Jehovah Our Righteousness, Sermon 2 (1 of 4)

Jehovah Our Righteousness · Sermon 2 (1 of 4)

p. 89Several SERMONS ON Jer. XXIII. 6.

And this is his Namewhereby he ſhall be called, The Lord our Righteouſneſs.

IN the former part of the Verſe, we are informed what the Meſſiah ſhould do; that in his Days Judah ſhould be ſaved, and Iſrael ſhould dwell ſafely. In the latter Words, we are inſtructed how he ſhould effect this; This is the Name whereby he ſhall be called, The Lord our Righteouſneſs. Salvation p. 90and Righteouſneſs are often joyned together in the Scripture, Zech. 9.9. He is Juſt, and having Salvation. My Righteouſneſs is near, my Salvation is gone forth, Iſa. 51.5. I bring near my Righteouſneſs, it ſhall not be far off, and my Salvation ſhall not tarry, Iſa. 56.13. Paul ſaith, the Goſpel is the power of God to Salvation, becauſe in it the Righteouſneſs of God is Revealed, 1 Rom. 16, 17. The Goſpel could not offer and promiſe Salvation, if it did not reveal Righteouſneſs. God will not exalt Mercy, and debaſe and wrong Juſtice. God will ſave in a way becoming of himſelf, and that ſhall eminently redound to his Glory; as he will magnify Grace, ſo he will exalt Juſtice; as Love ſhall ſhine, and Grace reign, ſo God's Holineſs ſhall be crowned, his Law magnified, the truth of his Threatning be demonſtrated. He that is the greateſt inſtance, and gift of God's Love, ſhall alſo be the moſt Terrible Example of his Revenging Juſtice and Severity. In the Words, we may obſerve, 1. That a Name ſhould be given to, and put on the Meſſiah; This is the Name whereby p. 91he ſhall be called. 2. What this Name is, he ſhall be called Jehovah, our Righteouſneſs.

1. This is intimated, that a Name ſhould be given to the Meſſiah, God delights in the Scripture, to give ſeveral Names to the Meſſiah, and that

1. To deſcribe, and ſet forth the greatneſs of his Perſon, Iſa. 7.14. A Virgin ſhall conceive, and bare a Son, and ſhall call his Name Immanuel, which ſignifies, God with us. God and Man were at the greateſt diſtance and enmity with each other. What a wonderful thing then is expreſſed in this Name, that God is with us, in our Nature, made Man, and manifeſted in our Fleſh, 1 Tim. 3.16. He thus came down to us, to raiſe us up to himſelf. He apprehended our Nature, Heb. 2.16. that he might apprehend our Perſons, Phil. 3.12. and eſpouſe them to himſelf, Hoſ. 2.19, 20. There is a wonderful Marriage of the Divine and Humane Nature in one Perſon, that the Son of God and Believers might be joined together in one Body, Eph. 5.23.29, 30. An other p. 92Name of the Meſſiah is mentioned, Iſa. 9.6. Ʋnto us a Child is born, unto us a Son is given, he ſhall be called the Mighty God, the Everlaſting Father. Here weak Fleſh, and the mighty God, Time and Eternity, an Infant of Days, and the Ancient of Days, a Child lately born, and the Everlaſting Father, meet in one Perſon: Though the Humane Nature did cloud and eclipſe, yet it did not aboliſh, or extinguiſh the Majeſty and glory of the Divine Nature.

2. God gives the Meſſiah a Name that points at, and ſets out his Office; He ſhall be called, the wonderful Counſellor, the Prince of Peace. Surely, he is a moſt excellent and wonderful Counſellor, that can direct and adviſe, how Enemies may be reconciled, Priſoners be enlarged, Captives be releaſed, languiſhing, dying Souls may be healed; thoſe that are loſt and entangled in a woful Wilderneſs, may get into the right way, and return into the Favour and Family of God, and Strangers may be adopted by, and related to God; and he is an Admirable Prince, that can ſpeak p. 93Peace to Enemies, and give Happineſs to the Miſerable, that ſhall quiet and ſatisfy their Souls.

3. God gives Chriſt a Name, that ſignifies his new Relation to a Spiritual Seed; He ſhall be called the Everlaſting Father, Iſa. 9.6. If we conſider Chriſt upwards, ſo he is the Everlaſting Son; but if we meditate on him downwards, ſo he is the Everlaſting Father: He propagates his new Nature, he raiſes up an Holy Off-spring, he begets Sons and Daughters to God, as a Second Adam, becauſe the new Nature ſhall never periſh, his Spiritual Life ſhall never be extinguiſhed. Chriſt may well be ſtiled an Everlaſting Father; the Seed of the new Creature is incorruptible, it lives and abides for ever, in that holy Nature that ſprings from it, 1 Pet. 1.23.

4. In the Words of the Text, it is ſaid, that the Branch raiſed up to David ſhould be called Jehovah, our Righteouſneſs. A Branch ſhould be joined to Jehovah, and ſo ſhould work out Righteouſneſs for us, and derive it to us. This is indeed a wonderful Name p. 94given to the Meſſiah; and Three things are implied in it.

1. That our Righteouſneſs is not in our ſelves, but without us; it is a Robe put upon us, Iſa. 1.10. He hath covered me with the Robe of Righteouſneſs. The Righteouſneſs of God is ſaid to be upon all them that believe, not in them, Rom. 3.22. How falſe then is that Name, that Medina on Thomas Aquinas, in Prim. Secund. Queſt. 113. Artic. 21. by the way of Contempt doth put on the Lutherans, extrinſicarii Haeretici, that is Hereticks that aſſert an outward Righteouſneſs, imputed for Juſtification.

2. This Text proves and demonſtrates, that Chriſt is our Righteouſneſs; that his Obedience is the Matter of our Righteouſneſs, and his Attoning Sacrifice, the Meritorious Cauſe of our Juſtification. God accepts us in Chriſt the well-beloved, Epheſ. 1.6. We are bleſſed in him that endured the Curſe; and are forgiven for his ſake, who was made Sin, Epheſ. 4. laſt. The firſt Adam was p. 95the efficient cauſe of our Sin, but the ſecond Adam is the formal cauſe of our Righteouſneſs.

3. This truth the Text doth further declare and hold out, that this Righteouſneſs of Jehovah, muſt be made ours, we muſt be intereſted in it, we muſt be inveſted with it; elſe Jehovah cannot be ſtiled our Righteouſneſs. And how can this be, but by a Donation and Imputation of this Righteouſneſs to us? God that made Chriſt Sin for us, 2 Cor. 5.21. doth alſo make him Righteouſneſs to us, 1 Cor. 1.30. We muſt believe into Chriſt, and ſo believe unto Righteouſneſs. How ſweetly do thoſe Phraſes anſwer, he that believes foreign, on, and into the Son, John 3. laſt, with his Heart, he believes foreign, Rom. 10.10. unto, or into Righteouſneſs.

I ſhall a little further conſider of, inſiſt on, and explain this Name of Chriſt.

1. It is a new Name that Jehovah the Son aſſumes; if Adam had not fallen, broken the Command, defaced p. 96the Image, extinguiſhed the Life of God in his Soul, there had been no need that the Son of God ſhould have aſſumed this Name. It doth not ſuit the ſtate of Man ſtanding, but the condition of Man fallen, and that in order to recover and raiſe him up. If the Law of God had remained written, Holineſs and Righteouſneſs had countinued flouriſhing in our Souls; we ſhould have been ſtiled the Friends of God, and have needed no attoning Sacrifice to reconcile us to God. But now we are deſtitute and void of Righteouſneſs, and ſo do need that Jehovah should take this Name, and become our Righteouſneſs. It may be enquired whether Chriſt doth not point at this Scripture, when he promiſes to write his new Name on victorious Believers, Rev. 3.12. That this Name shall be openly legible and viſible on them, and that they shall have the honour and benefit of it to Eternity.

2. This is a Name proper and peculiar to Jehovah the Son, and cannot be extended or communicated to the Father, or Spirit. The Father is ſaid p. 97to beget us again, 1 Pet. 1.3. And to create us after his own Image, Epheſ. 2.10. Epheſ. 4.24. And we are ſaid to be born of, and ſanctified by the Spirit, John. 3.6. 1 Cor. 6.11. But yet neither the Father, nor the Spirit are ſaid to be our Righteouſneſs. Our Saviour Chriſt is both the ſole Worker, and Subject of that Righteouſneſs whereby we are Juſtified.

3. This is a Myſterious Name; it is asked by Agur, who knows the Name of God's Son, Prov. 30.4. Indeed we ſhould never have been acquainted with this ſecret Name of the Son, mentioned in the Text, if the Scripture had not revealed it to us: The Righteouſneſs of God for our Juſtification is a great and deep Myſtery, moſt Remote from the Sentiments of the Natural Man; and if Chriſt had hid it in his heart, we ſhould for ever have been ignorant of it, Pſal. 40.9, 10. The Son that wrought it, doth alſo declare and Preach it to the World. Would it not have looked like an unreaſonable Preſumption, and have been reputed intollerable Pride, for us to call Jehovah our Righteouſneſs? p. 98Could we ever have aſpired to, or hoped for ſuch a thing, had not the Scripture given Chriſt this Name, and taught us this Doctrine? What an amazing Myſtery is this, that when the Law of God requires us to work out a perfect Righteouſneſs, and perform a compleat Obedience for our own Juſtification, that now the Son of God himſelf hath wrought, and brought this Righteouſneſs, that he that might have exacted Righteouſneſs of us, ſhould give Righteouſneſs to us; that he, who, as a Law-giver, obliges us to a full Conformity to his own Law, ſhould become a Subject to his Father, and a Servant to his own Law? O! how ſurprizing is this, that he who Teaches us Duty, ſhould himſelf learn Obedience? Heb. 5.8. and become obedient to Death, even the death of the Croſs, Phil. 2.7.8. If Chriſt had not been made under the Law, Gal. 4.4. he could not have been made Righteouſneſs to us, 1 Cor. 1.30.

