Three Sermons Preached at Boston, Sermon 1

Three Sermons Preached at Boston · Sermon 1

Three SERMONS LATELY Preach'd at Boſton.

I. Shewing the Vertue of CHRIST'S Blood to Cleanſe from Sin.

II. That Natural Man are under the Government of Self-Love.

III. That the Goſpel is the Means of Converſion.

To which a Fourth is added, To ſtir up Young Men and Maidens TO Praiſe the Name of the LORD.

By Solomon Stoddard A. M. Paſtor of Northampton.

BOSTON in N. E. Printed by B. Green, for Daniel Henchman, Sold at his Shop over againſt the Brick Meeting Houſe. 1717.

p. 1SERMON, I. Shewing the Vertue of CHRISTS Blood to Cleanſe from Sin.

I. Epiſtle of JOHN, I.7. laſt part.

— And the Blood of Jeſus Chriſthis Son cleanſeth us from all Sin.

IN theſe Words we have the commendation of the blood of Chriſt. By the blood of Chriſt we are not to underſtand the natural blood of Chriſt: if a Man had kept ſome Ounces of that when it ran out of his ſide, it would have done him no good: but the meaning is, the Sufferings of Chriſt, eſpecially his bloody death. The commendation of it is, (1.) That it has an Efficacy to cleanſe us from Sin. Sin is a pollution and ſtain: it renders Men offenſive to God, it makes them filthy in the Eye of God; it expoſes them to p. 2Gods wrath: but the blood of Chriſt cleanſeth us: Rev. 1.5. Jeſus Christ waſheth us from our ſins in his own blood. (2.) The greatneſs of the efficacy: it cleanſeth away all ſin. Some Sins are of a double die, ſcarlet Sins; ſome have committed a Multitude of Sins, and nothing elſe can cleanſe from any one Sin, but this cleanſeth from all. This is amplifyed by the reaſon, His Son: if he had been a Man, if he had been only the Son of Mary, his blood would have had no ſuch vertue: but he being the Son of God, his blood cleanſeth from all Sin.

DOCTRINE.

There is Mighty Vertue in the blood of Chriſt to Expiate the guilt of Sin.

The Law of God condemns for Sin. Rom. 6.23. The wages of ſin is death. It brings Men under obligation to ſuffer Eternal Puniſhment. All Men by Sin are expoſed to the wrath of God. This begets a great deal of diſquietment in the hearts of ſome Men, they would gladly be put into a way to be delivered from the guilt of Sin; they have tryed ſome methods and they don't effect the thing, Prayers and Tears will not do; but this Doctrine gives an account what will do: There is vertue in the blood of Chriſt to do it. Some things have a tendency to work this and that Effect, but they are not always p. 3powerful; but there is worth enough in the blood of Chriſt to take away Sin. Other things are no ranſom for the Soul; but they that have an intereſt in the blood of Chriſt are delivered from the guilt of Sin. It is all one whether Mens Sins be more or ſewer, whither more or leſs heinous, the blood of Chriſt will waſh them clean. Meats and drinks have vertue to nouriſh Men, Clothes have vertue to warm them, Phyſick may have vertue to heal them, but the blood of Chriſt has vertue to cleanſe them from their Sins. If a Man have Money, he may purchaſe Land or Cattle or Corn, but he cannot purchaſe Pardon, but the blood of Chriſt will procure the Pardon of Sin. Eph. 1.7. In whom we have Redemption through his blood, the forgiveneſs of ſins. Rev. 5.9. Thon haſt Redeemed us to God by thy blood. Wiſdom is a defence and Money is a defence, but the blood of Chriſt is a defence againſt the curſe of the Law: Gal. 3.13. He hath Redeemed us from the curſe of the Law, being made a curſe for us.

For the proof of this we may conſider theſe Arguments.

