we are made his Sonnes, and God is pleased to own us as our Father. For being one with Christ the Sonne of God, we are Sonnes by him. For to as many as receive him, to them gave he Power to become the Sonnes of God, even to them that believe in his Name, Joh. 1. 12. This is the wonderfull Love that the Father hath bestowed on those that were his Enemies; that they should not only be reconciled to him, by the death of his Sonne, but also be called the p. 251Sonnes of God, Rom 5. 10. 1 Joh. 3. 1. For he hath chosen us in him, before the foundation of the world, that we should be Holy, and without blame before him in love; having predestiuated us to the Adoption of Children, by Jesus Christ to himself, according to the good pleasure of his Will, to the praise of the Glory of his Grace, wherein he hath made us accepted in the beloved, Ephes. 1. 4, 5. 6. O what an unspeakable Mercy is it, to have the blessed God, whom we had so oft offended, to become our Reconciled Father in Christ. For it is not an empty title that he assumeth; but he hath more abundant love to us, and tenderness of our welfare, then any title can make us understand.

5. And hereupon it doth immediatly follow, that we have a right to the blessed Inheritance of his Sonnes, and are certain Heirs of his Heavenly Kingdom, Col. 1. 12. For if Sonnes, then Heirs, Heirs of God, and Joint Heirs with Christ, Rom. 8. 17. Being saved by the washing of Regeneration, and renewing of the Holy Ghost, and justified by Grace through Christ, we are made Heirs, according to the hope of Eternal Life, p. 252Tit. 3. 5, 6, 7. Being begotten againe to a lively hope, by the Resurrection of Jesus Christ from the dead, to an Inheritance incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for us, 1 Pet. 1. 3, 4.

6. With all the Holy Ghost is given to us, not only to close us at first with Christ, but to take up his abode in us as his temples, and to be the Agent, and Life of Christ within us, and to do his work, and maintain his Interest, and clense us of all filthiness of flesh and Spirit, and Sanctifie us throughout, and to strive against, and conquer the flesh, and to keep us by Divine Power through Faith unto Salvation, 1 Cor. 6. 19. Gal. 5. 17, 22. 2 Cor. 6. 1. 1 Pet. 1. 5. For because we are Sonnes, God seudeth forth the Spirit of his Sonne into our hearts, whereby we cry Abba, Father, Gal. 4. 6. This Spirit of Adopton which we receive, doth bear witness with our spirits, that we are the Sonnes of God, Rom. 8. 15, 16. For if any man have not the spirit of Christ, the same is none of his, Rom. 8. 9. By this Spirit is the spirit of the world cast out of us; the spirit of pride, and of blindness, and of delusion, and hard-heartedness, p. 253and of sensuality, and malice, and hypocrisie, are cast out. By this is Gods Image imprinted on our Souls; we are conformed to his blessed Will; we are made partakers of the Divine Nature, being Holy, as God is Holy, Col. 3. 10. 2 Pet. 1. 4. 1 Pet. 1. 16. Hereby we are delivered from the thraldom of sinne, and the slavery of the Devil; and the seduction of the world, and our treacherous Flesh. Hereby also we are fitted for the Service of God, to which before we were undisposed and unfit. O what an ease is it to the Soul, to be free from so much of the burden of sinne? What an honour is it to have the Spirit of God within us, and to have a Nature so truly Heavenly and Divine? How can it go ill with him that hath God dwelling in him, and that dwells in God? 1 Joh. 4. 15.

7. Another of our precious benefits by Christ is, that we shall be actually imployed in the special, and neerest Service of God, that on Earth is to be performed. Let diseased Souls desire idlenes; and swinish sinners take pleasure in the mire, and feed like ravenous beasts on carrion, or as dogs on dung: but the Saints will ever rejoice in God, and take it for the p. 254most blessed life on Earth, when they can but do him the greatest Service. Let his Enemies that hate his Service, be weary of it, as if it were a toile or drudgery; but his Children will desire no sweeter work: They never think themselves so well as when they are most serviceable to their blessed Lord, though at the greatest cost and labour to the flesh. So sweet is Gods Service, that the more of it we can do, the more is our pleasure, and honour, and content. Other work spendeth strength, but this increaseth it: Other work must have r…creation intermixt, but this is it self the most delightfull recreation: Other service is undertaken for the love of the wages; but this is undertaken for the Love of the Master, and the work, and is wages it self, to them that go through with it. For other service is but a means, and that to some inferior end; but this is a means to the Everlasting perfection, and blessedness of the Soul; and such a means as containeth, or Presently procureth somewhat of the end. All the Saints are even here a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People, that they should shew forth the praises of p. 255him that hath called them, out of darkness, into his marvelous light: They are an holy Priesthood, to offer up a Spiritual Sacrifice, acceptable to God by Jesus Christ, 1 Pet. 2. 5, 9. Their very bodies are a living Sacrifice, holy, and acceptable to God, in their reasonable service. What a sweet work is it to live in the daily Love of God? in his Praises; in the hopes, and sweet fore-thoughts of Everlasting Joyes: The world affordeth not such a Master, nor such a work.

