The Saints Dignity and Duty, Text 1 – Title page 2

The Saints Dignity and Duty · Text 1 – Title page 2

p. 1The GIFT of GIFTS: OR, The End why Chriſt gave Himſelf.

SERMON I.

TIT. 2.14.

Who gave himſelf for us, that he might redeem us from all iniquitie, and purifie unto himſelf a peculiar people, zealous of good works.

THe Apoſtle in the beginning of this Chapter, had given ſeveral exhortations, to ſeverall ſorts of Perſons. To the Aged men, verſ. 2. To the Aged women, verſ. 3. To the younger women, and younger men, verſ. 5, 6. And to Servants in verſ. 9, 10. Having thus exhorted theſe ſeverall ſorts to ſeverall duties, he ſubjoyneth an Argument that might ſerve to perſwade them all to the practiſe of the duties he had exhorted them unto, and that is laid down from the beginning of the 11^th verſe to the end of the 14^th. Wherein he deſcribeth the end of the Doctrine of the Goſpel, and of the grace of God revealed therein; which is, That it ſhould bring men to deny ungodlineſſe and worldly luſts, and to live ſoberly and righteouſly in this preſent world, Verſ. 12. Looking for that bleſſed hope, and the glorious appearing of the great God, and our Saviour Jeſus Chriſt, Verſ. 13. To bring people to this temper and diſpoſition, is the end and ſcope of all the p. 2Goſpel. Now having ſpoken of Chriſt, in the end of verſ. 13. (Our Saviour Jeſus Chriſt) he cometh alſo to deſcribe Chriſt in ver. 14. by ſuch things as may alſo ſerve as Arguments to perſwade to the former duties exhorted to.

The Lord Chriſt is deſcribed in this 14^th Verſe by an Act of his, Who gave himſelf for us; and this ſame action of Chriſt it is illuſtrated; Firſt, by the Object for whom it was done, He gave himſelf for us: Secondly, By the end, Why it was done, That he might redeem us from all iniquitie, and purifie to himſelfe a peculiar people, zealous of good works.

Thus you ſee the Coherence of theſe words, and the Scope of them, and alſo the Parts of the Text; They are, the Action of Chriſt deſcribed, by the Object and End of it.

We will firſt ſpeak of the Action and Object, joyning of them both together, Who gave himſelf for us.

Give me leave to ſpend a little time in the opening of the Words. And firſt, what is meant here by us? Who they are that are the object of this action of Chriſt? Who they are for whom Chriſt gave himſelfe?

In a word, the Perſons for whom Chriſt gave himſelf, they are beleevers: In 1 Tim 4.10. he is there ſaid to be the Saviour of all men, eſpecially of thoſe that beleeve. You ſee in the Verſe before my Text, he is called our Saviour, how he gave himſelf for them to whom he is a Saviour, but (ſaith the Apoſtle) he is the Saviour of all men, ſpecially of thoſe that beleive. The meaning of the place is this, Chriſt he ſaveth all men with a common temporall ſalvation, he ſaveth them from many dangers, from many miſeries, he is a generall Saviour to all men; but a ſpeciall Saviour to ſave from Hell, from the wrath of God, from the guilt and power of ſin; thus ſpecially the Lord Chriſt is a Saviour only to them that beleeve: So that by the Object of this Act, (included in the word [Ʋs,] he gave himſelf for us) is meant beleevers, them that doe beleeve in him.

What this belief is, I think I ſhall not need now to p. 3declare unto you; I will but onelyonly touch it in a few words.

To beleeve in Chriſt then, it is nothing elſe, but for a man to goe out of himſelf, and to receive the Lord Chriſt in all his Offices, to be to us in particular, a King to govern us, a Prophet to teach us, and a Prieſt to ſave us, and to make interceſſion for us: Thus Faith is deſcribed, John 1.12. To as many as received him, that is, (as the latter part of the Verſe hath it) to as many as beleeved in him, He gave power to be the ſons of God. So that to beleeve in Chriſt, is to receive Chriſt.

Now there is no receiving of Chriſt, but you muſt receive whole Chriſt, the coat of Chriſt was never divided, much leſſe is the perſon of Chriſt: if Chriſts coat and perſon was not divided, much leſſe the Offices of Chriſt: So that if to beleeve be to receive Chriſt, then to beleeve is to receive whole Chriſt in all his Offices. You ſee then what this faith is, it is to goe out of ones ſelf, and to entertain Chriſt, to be in particular for us our onelyonly King, and Prieſt and Prophet; and therefore to give up our ſelves to Chriſt, as ſubjects to be guided by him as by our Soveraign: and as Schollers in all things to be taught by him as by our Maſter; and for to give up our ſelves to him alone to expect attonement, and to expect favour from God through his Prieſthood. This is to believe.

The Properties of this Faith, the ſigns of it, by which you may know that you are them for whom Chriſt gave himſelf, you ſhall find in Scripture to be theſe.

Firſt of all, Faith it is ſaid to purifie the heart, Acts 15.9. There ſaith the Apoſtle, he put no difference between us and them, purifying of their hearts by faith. There is one propertie of faith, It is a purifier of the heart, that is, where there is faith, there is a principle in that heart, whereby it commeth to be purified and cleanſed from the power and dominion of all originall corruption. Where ever there is faith, there is a pure principle in that ſoul which endeavoureth nothing but the cleanſing of the ſoul from all corruption that is inbred by nature.

p. 4Faith it doth not purifie the heart perfectly, but onelyonly in part: It doth not purge out all corruption, but onelyonly ſome; but yet this it doth, it eſtabliſheth in the ſoul a pure principle, whereby the ſoul is purged from the dominion of all ſin, from the love of all ſin, from the habituall delighting in any ſin; and whereby the ſoul is made to be continually purging of it ſelf from the remainders of corruption: Whence is that ſpeech you have in 1 Pet. 1. 22. Seeing you have purified your ſouls by obeying the truth; faith it purifieth the heart by planting in it a principle which makes the heart purifie it ſelf; Thereupon is that you have in 1 John 3 3. Every man that hath this hope, purifieth himſelf as he is pure. Hope it is the daughter of faith; where there is faith, there is hope brought forth; where there is hope, this hope makes a man purifie himſelf, even as God is pure. I pray obſerve it, Hope with faith works in the ſoul, it looks upon God, and it doth make a man ſtrive to purifie himſelf, that he may come to be pure as God is: What ever impurity is diſcerned in the ſoul, there is not that hope which is the daughter of faith; faith and hope is continually labouring and ſtriving to work out that impuritie: that is the meaning of it, he purifieth himſelf even as God is pure, that even as a Scholer that is willing to learne, hee looks upon the Copie of his maſter, and upon his own writing, and where ever he findeth any default, he is continually ſtriving to mend that, and ſtill labouring every time more and more to be more conformable to his maſters copie; even thus, where ever there is faith, it doth produce hope, which hope makes the ſoul continually aim to conform it ſelf to the puritie of God, whom it hopeth fully to enjoy.

And that you may not be miſtaken, conſider thus much, that there will bee impuritie in the heart wherein there is faith, but yet where there is faith, there is a continuall purging out of impuritie, as it manifeſteth it ſelfe. You may conceive it by a ſimilitude, if a pot be boyling upon the fire, there will a ſcum ariſe, but yet they that are good houſe wives, and cleanly, and neat, they watch it, and as p. 5the ſcum riſeth up, they take it off and throw it away, happily more ſcum will ariſe, but ſtill as it riſeth they ſcum it off. Thus it is with the ſoul, impuritie will be in the heart wherein there is faith, and it manifeſteth it ſelf, and riſeth up when the ſoul is in action, but yet the heart that hath faith in it, eyeth the ſoul, and as it diſcovereth any impuritie, though it be never ſo ſecret, or never ſo ſmall, though it be never ſo agreeing to his naturall diſpoſition, it ſcummeth it off, and it is his continuall work and deſire to make riddance of any corruption which doth appear.

Here is the firſt Propertie whereby you may know them that are the Perſons for whom Chriſt gave himſelf, they are beleevers, and faith purifieth the heart.

A ſecond Propertie of faith is that you have in Gal. 5.6. Faith which works by love. Where ever there is faith, it is working. Faith it is not an idle grace, it is not a fancie or an opinion that Chriſt hath died for us, and there is an end, but it is a working grace, where ever there is faith, there is work, and what work is it? it is a work of love.

There is a working of love, and a working by love, where ever there is faith. Firſt, there is a working of love; faith that beleeveth in Chriſt, works a love to Chriſt: Faith that beleeveth the pardon of ſin, it works a hatred of that ſin for whoſe pardon Chriſt bloud was ſhed, faith it works a love to the Image of Chriſt, to the honour of Chriſt, to the Goſpel of Chriſt: In a word, what ever is Chriſts, to that faith doth work a love where ever it is; ſo that whoſoever hath faith, they have in them a love to Chriſt, and to all the things of Chriſt: You may conceive it by this ſimilitude; If a woman have with a conjugall affection taken a man to be her husband, that ſame taking of him to be her husband, makes her love him, and all that is his; ſhe loves his name, his honour and credit, his profit, his contentment, his eaſe, his ſafety, his perſon, his friends: for that ſame conjugall affection which makes her to take him to be her husband, works love in her in all theſe particulars. To beleeve in the Lord Chriſt, is nothing p. 6but to take Chriſt (as I ſaid before) to be our husband: Now if we have taken him to be our husband, then we ſhall love him as a wife loveth her husband. There is the ſecond thing.

Again thirdly, a third Propertie of Faith is that in the 1 Theſ. 5.8. The breaſtplate of faith and love, faith is a Breſt-plate, there is the third property of faith. What is the uſe of a breſtplate? A breſtplate it doth fence and ſecure the heart from all danger, from all ſtabbs, from all injuries. Where there is faith, the ſoul is fenced as it were, with a breſtplate, ſo that it is neither drawn away from Chriſt, nor wounded with the fierie darts of Satan, or temptations of ſin. My brethren, I pray obſerve it, there is no faith, where the heart is not in ſome meaſure fenced from the wounds of ſin, and from the inſnarements of the world: Faith is a breſt-plate, there is the third.