1. Argu. The Father would not have put Christ on this Service, if his Death would not have prevailed for the Pardon of Sin. Men were the Inſtruments of putting Chriſt to death, but the thing was according to the counſel of God: Act. 2.23. He was delivered by the determinate counſel and ſore-knowledge of p. 4God. Yea, God appointed him to die for our Redemption: God made him a Prieſt to offer up this Sacrifice: Pſal. 110.4. Thou art a Prieſt for ever after the order of Melchizedeck. God commanded him to lay down his life: Joh. 10.18. This Commandment have I received of my Father. God called him to ſuffer upon our account: Iſai. 53.6. The Lord hath laid on him the iniquity of us all. From hence may we conclude the vertue of Chriſts blood to take away Sin. It was a great thing for the Son of God to ſuffer: there never was any other ſuch thing from the foundation of the World, nor ever will be again. The dignity of his Perſon is infinite, and the love of his Father exceeding great; and there is no fair account, why the Father ſhould be willing, to lay this puniſhment on him, if it would not have had a mighty efficacy for the taking away the guilt of Sin. Would God lay this upon him for nothing, or for a ſmall matter? Certainly it muſt be upon ſome great deſign: God fore-ſaw the great Good that would come thereby. And would the Son have been willing to undergo ſuch great Sorrow, if it would not availed for the Expiation of abundance of Sin? He knew that many would be redeemed thereby. Math. 20.28. The Son of Man came to give his Life a ranſome for many.

2. Argu. God promiſed to Jeſus Chriſt, that his Death ſhould be accepted for the doing away of Sin. Chriſt did not ſuffer under an uncertainty, p. 5whether his death would ſignify any great matter, whether any number of Men would be the better for it. God gave a great number to him to redeem, and promiſed that his Death ſhould be accepted as the price of their Redemption: Iſai. 53.10, 11, 12.— If he make his ſoul an offering for ſin, he ſhall ſee his ſeed, &c. So Iſai. 49.6. I will give thee for a light to the Gentiles, that thou mayſt be my ſalvation to the ends of the earth. A number of all Nations ſhall be ſaved by him: Pſal. 2.7, 8. Pſal. 72.17. Men ſhall be bleſſed in him, all Nations ſhall call him bleſſed. And what can be a ſtronger tie, and greatee ſecurity than the promiſe of God? Chriſt on the incouragement of this promiſe undertook this Service, and God that made ſuch promiſes before he died, and expreſſed ſuch an eſtimation of his Sufferings, will not deſpiſe them now they are accompliſhed.

3. Argu. From the Sacrifices that were offered of old. Sacrifices were offered up from the beginning of the World. Gen. 4.3, 4. And this practice was continued in the Church for Four Thouſand Years: there were daily Sacrifices, Sacrifices for the Sabbaths, for the beginnings of the Months, and Yearly Sacrifices: there were burnt-offerings, treſpaſsofferings, ſin-offerings, peace offerings, freewill offerings & vows: Multitudes of Creatures were offered up in Sacrifice to God: twenty and two thouſand Oxen, and an hundred p. 6and twenty thouſand Sheep at the dedication of the Temple: there was much expence and labour in Sacrificing; and theſe were all types and ſhadows of Chriſt: Col. 2.17. Theſe Sacrifices could not purge away ſin, Heb. 10.4. God did not regard them but as they were types of Chriſt. Heb. 10.5. When he cometh into the World, he ſaith, ſacrifice and offering thou wouldeſt not, but a body haſt thou prepared me. The deſign of theſe Sacrifices was to repreſent the Death of Jeſus Chriſt, to inſtruct the World about Chriſts Death, to be monitors and remembrancers of the Death of Jeſus Chriſt, that ſo the People of God might be continually exerciſing faith on him. And would God have done this if there had not been wonderful vertue in this blood? Why ſhould they be taught with ſuch labour and expence to depend upon his death if there were not ſuch glorious vertue in it? I may add to this the conſideration of other types: the paſsover was a type of Chriſt: 1 Cor. 5.7. So was the brazen Serpent: Joh. 3.14, 15. And the legal waſhings: God took abundant occaſion to inſtruct them in the vertue of Chriſts blood.