8. Another of the precious benefits by Christ is, The liberty of accesse in all our wants to God by Prayer, with a promise to be heard. The flaming sword did keep the way to the tree of life, till Christ had taken it down, and consecrated for us a new and living way, through the Vaile, which is his flesh: and now we have boldness to enter into the Holiest, by the blood of Jesus: and therefore may draw neer with a true heart in full assurance of Faith, Heb. 10. 19, 20, 22. When worldlings may cry to their Baal in vaine, the Righteous cry, and the Lord heareth them, and delivereth them out of all their (hurtfull) troubles. O what a Mercy is it in our falls, in our distresses, in our dangers, p. 256in our wants, to have a God, a faithfull mercifull Father, to go to, and make our moane to for relief? What a Mercy is it, when our flesh, and our hearts do faile us, when friends, and worldly things all fail us, to have God for the Rock of our hearts, and our Portion? Psal. 73. 26. When sickness begins to break these bodies, and earthly delights do all forsake us, and death calls us to come to our endless state, then to have a Reconciled Father to go to, and crave his ayd, upon the encouragment of a promise, and recommend our Souls into his hand as to a faithfull Creator, and our surest deerest friend; this is a Mercy that no man can well value, till they come to use it. To know every day, that as oft as ever we come to God, we are alwaies welcome; and that our persons, and prayers are pleasing to him through his Sonne; what a Mercy is it? One would think we should live joyfully, if we had but one such promise as this for Faith to live upon: Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorifie me, Psal. 50. 15. Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the p. 257Sonne, Joh. 14. 13, 14. No wonder if they be rich, that have so free access to such a treasure; and if they be safe that have access to so sure a help. For God is a very present help in trouble, Psal. 46. 1.

9 Another precious benefit is, that we have Peace of Conscience, or ground for it at the least, in our Peace with God: and so may come to assurance of Salvation, and may partake of the Joy in the Holy Ghost: For in this Peace and Joy the Kingdom of God doth much consist. When the chief cause of all our fear, and sorrow is done away, what then is left to break our Peace. When we have no cause to fear the flames of Hell, nor the sting of death, or the appearance of our Judge, any further then to move us to make ready; what then should greatly trouble the Soul. If God and Heaven be not matter of comfort, I know not what is? If we saw a man, that had got many Kingdoms, to be still sad, and dumpish because he had no more; we would say, he were very ambitious, or covetuous: And yet he might have reason for it: But if you have the Love of God, and a title by promise to the Heavenly p. 258Inheritance, and yet you are discontented, and God, and Glory is not enough for you; this is most unreasonable.

10. Another of our precious benefits by Christ is, Our Spiritual Communion with his Church, and holy members. We do not only joyne with them in outward Communion, but we unite our desires, and there is an harmony of affections. We are in the maine of one Mind, and Will, and Way: and we joyntly constitute the Body of our Lord: We are come unto Mount Zion, and unto the City of the Living God, the Heavenly Jerusalem, and to an innumerable company of Angels, to the general Assembly, and Church of the first born, which are written in Heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new C…venant, Heb. 12. 22, 23, 24. We are joyned to that Body, and have Communion with it; which consisteth both of militant, and triumphant Saints, and of the Angels also. We are no more strangers and forreiners, but fellow Citizens with the Saints, and of the houshold of God, and are built on the foundation of p. 259the Apostles, and Prophets, Jesus Christ himself being the cheif corner-stone; in whom all the building fitly framed together, groweth unto an Holy Temple in the Lord; in whom we also are builded together, for an habitation of God, through the Spirit, Ephes. 2. 19, 20, 21, 22. And as in holy concord we serve the Lord, having one God, one Christ, one Spirit, one Faith, one Baptism, one Rule, the Word of God, one mind, one heart, one work of Holines, and Righteousness in the main; one hope, one Heaven, the place of our expectations; so have we the fruit of the Prayers of each other, and of all the Church, and have the honour, the safety, and other benefits of being members of so blessed a Society.

Yea we have in this Communion, the whole Church obliged, and disposed according to their capacity to endeavour the good of every member. So that Ministers, and Magistrates, yea though they were Apostles, and Prophets, Paul, or Apollos, all are ours, 1 Cor. 3. 22. Kings have their Power for us: Ministers have their Gifts for us: and for us they must use them. If we suffer, every member must be as forward to assist us, and p. 260if we want, to relieve us according to their power, as if they suffered with us, 1 Cor. 12. 25, 26.

Yea the Angels are our Brethren (Rev. 22. 9.) and fellow servants, yea ministring spirits, sent forth to minister for them that shall be Heirs of Salvation, Heb. 1. 14. To encamp about them, and to bear them in their arms, rejoycing to behold their graces, and prosperity, as was shewed before.

11. Another of our precious benefits by Christ is, that All things shall work together for our good, Rom. 8. 28. When we are Sanctified to God, all things are Sanctified to us, to serve us for God, and help us to him. Every Creature that we have to do with, is as it were another thing to the Saints, then to other men. They are all wheels in that universal Engine of Grace, to carry us to Salvation. The same things that are common Mercies to others, are special to us, as proceeding from a special Love, and being designed to a special use. As flesh-pleasing is the ultimate end of the ungodly, and all things are thereby debased, to be but means to that ignoble end: So the Pleasing and fruition of God, is the End of p. 261all the Saints, and thereby all things that they have to do with, are advanced to the honour of being Sanctified means to this most high, and noble End: And as they are engaged to use them to this End, and consequently to their own greatest advantage; so God hath engaged himself to bless them in that holy use, and to cause them all by his gracious providence to cooperate to their good. The greatest afflictions, the cruellest persecutions from the most violent enemies, our wants, our weaknesses, and death it self, all must concurre to carry on this work. What then should a Christian fear, but sinne? How honourable, and how safe, and how happy a life may he live, that hath all these assured for his service. And what causeless fears are they that use to afflict the Servants of God, concerning their outward troubles, and necessities? What do we fear, and groan under, and complaine of, but our Fathers physick, and the means of our Salvation? If this one Truth were but believed, and received, and used according to its worth, O what a life would Christians live.

