The Revival of Grace, Part 1 – Part 2

The Revival of Grace · Part 1 – Part 2

p. 4CAP. I. Chriſt died a Sacrifice for us prefigured.

THE Holy Scriptures do abundantly teſtifie to us, that Chriſt our Lord died our Sacrifice and Victim, and ſo do the writings of all Chriſtians, who have treated of our Redemption and Salvation by Chriſt; if you would have forein teſtimonies, you require what is not needful, and ſhould we attempt to ſeek them, we ſhould loſe our time and labour; for no other Pen maketh mention of this but the Scriptures, and the Pens which write after this Copy. Now among other arguments the Scripture affordeth us theſe five for proof of Chriſt's Dying a Sacrifice. 1. The Type. 2. Prophecies. 3. Promiſes. 4. Hiſtorical declaration of it. 5. Aſſuming it as a matter unqueſtionably true; and certain of all which briefly in their order.

p. 5Sect. 1.

This manner of Chriſt's Death, viz. as a Sacrifice was prefigured, and foreſhewn in the Type thereof. The very enemies of this Doctrine do not quite deny this, though they doubt, Socin. lib. 2. c. 8. de Servatore.or deny ſome particular places to refer hereto. Let us however look to ſome few places of Scriptures, where we may find Chriſt our Sacrifice in his Death typified out to us. 1 Cor. 5.7. Chriſt our Paſſover is ſlain for us. The alluſion uſed by the Apoſtle proves that the old Paſchal Lamb was a type of Chriſt, and that Chriſt was the Antitype of the Paſchal Lamb. Again, Joh. 1.24. The Lamb of God which taketh away the ſin of the world; whether in reference to the Lamb daily offered, or whether to the Paſchal Lamb, it altereth not the caſe: It is a Lamb, and a Lamb that muſt be ſlain in Sacrifice; yea in an Expiatory Sacrifice to take away the ſin of the world. We are aſſured, Heb. 9.22.Heb 9:22that without ſheding of blood there is no remiſſion; and we are ſure 'tis not every ſheding of blood, but it is the ſheding of the blood of a Sacrifice which procureth remiſſion of ſins, and this blood-ſheding was not by opening and breathing a vein, but by dying to take away ſin. The Baptiſt then applying unto Chriſt that antient and lively type, telleth us, that Chriſt was prefigured in his ſtate, life and death, by it. And that Heb. 9.23, 24. tells us of patterns of things in the Heavens, v. 23. and of figures of the True, v. 24. yea v. 8, 9. the whole Tabernacle, and the ſervice of it p. 6were a figure for the time then preſent. Among other ſervices, that of Sacrifices is ſpecified as a figure ſerving for the preſent, until Chriſt ſhould come and enter into the Holy Place without blood of Bulls and Goats, but by his own blood, v. 11, 12, 14. In a word, the whole of Moſaical poſitive inſtituted ſervice was a figure and type. This part of the Law had the ſhadow of good things to come, Heb. 10. v. 1. In Sacrificiis id manifeſtiſſimum quae Sacrificium, & expiationem Meſſiae praeſignificabant. Joh. Hoornbeek foreign, de convertend. Judaeis, lib. 7. c. 1. pag. 452.This very thing is moſt manifeſt in the Sacrifices which did preſignifie the Sacrifice and Expiation of the Meſſiah, as the Learned Hoornbeek hath rightly obſerved to our hands; from all which I do not ill to conclude, that he died a Sacrifice to take away ſin, who was praeſignified by the Dying Expiatory Sacrifices under the Law.

Sect. 2.

Secondly, It was foretold, and by the Prophetick impulſes of the infallible Spirit of God revealed to the Church of old, that the Meſſiah ſhould die, and particularly that he ſhould die a Sacrifice to expiate ſin; in this cauſe we have, among others, the teſtimonies of the Prophet Iſaiah, Iſa. 53.7.Isa 53:7cap. 53.7. He is brought as a Lamb to the ſlaughter; where poſſible may be more than a general ſymbolizing between the Innocency, Humility and Sufferings of the Lamb ſlain, and Chriſt typified thereby; like enough there is a particular ſymbolizing between them both as they p. 7were Sacrifices; the footſteps whereof I might trace out ſomewhat in 1. the word ſlaughter, which Prov. 9.2. ſeemeth to be determined to the ſlaying of a Sacrifice: And 2. in the word, he is brought, which Iſa. 18.7. expreſſeth the bringing of a preſent to the Lord. But much more in the word 3. Lamb, foreign, foreign uſed, Lev. 5.7. & 12.8. & 22.28. Deut. 18.3.Lev 5:7Lev 12:8Lev 22:28Deut 18:3which is the very word that expreſſeth the Paſchal Lamb, Exod. 12.3. & 5. which was a Lamb to be ſacrificed, Deut. 16.6. And 4. from the place which parallel to this, Act. 8.32. He was led as a Lamb to the ſlaughter (foreign) what kind of ſlaying this was, A pecudum mactatione 72. alio nomine foreign vocarunt. Amos 5. v. 25. Cloppenb. Schol. Sacrif. pag. 3.Amos 5:25let Rev. 13.8. determine where it is, the Lamb of God ſlain from the foundation of the world. Iſa. 53.10.Isa 53:10If this be not full enough to our purpoſe, yet the 10th verſe affordeth a plain and expreſs Prophecy of the Meſſiah's dying a Sacrifice; Thou ſhalt make his ſoul an offering for ſin. Indeed the Hebrews read it conditionally (if or when) but then adds a promiſe what ſhall be the fruit and effect of his Dying a Sacrifice. Now we do ſee the promiſe fulfilled in the numerous ſeed of Chriſt; therefore with reaſon we conclude the condition performed. foreign, Si poſuerit hoſtiam pro peccato & reatu foreign proprie eſt d… lictum per Metonymiam ſignificat oblationem pro delicto, Lev. 5.6, 7, 15. Joh. Hoornb, Socin. Confut. Vol. 2. l. 3. c. 1. p. 562.Lev 5:6Lev 5:7Lev 5:15The words of the Learned Hoornbeeck cited in the margent, ſhall ſuffice for clearing the text to Scholars, and the true reading of the words of the text in our tranſlation, ſhall ſuffice the unlearned. In a word or two, if thou believeſt that this Chapter foretels the ſufferings p. 8of thy Saviour; if thou believeſt that this text ſpeaketh of his death; if thou believeſt that he is come ſo long ago, and died ſo long ſince, thou needeſt only read plain Engliſh; He hath then in his Death made his ſoul an offering for ſin; and this was foretold by the Prophet, not in this verſe only, but alſo in the 11th and 12th verſes: He ſhall bear their iniquity, Ita in caput Hoſtiarum olim reatus offerentium quaſi manibus imponebatur luendus caeremonialiter ibi, in Chriſto vere. Joh. Hoornb. lib. 3. vol. 2. Socin. Confut. c. 1.and he ſhall bear the ſin of many. So of old, the guilt of thoſe who brought the Sacrifices, was as it were laid on the head of the Sacrifices by their hands, that it might be puniſhed. Obſerve then how Sacrifices of old times did bear the iniquity and ſin of thoſe that brought the Sacrifices: So did Chriſt dying bear our iniquity and our ſin; He did bear them truly, they ceremonially, as the learned Author noteth.

To theſe paſſages of Iſaiah, let us farther add thoſe of David and Paul compared together, and we ſhall there find David foretelling what Death Chriſt ſhould die, and Paul explaining what Death he did die, Pſal. 40.6, 7, 8. with Heb. 10.5, 6, 7, 8. When he (i. e. Chriſt) cometh into the world, he ſaith, Sacrifice and Offerings thou wouldeſt not, &c. putting the very words of the Pſalmiſt, and thereby aſſuring us that the place was to be underſtood of Chriſt, who was hereafter to be born, and die, whenas David wrote this; and who was now born, and had died whenas Paul wrote this, or rather interpreted theſe words of Dau… leading us from the Sacrifices under the Law, to Chriſt our Sacrifice, and p. 9from the Death of thoſe ceremonial and inefficacious Sacrifices, to this real and meritorious Sacrifice, ver. 10th and 12th. Now the whole diſcourſe of Chriſt's dying a Sacrifice for us, had been miſlaid on David's words, if he had not propheſied that Chriſt ſhould die a Sacrifice for us. Either this kind of Dying muſt be in the Prophetick words of David, which are the Apoſtle's premiſſes, or it could not Logically be put into his Concluſion.

Sect. 3.

Thirdly, Chriſt to die for us a Sacrifice was promiſed to the Church; and if it were promiſed, it may well be concluded that it either ſhall be accompliſhed (which is as little as an unbelieving Jew will gather from the promiſe,) but not ſo much as a believing Chriſtian muſt gather, who is verily perſwaded that our Jeſus, the true Meſſiah, is already come, and hath died for us, and died a Sacrifice fo us according to the promiſe which is made to Sion, Zech. 9.11. As for thee by the blood of thy Covenant I have ſent forth thy priſoners out of the Pit wherein is no water. In the words you have a relation of a double deliverance, ſet forth in figurative expreſſions.

1. Firſt, A relation of their deliverance out of the ſeventy years Captivity, which God wrought for them for the Covenant ſake he had made with them in Chriſt: this was a temporal deliverance. The

2. Second deliverance is ſpiritual, and p. 10wrought by the Lord Jeſus dying and ſheding his blood for us. Now it is plain, This [1.] Blood denoteth a death, whoever it be that it is ſpoken of. [2.] Blood of a Covenant ſpeaketh the Death of a Sacrifice in the blood whereof the Covenant was confirmed and ratified, and it is therefore called the Blood of the Covenant: this I will a little farther treat and clear. It was a very ancient rite of making and confirming Covenants in the blood of Sacrifices offered up at the time when the Covenants, and their terms or conditions were aſſented unto, and approved. Poſſibly the Feaſt we read of Gen. 26.30. made by Iſaac, was after a Sacrifice offered, when he made a Covenant alſo with Abimelech, and confirmed it by Oath. However, we are aſſured it was a rite among the Politer Nations of the Earth, as in Homer, who brings in his Graecians and Trojans making a covenant (foreign) Iliad. 3. Carm. 94. & 105. and confirming it by Sacrifice; foreignbut theſe are alien and forein we have ſurer teſtimony, Exod. 24.7. where a Covenant is mentioned, and this Covenant wrote in a Book, and read to the people, who therein heard the terms God propoſed, and to theſe the people anſwer, All that the Lord hath ſaid, we will do, and be obedient; they give their aſſent to the Covenant, on which Moſes forthwith ſprinkleth the people with the blood of the Sacrifices which were offered on the Altar mentioned ver. 4. and were brought by young men of Iſrael, ver. 5. This blood is called eminently, the blood of the Covenant, ver. 8. applied by St. Peter, 1 Ep. 1 cap. 2 ver. to p. 11Chriſt. So then the Covenant confirmed in blood, leadeth us to a Sacrifice dying and ſheding its blood, in which ſprinkled, according to the Rite or Cuſtom, the Covenant is confirmed. So that to me there remaineth no farther ſcruple in this point. If any would have it cleared, that this blood is to be underſtood of the blood of Chriſt, I ſhall refer them to the context, viz. ver. 9. and 10. and unto Iſa. 61.1. where the like delivering of the like priſoners is mentioned, and unto the Heb. 13.20. where this blood of the Covenant is called the blood of the everlaſting Covenant: And let them who deſire farther ſatisfaction, conſult Commentators on the place.

Sect. 4.

Chriſt's Death was the Death of a Sacricrifice, for ſo it is hiſtorically declared and aſſerted in the hiſtory of his Life and Death, and in the writings of his Apoſtles penn'd on this ſubject ſince his Death and Reſurrection. They that have wrote the ſtory, and they who have improved it, aſſert the ſame I do. Heb. 9.26. Now once in the end of the world hath he (i. e. Chriſt, ver. 24.) appeared to put away ſin by the Sacrifice of himſelf. And again, ver. 28. Chriſt was offered to bear the ſins of many, places ſo full and clear, that nothing needs be ſubjoyned for explication, Chriſt expreſly named, and he is offered a Sacrifice, and this an Expiatory Sacrifice, and he that offered it up was the ſame with the Sacrifice. He offered up himſelf p. 12a Sacrifice, &c. So again Heb. 7.27. this [ſpeaking of the Sacrifices offered up often underthe Law] viz. offering for the peoples ſins he did once, when he offered up himſelf. What the daily, weekly, monthly and yearly reiterated Sacrifices of the Levitical Prieſts could not effect, though they were continually offered, that Chriſt by one offering hath effected. This man (ſaith the Apoſtle) after he had offered one ſacrifice for ſins, ſat down on the right hand of God, Heb. 10.12. For by one offering he hath perfected for ever them that are ſanctified, ver. 14. He needed no more to offer any Sacrifice, forſomuch as he had obtained Eternal Redemption by that one Sacrifice of himſelf; and it was neceſſary he ſhould once offer himſelf a Sacrifice, becauſe no other Sacrifices could purifie the conſcience, and clear from guilt; Chriſt therefore did what was neceſſary, and having done it, ſate down on the right hand of God, expecting till his enemies were made his footſtool, and interceding that his Redeemed might be bleſſed with a full deliverance. In one word, the Apoſtle Epheſ. 5.2. tells us what Chriſt did, and what acceptance it found with the Father. Chriſt alſo hath loved us, and hath given himſelf for us an offering and a ſacrifice to God for a ſweet-ſmelling ſavour. Thus expreſs is the Scripture in this point.

Sect. 5.

Laſtly, It is more than once aſſumed and taken up as an unqueſtionable truth, and of indiſputable certainty. So Heb. 8.2. we have p. 13ſuch an High Prieſt who is ſet on the right hand of the Majeſty in the Heavens. Here it is aſſumed without particular proof, that he had offered a Sacrifice before he ſate down, &c. and ſo ver. 3. makes it neceſſary he ſhould have ſomewhat to offer; and ver. 4. aſſures us, that the Levitical Prieſthood and Sacrifices, were examples and ſhadows of this our High Prieſt, and the Sacrifice he hath offered which was more excellent than thoſe typical ones were; to this add Heb. 5.5. Chriſt made an High Prieſt, and ver. 6. a Prieſt for ever, and after the order of Melchiſedeck, ver. 10. Now whoever is an High Prieſt, is ordained for men in things pertaining to God, that he may offer both gifts and ſacrifices for ſins, ver. 1. Chriſt then our High Prieſt as ſuch, and becauſe he is an High Prieſt for us, muſt offer ſome ſacrifice for us. Now the blood of Bulls and Goats, and in a word, all corruptible things, are ſecluded from being this ſacrifice; and the Lord Jeſus in his own perſon is ſuppoſed and taken undoubtedly to be this ſacrifice. Without diſpute, the 9th chap. 25th verſe, ſpeaks this truth; for the Levitical High Prieſt went into the holy place with the blood of others, but Chriſt did not ſo enter when he entred, for he entred not in by the blood of Goats and Calves, but by his own blood, cap. 9. ver. 12. did he enter into the holy place, having obtained eternal redemption for us. Theſe, with many more which might be added, comprize what we affirm, That the Scriptures do in many places aſſume it as a thing certain in it ſelf, that Chriſt died a Sacrifice p. 14for us. To conclude this Chapter, and this general head of our diſcourſe in a few words, thou who profeſſeſt thy ſelf a Chriſtian, either profeſſeſt thy ſelf a Chriſtian, either profeſſeſt this truth, or knoweſt not what a Chriſtian is made up of, and needeſt to be catechized in the principles of thy Religion; to which I recommend thee for better inſtruction.