4. This is a moſt Honourable Name to Chriſt; this is promiſed both as an Honour, and as a Reward to Jeſus Chriſt, that he ſhould juſtifie many, p. 99Iſai. 53.11. How glorious is this to Chriſt, that he is the Righteouſneſs of the whole Church: that he provides a Garment wide, large, and long enough to cloath his whole Body? He appears in a Garment down to the Foot, Revel. 1.13. that can cover and adorn all his Members. Though he be but one Man, yet many may be juſtified by his Obedience, Rom. 5.19. Though he be but one Sacrifice, yet his Blood is ſhed for many, for the Remiſſion of ſins, Matth. 26.28. As the firſt Adam could defile thouſands more, if the World ſhould ſo long continue; ſo the ſecond Adam could juſtifie thouſands more if they did fly to him, and truſt on him. God is as well ſatisfied as if the Curſe had been executed on them that believe, and they are as ſafe, as if the Law of God had been Abrogated for them. Believers are clothed with change of Rayment, Zech. 3.4. This one Garment is ſtyled change of Rayment; it is as effectual to Clothe, and adorn us, as if every time we contracted New Guilt or Spotted our ſelves, we were furniſhed with a new Garment: this p. 100Righteouſneſs of Chriſt is the only Righteouſneſs of Men for Juſtification ſince their Fall; It is an everlaſting Righteouſneſs, Dan. 9.24. The Glory of it never fades, the Virtue of it is never Exhauſted; it is a Righteouſneſs that hath laſted through all Ages, and will be effectual to the end of the World: It is ſo large a Patrimony, ſo rich an Inheritance, that, as Noah was, ſo all Believers may be Heirs of the Righteouſneſs that is by Faith, Heb. 11.7. and this is glorious to Chriſt, that he hath ſo filled up the Breach by his own dead Body, and made it ſtronger, than if the Wall of our Innoceny had never been broken.

5. This Name of the Son of God is moſt comfortable to us; How woful is our Natural State? there is none in it Righteous, no not one; none that doth good, no not one, Rom. 3.10, 11. All are under fin, Rom. 3.9. all have ſinned, and come ſhort of the Glory of God, Rom. 3.23. They have failed in the Race of Obedience, and are fallen ſhort of the Prize of Glory. And O how Refreſhing and p. 101Reviving is this, to hear that the Son of God brings near his Righteouſneſs, Iſai. 46.12. The World is a Sea of Wickedneſs, an Ocean of Impiety; Where could Righteouſneſs be found, or how could it be attained? But this is a moſt ſurprizing and refreſhing Truth, that the Son of God Incarnate ſhould be an Iſle of Innocency, and Righteouſneſs, ſtanding up in the midſt of a Sea of Corruption. Theodoret, in one of his Orations concerning Providence, obſerves this as a wonderful Work of God, to Create Iſles, as ſo many Inns in the Sea, for Ships to apply themſelves to, reſt in, and receive neceſſary ſupplies from: But this is more Grace and Mercy, that we that are void of Righteouſneſs, laden with Iniquity, and ready to ſink into the Deep and Bottomleſs Sea of the Wrath of God, may, by Faith, ſaile and ſwim to this bleſſed Iſle of Righteouſneſs the Lord Jeſus Chriſt, and there find reſt and ſafety, from the Toſſing and Threatning Waves of Divine Diſpleaſure: It is dreadful for ſin to be always and ever before the Lord, Pſal. 109.14, 15. p. 102but it is moſt ſweet and comfortable for Chriſt's Blood to be ſprinkled on the Thrones, and to be always before the eye of God: We were in darkneſs, and horrour, and ready to ſink under deſperation, and then doth this Sun of Righteouſneſs ariſe with healing under his wings, Mal. 4.2. his glorious beams do ſcatter the thick and black clouds of our Iniquities, Iſai. 44.22. Sin did reign ſo, as to bring us under the guilt of Eternal Death: But how comfortable is it that Reigning Grace ſhould ſucceed Reigning Sin. Revenging Juſtice might next follow after Reigning Sin, but it is Grace that now reigns, through the Righteouſneſs of Jeſus Chriſt, unto Eternal Life, Rom. 5.21. Our Iniquities were as deep Waters gone over our heads, there was no wading through them: they were a heavy burden, too heavy for us to bear, Pſal. 38.4. they were ready to ſink us down into the deep Sea of the wrath of God, but in this Righteouſneſs of Jehovah we may be lifted up, and exalted, Pſal. 59.16. As Jeſus Chriſt once gave himſelf a Sacrifice of a ſweet p. 103ſmelling ſavour unto God, Epheſ. 5.2. to God the Father continually gives Chriſt moſt precious and fragrant Incenſe on the account of his Obedience, and Sufferings always, to plead before the Father, Revel. 8.3. much Incenſe is ſaid there to be given him to offer with the Prayers of all Saints; Chriſt's Obedience and Sacrifice makes an everlaſting Perfume in the Heavenly Sanctuary. It is ſaid of the Gentiles, foreign, They earneſtly catched at they greedily laid hold of, they ſtrongly graſped the Righteouſneſs that is by Faith. This is the only Cord caſt out to us ſinking, and drowning Sinners, which we ſhould catch hold of, to keep us from periſhing for ever.

6. This Name of Chriſt ſhall continue, laſt, be victorious in the World over all the Reproaches, Slanders, and Defamations caſt on Chriſt: the blind Malignant World called Chriſt a Glutton, a Wine Bibber, a Friend of Publicans and Sinners, Matth. 11.19. they charged him as a Blaſphemer, John 10.33, 36. becauſe he ſaid p. 104he was the Son of God, and ſo made himſelf equal with God, John 10.33. they ſtiled him a deceiver, Math. 27.63. The Jews did black Chriſt all that they could, they raiſed Miſts, yea thick Clouds, to obſcure and hide his Glory, yet all this ſhould not prevail: this Illuſtrious Name of Chriſt ſhould wade out of all theſe Ecclipſes, and ſcatter all theſe Clouds. Notwithſtanding all the endeavours of the World to obſtruct his Honour, and cloath him with ſhame, yet he ſhould by Multitudes, in all Ages, be owned, acknowledged, and called Jehovah our Righteouſneſs.

6. This Evidences that the Mighty Power of God did go along with the Goſpel of Chriſt; that though the Jews at this day do ſtile him foreign, the Hanged Man; and the Gentiles, as Blaſphemous Porphyry, did call him foreign, the Crucified Sophiſter; yet all theſe Reproaches ſhould be wiped off, and this glorious Name of Chriſt ſhould ſhine out through all theſe thick Clouds of Infamy; he ſhould be known, and called, The Lord our Righteouſneſs.

p. 105I ſhall obſerve, and inſiſt on this Doctrine foom theſe latter words of the Text.

Doctrine. That Jeſus Chriſt is, and ſhall be called, Jehovah our Righteouſneſs.

The Prophet, in the Name of the Lord, promiſes, That the Lord would raiſe up to David a Righteous Branch, one that ſhould be moſt Holy, and Juſt in his Humane Nature; and that this Righteous Branch, the Meſſiah, ſprung from David, according to the Fleſh, ſhould be called, Jehovah, our Righteouſneſs: this intimates he ſhould be Man and Jehovah too in one Perſon, and as ſuch he ſhould be owned and acknowledged.

Four things are to be ſpoken to for the proſecution of this Doctrine.

Firſt, What Righteouſneſs of Jehovah the Son is here meant, and underſtood.

Secondly. To Evidence and Demonſtrate, that Jeſus Chriſt, God-Man, is p. 106our Righteouſneſs, yea, our only Righteouſneſs for Juſtification.

Thirdly. How this Righteouſneſs of Chriſt is made ours.

Fourthly. Who they are that ſhall call Chriſt by this Name, The Lord our Righteouſneſs.

1. What Righteouſneſs of Jehovah is here meant.

To this I ſhall Anſwer;

Firſt. Negatively.

Secondly. Affirmatively.

Firſt, I Anſwer Negatively; It is not the Eſſential Eternal Righteouſneſs of the Son of God, as Oſiander the Lutheran affirmed; but this cannot be.

For, 1. This Righteouſneſs is incommunicable, it is proper to the Divine Nature, and cannot paſs, or be derived to a creature: To ſay, that this Righteouſneſs is given to Believers p. 107is to deifie them, rather than to juſtifie them; that is moſt certain, that in this ſence, God will not give his Glory to another, Iſa. 42.8.

2. This Righteouſneſs is an Adverſary; contrary to us, at Hoſtility with us: God, according to it, hates the Wicked, and abhors the Workers of Iniquity, Pſal. 5.4, 5. He is a ſwift Witneſs againſt them, Mal. 3.5. A Terrible Judge to them, and a Conſuming Fire in the execution of his Vengeance on them, Deut. 4.24. As God is Holy, he lothes unclean Souls; and, as he is Juſt, he hates guilty Creatures. If another Righteouſneſs had not been found out, God would riſe up againſt them as an Enemy, and break out on them for their everlaſting deſtruction.

Secondly. I Anſwer Affirmatively. This Righteouſneſs of Jehovah is not a Righteouſneſs poſſeſſed by the Son from Eternity, but acquired in time. It is not the Righteouſneſs that was his Patrimony, as a Son, but his Purchaſe, as a Servant, by the ſweat of his Brows, by the travel of his Soul, by the effuſion of his Blood, by the p. 108expenſe of his Life. This was wrought by the Son of God Incarnate, by the Mediator in the form of a Servant, as Joſhua, the Type of Chriſt, is called the Miniſter, or Servant of Moſes, Exod. 24.13. Exod. 33.11. So Jeſus Chriſt was made under the Law, Galat. 4.4. It is ſaid, Iſai. 53.11. By his Knowledge ſhall my righteous ſervant juſtifie many. This is very obſervable, God himſelf aſſerts, That by his knowledge his righteous ſervant ſhould juſtifie many; and that by virtue of his ſervice, in bearing the Iniquities of his People. Jeſus Chriſt did exactly perform what as a Servant he had undertaken, and ſo he was Righteous. Here we may obſerve a wonderful Myſtery, that Jehovah is ſaid to be our Righteouſneſs; yet God's righteous Servant alſo is ſaid to juſtifie. Theſe two things ſweetly conſpire in our Juſtification. God's ſervant did perform Obedience, and ſuffer on the Croſs. He that took our Nature, and was a Servant in it, was only capable of doing, and dying for us: As Man, he muſt be ſubject, and p. 109ſuffer; but yet as he is alſo Jehovah he gives an infinite Price, and vallue to his Obedience and Sufferings. The ſame Perſon was God-Man: as Man he ſerved, and performed the Obedience by which we are juſtified, Rom. 5.19. but as God he gives an infinite worth to his own Service: So both Jehovah is our Righteouſneſs, and yet God's Righteous Servant doth alſo Juſtifie. Chriſt's Righteouſneſs conſiſts in Two things;

Firſt. In his Obedience to the Commands of the Law.

Secondly. In his Subjection to, and enduring of the Curſe of the Law.