Again, in the fourth and laſt place, the laſt propertie of faith that I will name, is that in the 1 John 5.4. Whoſoever is born of God overcommeth the world, and this is our victorie, even our faith. Obſerve that place, where there is faith, there is a victorie, and a victorie over the world: where ever there is faith, there is an overcomming of the world? To overcome the world, it is not to be overcome of the world; it is to perſiſt in ſetting our chiefeſt affection upon the Lord Jeſus Chriſt, notwithſtanding all the deviſes and attempts of the world, either by flattery or by frowns; either by favour, or by blowes; this is to overcome the world. Now then where ever there is faith, there is a victorie over the world: that ſoul which hath faith in it, it hath overcome the world, the care of the world was wont to overcome it, but now it overcommeth the care of the world; it is not ſo carefull for the world, as it is for Chriſt. The feares of the world were wont to overcome it, but now it hath overcome the feares of the world, it is not ſo afraid of all the worlds injuries and threats, as it is of Chriſts diſpleaſure: The pleaſures of the world were wont to overcome it, the world runneth after nothing ſo much as after worldly p. 7pleaſures, is delighted in nothing ſo much, as in ſome worldly pleaſure, either of contentment, or profit, or friends, of riches, or honours: But now the ſoul that hath faith in it, it delighteth in nothing ſo much as in the comfort of the Spirit, in the communion of the Lord Jeſus Chriſt. Thus (I pray conſider it, though I ſpeak but briefly of theſe things, yet conſider it) where ever there is faith, there is a victorie over the world, before there is faith, there the ſoul is a ſlave to the world, but if once there be faith, he is more then conquerour, he is not the worlds ſlave, but the world is his, the world is trampled under his feet, and is a dead flower to him, that hath neither beauty nor ſweetneſs in it.

Thus (my brethren) they that have theſe Properties, they whoſe hearts are purified, they who work by love, they whoſe hearts are fenced with a breſtplate that they cannot bee ſtollen from Chriſt, nor wounded with ſin, they that are conquerours over the world, they are beleevers. And ſo you ſee the firſt thing, the Object of this Act of Chriſt, The perſons for whom Chriſt gave himſelf: viz. for them that have a faith purifying the heart, for them that have a faith working by love, for them that have a faith that is as a breſtplate to their ſoul, for them that have a faith that overcometh the world, for theſe Chriſt gave himſelf.

Now we come in the ſecond place to open the ſecond thing, that is the Act of Chriſt, the thing that Chriſt did, he gave himſelf for theſe beleevers.

What is meant by giving of himſelf? to give a thing in the generall, it is to put a thing out of ones own uſe and power, and freely to bequeath it to the uſe and power of another; this is in the generall to give a thing. But here I conceive giving is taken a little more ſtrictly, and not ſo largely, viz. that which we call giving a ranſome: For if you compare with this Text, that which you ſhall find in 1 Tim. 2.6. Who gave himſelf a ranſome for all, that is, for all ſorts and conditions of people, ſo that here by giving himſelf, is meant a giving himſelf as a ranſome. Now what it is to give a thing as a ranſome, you are to know it is this; p. 8It is to diſpoſe and order a thing ſo as that it may redeem another out of that diſtreſſe wherein he is: So then the meaning of theſe words, he gave himſelf for us, is this, That the Lord Chriſt did ſo diſpoſe of himſelf, that by him there may come a redemption to all beleevers from all that miſerie and diſtreſſe they are in by nature. This is the meaning of the words.

The words then thus explained, this Doctrine doth ariſe;

Jeſus Chriſt hath given himſelf for all that believe.

I need not ſtand to prove it, it is ſo plain and evident in the Text, onelyonly let me give you one place which is parallel to it, Eph. 5.25. Husbands love your wives as Chriſt loved the Church, and gave himſelf for it. By the Church is meant nothing elſe but the company of beleevers, now he ſo loved the Church, that is, the company of beleevers, that he gave himſelf for them to be their ranſome.

For the opening of the point, that you may ſee what this Action of Chriſt was, I will ſhew you the particular things to which Chriſt gave himſelfe for beleevers.

Firſt, Chriſt gave himſelf to incarnation, to become a man for beleevers.

Secondly, Chriſt gave himſelf to a perfect obedience of the Law, to work all righteouſneſſe for beleevers.

3. Chriſt gave himſelf to ſuffering; to paſſion, for beleevers.

Theſe I will briefly open, and ſo make uſe of the Point.

The Firſt thing to which the Lord Chriſt bequeathed himſelf for the ſake of beleevers, it was for to be a man. For the underſtanding of this you muſt know, that Chriſt he was, as he is, God, he was not man, he was a ſpirit and not fleſh, he neither had bloud nor bones, nor any body at all; but yet for beleevers did Chriſt diſpoſe of himſelf ſo that he might become a man; he that was God, the ſecond Perſon in Trinitie, the maker of all fleſh, he did ſo order it, that he gave up himſelf to Incarnation, to become a man. This is that you have excellently expreſt, in Phil. 2. 6, 7. Who being in the form of God, thought it not robberie p. 9to be equall with God, that is, who was God, Gods equall, one and the ſame with God, therefore equall with God in majeſtie, in power, in glory, in all perfection: Well, though he was God, yet he made himſelf of no reputation, and took upon him the form of a ſervant, and was made in the likeneſſe of men. Here was the firſt thing Chriſt gave himſelf to, he gave himſelf to become fleſh, to become a man, and all this for beleevers. This was a great act, for the Creator to become a creature, for him that was eternall, inviſible, immortall, incorporeall, ſpirituall, for him to be of the ſeed of man that was mortall, that was corporeall, that was viſible, and had ſome proportion with the nature of beaſts. Nay, not only did the Lord Chriſt give himſelf to be a man, but he gave himſelf for beleevers to be of the loweſt ranke of men, therefore the Text ſaith, he tooke upon him the form of a ſervant, and was made in the likeneſs of men. There are two things in thoſe words: Firſt, he was made in the likeneſs of men, the meaning is not, that he was like a man, and no man, as ſome heretiques would have grounded upon this Text, for the Scripture plainly enough ſheweth that Chriſt was a man; but by the likeneſs of men here is meant, a likeneſs to them in all infirmities, ſin only excepted; hee was not only of the nature of man, but he gave himſelf to be like men in this frail and infirm condition wherein they are; ſo that he was ſubject to the like infirmities that men were, only without all ſin: that is meant by the likeneſſe of men. Chriſt he might have been a man and have lived without wearineſs, without faintneſs, without hunger and thirſt, he might have lived, without meat and drinke, without ſleep and reſt, as he doth now in heaven where he is a man: but Chriſt as he gave himſelf to be a man for beleevers, ſo he gave himſelf to be like men in all ſinleſſe infirmities for beleevers. Thus he abaſed himſelf below man, below man as mans nature was in innociencie, below that which was the nature of men, he even gave himſelf to the meaneſt infirmities of men, without ſin.

p. 10Another thing in theſe words is, In the form of a ſervant; he did not only give himſelf to be a man, and to be ſubject as men are to all ſinleſſe infirmities; but he gave himſelf to be in the loweſt ranke of men, even to be a ſervant amongſt men, He took upon him the form of a ſervant. The Lord Chriſt might have been in the likeneſs of men, a man ſubject to all humane infirmities without ſin, and yet been a great man, a Commander, a Governour, a man of place: But for beleevers, Chriſt gave himſelf to be of the loweſt ranke of men, to be a ſervant, the Son of man came not to be miniſtred to, but to miniſter. Here is the Firſt thing to which Chriſt gave himſelf for beleevers, even to become a man, ſubject to all ſinleſſe infirmities; to become of the meaneſt ranke of men, even a ſervant amongſt men.

2. The Second thing to which Chriſt gave himſelf for beleevers, whereto he diſpoſed himſelf that he might be their ranſome, it is, to the obedience of this Law, to the fulfilling of all righteouſneſs, This is that which the Scripture plentifully expreſſeth, you may take one place for all: Matth. 3.13, 14, 15. Chriſt there cometh to John to be baptized of him; Baptiſm was an Ordinance of God, appointed to men by the Law of God; Chriſt hee cometh and putteth himſelf under the obedience of this Law in this particular: John knowing what Chriſt was, that he was God, he refuſeth to baptize him, he knew Chriſt had no need to obey the Law in this, or any other particular; the Law was but the counterpain of that righteouſneſs, which is in the nature of Chriſt as he is God: therefore what need he come to put himſelf under the Law, that was above the Law, of whoſe holineſſe and righteouſneſſe the Law was but a Coppie? Now what is our Saviours Anſwer? Jeſus ſaid unto him, Suffer it to be ſo, for thus it becometh us to fulfill all righteouſneſſe: As if he ſhould have ſaid, John, indeed, I know it is true, if you look upon ſtrict terms, there is no need I ſhould obey the Law, yet notwithſtanding, though I need not, Let it be ſo, for it becommeth me to fulfill all righteouſneſſe: p. 11I have given up my ſelf to this work, to fulfill the Law for them that to the worlds end ſhall beleeve in me.

Here then is the ſecond thing; Chriſt gave himſelf to the obedience of the Law, to the working of all righteouſneſſe: therefore it is that he is often deſcribed in the Scripture to be that juſt one, that holy one of God, one in whoſe mouth there is no guil, all which are but expreſſions of his obedience to the Law. This Chriſt did in both his Natures, not onelyonly as he was man, but even as he was God: for in all the actions of Chriſt, you muſt not ſeparate the Deitie from the Humanitie; (I pray obſerve it) there is no action of Chriſt would be of efficacie and vertue ſufficient for beleevers, if it were ſeparated from the concurrence of the Deitie: Therefore Chriſt as he was the ſecond perſon in the Trinitie, did give up himſelf to the obedience of the Law; thereupon is that, that it is called the righteouſneſſe of God, Rom. 3.21. But now (ſaith the Text) the righteouſneſſe of God without the Law is manifeſted by the Law. What is meant by the righteouſneſſe of God? There is nothing meant but the obedience of Chriſt to the Law: Chriſt his perfect obedience to the Law is the righteouſneſs of God. Why is it called the righteouſneſſe of God? not only becauſe God found it out, but becauſe God wrought it, this white linnen garment of Chriſts righteouſneſſe, it is woven by no other then by God himſelf; it was the ſecond Perſon in Trinitie that wrought this righteouſneſſe, therefore it is called the righteouſneſſe of God. Not that the ſecond Perſon in Trinitie in himſelf obeyeth the Law of God, for that is impoſſible, but it is ſaid to be the righteouſneſſe of God, and ſo that God did obey the Law, becauſe the ſecond Perſon in Trinitie did fulfill all righteouſneſſe, and obey the Law; that nature which was the nature of the ſecond Perſon, wherein the ſecond Perſon in Trinitie did ſubſiſt; that nature I ſay, obeying the Law, the ſecond Perſon may bee ſaid to doe it; as the ſecond Perſon is ſaid to die, and God is ſaid to ſhed his bloud, becauſe that nature which obeyed the Law was the nature of God. The ſecond thing is p. 12a very great act, Chriſt thus as God and man gave himſelf up to the obedience of the Law for beleevers; Oh conſider and admire it! What a wonderful thing is this, that he that was the Law-giver, ſhould put himſelf to be under the Law for beleevers, and ſo become for them the Law-keeper.