CAP. II. Chriſt a Man, yet a Sacrifice for us, and how this could be.

OUR next undertaking muſt be, what ſtandeth ſecond in our Promiſe, a diſcovery how this can be, that a Man ſhould be a Sacrifice. Is it not an inhumane cruelty to offer a reaſonable creature in ſacrifice to God? Are not the Nations abhorred as barbarouſly ſalvage and bloody who uſed it? and hath not God expreſly forbidden it? How then could Chriſt ſo excellently and tranſcendently holy, pure and innocent, be made a ſacrifice for us? This I ſhall endeavour to anſwer in theſe following particulars.

Sect. 1.

There is no doubt to be made whether ſacrificing of men were abominable in the ſight of God and ſober men; God infinitely p. 15deteſted it, and ſober men have unanimouſly condemned it. This was, and ever will be, a bloody murthering of the creatures, never an acceptable worſhiping the Creatour.

He that was a murtherer from the begining, and delighteth in the death of man, put his Idolatrous worſhippers upon this diabolical practice; and they who exerciſed their pretended Religion in ſuch ſacrifices, did ſacrifice to Devils, not to God, Pſal. 106.37. and ſhed innocent blood, ver. 38. In which paſſage you ſee whom ſuch ſacriſicers worſhipped, and in what account they and their worſhip was had with God; the Lord tells you truly who it was theſe men worſhipped, and what truly was the thing they did, it was murther. Iſrael had a ſtrict prohibition againſt this practice, Levit. 20.2, 3, 4, 5. and God doth dreadfully threaten him that ſhall dare to do ſo. The blood of Bulls or of Goats could not by their own worth pleaſe the Lord. The blood of man could not but by its cry to the Lord awaken him to an abhorrence of the deed, and puniſhing the doer.

Sect. 2.

Albeit none may ſhed the blood of man in Sacrifice, yet the life, ſtrength and whole of man ſhould be Sacrificed, that is, conſecrated to, ſpent for, and offered unto God, which in a borrowed or figurative manner of ſpeech is called, and well may be ſo called, a Sacrifice. The ſcripture gives this name where there is neither life of Beaſt or Man taken away. The Contrite heart is a Sacrifice p. 16which God will not deſpiſe Pſal. 51.17. In this ſenſe the Apoſtle would perſwade the Romans to give up themſelves, their bodies Sacrifices unto God, Rom. 12.1. And converſion of the Gentiles was an Offering or a Sacrificing of them unto God, Heb. 13.15.Heb 13:15Rom. 15.16. The praiſes we offer to God; but much more the whole Duty of a Chriſtian is a Sacrifice. 1 Pet. 2.5.1 Pet 2:5This Metaphorical Sacrificing our ſelves and ours, is both our duty, and acceptable to God. Although none may in Sacrifice take away the life of another man or of himſelf; yet every man ought to make his life a ſacrifice unto God: This kind of Humane Sacrifice is our Reaſonable ſervice.

Sect. 3.

When the Scripture is expreſſe in any point, I have noe reaſon to be doubting whether it were ſo, nor liberty allowed to my curioſity to enquire how it could be ſo, or to Diſpute that it either could not be, or that it ought not to be ſo. My Faith tells mee, and my Reaſon conſenteth to it, That it is ſo, becauſe God ſaith it, and that it might well bee ſo, becauſe God hath done it. God ſent his Son in the likeneſſe of ſinfull fleſh; this ſpeaketh the Incarnation of Chriſt our Lord, and for ſin, this ſpeaketh the end why God ſent him, viz. that by a Sacrifice for ſin hee might condemne ſin in the fleſh, Rom. 8.3. ver. And the ſame Apoſtle informeth mee 2. Cor. 5.2. That God hath made him to be ſin for us, and if you enquire how Chriſt was made ſin, I ſhall anſwer in the words of a learned pen, viz. Hee was a Sacrifice p. 17not for his own ſin, but for our ſin. — Nimirum hoſtia fuit pro peccator non ſuo, ſed noſtro. Joh. Hoornbeek. Socin. Conf. Vol. 2. l. 3. cap. 1.Or if theſe places ſeem to be more obſcure than to be clearly diſcerned by you who read them; yet when you read that he is our High Prieſt, Heb. 8.1. a miniſter of the true Tabernacle which the Lord pitched, ver. 2. That he was ordained to offer ſacrifice (anſwerably to the type) ver. 3. and all this by God's appointment; either find me out a more likely ſacrifice, or conclude with me that he did by divine ordination offer up himſelf a ſacrifice for us. In the Apoſtle's words Chriſt being come an High Prieſt of good things to come, by a greater and more perfect Tabernacle not made with hands, &c. Neither by the blood of Goats and Calves, but by his own blood he entred in once into the holy place, &c. Who through the eternal Spirit offered himſelf without ſpot to God, &c. Heb. 9.11, 12, 14. In theſe words, I ſay, my doubts find a full anſwer. My God tells me it was done, and if my reaſon do not comprehend why it ſhould, or how it could be done, yet it ſubſcribeth the certainty which is revealed, and the congruity of it, becauſe he hath done it, who doth all things with wiſdom and holineſs.

Sect. 4.

I anſwer, that whoſo will compare Chriſt with others in this caſe, compareth thoſe who cannot be found juſt equals, there is a very great diſparity between our Lord Jeſus and any other who ſhall be compared with him, and therefore I doubt not to averr, that p. 18there muſt be allowed as great diſparity in the thing debated, as there was diſparity between the perſons; albeit none elſe might, yet he might do this extraordinary thing. There are four things wherein he excelled all others. As

Firſt, He was abſolute Lord of his own life, he had power to lay it down for his, if he ſo pleaſed, John 10.18. I have power to lay it [life] downe. This is more than an ordinary perſon can ſay of his owne life, which he is accountable for to many others, as to Governours, Relations, and ſuch as he may benefit, for whom he ſhould live. Chriſt therefore might manifeſt by an unuſual and Extraordinary diſpoſall of his life, how he was, more then ordinary men can be, Maſter of his life.

Secondly, He had power in his own hand to raiſe himſelf from the dead, which is more then the combined power of created Agents could do, for any man that ſhould yield himſelf a Sacrifice for others. He had power to take up his life again, John. 10.18. now this doth alter the caſe much, others may not becauſe they cannot reſcue themſelves from Death. He might, for having laid down his life and died for his, he might reſume his life and live as he doth to the unſpeakable good and ſafety of his.

Thirdly, He had ſpecial commiſſion from God to do this, Joh. 10.18. Now undoubtedly where the authority of the Father concurreth with the authority of the Son, there can be no reaſonable queſtion asked why Chriſt might become a ſacrifice for us, when p. 19we may not become ſacrifices for others. The caſe is infinitely different.

4. Fourthly and laſtly, Chriſt was Sacrificer as well as Sacrifice, and that no ordinary perſon could ſay for himſelf; if any other be made a Sacrifice, the Sacrificer muſt be ſome other man who is under a ſtrict law of God, not to lay his hand on the life of his Brother; ſo that if a ſtrong impulſe moved me to be Sacrifice for other, yet as ſtrong Prohibition lay on him not to touch my life. But in this extraordinary Perſon both do concur, he is the Lamb of God ſlain, and he the great high Prieſt to offer it unto God.

Next I am engaged to enquire what is comprized in every ſuch Sacrifice, dying for him that offereth it, and ſo what particularly is comprized in Chriſt's dying a Sacrifice for us. In anſwer, to this I conceive that every ſuch ſacrifice doth comprize really or intentionally theſe ſix things, of which briefly.

Sect. 1.

1. Subſtitution or being ſet in the ſtead and room of the perſon or perſous for whom it was to be offered Lev. 1.4. who brought the ſacrifice, was required to put his hand upon the head thereof, and it ſhould be accepted for him. And Levit. 4.15. They muſt put their hand on the head of the Bullock, &c. by which ceremony was denoted the ſubſtitution of the ſacrifice in the ſtead of him who brought it. As in the ſubſtitution of the Levites for the ſervice of the Temple inſtead of the firſtborn of all Iſrael, Numb. 8.10. The children of Iſrael ſhall put their hands upon the Levites, p. 20for they are wholly given unto me from among the children of Iſrael, inſtead of ſuch as open the womb, even inſtead of the firſt-born of all the children of Iſrael have I taken them unto me, ver. 16. Here the ſubſtitutions of theſe perſons is ſignified by laying on of the hands of Iſrael; ſo alſo in ſacrifices.

Sect. 2.

A ſecond thing contained in a Sacrifice, was the imputing or transferring of guilt and crime, the Sacrifice ſtood charged with ſin and guilt. The Hebrews had the ſame name for ſin and ſacrifice, as it is well known to every ſinatterer in their tongue or cuſtoms; and the Apoſtle doth imitate them when he affirmeth that Chriſt was made ſin for us, Lev. 10.16.Lev 10:162 Cor. 5.21. & Rom. 8.3. for ſin (Gr. foreign) i.e. a ſacrifice for ſin, Levit. 16.16. The ſin-offering did bear iniquity, viz. the iniquity of the Congregation; and the Scape-Goat had the ſins of Iſrael put upon it, Hazazel— […hircus peccati] atque omnes iniquitates Iſraelis ſuper illum ſunt juxta illud, & feret, &c. Rabbi Eliezer.and the Goat did bear the iniquity, and carry it away into a land of forgetfulneſs, Levit. 16.21, 22. Whatever ſacrifice for ſin either the ſuperſtition and will-worſhip of men without direction from God did ſubſtitute in their own ſtead, and did offer for their own ſins, on it they thought they did transferre both their crime and its guilt, and hence promiſed an impunity to themſelves. And whatever Sacrifice by God's own appointment was offered for expiation of ſin, had certain ceremonies preſcribed, p. 21whereby was ſignified this transfering of guilt, this imputing of the crimes of the offerers.

Sect. 3.

3. The Subſtitution & Imputation were followed by a confeſſion of the offerer acknowledging his offence againſt his God whom he did tacitly (at leaſt) juſtify as one who was injured by the offence, and who might juſtifiably deſtroy the offender. Every one confeſſed his guilt who brought an Expiatory Sacrifice. There needs no other evidence of my crime, than my own entreaty, that my Sacrifice may expiate for me, who prays for a pardon, confeſſeth by his guilt he needeth a pardon. If the Poet had not ſpoken of tranſgreſſors, and who had offended, he would not have brought in the perſon ſpeaking thus—Sanguine placavi Divos, Cum ſis ipſe nocens moritur cur victima pro te.by blood of Sacrifice I have appeaſed the incenſed Deities. He was nocent for whom a Sacrifice died. In a more lofty ſtrain the Prophet Micah, cap. 6. ver. 6, 7. aſcertaineth us that the Sacrifice, whether Rams or Calves, or fruit of the body, in what exuberance of meaſure can be imagined, it is all for tranſgreſſion, for the ſin of the ſoul. In the ſolemn offering on the day of Expiation, God commanded that the iniquities of the houſe of Iſrael ſhould be confeſſed over the head of the Scape-goat, Levit. 16.20, 21.

p. 22Sect. 4.

4. Then muſt the Sacrifice be ſlain, the Penalty due to the offence, and the execution thereof hanging over the head of the offender, are thus derived upon the head of the offender his Sacrifice. That creature which was made a ſin-offering, was ſure tody for it. I might exceed in proſecuting this particular, but I will not; you read the Generall rule, Lev. 1.2. The offering of the cattell, herd or flock, God required, if a Bullock it muſt be ſlain, ver. 5. If of the flock, whether Sheep or Goat, it muſt be killed, v. 10, 11. If a Fowl be offered, it muſt be killed; alſo ver. 15. Sacrifices were ever next door to death, Nay Scripture ſpeaketh conciſely, calleth Sacrifice the Killing of an oxe Jſai. 66.3. And the Author to the Hebrewes ſpeaking to them in their owne dialect concerning matters of their own intimate acquaintance, compriſeth all in one word foreign, ſhedding of blood Hebr. 9..22. Which muſt not be underſtood of the ſhedding of a little blood by opening a veine or giving a wound, but of that ſhedding of blood which was in uſe in ſlaying their victimes which bled all out of their veines, and which blood [the Horns of the Altar being ſprinkled with ſome ſmall portion of it] was wholy poured out at the ſide of the Altar, Lev. 4.34. This was ſo in ſeparable to Sacrifices that when Superſtition had devoted a child [though to an idol] the Fathers will ſpare the deareſt pledges of their love, They could ſee, they muſt kill their Sacrifices, they could not ſee, they ought not Sacrifice their Children. Natural p. 23affection was not able to divert them from cruelty and unnatural inhumanity when Idolatrous ſuperſtition had engaged them in a Murtherous vow. But the Ignorance of theſe ſalvage brutes may ſomewhat enervate the teſtimony I bring from them; be it ſo, yet hear one that cannot be excepted againſt in this point: when Abraham was commanded to ſacrifice his Son, he obeyed the command, and ſhewed at once how he underſtood God's command, and wherein his own obedience conſiſted when he put out his hand to ſlay his Son Gen. 22.10.

Sect. 5.

5. Expiation made in order to ſetling a Peace between God and the offender, was a fifth thing comprized in a Sacrifice. It is not much to my preſent purpoſe to diſcourſe on the Nature of this Peace, and the connexion of it unto ſacrifices which do's depend primarily on the inſtitution and warrant we have to offer them. He reſted in a falſe Peace, who offered up a Sacrifice without a warrant from Heaven; and he found no true Peace, who offered otherwiſe, with other heart, affections and deſign than God required. The Sacrificer aimed at an expiation of his crime, foreign. Homer. Il. 10. car. 495, 496, 497.a ſetling of that peace which his offence had diſturbed, and a reconciling himſelf to an incenſed Deity, which I might trace out in the Victims of Idolatrous Heathens; but I ſhall chuſe a fairer, and a more ſure path to follow, p. 24until I have given you view of this thing. Levit. 1.4. He ſhall put his hand upon the head of the burnt-offering, and it ſhall be accepted for him to make atonement for him. Here is the main end of Sacrifice and Sacrificer, viz. that the Sacrifice may be accepted, and an atonement may be made for the Sacrificer. So the ſin-offering was to make atonement, that the ſin might be forgiven to the Sacrificer, Levit. 5.20, 26, 35. In like manner Sacrifices for ſins of ignorance were appointed of God himſelf to take away guilt, to make atonement, and to procure forgiveneſs of the errour, Levit. 5.17, 18. leſt farther diſpleaſure broke out againſt him.