Jeſus Chriſt took debitum officii, the debt of Duty, as well as debitum poenae, the dept of Puniſhment. And ſuitably unto this object of our Faith is thus expreſſed; 1. Our Faith is ſaid to be foreign, in the Righteouſneſs of God, ſo the word might be render'd; and this Phraſe, the Righteouſneſs of God, ſeems to be taken, and be proved from my Text, p. 110Jehovah our Righteouſneſs. 2. Faith is ſaid to be in the Blood of Chriſt, Rom. 3.25. Whom God hath ſet forth for a Propitiation through Faith in his Blood. All the Garments of Chriſt are ſaid to ſmell of Myrrh, Aloes and Caſſia, Pſal. 45.7. As Chriſt's Garments are expounded to be his Graces, ſo they may alſo be interpreted to be the Actions of Chriſt, that flow from thoſe Graces. Garments ſignifie Actions, ſo it is ſaid, they waſhed their Robes white in the Blood of the the Lamb, Rev. 7.14. So theſe Garments point out the Active Obedience of Jeſus Chriſt. It is ſaid alſo, That Chriſt gave himſelf an offering, and a ſacrifice of a ſweet ſmelling ſavour to God, Epheſ. 5.2. Zanchy on the place, obſerves the Emphaſis of the Apoſtles words; that Chriſt is ſaid to be firſt an Offering, and then a Sacrifice. There were Offerings of Firſt-fruits, and Fine Flower, and of ſuch things as had not life, but living creatures were offered up in Sacrifice, and then their blood was ſpilt, and their lives taken away. Chriſt's being an Offering, may point out the p. 111Holineſs of Chriſt's Life, and his being a Sacrifice, did ſignifie his Sufferings, and his Death. How ſatisfactory and refreſhing is it to us, to Read and Hear of the ſweet ſmelling Garments of Chriſt, and the ſweet ſmelling Sacrifice of our Lord Jeſus? It was foretold of our Lord Jeſus Chriſt, that his Ears, both his Ears, ſhould be opened, Pſal. 40.6. one Ear was opened, as he was Man, to hear, and obey the Commands of the Moral Law; and Chriſt's other Ear was opened, to liſten to, and comply with that peculiar Commandment that was given to him.

As Mediator, to lay down his Life, Joh. 10.18. Innocent Man owed but a ſingle debt to God, and that was Obedience to his Law: but Fallen and Guilty Man is bound to God in a double Bond. He owes God Obedience, as he is a Creature; and he owes God Glory to be raiſed out of his Sufferings, Miſery and Torments, as he is a Guilty Creature. Therefore Sins are called Debts, Matth. 6.12. becauſe the Tranſgreſſors of the Law, for Non-payment of the Debt of Obedience, p. 112contract another, and New Debt, and that is an Obligation to endure Puniſhment. As they wrong, and rob God by their ſins of Omiſſion, and Commiſſion, ſo they are bound to make Reſtitution to God by their eternal Sufferings, and Torments.

1. Jeſus Chriſt was to obey the Commands of the Law, Joh. 17.4. I have glorified thee on earth, I have finiſhed the work that thou gaveſt me to do. Jeſus Chriſt was to Glorifie God in the Nature of a Creature, in the Form of a Servant: he was to be a perfect Pattern of Piety, and an example of Righteouſneſs on Earth, where there had not been a full and exact Inſtance of Righteouſneſs, and Obedience fince the Fall, Eccleſ. 7.20. There is not a juſt Man on earth, that lives and ſins not. The Earth hath been full of violence and wickedneſs before God, Gen. 6.13. How much was it then for the Glory of God, and the Honour of his Law, that there ſhould be a Man Perfectly Holy, and Juſt on Earth? A Virgin-Soul among Whores and Adultereſſes? A Diligent Servant among Drones, and Lazy Loiterers? p. 113A Loyal Subject among Rebels, and Enemies? How little Honour had been given to the Law, if only the Penalty of it had been inflicted, and its Curſe been executed; but the Commands of it had never been obeyed, and fulfilled? Is it for the Credit, or Glory of an Earthly Prince, to have no Obedience paid to his Laws, but only the Penalties annexed to them to take hold of, and be executed on all that are under his Juriſdiction? And ſhall God's Laws never be obeyed? Shall the Penalties of them only be executed? As a Foreign Prince, if he Travels through the Territories, and Dominions of another King, doth owe him a Topical Allegiance, and muſt needs be ſubject to his Laws; ſo the Son of God (though he was a Rightful and a Glorious King) yet Travelling through the Dominions of his Father, in the nature of a Creature, to Redeem Captives, muſt needs be ſubject to the Laws that God gave to all Mankind. The High-Prieſt, under the Old Teſtament, was an eminent Type of Chriſt; he was bound p. 114to wear a Plate of Gold joyned to his Mitre on his Forehead, Exod. 25.36, 37, 38. This did intimate, and teach us, that the true ſubſtantial High-Prieſt was to be Perfectly holy and abſolutely devoted to God. Tho' God may ſpy Faults, and obſerve Blemiſhes and Spots in the beſt of Saints; yet he may look to the Forehead of Jeſus our Great High-Prieſt, and there read nothing but Holineſs to the Lord. The Law of God was perfectly impreſſed on Chriſt's Heart, and fully expreſſed in his Life. He loved God to the Height of utmoſt Perfection. He loved Men, even his own, that were in the World, with the moſt pure, ardent, and intenſe Love, John 13.1. he was ſo intent, ſo fixed in Exalting, and Magnifying God, that when his Soul was troubled in the proſpect of his Sufferings, yet he Pray'd thus, Father, glorifie thy own Name, John. 12.27, 28, 29. As if he ſhould ſay, However I am clouded and eclipſed; whatever bitter Cup I drink; whatever heavy Burden I bear; yet, Father, glorifie thy own Name. As the Firſt Adam ruined p. 115us by his Self-ſeeking; ſo the Second Adam raiſed, and Recovered us by his Self-denyal; and Chriſt's Love to his People was ſtronger than Death. He leaped over Mountains of Difficulties, and brake through Hoſts of Enemies, and Sufferings to Redeem them. He did forget himſelf for a time, that he might remember us to eternity: He veiled his Glory, and Majeſty, to manifeſt his Love to us: We are all as an unclean thing, Iſa. 64.6. but Jeſus Chriſt is that Holy Thing that was Born of the Virgin Mary, Luk. 1.35. he came into this World without a Foreskin on his Heart, and therefore was that Holy Seed that was Figured, and Typified by Circumciſion, Phil. 3.3. And we may Glory in him, on this account. The Fountain was pure from his Conception and Birth, and the Stream that did flow from it was ever after clear and clean. It was requiſite that Chriſt ſhould be Holineſs to God, that he might be made Righteouſneſs to us.

p. 1162. Chriſt's Sufferings may well be accounted a part of his Righteouſneſs. For,

1. They were the Fulfilling of the Law given to him as Mediator, that he ſhould make his Soul an Offering for Sin, and pour it out to the death, Iſa. 53.10, 12. Joh. 10.18. As the Moral Law belonged to Chriſt, as a Man, he could not poſſeſs our Humane Nature in Purity, or order his Converſation with Beauty without ſubmiſſion to it: ſo the Ceremonial Law belonged to him as a Jew; and he was obliged to die, as he was a Mediator. He muſt be obedient to death, even the death of the Croſs, Phil. 2.7, 8.

2. The Sufferings of Chriſt were part of his Righteouſneſs, becauſe they were the enduring of what Jeſus Chriſt, as a Surety, did undertake to undergoe. If one Man doth bind himſelf in a Bond to pay the Debt of another, it is but Juſtice that he ſhould ſatisfie it; if he refuſe, or decline it, he acts contrary to the Rules of Righteouſneſs. So when Jeſus Chriſt took our Debt on him, it was Righteous p. 117that he ſhould pay it off. A Surety doth firſt make the Debt his own, and then binds himſelf to the payment of it: So Chriſt firſt took our ſins themſelves, and then became liable to puniſhment for them. As the Sacrifices of the Law had firſt Sins put, and laid on them, Levit. 1. v. 4. and then thereby were expoſed to wounds and death. If Jeſus Chriſt had not been made ſin, he could not have been made a Curſe, 2 Cor. 5.21. Gal. 3.13. Chriſt's being made a Curſe ſeems ſomewhat different from his being made Sin, and was a Fruit, and Conſequent of it. The Curſe could not Fall, Faſten, or Abide on a Perſon, but where Sin opened the Door, drew, and pluckt it upon him. Jeſus Chriſt, by becoming a Surety, was ſnared, was taken by the words of his own Mouth, Prov. 6.2. Jeſus Chriſt ſaid to the Father, Pſal. Ch. 40.7, 8. Loe I come, that is, to be an Atoning Sacrifice: I delight to do thy will O my God; that is, to offer up my Body once for all, Heb. 10.9, 10. Now Jeſus Chriſt was come into the Hand of his Father to be puniſhed, p. 118Prov. 6.3. It was juſt for God the Father to wound and bruiſe him; to call the Sword of his Juſtice to awake againſt him, Zach. 13.6, 7. verſes; the Cup could not paſs from Chriſt, but he muſt drink it: the Debt muſt be exacted of him, Chaſtiſement muſt be laid on him, Iſa. 53.5. becauſe Jeſus Chriſt had engaged as a Surety to draw near to God, ſitting on a fiery Throne, holding a flaming Sword, and clothed with the garments of vengeance, Jer. 30.21. Sins being laid on Chriſt, Iſa. 53.6. Sorrows and Sufferings were to follow, Iſa. 53.4. becauſe he bare our ſins, he muſt alſo be burthened with our ſorrows. It was juſt with God, on this account, to wound the Man that was his Son, and to ſmite the Man that was his Fellow, Zech. 13.7. God's Sword had (as it were) ſlept for a long time in the Scabbard of his longſuffering: his Juſtice had been ſilent, and not roared againſt Sinners. But now the Surety was come, the great Atoning Sacrifice was preſented, and exhibited, it was high time for God's Sword to awake. The Times before p. 119Chriſt were the days of Forbearance foreign, Rom. 3.26. God took Chriſt's Word till then, but now the Day of Payment was come, and therefore Chriſt could not be ſecured from a Dark Hour, or be exempted from drinking of a bitter Cup, Matth. 26.39.42. John 12.27, 28. he came into the World to have ſuch a Terrible Hour, and to walk through the Dark Valley of the ſhadow of Death: As he was loaded with our Sins, God muſt not only forſake him, Pſal. 22.1. but wound him, Iſa. 53, 5. He had not only a dark Night, as the Light of God's pleaſing Countenance was hid from him, but he felt Dews, and experienc'd the Drops of the Night, Cant. 5.2. as God's puniſhing hand was ſtretch'd out againſt him. Chriſt had not only a very Dark Night, but a very Stormy and Tempeſtuous Night; as we had eſtranged our ſelves from God, and had forgotten our Relation to him, ſo God eſtranged himſelf from Chriſt, and ſeemed, for a time, to veile, and forget his Relation to his Son: to carry it as a Stranger, and p. 120as one unconcerned in the Sufferings of Jeſus Chriſt, Pſal. 22.1, 2. My God! my God! why haſt thou forſaken me? Why art thou ſo far from helping me, and from the words of my roaring? O my God! I cry unto thee in the day time, but thou heareſt not, and in the Night ſeaſon, and am not ſilent. O! how ſtrange is this, that God ſhould thus withdraw himſelf from his own Son? that the Father ſhould deliver him up into the hands, and leave him to the Will of his Enemies? That God's ear ſhould be ſtopt, and his Bowels ſhut up againſt his own Son: That Jeſus Chriſt ſhould roar out his doleful Complaints, and yet God be, as it were, deaf and dumb to him, and inexorable towards him, when the Son was not ſilent to his Father day or night. Surely Chriſt's Cup was very bitter, his Burthen heavy, and the Fire that Roaſted this Lamb of God was very hot, and ſcorching, or elſe Chriſt that had the Power of the God-head to ſupport him, was now in the midſt of his Enemies, and near the end of his Sufferings, would never thus have roared out. The p. 121words of the Pſalmiſt David do exactly Point out, and Foretel that which Matthew Records, Matth. 27. v. 46. And about the Ninth hour Jeſus cried with a loud voice, ſaying, Eli, Eli, Lama Sabachthani; that is to ſay, My God, my God, why haſt thou forſaken me. Yet Jeſus Chriſt juſtifies the Father in forſaking of him, in not hearing of him; But thou art holy, O thou that inhabiteſt the praiſes of Iſrael, Pſal. 22.3. Though others taſt thy Goodneſs, admire, and glorifie thy Grace, and thou inhabiteſt their Praiſes, yet thou art deaf to me, I feel thy Wrath and Severity. But thou art holy in all this, I am come into thy hand as a Surety, and muſt fall under thy weighty Arm as a God of Vengeance. This was the true reaſon and cauſe why Jeſus was wanting to himſelf, did not plead his own Cauſe; or more confute the Slanders, and wipe off the Reproaches his Enemies caſt on him, clear and juſtifie himſelf from their Calumnies, Falſe and Forged Accuſations, Mark 15.3, 4, 5. Jeſus Chriſt kept ſilence, he Anſwered nothing to what the High-Prieſt charged him p. 122with. He alſo Anſwered nothing to Pilate, ſo that Pilate marvelled, that he would not plead for, and defend himſelf; that he carried it as if he had no Reply, no Reproofes in his Month, to vindicate himſelf, and ſilence his Adverſaries. This Silence of Chriſt was foretold, Iſa. 53.7. He was dumb, he opened not his Mouth. The truth was, that Jeſus took our Sins, and bare our Iniquities, in order to his ſubmitting to Puniſhment for them, Iſa. 53.6. 1 Pet. 2.24. Confuſion of face did belong to us, Dan. 9.8.9. Guilt might ſtop our Mouths, ſeale up our Lips. We had cauſe to lie down in our Shame, to cover our ſelves with Confuſion, never to open our Mouths to deny, extenuate, or juſtifie our Practiſes, Ezek. 16. laſt. Chriſt now ſtood in our place, he did, as it were, aſſume our Perſon; Silence did become us; Our Cauſe was ſo bad, that it could not be pleaded or defended. It was Juſt, now, that Chriſt ſhould be Condemned, Executed, Cut off for our Sins, that, as a Surety, he took on himſelf: though he was a Green Flouriſhing Fruit-bearing-Tree, yet all our p. 123Barrenneſs was charged, all our Corrupt Fruits were hanged on the Tree of Life by Imputation, therefore a Fire was kindled againſt him; he was hewed down, and cut off from the Land of the Living, Iſa. 53.8. Chriſt's ſubmitting to Circumciſion, Luke. 2.21. and to Baptiſme, Matth. 3.13, 16. that were Ordinances proper and peculiar to Sinners, did ſhew, that he took our Sins on him, that we, in Baptiſme, might have our Sins put away, and his Righteouſneſs put on us.