Thirdly, and laſtly, The laſt particular to which Chriſt gave himſelf for beleevers was to ſuffering, Chriſt gave himſelf to death for beleevers. Here for the underſtanding of this you muſt know, That there are two kinds of ſufferings, to which the Lord Chriſt gave up himſelf for beleevers. Firſt, ſufferings in body. Secondly, ſufferings in ſoul: Firſt, the ſuffering of mans wrath. Secondly, the ſuffering of Gods wrath: Chriſt for beleevers gave up himſelf to both theſe.

Firſt, Chriſt gave himſelf up to the ſufferings in body, to the ſuffering of the wrath of man for beleevers; you that are acquainted with the Hiſtorie of the Goſpel know the truth of this. How did Chriſt ſuffer himſelf to bee ſcorned, to be hated, to be reviled, and perſecured by men? Chriſt he gave himſelf up in his paſſion; Firſt, to be arrained, attached by ſouldiers with ſtaves, and holberts as a malefactor: after that he gave himſelf up to be reproached, his ears to be filled with blaſphemies, and with mocks, his face to be buffeted, to be ſpit upon, his head to be all wounded with thornes, his hands and his feet to be pierced with nails, and his ſide with a ſpear. Thus Chriſt gave up his body to the ſuffering of the wrath of man in bodily tortures, for beleevers; and in the laſt place, he gave himſelf up to the ſuffering of a diſſolution of ſoul and body, that which we call death. This is the firſt ſort of ſuffering to which Chriſt gave up himſelf for beleevers, to the ſuffering of bodily tortures, to the ſuffering of the wrath of men. There is no kind of ſuffering that man is outwardly ſubject to, but Chriſt endured, in every member of his body, and in his name; his ears with their mocking ſpeeches, and his eyes with their mocking geſtures, when as they clothed him with purple, and gave p. 13him a reed in his hand, and bowed to him, and mocked him, calling him the King of the Jews by deriſion.

Again in the ſecond place, Chriſt he gave himſelf up to the ſufferings of ſoul, to the ſufferings of the wrath of God for beleevers, and this is a great deal more. Chriſt he did not only ſuffer in body, but he alſo ſuffered in ſoul. You may gather it from that in Mar. 14.32, 33, 34. He taketh with him Peter, James, and John, and began to be ſore amazed, and to be very heavie, and ſaith unto them, my ſoul is exceeding ſorrowfull unto death; and afterward he goeth from them and prayeth three times, that if it were poſſible the cup might be taken from him. If ſo be that Chriſts ſuffering was only the wrath of men, and bodily tortures, Chriſt had been very puſillanimous, and faint-hearted, that would bee ſo fearfull at the apprehenſion of death. We have many men that can expect death without any amazement or fainting of heart, therefore if there had been no more then the bodily ſuffering, Chriſt had been weaker then men, who was thus amazed, and affrighted, and prayed three times that the Cup might paſſe from him.

And further, that Chriſt ſuffered in ſoul wil appear by that in Luke 22.44. there ſaith the Text, Being in an agonie, he prayed more earneſtly, and his ſweat was as it were great drops of bloud falling to the ground. If Chriſt had only ſuffered in body, how had it been poſſible that the fear of death could have made him ſweat great drops of bloud: Many through fear have ſweat great drops of water, but never any did ſweat drops of bloud, for never did any man feel ſuch a bloodie wrath as Chriſt felt at this time.

And yet further, in that Mark. 14.34. our Saviour ſaith it himſelf in expreſs termes, My ſoul is exceeding ſorrowfull unto death; Here he ſaith plainly that his ſoul ſuffered. And likewiſe in Luke 22.43. it is ſaid, That an Angel appeared to him from heaven ſtrengthning him: If Chriſt had nothing to doe, but ſuffer the death of his bodie, what need an Angel come to ſtrengthen him? Men are able to bear the apprehenſion of a bodily death, p. 14and ſhall we conceive Chriſt could not bear it without the ſtrengthning of an Angel?

Theſe things plainly ſhew, that Chriſt did not onelyonly give himſelf up to the ſuffering of bodily wrath, but to the ſuffering of ſoul, the ſuffering of the wrath of God; And it muſt be ſo, for if Chriſt had not ſuffered the wrath of God, as well as the wrath of man, Chriſt had never done beleevers any good at all, for the ſame nature that had ſinned muſt ſuffer; and the ſoul of beleevers ſinned, as well as the body, therefore the ſoul of beleevers muſt ſuffer as well as the body: The wrath of God is ſpirituall, and therefore reacheth the ſoul as well as the body, ſo that Chriſt could never have been a ranſome to beleevers from the wrath of God, nor a ſatisfaction to his juſtice, if the ſoul of Chriſt had not ſuffered the wrath of God, as well as his bodie the wrath of men.

Thus you ſee the ſecond thing whereto Chriſt gave himſelf for beleevers, and that was to the ſuffering both of man and of God, the tortures both of body and ſoul. And to the end you may a little better conceive it; conſider I beſeech you, what the tortures of ſoul and wrath of God is, that Chriſt gave himſelf up to ſuffer.

It is (in brief) Firſt, a loſſe in regard of ſenſe of all the apprehenſion of Gods love, and a ſenſible feeling of the immortall, and eternall, and infinite wrath of God. The ſuffring of Gods wrath includeth theſe two things: A privation in regard of ſenſe of all the of favour God; and an enduring in regard of ſenſe of all the anger of God: theſe two things did Chriſt indure: Firſt, he loſt in regard of ſenſe, all the apprehenſion of Gods favour; he had not the leaſt apprehenſion and ſenſe of the love, and favour of God, but even as the world is when the Sun is ſet, without all light; ſo was the ſoul of Chriſt in regard of ſenſe, without all love, without all favour, without all preſence of God at all, My God, my God, Why haſt thou forſaken me? In regard of ſenſe he ſuffered the loſſe of God, the loſſe of his love and favour, and this was more p. 15to Chriſt then a thouſand deaths. Indeed Chriſt had the favour and the love of God, but all ſenſe of it was perfectly withdrawn.

Secondly, Chriſt alſo ſuffered the full ſenſe of the wrath of God; the arrows of the divine diſpleaſure were ſhot in the ſpirit and ſoul of Chriſt. To be brief, this you muſt know, whatſoever beleevers ſhould have ſuffered for their ſins, whether it be in the loſſe of the ſenſe of Gods love, or in the ſenſible feeling of the wrath and divine diſpleaſure of Almightie God; all that Chriſt ſuffered, ſo far as can be ſuffered without ſin, and without the guilt of a defiled conſcience.

Now to all this did Chriſt give up himſelf for beleevers, to the end that beleevers who have loſt the love of God might have it; Chriſt gave up himſelf in regard of ſenſe, for a while to loſe all ſenſe of Gods love, to the end that beleevers might not feel the inſupportable burthen of the infinite wrath of God, Chriſt took it upon him and endured it; and all this Chriſt did willingly and freely, and of his own accord, therefore the Phraſe in the Text is Emphaticall, Who gave himſelf, and Chriſt ſaith of himſelf, I lay down my life. Beleevers did with full conſent ſin, Chriſt muſt with full conſent ſuffer, or elſe Chriſt could not deliver beleevers from the wrath of God. This appeareth, becauſe that Chriſt when hee knew that Judas ſhould betray him, he goeth to that place where he was wont, and knew that Judas would come there. After that, Judas and the Souldiers come out of ſeek Chriſt, Chriſt cometh and offereth himſelf, Whom is it that you ſeek? ſaith he, We ſeek Jeſus of Nazareth; I am he, ſaith he, he offereth and declareth himſelf to them, putteth himſelf into their hands; and whereas he makes them to let all his Diſciples ſcape, yet he ſuffereth them to take himſelf: Could Chriſt make them let the Diſciples go, and could hee not have made them let himſelf go? Again, our Saviour did but ſpeak, and they went backward, and fell to the ground, he that could throw p. 16them down backward, could be not have killed them with his word if he pleaſed? Again when Peter drew out his ſword, and went about to defend him, Peter (ſaith he) put up thy ſword, I can pray to my Father, and hee ſhall preſently give me more then twelve Legions of Angels. One Angel in one night ſlew in the camp of the Aſſyrians an hundred fourſcore and five thouſand men, and what then could twelve Legions of Angels have done? This Chriſt could have had for a word ſpeaking to his Father, but he did freely and willingly give up himſelf to all theſe torments for beleevers; and he did not onelyonly ſuffer them as a man, but as a God: For as I told you in his obedience, ſo I tell you in his paſſion, you muſt not ſever the Divinitie of Chriſt from his humanitie; For howſoever the Godhead could not ſuffer, yet notwithſtanding the Godhead did theſe things; it was the nature of Chriſt that ſuffered: Whatſoever a man doth with any part of himſelf, though it be with his bodie, the whole man is ſaid to doe it, becauſe all actions are attributed to the perſon, it was that nature that ſubſiſted in the Divine Perſon that endured all theſe things, therefore it is ſaid that God ſhed his bloud. Again, the Godhead did withdraw it ſelf, and ſo had a hand in the paſſion of Chriſt, the Godhead did withdraw it ſelf from the revelation and manifeſtation of it ſelf to Chriſt.

Again, the Godhead did ſuffer it ſelf to be eclipſed, to be vail'd, to be obſcured, and ſo may have a hand in ſuffering. Again the Godhead of Chriſt did ſupport the humane nature, to bear the other wayes inſupportable wrath of God. But in all theſe reſpects the Lord Chriſt as God, as well as man, gave up himſelf to this for beleevers.

Hence is that Emphaticall ſpeech, Zach. 13.7. Awake O ſword againſt my Shepherd, and againſt the man that is my fellow. Obſerve that ſpeech, Awake O ſword, here God ſpeaks to his wrath, to his divine vengeance, to fall upon the man that is his fellow. Chriſt as Gods fellow did p. 17ſuffer the wrath of God, now Chriſt is not Gods fellow but as Chriſt is God: Chriſt as Gods fellow ſuffered the wrath of God, therefore Chriſt as God gave himſelf up even to ſuffer for beleevers. And obſerve the Phraſe, Awake O ſword, againſt the man that is my fellow, the very juſtice of God could not tel how to lay ſtroaks upon this Son of God til God bid it; it ſtood as it were in amazement for to ſtrike the man that was Gods own fellow: What, for God to ſtrike his fellow, that man that was God, how could juſtice doe this? Nay, juſtice could not till God bad it, Awake O ſword.

Thus you have ſeen the Doctrine opened to you, what the things are to which the Lord Chriſt freely diſpoſeth and bequeatheth himſelf for beleevers: To Incarnation, he that was God became man: To the obedience of the Law, he that was the Law-giver, became the Law-keeper: To ſuffering, both in body and in ſoul, both the wrath of man, and the wrath of God. This is the meaning of theſe words, Hee gave himſelf for us.

Now as briefly as I can to make ſome Uſe of the Point, and ſo to paſſe on to ſomewhat elſe.