Sect. 6.

6. A recovery of the favour of God, or the reſtitution of the offender to that good opinion and eſteem which he had before he offended. The Sacrificer hoped that his errours being expiated and forgiven, he ſhould regain the Love of his God, who juſtly might be diſpleaſed with him for his offences. The conſcience once ſet upon removal of guilt, judgeth his work but half done, unleſs it recover the Favour and Love of its God, on better principles, and ſtronger deſires it ſueth [as Abſolon] for a ſight of the King's face. 2 Sam. 13.32.2 Sam 13:32And this ſeemeth to me the chief and ultimate end of Sacrificers, who know what they go about when they ſacrifice unto God; and indeed it ſeemeth contain'd in the Hebrew phraſe, which we render accepted, Lev. 1.4. foreign, and I am ſure is contained in the p. 25promiſes God hath made of accepting the Sacrifice of every one who offereth to him according to his mind and will. The benevolence or good will of God which is his foreign, and foreign ſatisfieth the ſoul, and the ſoul ſeeketh it in its ſacrifice. Wherewithall ſhall I come before the Lord? Mich. 6.6. ſeemeth the proper and natural enquiry of each Sacrificer. How ſhall I meet the Lord as my friend and favourer [ſo the Heb. foreign importeth] and ſo the other part of the queſtion importeth, Neh. 13.2. Deut. 22.4.Neh 13:2Deut 22:4will he be pleaſed, &c. ver. 7. foreign. The recovery of the Divine Favour is worth our beſt and coſtlieſt ſacrifices, and may well be made our aim in ſacrificing. In brief therefore, Chriſt a Sacrifice for us was ſubſtituted in our room, was charged with our guilt, recognized our faults, ſubmitted to their puniſhment, made our atonement, and recovered the Favour of God for us. This great atchievement is comprized in this ſmall and ſhort phraſe, Chriſt Died our Sacrifice. Each of which particulars might eaſily be ſhewed in Chriſt's Sacrifice; but when we have ſhewed they are contained in all ſacrifices, it cannot be reaſonably doubted whether they are contained in the Sacrifice of Sacrifices. This moſt excellent and tranſcendent Sacrifice could not want what was found to perfect leſs worthy Sacrifices. He that was the completion of all Moſaical Sacrifices, muſt in reaſon be ſuppoſed to comprehend all perfection typified in thoſe which were ſhadows of him. And ſo I paſs unto the fourth propoſed General.

p. 26CAP. IV. Particular Graces hereby Improvable.

THE conſideration of Chriſt dying our Sacrifice, will afford us arguments well ſuited to excite our languiſhing graces, and to ſtrengthen our infirm graces, which ought to be more eſpecially found in us, and acted by us in our approaches to the Sacrament of the Lord's Supper, as ſhall particularly be be ſhewed in theſe that follow.

Sect. 1.

Repentance is unqueſtionably a Sacramental Grace. None is fit to commemorate the Death of Chriſt, who repenteth not of the ſin which occaſioned his Dying. The weeping eye, and mourning heart, are exceeding lovely to the Lord at his Table. A Repenting ſoul is a welcome gueſt there. Now let me trace Repentance through theſe paths. and ſee as we go how it may be ſuitably fitted with improveing arguments from Chriſt our Sacrifice.

1. Repentance beginneth ordinarily in a conviction of ſin, not in general only, but particularly in the convictions of our owne ſin. The righteous need no repentance, Mat. 9.13.Matt 9:13it is the Sinner which is called to repent; ſo long as a proud Phariſaical opinion of our own Righteouſneſs is maintained by us, we ſhall never embrace the practice of Repentance.

p. 272. Apprehenſion of danger either attends or flows from this conviction of the ſinner, and this forwardeth his repentance; the ſhameful, curſed death ſin deſerveth, and the ſinner feareth in the midſt of his ſorrows, hath ſtrong influence upon the ſoul to grieve for ſelfundoing ſin. Although a ſecure unconvinced ſinner bleſſeth himſelf, and feareth no danger, the awakened convinced Penitent apprehends greateſt danger from his ſin.

3. Conſternation of mind, or Amazement at the ſight of ſin and danger unavoidable, for ought the man can do of himſelf for his own help, this I might call [if none will be offended at it] a ſeaſonable and profitable deſpair of our ſelves, while we conſider our ſelves and obſerve what we have done, what we deſerve what God hath threatned, and what millions do, and muſt for ever ſuffer for ſin.

4. A mixture of Hope that there may be, and of Deſires that there ſhould be, and of enquiry whether there be not ſome effectutal help & remedy to be obtained. The awakned ſoul doth as it were look about to ſee what or whence it's help may come. Enquireth what ſhall I do to be ſaved? How ſhall I eſcape? &c. Now when it deſcryeth mercy to be had upon it's Humbling of it ſelf before God, upon condition of ſorrow for what is paſt, and of hatred of ſin for time to come, the Penitent ſoul ſet's it ſelf to exert all theſe, and in a vigorous, conſtant, uniform exerting theſe, conſiſteth the whole life and Practice of Repentance: And I hope I ſhall cleare it. Chriſt conſidered Dying, our Sacrifice will be an awakening conſideration preparatory to, p. 28and promoting of this Repentance in its farther Exerciſe and Growth.

Sect. 2.

Chriſt Dying a Sacrifice well conſidered, will conduce much to the Convincing us of a ſtate of ſin, and that we were in particular involved in it, we were ſinners, and the righteous Law of God imputed the ſin to us, and the righteous Judge [whoſe it was to execute the Law] accounted thee and me, and every one of the children of Adam [as we are] tranſgreſſours of the Law; if thou ſeeſt not this, look to the Lord Chriſt a Sacrifice for ſin, and ruminate what anſwer thou canſt make to theſe few Queſtions.

1. What need had there been of a Sacrifice for ſin, if there had been no ſin to expiate by Sacrifice? There is certainly ſin committed where 'tis neceſſary to take away wrath by a Sacrifice. There is ſin of the ſoul, whereſoever an offering for ſin is appointed. Tell me then, ſeeing Chriſt was made an offering for ſin, what was thy ſtate and mine? and what was the ſtate of all men for whom he became a Sacrifice?

2. Couldeſt thou eſcape the imputation of ſin, when Chriſt a Sacrifice for ſin could not eſcape it? Could he not be a ſacrifice for ſin by a voluntary ſuſception of our cauſe, but he muſt bear our guilt? and ſhall we judge it likely, reaſonable, or indeed morally poſſible, that our wilful tranſgreſſings of the Law ſhould be paſſed over, not imputed? If thy ſins were imputed to thy ſacrifice, doubtleſs p. 29they had been imputed unto thy ſelf, if thou hadſt not had a ſacrifice. Stand then a while, and view this: No need of Sacrifice to expiate where no ſin is; but alas I needed ſuch a Sacrifice: No need of Sacrifice where no guilt is imputed; but I ſee my ſin, I ſee 'tis imputed, I muſt not delay or trifle in this matter; my ſin is evident, its imputation is certain; it will be laid on my own head, or on my Sacrifice, and oh how impoſſible is it I ſhould eſcape the imputation of it, if I careleſly neglect this great Sacrifice! For,

3. Whoſe is the guilt? is it his? or is it mine? who deepeſt in the guilt? he who did no guile, or I who am full of guile? who neareſt the crime? he who never did it, or I who very wickedly committed it? Did God impute it to him, and can an unhumbled ſinner think God will not impute it unto the committer of the ſin?

4. With whom was God angry? who was it againſt whom offended juſtice was moſt incenſed? was it againſt him that was the Sacrifice, or againſt him that needed the Sacrifice and brought it? undoubtedly the Sacrifice can bear no other diſpleaſure than what it bears for him whoſe Sacrifice it is, and for whom it is offered. And canſt thou hope guilty offenders may eſcape, when guiltleſs victims are charged with another's guilt, and ſuffer another's puniſhment?

5. Who hath greater ſhare in the Love of God? had Chriſt, thy Sacrifice for ſin, or hadſt thou, for whom he became a Sacrifice? I know thou wilt not pretend a compariſon with Chriſt the only begotten of the Father; p. 30thou dareſt not think but his ſhare was greater in his Fathers love, as his love, obedience and likeneſs to his Father was greater, infinitely more excellent than thine was, or could be. Tell me then, if God imputed ſin to the Son of his Love, when his Son had undertaken to bear the fault and puniſhment of offenders, will he, thinkeſt thou, ſpare thoſe who hate him, and might juſtly be hated of him?

6. Would God admit his Son, his eternal Delight, to be thy Saviour on no other terms than that he ſhould as a Sacrifice take upon him, and bear the ſins of his people imputed to him, that they might not be imputed unto them; and doſt thou not believe, canſt thou perſwade thy ſelf to imagine that thou mayeſt, though a ſinner, yet not be charged with thy ſin? Doſt thou not clearly diſcern that God will charge ſin either on the ſinner, or on his Sacrifice?

In a word or two, whoever knows that Chriſt was made a Sacrifice for ſin, knows alſo that they were under a ſtate of ſin, for whom he was made a Sacrifice; and if thou art a Chriſtian, and profeſſeſt that Chriſt was thy Sacrifice, thou doſt thereby confeſs that thou wert under a ſtate of ſin; that unleſs mercy toward thee impute thy ſin to Chriſt, juſtice will impute it unto thy own ſelf. View theſe theſe things, and weigh them impartially, poſſibly they may prevail to the convincing of the heart of its ſinful ſtate, and of the certainty of a future imputation of ſin, unleſs it be prevented by repentance. And leſt thou ſhouldſt flatter thy ſelf that there is little or p. 31no danger in appearing before God under imputed ſin, I adviſe thee to conſider

Sect. 3.

The greatneſs of thy danger, as it will appear in thy Sacrifice. See if thou mayeſt not deſcry

1. Death as certainly following thy Sacrifice, as imputation of ſin did follow the ſubſtitution of a Sacrifice. He muſt die who took thy ſin upon him; he cannot eſcape who is thy Sacrifice. If Chriſt taking thy ſin on him, could not have the Cup paſs from him, thinkeſt thou there can be any thing but death awaiting thee under thy ſin? is not here danger? is not here great danger? I know not what may be accounted danger, if death be not; I know not what is greateſt danger if death under imputed ſin be not.

2. Was not the Death of Chriſt thy Sacrifice full of ſorrows and grief; he was a man of ſorrows, and acquainted with grief, Iſa. 53.3. and if his life were ſpent in ſorrows, I am ſure his death was full of them. Look on him his in agony in the garden; explain me the meaning of thoſe unparalleld drops of blood; tell me the ſtory of his enemies cruelly buffetting, ſpitting, crowning him with thorns, and forcing thoſe into his tender temples, his bleſſed head: Theſe were preparatory griefs; was ever grief like this? this thy ſin deſerved; this thou muſt if Chriſt had not ſuffered; thou muſt have been the ſcorn and triumph of Devils, who forever would torment and wrack thee. What then judgeſt p. 32thou of death thus aggravated? what thinkeſt thou of the grief and pain of his ſoul when hands and feet were nailed to the Croſs? when he hanged there under the ſharp pains of a lingriug death? what grief was that breath'd out it ſelf in that, My God, My God, why haſt thou forſaken me? I ſpeak not of the acuteneſs of his pains, which the School-men ſpeak of. Let me obtain thy ſober thoughts of the ſorrows of our Dying Saviour and Sacrifice, and then ſay whether there is danger, and how great the danger of thy ſin is? then ſay, canſt thou think of thy danger without fear and aſtoniſhment? what will become of ſinners under the burthen of ſorrows which their ſins deſerve, and God will heap upon them?

3. View the perſon who thus ſuffered, view him, I ſay, in all his Interreſſe in the Father's love, in all the Priviledges of his nature, perſon and office, in all the perfection and excellency of his obedience; and ſee whether any one, or all theſe could exempt him from, or defend him againſt that flame thy ſins had kindled, and which his blood alone muſt quench, or it will burn for ever; and when thou haſt thought of this, then tell me thy danger.

4. Was not his power and ſtrength, the power and the ſtrength of a God, united to the Humane Nature, to ſupport it, and yet for all this his Fears, Dangers, Sorrows, were enough to try all his power; and albeit he conquered, yet not without a bitter conflict. How then couldeſt thou have eſcaped or born theſe dangers? Thus make an unconvinced p. 33heart look on ſin in it's Sacrifice, make a ſelf flattering, ſecure, fearleſs heart look on the certainty, and greatneſs of it's own danger in the ſorrows and grief which fell upon Chriſt our Sacrifice; when thou haſt proceeded thus far in this Matter, bring thy ſelf to determine theſe two things, (1.) whether thou canſt bear all the miſery which ſin deſerved, and all the ſorrows this Sacrifice did ſuſtain? Canſt thou bear the diſpleaſure of the Almighty? if thou think'ſt thou canſt, I pity, and mourn for thee; if thou thinkeſt thou canſt not, then (2.) ſay, canſt thou find out a way for thine eſcape? if the infinit wiſe God hath not found out any expedient beſide this; doſt thou think thou canſt find it out? well then, if it be intollerable, and thou canſt not bear it, if unavoidable, and thou canſt not fly from it; what remaineth but being ſhut up under ſin [as the Scripture ſpeaketh] thou ſhouldſt alſo be ſhut up in Priſon, reſerved for the day of Execution, without any hope in thy ſelf, for thou readeſt thy guilt in the Imputation of ſin to thy ſacrifice, thou readeſt thy death and danger in the death of thy ſacrifice, thou readeſt deſpair in the unſupportableneſs of the miſery, and in the unavoidableneſs of it's approaches; thou art undone, and miſerable in thy ſelf, which cannot but end in conſternation of mind, and amazement, and likely may break out into ſuch enquiries, who can dwell with devouring Fire, with everlaſting Burnings? who ſhall deliver us from wrath to come? how ſhall I eſcape ſuch great miſery? what ſhall I do to be ſaved? Is there not yet Balm in Gilead? is there not a Phyſician p. 34there? may not this wound be healed? doſt thou begin thus to fear and enquire? I ſend thee to this Sacrifice for hope and help.

Sect. 4.

