Five Lessons for a Christian to Learn, Sermon 2 – Title page 3

Five Lessons for a Christian to Learn · Sermon 2 – Title page 3

p. 3The Spouſe raiſed from under the APPLE-TREE.

CANT. 8. ver 5.

I raiſed thee up under the Apple-tree, there thy mother brought thee forth, there ſhe brought thee forth that bare thee.

I Have now done with my firſt general Doctrine, containing Mans miſery: Hee was brought forth under the Apple-tree, there his mother brought him forth, there ſhe brought him forth that bare him.

I am now come to the ſecond Generall part, expreſſing Gods mercy to poore man, fallen, and undone in this p. 4condition, expreſſed in thoſe words, I raiſed thee, you may obſerve, 1. The Agent, I. 2. The Act, Raiſed. 3. The Object, Thee.

I, thy Bridegroome, the Lord Jeſus Chriſt, [raiſed] It preſuppoſes a fall, I helped up [thee] My Spouſe being in a ſad and undone condition.

The Doctrine is ſhortly this:

Doct. 2. That it is the Lord Jeſus Chriſt that helpeth his redeemed ones out of their undone condition.

1. I ſhall inlarge and prove this truth in the generall, In theſe particulars, 1. He was deſigned to doe it. 2. He can doe it. 3. He muſt doe it, for none elſe could. 4. He hath done it. 5. He will doe it. After this I ſhall explicate to you the manner how the Lord Chriſt raiſed up his ſervants under the Appletree, then thirdly I ſhall give you the reaſons, and laſtly, I ſhall come to Application. Firſt, in regard that the Doctrine is propounded indefinitely, I p. 5ſhall prove it to you in ſeverall particulars, which poſſibly may ſome of them beare the force of Reaſons too.

1. He was deſigned to doe it. It was a deſigne of Eternity that Jeſus Chriſt ſhould ſtep out of heaven, and raiſe up his elected ones from their loſt condition: therefore Chriſt is ſaid by the Apoſtle to the Hebrewes, chap. 3. ver. 2. To be an High-Prieſt, faithfull to him that appointed him. The buſineſſe from Eternity lay thus: Here is man loſt, and here are thoſe amongſt others loſt (ſaith God the Father to his Sonne) that I have given thee for a portion, what ſhall be done for man? Well, yet I will ſtudy to doe good to a wretched creature: Thou ſhalt in the fulneſſe of time goe and bee borne of fleſh and bloud, and dye for them, and ſatisfie my juſtice, and they ſhall be thine for a portion; therefore they are called the Lords Redeemed ones, Iſa. 35. 9. The holy People, the redeemed of the Lord. Iſa. 62. 12. This thou ſhalt do (ſaith the Father) and upon theſe termes they ſhall live, believing in thee. This was Gods Covenant with p. 6the Sonne of his love for us: For it is worth the noting, that though the Covenant of Works was made betwixt the Lord and Adam perſonally, yet the Covenant was made with Chriſt, and all us in him myſtically; this the Apoſtle largely proves, Gal. 3. 26. The promiſes were made to Abraham and his ſeed: hee ſaies not to ſeeds, as of many, but as of one; And to thy ſeed, which was Chriſt. The Covenant was made then betwixt God and our repreſentative, The Lord Jeſus Chriſt. God ſayes, thou ſhalt goe and dye for them, and I will yet ſave them, believing in thee. Content, ſaith the Lord Jeſus Chriſt, I will goe, and fulfill thy pleaſure, and they ſhall bee mine for ever. I will in the fulneſſe of time dye for them, and they ſhall live in me, Pſalme 40. verſe 6. Burntoffering and Sinne-offering thou haſt not required, [no it was Self-offering] Then ſaid I, Loe I come; in the Volume of thy booke it is written of mee, [to doe thy will, O my God, Hebr. 10. verſe 5, 6.] In what Booke was it written, that Chriſt ſhould come to p. 7doe the will of God? It was written in Cyphers in the Ceremoniall Law, it was written in plainer Engliſh in the Prophets, But it was written in the Book of Gods Decrees; in this ſenſe, the Lord Jeſus Chriſt is called, Rev. 13. verſe 8. The Lamb ſlain before the beginning of the World. And in regard of Gods Decree, we may ſay, the Saints were redeemed, pardoned, Juſtified from eternity. His Father from before all time appointed him to be our High-Prieſt, and hee from before all Eternity ſubſcribed to his Fathers pleaſure in it. Thus from Eternity he raiſed us up.

Secondly, as he was deſigned to doe it, ſo it was not a worke beyond the greatneſſe of his ſtrength: God in doing it, laid help on one that was mighty. There was power enough in his mercy, price enough in his merits, to have bought more than the handfull of his redeemed ones out of the hands of the Devill, had they beene to bee ſold. It is a ſlandering thought of infinite mercy, for me to thinke, there is no balme in Gilead, there is no Phyſitian p. 8there: though our ſinnes be mighty, yet hee that hath helpe laid upon him, is mighty too; and the might of our ſinnes is nothing to the power of his mercies. He was God as well as man: his manhood made him our helper, his Godhead made him a Mighty helper, able to pardon all the ſinnes of his Saints, and to furniſh all their ſoules with long white Robes of his Righteouſneſſe.

Yea, thirdly, Such a worke it was to raiſe us, that it was hee alone that could doe it: all heaven and earth had been at a loſſe for a ſatisfaction for divine Juſtice, if it had not ſatisfied it ſelfe upon it ſelf. See it in Gods word, Iſaiah 63. verſe 5. And I looked, and there was none to helpe, and I wondred that there was none to uphold; therefore mine owne arme brought ſalvation to them. And ſo Iſaiah 59. verſe 16. And he ſaw there was no man, and wondred that there was no interceſſor; therefore his arme brought ſalvation unto him, and his righteouſneſſe ſuſtained him. He ſaw none would: (And no wonder at that, for none could;) but p. 9if they could they would not. All creatures would have been like the Prieſt and Levite, Luke 10. verſe 31, 32. they would have paſſed by on the other ſide. Chriſt was he that was the good Samaritane onelyonly, that had compaſſion on us. Ez. 16. verſe 5. None eye pittied us, to doe any thing to us that might doe us any good: wee were caſt out in the open field to the loathing of our perſon in the day wherein we were borne. But if they would, yet none could. Alas! they had been all Phyſitians of no value; man had beene paſt their cure. Here was the ſtate of a poore Creature: An infinite debt was due to infinite juſtice, for mans offence; Alas, where ſhall it be had? as Job ſaid concerning wiſedome, Job 28. 13, 14. Man knoweth not the price thereof, neither is it found in the land of the living. The depth ſaith it is not in mee, and the ſea ſaith it is not with mee, &c. So may we ſay: The Angels ſaid, it is not in us; for could wee aſſume bodies and dye, yet we were but finite Creatures, and there could not be an infinite value in our death. Come wee downe p. 10to the earth, the Beaſts and other Creatures ſay, it is not in us: for is God pleaſed with the deaths of Bullocks, and Goats, and Lambs? Ah, no! what ſayes David, Thou deſireſt not Sacrifice, elſe would I give it; thou delighteſt not in burnt Offering. And again, Pſal. 40 verſe 6. Sacrifice and Offering thou didſt not deſire; Burnt-Offering and Sinne-Offering thou haſt not required. Beſides, how ſhall the fleſh of Bulls ſatisfie the guilt of another Nature? Man ſaid▪ it is not in me: No, Phyſician heale thy ſelfe; Wee were all ſinners, and how ſhould we pay the debt, that if we could have paid our brothers debt, had had as great a one for our ſelves to pay? Can that Malefactor by his ſuffering death, expiate for another, when himſelf deſerves to dye alſo, and ſtands condemned to death for his owne demerits? Beſides, had all man-kinde dyed, they had been but as ſo many Priſoners laid in Gaole for debt that had not a groat to pay; their lying in hell for ever had paid no debts, but ſtill increaſed them. Well, how ſhall the ſatisfaction be made? ſhal we p. 11buy man off? Alas no, Salvation canot be gotten for gold, nor ſhall ſilver be weighed for the price of it, it cannot (as job ſayes of wiſedome) be valued with the gold of Ophyr, with the precious Onyx, or the Saphir: The Gold and the Chryſtall cannot equall it, and the exchange of it ſhall not bee for Jewells of fine gold: no mention ſhall bee made of Corals, and of Pearles, for the price of ſalvation is above Rubies. The Topaz of Ethiopia ſhall not equall it, neither ſhall it bee valued with pure gold: whence then commeth ſalvation? and where is the place of it, ſeeing it is hid from all l…ving eyes, and kept cloſe from the Fowles of the aire. Deſtruction and Death ſay, we have heard the fame thereof with our eares. God, Chriſt, underſtandeth the way thereof, and hee knowes the place thereof. Let us conſider but what was neceſſarily required, of whoſoever ſhould raiſe l…ſt, fallen man, and we ſhall finde this plaine enough, that if Chriſt had not raiſed us up, we had not been raiſed to this day. I conceive theſe foure things were required of him that ſhould undertake p. 12the raiſing, and redemption of man, in point of Juſtice and Reaſon, ſo as to gaine acceptance with God.

Firſt, One that could dye: God had made it his Statute; The day that thou eateſt thereof thou ſhalt ſurely dye. Nothing but bloud would doe it, Hebr. 9. 22. Without ſhedding bloud there is no remiſſion. Juſtice muſt have its courſe. Now upon this ſcore, neither any perſon of the Trinity, (as meerely ſo) nor any Angell in Heaven could helpe us; for theſe had no bloud to ſhed: And without ſhedding of bloud there is no pardon, and remiſſion of ſinnes.

Secondly, It muſt bee the offending Nature that muſt ſatisfie againe. God is the Fountain of Juſtice, he will not let the beaſts ſuffer for mans tranſgreſſion: The Lords wayes are equall; The ſoule that ſinneth that ſhall dye. Ezech. 18. 4. This ſhuts out all the Earth, but man-kinde, from making a ſufficient ſatisfaction to infinite juſtice.