Firſt of all, this Doctrine ſerveth to ſhew us the wonderfull love of Chriſt to beleevers. Can there be greater love then for a man to give himſelf to one? We count it the greateſt love that can be between creatures, that of the man to the wife, and the wife to the man, and why ſo? becauſe there is a giving themſelves one to another, which no creature elſe doth: This Chriſt hath done, he hath given himſelf to beleevers, and he cannot ſhew greater love, becauſe he cannot do a greater thing, and yet behold a greater than this, he hath not only given himſelf to them, but for them, and that is a little more. You may conceive it by a ſimilitude: If a man give himſelf to a woman to become her husband, there is a great-matter in that; but if the man ſhall give himſelf for the woman, when ſhee is to die, to die for her, that is more; he that giveth himſelf to her doth yet injoy himſelf, but he that giveth himſelf for her doth loſe himſelf; he that giveth himſelf to men hath himſelf, but hee p. 18that giveth himſelf for men hath given away himſelf. Oh this, this is the love of Chriſt to all beleevers, He hath given himſelf for us, he that was God made himſelf of no reputation, made himſelf nothing, for ſo the word is in the Originall; he that was above the Law, he hath put himſelf under the Law; he that was a Soveraign, is become a Subject; he that was the God of life, is become a man under the power of death; he that was the Judge, ſtandeth as the perſon guiltie, and ſuffereth the judgement: Here is his love, you that are beleevers, to the end that you might enjoy Gods favour, he hath given himſelf to loſe Gods favour for the ſenſe of it; to the end that you might never go to hell, he hath ſuffered himſelf to endure the uttermoſt torments of hell: was there ever love like this? Suppoſe that Chriſt had given himſelf to die ten thouſand times over and over again, a bodily death, it had not been in the leaſt degree ſo much as is one giving of himſelf ſome ſix hours to the enduring of the infinite wrath of God. Here is the firſt Uſe, remember it, and admire it, and be overcome with the love of Chriſt; Oh that God would ſhed abroad this love in our hearts, would it not conſtrain us, as Saint Paul ſaid of himſelf?

In the ſecond place as it ſerveth to ſhew the love of Chriſt, ſo it ſerveth for a great matter and ground of aſſurance and conſolation to you, that are beleevers, of having all from Chriſt whatſoever you ſtand in need of, for he hath given himſelf for you, and will he not give you all things elſe? What is it that your ſouls want? Do you deſire Chriſt? you ſhall certainly have Chriſt, he that hath given himſelf for thee, will he not give himſelf to thee? If we ſhall ſee a man giving of himſelf to death for a woman, ſhall we queſtion whether that man will give himſelf as a husband to the woman? No certainly. So when thou ſeeſt alreadie that Chriſt hath given himſelf for thee, doeſt thou think Chriſt will not give himſelf to thee? when he gave himſelf for thee, he abaſed himſelf; when he giveth himſelf to thee, he exalteth himſelf: When he gave himſelf for thee, he was below his condition, when he giveth himſelf to thee, hee p. 19reſerveth his condition; for he giveth himſelf to be thy God and thy King, to be above thee, to command thee, therefore he that hath done the greater, will certainly doe the leſſer. And if Chriſt will give himſelf to thee, what elſe is there that thou wanteſt that Chriſt will not give thee? What Saint Paul ſaith in regard of God the Father, that may I ſpeak in regard of God the Son, Rom. 8.32. He that ſpared not his own Son, but delivered him up for us all, how ſhall hee not with him freely give us all things? So do I ſay, to all you that are beleevers, he that ſpared not himſelf, but gave himſelf for you, how much more ſhall hee freely with himſelf give you all things? Do you want the Spirit of Chriſt? He that hath given himſelf for you, will much more give his Spirit to you: It is more for Chriſt to give himſelf to you; then for Chriſt to give his Spirit to you; the Spirit is the Spirit of Chriſt, and he that hath given himſelf muſt needs give whatſoever he hath together with himſelf: The Spirit is but one of his Priviledges, and his Jewels, I mean the ſanctifying operations of the Spirit. If a man have given himſelf to a woman, will he not give her his name, his honour, his wealth, will he not give her all that he hath? Even ſo conſider it, and apply it for your comfort and aſſurance, he that hath given himſelf for you, will he not give you all that he hath? He that ſuffered the wrath of God to doe you good, will hee not ſanctifie your ſouls to doe you good? Hee that loſt his own peace for you, will hee not give you that peace of conſcience which paſſeth all underſtanding. Thus it is a notable ground of ſtrong aſſurance confidently to perſwade our hearts of this, that there is nothing we want that is good for us, but Chriſt will give it us, who hath given himſelf for us.

Again thirdly, Let this be a motive ſtrongly to perſwade you to give up your ſelves to Chriſt; he hath given himſelf to you, will you not give up your ſelves to him? It is that which the Scripture often ſpeaks of, Rom 6.13. Give up your ſelves as a reaſonable ſacrifice unto God. And again, Give up your members weapons of righteouſneſs unto God. Here now is an Argument above all Arguments, why ſhould you deny to give up your ſelves to him, who hath not denyed to give himſelf p. 20to you? why ſhould you not give up your underſtandings, your naturall parts, to doe him ſervice? why ſhould you not give up your hearts to be poſſeſt by him? Why ſhould you not give up all the members of your bodies to be inſtruments of doing his will, of furthering his honour, whereas he hath given up himſelf for you? There is a great difference between Chriſts giving himſelf for us, and between our giving up our ſelves to him. When Chriſt gave himſelf for us, he chang'd from the better to the worſe, when we give up our ſelves to Chriſt, we change from the worſe to the better; for till we give up our ſelves to Chriſt, we are the worlds, ſins, and the Divels, we are ſlaves, vaſſals, and drudges; then onelyonly come we to be Lords, and to be Freemen, and to be happie, when we give up our ſelves to Chriſt. Now then if he have changed from the better to the worſer for your ſakes, will not you change from the worſer to the better for his ſake? Conſider this ſeriouſly, there is no argument in the world ſtronger to perſwade the ſoul to give up it ſelf to Chriſt, then to conſider this, that Chriſt hath given himſelf to us. Become Chriſts altogether, be not any longer the worlds, nor your own, but the Chriſts, and Chriſts altogether; give up your names for Chriſt, be content the world ſhould take away your name for the ſake of the Goſpel of Chriſt; give up your goods for Chriſt; ſuffer even with joy the ſpoyling of your goods for the ſake of Chriſt, and of the Goſpel; give up your liberties for Chriſt, be content to be deprived of all your freedoms and contentments that you injoy for Chriſt; give up your lives for Chriſt, for he hath given up his life for you. And if all this, then much more give up your ſins for Chriſt: What doth Chriſt require of thee, that art a profaner of his day, but to abandon that ſin, to crucifie that ſin? Oh doe it! Chriſt hath given himſelf for thee; thou haſt a ſin perhaps that is neer and dear to thee; Chriſt calleth for it, Oh give it up to the ſword of his word, to be mortified, and crucified, he gave up his deareſt life for thee. Thus me thinks, this ſame is a notable motive to perſwade us to mortification, to die to ſin; and to vivification, to live to Chriſt, to devote our ſelves in every thing to the Lord p. 21Jeſus. Let us not, let us not I beſeech you, live any longer to our ſelves but to Chriſt, who hath loved us, ſo as to give himſelf for us.

And laſtly, (to conclude this point) let me perſwade all ſuch of you as are not yet beleevers, that you would labour above all things to become beleevers: Oh my brethren, thrice happie are they of whom this may be ſaid, Chriſt hath given himſelf for us: This is onelyonly the happineſs of beleevers, they whoſe hearts are purified, they that have a working love, they that have a breſtplate that ſecures their ſouls againſt all the wounds of the world and ſin, they that have an overcoming and victorious faith, they have this happineſs: You therefore that are not ſuch, labour to be ſuch, for if you are not beleevers, you have no benefit by Chriſt; it ſhall be to you as if Chriſt had never dyed: Is there any thing in the world that is able to intereſt you in this gift but onelyonly faith? Suppoſe you had never ſo much honour, will this bring you to be in the number of thoſe for whom Chriſt is given? Suppoſe you had never ſo much wealth, and good trading, health, and ſtrength of bodie, and the confluence of all other outward contentments, Will all this Intereſt you in the gift of Chriſt? No, no, Chriſt hath not given himſelf for worldlings, for thoſe that are loaden with honours and carnall pleaſures, and profits; he hath given himſelf for thoſe that have faith, and onelyonly for them. As ever therefore you deſire to have an intereſt in this gift of Chriſt, labour to have in your ſouls this grace of Faith. Would it not do any one good to be in the number of thoſe who are ſo dear unto Chriſt, that for their ſakes he gave himſelf? There is no way to be in their number but to bee beleevers, Oh therefore above all minde this, to get the grace of faith, it is that one thing neceſſary, for they that are beleevers are the Perſons for whom Chriſt hath given himſelf.

Thus I have done with the two firſt Parts of the Text, the Action of Chriſt, He gave himſelf: Together with the Object thereof, For us, that is, for beleevers.

Come we now to the End why Chriſt gave himſelf for beleevers. And this is laid down in the latter part of the Verſe, p. 22That he might redeem us from all iniquitie, and purifie unto himſelf a pecu…iar people, zealous of good works.

Here are two ends of this action of Chriſt, the one is Particularly, concerning them for whom he gave himſelf, concerning Beleevers, That he might redeem them from all iniquitie. The other is, concerning himſelf, that he might purifie to himſelf a peculiar people, zealous of good works. Theſe are the two ends of Chriſts giving of himſelf, the one concerneth the good of his people; the other, the glory of himſelf: Here was the end of Chriſts Incarnation, of Chriſts obedience to the Law, of Chriſts ſuffering and paſſion, the glory of himſelf, and the good of his people. This was the end of all that Chriſt did, and theſe two are ever joyned together in Chriſt, mans ſalvation, and Gods honour.

Firſt of all, we will begin with the firſt end, (which is all, I ſuppoſe, that we ſhall go through with at this time) and that is that which concerneth beleevers, that he might redeem us, (that is, us that are beleevers) from all iniquitie.

For the opening of the words, We will ſhew you firſt of all, what is meant by iniquitie; and then ſecondly, What is meant by redeeming from all iniquitie.

For the firſt, What is meant by iniquitie. The Word in the Original, it is Tranſgreſſion, That he might redeem us from all tranſgreſſion: It is a going beſide the Law, a violating and breaking of the Law of God. It is well tranſlated iniquitie, for it is an evill, for the Law of God is onelyonly good, and therefore going beſide the Law muſt be evill. It is injurious to God, diſhonourable to him, therefore it is called iniquitie.

But yet this tranſgreſſion of the Law, or iniquitie, as it is here called, it is to be taken largely, not only for the act of iniquitie, the act of breaking the Law, but for all the conſequences, and for all the concomitants of it. The tranſgreſſion of the Law with all the Effects of it, is here meant by iniquitie. And therefore by iniquitie here are three things meant.