4. Although the death of thy Sacrifice did preach thy danger, and thy helpleſs ſtate in thy ſelf, yet doth it alſo preach help for thee in another; it proclaimeth hope of eſcape; for here is a Sacrifice for ſin, and where a Sacrifice is admitted, the offence may poſſibly be remitted, and the offender may be reconciled. They that ſought out and preſcribed their own ſacrifices for their Gods, maintained their falſe hopes by this mean. And the carnal Jew miſtaking the nature of his ſacrifices, kept up his preſumptuous hopes by the ſame means, concluding his peace was made, becauſe the ſacrifice is offered: But he among the Jews who underſtood the Inſtitution, Nature, End and Uſe of the Propitiatory Sacrifices, did obtain at firſt, and did maintain unto the laſt a ſound peace between his God and his ſoul. Where there is an appointed ſacrifice, there is an open and plain declaration of our apprehenſions, that 1. Our ſins are expiable. 2. That ſacrifice is the way of expiation. And 3. That this ſacrifice is believed by us, fit to expiate our offence. Theſe are the common, if not univerſal ſuppoſitions of all ſacrificing offenders. Now beſide theſe common inducements of our hopes, let me acquaint my Reader with two things.

1. That God hath admitted this ſacrifice whoſe Death we commemorate in the Sacrament. p. 35Albeit he checked the formal Jew, and rejected the Idolatrous Heathen and their ſacrifices witha Who hath required this at your hands? yet he never will diſcourage any one who tenders to him by a hand of faith this Propitiatory Sacrifice: He will admit this, if thou canſt preſent it to him by faith. Lift up therefore the feeble hands, the drooping head, the fainting heart; there is hope, nay aſſurance that ſins may be expiated. For

2. This Sacrifice is of God's own appointment, he provided it; when we were at a loſs, and could not find wherewith we ſhould come before the Lord, and bow our ſelves before the moſt High God; when the fruit of our body could not expiate the ſin of our ſoul; when finite wiſdom was non-plus'd, then the Lord diſcover'd his Grace and Mercy, and choſe out a ſacrifice for us; he prepared this ſacrifice: We may (as Abraham ſaid, foreign) varying the tenſe ſay, God hath provided himſelf a Sacrifice. This he ſhadowed out to us by preſcribing all his Sacrifices. This he telleth us when he ſaith, He prepared a body for Chriſt, when he ſaith, He ſent him, and gave him to be a propitiation for us, and ſealed him, &c. and ſuch like expreſſions. He, the Lamb of God, becauſe ordained of God, was our Sacrifice. Theſe two things conſidered, let the guilty, convinced, fearing and almoſt deſponding ſoul, debate the caſe againſt his own fears and diſtruſts. Put ſuch Queſtions to an iſſue.

1. Shall I deſpair when I have a ground to hope? Let him embrace his deſpondencies who cannot ſee a ground for hope; my p. 36heart breaks not while my hope is whole and unbroken.

2. Are not thoſe hopes well bottom'd which are built on the aſſurance that ſins (my only dangers and fears) are pardonable? Cain perhaps would have hoped if he had apprehended his ſin pardonable. And I am bound to hope, becauſe God aſſureth me by this ſacrifice, that my ſins are expiable, and may be pardoned.

3. Why is there an Expiatory Sacrifice admitted, nay provided by God himſelf, who is the ſupreme vindex culpae, and who alone had jus poenae, the power of executing puniſhment on the offenders? Hath he appointed a Sacrifice to expiate my ſin, and can it be that my ſin remaineth inexpiable, unpardonable? Is not that ſacrifice ſufficient which God himſelf ſindeth out? Away with unreaſonable fears! baniſh forever ſinful diſtruſt! Here's a Sacrifice to atone my offended Lord, of his own providing, and will he not accept it? I will tender it, I will mention it; he will not refuſe his own choice.

4. Can any one be found who miſſed the benefit of a pardon, that ſought it in the blood of this Sacrifice? Oh that I could believe and hope until I heard of one ſo diſappointed! then ſhould I never be aſhamed. Hath he not put away ſin by once offering of himſelf? and hath he not by one ſacrifice forever perfected thoſe that believe, that are ſanctified?

5. Am I not one who may betake my ſelf to this ſacrifice? What ſhould more hinder me than others? Am I excepted out of the p. 37Act of Oblivion? Why may not my ſins be laid on this Sacrifice? Do I not read that he liveth for ever to make interceſſion for thoſe that come to God by him? Oh glorious hope! Interceſſion for all that come to God by him! Then cheer up doubting heart, here is a ſacrifice for all that come to God by him; for this Interceſſion is an act or exerciſe of Chriſt's Sacerdotal Office ſubſequent to, and dependent upon his foregoing Sacrifice. He ſacrificeth for as many as he intercedeth; if then the Interceſſion of Chriſt can impetrate and obtain favour, it is becauſe the Sacrifice of Chriſt hath expiated thy ſin and crime.

Sect. 5.

5. Thus far Guilt, Danger, and Feares may by eyeing the Sacrifice, convince the ſinner how ſeaſonable a good hope would be, and this Sacrifice ſheweth how good the believer's hope is. Now would it well become the ſoul to humble it ſelf, and if thou find thy heart remain ſtill proud and unhumbled, ask it theſe Queſtions over thy Sacrifice.

1. Canſt thou be proud, and yet be found worthy to die in thy Sacrifice? can this be born? wilt thou confeſs death is thy deſert, and yet bear up as if thou wert innocent, and in no deſerved danger?

2. Canſt thou be proud of any thing ſo long as thy life is the fruit of an Expiatory Sacrifice? Thou liveſt by the death of another, and wilt thou pride thy ſelf as if thou neededſt not any ones help?

3. Canſt thou confeſs guilt, and yet profeſs p. 38a thought of worth in thy ſelf? How ſhameleſs is that pride which at the bar confeſſeth it's Guilt againſt the Law, and advanceth it ſelf againſt the Law-giver! It is a moſt unſeemly thing to behold a heart riſing with pride, and falling in a Sacrifice. Let thy humility then ſute thy ſtate as it appeareth in thy Sacrifice, and I dare ſay it will ſute the ſtate of thy ſoul in it's repentance, and mourning for ſin.

Sect. 6.

6. Fountains and Springs lye deep, & where the ſoul is laid thus low, if it doth not freely and ſpontaneouſly weep, bring it's Sacrifice into ſight, let that be viewed; ſee it ſtanding before an offended and diſpleaſed God, who was provoked by thy ſin, look on it loaded with imputed guilt. Alas my ſin lyeth upon it; obſerve thy Sacrifice falling before the Altar, and ſay, alas! was not this for my ſake? ſhould not I have fallen thus if he had not? He bled, and out of exceſs of love to me, poured out his life for me; he groaned, ſighed, breath'd out his ſoul for my ſake, and could he do more? alas! have I brought my Sacrifice to this? was ever man more unhappy to his friend, to his Brother? how hard are thoſe ſtony Rocks? how dry that flinty heart which guſheth not out with tears in Remembrance of theſe things? My deareſt Lord pity unrelenting ſoules, and oh! give a mourning heart that may be more equal in it's griefes, and ſorowes, in it's teares and ſympathies! how many eyes weep at newes of an endangered, troubled, impriſoned and p. 39wrackt friend! How many hearts are ſoftned, melted, and broken with the ſweats, burning — fits and Agonies of a dying man? yea how many melting hearts, and weeping eyes? how many compaſſionate diſcourſes on the death of ſome one deſerving more than Law inflicts for his breach of the Law? But how few over a ſuffering, bleeding, dying Saviour and Sacrifice? whither are the compaſſions of men and women fled? where may they be found? where ſhall we ſeek? or how ſhall we wooe and prevail with them? Lo! their friend and Lord charged with their guilt, ſweating under its weight, groaning under its penalty, ſighing with ſobs that drew blood out of his veins, bleeding, dying a Sacrifice, loaded with our deſerved puniſhment. And few alas! very few grieving hearts, weeping eyes, or mourners for their want of tears Lord! give more, that I may give ſome tears, to waſh thy bleeding wounds.

A ſecond grace requiſite to a Chriſtian in the commemoration of the Lord's Death at the Lord's Supper, 2d. Grace, Faith exerciſed and improved.and improveable on conſideration of Chriſt dying a Sacrifice is Faith, a grace indiſputably neceſſary to him that will come duly to that Ordinance; and therefore I lay not out any time or pains on the proving thereof; a grace well improveable, by conſideration of Chriſt dying our Sacrifice, on which I intend to inſiſt next.

The Death of Chriſt under the notion of the Death of a Sacrifice, will improve the Believer's Faith; which I hope will be manifeſted when we have viewed the grand concern of Faith in theſe three particulars. p. 401. It's Expectation, or the things it waiteth for. 2. The grounds of its Expectation and waiting. 3. The preſent actings of Faith, whilſt it is aſſured there are ſuch things to be expected, and whilſt it is perſwaded and reſolved to wait for them. Of all which in order.

Sect. 1.

1. Faith hath its expectation, and looketh for things that are not ſeen. Things hoped for, as Heb. 11.1. And theſe are great things. As,

1. A publck, ſolemn, full and clear abſolution from the charge of ſin and guilt, which Satan, Conſcience or the Law might load us with. Faith looks to that word, John 5.24. He that believeth ſhall not come into condemnation. Faith waits for that day, 2 Theſ. 1. v. 10. When the Lord ſhall come to be glorified in his Saints, and to be admired in all them that believe. Faith hearkneth for that awakening voice, Matth. 25.6. Behold the Bridegroom cometh, go ye out to meet him. The Believer expecteth a juſtification from all things from which he could not be juſtified by the Law of Moſes, Act. 13.38, 39. when he ſhall be declared bleſſed, when he ſhall be accounted righteous; and as ſuch ſhall enter into the poſſeſſion of a Kingdom of Righteouſneſs, Mat. 25.34, 37. with 46. ver.

2. The Believer expecteth, Totus mundus expectat illud tempus quo illi qui ſunt Filii Dei manifeſtabuntur.and with Faith waiteth for a publick declaration or manifeſtation of his Adoption and Sonſhip, Rom. 8.19. The whole world expecteth that time wherein they who are the children of God p. 41ſhall be made manifeſt; as Vatablus noteth on the place. And this I take to be the Apoſtle's meaning, Col. 3.4. You ſhall appear with him, i. e. you ſhall be publickly declared the children of God through Chriſt. And though it do not appear what Believers ſhall be, yet when the Lord appeareth, they ſhall appear his Sons and daughters alſo, 1 Joh. 3.2.

3. The Believer looketh for a publick and glorious inauguration or coronation. Come inherit the Kingdom, Matth. 25.34. is the happy inveſtiture which Faith expecteth. Now there is a Crown laid up for us, then it ſhall be ſet upon our heads, 2 Tim. 4. ver. 8. It is already intended and promiſed, then it ſhall be given. Faith expects that joyful day of rewarding the Spiritual Champions. Here they run, there they are crowned. Now the Believer warreth, then Faith triumpheth, 1 Cor. 9.24.25.

4. The Faith of a Believer looketh after a reward for all its obedience, whether active, conforming to the Precepts and Rule of Chriſt, or paſſive, bearing the Croſs of Chriſt. It is one of the excellencies of the Law of Faith, that as it commands no more than it enableth us to do; ſo it rewardeth no leſs than we have done. The diſtribution grace doth make, is firſt ſo much as we need to work, and next, ſo much as we have wrought, the Believer receiveth according to his works, Matth. 25.35, 36. And when grace hath thus diſtributed to each, then ſhall we find our labour was not in vain, 1 Cor. 15. v. 58. That the Lord was not unrighteous to forget our labour, Heb. 6.10. Then ſhall we p. 42fully underſtand that the Believer is bleſſed, for that his works do follow him, Rev. 14. v. 13. Faith expects that the light and momentany aſſlictions ſhould work for him a far more exceeding and eternal weight of glory, 2 Cor. 4.17, 18. We expect a glory to be revealed, with which theſe light afflictions of this life are not worthy to be compared, Rom. 8.17. Such are the expectations of Faith, and may well be confirmed as rational and juſtifiable, by the conſideration of their being built upon the Death of Chriſt our Sacrifice. For

1. Doth a Believer expect abſolution? why ſhould he not? Chriſt his Sacrifice hath born his guilt and puniſhment. Or Secondly

2. Doth a Believer expect a declaration of his adoption to be a Child of God? this is no more than the promiſe of the Covenant ratified in this Sacrifice, God will be his Father.

3. Doth the Believer expect an inveſtiture into a Throne, Kingdom and Crown? why all theſe are by Chriſt our Sacrifice procured for us, after they were forfeited by us.

4. Doth the Believer expect a reward for all his obedience both active and paſſive? well. He may; For all his obedience is advanced in it's worth by this blood ſprinkled on it. This Sacrifice hath merited it, albeit our obedience could not; this, [in the Apoſtle's words] one Sacrifice hath for ever perfected them that are ſanctified, Heb. 10.14. Faith exceeds not its bounds when it expects conſumate, and full Perfection of happiueſs. Theſe are the Grand expectations of faith, let us view how juſtifiably faith may expect all p. 43theſe ſince that the foundation and ground of faith's expectation is ſecured and made good by the Death of Chriſt our Sacrifice.

Sect. 2.

2. The Foundation or ground of Faith's expectation is the promiſe and covenant of God; upon this Faith builds it's hopes: before God promiſeth we may repoſe ſome kind of truſt that he will do good for us, but we cannot firmely and properly believe: the Mariners Jonah. 1.6. had ſome hope and truſt that God would ſhew them mercy, but this amounted not properly to a degree worthy the name of faith, it reſted ſtill upon the Divine Goodneſs; poſſibly God will think on us, but it had no promiſe on which it might conclude, God will think on us for good. But now when once God hath promiſed, and given out the word of Grace and Mercy, the ſoul findeth a fit ground to build it's faith upon, thus God ſpake to Abraham, and gave him the promiſe, ſo ſhall thy ſeed be, Gen. 15.5. Then did Abraham believe God, ver. 6. And he believed in the Lord, and he had no ground for faith before the promiſe. And he gave no ground to unbelief after he received the Promiſe. Hence the Apoſtle ſpeaking of the greatneſs of Abraham's Faith, tells us, that it was againſt hope in hope, Rom. 4.18. it was againſt all hope, foreign.in Natural and Second Cauſes, but it was in hope, (foreign) according to what was ſpoken to him by his God, who could make good his word what ever he ſpake. It is a blind and bold preſumption, not Faith which builds p. 44on other foundation than what God layeth; Behold I lay in Sion for a Foundation, a ſtone, a Tried ſtone, &c. Iſa. 28.16. On this we may build our faith and not be confounded, foreign.1. Pet. 2.6. The word of promiſe is the word of faith, Rom. 10.8. And when we hear that word, we ought to believe it; for it is the word of God, who is foreign, out of poſſibility of failure. And it is our happineſs that we do believe the word of which there ſhall be an accompliſhment, Luk. 1.45. Now this promiſe the foundation of our Faith is greatly confirmed to us in the Death of Chriſt Dying a Sacrifice; ſo that as it confirmeth the foundation of our Faith, it cannot but add ſtrength and ſtability to our Faith. As whatever ſtrengthens the foundation of the building, addeth ſtability to the whole ſuperſtructure. Now Chriſt Dying a Sacrifice, giveth us aſſurance

1. That the promiſe is the word of a God reconciled to us, who hath in a moſt tender compaſſion to us forgiven us our ſins, and given his woad of promiſe to be our claim of further mercy. In Chriſt our Sacrifice we may read remiſſion of ſin, a Propitiation for us, and a gracious acceptance of us with our God. Now what is there which a believing ſoul may not rationally expect from the love of his reconciled God? He will heal back-ſlidings, he will love freely; he will be as the dew unto Iſrael, when Iſrael is reconciled to him, Hoſ. 14.3, 4, 5. God will then have mercy upon ſuch as had not obtained mercy, and be their God, Hoſ. 2.23. So then, let Faith ſee what foundation for its expectation p. 45it can find in the love and kindneſs of a reconciled God, and ſee how God becometh reconciled to it; and certainly this Sacrifice will appear the effectual means of reconciliation and atonement.