Thirdly, It muſt bee one that can merit and ſatisfie by death: for if by death he barely payes his own debts, p. 13what becomes of ours? You would laugh at that Debtor, that if himſelfe owes five hundred pound, would undertake with foure hundred to diſcharge both himſelfe and anothers too: or at a Malefactor, that being condemned himſelfe to dye, ſhould offer to his fellow under the ſame condemnation to dye for him. Now upon this ſcore all man-kinde is excluded, from finding out in it ſelfe a ſufficient Saviour: they are all under the ſame condemnation, and when every one lay under a guilt and condemnation to dye for himſelf, ſurely none could merit for another by dying; eſpecially if we conſider,

Fourthly, that the Saviour of man was not onelyonly to ſatisfie, but to pay an infinite ſatisfaction. It was was an infinite God, an infinite Juſtice that was offended, and muſt be ſatisfied; and a finite ſatisfaction would have been too ſhort a pay for an infinite debt. And now upon this ſcore again are all creature-ſatisfactions excluded. Let them doe their utmoſt, infiniteneſſe is not in them, they have a bottome may bee p. 14ſeene. Now by this time, me thinkes you ſhould be wondring at mans ſalvation, and crying out, Lord how comes any man ever in heaven? The Text tells you, I raiſed you. Chriſt did the worke. Harke, Chriſtian, and I will tell thee, neither heaven nor earth could ſave thee alone: there was nothing in heaven could ſuffer, and there was nothing on earth could ſatisfie; and as there was no mercy without ſatisfaction, ſo there could be no ſatisfaction without ſuffering: Heaven and earth therefore muſt bee mingled together. From Heaven we muſt have a ſatisfying Nature, from earth a guilty Nature, and a ſuffering perſon. God the Father ſayes to Chriſt, thou ſhalt goe and doe it. Chriſt ſayes I goe: It is written that I ſhould do thy will: Father, it is my delight, I am content to doe it. But how ſhall it be done? (ſaith God) There ſhall ſpring up a branch out of the root of Jeſſe. A Virgin ſhall conceive and beare a Sonne; and that Sonne ſhall be my Sonne; yet my Son ſhall not be her Sonne; he ſhall take unto him the humane Nature, and hee p. 15ſhall be deſpiſed, ſmitten of God, rejected of men, full of ſorrowes; yea, he ſhall dye, and by death ſatisfie my wrath. Thus, in carne patitur Deus creator ne caro creaturae patiatur. God the Creator ſuffers in the fleſh of the Creature, that the fleſh of the Creature might not ſuffer. I raiſed thee (ſaith hee) yes, he did it, when none elſe could doe it: his arme brought ſalvation to us, when every creatures Arme was too ſhort; yea and he did it alone, hee needed no other; his owne merits were enough in themſelves, for they were infinite, and they were enough to his Father, for his Father ſayes hee was well pleaſed with him; and as he needed none, ſo he had no other, Iſaiah 63. verſe 3. I have trodden the Wine-preſſe alone, and of the people there was none with me. I raiſed thee (ſaith hee) yes, it was hee, and he alone: ſo I have made out my third Propoſition. Yet further,

Fourthly, he hath done it. This is more than all the Prophets could ſay, they could beleeve that he would raiſe his redeemed ones, wee can ſay he hath done it: He hath raiſed all of p. 16them meritoriouſly, ſome of them actually. I underſtand by Raiſing, a contrary condition to our Originall condition in which Adam left us, he hath brought them out of their miſery, who were his elected and redeemed ones; He hath pardoned their ſinnes, acquitted them of their guilt, paid their debts, ſet them cleare againe in Gods books, and this he hath done for all thoſe that are his Spouſes (for to them only he ſpeaks, ſaying, I raiſed thee) meritoriouſly, when he dyed upon the Croſſe for them: he did it intentionally from all Eternity, he gave his word to his Father for the debt that it ſhould be paid upon demand; but when he dyed, he made paiment and diſcharged his word; yet he doth not come and proclame the ſoule diſcharged till juſtification, when the Lord actually and formally acquits the ſoule from all, and accepts it as perfectly cleare of all accounts due upon any ſcore whatſoever to God; and therefore I ſay in the ſecond place, That ſome he hath raiſed Actually, that is, Actually and formally juſtified them, pardoning all their ſins, and imputing his owne righteouſneſſe p. 17to them, and accepting of them as Righteous for his owne ſake, even for his owne Names ſake. He hath done it meritoriouſly, he ſaid upon the Croſſe, All is finiſhed; he bore our griefes, the chaſtilement of our peace was upon him, and by his ſtripes we were healed (ſaith the Apoſtle) Iſa. 53. And he hath done it for ſome Actually, having juſtified them, Rom. 5. 1. Being juſtified by faith, we have peace with God: where the Apoſtle ſpeaks of juſtification, as of a paſt act of grace, concerning the beleeving Romanes, and ſo 1 Cor. 6 1. concerning the beleeving Corinthians. And Chriſt is ſtil juſtifying every day all his time is ſpent, either in reading pardons for his redeemed Saints, or in preſenting Petitions from them, and pleading for them: I raiſed thee, I have done it, and I will doe it. That is my laſt Propoſition.

Fifthly, He will doe it. I meane actually and formally; he hath done it already. 1. By the engaging of his word to his Father, nay more than ſo, by paying downe the price, his father abated him not an ace, he paid every p. 18groat, yea and left a ſurpluſage too, only he hath not taken out their pardon yet; the Actuall and formall diſcharging of ſome is behind, but they need not feare, it is to come out of courſe, without a farthing more paid, 1 Joh. 1. 9. If we confeſſe our ſinnes, he is faithfull, and juſt to forgive us our ſinnes. There is not a farthing more due, and it were injuſtice with God to deny juſtification to thoſe that ſue it out by confeſſion of their ſinnes, and ſeeking of his face. God ſpeaks of it here therefore as done [I raiſed thee.] I take the words to imply the whole reparation of mankind: I meane that part of mankinde whom the Lord had from Eternity choſen to everlaſting life, and for whom Jeſus Chriſt had paid the Ranſome of his precious bloud. Chriſt, I ſay, ſpeakes of it here as done, becauſe of the certainty of it. Take onelyonly one place for this, John 10. 27, 28, 29. My ſheep he are my voice, and I know them, and they follow me: And I give unto them eternall life; and they ſhall never periſh, neither ſhall any man pluck them out of my hand. My Father which p. 19gave mee them is greater than all, and no man is able to plucke them out of my Fathers hand; I and my Father are one. Obſerve the thing propoſed, to be confirmed, that is, that thoſe that are Chriſts ſhould never periſh. Now to root this in their mindes, he tells them, 1 That they were his ſheep, and hee kew them, they could not bee loſt then, at unawares, and he not miſſe them. 2. They were his Fathers gifts to him, therefore they ſhould not be loſt, hee would have a care of his Fathers lovetokens. 3 But may they not be taken away? No: for 1. He is reſolved to give them eternall life. 2. He hath given his ſure word for it: Neither ſhall any man plucke them out of my hand. They cannot doe it whether hee will or no; for (ſaith hee) my Father which gave them me is greater than all. Yea and further, I and my Father are one. My owne power, and my fathers power united, are ingaged for their preſervation. Thoſe therefore that are elected, though for the preſent they may be out of Chriſt, yet they ſhall be raiſed. But what I have already ſaid may p. 20be enough to prove the foreign of the Doctrine, that it is Jeſus Chriſt that raiſeth his elected ones out of their naturall undone condition. It is hee that was deſigned by the Father to doe it, that can, and that alone could doe it; he therefore muſt, or none elſe can: that hee hath done it meritoriouſly for all his Elect, and actually for ſome of them, and that in his due time he will do it actually and formally for all. Now for a little further explication and clearing of this truth, let us examine how hee hath done, or will doe it? To that queſtion I ſhall anſwer in theſe particulars, and indeed the anſwer may be drawne out of what I have already ſaid.

Firſt, he did it, [ſtipulatione.] by entring into a Covenant, and engaging his word for us: The Covenant of Grace (from which flowes all ſalvation to poore Creatures) was originally made with the Lord Jeſus Chriſt, as I before prooved from Gal. 3. 15, 16. Chriſt engaged himſelfe to his Father, for the fulfilling of the Law, and ſatisfying his Fathers wrath for us: p. 21and hence it is, that the Prophet ſayes, ſpeaking Prophetically concerning the Lord Jeſus Chriſt, He ſhall bear their iniquities, Iſaiah 53. verſe 11. & Iſa. 53. 6. He hath laid upon him the iniquity of us all. & verſe 5. Hee was bruiſed for our iniquities. With what Juſtice could God our Father lay our iniquities upon the Lord Jeſus Chriſt? Chriſt was a guiltleſſe perſon, nor could wee engage him in our cauſe; but it was a voluntary engagement that himſelfe entred to his Father. As it is with us; A poore Debtor is ready to be arreſted for a debt that he is not able to pay, there is no way but one, either pay or to priſon: Let him have never ſo rich, and great friends, the Creditor cannot charge a farthing of the Debt upon them, it is no Juſtice. But if this poo… Debtor hath ſome rich friend that will ſtep in and ſay, Sir, this is my friend, I pray bee patient with him, I will undertake for the debt, I will engage my word and bond, that the debt ſhall bee paid at ſuch a time, or when you will pleaſe to call for it, &c. The Creditor it may be will p. 22be ſo favourable as to ſay, Sir, I know you are able to do it, if you will engage your word, I ſhall ſpare your friend; pay it at ſuch a time, or when you will ſet the time, and I will acquit your friend. The engagement is entred in the Creditors Book, and from that day forward the Creditor looks upon this his Debtors friend, as now by his own voluntary engagement become his Debtor, and never regards his old Debtor more. This is our caſe, Adam had runne us in debt, an infinite debt, which neither he nor we are able to pay; A Writ of Vengeance was out, mankinde ready to bee arreſted and bound in Chaines, and throwne into an everlaſting priſon, from whence hee ſhould have been ſure never to come out, till hee had paid the utermoſt farthing, which he could never have done with all the friends and eſtate he could have made: Jeſus Chriſt ſeeing ſome of his elected friends that his Father had given him, having their names in the Writ, ſteps in and ſayes, Father, theſe are my friends, Iſa. 63. 8. Surely they are my people, children that will not lye, p. 23ſo he was their Saviour) I will undertake their debt upon me, charge it upon my ſcore, I will pay every farthing, if thou pleaſeſt to accept it, it ſhall be paid at ſuch a time, (Gal. 4. 4. When the fulneſſe of time was come, God ſent forth his Sonne, made of a woman, made under the Law, to redeeme them that were under the Law, that we might receive the Adoption of ſonnes.) The Father accepts this tender: therefore he is ſtiled, Gods beloved Sonne, in whom he is well pleaſed. The word is [in whom foreign] An emphaticall word, which generally ſignifies to love, but more ſpecially, and properly, it ſignifies to love ſomething by adhering to it with the minde and heart, and ſo to be content, and fully ſatisfied with it, that one deſires nothing elſe. Me thinks I cannot but obſerve three things in it. 1. God ſignifies by it that he is pleaſed with him, and with his tender: As if wee ſhould ſay, I like that well. 2. God ſignifies by it, that he is fully content with him, ſo that hee deſires nothing elſe: As if we ſhould ſay, I deſire no better ſecurity than his,