4. Argu. From the Sacraments of the New Teſtament. Baptiſm ſhews the efficacy of Chriſts death unto Salvation: thereby is held forth our fellowſhip with Chriſt in his Sufferings. Rom. 6.3. So many of us as have been baptized into Jeſus Christ, were baptized into his p. 7death. Baptiſm is a Seal of the doctrine of faith in the Righteouſneſs of Chriſt. Adult Perſons profeſſed their Faith in Chriſt before they were baptized, Acts 8.36, 37. Baptiſm repreſents the waſhing away of the guilt of Sin by the blood of Chriſt. So we are taught the ſame by the Lords Supper. Therein his death is repreſented as a violent death, and as on our account: Matt. 26.28. This is my blood which is ſhed for many for the remiſſion of ſins. 1 Cor. 11.24. This is my body which is broken for you. Chriſt has appointed, that in this way his death ſhould be ſhewed forth, till he comes, 1 Cor. 11.26. And ſurely it had not been worth the while to have appointed Signs of this unto the end of the World, if it had not procured Salvation. The Wine in the Lords Supper is called His blood of the New Teſtament, Math. 26.28. becauſe it purchaſes the bleſſings of the New Teſtament. In theſe Ordinances God ſhews that it is much upon his heart to ſtrengthen our faith in the blood of Chriſt. Here we ſee ſolemn Ordinances founded on the doctrine of Salvation by the Sufferings of Chriſt: if this doctrine were not true there would be no occaſion for theſe Ordinances. God has not appointed any Ordinance, that ſhould be like the ſtock, a doctrine of Vanities, as the phraſe is, Jer. 10.8. God needs no ſuch worſhip as is not built on a real foundation. If this doctrine were not true, the Sacraments would be a meer mockery.

p. 85. Argu. God doth direct us to truſt in the blood of Chriſt. We have many invitations in the Scripture to truſt in him. Math. 11.28. Come unto me, all ye that labour and are heavy laden and I will give you reſt. And ſurely God will not with ſeeming love draw us into a ſnare, will not with great appearance of love perſwade us to build upon a ſandy foundation Yea alſo he commands us to truſt in Chriſt. 1 Joh. 3.23. This is his Commandment that we believe on the Name of his Son Jeſus Christ. And will God require us to put an honour upon Chriſt that he is not worthy of? Will he command us to flatter our ſelves and truſt in that which will not ſave us? Will God command us to do, that which we cannot do, except we be out of our wits. If it be not ſaſe to truſt in Chriſt, we could not do it, unleſs we were under a deluſion: it would be an hard leſſon to be bound to do that, which there was no reaſon for. Yea, God commands us upon pain of damnation to truſt in Chriſt: Joh. 3.18. He that believeth not is condemned already, becauſe he hath not believed in the Name of the only begotten Son of God. But if there be no ſafety in believing on him, there is no reaſon that we ſhould be puniſhed for not believing on him. Will God damn Men for not building their hopes for Heaven upon the Sand? will he caſt them into Hell for not truſting in a broken reed? Further, this command is inforced with a promiſe of Salvation. p. 9Joh. 3.36. He that believeth on the Son hath everlaſting life. But God will not reward Men with Eternal life, for truſting in that which hath no ſaving vertue in it.

Queſtion. How comes there to be ſuch vertue in the blood of Chriſt?

I ſhall Anſwer this in Four Propoſitions.

I. PROP. CHRIST Suffered the Curſe of the Law. That is, the evil that the Law threatned. God was bound to execute the curſe for Sin: Math. 5.18. No jot or tittle ſhall paſs from the Law, but all must be fulfilled. And accordingly the wrath of God fell on Chriſt, Sin was puniſhed in him, he did not bear a part of the curſe, but the curſe: Gal. 3.13. He hath redeemed us from the curſe being made a curſe for us.