3. Chriſt's Sufferings may well be called, and accounted a part of his Righteouſneſs; becauſe, in bearing his Sufferings, he admirably exerciſed his Graces, and was moſt active in fulfilling the Law to the utmoſt height and pitch of Perfection. Indeed, mere Innocence is not Rewardable, but as it is accompanied and attended with an Active Obedience, and Righteouſneſs: He ſubmitted to the Will of his Father, Matth. 26.42. If this Cup may not paſs from me, except I drink it, thy will be done. He evidenced, declared, p. 124and demonſtrated to the world, that he loved the Father, and would do what he commanded him: the Threatning of Death againſt us, was changed into a Commandment given to Chriſt, that he ſhould die. Therefore he would go forth to offer himſelf to the hands of his Enemies, and to meet Death, John 14. laſt. And Chriſt manifeſted wonderful Meekneſs and Patience towards his Enemies, and expreſſed admirable Goodneſs in Praying for his Perſecutors and Murtherers, Luke 23.24. Then ſaid Jeſus, Father forgive them, for they know not what they do. Sinners hated Chriſt without a cauſe, and he loved them without a cauſe. What aſtoniſhing kindneſs did Jeſus Chriſt diſcover towards his Sheep, in that he would lay down his Life for them? John 10.11, 15. Was not the love of Chriſt, a love paſſing knowledge? Epheſ. 3.18, 19. Was it ever known, that when the Butcher came to the Fold to fetch Sheep and Lambs to kill them, that the Shepherd ſhould offer, and ſubſtitute himſelf in their room, and to be contented to p. 125be ſlain himſelf, that they might be ſpared. Some have thought, that this was a ſtrain of Love above, and beyond what the Law requires from one Neighbour towards another. Men are to Love their Neighbours as themſelves; but Chriſt loved his Sheep more than himſelf; he forgot, he denied himſelf: was ſwallowed up in moſt pure and ardent Love towards them. Love is the fulfilling of the Law, Rom. 13.10. So that Chriſt was highly Righteous, and perfectly conformed to the Law in all his Sufferings and Sorrows. Thus Jeſus Chriſt did Anſwer the Character, that the Church of Old gave of him, that he was white and ruddy, the chiefeſt amongſt ten thouſand, Cant. 5.10. Jeſus Chriſt was White in his Active, and Ruddy in his Paſſive Obedience, and ſo did at once commend us to God's Holineſs, and ſecure us from his Wrath and Juſtice. As the Firſt Adam, in Tranſgreſſing the Poſitive Law God gave him, not to eat of the Forbidden Fruit, did violate the whole Moral Law, he was unjuſt to God, injurious to himſelf, and cruel to all his p. 126Poſterity, whom he betrayed, defiled, and ruined: So the Second Adam, in Obeying a Poſitive Law, to Die, Fulfilled the whole Moral Law, in perfect Love to God and Man, and abſolute Denial of Himſelf.

2. The Second thing I am to inſiſt on, is, to Evidence, That Jehovah the Son of God, is our Righteouſneſs.

Firſt. No other but he that was God Manifeſted in the Fleſh, could now, in this degenerate ſtate of Fallen Man, ſatisfie, and fulfil the Commands of the Law. The word of God is very pure, Pſal. 119.140. The Command is exceeding broad, Pſal. 119.96. The Law is very Spiritual, Rom. 7.14. There is a wonderful depth in the Law of God, it goeth deeper than the actual conſent of the Will: Others of the Ten Commandments, as the Fifth, Sixth, Seventh and Eighth, do forbid heart-evils, for the Law is Spiritual. It is the Law of an Omniſcient heart-ſearching Lawgiver, and therefore it is not only given to the p. 127Lip, and Life, but reaches and extends to the Soul. But the Tenth Commandment is yet more deep and ſpiritual, it forbiddeth the Firſt buddings and ſtirrings of Sin in the Soul, whereby the Will is Tempted by it ſelf, and ſollicited to conſent and comply: Theſe are the Neighings of a Carnal Heart after fleſhly objects, Jer. 13.27. I have ſeen thy Adulteries, and thy Neighings: Theſe Neighings of an unclean heart do tend to Fornication, and Adultery. In theſe Firſt Covetings, and Luſtings, the Old Man doth (as it were) caſt forth its ſeed into the Womb of the Heart; but Luſt doth not conceive, in the Language of James, James 1.14, 15. till this Seed is received, cheriſhed, and embraced in the Womb of the Will; till it conſents, and yields to a Temptation. Who now of the beſt of the Sons of Men can ſtand before this holy and perfect Law of God? Dare the beſt of Saints in the World go to a Trial before God on the account of their Works? Did not David himſelf decline ſuch a Trial? Did he not p. 128wave, and deprecate it? Pſal. 143.23. Enter not into judgment with thy Servant, For in thy ſight ſhall no fleſh living be juſtified. But this is that excellency, and glory of Chriſt, that he was a Spiritual Beauty among deformed Ethiopians; an upright Soul among crooked Creatures: one that did dwell in the Torrid Zone of Love, when the Hearts of others were Congealed, and Frozen towards God. He had the higheſt flame of Love, and not the leaſt ſpark of Luſt. But the obedience of no others is of ſufficient purity, according to the Covenant of Works, to be Tried at God's Touchſtone, or of Weight enough to hold in God's Ballance: But Chriſt's Obedience, for Purity, and Weight, will be approved before the Tribunal of God. The Eye of Omniſciency can ſee no fault in it; the Holineſs of God is not diſſatisfied with it, but highly approves of it, and delights in it. As no meer Creature can ſatisfie for the Guilt of Sin, and ſo prevent Eternal Death; ſo the obedience of no mere Creature can Merit Eternal Life. The Command of the Law muſt be fulfilled, p. 129as well as the Curſe executed; there muſt be a foreign, a Righteouſneſs, that there may be foreign, a Juſtification.

2. No other but Jehovah could bear the Weight of Millions of Sins, and endure ſufficient Puniſhment for them. The People of Iſrael were a Nation of heavy Iniquity, Iſa. 1.4. Laden with Tranſgreſſions. The Earth on which they did dwell, is ſaid to Reel, and ſtagger like a Drunken Man; and the Tranſgreſſion of it, that is, of the Inhabitants of it, is ſaid to be heavy on it, Iſa. 24.20. And if there was Heavineſs of Iniquity in one People, What was there in the Whole World? No other Neck could bear ſuch a Weighty Yoke of Puniſhment for Tranſgreſſions but Chriſt's, 1 Lam. 14. No other Shoulder, or Back, could ſtand, or bear up under ſuch a load of Sufferings, but the Shoulder and Back of Chriſt. If the weak Wood of his Humane Nature had not been overlaid with the Braſs and ſtrength of his Divine Nature; as the Altar for Burnt-offerings p. 130was but of Shittim-wood, but was over-laid with Braſs, Exod. 27.1.2.3. the weak Humane Nature of Chriſt could not have endured the hot fire of God's Fierce Wrath, but it muſt have been conſumed. The Mighty God therefore muſt ſupport the frail Man Chriſt Jeſus. For God to hide his Pleaſing Countenance from Chriſt, was (as it were) the loſs of a Heaven for a ſeaſon; and, for God to turn his Angry Frowning Face againſt Chriſt, was the Feeling of a Hell for a Time. Who could bear this Loſs, this Puniſhment, but he that had Omnipotency to uphold him? There were ſeveral things that were extraordinary in the Sufferings of Chriſt, ſo that none but he could bear, and ſuffer at that rate, and in that manner.