p. 243. God doth ſignifie by it, that he will truſt to it: As it we ſhould ſay, in ſuch a caſe to a ſurety, Well then, I will no more look after my Debtor, now I will truſt to you onelyonly. So upon Chriſts offer, ſaith God, I like thy tender as ſufficient, and am ſo fully content with it, that I deſire no more, but now I ſhall wholly truſt to thee for all. Now God repeateth theſe words in the Goſpell at Chriſts Baptiſme, and at Chriſts Transfiguration, Matth 3. Mat. 17. And to what purpoſe? but to witneſſe to the world, as that hee was well pleaſed with Chriſt as his Sonne, that in heaven, his worke was to delight in his Sonne; and he did ſo delight in him, that he deſireth no other pleaſure than the company and beholding of his Sonne, (which puts me in minde of a ſweet notion of Maſter Rutherfords, that God ſpent all his time from Eternity, till the Creation of the World, in delighting himſelfe in Chriſt.) But I ſay, as it doth ſignifie that, and ſo ſet out the infinite love of the Father, that he would be pleaſed to part with ſuch a darling of glory for us: as alſo in p. 25this it ſets out the Fathers love, that he ſhould ſend to looke after inglorious wretches, when hee needed not our companies; for hee had pleaſure and delight enough in the company of his Eternall Sonne; whoſe company did ſo content him, that he deſired nothing elſe for himſelfe. So I alſo thinke, that God by his twice repeating of it, after Chriſt came, would have us underſtand, that God was well pleaſed with him as our Surety, with what Heb. 7. 22. Chriſt is called our Surety.Heb 7:22payment hee ſhould make, &c. But now, in regard it was in time, that Chriſt came in the fulneſſe time (ſaith the Apoſtle) Gal. 4. 4. How did the Lord Jeſus make our paiment ſure? I anſwer, By engaging his word. God the Father had nothing but the Lord Jeſus Chriſts word, for the paiment of all the Elects debts, not from eternity, till Chriſt came and made payment, according to his engagement. Now thus hath the Lord Jeſus Chriſt raiſed us out of our loſt condition, by engaging his word, and entring into a Covenant.

2. He did it Aſſumptione carnis, By p. 26aſſuming of our fleſh. He made a Covenant with his Father for us from all Eternity. But hee tooke out this Bond in time, canceling it with his owne bloud: Therefore ſaith the Apoſtle, Galatians Chapt. 4. Verſe 4. God in the fulneſſe of time, ſent forth his Son made of a Woman, born under the Law, to Redeem thoſe that were under the Law, that they might receive the adoption of ſons. He could Covenant for us as God, but he muſt dye for us as man: In the fulneſſe therfore of time, he bowed the heavens, and came downe, and tooke upon him our fleſh, not changing the Godhead into fleſh, neither confounding the ſubſtances, nor the Natures, but perſonally uniting of them, that the two Natures became one Perſon, and ſo he became a Saviour fit to raiſe us. Now to him that raiſed, this was neceſſary, 1. That juſtice might be done. It had been no juſtice in God to have charged the guilt of one Nature upon another. Gods wayes appeare equall in charging the guilt upon the guilty, Ez. 18. 3. Foraſmuch then as the children [whom he p. 27came to redeeme] were partakers of fleſh and bloud: he alſo tooke part with them, that through death he might deſtroy him that had the power of death, even the Devill. Heb. 2. 14. and ver. 17. In all things it behoved him to be made like to his brethren, and why, ver. 16. He had taken upon him the ſeed of Abraham [that is, the guilt of the ſeed of Abraham to ſatisfie for them.] 2. It was requiſite, That he might be a faithfull High-prieſt, faithfull to his word. You ſhall obſerve it, that Chriſt gives it as a great reaſon of his condeſcentions, and actions of Grace; That all righteouſneſſe may be fulfilled, and that it might be fulfilled which was ſpoken by the Prophet, &c. Chriſt is tender of his Fathers Truth: Now God had ſaid, that the womans ſeed ſhould bruiſe the ſerpents head, Gen. 13. ver. 15. And though by Abrahams ſeed was ſpiritually meant Chriſt, Gal. 3. 15, 16. to whom the Promiſes were made, yet the Promiſes had not been fulfilled if that Chriſt had not alſo been Abrahams ſeed, and therefore Heb. 3. 17. one reaſon is given why the Lord Jeſus became p. 28man, and tooke part of fleſh and bloud with us, that he might be a faithfull High-prieſt. 3. It was requiſite that he ſhould thus raiſe us, that he might fulfill the Law for us. Now the Law was to be fulfilled two wayes, 1. Actively. 2. Paſſively. Neither could have been done without the Aſſumption of our fleſh. There is not ſuch a contradiction between the Covenant of Grace, and the Covenant of Works, as ſome ignorant Libertines would this day make: God gave a Law, and his Covenant was, doe this and live; this is that which we call the Covenant of Works, man could not doe it. What is Gods mind altered now? no ſuch matter, God ſayes, Doe this and live ſtill, and if you doe not this you ſhall dye. It was written long ſince that time, Deut. 27. ver. 26. Curſed be he that confirmeth not all the words of this Law to doe them. And all the people muſt ſay Amen to it now as well as they did then. But herein is the Covenant of Grace more favourable: The Covenant of Works ſayes, thou ſhalt perſonally doe them or dye; The Covenant of p. 29Grace ſayes, thou ſhalt doe it, or get Chriſt to doe it for thee. the Covenant of Workes ſayes, I will take no baile; no ſurety, doe it or dye: Durus eſt hic ſermo; an hard ſaying, who can heare it? The Covenant of Grace ſaith, Get me Chriſts Baile, and I will acquit thee, if thou beleeveſt in him. Therfore ſaith the Apoſtle, Gal. 3. 10, 11. As many as are of the workes of the Law, that look to be juſtified by their owne workes, by their owne righteouſneſſe in fulfilling the Law, are under the curſe: for it is written, Curſed is every one that continues not in all things which are written in the Law to doe them. Look to it, (ſaith the Apoſtle) if you look to be juſtified by obeying the Law in your owne perſons, take my word for it, you have an hard taske. But verſe 13. Chriſt hath redeemed us from the curſe of the Law. But how was that? it followes in the next words. Being made a curſe for us, ver. 14. That the bleſſing of Abraham might come on the Gentiles through Jeſus Chriſt. Hee was to fulfill the Law Actively, that he might fulfill what we p. 30through the weaknes of the fleſh could not, and in regard that he was to fulfill it for us, it was requiſite he ſhould have our nature; and as hee was to fulfill the Law Actively, ſo in regard that his Elect by their paſt Tranſgreſſions had broken the Law of God, Adam for himſelfe and all his poſterity, and the body of death which (he knew) was to remaine after ſanctification in his Elect ones, would lay them open to hell, He alſo was to fulfill the Law Paſſively for us; therefore ſaith the Apoſtle, He hath redeemed us from the eurſe of the Law. Now he tells you how that was verſe 13. by being made a curſe for us, as it is written, Curſed is every one that hangs upon a tree. Now hee could not have been in capacity of being ſubject to the curſe of the Law, by hanging upon the tree for us, unleſſe he had taken upon him our fleſh. Nay, yet a

Fourth Reaſon may be given, why it was neceſſary that Jeſus Chriſt ſhould raiſe up his redeemed ones by the aſſuming their fleſh. viz. That he might be a mercifull High-Prieſt. It p. 31is the Reaſon that the Apoſtle gives, Hebr. 2. verſe 17. Wherefore in all things it behoved him to bee made like unto his brethren, that hee might bee a mercifull and faithfull High-Prieſt in all things pertaining to God, to make reconciliation for the ſinnes of the people; for in that hee himſelfe ſuffered being tempted, he is able to ſuccour them that are tempted. I ſhall adde nothing to it. Thus he raiſed us by Aſſuming of our fleſh, which in order to our raiſing it was neceſſary for him to doe.

3. He raiſed us Paſſione, by his precious death upon the Croſſe; his falling was our riſing, his life our death The chaſtiſement of our peace was upon him, and by his ſtripes wee are healed. His owne bloud was the balme from Gilead, as well as himſelfe the Phyſitian there. Now in order to the raiſing of his Elect ones, it was requiſite that he ſhould dye. 1. That he might ſatiſfie. 2. That he might conquer. 1. That he might ſatisfie and purchaſe Remiſſion. He that will redeem any ſlave out of Captivity muſt pay the ſumme of p. 32Redemption-money required. Now Death was that which could alone ſatisfie for the redeemed ones. It was the Lords firſt Law, In the day that thou eateſt thereof thou ſhalt ſurely die, temporally, and eternally. Now a death muſt be paid, or juſtice is not ſatisfied, therefore ſaith the Apoſtle, Heb. 9. 22. Without blood there is no remiſſion: he therefore, dyed for our ſinnes ſaith the Apoſtle, he was our ſacrifice, 1 Cor. 4. 7. And he is no ſacrifice till ſlaine. This was typified by the ſlaying of beaſts for ſacrifices in the old Law, which God required of all thoſe that would obtain pardon. And in regard that man had deſerved hell as well as death, Chriſt by dying that he might raiſe us, and and make the face of God againe to ſhine upon us, was content to ſuffer the withdrawings of his Fathers love, and to feele as it were the paines of hell to raiſe us to the joyes of heaven.

Secondly, as it was neceſſary in order to our raiſing, that Chriſt ſhould dye, to the intent that he ſhould ſatisfie for us, ſo it was alſo neceſſary that he ſhould dye, that he might conquer for p. 33us. This the Apoſtle fully expreſſeth, Heb. 2. 14, 15. Foraſmuch as the children are partakers of fleſh and bloud, he alſo himſelfe tooke part of the ſame, that through death he might deſtroy him that hath the power of death, even the Devill, and deliver them, who through feare of death, were all their life-time ſubject to bondage. Chriſt was to lead Captivity captive, to take away deaths ſting, and hels victory, which he could not have done without wraſtling with death himſelfe; had he not been deaths captive, he had never been deaths conquerour. Hee raiſed us by dying for us.