2. Chriſt offered a Sacrifice for confirmation of the Promiſe, aſſureth us the Promiſe is caſt into the mould of a moſt ſolemn Covenant, which may not be violated. In this manner were the Eaſtern people uſed to confirm and ratifie conditions of Peace, and the promiſes of Friendſhip, by the ſolemn offering up ſacrifice and feaſting together; as Gen. 26. v. 28, 29, 30. between Iſaac and Abimelech, and between Jacob and Laban, Gen. 31.44. with 54. who ratified the covenant of their friendſhip by Sacrifice, Eorum more qui foedus pepigerant.According to the manner of thoſe who had made covenant; as Vatablus gloſſeth the words. According to this ſenſe I ſuppoſe is that of David, Pſal. 50.5. Gather my Saints, thoſe that have made a covenant with me by ſacrifice. Quirapportent les Sacrifices a leur droit fin. Qui eſt de ſeeler & confermer Palltance d'adoption qui dieu a fait avec les fideles. Gal. 3.17.Gal 3:17Rightly paraphraſed by a French Annotatour; Who refer Sacrifices to their right end, which is to ſeal and to confirm the Covenant of Adoption which God hath made with the faithful. Lo then promiſes of friendſhip between God and a Believer reduced to the form and certainty of a Covenant by this Sacrifice! And were it but a man's covenant once ratified, none addeth to it, or taketh from it: who then ſhall dare to alter a Divine Covenant? How unmoved might our Faith ſtand on the Covenant thus confirmed? View thy bottom on which thou ſtandeſt, poor doubting Believer, and tell me whether it be not in thine judgment, like a Rock that cannot be ſhaken?

p. 463. To theſe is alſo added the oath of God which was wont ſtill to attend every alliance or league, which of old was confirmed by Sacrifice as is evident from the places cited concerning Abimelech, Gen. 26.28, 29, 30, 31, 44. & 54.Gen 26:28Gen 26:29Gen 26:30Gen 26:31Gen 26:44Gen 26:54and Iſaac; and Iacob, & Laban. Yea the Lord who is not a man that he ſhould lye dealing with the ſons of men, who are ready to ſuſpect his Truth, is pleaſed to give them his promiſe, his Covenant, his oath, Luk. 1.72, 73.Luke 1:72Luke 1:73Luk. 1.73. So when God made the promiſes to Abraham, by the Sacrifice of the Ram, Gen. 22.13. In ſtead of his ſon Iſaac and in the Typical reſemblance of Chriſt our Sacrifice. He confirmed the Promſe of the covenant by oath, ver. 16.17. & 18. Which the Apoſtle citeth and enlargeth on, Heb. 6.13, 14. & ſeq. Strongly arguing the immutability of the covenant from the oath of Confirmation, ver. 17, 18. When thou lookeſt to Chriſt thy Sacrifice, look alſo to the oath which God hath interpoſed, and then tell me thythoughts what thou apprehendeſt of the Foundation of thy Faith? and what thou apprehendeſt of it's ſtability? come with me, let us view our grand hopes, full abſolution from guilt, publick declaration of our Adoption, Glorious inveſtiture which a Crown and a proportioned reward of all our obedience. Theſs are the grand expectations of faith; will it's foundation bear them? ſure it will, be thou judge thy ſelf in the caſe; what is there in any of the particulars which thy interreſſe in the Friendſhip of thy reconciled, God may not warrnnt thee to expect? which of them all is not compriſed in the covenant, thy God hath made with thee? which is there not procured p. 47by Chriſt's Sacrifice? which of them is not confirmed by the Oath of the Almighty? if the Friendſhip of God can afford them, if the Covenant hath promiſed them, if the oath of an immutable God hath enſured them, if a moſt immaculate Sacrifice hath procured them, what can intercept them? what can ſhake ſuch a foundation of Faith? haſt thou not all aſſurance given that reaſon or religion can deviſe? and tell me (1.) would you not truſt a man under hand and ſeal confirming articles of agreement, and ratifying them by oath? wouldſt thou not ſay, I have him faſt enough? And wouldeſt not thou reſt ſecure? (2.) couldſt thou allow thy ſelf to be worſe than thy promſe? wouldſt thou not performe thy covenant with others? wouldſt thou be perſwaded or frighted into a falſifying of thy oath? wouldſt thou not judge him unreaſonably diſtruſtful, who were not ſatisfied with this aſſurance from thee who meaneſt plainly and uprightly? (3.) Wilt thou not much more truſt and believe thy God who hath condeſcended to bind himſelf unto thee by all that is inviolable? by all the bonds that men account ſacred? Hath he not removed whatever difficulties lay in the way to hinder his entring into Covenant with us; and difficulties being once removed, hath he not power enough to keep them ſtill from returning and interpoſing? Our ſins lay a bar on our part, making us unfit to enter Covenant. Theſe are done away by this Sacrifice. The Juſtice of God, honour of his Law and Government, might be obſtacles on p. 48God's part. But this Sacrifice hath ſatisfied Juſtice, advanced the honour of God's Law and Government, and ſo prepared a way for our being received into Covenant with our God, whoſe wiſdom is ſo perfect he could not entangle himſelf in his Covenant, or make it ſo that he ſhould ſee a neceſſity of breaking or altering it; and whoſe riches of grace and mercy are ſuch, he will never fail frankly to give what he hath faithfully promiſed he will give. He will never think any mercy too good to give, which he did not think too great to promiſe. This is the foundation of Faith, and thus ſurely and immovably laid for us to build on; which is the ſecond part of the grand concern of Faith.

Sect. 3.

3. The third and laſt concern of Faith is, its preſent actings or fruit which it doth in ſome meaſure ſuſtain the ſoul by; whilſt it waiteth for thoſe great things to come; for Faith is not all taken up with expectation; it doth now poſſeſs much, though it expect more; all is not in reverſion, though the moſt, though the beſt be. Faith looks unto things hoped for, foreign. Ʋt igitur foreign ſignificat aliquando ſiſto, ſic foreign ſignificare poteſt actum habitumve fiducialem habentem vim non tantum ſtatuminandi ſperantem, ſed & ſiſtendi rem ſperatum. Capellus in Heb. 11.1.Heb 11:1yet in ſome ſort gives them ſubſiſtence; not only confirmeth the perſon who hopeth, but ſets before him as a thing preſent that good he hopeth for; as the learned and judicious Divine Jacobus Capellus obſerveth on the word the Apoſtle uſeth, Heb. 11.1. Indeed it ſeeth what is far off, p. 49yet brings that which it ſeeth ſo near, that it embraceth what it ſeeth, Heb. 11.14. Faith is of very great and preſent advantage to the ſoul, and exerts its power and vertue on the ſoul; in theſe four particulars.

1. Faith doth by the improvement of the Promiſes ratified in the blood of Chriſt our Sacrifice, quiet and ſettle the ſoul in ſome good meaſure of peace and aſſurance. This is one of the ſweet and firſt-fruits of Faith, that it quieteth the heart, and pacifieth it, whereas unbelief doth fill the heart with fears. And a convinced ſoul under doubts, is as reſtleſs as fears can make it; for it is full of them. Where there is little Faith, there are uſually on every awakening alarm (as in Peter's caſe) great fears. Let not your hearts be troubled [ſaith Chriſt] caſt out diſquieting thoughts; for, ſaith he, Ye believe in God, Joh. 14.1. And indeed the Believer may well be quiet, for he believeth on Chriſt, of whom the God of Truth hath ſaid, That whoſo believeth on him ſhall not be confounded, 1 Pet. 2.6. Now this greatly pacifieth the ſoul; it knows it ſhall not be confounded; it hath received the earneſt of a glorious inheritance, and is ſealed with the holy Spirit of Promiſe upon its believing, Epheſ. 1.13, 14. Amidſt the many and great troubles the Apoſtle met with for the Goſpel, his Faith kept his heart in a very quiet and pacate frame. I know, ſaith he, whom I have truſted, 2 Tim. 1.12. He ſpeaketh of himſelf as of one whom no troubles could much diſquiet; for he did both know that he believed, and he knew whom he believed. Hence it is that when p. 50he prayed for Peace and Joy to fill the believing Romans, cap. 15.13. He makes expreſs mention of their Faith as the means of their Peace; Pax acquiritur fide. Vatablus in loc.Now the God of Hope fill you with all Joy and Peace in believing, &c. Peace and ſedateneſs of mind is one of the firſt-born of Faith; as on the contrary, diſquietude of mind is the firſt-born of deſpondency and unbelief. So David's experience aſſureth us, who found his quiet of mind decreaſe, and the diſquiet thereof to increaſe, as his truſt in God did decreaſe; therefore he rowſeth up himſelf to truſt in God, that he might recover the calm of his ſpirit: Why art thou caſt down, oh my ſoul! and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him, who is the health of my countenance, and my God, Pſal. 42.11. This then is one of the preſent great buſineſſes of Faith, to quiet the heart, and bring it into a peaceable ſtate.

Now what can give the heart reſt, if ſuch glorious things expected and ſecured to us do not? The Believer may ſee all his hopes moſt inviolably, and under the moſt ſacred ſeals, confirmed to him in the Death of Chriſt by Sacrifice; and certainly if greatneſs of hopes, accompanied with immutable aſſurance of a future enjoying them, do not ſatisfie and quiet for preſent, nothing ever will be able in this world to compoſe the ſpirit of any man. How quietly doth an expectant about Court wait for his preferment and advance upon the promiſe of his Friend and Patron who poſſibly may fail! How well will it become us to wait quietly for our great advancement on the Promiſe, Covenant, and p. 51Oath of our God, in which it is impoſſible he ſhould fail us?

2. Faith doth at preſent revive and refreſh the ſoul; it adminiſtreth cordials to it: I had fainted if I had not believed, ſaith David, Pſal. 27.13. And he preſcribeth waiting or believing as an excellent preſervative againſt ſuch faintneſs and deſpondence of ſpirit, v. 14. on which he reſolveth, at what time he is afraid he will truſt in God, Pſal. 56.3. No ſupport, no reviving comparable to that Faith doth aford. That Peace and that Joy which the Apoſtle, Rom. 5.2. hath annexed unto Faith, is a Peace with God, and a Rejoycing in hope of the glory of God, viz. That God will make us glorious in that glory which he hath prepared for all that believe. Now they that expect on unfailing promiſes ſuch Glory, may juſtifiably ſay, that their inward man is renewed [not in ſtrength only, but in comfort alſo] day by day, 2 Cor. 4.16. We faint not, ver. 16. though our outward man periſh; why, what kept up their ſpirit? did any thing but Faith? The Apoſtle mentioneth nothing elſe; For our inward man is renewed day by day, while we look not at the things which are ſeen, but at the things which are not ſeen, v. 18. While we look, i. e. with an eye of Faith. foreign, &c. Grotius paralleleth it with Heb. c. 11. v. 1. foreign if from foreign, or foreign, Syr. Laetari, &c. if from Arab. it is either amicum ſe praebuit, or elſe quievit, quietavit.Heb 11:1So Grotius paralleleth the place with Heb. 11.1. And the Syriack, whether it uſe a native or a forein word in its tranſlation, doth uſe a word which implieth an eminent act of Faith. When the heavy burthen of guilt overloadeth the heart; when p. 52the violence, ſtrangeneſs and frequency of temptations ſadneth the ſoul; when fierce, long and waſting perſecutions make havock of the Church; when ſpiritual dulneſs and deadneſs of ſoul afflicteth a Believer, what but his Faith can or doth comfort and revive him? Faith carrieth him to his Sacrifice in the blood whereof he ſeeth his God atoned and reconciled, who then ſhall condemn? A Covenant of grace and mercy, what grace then can he want? In this Sacrifice he ſeeth, Chriſt hath perfected all that are ſanctified and done, all that which Legal Sacrifices ſhadowed out, but could not work out, viz. Perfect Reconciliation to God, and full pacification of Conſcience. This revives the heart; God ſpeaks peace, and Conſcience ſpeaks peace, and Faith doth at preſent employ it ſelf in enſuring and improving both theſe for the comfort of the Believer. And this part of the life of Faith is ſo evidently maintained upon the Death of Chriſt, as our Sacrifice making our peace with God, confirming the promiſes of grace and glory, enſuring to us the grand expectations of this and the other world, that I think it needleſs to inſiſt farther on this particular Chriſt dying our Sacrifice is the great reviving comfort of an awakened, convinced, fainting, yet believing ſoul.

3. The third thing in the preſent Actings of Faith, while it on good and ſure grounds waiteth for the great things which are to be revealed, is the active diligence of Faith to do the whole work which is appointed for it to do. Faith giveth not a diſcharge from p. 53any one degree of our required induſtry in good, nor doth it releaſe to us any one of the Moral Precepts of the Law; no, Faith maketh not the Law void, Rom. 3.31. The Apoſtle aſſureth us that the Faith of a believer engageth him to walk and to labour, ſo as to be accepted with God; ſo 2 Cor. 57. &9. We walk by Faith not by ſight [ſaith S. Paul] ver. 7. Wherefore we labour that whether preſent or abſent we may be accepted of him. ver 9. It is but the counterfeit of Faith which lieth unactive and regardleſs to do the will of God; when once the ſoul can judg [which carrieth in it both an act of diſcerning, and an act of beliveing or aſſenting to the truth] That one [viz. Chriſt] died for all, it doth preſently conclude that henceforth they who live, ſhould not live to themſelves but to him that died for them, 2. Cor. 5.14, 15. It is the rational concluſion Faith draweth from the Grace of God toward us in Chriſt dying for us, that our life which we have of mercy, muſt be laid out in duty; and the reward we expect ſhould animate us to the ſervice God expecteth. Mark the Apoſtle St. Peter's manner of arguing, 2 Pet. 3.12. Since, ſaith he, We look and haſten to the comming of the day of God; and again, ver. 13. We according to his promiſe, look for new Heavens; and ver. 14. ſeeing Beloved that ye look for ſuch things. For as much as we are verily perſvaded of the truth of theſe future things, and for as much as we do by Faith expect an aſſured fulfilling of them; Be diligent that ye may be found of him in peace without ſpot and blameleſs; ſo the Apoſtle intimateth to us, nay preſſeth it upon p. 54us as the proper buſineſs of Faith as it's whole imploy to be pure, and without blame, and to be diligent herein. Now what can be thought will excite and animate a believer unto this, if the great things purchaſed and enſured to him by the Death of Chriſt his Sacrifice do not? The Apoſtle well knew the weight of the argument, your labour you know, ſhall not be in vain in the Lord; therefore ſee that ye abound in the work of the Lord, 1 Cor. 15.58. When thou art backward or ſluggiſh, take thy heart, and diſcover to it what a Kingdom, what a glorious Reward thy Lord hath ſecured to thee, and ask if it be not worth thy greateſt diligence, and thy moſt active induſtry?