1. The tranſgreſſion of the Law of God, that which wee p. 23commonly call ſin, that is meant by iniquitie. Mat. 13.41. They ſhall gather out of his kingdome, all things that offend, and them which doe iniquitie, that is, them that tranſgreſſe the Law of God. There is one thing which is here meant by iniquitie, the violation of Gods ſtatutes, the tranſgreſſion of Gods Law.

2. By iniquitie is meant alſo, that which followeth upon this, and that is guilt, that ſame guilt which cleaveth to the conſcience of a man, upon every tranſgreſſion of Gods Law. This is alſo meant by iniquitie, as you may gather from that in Hebr. 8.12. I will be mercifull to their unrighteouſneſs, and their ſins and their iniquities will I remember no more. What is here meant by Iniquitie? Not the tranſgreſſion of the Law of God, for God cannot but remember that ever, for all things paſt as well as to come, are preſent before him: But by not remembring iniquity is meant this, I will not charge upon them the guilt of their iniquitie; I will acquit them from that judgement which by their iniquitie they are bound over to. So that here by iniquitie is meant that guilt which followeth the tranſgreſſion of Gods Law.

3. By Iniquity is further meant, all that wrath which is deſerved by breaking of Gods Law, that which they are bound over to, by the guilt: all that judgement which juſtly followeth the tranſgreſſion of Gods Law, and that is ſlaverie to Sathan, and the vengeance of God here and hereafter. This is alſo meant by Iniquitie, all temporall, ſpirituall, and eternall wrath, that righteouſly followeth upon the breach of Gods Law. Thereupon it is that you ſhall finde in Act. 8.23. Peter there ſpeaks to Simon Magus, I perceive (ſaith he) that thou art in the gall of bitterneſs, and in the bond of iniquity. Obſerve there, how they are joyned together, Gall of bitterneſs, and bond of iniquitie; Why is the bond of iniquitie called the gall of bitterneſs? Becauſe who ever is under iniquitie, they are in a gall of bitterneſs, they are under all the wrath which from God is due juſtly to ſinners, horror of conſcience, ſlaverie to Satan, and temporall and eternall vengeance. Thus you ſee what is meant in the Text by iniquitie; Theſe p. 24three things, the breaking of Gods Law, the guilt which followeth upon it, and all the judgements of God which followeth upon that; plagues both temporall, and eternall.

The Second thing is, What is meant by redeeming them from all iniquitie: What it is to redeem, you are well acquainted with; to redeem, it is by a ranſome to ſet a perſon free from that evill to which he is bound over, and ſo it is here to be underſtood, Chriſt by paying a ranſome ſetteth free beleevers, from all that miſerie to which they were bound by their Iniquitie.

The words being thus explained, the Doctrine ariſing from them is this, That:

Chriſt gave himſelf for beleevers for this end, that by becomming aranſome for them, he might ſet them free from all tranſgreſsion of the Law of God, from all guilt that followeth upon tranſgreſsion, and from all puniſhment that is due to the tranſgreſsion of the Law,

The Doctrine you ſee is nothing elſe, but the very words of the Text explained; For the proof of it, you may pleaſe to conſider that name that is given to Jeſus Chriſt, 1 Cor. 15 47. The firſt man is of the earth, earthie; The ſecond man is the Lord from heaven. Chriſt here is called the ſecond man, what is the reaſon of it? Becauſe there is a proportion between Chriſt and the firſt Adam, onelyonly it is a proportion of unlikeneſſe, and contrarietie, not a proportion of likeneſs and agrement; Chriſt is juſt contrary to the firſt man, how is that? The firſt man did bring all mankind under ſin, and guilt and puniſhment; Chriſt he doth bring all beleevers, all mankind that doe beleeve in him, he bringeth them all from under ſin, from under guilt, from under puniſhment: Thus there is a likeneſs between Chriſt and Adam, onelyonly by way of contrarietie, Chriſt undoing what Adam did; Chriſt bringing our of all that miſerie into which Adam brought us: therefore Chriſt is called the Second Man, the firſt man undid us all, the Second hath made us all that are beleevers; the firſt man hath run us into debt, the Second hath redeemed us p. 25from all that miſerie into which the firſt hath plunged us.

And not to prove this onelyonly in generall, you ſhall ſee it proved in all the particulars, how that the Lord Chriſt hath been a ranſome, and ſetteth free all beleevers from all Iniquitie.

Firſt of all, The firſt thing that I told you is meant by Iniquitie, it is the breaking, the tranſgreſſion of Gods Law: Now Chriſt he hath ſet beleevers free from this iniquitie, he hath delivered them from the tranſgreſſion of Gods Law: this is that you have in the 1 Pet. 1. 18, 19. Foraſmuch as you know that you were not redeemed with corruptible things, as filver and gold, from your vain converſation, but with the precious blood of Chriſt: Obſerve, the precious blood of Chriſt doth redeem beleevers from their vain converſation, that is, from the tranſgreſſion of Gods Law, from a courſe of diſobedience, and of breaking Gods Commandments. I pray obſerve it, it is a thing that the world thinks not of, Chriſt hath redeemed beleevers from the very breaking of Gods commandments from their vain converſation. It is true, beleevers are not yet perfectly free from all tranſgreſſion of Gods Law, yet notwithſtanding they are freed from a great deal which they were ſubject to before, which none doe obtain but they that doe beleeve: for howſoever they cannot but ſin, yet notwithſtanding ſin doth not raign in them: though they are not delivered from the preſence of ſin, yet they are delivered from the power of ſin, as you have it in Rom. 6. 14. Sin ſhall not have dominion over you, for you are not under the Law but under Grace. Sin indeed it hath a being in beleevers, but yet notwithſtanding, it cannot ſo act and command them as it did formerly; they doe not tranſgreſs the Law of God with reſolution, with love, with delight; the tranſgreſſions of the Law of God which they fall into, they are their burthens, they are their ſhame, they are their grief, they are the things that they hate, and would not doe. Thus I ſay, in a great part, they are for the preſent delivered from the firſt kind of iniquitie, from the very violation p. 27of the Law of God, and in due time they ſhall come perfectly to be delivered from all tranſgreſſions of Gods Law. And there fore Saint Paul in Rom. 7. 24. when he cryeth our, Oh wretched man that I am, who ſhall deliver me from the bodie of this death? that is, from the power of ſin that is in mee, who ſhall deliver me from that Originall corruption whereby I am made to commit iniquitie, and to tranſgreſs Gods Law? He preſendy ſubjoyneth, I thanke God through jeſus Chriſt my Lord. As if he ſhould ſay, I thank God, Jeſus Chriſt hath delivered me. We have a title to perfect deliverance from all tranſgreſſion, and we have the beginnings of it, in that we are now delivered from the power, and raign, and dominion of all ſin. Thus you ſee the firſt thing proved, Chriſt hath delivered beleevers from the firſt kind of iniquitie, that is, from the tranſgreſsion of the Law, ſo that corruption doth not reign in them.

Secondly, Chriſt hath alſo delivered them from the guilt of ſin, as he hath in a great part delivered them from the acting of ſin. This is that you have Eph. 1. 7. In whom wee have redemption through his bloud, the forgiveneſs of our ſins: Where ſin is forgiven, there all the guilt of ſin is removed; by the bloud of Chriſt, beleevers have their ſins forgiven, therefore the guilt of their ſins is taken away, ſo that there is no guilt of any ſin committed by a beleever that lieth upon him, but he is as perfectly free from the guilt of any ſin whatſoever he hath committed, as a man is freed from debt by a diſcharge from the Creditor.

Thirdly, Chriſt hath alſo redeemed beleevers from the puniſhment of all iniquitie, ſo that there is no puniſhment of iniquitie can fall upon any beleever: See this in Rom. 8. 1. There is therefore now no condemnation to them that are in Chriſt jeſus, that is, to beleevers: Chriſt hath redeemed them from the curſe of the Law, therefore from all puniſhment that belongeth to the breaking of the Law. This the Apoſtle excellently ſetteth forth in Rom. 5. 18. Where as (ſaith he) by the offence of one, (that is the firſt Adam) judgement came upon all men to condemnation: So by the righteouſneſſe p. 26of one, (that is, of Jeſus Chriſt) the free gift came upon all men to juſtification of life. Obſerve it: All that are in Chriſt they have a free gift of juſtification, they are acquitted and diſcharged from all puniſhment of ſinne whatſoever. Indeed I am not of their minde that ſay, That God never puniſheth his children for ſin, it is an abhominable Doctrine, and contrary to the whole courſe of the Scriptures. But yet this I deſire you to obſerve, That though God puniſheth beleevers for their ſin, yet there is no beleever that hath the puniſhment of ſin; For you muſt know, that there is a puniſhment for ſin, and a puniſhment of ſin; the puniſhment of ſin, that beginneth in the wrath of God, and endeth in eternall damnation; now no beleever hath this puniſhment: Indeed for their ſins they are puniſhed, but not with a puniſhment of ſin, neither cometh their puniſhment from wrath, neither doth it end in hell; but all the puniſhment they have for ſin is a fatherly correcton, it is ſueh a puniſhment as whereby God cleareth his juſtice to the world, and makes it appear, that he is no cockering Fathe: It is ſuch a puniſhment whereby they are trained, fitted, and educated, for the Kingdome of heaven, to which Chriſt hath redeemed them; ſo that though God puniſheth them for ſin, yet hee never layeth upon them the compleat puniſhment of ſin, Chriſt hath redeemed them from the fruit of iniquitie.

Thus you ſee the Doctrine opened, That Chriſt hath given himſelf as a ranſome, to redeem all beleevers from all iniquity, from the tranſgreſſion of the Law, from the guilt of ſin, and ſo from the puniſhment of all ſin.

For the further opening and unfolding of this excellent Point, conſider with me briefly theſe four particulars.

Firſt, That all beleevers, they are by nature under all Iniquitie, when the Text ſaith, That Chriſt gave himſelf to redeem them from all iniquitie: This implieth that beleevers were under all iniquitie, what need Chriſt give himſelf to redeem them from that under which they were not? You ſhall finde this evidently declared, Rom. 5. 12. By one man ſin entred into the world, and death by ſin, and ſo death paſſed upon p. 28all men, for that all have ſinned. And Epheſ. 2. 1, 2. 3. the Apoſtle ſpeaking of beleevers, he ſaith of them, as well as of others, that they were dead in treſpaſſes and ſins, and that they are by nature the children of wrath as well as others, and that they were in time paſt, acted by the Divell, and walked after the courſe of the world, according to the Prince of the power of the air, the ſpirit that now worketh in the children of diſobedience; And again, Rom. 3. 19. all the world is become guiltie before God; all men by nature, as well beleevers as unbeleevers are all under iniquitie: Firſt, they are under the tranſgreſſion of the Law, they break the Commandments of God continually. Secondly, they are under the guilt of that tranſgreſſion, for he that hath the ſin muſt have the guilt. Thirdly, they are under the puniſhment that belongeth to the breakers of the Law, for he that committeh ſin, and hath the guilt thereof, muſt needs be lyable to the puniſhment.