4. He hath raiſed us, Reſurrectione, by riſing againe from the dead, therefore ſaith the Apoſtle, Rom. 4. 25. He was delivered to death for our offences, and roſe againe for our juſtification. Now his Reſurrection had and hath an influence upon raiſing his Elect ones, 1. By witneſſing to them Chriſts conqueſt for them, and therefore the Apoſtle makes the worke of ſatisfaction for us to be proper to his death, and the worke of our juſtification he appropriates p. 34to his Reſurrection, Rom. 4. 25. When he dyed, he went downe that he might conquer; but it was his comming up out of the grave that witneſſed his conqueſt over death and hell. It was in that day that this Song was ſung, O death, where is thy ſting! O hell, where is thy victory! When the Priſoner is freed, it is a ſigne the debt is paid or the Gaoler beaten: It was a ſigne of both in Chriſt, as that the debt was paid due to his Fathers juſtice, ſo alſo that death and hell were beaten. 2. Chriſts Reſurrection had an influence upon our raiſing, by quickning us, Col. 2. 12. Buried with him in Baptiſme, wherein you are alſo riſen with him through the faith of the operation of God, who hath raiſed him from the dead. And being dead in your ſinnes hath be quickned, together with him, &c. & Col. 3. 1. If then ye be riſen with Chriſt, ſeeke thoſe things which are above: and ver. 2. Set your affections on things which are above, &c. We are riſen foreign with him, and this ſhould quicken us, and ſtrength derived from Chriſts Reſurrection by faith, doth p. 35quicken the Saints of God, to live to God, as becomes the redeemed ones of the Lord.—3. It hath an influence upon our raiſing, by being a pledge to us of our owne riſing unto everlaſting glorie, to live with that Chriſt who was dead, and is alive againe. This the Apoſtle fully proves in that fifteenth Chapter of the firſt Epiſtle of St. Paul to the Corinthians, from the thirteenth Verſe to the five and twentieth. Now I take by raiſing [I raiſed thee] not onelyonly to be underſtoed of the work of Redemption, but alſo all the privileges that from that worke of Redemption flow out of courſe to the ſervants of God, being but as ſeverall ſteps from one of which to another the Saint is raiſed, till hee bee got to the toppe ſtaire of glory. Chriſt hath raiſed us by his owne riſing from the pit of the grave.

5. He hath raiſed us by his Aſcenſion, and ſitting at the right hand of his Father. Now Chriſts Aſcenſion, and ſitting at the right hand of the Father, hath an influence upon our raiſing, theſe wayes.—1. In going before hee p. 36provides a place for us. Take this out of his owne mouth, John 14. 2. I goe to prepare a place for you. And if I goe, and prepare a place for you, I will come againe, and receive you unto my ſelfe, that where I am there you may be alſo. Chriſt is now preparing Manſions for his redeemed ones; for in his Fathers houſe are many Manſions: never a Saint of his ſhall want a ſeat, or a roome in glory.—2. In going he hath raiſed us in being our Way. He being aſcended and with the Father, wee have through him a way unto the Father, John 14. verſe 6. I am the way; hee was the way by which the Father came to us; he communicated himſelfe unto us, in, and by, and through the Lord Jeſus Chriſt; and hee is our way by which wee goe to God, whatſoever we aske in his Name, if we believe we ſhall receive it, we ſhall receive it. The Saint could not pray with comfort, if he did not remember that Rev. 13. 8. There is an Angell that ſtands before the Throne, to whom much Incenſe is given, to offer up the prayers of his people unto God. But knowing we have p. 37a friend in the Court, we offer up our prayers with boldnes, and a great confidence in his goodneſſe.—3. His Aſcenſion hath an influence upon our raiſing, in that wee know now we have an Advocate with the Father, even Chriſt. Alas, with what comfort can the child of God, whoſe conſcience the Lord hath awakened to conſider his daily ſinnes and corruptions, thinke upon God, or look up unto God, if he did not know Chriſt were with him? But now, that Chriſt is with his Father, wee know, 1 Joh. 2. 1. That if any man ſinne wee have an Advocate with the Father, even Chriſt the righteous. Hebr. 7. 25. He is therefore able to ſave them to the utmoſt that come unto God through him; becauſe he ever liveth to make Interceſſion for them, Rom. 8▪ 27. yea and verſe 34. Now, Who is he that condemneth? It is Chriſt that dyed, yea rather that is riſen againe, who is even at the right hand, who alſo maketh Interceſſion for us. Obſerve there how the Apoſtle gives Chriſt aſcenſion and ſitting at the hand of God, as the proximate cauſe of our Interceſſor: p. 38his Death and Reſurrection made him not our Interceſſor, his Death made him our Saviour, his Reſurrection our Conqueror, but his Aſcenſion and ſitting at the right hand of God, hath ultimately made him in a capacity to bee our Advocate, and Interceſſor: Thus he hath raiſed us by Aſcenſion.—Yea, 4. His Aſcenſion and ſitting at the right hand of the Father, hath an influence upon our raiſing, in that now from thence he giveth gifts unto men, Epheſ. 4. 8. When hee aſcended up on high, he led Captivity Captive, and gave gifts unto men. The Pſalmiſt, Pſalme 68. 18. (from whence that paſſage is taken) ſaith he received gifts for men; he received them from his Father. Now ſaith the Apoſtle, when hee led Captivity Captive, he diſtributed theſe to men: As Conquerors uſe when they have taken the ſpoile, to deale it out in gifts. What gifts? The Apoſtle expounds it in part ver. 11. He gave ſome to be Apoſtles, and ſome Prophets, and ſome Evangeliſts. In ſhort, I take to be meant by it, all the gifts of Gods Spirit, whether of common, or ſpeciall grace, p. 39whether externall or internall, gifts for the benefit of the Church, and gifts for the benefit of our ſoules: Nay, the deſcending of the Spirit was a fruit of Chriſts Aſcenſion. See it, Joh. 14. 16. & John 16. 7. I tell you the truth, it is expedient for you that I goe away; for if I goe not away the comforter will not come unto you; but if I depart I will ſend him unto you. Now it is plaine, that the internall gifts of the Spirit, and workes of it, are fruits of Chriſts Aſcenſion as well as the more common and externall gifts, given in the dayes of Pentecoſt, from the 14. of Joh. ver. 16. where Chriſt promiſeth them that the comforter which upon his departure he would ſend to them ſhould abide with them for ever.

And thus I have ſhewed you now, what courſe the Lord Jeſus Chriſt hath taken to raiſe his redeemed ones, that had loſt all their life, and ſtrength, and comfort in Adam, out of this their loſt condition: thus he did it meritoriouſly. Theſe were his acts for us. But now to what purpoſe is all this for any ſoules wounds, that there is Balme p. 40in Gilead, that there is a Phiſitian there, without the Balme bee applyed to its ſoul?

6. Laſtly therefore, as Chriſt hath meritoriouſly thus raiſed the whole number of the Elect ones; ſo he Particularly, and Actually raiſeth each one of thoſe whom hee hath purchaſed by his bloud, by applying himſelfe unto each of their ſoules. Now for the manner of this Application, the bleſſed Apoſtle deſcribes it, Rom. 8. 30. Moreover, whom hee did predeſtinate, them he alſo called; and whom hee called, them he alſo juſtified; and whom he juſtified, them he alſo glorified: under Predeſtination is included Redemption, and Sanctification under Juſtification. Now therfore a little to open this myſterie of our Redemption, in the Application of it to the ſoules of them that ſhall be ſaved. You have ſeen how there came to be Balme in Gilead, and that there is a fulneſſe and ſufficiency in Chriſt. Now what doth the poore Elect one want that it hath loſt in Adam? I conceive three things, 1. Life. 2. Strength. 3. Light. 1. Life. It is p. 41a damned Creature in Adam, it wants a way of ſalvation, a pardon for its ſinnes, a righteouſneſſe to appeare in the ſight of God. 2. Adam hath left it a weak creature, not able to do any thing that is good; no not ſo much as to think a good thought: it wants a ſtrength to Act in, ſo as to pleaſe God. 3. Adam hath left it a comfortleſſe creature, without any light of Gods countenance ſhining upon it. Now all theſe are purchaſed. The firſt of them is neceſſary, to give the firſt being to a Saint. The ſecond is neceſſary, to preſerve the Chriſtians being. The third, ad bene eſſe, for the comfortable being of all. Chriſt is all to the Childe of of God, Pſalme 27. verſe 1. But how doth Chriſt apply theſe to the ſoules of his redeemed ones? 1. Saith the Apoſtle, He calls them. We ſay that in effectuall calling, which is when God joynes the irreſiſtable power of his Spirit, with the outward preaching of the Word, God doth theſe three things. 1. Convince the ſoule of his elect veſſell, (that is a child of wrath by Nature as well as others, Epheſ. 2. 3.) p. 42what a condition it is in by reaſon of its Originall, and its Actuall ſinnes. 2. Humble the ſoule for its ſinnes, and diſcover unto the ſoule the inſufficiency of all its owne righteouſneſſe, that it is undone in its ſinnes, and undone in its righteouſneſſe: and thirdly, hee ſayes to the ſoule, Yet there is hope, looke up to me and live; I am as the brazen Serpent, onelyonly looke up, and thou ſhalt live. And that the ſoule may be able to look up with a true eye, Chriſt gives faith to the ſoule, to behold him, come unto him, and to receive him by a true reſting, and relying upon his Merits for ſalvation. 2. And having thus Called the ſoule, he then juſtifies it: He hath in his Decree juſtified it from eternity; hee hathmeritoriouſly juſtified it by his Death upon the Croſſe; but now hee doth actually and formally juſtifie it. 1. By pardoning its ſinnes, and acquitting the ſoule from the obligation it till now lay under to death, and forgetting the injury done to himſelfe by any of its ſinnes. 2. By imputing the Righteouſneſſe of Jeſus Chriſt, to the ſoule; p. 43by which it appeares, the ſinner is pardoned, not without a ſatisfaction firſt given to Juſtice. 3. By accepting graciouſly the ſoule thus juſtified as perfectly righteous for the Lord Jeſus Chriſts ſake, as if it had never ſinned. And the worke of true faith in this Juſtification, is to lay hold upon it. And thus now, Chriſt applyes the merits of his Death to the ſoule, in conveying life and pardon to it: thus hee raiſeth it, ſaying to it in its bloud, live. But this is not all.

2. The ſoule is weake, and is not able to live an houre of it ſelfe; Chriſt therefore in the next place, in order to its more perfect raiſing, ſanctifies the ſoule: which implyeth two things. 1. He gives unto the ſoule new principles of grace, 2. He gives the ſoule power to act theſe principles, for as (except from him) we have nothing, ſo without him we can doe nothing, Joh. 15. 5. Which power being given the ſoule from above, the ſoule is raiſed, and becomes ſtrong in the ſtrength of Chriſt, and ſets upon works, 1. Of Mortification, to ſubdue the ſtrong holds of p. 44Satan, viz. the remainder of corruption in the ſoule. 2. Of Vivification, ſetting upon ſuch Duties as God hath required of his redeemed ones, being exerciſes of the grace which they have received from the Lord Jeſus Chriſt; he gives the ſoule power to live upon faith, to love, to deſire him, to delight in him, to do, and to ſuffer for him, to be content with him, &c.