4. The fourth concern of Faith in its preſent deportment, and the influence it now hath on the heart, is to ſtrengthen and ſupport it under all kind of ſufferings and afflictions, be they common to us as men, or peculiar to us as Chriſtians. Our Faith is our life in the midſt of theſe deaths. Hence we find Faith joined with patience, Heb. 6.12. When Abraham had received the promiſes, Heb. 6. ver. 13. which God made to him when he believed God would do all that for him which God had promiſed to him he did patiently endure, and ſo obtained, v. 15. The Apoſtle recounteth his many and great ſufferings which with others he ſuffered for Chriſt. Troubled on every ſide, 2 Cor. 4.8. Perplexed ver. 8. Perſecuted, caſt down, ver. 9. Always bearing about in the body, the dying of the Lord Jeſus, ver. 10. Alway delivered unto Death; for Jeſus ſake, ver. 11. Theſe were their ſufferings p. 55and troubles; now ſee their ſupport, which was a ſpirit of Faith, ver. 13, 14, &c. Read over the 11th chapter of Hebrews, ſee what afflictions thoſe faithful ones did through Faith undergo; and it will be paſt controverſie with you, that for the preſent Faith doth mightily ſuſtain the ſpirit under the variety and ſharpneſs of afflictions and ſufferings, which it doth among other helps principally, by looking to the greatneſs of its expected reward and glory, ſecured unto it by the moſt immutable Covenant and Oath of God, ratified in the blood of Chriſt our Sacrifice. So the Apoſtle directeth us to look to Jeſus, &c. Heb. 12.2, 3. enduring the Croſs, and deſpiſing the ſhame; to Jeſus who endured contradictions of ſinners againſt himſelf, ver. 3. This will be a means to prevent the fainting of our minds under our troubles and ſufferings. The reconciliation between God and us, his Promiſe to us, his Covenant with us, his Oath and Chriſt's Sacrifice all aſſure us he is faithful who hath promiſed us our pardon and abſolution from guilt and puniſhment, our adoption and right of children to a glorious Inheritance; our ſolemn and publick inveſtiture and admiſſion into poſſeſſion of a Crown and Kingdom. He is faithful who hath by means of moſt ſacred obligations, aſſured us a reward for every duty, active and paſſive; therefore let us hold faſt our Profeſſion without wavering, Heb. 10.23. And who will not hold his Profeſſion faſt, when he is aſſured that the Sacrifice Chriſt hath offered, hath reconciled us to God; ſo that our ſufferings are not expreſſes of his vengeance, but neceſſary exerciſes of our p. 56graces, and proofs of the Love of God to us? who would be weary of bearing, who is perſwaded that his ſufferings are but light and momentany; and that they do infallibly work out a far more exceeding and eternal weight of glory? How do things infinitely leſs valuable, and extremely uncertain, prevail with men to undergo hardſhips; to adventure through fire and water, to bear watchings, toil, nakedneſs, hunger and thirſt? How patiently doth the Husbandman, Merchant, Souldier and Courtier, ſubmit to utmoſt hazards at utmoſt uncertainties to obtain their hopes, which often do make them aſhamed? But now, who looketh to the eſtabliſhing of the Promiſe, and to the greatneſs of the things promiſed, and vieweth them in the Death of Chriſt as a Sacrifice, expecteth greateſt joys, rewards and glory on the ſureſt ground, and moſt infallible certainty; and therefore reſolveth neither to yield to fainting, or to ſit down under wearineſs; he will look to Jeſus the Mediatour of the New Covenant, and ſee what he may expect after ſufferings, and will ſuffer that he may enjoy what he doth expect.

Thus Faith may be confirmed and improved as to each part wherein it is concerned, by duly conſidering Chriſt's dying our Sacrifice, enſureth on moſt invioſable bonds, the moſt deſirable good things for future, and doth for preſent ſufficiently influence our Faith to quiet, revive, quicken and ſupport the ſoul under fears, languiſhings, dulneſſes and ſufferings. Go then aſide, and take a view of the particulars, and meditate on them in p. 57the certainty which Chriſt ſuffering and dying our Sacrifice, hath given to us concerning them; and when thou haſt ſo done, obſerve well whether thou art not perſwaded to believe in hope againſt hope; and whether thou art not enabled to believe the Promiſes without ſtaggering, and to ſay, thou fainteſt not, becauſe thy afflictions are light, and yet do work out for thee a far more exceeding and eternal weight of glory, while thou art able to look to, and ſee both him that is, and the things that are inviſible? ſuch a Faith will be our victory, by it we ſhall more than conquer. Having diſcourſed ſomewhat on the Improvement of our Divine ſorrow, and our Faith in the Commemoration of Chriſt Dying our Sacrifice, I have made way for the Improvement of our Peace and Quiet of ſoul likewiſe; 3d. Grace improved, viz. Peace of Soul.for this is a ſweet fruit of our ſound Repentance and ſincere faith, and carry's a proportioned dimenſion with the increaſe of thoſe Graces. But I purpoſe to attempt a more particular diſcovery of the influence Chriſt's Death our Sacrifice hath upon the Tranquillity and Peace of the ſoul of a Communicant, who diſcerneth this Death as it was a Sacrifice, and under that notion improveth his Redeemer's love to him. Now if I can ſhew my Reader that there is in this Sacrifice ſomwhat ſufficient to remove all that diſquieteth the ſoul, I need take no further care to perſwade an opinion that Peace will follow, Let the ſtorm ceaſe, and a calm will follow; if the Earthquake end, the old Foundations will ſtand firm, and well ſetled, Let that be p. 58removed, which alarmed the ſoul, and all will be in Peace. Amongſt other (leſſer which I paſs over) there are four grand diſquietudes of the ſoul.

1. Danger of divine diſpleaſure and wrath in condemnation for our ſin. The drawn ſword of Divine vengeance hanging over the head, is enough to affright all peace out of the heart, and to fill it with amazing horrour, and overwhelming terrours. How did Adam's fears ſeize him, when his ſin had laid him open to that threat, Thou ſhalt die the death? Gen. 2.17. then his guilty conſcience did chaſe, Ea [conſcientia] eſt quae filgat, terret, accuſat & damnat Parentes noſtros: Certiſſimum teſtimonium. Deum tandem ultorem futurum omnis mali. Fagius in cap. 3. Gen. 8.Gen 8affright, accuſe & condem him, forebode a ſeverer Judge and Avenger, whom he could not eſcape or ſhun, whom he could not ſtand before, whom he feareth and flieth. The Apoſtle elegantly expreſſeth the diſquietude of a ſelf-condemning heart by the trouble of bondage, Heb. 2.15. The fear of death kept them in bondage all their life; the expectation of death was death to them or ere they died, and they ſcarce lived, becauſe they continually tortured themſelves with the preapprehenſions of a haſtening death, foreign. Ariſtot.which to ſecure nature, is the greateſt of terrours, though ignorance of what is conſequent to death, did hide the moſt dreadful part of death from the eyes of nature, Pſal. 55.4. Pſal. 116.3.Ps 55:4Ps 116:3yet in David's phraſe, terrours of death will make the heart ſigh under pain, and fill it with trouble and ſorrow too, unleſs the heart be aſſured of the the removal of guilt, the freedom from condemnation; p. 59Joh. 8.21, 24. Rev. 2.11.John 8:21John 8:24Rev 2:11that the man dieth not in his ſins, nor ſhall be hurt of the ſecond death. No man's heart was ſtrong under the apprehenſions of the wrath of an Almighty and Eternal God; nor can the greateſt cheats of the world [I mean hypocrites, who can counterfeit almoſt every thing] put on the counterfeit of boldneſs, Iſa. 33.15.Isa 33:15when they ſee the everlaſting burnings, and the devouring fire, they are then ſurprized with fearfulneſs.

2. Loſs of the wonted ſweetneſs of Divine favour, and the refreſhing expreſſes which God by his ſpirit did formerly give to the ſoul. When once the ſoul hath been favoured with an acquaintance and knowledg of a Heaven upon earth it cannot without diſquietude live on earth, without it's Heaven. Darkneſs cannot but greatly afflict the ſoul which enlightned, once did rejoice in the light of God's Countenance ſhining on it. What is ſaid of the great darkneſs which fell on Abraham in his ſleep, Gen. 15.12. may be verified of all the deſertions which fall upon the children of Abraham; they are attended with horrour and trouble. When God hid his face from David, he was troubled, Pſal. 30.5. and his ſoul refuſed to be comforted, Pſal. 77.2. his ſpirit was overwhelmed, ver. 3. ſo troubled he could not ſpeak, ver. 4. All which proceeded from the ſpiritual deſertion he then lay under. God hath caſt off, and he feared it was for ever, ver. 7. that he would be favourable no more, &c. verſe 8, and 9. So that when David had loſt the ſenſe of God's love, he could find peace or joy in nothing about him. An Idolater once expoſtulated with a p. 60great deal of trouble, you have taken away my Gods, and do you ask what aileth me? But whilſt we deride or pity his blindneſs, we ſhould reſent the real troubles of the ſoul, which hath loſt the ſenſe of the Love of his God and Father; and indulge him in a more than uſual trouble for the ſuſpence or intermiſſion of his deſired reſt and peace, wherein he found, though imperfect, yet a growing happineſs; and in David's words expreſſed his felicity, He heard the joyful ſound, and walked in the light of God's countenance, Pſal. 89.15. but now feareth his miſery will recall his former happineſs only to prove him as much ſunk in woes, as he was exalted in joys above other men; Miſerrimum eſt fuiſſe felicem.this diſquieteth the ſoul, that it hath been what now it is not, bleſſed.

3. Senſe of ſinful weakneſs, and ſuſpition of worſe inſincerity, and want of uprightneſs in its duties, and the exerciſes of its Devotion towards God, are a trouble to the ſoul in its reflections on its ſervices and examination of it ſelf; it ſeeth ſin adhere to every one of its beſt workes, and it ſeeth imperfection ſtill dwelling in its perfecteſt graces; ſo that when he findeth to will, yet how to perform he findeth not, as Rom. 7.18. On which obſervation of his defects, he judgeth himſelf in a miſerable perplexity, and under apprehenſions hereof crieth out wretched man that I am! who ſhall deliver me? &c. ver. 24. This worthleſneſs of perſons and performances is the ſubject of the Church's complaints, Iſa. 64.6. We are all as an unclean thing—And our iniquities, as the wind, have p. 61taken us away: iniquities (ſaith David in his complaint) prevail againſt me, Pſal. 65.3. And elſewhere prayeth God would ſearch him, and try him, and ſee whether there be any way of wickedneſs in him, Pſal. 139.23, 24. It is that which giveth a trouble to God's Children, that they are not perfect that their heart retaineth too much of its native guile, and is deceitfull above all things, Jer. 17.9. foreign Iſa. 6.5.Isa 6:5In brief, with the Prophet they cry ont each one in ſight of his Pollution, wo is me I am of Polluted heart and lips. When David ſaw the Divine jealouſie breaking out on Ʋzza, 2 Sam. 6.9. He was afraid and durſt not bring up the Ark of the Lord, whither he firſt intended. He was afraid of the Lord that day, and ſaid how ſhall the Arke of the Lord come to me? he feared, and fears are troubles, and queſtionleſs diſquiet the mind; his fears, and the trouble of them aroſe from his foreſeen unmeetneſs to entertain the Arke of ſo holy a God; he was not, as he deſired, a meet and prepared Receiver, and lodger of that glorious gueſt. This David's trouble, this the diſquieting thought of every good heart, it cannot offer a Sacrifice pure enough, immaculate, and perfect, as becometh the purity, perfection, and Majeſty of his God.

4. A Fourth and the laſt I ſhall now mention, is a ſucceſſion of doubts and jealouſies leſt guilt and unworthineſs ſhould hinder his acceptance with God, and at laſt cut off his hope of every deſireable bleſſing from God. For although the believer is delivered from danger of condemnation, and hath had often experiences of the favour of his God, and is p. 62made upright and without prevailing guile in all his ſervices, which might in very reaſon be ſufficient ground of a conſtant peaceful hope, confidence and aſſurance that God will ever accept him, and delight to bleſs him, and at laſt reward him; yet for all this, many doubts, and the ſame frequently returning, do diſquiet the ſoul, putting it to ſuſpect the worſt, and what ſhall never befall it. Oh ſaith one, my ſins make me doubt, leſt that be my ſad ſtate which was Iſrael's complaint, or ſhould have been in Jeremiah's words, Sins have hidden good things from me, Jer. 5.25. And another is ready to ſuſpect, though I might be eſtabliſht, yet my unbelief ſuggeſteth apprehenſions that I ſhall not; for I have not been obedient, I have been guilty of much unbelief. A third complains of back-ſlidings, and what doubts ariſe thence. And almoſt every one hath his peculiar doubts, or a peculiar ground for thoſe which diſquiet others as himſelf. Now it is, I judge, needleſs to exemplifie the troublous nature of doubts, and endleſs to enumerate the particular doubts of Chriſtians, or the eaſie returns they make on the ſouls who have frequently removed them, and have thought ſure now they ſhould no more be diſquieted with them. I ſhall rather addreſs my thoughts to the ſecond thing I ſuggeſted, viz. that there is in the Sacrifice of Chriſt for us ſomewhat which may remove theſe diſquietudes of the ſoul. And ſo

p. 63Sect. 1.

1. In the firſt place, for removal of the danger of condemnation, the firſt diſquietude mentioned there, is ſufficient in Chriſt dying our Sacrifice to effect this, as will appear on theſe Conſiderations.