12. The last, and greatest of our benefits p. 262by Christ is, Our Resurrection, and our Justification at the barre of God, and our reception into Glory. This is the end of all, and therefore containeth all. For this Christ died; for this we are Christians; for this we believe, hope, and labour; for this we suffer, and deny our selves, and renounce this world. Our bodies shall then be spiritual and glorious, no more troubled with infirmities, diseases, or necessities. Our Souls shall be both naturally, and graciously perfected; both in their faculties and qualities. We shall be brought nigh to God: We shall be numbered with the Inhabitants of the Heavenly Jerusalem, and be members of that blessed Society, and be companions, and equal with the Angels of God: we shall for ever behold our Glorified Redeemer, and see our own Nature, united to the Godhead; and we shall have the greatest, and neerest intuition and fruition of God, thefullest Love to him, and the swetest Rest, content, and delight in him, that our created Natures are capable of: We shall everlastingly be imployed in this Love, and delight, and in his Praises with all the Heavenly Host: And the Glory of p. 263God will shine forth in our Glory, and the abundance of his Goodness will be communicated to us; and he will be well pleased with us, with our praises, with all that blessed Society, and with our Head: And this will endure to all Eternity.

Christians I have now named in a few words, those Benefits by Christ, which the heart of man is not able to value, in any proportion to their unexpressible worth: I have named that in an hour, which you must enjoy for ever. So much of our Benefits by Christ.

5. The fifth point to be understood, in the right Knowledg of Christ, is, The terms on which he conveyeth his Benefits to men, and how we must be made partakers of them.

And these Mercies are of two sorts, 1. Common: 2. Proper to them that are Heirs of Salvation. The Common are, 1. Those discoveries of Grace, that are made even to Heathens in the Creatures, and the mercifull Providences of God. These are Absolutely, and freely bestowed, p. 264stowed, in some measure on all, but in a greater measure upon some as please the Giver. 2. The Supernatural, or Instituted means, of Revealing Christ, and Life to the world, and drawing them to a saving consent of Faith. These are, the Gospel written and preached, with other concomitant helps. The Commission Christ hath given to his Embassadors, is to preach this Gospel to all the world, even to every (reasonable) Creature, without exception, or restriction. And it is Absolutely, and freely, given where it is given. But as to the providential disposal of the event, God causeth it not to be sent to all, but to whom he seeth meet.

2. The Proper or Special Mercies are of two sorts. 1. Some are Physical inherent qualities, or performed acts: 2. And some are adherent Rights, or Relations.

Of the former inherent sort, there are these three Degees: 1. There is the first special work of Vocation, Conversion, or Regeneration, causing the sinner to Repent, and Believe, and giving him the Principle of Spiritual Life. 2. There is the bestowing of the In-dwelling p. 265Spirit of God, and progressive Santification of heart, and life, and perseverance with Victory. 3. There is the perfecting of all this, in our Glorious Perfection in the life to come.

For the first of these, God hath not promised it Conditionally, or Absolutely to any individual person that hath it not. He hath bound all to Repent, and Believe, but hath not promised to make them do it: (only he hath revealed, that there are certain persons, so given to Christ, as that they shall be infallibly drawn to believe.) But he hath appointed certain means for the ungodly, which they are bound to use, in order to their Conversion; and if they will not use them, they are without excuse. If they will, they have very much encouragement from God: Both 1. In the Nature of the means, which are fitted to their ends, and are mighty to bring down, all oppositions; and 2. In the Commands, and Institution of God; whose Wisdom and Goodness may easily resolve us, that he will not appoint us means in vaine, nor set his Creatures on fruitless labours: And 3. Also from the Issue: for no man can stand forth and say, such a one did p. 266his best in the Use of means, and yet could not attain the End, but fell short of the Grace, and Glory of God.

The diseases of mens Souls, are wilfullness, and blindness: The means of Cure, are the Perswasions, with the Revelations of the Gospel. Men have the Natural Powers of Understanding, and Willing: but they want that right disposition, which we call the Habit, or Moral Power, which is no more then to say, They are Habitually Blind and Wilfull. It is so far from being unreasonable to teach, and perswade men that are under such an Impotency as this, that there is nothing in the world, that doth more bespeak our teaching, and perswasions: For this is the Natural, and Instituted way to cure them, and give them Power. What means of overcoming Ignorance like Teaching; and what means of overcoming Habituated Wilfullness, like Perswasion, added to informing truths? We do not use to reason men out of a Natural Impotency, nor to perswade them to do that, for which they have no Faculties, or Object; but it is the very means of overcoming a Moral Impotency, and making men willing p. 267of the Good which they rejected. And with this means doth God set in, and infallibly cause it to be effectual with his chosen. Thus no man cometh to the Sonne, except the Father draw him; And then for the two following Degrees, of Holiness in our Sanctification, and Glorious Perfection, God hath promised them to those that have this first Degree. For the Spirit of Holiness is promised to all that truly Repent and Believe, and Salvation to all that are Sanctified, and persevere. So that the Right to these Inherent Mercies, being a Relaetion, is conveyed as other Rights, and Relations, of which we are next to speak.

2. As the Spirit by the Operation of the Word upon the heart, conveyeth the foresaid Inherent benefits, or qualities and acts, so the Promise of Grace, indited by Christ, and the Spirit, doth as a Deed of Gift, or Testament, or Act of Oblivion, bestow on us our Rights, and Spiritual Relations; and from these they do result, as the immediate instrumental Cause. Thus doth he give Power, or Right to as many as receive him, to become the Sonnes of God, Joh. 1. 12. p. 268Thus doth he give us Pardon, Justification, Adoption, and our Right to further Grace, and Glory. And these Promises are Conditional; and our Repenting, and Believing in Christ is the Condition. And therefore till Conversion do bring us to Repent and Believe, we have no Right to any of these benefits of the Promise. And therefore though our Repentance and Faith, be none of the Proper Cause of our Justification, or Right; yet the main work, in order to our procurement of these benefits, that's now to be done, is to perswade the sinner to Repent and Believe; to turn that he may live: For Gods Act of Grace is past already, and the Conditional Pardon is granted long ago, and will effectually Pardon us, as soon as we perform the Condition, and not before. Till then we hinder the Efficacy of the Deed of Gift: For Unbelief and Impenitency, are true Causes of mens Condemnation, though Faith, and Repentance be not Proper Causes of their Salvation.