Yea, and thirdly, In his due time he raiſes the ſoule to a comfortable life, in giving it the ſenſe of his love, a perſwaſion of its Union with the Lord Jeſus Chriſt, peace in the inward man, ſhining upon it with the light of his Countenance, which is better to it than thouſands of Gold and Silver. This I ſay he does in his due time, not to all, nor continuing it conſtantly to any, but according to his good pleaſure; thus making knowne to it the Redemption he hath purchaſed for it, and the Juſtification of its ſoule which is paſt in heaven before.

4. And laſtly, in his due time he will yet further raiſe the ſoule, by taking it to himſelf, and glorifying it with himſelfe p. 45for ever. He will come againe on purpoſe to raiſe the ſoules of his redeemed ones from the duſt, and to take them up to himſelf in glory, that where he is there they may be alſo, John 16. verſe 3. Thus Chriſt hath meritoriouſly raiſed all his redeemed ones; and will apply their Redemption with the fruits of it to them in his due time; applying life to them by Vocation, and Juſtification, ſtrength to them by Sanctification, light and comfort to them by ſhining with the Light of his Countenance upon them, and finally giving them Glorification; hee ſhall then perfect his worke of raiſing us, and wee ſhall live with him in the Higheſt Heavens for ever. I have now done with the Doctrinall part, ſo farre as to ſhew you, 1. That it is Chriſt that raiſeth his Elect ones. 1. He is deſigned. 2. He can doe it. 3. Hee onelyonly can. 4. Hee hath done it meritoriouſly for all. 5. Hee hath done it actually and formally for ſome, and will doe it for the reſt. And ſo farre as to ſhew you the manner how he did it, and doth it; both in reſpect of his owne acts, in relation p. 46to the fitting himſelfe for the worke, and in reſpect of his application of it to the ſoules of his ſervants. If now you aske me the Reaſons, why, and to what end he did it? for the reaſons of the particular Propoſitions, I have given you them before. Now for Reaſons in the Generall, I ſhall give you them in two words.

1. The moving cauſe was his owne grace, becauſe he would.

2. The finall cauſe was his own glory.

1. The moving cauſe and reaſon, was his owne grace and goodneſſe. This is the reaſon of all Gods acts of grace towards the Creature, whether Election, or Redemption, or Vocation, or Juſtification, or Sanctification, or Glorification, the ſole cauſe was in himſelfe, becauſe he loved us, and delighted in us, for his owne Names ſake, &c. Iſa. 43. 25. Deut. 7. 7. Hoſ. 14. 4. His owne will was all the reaſon, he did it freely, we buy without money, or money-worth. Iſa. 55. 1, 2.

2. If you aske to what end hee did it, It was his own glorie; that he might get himſelfe glory from poore duſt and p. 47aſhes, that little thanke him for all this mercy declared to their ſouls. He Predeſtinated, Redeemed, and Adopted us, meerely to the praiſe of the glorie of his grace, Epheſ. 1. verſe 6. The end which he aimed at in Calling us was his glory, Rom. 9. 23, 24, 25, 26. If you aske me, why God that could as well have been glorified in the damnation of poore wretches, would chuſe rather to be glorified in their ſalvation, and bringing them to life; I muſt run back again, to the Fountaine againe, meerly becauſe ſo it pleaſed him, becauſe it was his will: There wee muſt reſt. I ſhall now proceed to the Application of this myſterious, ſweet and precious Doctrine; and it might be applyed ſeverall wayes: But I ſhall onelyonly apply the conſideration of it, as offering you ground and matter, Firſt, of Humiliation. Secondly, of Inſtruction. Thirdly, of Examination. Fourthly, of Exhortation. Fiftly, of Conſolation.

Uſe 1 Firſt of all for Humiliation. Harke Chriſtians, is it ſo, that thou wert ſo loſt and undone, that none but Jeſus Chriſt could raiſe thee, and hee hath p. 48done it when none elſe could, and wil raiſe thee higher yet: and this hee could not have done without taking thy fleſh, dying upon the Croſſe, ſuffering the bitterneſſe of his Fathers wrath? conſider then, what cauſe thou haſt to be humbled for thy ſins. 1. Conſidering that theſe were they put Chriſt to death. 2 that by theſe, ſince that time thou haſt crucified the Lord of life. 1. Conſider that thy ſins were thoſe that put Chriſt to death, Rom. 4. 25. He was delivered to death for our ſinnes. Me thinks every one when they heare of Chriſts Agony and bloudy Sweat, of his Whippings, Buffetings, of his bitter Sufferings, &c. ſhould be ready to cry out with Pilate, Quid mali fecit? What evill (I pray) hath he done? Ah none Chriſtian, it was to raiſe thee; thou wert dead, loſt, undone, he dyed to raiſe thee; thou ſtoleſt the fruit, he climbed the tree; thou enjoyedſt the ſweetneſſe of ſinning, and he for that was acquainted with the bitterneſſe of ſuffering; He bore thy iniquity, even thine and mine too, if we be elected. Certainly, it was a great griefe of heart p. 49to David, to remember that he had an hand in the bloud of Uriah; that was ſurely the great tranſgreſſion that hee complained of; to be ſure, that heart-troubling ſinne, for which hee puts up that particular Petition, Deliver mee from bloud-guiltineſſe, O God: And queſtionleſſe it was no ſmall Trouble of Spirit to Paul, afterwards to conſider, that he was one of them that were conſenting to Stephens death, Acts 7. 59, 60. Chap. 8. verſe 1. he afterwards repeats it with ſhame, I was a perſecuter. Chriſtian, here is one murdered by cruell hands, not an Uriah, not a Stephen; but hee that is worth ten thouſand of theſe; not an Abell, (yet his bloud troubled Cain all his life time) but one, whoſe bloud cries for better things than the bloud of Abell did; here's the Lambe of God ſlaine, ſlaine by thy hands, he was bruiſed for thine iniquities, and his ſoule was made an Offering for thy ſinnes. Is it nothing to thee, O Chriſtian! when Pilate was but about to condemne him, his wife came ſtartled in, and cries, Have nothing to doe with that juſt man; and p. 50when Stephen charged the Jewes, Acts 7. 52. for being the betrayers and murtherers of the Lord Jeſus, they apprehended it as a thing ſo hainous, that they would not endure him beyond that word, but were cut to the heart, and gnaſhed upon him with their teeth. verſe 54. Chriſtians, there is none of you here, but your ſinnes were the betrayers and murtheres of the Lord Jeſus, that Chriſt that had ſuch eternall, ſure and unchangeable thoughts of love to your ſoules. Ah! how great were thoſe ſins which could not be remitted without the bloud of the immaculate Lamb of God? Me thinks every one of you ſhould ſit downe and ſay, Ah Lord, that ever I ſhould be ſuch a wretch, ſo farre to provoke the fire of thy wrath, that nothing could quench it but the bloud of thy Sonne, that I ſhould throw my ſelfe ſo deep into Hell, that nothing could raiſe mee but the bloud-ſhedding of the deare Sonne of Gods love. You have had to doe with that juſt man, Chriſtians, not to doe with condemning him, but even with the vildeſt acts of Barbariſme were p. 51done unto him; your hypocriſie was the kiſſe that betrayed him; the ſinnes of your hands and feet were the nailes that faſtened his hands and feet to the Croſſe; the ſinnes of your body were the Spears that pierced his ſacred ſide; the ſinnes of your ſoules were they that made his ſoule heavy to the death, that cauſed the with-drawings of his Fathers love from him, and made him in the heavineſſe of his panged ſoule to cry out. My God, my God, why haſt thou forſaken me? O ſit downe, goe alone, weep, and weep bitterly for him whom you have pierced; for thoſe ſtripes by which you are healed.

2. But ſecondly, (if any thing will move your ſoules to make your head a Fountaine of water, and your eyes Rivers of teares.) Conſider, That this Chriſt you have crucified, even ſince his death upon the Croſſe for you. When the Apoſtle St. Peter Acts 2. had made a long Sermon of Chriſts love, ſhewing the Auditors, what Chriſt had done, and what he was, he ſummeth up all, verſe 36. God hath made that p. 52ſame Jeſus, (whom yee have crucified) both Lord and Chriſt. Now ſaith the Text, verſe 37. When they heard this, viz. (that they had crucified this Chriſt) they were pricked at the heart. This Chriſt (my beloved) whom you have crucified, by your youth ſinnes, and life ſins, this was he that was crucified for you. O be pricked at the hearts at this ſaying. Was it not enough that he once was pierced, ſcoffed, wounded, crucified for you, but muſt you againe crucifie him? and which of you doe it not daily? Cauſinus tels us a ſtory of Clodoveyus one of the Kings of France, that when he was converted from Paganiſme to Chriſtianity, while Remigius the Biſhop was reading in the Goſpell concerning the Paſſion of our Saviour, and the abuſes he ſuffered from Judas, and the reſt of the Jewes, he brake out into theſe words; If I had been there with my Frenchmen, I would have cut all their throats; In the meane time, not conſidering that by his daily ſins he did as much as they had done. Which of us is not condemning the crucifiers of Chriſt for their cruelty, and in the p. 53meane time we condemne not our ſelves, who by our daily ſinnes make him to bleed againe afreſh? Ah, let us judge our ſelves, and ſit downe and mourne; we are they that have added to Chriſts bonds, that have increaſed his wounds, and the pangs of his grieved ſoule, (which is now glorified) with our renewing luſts and corruptions: I ſhall conclude this uſe with a prayer, that God would fulfill to all our ſoules, that gracious promiſe, Zach. 12. 10. That he would poure out the ſpirit of grace and of ſupplications upon us, and make us to look upon him whom we have pierced, and doe pierce daily, and mourn as a man mournes for his only Son. And be in bitterneſſe for him, as one that is in bitternes for his firſt-borne.

I paſſe on to a ſecond way of Application, viz. by way of Inſtruction. Hath Chriſt and Chriſt alone raiſed us?