Firſt. That Jeſus Chriſt, when he was bruiſed by God, yet claimed Intereſt in him, and Truſted on him: In the depth of his Sorrows and Sufferings, yet he thus calls him, My God, my God, Pſal. 22.1. and ſaith in Heb. 2.13. I will put my truſt in him. Yea, p. 131when all left him; and the Father too is ſaid to forſake him; yet he ſaith, I am not alone; but the Father is with me, John 16.32. when God did preſs down a weight of Sufferings on him, yet he was perſwaded, that, at that very time, he put his Allmighty and Everlaſting Arms under him to uphold him, Iſa. 42.1. Behold my Servant whom I uphold, Iſa. 50.7. The Lord God will help me. When God did lay Sins on him, Iſa. 53.6. yet he believed he would Juſtifie him from them all, Iſa. 50.8. He is near that juſtifieth me. Though he was now under a dark Night, yet he did believe, that God would turn his Shadow of Death into a bright and joyful Morning, Pſal. 16: 11. Thou wilt ſhew me the path of Life: in thy preſence is fulneſs of joy, at thy right hand are pleaſures for evermore.

Secondly. That Jeſus Chriſt Loved God, even when he was wounded by him, and ſuffered ſuch hard things from him. The Damned ſuffer from God, and hate him: they belch and vomit out Blaſpemies againſt him. But p. 132Jeſus Chriſt endured the moſt bitter, and grievous things from the Father's Hand, yet ſtill loved him: This was the Fat of the Inwards of Chriſt's Sacrifice, Levit. 3.14. Levit. 4.8. that his Soul was filled with the Fear of God, Iſa. xi. 2. and had ſuch a profound Humility, and made ſuch a deep and hearty Submiſſion to the Will of God, Matth. 20.42. which did greatly ennoble the Sufferings of Chriſt. This is very obſervable, that Jeſus Chriſt, in the Celebration of his Laſt Supper, twice Gave Thanks to God at the Conſecration of the Bread, and the Bleſſing of the Cup, 1 Cor. 11.24, 26. Matth. 27. What can we conceive was the ſubject matter of his Thankſgiving, but that he bleſſed his Father for ſetting him forth to be a Propitiation, for Sanctifying and Sending him into the World to be an High-Prieſt, John 10.36. and for Ordaining him to be a Sacrifice, 1 Pet. 1.18.19, 20. For giving him, as Bread from Heaven, to feed Famiſhing Creatures, and deſigning his Blood as a generous Cordial to ſupport fainting Souls. O what an excellent p. 133Spirit did Chriſt diſcover in Bleſſing of God, that made a Spiritual Feaſt on himſelf, as a Paſchal-Lamb and Sacrifice, 1 Cor. 5.7.8.

Thirdly. This was wonderful, that Chriſt that was but one Lamb, Iſa. 53.7. 1 John 29. did bear ſo many Sins, yea Thouſands and Millions of Tranſgreſſions, and yet did not ſink under them. He was a Tried Stone, Iſa. 28.16. Never was there ſuch a Weight of Sins and Sufferings laid on any one, as on Chriſt, yet he did not break, or ſink under this Weight. As God put Sins on Chriſt, Iſa. 53.6. ſo Chriſt put them away, Heb. 9.26. Aaron did confeſs all the Sins of the People of Iſrael over the Scape-Goat, and lay them on him, Levit. 16.21. but his Memory might fail us to a perfect Enumeration of the kinds, and ſorts of their ſins But God laid the Iniquities of all his People on Chriſt, Iſa. 53.6.8. and ſurely God that knew them all, remembred, and recorded them all; did not omit, over-ſlip, or forget to lay any of them on Chriſt: therefore the number of Iniquities p. 134laid on Chriſt, was not to be recounted, conceived, comprehended. Theſe many ſins brought ſuch great Sufferings on Chriſt, that when he took a view of the Sea of Sorrows he was to paſs through, he began to be ſore amaz'd, Mark 14.33. and wen he came into the Garden he was in an Agony, Luke 22.44. Heſychius, a Learned Greek Author, ſayes, that foreign, which is derived from foreign, properly ſignifies that vehement fear of Death that falls on Soldiers, when they are about to join Battel with an Enemy. Jeſus Chriſt was to encounter the Prince of Darkneſs, the Legions of Hell, and his Bands and Troops on Earth; and the ſight of the Multitude of Chriſt's Enemies, and the Greatneſs of his dangers and ſufferings from above, and from beneath, did put Chriſt into Agony. The Lamb of God was to Combate with a Roaring Lion, the Unicorns of Apoſtate Spirits were to ſet on him; the Jews, as Bulls of Baſhan, and the Romans, as Dogs, were to aſſault Jeſus Chriſt, Pſal. 22.12, 13, 16, 21. The True Iſrael was now to Wreſtle with p. 135the Wrath of God, the Curſe of the Law, the Rage of Hell; yet he prevailed to ſatisfie Juſtice, quench the Fire of the Wrath of God, defeat the Policy, and diſarm the Power of Hell; while Satan, the Old Serpent, nibled at Chriſt's Heels, he Trod upon, and bruiſed his Head.

Fourthly. That Jeſus ſuffered ſo, that he made an end of Sin, finiſhed the Tranſgreſſion: he did ſo take ſin on him, that he took it away, John 1.29. ſo bare it, that he did bare it away for ever. The words uſed in Dan. 9.24. are very emphatical; Jeſus Chriſt Died foreign, Lecalleh, to make an end of Sin; that there ſhould never need, or be any more Offerings for Sin. Some render the word reſtrain, or to Impriſon: this is our ſafety, that ſin is ſo Confined and Impriſoned for ever, that it ſhall never more be at liberty to come forth to give Evidence, or Teſtifie againſt us. foreign, Lecathem, ſignifies to Seale up. This is intimated, that Tranſgreſſions (as Rolls) ſhould be ſealed up; they ſhould be kept private p. 136and ſecret; the Long Rolls of our Tranſgreſſions ſhould be ſo ſealed up, as never more to be opened and Read.

foreign, Lecappher ſignifies to Reconcile, Expiate Iniquity, ſo as to cover it, and that not ſlightly, as by ſpreading a Cloath over it, that may be eaſily taken away; but to cover, by Plaiſtering over a thing. The word intimates, that Chriſt ſo Covers Sin, that it is never more to be ſeen: It is ſo Blotted out by his Blood, that it is never more to be Read; ſo Drowned, that it is never more to appear. Chriſt by his once Offering hath perfected for ever them that are Sanctified, and put an end to all Sacrifices for Sin, Heb. 10.14, 17, 18.

Fifthly. That Chriſt ſo ſuffered for Sin, that in a ſhort time he removed the Guilt of it, Zech. 3.9. God ſaith he would remove the Iniquity of that Land in one day. O! How wonderful is this, that Guilt which had been contracting, Sins that had been committing many Hundreds, yea ſome Thouſands of years, that theſe ſhould p. 137be ſatisfied for in one day, and ſhould be ſo ſoon purged away? Heb. 1.3. That what Sinners had been Writing Hundreds of years, that Chriſt ſhould blot it out in one day. When Sins had long cried loud, and clamoured in the Ears of God, that all theſe ſhould be ſtilled, and ſilenced in one day.

Sixthly. For Chriſt by Taſting death but part of three days, to aboliſh it for ever, 2 Tim. 1.10. by a ſhort courſe of Obedience, to bring in everlaſting Righteouſneſs, Dan. 9.24. and by Temporary Sufferings, to obtain an Eternal Redemption, Heb. 9.12. this none could do but Jehovah Incarnate. In the Sacrifices of the Law there was a Remembrance again of Sins every year, Heb. 10.3. though there were Sacrifices offered daily to make Atonement for Sin, and a Multitude of theſe were ſlain in a Year, yet on the Day of Atonement, that came the Tenth Day of the Seventh MonethMonth, every Year, there was a Solemn Confeſſion, and Remembrance of Sins again, Levit. p. 13816.21, 27, 29. which evidences the weakneſs and imperfection of all the Legal Sacrifices, that they could never take away Sin, or make the comers to thoſe Sacrifices perfect, Heb. 10.11. but Chriſt, by one Offering, perfects us for ever, Heb. 10.14. Chriſt's one Sacrifice was the Truth and Subſtance of all the Sacrifices of the Law of the Burnt-offering, 1 John 29. of the Sin-offering, 2 Cor. 5.21. of the Treſpaſs-offering, Iſa. 53.10. Chriſt made his Soul foreign, a Treſpaſs-offering. Therefore, on the account of this one perfect Sacrifice, God ſaith he will remember Sins and Iniquities no more. Heb. 10.17. Hence it is very rightly inferred, very juſtly concluded, where Remiſſion of Sins is, there is no more Offering for Sin.

3. The Benefits that we receive by Chriſt's doing and ſuffering the will of God, do Evidence, that Chriſt is our Righteouſneſs, and our only Righteouſneſs.

1. It was Jeſus Chriſt that gave his Life a Ranſome for many, Matth. p. 13920.28. we did not contribute towards it, or make up any part of it. We cannot give to God a Ranſom for our Bodies, to prevent Temporal Death, Pſal. 49.78.9. How then could we provide a Ranſome for our Souls to prevent Eternal Death? we could not ſatisfie Juſtice, that our Bonds might be looſed, our Priſon door opened, as God the Father found out the way of Redemption, Job 33.24. I have found a Ranſome; So God the Son paid the Ranſome, and found Eternal Redemption, Heb. 9.12. He gave his Fleſh for the Life of the World, John 6.51. he was ſlain, and Redeemed us to God by his Blood, Revel. 5.9. As the Ram was the Ranſom of Iſaac, Gen. 22.12, 13. Abraham's hand was ſtaid, the Life of Iſaac was ſpared, and the Ram was offered up in ſtead of him: So we were bound with Chains of Guilt, the Juſtice of God was ready to give us the Fatal Stroke, the Mortal Wound; we were under the Sentence of death, and knew not how we ſhould be preſerved; but then Jeſus Chriſt was ſubſtituted in our Room, and this Lamb p. 140of God was offered as a Ranſome for us; therefore our Righteouſneſs is wholly of him.