1. Chriſt dying our Sacrifice, was pleaſed to ſtand in our ſtead; he was ſubſtituted in our room, for us, in this he became what is neceſſary in every Sacrifice, a repreſentative of us for whom he made himſelf a Sacrifice; ſo the Sacrifice doth vices ejus, qui reus agitur ſubire, take the place or turn of the guilty, of which ſubſtitution I have already ſpoken ſomewhat, cap. 3. ſect. 1. This Subſtitution of the Sacrifice was ſo generally received an Opinion, and an inſeparate appendage to every Sacrifice expiatory, that thou ſhall eaſily diſcerne it both in the writing of Heathens mentioning their Sacrifices as alſo in the writings of Moſes relating the particularities of Jewiſh Sacrifices, if an ordinary care be uſed in reading. But I do not farther inſiſt on that, come we rather to ſee what quiet this ſubſtitution may afford to the ſoul, how full of peace may the ſoul be which can carry all that is laid to it's charge to Chriſt, which can ſay Chriſt ſtand's for me, is ſubſtituted in my ſtead; and if there be ought of danger, it firſt falleth on him, in whoſe hand never did any one miſcarry who had Chriſt undertaking for him. Chriſt now ſubſtitute for us ſtands between us and danger, who are thus in Chriſt [to allude to that of the Apoſtle, Rom. 8.1.] p. 64Are exempt from condemnation. For in this ſubſtitution of our Sacrifice there is.

2. A due, ſufficient and full transferring our guilt on our Sacrifice, ſo that the guilty ſoul may now ſay; mercy hath tranſmitted my guilt from me upon my ſubſtitute, and he hath voluntarily taken that upon himſelf, to anſwer it before my Judge againſt all accuſers; and how then can condemnation be juſtly feared when no guilt is found lying upon the perſon? what ſervant, or child, needeth fear a chiding for that fault which the Maſter, or Father, hath on the interpoſing of a Mediatour transferred from the ſervant, or child? ſolicitous fears may de facto diſquiet the ſoul, for whom Chriſt made himſelf a Sacrifice; but were ſuch fears arreſted, examined and diſcovered, they would be checkt, diſcarded and caſt out as groundleſs; for it would then appear that they come intruders on innocent, acquitted, and imputatively guiltleſs ſoules. Doth any ſuch feare of future condemnation perplexe? look to thy Sacrifice, conſider, guilt (which onelyonly can condemne) is by thy Judge in a valid, ſufficient form transferred from thee to thy Sacrifice, and certainly thy Judge will as juſtly acquit the from thy guilt, as he did mercifully transferre it, he whoſe mercy ſo contrived to make thee innocent, that thou mighteſt not be condemned. His Juſtice will find thee what mercy made thee, and thou ſhalt not be condemned. Read that text, 2 Cor. 5.2. He hath made him to be ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him. Certainly then the danger of Condemnation p. 65is over when we are made Righteous in Chriſt, and he our Sacrifice made ſin for us. The Righteous Judge of Heaven and earth will do ſo juſtly, that he will not codemn one whom grace hath made Righteous. Though all we like loſt-ſheep have gone aſtray, yet there is hope, for the Lord hath laid on him the iniquity of us all, Iſa. 53.16.

3. Chriſt our Sacrifice ſtanding in our ſtead, & admitting the transferring of our guilt from us upon himſelf by his dying our ſacrifice did undergo that puniſhment, and did bear that wrath which our ſin deſerv'd that we might be abſolved and acquitted; ſo that now either we muſt doubt an after-puniſhment will be inflicted on us for the ſin Chriſt hath born and ſuffered, and we ſhall be condemned, though he died to the end we might not be condemned, which how little conſiſtant with either the juſtice of God or his mercy, any one may eaſily diſcern who will conſider. It is a matter of juſtice not to condemn a perſon for whom ſatisfaction hath been made; and it is matter of mercy to acquit him through another's ſufferings, who ſtood condemned for his own offences; or if we judge, as fit we ſhould, that neither the juſtice or mercy of God will permit he ſhould be condemned for whom Chriſt died a Sacrifice, we can conclude no leſs from ſuch a death, than the abſolution & future acquittance of a Believer, whoſe Sacrifice Chriſt died, who hereby hath (as Iſa. 43.4.) born our griefs, and carried our ſorrows, i. e. the puniſhment due to our ſins, for the which he hath ſuffered and made ſatiſfaction. Say the Generva Notes in loc. yet p. 66what follows ver. 5. is fuller, Ʋt integrae eſſent res noſtrae, & nobis bene eſſet, &c. placuit, &c. verbera & plagas quas nos commeriti eramus filius ſuſciperet, &c. Caſtigatione & verberibus filii reconciliati ſumus Patri & efferbuit ira Patris. Fozerius in loc.He was wounded for our tranſgreſſions—the chaſtiſement of our peace was upon him, and by his ſtripes we are healed. The ſtrokes and blows which we deſerved, the Son took upon him, to the end that our affairs being reſtor'd, it might be well with us, &c. by the chaſtiſement and ſtripes of the Son, we are reconciled to the Father, and the anger of the Father hath aſſwayed and ceas'd towards us. Whoſo can look with the eye of faith on Chriſt thus dying, Chrîſtus Dominus pro peccatis noſtris dolore affectus eſt ergo peccata noſtra deleta, ergo ira Dei remiſit conſeditque ergo reconciliatus enim nobis ergo pax, integritas, ſalus, & omne bonum in nos dimanavit. Fozerius.may in the words of the late mentioned Commentatour triumph; Chriſt the Lord was grieved for our ſins, therefore our ſins are blotted out, the wrath of God is appeaſed and ceaſeth; God is reconciled to us, therefore peace, reſtitution, ſalvation, and every good thing hath flowed in to us. But one thing poſſibly may be ſuſpected, viz. Albeit ſuch an atonement and reconciliation be made now, yet may not wrath at laſt break forth in fury to the utter condemnation of the ſoul, which now hath its pardon? To this I ſhall anſwer by ſubjoyning

4. That Chriſt Died a Sacrifice, which he himſelf offered through the Eternal Spirit, to the end that he might purge our conſcience from dead works, that we might ſerve the Living God; as Heb. 9.14. By which one offering, he hath perfected forever them that p. 67are ſanctified, Heb. 10.14. Which great Truth the Apoſtle confirmeth by an Argument drawn from the very letter of that Covenant which is confirmed in this Sacrifice, according to which Covenant God promiſeth remiſſion of ſins; ſo ver. 17. Their ſins and iniquities will I remember no more. Now where remiſſion of theſe is, there is no more offering for ſin, ver. 18. The ground whereof is the perfect Reconciliation wrought for thoſe to whom God doth grant remiſſion of ſin; ſo that hence I may juſtifiably argue from the real expiation made at firſt to the perpetual continuation of it, by the blood of this moſt perfect Sacrifice. Let our Faith therefore be directed to fetch our abſolution from guilt and condemnation, let us enſure this to our ſelves through Chriſt dying our Sacrifice, and take that comfort to our ſelves; he hath by one offering for ever perfected them that are ſanctified. And he is able to ſave to the uttermoſt all that come unto God by him, Heb. 7.25.

Sect. 2.

2. The ſecond Diſquiet of the ſoul I mentioned, was a fear leſt it ſhould loſe the refreſhing apprehenſions, and ſweet enjoyments of the Divine Favour; how much this would diſturb the peace of the ſoul, I am not here to diſcourſe, having ſaid all I intended already on it. But now it is my buſineſs to ſhew that Chriſt's Death as our Sacrifice is ſufficient to prevent this fear, or to ſecure unto the ſoul an enjoyment of the Divine Favour, p. 68which I now attempt to ſhew.

1. In that this Sacrifice duly apprehended by us, doth very much abate of the ground of our fears, of the withdrawing the Divine Favour from us. Now the apprehenſion of the dread and terrour of ſpiritual deſertions ariſeth from our doubts, that they are but precurſory to a final and eternal diſpleaſure, that they are but the Primordia dolorum, the beginnings of ſorrows; that the full meaſures will be at laſt for everlaſting poured out upon the ſoul: Oh this afflicts! This, Will God be gracious no more? is the ſword which wounds to the heart? and whilſt this fear abides on the ſoul, it can take no reſt. Now ſee Chriſt our Sacrifice hath atoned vindictive diſpleaſure, reconciled us to God, delivered us from wrath to come; ſo that undoubtedly theſe preſent ſeaſons of darkneſs are but ſeaſons. Theſe ſorrows may endure for a night, but joy cometh in the morning. Chriſt in the merit of his blood doth ever appear for me with God; though God appear not to me now as of old, yet I ſhall enjoy him.

2. Chriſt Dying a Sacrifice for us, hath now changed the nature of all our afflictions, and turned them into wholſom corrections, and into neceſſary exerciſes of our graces, not onelyonly our outward afflictions are ſo changed, that there remaineth not any deadly poyſon in them, but our ſpiritual troubles among which this I ſpeak of, is to be accounted chief, theſe are much more altered in their nature, as indeed it was expedient they ſhould; for as they ſink deeper into the ſoul, p. 69and do more ſpeedily ſeize the ſpirit, and have an immediate influence on the ſoul, ſo they would be of more dangerous conſequence, if they retained an unrebated poyſon in them; Theſe would undo the ſoul, whereas outward afflictions can approach to the ſoul but intermediately, and being kept ſtill about the outworks, can only diſquiet & alarm cannot kill the ſoul nor its comforts. Now we are beholden to the excellency of this Sacrifice for this. By this ſacrifice our afflictions are rendered only corrections whatever is vindictive, and which the ſoul cannot beare is derived upon our Sacrifice, being hereby ſecured from wrath. For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we ſhall be ſaved by his life, Rom. 5.10. The Apoſtle argueth from our reconciliation once effected, unto our ſalvation in due time to be accompliſht. And happy they who have Chriſt once dying a Sacrifice to make their peace, but ever living a merciful and a faithful High Prieſt to maintain their peace with God. Such he is to all for whom he is a Sacrifice.

3. In midſt of ſpiritual deſertions Chriſt our Sacrifice preſerveth inviolate the ſtate of our peace, though we have not the ſenſe and ſweetneſs of that peace. The Covenant of peace between God and the ſoul ſtandeth unaltered ſtill; and this in the vertue of this blood of Chriſt our Sacrifice, (for ſo were Covenants of old made & confirmed, as hath been obſerved) a very pregnant place to our preſent purpoſe we met with in Pſa. 89.30. & ſeq. If his children forſake my Law, Pſal. 89.30, 31, 32.….Ps 89:30Ps 89:31Ps 89:32and walk not in p. 70my Judgments; if they break my Statutes, and keep not my Commandments, then will I viſit their tranſgreſſions with a Rod, and their iniquity with ſtripes. 2 Sam. 7.14. Virgâ hominum, i.e. moderatâ correctione, & in eorum commodum. Poli Synopſ. Crit.2 Sam 7:14This Rod, 2 Sam. 7.14. is the Rod of men; that is, with moderate correction, and for their good. But, or Nevertheleſs my loving kindneſs will I not utterly take from him: Here's a rich Cordial to the drooping ſoul which ſmarteth under the didivine corrections. God hath not, nor will he take away his loving kindneſs, nor ſuffer his faithfulneſs to fail, ver. 33. My Covenant will I not break, nor alter the thing that is gone out of my lips. Now then when thy ſin, whether of folly or frowardneſs, is corrected, and thou mourneſt under ſenſe of divine diſpleaſure, call to mind the Covenant made in Chriſt thy Sacrifice, and be comforted; ſenſe of thy peace may, but the Covenant of thy peace ſhall not be broken.

4. Under the apprehenſion of divine diſpleaſure and preſent dereliction, yet this Sacrifice may ſoon quiet and ſufficiently ſupport the ſoul, in that it will be its preſent refuge againſt the violence of this trial; ſtill the ſoul may interpoſe the Propitiatory vertue of this Sacrifice between it ſelf on the one part, and God's diſpleaſure with its own fears on the other part; hitherto this Altar may the troubled, and the trembling ſoul fly as Joab to the horns of the Altar, and certainly when the blood of this Sacrifice is found ſprinkled on the ſoul, God will ſpeak a preſent peace, or ſupport with a ſecret infuſed hope of life, and at leaſt ſeaſonably let the Believer know he will never take p. 71him from the Altar that he may die; but yet as a Father he may correct his offences, without violating the priviledge of ſanctuary. And indeed this is the utmoſt God intends in the exerciſe of his Sons and Daughters, who are reconciled to him through Chriſt their Sacrifice. In vertue whereof all Believers might, and I believe the moſt of them do one time or other in this life, after ſuch ſpiritual troubles, recover ſome degree of ſpiritual peace and joy in the favour of God; however, ſeldom go off the ſtage without the joy of good old Simeon, departing in peace, becauſe they have ſeen the ſalvation of God. But they never fail to ſee and rejoyce in God through Chriſt, when they receive the peace which after death is to be obtained with God by vertue of this Expiatory Sacrifice, the truth hereof they firmly believe, and hope for it alſo. Rom. 5.11.Rom 5:11We may then joy in God through our Lord Jeſus Chriſt, through whom we have now received the atonement. Joy in God is a fruit of atonement, and this an effect of the Sacrifice of Chriſt: So near alliance there is between our Joy in the Divine Favour, and Chriſt procuring and maintaining it for us in the vertue of his Sacrifice. Much to the ſame purpoſe is that of the Apoſtle, Heb. 10. v. 19. Having boldneſs to enter by the blood of Chriſt. Now at leaſt this boldneſs is a fruit or conſequent of our perſwaſion, and hope that God beareth a gracious reſpect to us, And ver. 21. and 22. Having an High Prieſt (and conſequently a Sacrifice) let us draw nigh with a true heart, in full aſſurance of faith, &c. If any complain notwithſtanding all p. 72this, I muſt aſſure them their own inability to improve the vertue of Chriſt our Sacrifice, is the reaſon why they draw not out the excellent Oil which would make their face to ſhine; it is not want of excellency in him, or in his death our Sacrifice.

Sect. 3.

3. A third thing a ſoul is diſquieted at, is the ſinful imperfections of duties; weakneſs of graces, and unworthineſs of his perſon; all which concurring, do oftentimes occaſion a doubt, whether ſuch ſhall be accepted with a God of infinite holineſs, and glorious Majeſty. Can God indeed take pleaſure in ſuch? will ſuch perſons be accepted, ſuch graces allowed, ſuch duties approved? and if not, where ſhall the troubled ſoul ſeek reſt?