Here is the firſt thing conſiderable, Chriſt gave himſelf to redeem beleevers from all Iniquitie, therefore they are by nature under all iniquitie.

The ſecond thing to be conſidered is, How beleevers come to be under all iniquitie. To this I anſwer, that they are born under the power of iniquitie. Pſal 51. 5. Behold, I was ſhapen in iniquitie, (ſaith a beleever, that is David,) and in ſin did my mother warm mee; they were warmed in ſin, and conceived in iniquitie; and the Apoſtle in the place before alledged, Eph. 2. 3. telleth us that we that are beleevers, were all by nature the children of wrath.

But you will ſay, Whence is it that beleevers come to bee born under iniquitie, vaſſals to ſin, ſlaves to Sathan, and expoſed to the wrath of God? whence cometh this?

I anſwer, (and that in a word onelyonly) it cometh thus, by their firſt Father Adam, for all mankinde was in Adam, in his loynes, and Adam in innocencie repreſented all mankind, he ſtood (as a Parliament man doth for the whole country) for all that ſhould be born of him; ſo that look what Adam did, all his poſterity did: Now Adam broke the Commandment p. 29of God, eating that fruit God had forbidden him to eat off; he breaking this Commandment, all his poſteritie brake it, upon the breaking of the commandment there cometh a guilt upon him, the guilt that came upon him came upon all that were in him, and ſo upon all mankind; upon the guilt, God layeth a puniſhment for ſin: What is that? to withdraw that Image of holineſs and righteouſneſſe wherein he was created, and to leave him to a contrary Image of unholineſſe, and unrighteouſneſſe; that was the puniſhment that God laid upon Adam, and this puniſhment God layeth upon all the poſteritie of Adam, becauſe they were as truly guiltie of Adams ſin; as he was, whence it commeth, that all that are born of Adam are guiltie of eating the forbidden fruit; being guilty of that, the puniſhment that is laid upon that ſin is laid upon them, that holineſſe and righteouſneſſe wherein they were once (in Adam) created, is taken from them, and they are left to a contrary Image of Sathan, an image of unholineſſe and unrighteouſneſſe: Whence it cometh to paſſe, that they are all born under the guilt of ſin, under the power of Originall corruption, ſlaves to Sathan, and the objects of divine wrath. Thus you ſee the ſecond thing, how it cometh to paſſe that all beleevers are under all iniquitie.

The third thing is, How Chriſt cometh to redeem beleevers from all this iniquitie; how Chriſt by giving of himſelf, could redeem beleevers from all iniquitie?

I beſeech you obſerve it; Chriſt did it thus. Becauſe that which brought beleevers under iniquitie, (as you have heard) was the breaking of Gods Law, Chriſt he cometh and fulfillleth the Law of God, and he ſuffereth all that which the juſtice of God thought due for the breach of his Law: And ſo Chriſt doing that which beleevers ſhould have done, namely, to keep the Law; and ſuffering that which beleevers had deſerved by their ſins, Chriſt doing and ſuffering this in the nature of beleevers, that is in mans nature, ſo that the ſame nature that ſinned, ſuffered; the ſame nature that was bound to keep the Law, did keep the Law in Chriſt; hence it cometh to paſſe, that Chriſt giving God the full price for their ranſome, p. 30he cometh to redeem them from all iniquitie.

And that you may yet the better ſee that Chriſt by this act of his, giving himſelf thus to be a man, to obey all the Law, and to ſuffer all the wrath of God due to ſin, that he did fully pay the price that might ranſome all beleevers, conſider but in brief theſe things.

Firſt, God and Chriſt made a compact, or a covenant together; God offereth Chriſt this (who was the ſecond perſon in Trinitie) that he would become man, and in mans nature fulfill the Law, and ſuffer all that wrath of God that was due for the breach of this Law; God promiſed Chriſt that hee ſhould acquit and diſcharge all ſuch as beleeved in him. Chriſt he agreeth to this Covenant, and undertakes it, after the Covenant was made, he came and performed it; he became man and gave a perfect price, for the full payment of what ever was due, God abated him not a farthing, the uttermoſt farthing of that which beleevers were condemned to pay, hee paid it, he perfectly kept the law, he perfectly ſuffered the uttermoſt of all that wrath of God that was due to ſin.

And all this was done by Chriſt who was God, all this was done by the Second Perſon in Trinitie; ſo that now the perſon obeying the Law of God was infinitely better, then the perſons breaking the Law of God, the perſon that did ſuffer the wrath of God, was infinitely better then the perſons that ſhould have ſuffered the wrath of God; for they were but men, but this was the very Son of God: So that now God ſatisfieth God, God paid the ranſome to God, therefore the ranſome cannot but be compleat. And thus cometh Chriſt by giving of himſelf fully paying a price to redeem from all iniquitie, all them for whom he paid it, that is, all that doe beleeve in him. It is in this caſe, as if a man were in priſon for a great deal of monie, and a friend of that mans ſhould agree with his creditor, that upon condition he would diſcharge the man, and let him out of priſon he would pay him the full debt; If the creditour accept of this offer, and the partie perform the condition, the poor man is acquitted and diſcharged. Even thus it is, God p. 31the Father and the Lord Jeſus Chriſt agreed, that upon Chriſts paying of all that which was due to God from all thoſe for whom he paid it, they ſhould be diſcharged, Chriſt he did it, and ſo they are ſet free. Thus you ſee how it cometh to paſſe, that Chriſt by giving himſelf, hath ſet free all beleevers from all iniquitie.

Laſtly, for the full clearing of this point, conſider the reaſons why Chriſt ſhould thus pay this price for beleevers, why Chriſt ſhould give himſelf to redeem beleevers from all iniquitie. There are two reaſons of it. The one in reſpect of God, the other in reſpect of beleevers.

Firſt, In reſpect of God: Chriſts love to God made him doe it. Beleevers they are the elect and choſen of God, choſen by him to a kingdom. Now to the end they might come to the kingdom to which God hath choſen them, they muſt be redeemed from Iniquitie; they cannot redeem themſelves, therefore they muſt lie there: Chriſt out of love to God the Father, that he might bring to happines, thoſe whom God hath choſen to happines, he offereth himſelf and undertakes the work. This is that you have in Hebr. 10. 5, 6, 7, 8. the Apoſtle there brings in Chriſt ſpeaking to God the Father, When he cometh into the world, (that is, when Chriſt was Incarnate,) he ſaith, Sacrifice and offering thou wouldſt not, but a body haſt thou prepared me; In burnt offerings and ſacrifices for ſin, thou haſt no pleaſure, Then ſaid I, lo I come (in the volume of thy book, it is written of me) to doe thy will O God. God had appointed Chriſt to ranſome beleevers, Chriſt knowing it to be Gods will, out of his love to God, willingly offereth himſelf to doe it, ſo that here is the firſt reaſon in obedence to God, out of love to God, that he might deliver his elect, and bring them to that happineſs to which God hath choſen them, he giveth himſelf to redeem them from all iniquitie.

The ſecond reaſon is, From Chriſts love to beleevers. Beleevers as they were the choſen of God, ſo they were the choſen of Chriſt. The Lord Chriſt had a ſpeciall affection to beleevers upon three grounds. Firſt, Becauſe they were Gods p. 32choſen, and Chriſt loving God, could not chuſe but love them. Secondly, becauſe they were his own choſen, for he hath choſen them as well as God the Father. Thirdly, Becauſe by God the Father they were given to him, as hee himſelf ſaith, John 17.6. Thine they were, and thou gaveſt them me. Upon theſe three grounds Chriſt loveth beleevers, now loving of them, Chriſt could not but pitty them in their miſerie, therefore having it in his power, he ſetteth himſelf to bring them out, and ſo giveth himſelf a ranſome to redeem them from all iniquitie; ſo you have it Eph. 5.25. Husbands love your wives, as Chriſt loved his Church, and gave himſelf for it; by the Church is meant the company of beleevers, his love to them is ſaid to be the cauſe of his giving himſelf for them. Thus by theſe things you have ſeen the Doctrine cleared and opened, That Chriſt gave himſelf for that end, that he might become a ranſome, and ſet free beleevers from all iniquitie, from the tranſgreſſion of the Law, and from the guilt of that tranſgreſſion, and from the punſhment that belonged to that guilt.

To make now ſome Uſe of this Point, and ſo to conclude, This Doctrine my brethren, is wonderfull ſweet and uſefull, and therefore I have been ſomewhat the longer, in the proving and explaining thereof. It ſerveth both for Conſolation, Exhortation, and Inſtruction.

Firſt of all, here is wonderfull ſweet conſolation to all you that are beleevers, you that have a faith purifying your hearts, a faith working by love, a faith as a breſtplate, which preſerveth in you a conjugall affection to Chriſt from all the aduldulteties of the world, fleſh, and Devill; you that have a faith overcomming the world, to you I ſpeak, you are thoſe happy ones for whom Chriſt gave himſelf, to redeem you from all iniquitie, to redeem you from the power of ſin, from the guilt of ſin, from the puniſhment of ſin. Be therefore of good comfort, thou that art a beleever, thou ſhalt certainly be delivered from all iniquitie. Hath Chriſt given himſelf for this end, and is not attainable? It were folly in Chriſt to give himſelf for an end which is not attainable; No my brethren, p. 33hath Chriſt given himſelf for it, and ſhall it not be done? If this be the end for which Chriſt gave himſelf, then either this end is made good, or elſe Chriſt is diſappointed of his end.

Is it poſſible (thinkſt thou) for Chriſt to redeem thee from all iniquitie? Oh yes, Chriſt hath made the world, he hath conquered hell, the Devill, and the grave, therefore Chriſt can doe this. If it be poſſible for Chriſt to doe it, then Chriſt will doe it, for it was the very end why he gave himſelf. Doeſt thou think Chriſt hath been at ſo much coſt and pains, that he hath coveted thy redemption ſo ſtrongly, that he hath not ſpared himſelf, but given himſelf for this end, to redeem thee from all iniquitie, and will not Chriſt effect it? Oh conſider it, and be aſſured of it, ſeeing it is the very end for which Chriſt gave himſelf, the thing ſhall be done.

Thou that art a beleever, thou art alreadie redeemed in a great meaſure from all iniquitie, thou art redeemed from the power and dominion of ſin, thou art no longer a ſervant of ſin, thou art now a ſervant of righteouſneſſe: thou art already redeemed from the guilt of all ſin, there is no ſin God will ever charge upon thee to thy condemnation; thou art already delivered from the puniſhment belonging to ſin: Oh take comfort in that redemption thou already haſt and rejoyce under hope in that which is to come; the time is coming and ſhall aſſuredly be, when thou ſhalt be perfectly redeemed from all iniquitie. Thou art now freed from the power of ſin, the time is coming in which thou ſhalt be freed from the preſence of ſin.