2. We do not feed on, or live by Food of our own providing; but Chriſt is Living Bread, and Bread of Life to us, John 6.48.50, 51. He came down from Heaven, that we might eat, and not die. Chriſt ſpeaks of a double giving, John 6.51. Firſt, He gave his Fleſh upwards, in Sacrifice to God his Father, ſo he gave his fleſh for the Life of the World. Secondly, he gives it downwards, as Food and Suſtenance to us. There is neither Sacrifice for God, or Bread for us to be found in this lower World, but both muſt come down from Heaven. By our Fall and Apoſtacy from God, we have brought our ſelves into a Barren Spiritual Wilderneſs, as the Iſraelites, when they came out of Egypt into the Wilderneſs, they could not ſubſiſt there, but by an extraordinary, and Miraculous Proviſion that God made for them. God Rained down Manna from the Clouds, and fed the Iſraelites with the Corn of p. 141Heaven, Pſal. 78.24. But Chriſt may more truly and properly be called the Corn of Heaven. This very Bread did firſt ſpring up in the Mind, and grow in the Heart of God: he laid the great Deſign of a Spiritual Feaſt for fainting and famiſhing Souls. He Predeſtinated Jeſus Chriſt to be a Sacrifice to himſelf, and Food to us. This is a great and wonderful Myſtery of Grace, that Bread ſhould come down from Heaven to Nouriſh us. Bread ſhould naturally Grow out of the Earth for our Souls, as well as for our Bodies. Our Righteouſneſs ſhould ſpring, and grow out of our ſelves, and be wrought by our ſelves; but none of us have any thing of our own to relieve our ſelves with, to ſubſiſt upon, or to keep our ſelves alive by, Pſal. 22.29. none could keep alive his own Soul, we were ready to periſh with Famine as the Prodigal, Luke 15.17. Now what aſtoniſhing Kindneſs is this, that Jeſus Chriſt ſhould be a Sacrifice, that Sinners might have a Feaſt on him, 1 Cor. 5.7, 8. Believers are made Spiritual Prieſts, Revel. 1.6. and this is their p. 142Priviledge, Honour and Happineſs, that they have an Altar to eat off, Heb. 13.10. In the Times of the Law none might eat of a Sacrifice, that was offered for their Sins: if the Prieſt offered Sacrifice for his own Sins, he might not eat of any part of it, Levit. 8.10, 11. thoſe Sacrifices offered for Sin, did not yield any Food or Suſtenance to the Worſhippers that brought them. This did evidence, and argue their weakneſs, and imperfection, that they could not feed, or nouriſh thoſe that brought them, Levit. 6.30. it is ordained, that no Offering, whereof any of the blood is brought into the Tabernacle of the Congregation, to reconcile withall in the Holy Place, ſhall be eaten: it ſhall be burnt in the fire. But this is the Excellency of Chriſt's Sacrifice, that though he was made Sin, and a Treſpaſs-offering, yet we are called to Feed on, and Eat his Body that was broken, and Sacrificed for us, Matth. 26.26. 1 Cor. 11.24, 25. There is ſtill Food on Chriſt our Altar, it is never empty. The Altar was called God's Table, Mal. p. 1431.12. Ezek. 41.22. and the Sacrifice is called his Meat. God did, as it were, Feed at this Table. The Altar Figured Chriſt, and he Offered his Humane Nature as a Sacrifice on the Altar of his Divine Nature; and this True Sacrifice was God's Meat: Here Divine Juſtice did Feed, and was ſatisfied. What an Honour is this for us, to be admitted as Gueſts, yea, as Children, to God's Table? and for our Faith to feed on the ſame Sacrifice, that Juſtice is ſatisfied with; that may well quiet our Conſciences, that Pacifies God's Wrath: The Sacrifice and Meat on the Altar is called the Fruit of it, Mal. 1.12. This Phraſe is very obſervable, that the Altar is compared to a Field, that did yield and bear Fruit to the Prieſts; they had not Lands, and Inheritances as the other Iſraelites had; but the Altar was their Inheritance, and their Field, the part of the Sacrifice offered on the Altar, that was allowed to them, for their Services was the Fruit of the Altar, that they Fed on, and were ſuſtained by. So Chriſt the Altar is our Field; on the p. 144Fruit of it, even his Sacrifice, our Souls muſt Live, In Rom. 10.5. it is ſaid. That he that doth the Law, and the things required in it, ſhall live by them. But Chriſt Teacheth us another way of Subſiſtence for our Souls, John 6.57. He that eateth me ſhall live by me. Our Drink alſo is not in, or from our ſelves; we are in a Pit in which there is no Water, Zech. 9.11. Jeſus Chriſt was Figured by the Rock that was ſmitten by the Rod of Moſes, even the Curſe of the Law, Exod. 17.6, 7. 1 Cor. 10.3.4. Though Chriſt was Moſes his Miniſter, as a Servant, made the Law, and perfectly obeyed it, was Holy to God, Harmleſs to others, and undefiled in himſelf, yet he Felt the Rod of Moſes, he endured the Curſe. We were in a Dry, and Barren Wilderneſs, where no Water was: we muſt have periſhed with Thirſt, had not Chriſt been Smitten. He did cleave, his Soul and Body were ſeparated from each other, and ſo Spiritual Waters did guſh out for us to Drink. God's Sword might have devoured our Fleſh, and his Arrows have been p. 145made drunk with our blood, Deut. 32.42. but Jeſus Chriſt gave us his Fleſh to be Meat indeed, and his Blood to be Drink indeed, John 6.53, 54, 55. We are too prone to dig and ſeek Spiritual Water in our ſelves, but we muſt look for it from Chriſt. The Travelling Iſraelites paſſing through the Valley of Bacha, did make it a Well, they digged deep to find Water in the Earth; but yet at laſt they were diſappointed, and the Rain did fill the Pools, Pſal. 84.6. They ſought Water from beneath, but They received it from above. So we would find Water in our ſelves, but we muſt periſh, if Chriſt doth not Rain upon us, Pſal. 72.6. He ſhall come down like the Rain on the Mown Graſs: as Showers that water the Earth. When the poor and needy ſeek water, and there is none, and their Tongue faileth for thirſt, I the Lord will hear them, I the God of Iſrael will not forſake them. I will make the Wilderneſs a Pool of Water, and the dry Land Springs of Water, Iſa. 41.17, 18. If any Man thirſt, ſaith Chriſt, let him come to me and drink, John 7.37. we p. 146cannot live by a fullneſs and ſufficiency in our ſelves, but we muſt live by Bread from without, by eating of the Fleſh, and drinking of the Blood of Chriſt; And this alſo is given us freely. We reap that we ſowed not, and eat that we did not labour for; as the Iſraelites lived in the Wilderneſs without Plowing and Sowing.

3. We are Healed, not by any Remedy we have invented, or by any Medicine that we have prepared, but by a wonderful Remedy, that Jeſus Chriſt hath provided. The Iſraelites Murmured in the Wilderneſs, and were for it bitten by Fiery Serpents; and their burning poyſon did kill many of them: thoſe that were hurt, were utterly at a loſs. They knew no Phyſical Herbs, no Soveraign Drugs, no proper Remedies to apply. They knew not how to draw out the Mortal Poyſon, but were deſtroyed by it, Numb. 21.6, 7, 8. The Wilderneſs they were in afforded no Medicines; but God deviſed, prepared, revealed a Remedy: he directed Moſes to make a Brazen Serpent, and to hang it on p. 147high upon a Pole, and promiſed to bleſs this Remedy, and render it effectual, that whoſoever looked to it, ſhould be healed and live. So Mankind was bitten by Satan, that Old Serpent, in Paradiſe. He drew them to Diſcredit God's Threatning: he Leavened them with hard and baſe Thoughts of God: that he envied their higher Knowledge, and greater Happineſs, and ſo put a reſtraint on them, Forbidding them to eate of the Tree of the Knowledge of Good and Evil, and ſo drew them to Diſobedience, and to caſt off the Authority, and Yoke of God. Hereby Humane Nature was corrupted, and poyſoned in our Firſt Parents, and by them this Vermin did ſpread, and diffuſe it ſelf into all their Poſterity, and infected the whole World. This Bite of the Old Serpent was deadly. Tribulation and Anguiſh belongs to every Soul that Sins, Rom. 2.9. The wages of ſin is death, Rom. 6. laſt. Sin hath reigned unto Death, Rom. 5. laſt. but God hath provided a Remedy, that we could never have imagined, or thought of; and was moſt remote p. 148from the Sentiments, and Apprehenſion of the Natural Man: The Son of God came down from Heaven, took our Fleſh, and Suffered in our Nature; was lifted up to the Croſs, and died on it; that whoſoever looks to him, and believes to him, and believes on him, may not periſh, but have Everlaſting Life, John 3.14, 15. Jeſus Chriſt was lifted up before the eyes of God, when he was Crucified, and he is lifted up before our eyes, when his Death is Preached, and he is evidently ſet forth as Crucified before us, Gal. 3.1. We are not to compoſe Medicines, or to provide Plaiſters of our own to heal our ſelves, but we are to look to, and make uſe of God's Remedy continually. Ainſworth on Numb. 21. doth probably aſſert, That the Iſraelites, as they Journied, and did remove from one Station to another, carried the Brazen Serpent along with them, and ſet it up again in their Camp; and, as often as any one was bitten, he looked to it for Healing. So we muſt receive Chriſt to dwell in our hearts by Faith, Epheſ. 3.17. and ſtill carry him about with us, that as p. 149often as we contract New Guilt, we may look to him with a Spiritual eye, and be Healed. The Life that we live in the fleſh, we muſt live continually by the Faith of the Son of God, Galat. 2.20. All the Healing Remedies are out of our ſelves, and are in Chriſt. His Stripes are Healing, Iſa. 53.5. he hath healing beames, Mal. 4.2. out of the ſide of the Altar there came forth Living Waters, that healed the corrupt and dead Sea, Ezek. 41.1, 2, 8. ſo out of Chriſt's ſide there came forth Water and Blood, John 19.34. The Blood of Chriſt is a Soveraign Remedy againſt the Guilt of Sin; and the Spirit that was ſignified by the Water that flowed out of Chriſt's ſide, is a ſovereign Remedy againſt the Filth, and Reigning power of Sin; And Jeſus Chriſt, the Tree of Life, beares Leaves for the Healing of the Nations, Revel. 22.2. No other Tree hath Healing Leaves, but only Jeſus Chriſt, his Word, Doctrine, Promiſes, are Healing Leaves. We do not Work to Cure our ſelves; tho' we are Patients, yet we cannot be our own Phyſitians, but we are Juſtified p. 150by Chriſt's Condemnation, and live by his Death.