These Promises being Conditional, we cannot be assured of our part in the benefits, but by being assured that we perform p. 269the Condition. By this you may see the Nature of presumption: When men say, they believe that which never was promised; or believe that they have right to the Blessings that are promised to others, and not to them; or believe that they shall have the benefits promised, when they perform not the Conditions; all this is presuming, and not true believing. If men believe that God is reconciled to them, and will Pardon them, and Justifie them, and save them, when they are unconverted, impenitent, unregenerate men; this is not indeed a believing of God, that hath never made them any such promise, nor ever told them any such matter, but the contrary: But it is a believing the false delusions of the Devil, and their own hearts. He that will claim any title to Christ, and Pardon, and Salvation, must have something to shew for it; yea and something more then the most of the world have to shew: For the most shall be shut out. Every man therefore that regardeth his Salvation, must seriously ask his Soul this question, What have I to shew for my title to Salvation, more then the most of the world can shew? It is not saying, I p. 270hope to be saved, that will serve the turn' except I can give a Reason of my hopes' Thousands that lay claim to Salvation shall miss of it, because they have no title to it. And that which you must have to shew is this: A Promise, or Deed of Gift on Gods part, and the fullfilling of the Condition on your part. God saith to all men, who ever Repenteth, Believeth, or is converted, shall be saved. When you have found that you Repent of all your sinnes, and truly believe, and are converted to God, then, and not till then, you may conclude that you shall be saved.

6. The sixth Point to be understood, or believed, concerning these Benefits of Christ, is, the infallible Certainty of them. While men look on the promised Glory to come, as on an uncertain thing, they will hardly be drawn to venture, and let go the porfits, and pleasures of the world to attaine it; much less to part with life it self. The life of all our Christian motion, is the unfeigned belief of the Truth of Gods Word, and specially of the unseen things of the p. 271world to come. Such as mens belief of Heaven, and Hell is, such will be the bent of their hearts, and the course of their lives, and such they will be in yielding to sinne, or in resisting it, and in all the service they do for God. As all men would take another course, if they did but see Heaven, and Hell with their eyes; so all men would presently throw away their worldly fleshly pleasures, and turn to God, and a holy life, if they did but as throughly believe the Joyes, and torments to come; as if they saw them. Flesh and blood can hardly judg of things, without the help of sense; and fleshly men take all things to be fantasmes or nothings, that are not within the judgment of their senses. They must see it, or feel it, or tast it, or hear it; and Believing is a way that hardly satisfies them; though it be God himself, that they are to believe. Believing is, trusting the Credit of an other: and we are naturally loth to trust to any, but our eyes, or other senses. We are so false our selves, that we are ready to measure God by our selves, and to think that he is a deceiver, because that we are such. And hence it is that the world is so ungodly, p. 272that they venture on sinne, and will not be at the cost, and labour of a Heavenly life; because they take the matters of the life to come, to be but uncertainties, and have not so true a belief of them, as might possess them with a deep apprehension of their reallity. How should the Word profit them, that mixe it not with Faith, Heb. 4. 2. Unless by begetting Faith it self. O what a change would a sound belief of the Scriptures, make in the world. But having spoken so oft of this, in other writings, I shall say no more of it now. So much of the Knowledg of Christ.