1. Let us hence be inſtructed, How Inſtruction.much the Lord Jeſus Chriſt loved us. And here, let my ſoule be drowned in ſweetneſſe, and in ſinking cry out, O the depth of unfadomable love! What tongue? what Saint? what Angell p. 54can ſpeake out this unſpeakable love? Pray, O pray (Chriſtians,) That Chriſt Eph. 3. 17, 18.Eph 3:17Eph 3:18may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, What is the breadth, and length, and depth and height, and to know the love of Chriſt which paſſeth knowledge. Is it love in a friend, to paſſe his word for his friend, arreſted, and ready to be haled to gaole, and to take the debt upon himſelfe? and is it no love in Chriſt? yea is it not the foreign, the unſpeakable of loves, for Jeſus Chriſt, when a writ of eternal vengeance was Ready to iſſue out againſt you, to be your ſurety and beare the blow off, to the breaking of his own armes? Was it love in the Roman to perſonate his friend, and upon the Scaffold, and after to ſuffer for him, and is it not infinite love, for Jeſus Chriſt to take the raggs of your fleſh upon him, and indeed to dye a death upon the croſſe for you? for you (deare friends) for you he was ſmitten, deſpiſed, rejected of men, he dyed to make you live, he was content to fall, ſo you might riſe. Let your p. 55thoughts ſinke in this ocean, and ſpend your lives in ſpelling the letters of love that muſt be joyned in this one word, or ſentence [I Raiſed thee]

From hence (Secondly) be Inſtructed, What a perfect Saviour the Lord Ieſus Chriſt is, he leaves nothing for thee to doe but to thanke him: hee makes the plaiſter and layes it on; hee trod the Wine-preſſe alone, and there is none with him; he hath left thee nothing to do but to believe his laſt words, All is finiſhed; he conquered ſinne upon the Croſſe, and death and hell in the grave. He will have none to be a ſharer with him, either in his worke of Merit, or Application; get but hands, he will deliver thee thy pardon ready written, granted, ſealed; nay he will help thee with hands too, He was made perfect through ſufferings, Hebr. 2. 10. Heb. 5. 9. Being made perfect hee became the author of ſalvation to them that obey him.

3. From hence (againe) bee inſtructed (Chriſtian) What need thou and every poore ſoule hath of the Lord Ieſus Chriſt. Thou wert fallen, and layeſt as p. 56unable to helpe thy ſelfe, as an Infant throwne into an open field: Men and Angels were at their wits ends to anſwer to this queſtion, How then can any be ſaved? The Heavens ſaid, Salvation was not in them; and Earth ſayes, Salvation is not in us; nothing but God-man can doe this great work. There is no other name but onelyonly the Name of Ieſus, by which thou, or I, or any of the children of men can be ſaved. If thou haſt him, thou haſt enough; if thou haſt not him, it is not all the righteouſneſſe of Saints, and Angels that will make a garment which will not bee too ſhort to cover thy nakedneſſe. O cry, Lord give mee Chriſt, Lord give mee Chriſt, or elſe I dye. Thinke not of thy owne merits, thy righteouſneſſe is as a menſtruous cloth, and as a filthy ragge. Chriſts Righteouſneſſe is ſufficient for thee.

4. Let all the redeemed ones of the Lord be inſtruſhed, How much they owe, and ſhall for ever owe to him that is become their Saviour. It is no ſlight mercy (Sirs) to be ſaved out of everlaſting burnings. It is a piece of love, p. 57which as wee can never comprehend, ſo we can never walke up to. O let us all ſay, What ſhall wee render unto the Lord for his mereies? wee will take the cup of ſalvation, and praiſe the Name of the Lord. You would thinke you owed a great deale to him, that ſhould exalt you from a Dungeon to a Throne▪ Mephiboſheth thought he was mightily honoured to be admitted to eate bread at the Kings Table: How much? Ah! How much, Chriſtians, is every of your ſoules indebted to the Lord Jeſus Chriſt, who remembred you in your low eſtate? For his mercy endureth for ever. But I paſſe on further.

Uſe. 3 From hence may every one try himſelfe, whether he be raiſed out of that loſt, undone condition wherein he was by Nature. I have ſpoke to this in the former Doctrine, but becauſe I here meet it ſo fit again, take two Notes of Triall from this Doctrine: 1. If you be raiſed, you are raiſed by Chriſts merits. 2. You are raiſed according to Chriſts method.

1. If you be raiſed, It is by Chriſts p. 58merits, all the Abana, and Parphars, of thy owne merits would not doe it. One drop of that fountaine that was ſet open for Iudah and Ieruſalem, for ſinne, and for uncleaneneſſe, is worth all the waters of thine own Damaſcus. What truſts thou in Chriſtian? Is it what thou haſt done? Alas, thou art ſo far from having any naturall ſtrength (as Pelagians and Arminians dreame) or any other ſtrength of merits, either of thy owne, or thy friends, (which Papiſts dreame of) that if all the Saints in the earth, and all the Angels of heaven, could unite their forces in one arme, and to one act, they could as little have lifted thee up out of the pit into which thou wert fallen, as thou couldſt lift up an houſe with the palme of thy hand if it were fallen downe. It was onelyonly this mighty one, this Prince of glory, this King of power that could doe it. Say therefore as they ſay that great Papiſt concluded, Tutiſſimum eſt Chriſti merit is confidere, it is moſt ſafe onelyonly to reſt upon him, believe it, all other truſts are as the bruiſed Reed of Egypt, and as the broken ſtaffe of Aſſyria, p. 59which if thou truſteth too, they run into thy hand, and pierce thee, they will cauſe thee to fall many ſtrides ſhort of heaven, when they have carried thee to their furtheſt, their Nil ultra. O truſt not in them, if there be all thy confidence, thou art not yet raiſed.

2. If Chriſt hath raiſed you, it hath been in his method of Application. Chriſt ſaves none but whom he ſanctifies, and ſanctifies none but whom he juſtifies, and juſtifieth none but whom he calls; Some men are juſtified they think, but they know not which way, and they ſhall be ſaved I know not which way too. Chriſtian, thou wert loſt and undone, thou wert in Adams loines as well as any, thou hadſt an adventure in his ſhip as well as any, the ſhip was wrackt. Did the Lord ever call thee? Didſt thou ever yet find a powerfull worke of Gods ſpirit (joyned with the word) upon thy heart? Did the Lord ever make thee in any meaſure to ſee thy loſt condition? Did the Lord ever yet bid thee (when thou ſaweſt thy ſelfe loſt, and wert confounded in thy p. 60owne inſufficiency) looke upon Jeſus Chriſt and live? Was ſinne ever yet a ſting to thy ſoule? if not, I doubt (yea I am out of doubt) Chriſt was never a true comfort to thee. Chriſt was lift up as the brazen ſerpent; now for whom was that lift up, but for thoſe that felt the ſmart of the fiery ſerpent? and no way elſe be cured. Againe, Chriſt ſanctifies before he glorifies, he hath ordained us to good works, and then to obtaine everlaſting life (though not for them) this is Chriſts method of raiſing. Doſt thou looke to be ſaved? Art thou ſanctified Chriſtian? Is thy heart changed, and thy tongue changed? Beleeve it, no uncleane thing ſhall ever enter into the new Jeruſalem. Chriſt uſeth to raiſe to holineſſe, before he raiſeth to happineſſe. But I have in the former Doctrine ſpake ſo fully to this worke of Examination, in relation to this thing (of ſo great a concernment to every ſoule as nothing can be more) that I ſhall now adde no more, but paſſe on.