For removal of this Diſquietude from the ſoul, there is ſufficient in Chriſt dying our Sacrifice. For,

1. It is that which procureth an acceptation of our perſons; it reſtoreth us to the Favour of God, who delighteth in every one who hath by faith a real intereſs in this Sacrifice. The Grace of God through Chriſt looketh to our perſons, Quâ gratos nos ſibi reddidit per illum dilectum. Vatab.foreign, &c. So that he maketh us accepted, Epheſ. 1.6. He hath reſpect to our perſons, and this through Chriſt our Sacrifice; as ver. 7. By whom we have redemption through his blood. Expounding the material cauſe, how we are made acceptable to God in Chriſt, for it is he only, whoſe Sacrifice by the mercy of God p. 73is imputed to us for forgiveneſs of ſin; as ſome note on theſe words. It is the order obſerved in the New Covenant, Semper igitur ſentiendum eſt nos conſequi remiſſionem peccatorum. Et perſonam pronunciari juſtum, i. e. gratis acceptari propter Chriſtum per fidem poſtea vero placere etiam obedientiam erga legem, & reputari quandam juſtitiam, &c. Auguſtan. Confeſſ. Ar. 6.confirmed in the death of this Sacrifice, to look to the perſon firſt through the precious blood of his Sacrifice, and next to the performance of his duties ſubſequent. As God is ſaid to have had reſpect to Abel firſt, and then to his Sacrifice. So here, the perſon of the Believer is through Chriſt accepted with God; thus the fears leſt our unworthy perſons be rejected, are removed. God valueth them not as in themſelves, but in the ſuperadded favour which for Chriſt's ſake he beareth to them.

2. Secondly, The excellency of this Sacrifice removeth the fears which ariſe from the weakneſſes and perfections of our gracious works too: For the excellency of this Sacrifice ennobleth every ſpiritual Sacrifice we offer unto God by faith, Rev. 8.3. And another Angel came and ſtood at the Altar, having a golden Cenſer, and there was given him much incenſe, that he ſhould offer it with the prayers of all the Saints upon the golden Altar which is before the Throne, On which words Junius hath this paſſage among others; This is that Great Emperour the Lord Jeſus Chriſt our King and Saviour, who maketh interceſſion to God the Father for the Saints, filling the heavenly Sanctuary with moſt ſweet odours, and offering up their prayers, &c. in ſuch ſort as every one of them (ſo powerful is that ſweet ſavour of p. 74Chriſt, and the efficacy of his Sacrifice) are held in reconcilement with God, &c. You ſee then our duties are compared to incenſe; and if the native ſcent of our duties cannot be pleaſing to God, yet the ſuperadded ſweetneſs of Chriſt's incenſe will render them very acceptable to our God; though their ſavour be unpleaſing which aſcends with them out of our hands, yet the ſavour which they carry with them aſcending from the golden Altar doth delight the Lord; do not give way then to diſcouraging fears, that imperfect duties, and unſavoury offerings will eſtrange God from thee. God hath removed this fear alſo; the Sacrifice of Chriſt will perfume thy Sacrifices, which now become acceptable to God by Jeſus Chriſt, 1 Pet. 2.4.

3. Thirdly, That there may remain no ſcruple or fear beſide what he doth reconciling our perſons to God, and ennobling our Dutyes through the excellency of this Sacrifice, he hath by the ſame Sacrifice made an atonement or expiation for the ſinful defects of all the duties of Believers. Although it is true, ſo many culpable defects adhere to our duties, that God might in the ſtrict examination of them, juſtly reject them; yet he will not impute theſe defects to the perſons, nor for them reject the duties of his Saints, becauſe in Chriſt's Sacrifice he hath received an atonement, and will pardon thoſe defects an atonement, and will pardon thoſe defects to his children. Let us then hold faſt our profeſſion of particular hope, and delight in duties as of the general Doctrine of the Goſple, Seeing we have a great High Prieſt, who is paſſed into the Heavens Jeſus the Son of God, p. 75Now the Apoſtle preſents us with Chrſt as having Sacrificed, and with the blood of that Sacrifice entring into Heavens, i. e. to intercede for us in the vertue of that excellent Sacrifice; ſo that we may well take boldneſs to draw unto God with hope, that neither unworthineſs of perſons, nor the worthleſneſs of duties ſhall ever be able to divert divine acceptance, ſeeing that if the interceſſion of a High Prieſt, of a Great High Prieſt, in the Heavens, in the preſence of God, if the interceſſion of Jeſus the Son of God, can prevail for the removeal of whatever might poſſibly impede our acceptation, both we and our obedience ſhall be acceped. In ſum, art thou a believer? doſt thou by faith commemorate the death of Chriſt thy Sacrifice? doſt thou believe there is vertue and worth in this Sacrifice? how much vertue thinkeſt thou in it? certainly either there is enough to reconcile thy perſon, to recommend thy ſervices, to pardon thy ſins, or elſe Chriſt died in vain; for as good not at all, as not to purpoſe, will be verified in this caſe, he died a Sacrifice that he might bring theſe to good effect, viz. That we might be reconciled, that our duties might be a ſweet ſmelling Sacrifice, that our ſins alſo might be pardoned, which either are attained by the vertue of this Sacrifice, or elſe Chriſt doth not attaine his purpoſes of love towards true believers, which who but an infidel dares to ſurmiſe?

p. 76Sect. 4.

4. The fourth and laſt diſquietude of the believing ſoul, I mentioned to be the return of his doubts and fears, leſt God ſhould with-hold the moſt deſirable mercies and comſorts of this preſent ſtate, and hide good things from him who hath forfeited them all. Many are the fears of thoſe who ſhall never be condemned, who have enjoy'd the light of God's countenance, who are perſwaded God accepteth their perſons and duties alſo unto all the purpoſes of rewarding them hereafter, who yet are apt to ſear overmuch the ſtroakes of a ſmart rod here, or the darkneſs of this preſent condition. Now the Sacrifice of Chriſt well conſidered would remove all ſuch fears and perplexing jealouſies for.

1. This Sacrifice removing ſin, removeth what would hide good things from us. When the blood of this Sacrifice hath effected our reconciliation, God will not think any mercy too good or great for us. He that ſpared not his own Son, but gave him up for us all, how ſhall he not with him give us all things alſo, Rom. 8.32. Facilius enim dare amicis factis quam adbuc hoſtibus; & facilius omne quam filium dare. Grot. in loc.It is eaſier to conceive, he ſhould give to us made his friends then when we were enemies; and it is eaſier to give every thing then to give a Son. On a juſt ſtating matters it will appear that the Sacrifice of Chriſt removing guilt, removeth the ground of all perplexing, tormentful fears of what nature ſoever. I do not ſay it removeth them actually; I know the contrary by obſervation: p. 77But I ſay, there is no juſtifiable ground for ſuch wracking fears of future occurrences in our life; for the Believer hath through this Sacrifice a Covenant of Promiſes, 2 Cor. 1.20. with 1 Tim. 4.8.2 Cor 1:201 Tim 4:8both of this life, as of that to come, ratified and confirmed to him.

2. This Sacrifice gives the believer a juſtifiable title to every mercy whether temporal or ſpiritual, that he is capable of receiving, and enjoying with ſafety, and good to himſelf, as with gloty to God; and if any one particular mercy, notwithſtanding the believers deſire of it, and earneſt labour after it, be with-holden, it is becauſe his weak foreſight, and ſmall ſcantling of wiſdom cannot diſcern what the All-ſeeing Eye of God doth ſee, and what his Infinite Wiſdom knows, viz. that it is fitteſt for the preſent to with-hold that particular deſired mercy, and to reſerve it unto a ſeaſon wherein it will be a choicer mercy, and more advantageous. Now a ſmall meaſure of patience might quiet the heart in the abſence of ſuch bleſſings, if the man would reflect upon his condition ſo well ſetled by Chriſt his Sacrifice, that he hath by this a title to every good, and that the time and the manner of entring on the poſſeſſion of this good is aſſigned by the Lord in greateſt love to us, that we ſhould not by our haſte ſnatch an unſeaſonable bleſſing, nor by our ſloth loſe a ſeaſonable mercy. It cannot enter my thoughts what may pacifie the ſoul, diſpel murmuring diſcontents, and prevent perplexing fears, if theſe will not, viz. Chriſt by his Sacrifice hath reconciled me to the Eternal God, and wrought me into ſuch favour p. 78with God, that he hath made over himſelf to me, to be mine for ever; and he hath aſſigned me (with his Elect) a portion in his alſufficiency: and becauſe I know not what meaſure, and what ſeaſon is fitteſt for me, he doth employ his own Wiſdom to determine both; ſo that I know he hath love enough to give more, if his Wiſdom ſaw it not greateſt love to give but ſo much.

3. The hovering fears and doubts from uncertainties whether we ſhall enjoy our deſired mercies for this preſent ſtate, might be ſcattered, did we conſider that this Sacrifice of Chriſt was not only expiatory of guilt, but alſo a Peace-Offering. In which kind of Sacrifices, foreign, portio Domino Deo, foreign, portio Sacerdoti, & foreign, portio viro, qui attulit.as the Prieſt who offered had his ſhare, ſo the perſon who brought them had a ſhare in them likewiſe; tacitly intimating that there was a purchaſe, or procurement of good bleſſings (ſhadowed to the bringer under the portion he carried away to eat and feaſt on) made by this Offering, whence they had the name foreign, Peace-Offerings, Dr. Cudworth's Diſcourſe concerning the true Notion of the Lord's Supper.becauſe they brought Peace to the Altar to the Prieſts, and to the owners. Theſe Sacrifices were alſo called by the name foreign] a Sacrifice of fulneſſes or plenties, Quod repleret voluntatem omnium. Sic P. Fag. ex D. Kimchi.being offered pro beneficio obtento vel obtinendo a Domino, as Mercer. for a benefit as obtained, ſo for one to be obtained. Let then the natural tendency of the Sacrifice of Chriſt, as it was p. 79a (Sacrificium poſtulationis) Peace-Offering for all bleſſings to be obtained from God, be conſidered, and ſee what reaſon Faith hath to reſt confidently and quietly, aſſured it ſhall not be left deſtitute of any bleſſings, which the efficacy of this Offering could procure, the friendſhip of God reconciled can afford, and the enlarged regular deſires of the ſoul can demand. I need as little prove that Chriſt's Sacrifice was vertually all kind of divinely inſtituted Sacrifice, as I need to prove to a conſiderate Chriſtian, that as an Euchariſtical Sacrifice and Euchtical jointly it was deſigned [pro obtinendis beneficiis] to obtain bleſſings, whereof certainly it hath no whit failed; as I might at large prove if it were needful. The promiſes are made to godlineſs, 1 Tim. 4.8. and theſe promiſes confirmed in Chriſt, 2 Cor. 1.20. It is for his ſake we may ask what we will in Faith, and receive it when we ask, or better than that we ask. Ʋt illa inſerviant vobis in veſtrum commodum & ſalutem. Veſtris inſerviunt commodis. Clar. in loc. Deredias licet, ingentis ſpiritûs res eſt cum— tantam copiam rerum quas natura beatiſſimè fundit aſpexeris emittere hane vocem—Haec omnia mea ſunt. Sic fit ut nil ſapiens cupiat quia nihil eſt extra omnia. Seneca l. 7. c. 3. Lauda. Jac. Cappello.When God gave us his Son, with him he gave us all things alſo. And whoſo hath by Faith a title to Chriſt as his, the ſame man hath by Chriſt a title to all things. Note well that of the Apoſtle, Whether things preſent, or things to come, all are yours, for you are Chriſt's, and Chriſt is God's, 1 Cor. 3.21. So all is yours; away then with thoſe diſquietudes which a Philoſopher would controll; which a Chriſtian ſhould conquer. Let not their reaſon outgo our Faith. Though thou mayeſt deride, it is the p. 80buſineſs of a great ſpirit, on view of that abundance which nature happily poureth forth to ſay, all theſe things are mine. So comes it to paſs that a wiſe man covets not any thing, becauſe more than all (which is his) there is not any thing. Baniſh therefore thy diſquieting thoughts, and turn thy cares into a ſtream of diligence, to ſecure to thy ſelf that Chriſt is thy Sacrifice, that he is thy Paſſeover, and then this as conſequent of thy intereſs in Chriſt, will be thy comfort and thy peace, whatever I can need bonâ fide, whatever I can deſire ſanâ mente, I may expect from the recovered Favour of my God, and the tranſcendent worth of Chriſt's Sacrifice. And truly I would be content to miſs what I cannot find in theſe jointly; nor would I ſeek what others have to their loſs gained out of Chriſt. Let my portion be what this unparallel'd Sacrifice hath procured for me in the Eternal world among Saints and Angels, and let mine allowances in this tranſitory world, be the additionals which the wiſeſt love, and the ſafeſt moderation can give and receive. It is not poſſible we ſhould want any one mercy which is but a few degrees removed from the leaſt and loweſt, after God hath given one which is infinitely greater than all we enjoy beſide. Who gave him who is more than all, will not fail to give every one that we can ask, ſeeing ſuch are infinitely leſſer than that he hath given already. Well may I bluſh at my own unreaſonable fears and doubts which return upon me, and diſquiet me when I compare my ſelf and my deportment after this expiating, pacifying, p. 81perfecting Sacrifice offered to God for me, with the Heathen or a Jew and their deportment after the offering up of their Sacrifices. They would rejoyce, reſt content, and confidently promiſe themſelves a wiſht for proſperity, and abundant confluence of good things: They promiſed themſelves great things on ſleight or no gronnds, and oh diſtruſtful heart of mine! I can hardly believe and expect conveniencies from God on the higheſt aſſurances. But hereafter I will endeavour my Faith and Hope with Joy and Peace, ſhall exceed theirs as much in its conſtancy and ſweetneſs, as it doth exceed theirs in the ground and foundation, i. e. as a ſubſtance exceedeth a ſhadow which was Jews, or nothing which was the Gentiles Sacrifice.

The End of the Firſt Part.

p. 83REVIVAL OF GRACE: FROM Conſideration of Chriſt Dying a Teſtator. PART II.

Among ſome other Conſiderations of Chriſt's Death, let me acquaint you with this, that Chriſt Dyed a Teſtator; one peculiar, and ſingular circumſtance in his dying was this, that he was to die, and by death confirm his laſt Will and Teſtament; and this is very fit, ſeaſonable and proper for a Sacramental meditation; this is a very fit and ſeaſonable object, and matter for our meditations at a Sacrament, and from whence our graces may be p. 84actuated and improved. In order whereunto I ſhall do theſe five things.

1. I ſhall ſhew that Chriſt did die as a Teſtator, as a loving careful friend, making his Will. Next,

2. That the Remembrance of this kind of Death of our Lord, doth well ſuit with a Sacrament. Next,

3. That ſuch a Remembrance will advance grace in its growth; this more general. Next,

4. What particular graces the renewed Remembrance of Chriſt dying, and ordaining his laſt Will or Teſtament, will advance and improve. And Laſtly,

5. What are the ſingular motives proper to each of the forementioned graces, and peculiarly ariſing from this kind of Death, which improve grace. All which I will with what brevity and plainneſs I can diſpatch in ſo many Chapters.