4. We are not Waſhed in any Water of our own providing, or in any Bath of our own making, but God the Father hath opened a Fountain for ſin, and uncleanneſs, Zech. 13.1. and this Fountain is opened where we could never have thought of, or imagined any ſuch thing, even in the pierced ſide, and wounded heart of the Son of God. His Head was Crowned with Thornes: his Hands and Feet were nailed to the Croſs, his Side was pierced, and Blood did flow from thence to Purifie our Souls. This is noble and precious Blood indeed, that affects Conſcience, and reaches ſo far, as to purifie it. The Blood of Sacrifices, the Aſhes of an Heifer, and Clean Water, availed only to the Purification of the Fleſh, to take off Ceremonial Uncleanneſs: but Chriſt poured out his own Blood, and thereby made a Precious Laver, a Coſtly Bath. This Blood purgeth Conſcience from ſins, that are dead Works, as they are the Fruits of Spiritual p. 151Death, and the Seeds of Eternal Death. Though Conſcience be ſtupid, and doth not feel the weight of theſe dead Works, yet if they remain unpurged, they will revive, and ſting the Soul to death; they will return upon it, and ſink it to Hell. There is no other means to purifie, and pacifie Conſcience but this Blood, and we exceedingly need it. There is a Fountain of Iniquity in us, that continually flows to defile us, Jer. 6.7. As a Fountain caſts out its Waters, ſo Jeruſalem caſts out her Wickedneſs. It is well for us that there is a Fountain without us in Chriſt, to take off that Guilt that is contracted by the Flowings of that Filthy Fountain that is within us. Chriſt's Blood, though it is little in quantity, yet it is mighty in Virtue. There is a deep Sea of Merit in it, Micah 7.18, 19. Thoug it was poured out of his Body but a few hours, yet it is a Fountain that Flowes in all Ages and Generations to take away Sin. And is not this moſt ſweet and comfortable, that Jeſus Chriſt did not only ſhed his Blood, but ſprinkles it alſo, Ezek. 36.25. I will ſprinkle clean p. 152water upon you, and ye ſhall be clean from all your filthineſs. Clean Water to waſh the Body is common, but clean Water to purifie the Soul is rare, and no where to be found but in Chriſt. This is wonderful Grace, that Chriſt would not only ſhed his Blood, but undertakes alſo to ſprinkle it. He ſhed it with unexpreſſible Pain and Anguiſh, but he Sprinkles it with much Pleaſure and Delight. As he pitied Souls, and ſhed his Blood for them, ſo he Loves Soules, and Sprinkles it on them, and Waſhes them in this Fountain from their Uncleanneſs, Revel. 1.56. We are not clothed by our own Works, or Righteouſneſs. Our Webs cannot become Garments, Iſa. 59.6. Our beſt Performances cannot clothe us. Our Righteouſneſſes are as filthy Rags, they cannot hide our Shame, cover our Nakedneſs, they are too narrow and ſhort to do it, Iſa. 64.6. Shall we be proud of, or truſt upon filthy Rags. Our own Righteouſneſs is but a Garment full of Patches. So Piſcator renders the Hebrew words, foreign, Veſtimentum fruſtrorum panni veteris, & attriti; A Garment p. 153of Pieces of old and worn-out Cloth. How long have we been ſerving in the Oldneſs of the Letter, Rom. 7.6. and ſo our Garment may be called Old Cloth. Sometimes we do good Works, and then are apt to turn aſide and to commit evil Works. There are interruptions in our obedience: Sin doth too often intervene, ſo that theſe patches of the Old Man do much blemiſh, and disfigure the Garment of our Righteouſneſs. There are Breaches in our Walls, and Spots in our Garments. As we need clean Water to Puriſie us, Ezek. 36.25. ſo we alſo want clean Linnen to Clothe, and Adorn us, Revel. 19.8. Jeſus Chriſt invites us to come to him, to buy White Rayment, that the ſhame of our Nakedneſs may not appear, Revel. 3.18. Chriſt was the Angel that commanded the Filthy Garments to be taken from Joſhuah the High-Prieſt: he cauſed his Iniquities to paſs away, and Clothed him with change of Rayment, Zech. 3.4. The Garments of our Bodies do put us in mind of our Sins, and bring to Remembrance our Tranſgreſſion; therefore p. 154they are called in Hebrew foreign, Bidge, from foreign, Bagad, that ſignifies to Rebel. Becauſe if Man had not Apoſtatized from, and Rebelled againſt God, he had not needed Clothing, or Garments. But the Righteouſneſs of Chriſt may well be called the Garment of Praiſe, Iſa. 61.3. It is a Garment for Beauty, and Glory, and ſo to be exceedingly praiſed; when God puts it on us, then we begin heartily to praiſe God. Chriſt is ſtiled the Sun of Righteouſneſs, Mal. 4.2. he hath healing Beames for wounded Conſciencies. The Church is ſaid to be Clothed with the Sun, Revel. 12.1. And is not this a Glorious Garment? Doth it not deſerve praiſe in it ſelf, and call for the higheſt Praiſes from us. God provided Coats of Skins, and Clothed our Firſt Parents with them, Gen. 3.21. The matter of thoſe Coats was the Skins of Beaſts, that probably were ſlain, and offered in Sacrifice to God. This might inſtruct and teach them, that the Spiritual Cloathing of their Souls was to be borrowed from the Obedience, and Righteouſneſs of the p. 155Great Atoning Sacrifice. As many as are Baptized into Chriſt, have put on Chriſt, Gal. 3.27. Our Firſt Parents did ſow Fig-leaves together, to make Aprons to hide their ſhame, Gen. 3.7. but when God provided Coats of Skin for them, then they threw away their Aprons of Figleaves as uſeleſs. So every Man, Naturally, ſeeks ſome Aprons of Works, and righteouſneſs of his own to cover his Nakedneſs, when Conſcience accuſes them for ſin, and the Law of God Condemns them for Iniquity. The Whore, in Prov. 7.14. pleads, That ſhe had Peace-offerings with her, and that day ſhe had paid her Vowes; and with this Apron ſhe thought to hide the Filthineſs of her Adultery. But when Men come acquainted with Jeſus Chriſt, and have that Glorious Clothing revealed to them, which he hath proved for Souls, then they caſt away their Aprons of Works, and their own Imaginary Righteouſneſs. Paul ſaith, That thoſe things that he reputed his Gains, that he thought would gain him the Favour of God, Acceptance with God, a Title to Everlaſting p. 156Life, theſe he counted loſs for Chriſt, Phil. 3.7, 8, 9. that is, he caſt them away, not only as unprofitable, but as likely to be pernicious and fatal to him, as they would be to him inſtead of Chriſt, and ſo rob him of an Intereſt in him, which would be a Ruining, and utterly undoing loſs to him. Paul ſaith farther, Yea doubtleſs I account all things but dung for the excellency of the knowledge of Chriſt Jeſus my Lord, Phil. 3.8. The Apoſtle ſeems to me to refer to that Scripture, Iſa. 53.11. By his knowledge ſhall my Righteous Servant juſtifie many. When Paul knew that excellent Righteouſneſs that Chriſt had provided for the Juſtification of the Ungodly, this made him to Contemn, Loath, and Caſt away his own Rigteouſneſs, as a Man that flotes on a broken Plank, or a piece of a Shipwreck; will caſt it away when he meets with a whole Ship that will take him in, and carry him ſafe to the Shore.

6. We are ſhadowed from the Scorching Wrath of God, and ſecured p. 157from the Storm of Divine Vengeance, not by our own Righteouſneſs, but by the Obedience and Righteouſneſs of Chriſt. The Church ſaith, ſhe ſate down under the Shadow of Chriſt with Great Delight, Cant. 2.3. Mr. Terry, in the Hiſtory of his Travels in the Eaſt Indies, obſerves, That where the Heat is exceeding great, as it is in the Eaſt Indies, there the Trees do bear far larger, and longer Leaves than in theſe parts of the World, and that thereby they afford a ſtronger ſhadow againſt the vehement heat of the Sun. Since the Fall we need a ſtrong ſhadow againſt the Scorching Wrath of God; and it is our Lord Jeſus Chriſt, the Tree of Life, that hath ſuch broad and long Leaves, as to afford a moſt ſweet, Cooling and Reviving Shadow. When the Iſraeites Travelled through the Black Burning Sands of Arabia, where, in ſome places, there grew no Trees to ſhadow them, God did, by a continual Miracle of his Grace, for Forty years, ſpread a continual Cloud over them, Pſal. 105.39. and this was deſigne p. 158for a Covering, to ſecure them from the fiery burning heat of the Sun, that they might not Faint under it, and be killed by it. Lithgow, that did Travel through Arabia, doth inform us, that the Heat is ſo great, by the Reflexion of the Sun-beams on thoſe Sands, that he ſaw two Germans that were of their Company, and in their Caravan, to drop down dead, being overcome by the Heat of the Sun. This Hiſtory inſtructs us how abſolutely neceſſary God's Cloud was, which he ſpread over them: It was not the Tents of the Iſraelites that were ſufficient to keep off the Burning Heat; elſe God would not have provided this Miraculous Cloud; ſo it is not the Tents of our Works, or Righteouſneſs, that can keep off the Scorching Wrath of God, but it muſt be the Righteouſneſs that the Clouded Son of God wrought out, in the ſtate of his Humiliation and Abaſement. As thoſe that went from under the Shadow of this Cloud, were preſently Scorched by the Sun; ſo thoſe that wave, and decline Chriſt's Righteouſneſs, muſt needs, ſooner or p. 159later, feel the Burning Wrath of God. That Cloud that Skreen'd the Iſraelites from the Beames of the Sun, was, it ſelf, ſtill expoſed to the burning Heat, but the Cloud did not feel it. But our Lord Jeſus Chriſt, that is our Shadowing Cloud, had a tender Senſe, a ſharp feeling of the Wrath of God for a time, that he might be a laſting and perpetual Cloud to protect and ſecure us from it. As the Iſraelites continually, for near Forty years, Travelled under the Shadow of this Cloud; ſo we muſt, all our days, Journey under the Shadow of Chriſt, and his Righteouſneſs. I have Read in Varenius his Geography, of this Great Wonder of Providence, and Mercy of God to the People in the Eaſt Indies, that they have their Winter when the Sun is over their heads, and their Summer, when the Sun is moſt remote from them: Then the Sky is continually clear, and the Sun ſhines ſo hot, that in ſome places they keep their Fairs and Markets, and do their Buſineſs in the Night, and ſleep in the Day. But when the Sun is in the Zenith, and juſt over their heads, p. 160then they have perpetual Clouds, and much Rain; and that if it were not for this, the Country could not be tolerably inhabited, by reaſon of the Great Exceſſive Heat: So, were not the Lord Jeſus the Mediator as a perpetual Cloud over us, to ſhadow us by his Righteouſneſs, the moſt Holy Souls could not poſſeſs and inhabit a cool and comfortable place in the Church. It is Chriſt, and his Satisfactory Sufferings that is the Tilt and Covering of the Chariot, in which we Ride with Chriſt to Heaven. King Solomon, that is Chriſt, made himſelf a Chariot, and the Covering of it was Purple. A Chariot muſt have ſomething over it to keep off the Wind, Rain, and Scorching Sun. The Covering of this Chariot was Purple, that is, Cloth of a Purple Colour; and this ſignified the Obedience of Chriſt, which was ſignally expreſſed in the ſhedding of his Blood. His Righteouſneſs was as Cloth died in Purple Blood; as Chriſt paved his Chariot with Love, a ſoft Seat for Doubting Trembling Souls to ſit on; ſo he Tilted it over with Righteouſneſs p. 161Died in Blood, that Believers might be ſafe, and have a ſure Covering, that would keep off the Scorching Heat of God's Wrath. We cannot move towards Heaven, till we get up into Chriſt's Chariot; ſo we cannot Travel ſafely, but under its Purple Covering, this muſt be our Protection all our days. Though the Church be a Garden open towards Heaven, to receive Influences of Grace from thence, yet it Rides in a Chariot that is Covered, and guarded from ſcorching Beams, and dreadful ſtorms from Heaven.