Uſe 4 This Doctrine may in the fourth place be applyed by way of Exhortation: p. 611. To thoſe that yet have no part at all in the Lord Jeſus Chriſt. 2. To thoſe that through free grace have an intereſt in this Saviour, and have been raiſed by him.—1. Is there any poore ſoule here, that is to this day ſo miſerable as that it hath no portion in the Lord Jeſus Chriſt? Now I beſeech you as an Ambaſſador of the Lord Jeſus Chriſt, as in Chriſts ſtead, I beſeech you get an intereſt in him. You have heard, he is he whom the Lord hath ordain'd to be the Saviour of the world; he is the mighty one, upon whom help was laid, yea the only mighty one upon whom help could be laid: O then, above all things, looke for a portion in him in whom alone you can be rich. Wouldſt thou be ſaved? This all deſire; Glory and happineſſe are fine things, Omnibus in voto, every man would dye the death of the Righteous, and have his later end like his; Wouldſt thou goe to Heaven Chriſtian? he is the way: Wouldſt thou live? he is the life, yea, he, and none but he. Be aſſured, thou art now a child of wrath, and there is but an haires breadth betwixt thee and p. 62hell; thou art wounded, paſt the cure of the whole Creation, loe here is balme in Gilead: If thou wilt enquire, enquire, returne, come. Were there a poore wretch ſicke of an incurable diſeaſe to ordinary Phyſitians and Chirurgians, and ſome rare one ſhould come to the Towne, that alone had found out the myſtery in the Art of curing that very trouble, he ſhould be throng'd with Patients: How is it that Chriſt hath no more practiſe? he that is the great Phyſitian, that all the creatures are Phyſitians of no value to him? Alas, the reaſon is too perſpicuous; men are ſenſible of their bodily troubles, but their ſoul-troubles are not felt by them. To direct thee a little to him; wert thou ſicke of ſuch a diſeaſe, and hadſt heard of ſo rare a Phyſitian, what wouldſt thou aske? 1. How ſhall I ſpeake with him? 2. What muſt I give him? 3. How muſt I apply his phyſicke? 4. What Rules of diet or walking, &c. muſt I obſerve? 1. Doſt thou aske how thou ſhalt ſpeake with the Lord Jeſus Chriſt, to lay open thy ſoules wounds unto him? And where doth he exhibite his balme? p. 63I anſwer to thee: The word is near thee, even in thy mouth, it is the word of faith which we preach. Behold, Chriſt keeps open ſhop: Wiſedome cries and Underſtanding puts forth her voice, ſhe ſtandeth in the top of the high Places▪ by the way in the places of the paths. She cries at the gates, at the entring in of the doores. Unto you (O men) ſhe cals, and her voice is to the ſonnes of men. O ye ſimple underſtand wiſedome, and ye fooles be of an underſtanding heart, Prov. 8. ver. 1, 2, 3, 4, 5. The Lord Chriſt keeps open ſhop in every place. We as the Embaſſadors of the Lord Jeſus Chriſt, intreat you to be reconciled to God. Did ever ſuch naturall balme goe on begging? The word is neare thee, there Chriſt offers himſelfe. Doſt thou aske what is his price: 2. He offers it freely. Heare the Market proclamed, and the price ſet, Iſa. 55. 1, 2. Hoe every one that thirſteth, come ye to the waters, and he that hath no money, come ye, buy, and eat, wine and milke without money, and without price. This is the condition, bring nothing; the way to have thy ſacke filled as full as thou canſt carry it, p. 64is to bring it empty: Only come, and live, look up, and be healed; was there ever ſo cheap a Market, of ſo rich commodities? Chriſtian, poore Chriſtian, wert thou but ſenſible of thy ſoules wants, thou wouldſt give as many thouſand worlds (if thou hadſt them, and they could be given) as there are graines of duſt upon the face of the earth, to have a portion in the Lord Jeſus Chriſt. Imagine but what a poore damned wretch would give to have but ſo much liberty, as to caſt up a long looke to Heaven; what a comfort it would be to them, if the light of the Goſpell might but ſhine into hell a few dayes? And is mercy offered freely? mayeſt thou be ſaved if thy owne curſed will were not in the way? Ah (Chriſtian) turne, turne, why ſhould thy ſoule dye, when there is balme in Gilead, and ſo glorious a Phyſitian there? Doſt thou aske how muſt I apply his bloud? 3. I anſwer, only by Faith. God ſo loved the world (ſaith the Apoſtle) that whoſoever beleeveth in him ſhould not periſh but have everlaſting life: Nay to ſpeake lower yet, p. 65on thy part is only required a ſeeking of Chriſts face. Thus ſaith the Lord, ſeeke my face and live. The truth of it is, as the merit was Chriſts, ſo the Application is his too; Faith is required, but it is a gift infuſed, it is the gift of God: Indeed it is an act too, but as ſo, it is Gods gift, I meane the ſtrength by which thou muſt act, He is the Author and finiſher of our faith (ſaith the Apoſtle to the Hebrewes.) O therefore cry, cry mightily unto God (he will help thee doe this too.) Goe alone and wraſtle with God, and take no anſwer without Chriſt, cry, and take no deniall, like the blind man, that when the Diſciples diſcouraged him, and Chriſt ſeemed to ſlight him, cryed yet the more earneſtly, till the Lord ſaid, What wilt thou? And he anſwered, Lord that I might receive my ſight. Goe thou and doe likewiſe, beg, Lord, that I might be waſhed with thy bloud; Lord, that my ſinnes might be pardoned; though thou meeteſt with diſcouragements, and thou thinkeſt that thou art one that art a dog, to whom the childrens bread muſt not be given, yet leave p. 66not, beg againe but for a crumme of mercy, a drop of bloud, verily thou ſhalt not goe away without comfort. 4. There is but one Querie more. What Rules muſt I obſerve in the uſing of his phyſicke: To this Chriſt hath ſhaped an anſwer for me, Goe thy way, ſinne no more, leſt a worſe thing befall thee. Thou muſt take heed that thou doſt not returne againe with the dog to the vomit, and the ſwine to the wallowing in the mire. He that is borne of God ſinneth not, ſayes the Apoſtle, not conſtantly, nor wilfully, but weakly. This for direction: And remember this laſt, which I ſhall conclude with that of the Prophet, Ez. 18. 24. If the Righteous man turneth away from his righteouſneſſe, and committeth iniquity, and doth according to all the abominations that the wicked man doth, ſhall he live? all his righteouſneſſe that he hath done ſhall not be mentioned, in his treſpaſſe that he hath treſpaſſed, and in his ſinne that he hath ſinned, ſhall he dye, ſaith the Lord. Shall I need adde any thing for motive? I ſhould thinke not, but only call upon you to get eyes to p. 67ſee your ſad and undone condition in which you are. It is no wonder that you ſhould ſay, we have need of nothing, when you thinke you are rich. Get but a true underſtanding, 1. Of your owne vile and undone condition, what an hell you carry about with you. 2. What an hell you tread over every day, and it will be enough to pricke on your ſoules to ſeeke a portion in the Lord Jeſus Chriſt: eſpecially, if yee well conſider (what I have ſufficiently proved to you) that it is impoſſible that in Heaven and earth there ſhould be found any way of ſalvation for your poore ſoules but in himſelfe. Now the Lord worke theſe things upon your hearts. 2. Give me leave now to ſpeake a word of Exhortation to you my Brethren, to whom the Lord hath of his free grace given a portion in the Lord Jeſus Chriſt, and you are become his raiſed, redeemed ones. The duty which I ſhall in generall preſſe upon you, is thankfulneſſe. O give thanks unto the Lord, he remembred you in your low eſtate, for his mercy endureth for ever. O what ſhall ye render? Chriſtians, p. 68what can ye render to the Lord for this mercy? For Motives, Conſider but every word of the Text apart, and methinks it ſhould be Motive enough to prevaile with thoſe that have any thing taſted of this heavenly gift.

Firſt [I.] To open this word a little, and ſhew you what there is in it to melt your hearts into obedience. 1. I that was infinitely above thee. Chriſt was the brightneſſe of his Fathers Image, God bleſt for ever, even from all Eternity. He was from Eternity, foreign, the unice dilectus, the only beloved of his Father, in whom his Father tooke infinite delight; he was the Prince of glory, God bleſt for ever. Now for an Eternall God to ſtoop to a poore worme: O mercy! for a King to viſit an Hoſpitall, to come with his owne hands and dreſſe the putrified wounds of his meaneſt ſubject, it is a condeſcention ſcarſe found amongſt the ſons of men, and yet if you could find it, it ſhould come infinitely ſhort of this condeſcention. 2. I that did not at all need thee. The Lord ſtood not in need of a worme, the Father was pleaſed p. 69with the Sonne from all Eternity, and taken up with delighting himſelfe in him, and the Sonne was againe pleaſed with the Father. They had an foreign, a ſelf-ſufficiency of glory, and were enough each of them to other; had it not been his bowels of mercy that had yerned towards thee for thy good, he had never been moved towards thee from any other principle. 3. I whom thou hadſt offended. Greater love than this is not found amongſt men, than for one to dye for his friend, yet greater love than this hath Chriſt ſhewne, that he dyed for his enemy, Rom. 5. 8. Scarcely for a righteous man will one dye, yet peradventure for a good man ſome will dare to dye. But God commendeth his love to us-ward, in that while we were yet ſinners, Chriſt died for us. O love! infinite! unfadomable love!

Secondly, conſider the Act with its circumſtances. I raiſed thee, 1. Out of a low condition. What lower than hell? that was thy portion Chriſtian, thou wert a child of wrath by nature even as others: He remembred thee in p. 70thy low eſtate; his mercy endureth for ever. 2. To a glorious condition. It is an eſtate more glorious than thy naturall eſtate was or could be miſerable, to be free men in Jeſus Chriſt, Rom. 6. 18. into marvellous light, 1 Pet. 2. 9. to to be children, and if children then heirs of God, and joynt-heires with the Lord Jeſus Chriſt, Rom. 8. 17. Heires of ſalvation, Heb. 1. 14. Heires of the Promiſes, Heb. 11. 9. Heires of the Kingdome, Jam. 2. 5. Ye which in times paſt were not a people, are now the people of God, you that had not obtained mercy, have now obtained mercy, and are become, 1 Pet. 2. 10, 11. A choſen Generation, a royall Prieſthood, an holy Nation, a peculiar people: wherefore is it, but that you ſhould ſhew forth the praiſes of him who hath called you out of darkneſſe into marvellous light? 3. He raiſed you by his owne falling, yes, nothing elſe could doe it; Without bloud there had been no remiſſion, Heb 9. 22. His owne ſoule muſt be grieved to the death, that your ſoules might be comforted; He muſt be ſmitten, deſpiſed, rejected of men, that the chaſtiſement of your peace p. 71might be upon him, and by his ſtripes you might be healed. Was ever love like his?

Thirdly, Conſider it further, in the object of this Act, I raiſed thee. 1. Thee, not others; Thee, not Angels: Thee, not many other men. 1. Not Angels, yet the Angels were far more glorious creatures, which (if raiſed) had ſinned no more, but ſpent their time in ſinging forth his glory, and ſerving him with cheerfull readineſſe all their dayes, yet Heb. 2. 16. He in no wiſe took upon him the Nature of Angels, but he tooke on him the ſeed of Abraham. 2. If the Lord would have choſen men, might not he have choſen ten thouſand more great, more noble, more wiſe, that in a carnall eye were by Nature cut out far more fit to have made veſſels of glory of than thou art? yet the Lord hath paſſed them by, he hath paſſed by Eliab and Shammah, that were ſonnes of the ſame Father with thee, and hath choſen thee that wert the leaſt of all, Iſhmael and Eſau that were thy elder brethren, and hath choſen thee. 2. Thee, that wert as low as others. Adam left thee p. 72as deep in hell as any reprobate there. Loe here, the infiniteneſſe of free grace! Two were in the ſame houſe, yea grinding at the ſame mill of iniquity, and thou art taken, and the other is left; poſſibly thou wert in thy wildeſt youth, ſeeming to ride faſter to hell than the other were that were thy brethren, friends and acquaintance, yet the Lord hath raiſed thee, and let the others lye wallowing in their bloud, he hath not ſaid to them, live. 3. Thee, that wert his Enemy. Was ever dying love, yea love in dying extended to an enemy before? You have heard of two ſtories, one of a Grecian, the other of a Roman paire; Theſeus and Perithous, Pilades and Oreſtes, that would have dyed for their friends, each for another, but hath any offered to dye for his Enemy? Moſes would offer to have his name blotted out for his people, that were Gods people, and which he loved, but would Moſes have done it for a Philiſtine? yet this hath Chriſt done. O love ye the Lord all his Saints! 4. Thee that never askt it. He was found of them that ſought it not. Alas, p. 73mankind lay as well without a tongue to aske, as an hand to help themſelves, and behold, Chriſt pitied them, and amongſt them thee; his love declared from Eternity towards thee, had not ſo much cauſe in thee as a poore prayer would have amounted to; he was not moved by thy ſighs and teares, but by his owne infinite love. 5. Laſtly, thee that haſt ſtill Rebellion in thee. Chriſt ſaid within himſelfe, when he dyed upon the Croſſe, Now is my heart-bloud powred out for as vile wretches as any are, and for thoſe that I know will requite my bleeding wounds, my dying love, with new ſpeares and thornes; thus he knew that thou wouldſt doe in the time of thy unregeneracie, yea and after thou ſhouldſt be called too: Who lives, and ſinnes not? Now Chriſtian, lay theſe things to thy heart, meditate of, ſtudy out this love, and ſee if thou haſt not cauſe to ſay, My ſoule and all that is within me, my tongue and all that is without me, praiſe the Lord. But, O remember! Chriſtian, Remember! Burnt offering and ſacrifice he doth not require, but p. 74this he requires, that thou ſhouldſt doe his will. O ſay, Loe I come: I am ready to do it. But more particularly let me point thee out ſome particular duties, that the Lord requires of thee, in a poor anſwer to his rich Acts of eternall love.