II. I have shewed you the first part of this Direction, How Christ must be Received understandingly. I now come to the second, which is, that He must be Received heartily. As God must be loved, so Christ must be believed in, with all the heart, and Soul, and strength: If not with All in a Perfect degree, (for that will not be till we come to Heaven) yet with All in a predominant prevalent degree. There are many convictions, and good meanings, and wishes, and p. 273purposes, which may proceed from common Grace, and be found in those that never shall be saved: These may be called (analogically) Faith, and Love, and Desire, as those are that are found in the truly Regenerate: and yet the persons in whom they are found, may not fitly be called Believers, or Lovers of God; because a man is to be denominated, from that in him which is predominant, and hath the chief power on his heart. The Soul of man is not so simple as to move but one way: Its state in this life is to stand between two differing Competitours, God and the world, Spirit and flesh; and there is no man, that is Totally given up to either of them. No man is so good, and spiritual, that hath not something in him that is bad and carnal: And no man is so fully addicted to God, but the Creature hath too much interest in his heart. Nor is there any man so given up to the Creature, in whom God hath no manner of interest at all, in his Estimation, and Affections; if he indeed believe that there is a God. At least it is not so with all that are unconverted. Otherwise, 1. What: is it that common Grace p. 274doth, if it no whit dispose them towards God? Certainly it would not else be Grace. 2. And if this were not so, then we must say, that no unregenerate man hath any Good in him, that is truly Moral: For if there be no interest of God in his mind or will, there can be no Good in him. But this is contrary to Scripture, and experience. It was undoubtedly some Moral Good, which Christ loved the man for, in Marke 10. 21. Who was not far from the Kingdom of God. 3. Otherwise all men must be equally departed from God, which is contrary to experience: 4. Yea all men must be as bad on Earth (privatively) as in Hell: which certainly is false. I may well say, that on Earth there is some Good in the worst; much more in those, that are almost perswaded to be converted Christians. Many a thought of the Goodness of God and the necessity of a Saviour, and of the Love of Christ, and of the Joyes of Heaven, may be stirring, and working in the minds of the unsanctified; but if they take not up the Heart for Christ, the person is not a true Believer. As the Gospel must be Believed to be True, so Christ that is offered us in the Gospel as p. 275Good; must be Heartily, and Thankfully accepted accordingly: And the Glory, the Justification, Reconciliation with God, and other benefits procured by him, and offered with him, must be valued, and desired above all earthly fleshly things. If you are convinced that sinne is evill, as contrary to God, and hurtfull to you, and hereupon have some mind to let it go, and some wishes that Christ would save you from it, and yet still have a Love to it that is greater then your dislike, and the bent of your heart is more for it, then against it, and your habituate desires, are rather to keep, then to leave it; this is not Sanctification, nor a saving consent to be saved by Christ. If you have some convictions that Holiness is good, as being the Image of God, and pleasing to him, and necessary to your Salvation, and so should have some mind of Holyness on these grounds; yet if you have on the other side a greater aversness to it, because it would deprive you of the pleasures of your sinne, and the Habitual inclination of your will, is more against it then for it; certainly this will not stand with true Sanctification, of Faith in p. 276Christ, to save you from the power of sinne by his Spirit. Thousands deceive themselves, by misunderstanding some common passages, that are spoken to comfort afflicted Consciences; viz. That the least true desires after Grace, do prove the Soul to be Gracious. This is true, if you speak of the least Desires, which are Predominant in the Soul, when our Desire is more habitually then our unwillingness, and we thus preferre Christ before all the world, the least of this is an Evidence of Saving Grace. But such Desires as are subdued by the contrary Desires; and such a will as is accompanyed with a greater unwillingness, habitually, and such a Faith, as is drowned in greater unbelief, these are not Evidences▪ of a saving change; nor can you justly gather any special comfort from them. He that hath more unbelief then Belief, is not to be called a Believer, but an unbeliever: And he that hath more hatred, or dislike of God, and Holiness, then Love to them, is not to be called Godly, but ungodly, nor a Lover of God, but a hater of him. I am easily perswaded, that many of you that are ungodly, could be contented that God be Glorified, if p. 277his Glory do not cross your carnal interest, and so you desire Gods Glory even for it self, as that which is absolutely Good in it self: But if your fleshly interest be so dear to you, that you will sacrifice Gods Glory to it, and had rather God were dishonoured, then your fleshly interest contradicted, it is your flesh then that is made your God, and your chief End. It is not every wish, or mind of Christ, no not to save you from sinne as sinne, that will prove you true Belielievers: Nor is it every minding of God, or love to him, no not as one apprehended by you, to be the chiefest Good, and desirable for himself, as your End, that will prove indeed that you savingly love him; as long as the contrary mind and will, is Habitually predominant in you. Such as the very habit and bent of a mans heart is, such indeed is the man. Its possible for a man, even a good man, to have two contrary ends, and intentions; yea ultimate ends; as that which is desired for it self, and referred to nothing else, is called Vltima…e: but it is not possible for him, to have two principall predominant Ends. So far as we are carnal still, we make the pleasing of p. 278our flesh our ultimate End: For doubtless we do not sinne only, by pleasing the flesh, as a means to Gods Glory; nor only in the mischoosing of other means: But yet this is none of our Principal End, so far as men are truly Sanctified. And because that is called a mans mind, or will, which is the chiefest, and highest in his mind, and will; therefore we use to denominate men, from that only which beareth rule in them: And thus we may say with Paul, It is not I, but sinne that dwelleth in me. For a disowned act, that proceedeth from us, against the bent, and habit of our wills, and the course of our lives, from the remnants of a carnal misguided will, is not it that must denominate the person, nor is so fully ours as the contrary act. And therefore though indeed we sinfully participate of it, yet when the question is, whether Believing, or unbeliefe, sinning or obeying, be my work; it is not Comparatively to be called mine, which I am much more against then for. So on the other side, if the unsanctified have some transient, superficial, uneffectual acts of Desire, or Faith, or Love to God, which are contrary to the bent, p. 279and habit of their hearts, this is not theirs, nor imputable to them, so far as hence, to give them their. Denomination. It is not they that do it, but the common workings of the Spirit upon them.

If ever then you would be assured that your are Christians, look to the Habitual bent of your hearts, and see that you do not only talk of Scripture, and sl…ghtly believe it, and speak well of Christ, with some good wishes, and meanings, and purposes; but, as you love your Souls, see that Christ be Received as your dearest Saviour, with Thankfullness, and greatest Love; and as your Soveraign Lord, with true subjection; and that he have your Superlative estimation and Affections, and all things in the world be put under him in your Souls. This must be so, if you will have the portion of Believers. No Faith that is short of this, will prove you Christ's Disciples indeed, or Heirs of the Promises made to Believers. The voice of Christ that calls to you in the Gospel, is, My sonne give me thy heart, Prov. 23. 26. Do, what thou wilt in waies of duty, and think as highly as thou wilt of thy self, thou art no true Believer in p. 280Christ's account, till thou hast given him thy heart. If he have thy tongue, if he have thy good opinion; nay if thy body were burnt in his Cause, if he had not thy Love, thy Heart, it were as nothing, 1 Cor. 13. 3. For thy works, and sufferings, are so far acceptable (through Christ) as they are testimonies of this, that Christ hath thy heart. If he have not thy heart, he takes it as if he had nothing: And if he have this, he takes it as if he had all. For this is not only preferred by him before all; but also he knows that this commandeth all. If Christ have thy Heart, the Devil will not have thy tongue, and life; the Ale-house, or a Harlot will not have thy body; nor the world will not have the principal part of thy life. If Christ have thy Heart, it will be heard much in thy conference; it will be seen in thy labours: For that which hath a mans Heart will hardly be hid, unless he purposely hide it, which a Christian neither can, nor ought to do. It would make a man wonder to hear some wretches, that will runne from God as fast as they can, and yet face you down, that God hath their hearts: that have no mind, so much as p. 281to meditate, or talk of Christ, or his precious Blood, or mysterious Redemption, or the glorious Kingdom purchased by him; that will be at neither, cost nor labour in his Service, and yet profess that Christ hath their hearts: that will refuse a Holy Heavenly life, and perhaps make a scorn of it, and maliciously prate against the Sanctified, and yet will stand to it that the Holy Ghost, the Sanctifier of the Elect, hath their hearts. No wonder if those hearts are ill managed, and in a miserable deceived state, that are so unacquainted with themselves.