The Lord Chriſt he hath now ſo ordered it, that God in his juſtice is tyed to deliver thee from all iniquitie, for he hath paid the price, therefore God muſt ſet thee free. God covenanted with Chriſt that if he would pay the full price for the redemption of beleevers they ſhould be diſcharged? Chriſt hath paid the price, God muſt be unjuſt, or elſe hee muſt ſet thee free from all iniquitie. Oh comfort thy ſelf therefore with this. What Moſes once ſaid to the children of Iſrael, I may ſpeak to thee that art a beleever, Exod. 14 13. p. 34Moſes ſaid to the people, Fear not, ſtand ſtill, ſee the ſalvation of the Lord, which he will ſhew you this day, What is that? For the Egyptians whom you have ſeen to day, you ſhall ſee them again no more for ever. This was typicall, this was a type of Chriſts redeeming thee that art a beleever from all iniquitie: I ſay therefore to thee, ſtand ſtill, and fear not, be not afraid of any thing; art thou invirond round about with iniquities, as they were with the Egyptians, fear not, ſtand ſtill, be but patient a little, ſoon ſhall …he time come wherein thou ſhalt ſee the ſalvation of the Lord; for thine Iniquities whom thou now ſeeſt, thou ſhalt fee them again no more for ever. This is the very end of Chriſts dying, therefore this end ſhall be made good: Oh let us rejoyce together in the redemption of the Lord Jeſus Chriſt.

How would it glad our ſoul, if we were vaſſalized to the Turk, or ſlaves to the Moors to be redeemed from that vaſſalage and ſlaverie? If we were to be impriſoned but all our life time for a debt which we could never pay, how would it rejoyce our ſoul, if a friend ſhould come and pay our ranſome, and diſcharge our debt, and ſet us free? Behold here, my brethren, a greater redemption wrought for thee by Chriſt; thou art redeemed from under all iniquitie, not with a temporarie redemption; thou mayeſt be redeemed in thy body from a ſlave, and taken captive again the next yeer; thou mayeſt be redeemed out of priſon for debt, and brought in again ſoon after; but the redemption thou haſt by Chriſt, it is an eternall redemption, as it is called, Heb. 9.12. an univerſall redemption, it is from all iniquitie, and it is for ever. Here is the firſt Uſe, Admirable conſolation to all beleevers, you that are not ſenſible of this comfort are not beleevers. Chriſt hath given himſelf for this end to redeem us from all iniquitie, therefore aſſuredly his end ſhall be effected, all beleevers ſhall be freed from all iniquitie.

The Second Uſe is for Exhortation: Is this the end why Chriſt gave himſelf, to redeem us from all iniquitie; then let us that are beleevers, be exhorted to theſe two things.

Firſt of all, let us be afraid of coming under any Iniquitie. p. 35The Lord Chriſt did ſo much deſire our redemption from all iniquitie, That he gave himſelf for that end; Oh then let us bee afraid of being again brought under the power of any iniquitie. Hath Chriſt ſo much deſired our freedome from Iniquitie, as that he gave himſelf for that end, and ſhall not we have a care, that Chriſt may have his deſire, in keeping our ſelves free from iniquitie? Suppoſe a Father had been content to redeem his ſon out of priſon (wherein he was perpetually to lie for debt) to ſell all that he had, and to ſtrip himſelf of all his eſtate to ſet his ſon free; ſhould we not cry out of that ſon, that ſhould after that he was redeemed ſo coſtly by his father, again turn Prodigall? It is as groſſe a thing (my brethren) for us that are redeemed by Chriſt with ſo coſtly a Redemption, as is even the giving of himſelf, to ruſh again under the power of that iniquitie, from which to redeem us, Chriſt hath given himſelf.

Suppoſe a father ſhould ſo love a ſon, as that for the curing, and freeing of him from a diſeaſe, he ſhould ſhed his own hearts bloud; ſhould we not judge it abhominable for that ſon preſently to run again into the infection of the ſame diſeaſe, when as his father with ſo much love and coſt, even his own life had procured his freedome from the diſeaſe? I beſeech you conſider it, the Lord Jeſus Chriſt hath therefore given himſelf to be a man, to obey the Law, to ſuffer the wrath of God, and to die, that we might be redeemed from iniquitie; Oh therefore let us ever be fearful of coming under iniquitie any more, let us not ſuffer our ſelves to be defiled with that ſin, from which to deliver us, Chriſt hath given himſelf. Certainly if any argument in the world would perſwade people not to given way to ſin, but to deny ungodlineſs, and worldly luſts, and to live ſoberly, and righteouſly in this preſent world, this will doe it.

When therefore thou art tempted to commit a ſin, reaſon thus with thy ſelf. Now that I am tempted to ſin, here is preſented to me, pleaſure, or honour, or profit, or eſcape from trouble, and if I will commit the ſin, I ſhall attain many of theſe; but let me remember, that to the end I might p. 36bee brought out of ſin, Chriſt gave himſelf: Is not Chriſt more worth than profit? more worth than pleaſure? of more worth then my life? why then to ſave my ſelf from danger, or to gain profit, or pleaſure, or honours, ſhould I ruſh into a ſinne, out of which, Chriſt to pluck me, hath given himſelf.

Conſider of it, for this I aſſure you, that there are none whom Chriſt hath redeemed from Iniquitie, but he doth put into them ſuch a ſpirit, that they ſhall for ever after bee carefull to keep themſelves from iniquitie. The Lord Chriſt would not bee at ſo great coſt to give himſelf for an end that ſhould be fruſtrate, he hath bought our redemption with the price of himſelf, therefore he will make it ſure that it ſhall be effected. If therefore you find your hearts bold to run into any ſin, and ready to put your ſelves into all iniquitie, you are not thoſe that are redeemed by Chriſt. Conſider for the proof of this, theſe places, James 1.27. Pure religion and undefiled before God and the Father is this, to viſit the fatherleſſe and widowes in their affliction, and to keep himſelf unſpotted from the world. Obſerve it, where there is a true Religion, there men keep themſelves from the ſpots of the world. And you ſhall finde this alſo excellently and plainly laid down in 1 John 3. from the 6. verſe to the 11. Whoſoever abideth in him (that is, in Chriſt) ſinneth not, whoſoever ſinneth hath not ſeen him, neither known him; Little children, let no man deceive you, he that doth righteouſneſſe is righteous, but in v. 8. He that committeth ſin, is of the devill. Obſerve theſe Phraſes of the Scripture: And in v. 9. Whoſoever is born of God, doth not commit ſin, for his ſeed remaineth in him, and be cannot ſin, becauſe he is born of God: And in v. 10. In this the children of God are manifeſt, and the children of the devill, whoſoever doth not righteouſneſſe, is not of God. In few words, here is a plain tryall who are Gods, and who are the Devils children; whoever ſinneth, whoever doth not righteouſneſſe is of the Devill, is not of God: Take notice of it, I beſeech you, they are the very words of the Spirit of God. And to this you may adde that in the fifth Chapter of the ſame p. 37Epiſtle of John v. 18. We know that whoſoever is born of God ſinneth not, but he that is begotten of God, keepeth himſelf, and that wicked one toucheth him not. All theſe places plainly prove, That whoſoever Chriſt hath redeemed from under iniquitie, he ſo works with them, that they ſhall never return to iniquitie again; for Chriſt gave himſelf to free them from it, and he will never buy a thing at ſo coſtly a rate but it ſhall be done. Not, but that they that are redeemed, ſin; but the meaning is, They never commit ſin with a full conſent, they never again come under the power and reign of ſin; ſin they doe, but it is out of infirmitie, it is not with purpoſe of heart, it is not with deliberation, it is not with delight; when ever they ſin they doe that which they hate, and they commit that which they hate, and they commit that which they are aſhamed of. This is the meaning of theſe Scriptures.

Therefore I ſay, be exhorted, ſeeing Chriſt hath ſo dearly bought your redemption from all iniquitie; Oh in the name of Chriſt be exhorted, neither for pleaſure, nor for honour, nor for fear, neither to pleaſe your ſelves, nor the world, nor your friends, never be brought under any iniquitie, for Chriſt gave himſelf for this end, to redeem us from all iniquitie. This is the firſt exhortation, to exhort us to take heed of coming under any iniquitie, ſeeing to redeem us from it, Chriſt gave himſelf.

The ſecond Exhortation is, to exhort us to labour every day more and more to get from under that iniquitie under which we are. The former Exhortation exhorted us to keep our ſelves from coming under that from which we are gotten; this is to exhort us, to labour every day more and more to get from under that iniquitie, under which we are: For did Chriſt give himſelf for this end, Oh then let us never give over till we are gotten from under all iniquitie. What end can we better aim at, then Chriſt aimed at, the redeeming us from all iniquitie? let us alſo aim at this, to redeem our ſelves from all iniquitie.

Indeed it is true, in the point of ſatisfaction, and in the point of paying the ranſome, we can do nothing, Chriſt doth all, but yet this I muſt tell you, that in the point of deliverie of our p. 38ſelves from under iniquitie, we muſt doe a great deal. Chriſt giveth us right to come out from under all iniquitie, but Chriſt requireth that we our ſelves ſhould bring our ſelves from under iniquitie. It is true indeed, we cannot doe it, but by Chriſt, it is the grace of Chriſt, the power of Chriſt, the ſpirit of Chriſt that doth help us to get our ſelves from under iniquitie; yet notwithſtanding we muſt labour to get our ſelves from under it, and Chriſt will help us. For this I might quote many places, but for fear of being too long, I will content my ſelf with that in 2 Cor. 7.1. Having therefore theſe promiſes, doarly beloved, let us cleanſe our ſelves from all filthineſs of fleſh and ſpirit, perfecting holineſs in the fear of God. Obſerve the Phraſe, the Apoſtle doth not ſay be cleanſed, but let us cleanſe our ſelves from all filthineſſe of fleſh and ſpirit. But ſome might ſay, we are cleanſed already, Chriſt hath cleanſed us. Yea ſaith the Apoſtle in part, but we muſt perfect this holineſs; Chriſt hath brought us from under iniquitie in ſome meaſure, now Chriſt expects we ſhould bring our ſelves from under the remainders of iniquitie.