Firſt, hath not he thought his glory too deare to lay aſide for a while for thee, nor his Word and Truth too dear to pawne for thee, nor his bloud too deare to ſpill for thee? hath he valued nothing in compariſon of thee? O doe thou value nothing in an equall ballance with him; be willing to deny thy ſelfe for him, who in every thing hath denyed himſelfe for thee. Thy Luſts cannot be ſo pleaſing to thee, as Chriſts glory was to him; Be content to leave them. Thy Honour cannot be ſo great as his was, which he left for thee, and became ignoble in our eyes. Surely when wee ſaw him, we eſteemed him deſpiſed, ſmitten of God, and afflicted, Iſa. 53. 4. But it was when hee was wounded for our Tranſgreſſions, and bruiſed for our Iniquities, when the chaſtiſement of our peace was upon him, and that by his ſtripes we might be healed. Thy p. 75Riches cannot be greater than his; yet remember him, O remember the grace of our Lord Jeſus Chriſt, who though he was rich, yet for your ſake became poore, that you through his Povertie might be made rich, 2 Cor. 7. Thy life cannot be more deare than his; yet he valued not his life for thee, but powred out his bloud, his precious bloud, upon the Croſſe, that through his bloud thou mighteſt have remiſſion purchaſed. Learne hence Chriſtian a leſſon of ſelf-deniall: Be content to ſuffer for him, who was content to ſuffer that he might raiſe thee; value nothing in compariſon of him. This Leſſon had Saint Paul learned, Phil. 3. v. 7, 8. What things were gaine to me I counted loſſe for Chriſt, yea doubtleſſe and I count all things but loſſe for the excellency of the knowledge of Chriſt Jeſus my Lord, for whom I have ſuffered the loſſe of all things, and doe count them but dung that I may win Chriſt, &c. ver. 10. That I may know him, and the power of his Reſurrection, and the fellowſhip of his ſufferings, being made conformable unto his death. Looke upon nothing in an p. 76equall ballance with him, 1 Cor. 2. 2. I determined not to know any thing amongſt you, ſave Jeſus Chriſt, and him crucified.

Secondly, hath Chriſt entred into a Covenant, and given his word to his Father, and kept his word with his Father for you? O then, learne of him: Vow your ſelves to him, and keep the vowes of your lips. Say with David, Pſal. 116. ver. 16. Ah Lord! truly we are thy ſervants, we are thy ſervants, and the ſons of thy handmaids, for thou haſt looſed our bonds. Say with David, Pſal. 40. Mine eares haſt thou opened, and bored them. Say, Ah Lord, we come to doe thy will. Chriſt kept his word with his Father for you, Ah, keep your word with him, pay him the vowes which you have made.

Thirdly, Hath Chriſt to raiſe you taken upon him your fleſh? O then, Take ye upon your ſelves his ſpirit: He hath become for you the childe of man, doe you become for him the children of God; Be made partakers of the divine Nature, having eſcaped the corruption that is in the world through p. 77luſt, 2 Pet. 1. 4. Your Nature was full of imperfection and weakneſſe, the divine Nature is full of perfection and glory: He hath raiſed you, be raiſed, put off your filthy rags, and put on change of Raiment.

Fourthly, Hath Chriſt died that he might raiſe you from the death of Sinne, and from the power of the Second death? O then, dye to ſinne, Col. 3. 5. Mortifie therefore your members which are upon the earth, fornication, uncleanneſſe, inordinate affection, evill concupiſcence, and covetouſneſſe, which is idolatry, for which things, &c. The Apoſtle Saint Paul preſſeth the great duty of mortification from this very principle, Likewiſe reckon yee alſo your ſelves to be dead to ſinne, but alive unto God through Jeſus Chriſt our Lord, Rom. 6. 11. and ſo on, ver. 12, 13. Let not ſinne therefore reigne in your mortall bodies, &c. Ah, throw away the nailes that pierced your Chriſt.

Fifthly, Did Chriſt riſe from the dead, that he might raiſe you from the death of ſinne? O then riſe to newneſſe of life. The Apoſtle Saint Paul preſſeth p. 78this worke of Vivification alſo, from Chriſts Reſurrection, Rom. 6. ver. 4. We are buried with him by Baptiſme into death, that like as Chriſt was raiſed up from the dead by the glory of the Father, euen ſo, we alſo ſhould walke in newneſſe of life; and ſo all along that Chapter.

Sixthly, Hath he aſcended that he might raiſe us? O then let us likewiſe aſcend after him, ſetting our affections upon things which are above, not upon things which are below. Chriſt who is our treaſure is aſcended: Let our hearts alſo be where our treaſure is, Col. 3. ver. 1. If then ye be riſen with Chriſt, ſeeke thoſe things which are above, where Chriſt ſitteth at the right hand of God.

7. Laſtly, Will he yet once againe come and raiſe you by glorification? O then, Let Chriſt in you be the hopes of glory. Looke for him, he is making ready his chariot, He is bowing the Heavens, and comming downe, He hath prepared a place for his redeemed ones, and he is comming: Loe, he is comming to take them up into the chambers p. 79of glory, that where he is, there they may be alſo. But to ſumme up all, let me only adde,

5. A fifth and laſt uſe of Conſolation, To all the Saints and ſervants of God, both touching themſelves, and touching others. 1. Touching themſelves, againſt their worldly miſeries and ſpirit-feares. 1. Art thou diſconſolate Compl.(Chriſtian,) to thinke what a poore low eſtate God hath given thee in this world, that thou art poore, deſpiſed, rejected? O conſider, thou ſhalt have better in heaven. The Martyrs could be comforted at their bitter breakfaſt, to thinke they ſhould have a good ſupper. There is a roome prepared for thee in glory: O be comforted in the hopes of glory. When thou canſt ſay, I have not bread to eat, yet Chriſt is mine; I have not a foot of land, yet Heaven is mine; I am worth nothing, yet I bleſſe God I have a portion in Jeſus Chriſt; It is enough Chriſtian, it is enough; againſt thy ſpirit-fears be comforted. Ah (ſaith 2. Compl.a Chriſtian) my ſins, my great ſins that my youth hath been guilty of make me feare, p. 80and ſit downe in bitterneſſe; yet be comforted, if thou beeſt changed: Chriſt hath raiſed thee, hee paid ranſome enough for thee, if thy ſinnes were greater than they are. It was a ſad ſaying to remember, ſuch were ſome of you: but it was joyfull newes to conſider, But now you are waſhed, now you are cleanſed, &c. But alas (ſaith the 3. Compl.Chriſtian,) I ſinne every day, my backſlidings are many, I ſinne in my righteouſneſſe, my beſt duties are ſinne. Conſider Chriſtian, Chriſt is ſtill raiſing thee by pleading for thee, it is his work to make interceſſion for the Saints. But alas (ſaith the Chriſtian) If God be 4. Compl.with me, if Chriſt be mine, why am I thus? why doe I walke heavily? I anſwer, Becauſe God ſees it fit for thee, thou mayſt be raiſed, both meritoriouſly and actually, though not comfortably and ſenſibly: God will ſhine upon thee when he thinks good, the Sun ſhines where it liſts. Ah, But I feare 5. Compl.I ſhall fall away (ſaith another) I have a baſe heart full of corruption, &c. Doſt thou feare, and why doſt thou ſo p. 81ſinne? Doſt thou thinke Chriſt hath taken all this paines with thee for nothing? No, no, be aſſured, as Heaven is purchaſed for thee, ſo it ſhall be given to thee. Chriſt uſeth not to doe his worke by the halves. I have not loſt one of them (ſaith Chriſt) he knowes them by name, they cannot be miſſing, his worke ſhall not be in vaine concerning any one of his choſen ones.

Secondly, Let Chriſtians from hence be comforted concerning others. 1. Such of their friends as they may ſadly feare, have as yet no portion in the Lord Jeſus Chriſt. O pray for them, weep for them, ſpeake to them in the name of the Lord, and yet hope, that though they be not actually raiſed, yet they may be meritoriouſly raiſed: There is many a one that hath a white name in Gods Election-booke, and whoſe name Chriſt hath engraven upon his hands, that to us is yet a black child of wrath, a ſtranger to the Covenant of Grace. If their names be there, Chriſt will in his owne time raiſe him betwixt this and the Judgment day; there is a ſpare p. 82roome in Heaven for them. 2. Art thou diſconſolate to ſee ſome of thy friends in great terrors, in great afflictions of ſpirit? O rejoyce over them Chriſtian, it is probable Chriſt is raiſing of them. Be aſſured, if they be his, he will raiſe them, there is not the loweſt worme that belongs to Chriſt, but he hath provided an high place for them; Not the moſt blubber'd-eyed, uncomely Chriſtian (in thine eyes) in the world, but Jeſus Chriſt hath provided an handkerchiefe to wipe all teares from their eyes; Chriſt hath raiſed them, and will raiſe them.

One Branch of my uſe of Inſtruction I forgate in its due place, take it now in a word.

We may hence be inſtructed, and let us learne, how much Chriſt deſerves our cleaving to him in the wilderneſſe, in all trials, and croſſes whatſoever. I take this to be the proper uſe of this Text. The Spouſe had fancied to her ſelfe what the world would ſay of her, how they would admire her dependance upon Chriſt, when he ſeemed to leave her, p. 83and make her ſad; Chriſt replyes in the words of the Text, I raiſed thee up under the Apple-tree, &c. As much as to ſay; And doe I not deſerve all this love, and a great deale more? Is it for nothing that thou thus cleaveſt to me? Remember what thou wert by Nature; Remember who hath done all the good for thee that is done for thy ſoule.

I raiſed thee up under the Apple-tree, there thy mother brought thee forth, there ſhe brought thee forth that bare thee.

THE SPOƲSES Carriage In the Wilderneſſe, in her leaning upon her Welbeloved, Opening the temper of the Beleeving-ſoule in her ſeverall Wilderneſſes; And diſcovering the way of her comming out, by her acting of Faith on the Lord JESƲS CHRIST.

In a Sermon formerly preacht in Andrewes Pariſh in Norwich: Now reprinted, being corrected by the Author.

By JOHN COLLINGS, M. A.

Iſa. 50. 10. Who is amongſt you that feareth the Lord, and obeyeth the voice of his ſervant, that walketh in darknes, and hath no light? let him truſt in the name of the Lord, and ſtay upon his God.

LONDON, Printed for Rich: Tomlins. 1649.