Faith entreth at the Understanding, but it hath not all its essential parts, and is not the Gospel Faith indeed, till it have possessed the will. The heart of Faith is wanting, till Faith hath taken possession of the heart. For by Faith Christ dwelleth in the Heart, Ephes. 3. 17. And if he dwell not in the heart, he dwells not in the Man, in a saving sort. He had some interest in Judas, Simon Magus, Ananias, and Saphira, as to the head, and perhaps somewhat more in a superficial sort. But Satan entred into the heart of one, and filled the heart of p. 282another of them with a lie, and the heart of the third was not right in the sight of God, and therefore he had no part, or lot in Christ, but was still in the gall of bitterness, and bond of iniquity: and all because Christ was not heartily entertained, Acts 5. 3 & 8. 22, 23. It is in the heart that the word must have its rooting, or else it will wither in time of tryal. It is seeking with the whole heart that is the evidence of the blessed, Psal. 119 2. And it is a feigned turning, when men turn not to God with the whole heart, Jer. 3. 10. This is Gods promise concerning his Elect; I will give them a heart, to know me, that I am the Lord, and they shall be my people, and I will be their God: for they shall return unto me with their whole heart, Jer. 24. 7. See then that the heart be unfeignedly delivered up to Christ: For if Christ have it not, the flesh, the world, and the Devil will have it. Your Hearts must be a dwelling for one of these Masters; choose you whether.

It is the damnation of most professed Christians, that they have nothing for Christ but a good opinion, or a few good words, or outside services, or some p. 283sleight Religiousness on the by; when the flesh, and the world go away with their hearts; and yet they will not know it, nor confess it. Christ will not be an underling, or servant to your flesh. Your Hearts he hath bought, and your Hearts he will have; or you are none of his. If he shall have nothing from you but a name, you shall have nothing but the name of his purchased Salvation.

III. The last part of the Direction yet remains, viz. that you must cl…se with Christ entirely, as well as Vnderstandingly and Heartily. It is whole Christ, that must be received with the whole heart.

For the understanding of this, it must be known, both How and Why Christ is offered to us.

As he came into the world to destroy the works of the Devil, 1 Joh. 3. 8 and to seek and save that which was lost, Luke 19. 19 And by his Mediation to reconcile us to God, and bring us up to Glory; so two things were to be done, for the accomplishment of this: First he was himself to Merit our Salvation, and p. 284pay the price of our Redemption on the Cross, and in his own Person to conquer the world, the Devil, and death, and the grave: And then he was by his Intercession in the Heavens, to make application of this, and bestow the benefits thus purchased by him. And because it was he, and not we that made the purchase, it therefore pleased the Father, that the purchased treasure should be put into his hands, and not immediately put into ours. He is become our Treasury, and authorized to be our Head: All Power is given him in Heaven, and Earth. We have so fouly miscarryed already, that he will no more trust his honour in our hands, as at first he did. We shall have nothing, of Pardon, or Grace, or Glory, but what we have in and from the Sonne. God hath given us Eternal Life, and this Life is in his Sonne: He that hath the Sonne hath Life, and he that hath not the Sonne, hath not Life, 1 Joh. 11. 12. It is not only the Nature, and Person of Christ, that is to be believed in, but it is the Person, as impowred to certain ends, and clothed with his Office, yet we must now entertain. Now the Office of Christ being for our p. 285Salvation, and the Glory of God, is suited to these happy ends.

And our Necessities are principally in these three points. 1. We have the Guilt of sinne upon us to be pardoned, and the Wrath of God, and Curse of the Law, and the punishment of sinne to be removed. 2. We have the Corruption of our Nature to be healed; the power of sinne to be destroyed; the Image of God repaired on us; and our hearts, and lives to be acted, and ordered according to the Will of God; and to these ends, Temptations to be conquered; and our Souls, directed, strengthned, and preserved to the end. 3. We must be raised from the Grave at the last day; we must be Justified in Judgment, and possessed of that Glory which is the End of our Faith. To this Justification, Sanctification, and Glorification may the rest be reduced.

Now the Office of Christ is suited to these Necessities of ours: and as we cannot possibly be saved, unless all these Necessities be supplied, and these works done for us: so we cannot possibly have these things done, but by Accepting of Christ, as Authorized, and impowred p. 286by his Office, and Perfections, to do them.

The Glory that God will have by this work, I have before expressed to you at large. He will have his Justice, & Wisdom, and Power, and Holiness, and Mercy to be demonstrated, and honoured by Christ. And therefore Christ hath resolved to give out none of his benefits, but in such manner, and waies, as may best attain these highest Ends.

These several points therefore I must intreate you here to note distinctly. 1. That you must be brought into a special Relation to the Person of Christ, as cloathed with his Office, before you can lay claim to his Saving Benefits. He is the Head, and you must become his Members: He is the Husband of the Church, and you must become his Spouse, and so of the rest. This is called our Vni…ng to Christ, which must go before your further Communion with him. It is the Will of God, that you shall never receive his Benefits, without, or before you receive his Sonne: (Except only those Benefits, which go before your Union with Christ himselfe, in order to the accomplishing it; as p. 287the Gospel, the gift of Faith to the Elect, &c.) You shall never have actual Pardon, Justification, Adoption, Sanctification, or Glory, till you have first saving interest in Christ himself. He is the Vine, and we are the Branches: we must be planted into him, and live in him, or else we can have nothing further from God, nor do nothing acceptable to God. And therefore the first, and great work of Faith is to Receive, and close with the Person of Christ, as cloathed with his Office.