It is in this caſe as it was with the people of Iſrael, it was the Lords power and gift that gave them poſſeſſion of the land of Canaan, it was the Almightie arm of God that did it: Yet notwithſtanding when they were in the land of Canaan, they were fain to fight for it, before the Cananites were diſpoſſeſt: that was but a Type of this: It is the Lords Almighty power that hath poſſeſt us with this libertie and freedome from iniquitie, but yet notwihſtanding before we can come to inioy a full libertie from all iniquitie, we muſt fight for it, and wage the battels of the Lord. And truly (my brethren) Chriſtians are miſerably guiltie of being under the power of iniquitie, much more then they might, becauſe they are lazie, and idle, and they doe not labour to deliver themſelves from under the remainders of iniquitie; but even as it was with the Iſraelites, (which were but a type of beleevers) in Judg. 2.2. I ſaid unto you, you ſhall make no league with the inhabitants of this land, you ſhall throw down their Altars, but you have not obeyed my voice. The Lord appointed p. 39the people of Iſrael, that they ſhould never leave till they had rooted out the Canaanites, but they were lazie, and idle, and did not drive out ſo many as they might. Even thus it is with moſt Chriſtians, the Lord hath poſſeſt us of libertie, and yet he requireth that we ſhould work out the remainders of iniquitie; wee are generally lazie, and we make leagus with ſin, and we have a ſecret affection to this luſt, or to that luſt, and therefore we doe not beſtir our ſelves laboriouſly to expell all iniquitie. Here is the reaſon that the end of Chriſt is no more made good unto us.

Oh be now exhorted I beſeech you, to fulfill the deſire of Chriſt, it was the very end why he died, that thou ſhouldſt be redeemed from all iniquity; be thou like Chriſt, doe thou make corruption die, that thou mayeſt redeem thy ſelf from all iniquitie. This is the very ſcope of the Apoſtle in this Text; he had exhorted in the beginning of the Chapter, ſervants to their duties, maſters to theirs, old men and women to theirs; all to deny ungodlineſs and worldy luſts, and to live ſoberly and righteouſly in this preſent world: Now to perſwade them to this, he bringeth in this of the Text, for (ſaith he) Chriſt gave himſelf for this end, to redeem us from all iniquitie: As if he ſhould ſay, will you not make good the end of Chriſt? when Chriſt had ſo much deſired to redeem you from all iniquitie, that to effect it, he hath given himſelf: what will you not beſtir your ſelves to make good this end of Chriſt? Oh be exhorted to endeavour the purging away the remainders of iniquitie.

We have now finiſhed the Uſes of Exhortation, we are now laſtly to come to ſome Uſes of Inſtruction, and ſo conclude.

This Doctrine (my brethren) That Chriſt gave himſelf for this end, to redeem us from all iniquitie, it ſerveth for a threefold Inſtruction.

Firſt of all, to teach us, that there is no need of any ſatisfaction on our parts to appeaſe the wrath of God, or deliver us from our iniquities, for Chriſt hath given himſelf to doe it; therefore it is but a ſillie thing to thinke that wee can come p. 40after and doe it. The very thing whereby men ſhould ſatisfie Gods wrath, Chriſt hath given himſelf to doe it. There is but two waies men can ſatisfie the juſtice and wrath of God: The one is, by keeping the Law: The other is, by ſuffering the wrath of God due for the breaking of the Law. To doe both theſe, the Lord Chriſt hath given himſelf; and if Chriſt have certainly done it, what need men come after to add any thing to it? The Church of Rome hath a Doctrine of Satisfaction, and it telleth us, That men muſt ſatisfie in this life, and after this life. All this is needleſſe and derogatorie to Jeſus Chriſt, as if men ſhould come after and adde any thing to what he hath done, as if the redemption of Chriſt were not perfect, as if Chriſts giving of himſelf were not enough to redeem us from all iniquitie. Learn this therefore, that ſo you may abhor that Doctrine, and here is the firſt inſtruction.

The Second is, to teach us the great bondage and ſlavery that iniquitie holdeth them in that are under it; for if ſo be that Chriſt gave himſelf to fetch beleevers out of iniquitie, then certainly it is a miſerable thing to be under iniquitie. It were a ſilly thing that Chriſt ſhould be at ſo much coſt as to give himſelf to free beleevers from iniquitie, if it were not a miſerable thing for beleevers to be under iniquitie, the very Phraſe teacheth us that it is a bondage to be under ſin, he gave himſelf to redeem us from iniquitie, therefore to bee under iniquitie is a bondage, for redemption ſuppoſeth a ſlaverie. Oh it is a bondage indeed, and a ſlaverie worſe then that of the Turks or Moors.

For firſt, the ſlaverie of the Turk is but of the bodie, but the ſlaverie to ſin is of the bodie and ſoul both. The ſlaverie to the Turk is but to men, the ſlaverie to ſin, is a ſlaverie to the Devill. The ſlaverie to the Turk is but for a while, at the longeſt but for a mans life, but the ſlaverie to ſin is for ever. Again, the ſlaverie to the Turk, a man may be redeemed from it, by ſome ordinary price, by a certain ſum of Gold and Silver; but the ſlaverie to ſin a man can never be freed out of that, but by the precious bloud of the Lord Jeſus Chriſt, 1 Pet. 1.18. Yee were not redeemed from p. 41your vain converſation (redemption from ſins ſlaverie is not attainable) by ſilver and gold, and corruptible things; but by the precious bloud of Chriſt, as of a lamb without blemiſh and without ſpot. Blood muſt be ſhed, before freedome from the ſlaverie from ſin can be attained, and the bloud of one that is innocent, and the blood of one that is the Son of God. Oh what a ſlaverie is this, our of which nothing can redeem but blood, innocent blood, even the blood of the Son of God. Certainly either it is an infinite miſerie to be under ſins ſlaverie, or Chriſt was very fooliſh to give ſuch an infinite price to redeem us from it. For what is it for Chriſt to give himſelf, but for Chriſt to give an infinite price? For is not Chriſt God, whom the Angels worſhip, who made the world? Chriſt gave himſelf to redeem people, therefore it is an infinite miſerie under which they are, or he had been infinitely unwiſe, to give ſo great a price. Learn then, That Chriſt gave himſelf to redeem from ſin, therefore ſin is an infinite bondage and ſlaverie; give no reft therefore to your ſouls till you come out of it.

Thirdly, and laſtly, Hath Chriſt given himſelf for this end? Oh then let all that are beleevers know, that is their duty to love the Lord Jeſus Chriſt. Now I ſhall ſpeak to all of you, for there is none of you but ſay you are beleevers, there is none of you but think that Chriſt gave himſelf for you. Is there any of you here preſent, that doe not think Chriſt gave himſelf for you? If you did not thinke ſo, you would deſpair preſently. If you doe thinke ſo, ſee your dutie, hath Chriſt given himſelf to ranſome you, oh then what a love do you owe to Chriſt.

Conſider but theſe particulars in Chriſts giving of himſelf for your ranſome.

Firſt, he hath given a great price, he hath given himſelf for our ranſome, it is the moſt coſtly ranſome, that ever friend gave to ranſome a friend: Many men have given money, but Chriſt hath given himſelf to redeem you.

Secondly, It is a perfect ranſome, he hath redeemed you from all iniquitie.

p. 42Thirdly, It is a perpetuall ranſome, he hath for ever redeemed you.

Fourthly, It is an undeſerved ranſome. What did you deſerve when Chriſt gave himſelf to ranſome you from ſin? you were enemies to Chriſt, you hated him, you perſecuted him, you rejected him. There is no nation in the world ſo bitter an enemie to our nation, as you were to Chriſt when he gave himſelf to ranſome you.

On then behold a coſtly ranſome, a perfect ranſome, a perpetuall ranſome, an underſerved ranſome! What doth this deſerve but wonderfull love at your hands? If there were a man that were to lie in priſon all his life long for debt, and one ſhould come to him that he never knew, of whom hee never deſerved any kindneſſe; if this man ſhould ſet him free, how would he love that man? and truly, there were great cauſe that he ſhould. Suppoſe a man were a ſlave to the Turk, and there for ought he knew he was to ſpend all his dayes in that drudgerie, and a man comes and payes an exceeding great ranſome even as much every farthing as is deſired; would that man that is thus redeemed thinke it too much to be a ſervant to him that ſet him free? No ſurely, I remember what the men of Iſrael ſaid once to Gideon, Judg. 8.22. Rule thou over us, both thou and thy ſon, and thy ſons ſon, for thou haſt delivered us out of the hand of Midian. Becauſe he had delivered them, they give their Crown and Scepter to him, and to his poſteritie for divers generations, and Gideon deſerved it. Theſe perſons ſhall riſe up in judgement againſt you that will not love the Lord Jeſus Chriſt. Never did any Creditor, never did any redeemer that ranſomed a ſlave from drudgerie, never did this Gide on doe half ſo much for them, as Chriſt hath done for you. They did not give themſelves, Chriſt hath given himſelf, and that to redeem you from iniquitie, therefore as the work is of infinite worth, ſo your love ſhould be abundant.

Oh love Chriſt therefore above all, above your ſins, above the world, above your friends, above your liberties, above your goods, above your lives, for he hath loved you above his p. 43life, he hath given himſelf to redeem you from all iniquitie. let it be ſaid of you as the Apoſtle ſpeaks of thoſe beleevers in 1 Pet. 1.8. Whom though yee ſee not, yet yee love, though you ſee not Jeſus Chriſt yet love him, for he hath done theſe things for you.

But how ſhall you be aſſured that you are in the number of them for whom Chriſt gave himſelf to redeem from all iniquitie?

If you finde your ſouls to love the Lord Chriſt above all things; but on the other ſide, if you doe not finde your hearts loving Chriſt above all things, if you cannot ſay of Chriſt as the Church in the Canticles, Oh thou whom my ſoul loveth, if you cannot ſay that Chriſt hath more room in your affection, that there is more inlargement of heart toward him, then to any thing elſe in the world, then you are not yet in the number of them for whom Chriſt gave himſelf to redeem them from all iniquitie: Therefore, I beſeech you, quicken up your hearts towards Chriſt. Why doth Iniquitie ſo abound now, and the love of ſo many waxe cold? Surely, you have forgotten your ſelves, have not you forgotten what Chriſt hath done? how elſe could your affections be ſo little, ſo cold towards him? Remember what I have opened now unto you, Chriſt gave himſelf to be a man, to obey the Law, to ſuffer the wrath of God and man, and that for this end, to redeem you from all iniquitie, therefore love you the Lord Jeſus, according as he doth deſerve. And thus much ſhall ſerve for the firſt end, Why Chriſt gave himſelf for beleevers: That end which concerns beleevers themſelves, Viz. That he might redeem them from all iniquitie: The Second remaineth, and that is that which concernes himſelf. But ſo much for this Time. (⁂)

THE BLESSED INHABITANT: OR, The BENEFIT of CHRISTS BEING In BELEEVERS.

By that Reverend Divine, THOMAS HOOKER, Late Preacher in New England.

EPHES. 3.17.

That Chriſt may dwell in your hearts by Faith.

LONDON, Printed by G. D. for Francis Eglesfield, and are to be ſold at the Sign of the Marigold In Pauls Church-yard, 1651.