7. We are not ſecured from Revenging, and Deſtroying Juſtice, by any Good, or Righteouſneſs that dwells in us, but by the Blood of Chriſt Sprinkled from without, and applied to our Conſciences, Exod. 12.22, 23. The Deſtroying Angel did not paſs over the Houſes of the Iſraelites, and ſpare their Firſt-born, becauſe of the Righteouſneſs of the Perſons within, but becauſe of the Blood ſprinkled from without. The Iſraelites were Idolaters in Egypt, Ezek. p. 16223.2. and therefore were not worthy to be delivered from thence, but fitted to be deſtroyed there. It was therefore the Blood of the Paſchal Lamb, an eminent Type of Chriſt, that was their Security from Deſtruction. Judicious Calvin thinks, that God alludes to this in Iſa. 66.19. God ſaith, I will ſet a Sign among them; that is, on thoſe Jews that ſhould eſcape the Wrath of God, and Deſtruction by it. And what is this Sign but the Blood of Chriſt applied to the Soul; for we are ſaid to be Juſtified by his Blood, and ſo to be ſaved from the Wrath to come, Rom. 5.9. it is not our Inherent Righteouſneſs that will protect us from Revenging Juſtice. The Spirit that dwelleth in us, even in us Saints, James ſaith, luſteth unto Envy, James 4.5. In me, even in this fleſh of mine, dwelleth nothing at all that is good, ſaith Paul, Rom. 7.18. As Jacob did Travel towards Canaan, yet he halted on one Foot as he Journied on, Gen. 32.31. So, though Saints do walk with God, and hold on their way towards Heaven, Job 17.9. yet they halt on p. 163the Unregenerate ſide, and part With my Mind I ſerve the Law of God' but with my Fleſh the Law of Sin, Rom. 7. laſt. This is a wonderful Myſtery of the Goſpel, that Believers are perfected, as to the Conſcience, Heb. 9.14. Heb. 10.14. Though the Sacrifices of the Law could not make them that brought them perfect, as touching the Conſcience, Heb. 9.9. they did Shadow Pardon, they did Typify Reconciliation; but they could not confer and beſtow Pardon, and Peace. But this is the Excellency, and Perfection of Chriſt's Sacrifice, that it doth Purge and Perfect Conſcience; though the Soul, and its Faculties, are not perfected by a Compleat Inherent Righteouſneſs; yet Conſcience is Perfected, and hath no more ground to Accuſe, and Condemn, than as if there were no Corruption remaining, no Sin dwelling in us. O what a Myſtery of Grace is this, that Conſcience ſhould be perfected, and yet the Soul remain imperfect in Grace!

8. Our own Inherent Righteouſneſs is ſo defective, and comes ſo ſhort p. 164of a full Conformity to the Law, that we cannot dwell at home; but muſt fly unto, and inhabit in the City of Refuge. Though the Old Man be wounded in every Member in the Saints, yet it is not Maimed, no one of our Members on Earth is perfectly cut off, 3 Cor. 5. And therefore we muſt not ſtay at home, or dare to be found in our own Righteouſneſs, Phil. 3.9. As the Manſlayer was not to continue at his Houſe, Numb. 35.15, 22, 24, 25. He was in haſt to leave it, and fly to the City of Refuge, and there to abide till the Death of the High-Prieſt. Tho' a Man did, without Enmity, Hatred, or Deſign, but by meer Chance Kill his Neighbour, yet he muſt not abide at Home. Then we that have ſinned knowingly, and that with the bent and purpoſe of our Hearts have Tranſgreſſed a Righteous Law ſet before us, do much more need Jeſus Chriſt as a City of Refuge. We are in more danger of Revenging Juſtice, than the Man-ſlayer was of the Avenger of Blood. O! how much Mercy is it, that we have a City p. 165of Refuge to fly to; tho' we have ſined greatly, and heinouſly? When Jeſus Chriſt our High-Prieſt died, when the Temple of his Body was deſtroy'd, John 2.19. then was this City of Refuge built up. It is wholly Inhabited by Creatures, that have been Guilty of Heinous, and Innumerable Tranſgreſſions. O what encouragement is this, that there is yet Room in the City of Refuge to receive Guilty Creatures that fly to it? And what great need have we of it, not only for our Acts, that are meer Sins; but alſo for the beſt of our Duties and Performances? There is Iniquity that cleaves to our Holy Things, Exod. 28.36, 37, 38. We need an High-Prieſt, not only for our Deformed Facts of Sin, but for our Beautiful Acts of Worſhip, by reaſon of the Droſs that is in them; our High-Prieſt did bear the Iniquity of our Holy Things: they lay Heavy on him. And can we purchaſe Heaven by thoſe things that we need a Pardon, and Jeſus Chriſt endured a Heavy Puniſhment for? If the Manſlayer did come forth, and was found p. 166without the Borders of the City of Refuge, the Avenger of Blood might kill him, Numb. 35.26, 27. So if the beſt of Saints ſhould go forth of Chriſt, the City of Refuge, and think to dwell at Home, by truſting in their own Inherent Righteouſneſs, God's Revenging Juſtice might deſtroy them: therefore it is our wiſdom and ſafety to abide in Chriſt, 1 John 2.28. Little children, abide in him. Becauſe we are but weak little children, not grown to perfect ſtrength, and full ſtature in Grace, we are ſtill to abide in Chriſt. The Apoſtle Paul ſeems to me to refer to that expreſſion of the Man-ſlayer's; being found without the Border of the City of Refuge, Numb. 35.26. where he expreſſes it as his Great Deſign, and Deſire to be found in Chriſt, Phil. 3.9. The Man-ſlayer, and the Avenger of Blood might converſe freely and comfortably together, without fear of danger, in the City of Refuge. So a God of Vengeance, and a Believing Sinner may have ſweet Communion with each other in the Lord Jeſus. That Juſt One died for the Unjuſt, p. 167to bring them to God; not as Guilty Malefactors, to be puniſhed, but as Reconciled Friends, to be Embraced, 1 Pet. 3.19. By the better hope we draw nigh to God, Heb. 7.19. Noah, though a ſincere and Juſt Man, was not to ſtay in his Tent or Houſe, but to leave it, and enter into the Ark, that he might not be Drowned by the Waters of the Flood; ſo we muſt go out of our ſelves, fly to, and truſt in Chriſt, as God's Ark of Salvation, that we may be deliver'd from Deſtruction by the Deluge of God's Wrath.

9. We do not aſcend up to Heaven by a Lofty Tower, or by a Proud Babel of our own Building; the Top of our higheſt Structure cannot reach Heaven as thoſe Fooliſh Builders thought theirs would do, Gen. 11.3, 4. Our Sins are increaſed, and grown up to Heaven, Ezra 9.6. If our Treſpaſs be grown up to Heaven (as Ezra acknowledges) if our Sins affront, provoke, and dare God to deſtroy us, How ſhall our Righteouſneſs grow up to Heaven, to enter into it, p. 168and take poſſeſſion of it? We de ſerve, by our Iniquities, to be thrown down to Hell, and do not Merit, by our Righteouſneſs, to Aſcend up to Heaven. If Men could fly to Heaven by the Wings of their own Works, or get up thither by the Ladder of their own Righteouſneſs, What need was there that God ſhould provide, and ſet up a Ladder to Heaven for us? Gen. 28.12, 13, 14, 15, 16, 17. Jacob was Travelling to Padan-Aram, and in a Dream God minds him of the Great Journey up to Heaven, and diſcovers to him a Ladder, the Foot of which did ſtand on Earth, and the top of which did reach Heaven. By this Ladder was ſignified both the Perſon of Chriſt, that was to be God-man, and ſo at once to ſtand on Earth, and reach to Heaven; and the Office of Chriſt, that, as Mediator, was to Reconcile God and Man, and ſo joyn Earth and Heaven together. The Foot of this Ladder ſtood in Bethel, which ſignifies the Houſe of God: In the Church Chriſt the Mediator is Revealed and Preached. At the top of this Ladder is the Gate of Heaven, p. 169Gen. 28.16, 17. Heaven is only acceſſible, and open, over this Ladder, to thoſe that climb, and aſcend up by it. This Ladder is now Compleat in all the Rongs or Parts of it; the Foot of the Ladder ſtood near the Head of Sleeping Jacob; this might point, that the Ladder is Raiſed from Chriſt's Sleeping the ſleep of Death. Jeſus is now not only Born, and hath Died, but is Riſen again; and is Aſcended to Heaven, ſits at the Right Hand of God, to make Interceſſion for us, that we may ſee and ſhare with him in his Glory, and be with him for ever, John 17.24. The Apoſtle Paul hath, as it were, pointed at all the Rongs of this Spiritual Ladder, and ſhews us it is compleat, Rom. 8.33, 34. Though Satan ſtands at our right hand, to accuſe us for our Sins, as he did Joſhua for his Filthy Garments, Zech. 3.3. yet Jeſus Chriſt is at God's Right Hand, to Plead, and Interceed for us. Our Sins Cry, and Satan Accuſes, but the Blood of Jeſus the Mediator Speaks for us, Heb. 12.24. God that is infinitely Wiſe, Holy, and Juſt, ſaw our need of this p. 170Ladder, elſe he would not have provided it by the wonderful abaſement, and grievous Sufferings of his Son: we cannot get up to Heaven by our own Righteouſneſs. Many of the Elect continue ſeveral years in an Unconverted Eſtate; all theſe years are loſt, and ſo the Ladder is too ſhort to reach Heaven; their Righteouſneſs doth not begin ſoon, and early enough, when they are Converted; there are many ſtops, and Interruptions of their Obedience. The Ladder when it is begun, it is much broken; many Rongs or Rounds of the Ladder are wanting. Who can poſſibly climb, or aſcend up to a high place, where there are many Rongs or Rounds of a Ladder broken? This will put a ſtop to them: much more are we then unable to Aſcend to a Heavenly Habitation and Glory, by the Ladder of a broken Righteouſneſs, and by Duties or Works ſo interrupted, blemiſhed and Defective.