2. Understand and note, that as you shall not have his great Benefits before, or without his Person, so God hath resolved, that you shall not have his Special Benefits, unless you will take them all together. (I speak of men at age, that are capable of all.) You shall not have Pardon, and Justification, or Glory, without Sanctification; nor the Comforts of Christ, without the guidance, and government of Christ. You must have all, or none.

3. From hence it follows, that therefore you must Receive, and close with Christ Entirely, in his whole Office, as he is to accomplish all these works, or p. 288else you cannot be United to him. He will not be divided: You shall not have Christ as a Justifier of yon, if you will not have him as a Guid, and Ruler, and Sanctifier of you. He will not be a partial Saviour: If you will not consent that he shall save you from your sinnes, he will not consent to save you from Hell.

4. Understand, and note that Christ will look to his Fathers Interest, and Honour, and his own, as well as to your Salvation; yea and before it. And therefore you must not hope for any Mercy from him, in any way that is dishonourable to him, or that is inconsistent with his own blessed Ends, and Interest. And therefore do not look for any such Grace from him, as shall discharge you from your duty, or give you liberty to dishonour, or disobey him: Nor do not think that you shall have him Related to you only for your own ends, but on terms of highest honour to God, and you Redeemer. And do not think that your Grace is ever the less free, because Gods Honour is thus preferred: For if you are Christians indeed, you will take Gods Interest, as your own highest Interest, and will confess, that you could not have p. 289your own Ends, and welfare any other way.

5. Understand and Note also, that as all your Mercies are in the hand of Christ, so Christ hath appointed in his Gospel, a certain way and course of means, in which he will bestow it: And you cannot expect it from him, in any other way, but his own. As God hath made Christ the way, and no man cometh to the Father but by him, so Christ hath ordained a standing course of means, which are his way for the making over of his Benefits: and here you must have them, or go without them.

6. Understand and Note, that there are some of Christ's Ends, and Benefits, that the very Natural man desires, and some that Corrupted Natu…e is against. Now it is therefore the established way of Christ, to Promise us those which we can desire, on Condition that we will also accept of, and submit to those that we are against. Not but that his Grace doth dispose men to the performance of such Conditions: But his Grace worketh by means: and a Conditionall Promise is his stablished means, to draw mans heart to the Performance of the Condition: (which p. 290well considered, is a sufficient answer to the Arguments that are commonly urged against the Conditionality of the Promise.) As the Spirit doth Powerfully work within; so he useth that Word from without, as his Instrument, which worketh Sapientially, and Powerfully to the same work. If a Physician have two medicines to give his patient, as necessary for his cure, the one very sweet, and the other bitter; the one which he loves, and the other which he loaths, he will Promise him the Sweeter, if he will take the Bitter one; that by the love of one, he may prevail against the loathing of the other, and may …ice it down. He will not promise the bitter one which is loathed, and make the Taking of the sweet one the Condition: He will not say, I will give thee this Aloes, on Condition thou wilt take this Sugar: but contrary; I will give thee the sweeter, if thou wilt take the bitter.

In Christs Ends, and Works, 1. We Naturally are more willing of that which makes for our selves directly, then of that which makes directly for the Honour of God, and the Redeemer. We preferre our own Ends before Gods Glory: And p. 291therefore Christ hath so ordered the Condition of his Promises, that unless we will take him, in his Relations of Dignity as King and Lord, and will make the Glory, and Pleasing of God our principal End, we shall have none of him, or his Saving Benefits. For he came not to fulfill our selfish desires, but to fetch us off from our selves, and recover us to God, that he might have his own. And if we will not have our All in God, we shall have Nothing. 2. And Naturally we are willing, as to our own Benefits, to be pardoned, and freed from the Curse of the Law, and the flames of Hell, and Natural death, and punishment: And therefore we are thus farre Naturally willing of free Justification. But we are unwilling to let go the seeming profit, and credit, and pleasure of sinne, and to deny the flesh, and forsake the world, and we are averse to the Spiritual felicity of the Saints, and to the Holiness of heart, and life, that is the way to it. And therefore Christ hath most wisely so ordered it, in the tenor of his Promises, that our Repentance and Faith, shall be the Condition of our Justification, and deliverance from death and Hell: And p. 292this Faith is the believing in him, and Accepting him Entirely in his whole Office, to Sanctifie us, and Rule us, as well as to Justifie us: And thus we must take him wholly, or we shall have none of him. And the Accepting him as our Teacher; and Sanctifier, and King, is as much; (at least, the Condition of our Justification, and Pardon, and deliverance from Hell,) as the Accepting him as a Justifier of us, is. He that had the Power in his own hands, and that made the free Promise, or Deed of Gift, hath put in such Conditions, as his own Wisdom saw best; and they are such as suit most congruously to all his Ends; even the Glory of God, in all his Attributes, and the Redeemers Glory, and our own, and most full and free Salvatition: And on his Conditions must we have his Benefits, or we shall never have them.

7. Lastly Understand and Note, that the Means which Christ hath resolved on for Teaching, and Ruling us, ordinarily, are his Word, his Ministers, and his Spirit: all must be submitted to together, where they may be had, and none of them laid by, by separation. His Word, p. 293is the Grammar, or Book, as it were, that we must learn: His Ministers must teach us this Book: And his Spirit (who in the Apostles, and Prophets indited, and sealed it) must inwardly teach us, by powerfull Illumination. The Word is Gods Laws: the Ministers are his Embassadours, or Heraulds to proclaime them, and command obedience in his Name: and his Spirit must open mens hearts to entertain them. The Word is Gods Seed: the Ministers are the Husbandmen, or Servants that sow it: and the Spirit must give the increase; without which, our planting, and watering will do nothing. He therefore that takes Christ for his Master, and King, must resolve to be taught, and ruled by his established means, even by his Word, and Ministers, and Spirit conjunct: For he that refuseth and despiseth these, doth refuse, and despise Christ; and consequently the Father that sent him, Luke 10. 16. 1 Thes. 4. 8. For it was never the meaning of Christ, when he became the Teacher, and King of the Church, to stay on Earth, and personally, and visiby to teach them himself: but these three are his means, which all must submit p. 294to, that will be his Subjects, and Disciples. And he that despiseth the Word, shall be destroyed, Prov. 13. 13. He that will not have the Word, Ministry, and Spirit teach him, will not have Christ teach him: and he that refuseth to be ruled by these three, shall be destroyed as a Rebel against Christ himself, Luke 19. 27. Still it is supposed that Ministers must Teach, and Rule according to this Word.

And the Society in which Christ will Teach and govern us, is his Church: As members therefore of the Vniversal Church, and in Communion with his Particular Church, where we live and have opportunity, we must wait on Christ for his Teaching and Benefits. For this is his Schoole, where his Disciples must diligently attend and learn.

Lay all this together, and this is the summe: The Object of Justifying, Saving Faith, is One only undivided Christ, one in Person, but of two Natures, God, and Man; in Office the Mediator between God and man, who hath already done the work of Sanctification, and Merit, and is authorized further to bestow the Benefits: By the Gospel Grant p. 295he hath given himself as Head, and Husband, Teacher, King, and Saviour, to all that will entirely, and heartily accept him; and with himself he giveth Justification by the Promise, Sanctification by the Word, Ministry, and Spirit, and final Absolution, and Everlasting Life. If ever then you will have Christ, and Life, you must accept him in all these Essentials of his Person, and Office, and that to the Ends, which his Redemption was intended for; you must be willing to be Sanctified by him, as well as to be Justified: You must at once unfeignedly become his Disciples, his Subjects, his Members, if you would become his saved ones. You wust consent, that as your Teacher, and your Lord, he shall Teach and Rule your heart, and life, by his Word, Ministers, and Spirit, in Communion with his Church. No barre or exception must be put in, nor reservation made against any one of these parts of his Office. If you yield not to those parts of his Saving work, that tend but to the compleative growth, you sinne, and deprive your selves of the Benefit; but if you yield not to those that must make you truly Sanctified, and Justified p. 296men, you cannot be saved. The Essentials of Christ's Person, and Office, do costitute him the Christ, and if he be not received in all those Essentials, he is not received as Christ.

And thus I have given you the summe of the Gospel, and the description of Faith, and true Christianity in this Direction for a right closing with the Lord Jesus Christ. And experience of most that I discourse with, perswades me to think this Direction of great necessity, and to intreat you throughly to peruse, and consider it: I find abundance of ignorant people, that talk much of Christ, but know very little of him: that can scarce tell us whether he be God or man, or which Person in the Trinity he is, nor to what End he was incarnate, and died, no… what Relation he stands in to us, or what use he is of, or what he now is, or what he is engaged to do for us. But if we ask them about their hopes of Salvation, they almost overlook the Redemption by Christ, and tell us of nothing but Gods Mercies, and their own good meanings, and endeavours. And I am afraid too many Professors of Piety, (do look) almost all, at the Natural part of Religion, p. 297and the mending of their own hearts, and lives, (and I would this were better done) while they forget the supernatutural part, and little are affected with the infinite Love of God in Christ. I desire such to consider these things: 1. You overlook the summe of your Religion, which is Christ Crucified, besides whom Paul desired to know nothing. 2. You overlook the fountain of your own life, and the author of your supplies; and you strive in vaine for Sanctification, or Justification, if you seek them not from a Crucified Christ. 3. You leave undon the principal part of your work, and live like moral Heathens, while you have the name of Christians. Your daily work is to study God in the face of his Sonne; and to labour with all Saints to comprehend the height, and bredth, and length, and depth, and to know the Love of Christ, which passeth knowledg, Eph. 3. 18. 19. All your Graces should be daily quickned, and set awork by the life of Faith, in the contemplation of the Redeemer, and his blessed work. This is the weight that must set all the wheels agoing. You do God no Service, that he can accept, if you serve him not in p. 298this Gospel-work, of loving, trusting, and admiring, and praysing him in the Redeemer, and for his Redemption. 4. And so you rob God of the principal part of his Glory, which you are to give him; which is for this most glorious work of our Redemption. I pray you read over again the Ends of this work, which I laid down in the beginning of this Direction. 5. Moreover you rob your selves of your principal comfort, which must all come in, by living upon Christ. 6. And you harden the Anti…omians, and Libertines, and tempt men to their extreams, that runne from us as Legalists, and as men that Savour not the Doctrine of free Grace, and are not of a Gospel-Spirit, and conversation. I would our great neglect of Christ had not been a snare to these mistaken Soul…, and a stumbling block in their way.

O Sirs, if a thought of your hearts, if a word of your mouths, have not some relation to Christ, to suspect it, yea reject it. Call it not a Sermon or a Prayer, nor a duty, that hath nothing of Christ in it. Though the pure God-head be your principal End, yet there is no way to this End, but by Christ: p. 299and though Love, which is exercised on that End, must animate all your graces, and duties, as they are Means to that End; yet Faith hath Love in it, or else it is not the Christian Faith; and Christ is the Object of your Faith and Love: and your perfect Everlasting Love will be animated by Christ: For your Love and Praise, will be to him that was slain, and Redeemed us to God by his Blood, out of every Kindred, Tongue, and Nation, and made us Kings, and Priests to God. So much for the fifth Direction.