1. He Suffered the Curſe of the Law in his Body. They that ſuffer for themſelves muſt ſuffer in their bodies: beſide what they ſuffer in their bodies here, their bodies muſt ſuffer in Hell: Math. 10.28. Fear him that can caſt both Body and Soul into Hell. Therefore they muſt riſe from the dead, Joh. 5.29. Dan. 12.2: The Body is a partaker in Sin and therefore it muſt partake in Suffering. So Jeſus Chriſt did not only die for us, that would not ſerve the turn, but he died an accurſed death. That was ſignifyed by that Law: Deut. 21.23. Curſed is he that hangeth on a tree. So p. 10Chriſt bore a painful and an ignominious death. Phil. 2.8. He became obedient to death, the death of the croſs. He endured a great deal of pain. Pſal. 22.16. They pierced my hands and my feet. And he died as a Malefactor. There was a neceſſity that he ſhould endure abundance of pain, becauſe he was to redeem us from the pains of Hell. He was cruelly Scourged, and horribly Tormented on the Croſs, that we might be delivered from the bodily Torments of Hell.

2. He Suffered the Curſe of the Law in his Soul. The Soul of Chriſt was filled with ſorrow. Math. 26.38. My ſoul is exceeding ſorrowful, even unto death. He had a terrible ſenſe of the wrath of God in his Soul. He did not ſuffer much of this in the time of his Publick Miniſtry; but about and in the time of his death, he was diſtreſſed with the ſenſe of Gods wrath. As ſometimes Godly Men do enjoy the ſenſe of Gods favour, ſo Chriſt endured the ſenſe of Gods wrath. God was not angry with Chriſt for taking his Office upon him, but for our Sins. And Chriſt Jeſus had a deep ſenſe how God was provoked by the Sins of the Elect, and that the guilt of all thoſe Sins was tranſlated unto him. Gods wrath did burn againſt him, God looked on him as the guilty Perſon: God looked upon him as the object of vindictive Juſtice: and he was purſued by Divine Vengeance for thoſe Sins: Iſai. 53.6. And the Lord hath laid on him the iniquities of p. 11us all, &c. 11. v. He ſhall ſee of the travel of his Soul. This was the principal part of the puniſhment of Sin; this made Chriſt ſweat drops of blood: this was typifyed by that fire on the Altar that did conſume the Sacrifices.

Hereby Chriſt ſuffered the ſubſtance of that which was due to us. There was no need that Chriſt ſhould ſuffer the ſame in all reſpects, that we ſhould have ſuffered, if we had born the puniſhment of our own Sins; but it was needful that he ſhould ſuffer the Subſtance of our puniſhment, therefore it is ſaid that he endured the curſe: Gal. 3.13. He was made a curſe for us. He came to fulfil the Law, Mat. 5.17. Chriſt being our ſurety was bound to pay our debt; and God did not abate him any thing of the extremity of the curſe that was due to us. He ſuffered the puniſhment of our iniquities, and anſwered the challenges of Juſtice. 1 Pet. 2.24. He bore our ſins in his own body upon the tree.

II. PROP. Chriſt Jeſus who Suffered was the Eternal Son of GOD. Chriſt Jeſus was honourable on the account of the excellencies of his humane Nature, viz. his Wiſdom and his Holineſs, but the great dignity of Chriſt is, that he was the Son of GOD. This character is given to the Meſſiah in the Old Teſtament. Pſal. 45.6. Thy throne O God is for ever and ever. Iſai. 9.6. He is the Mighty God. And the New Teſtament doth conſtantly aſſert it. Math. 3.17. This is my beloved ſon. Heb. 1.3. He is the brightneſs of his glory, p. 12and the expreſs image of his perſon. And the works of Creation are attributed to him. Indeed he ſuffered in his humane Nature only, the divine Nature is not capable of ſuffering; the divine Nature can't ſuffer pain or grief: at the time when Chriſt was upon the Croſs in the greateſt Extremity, the divine Nature was in perfect felicity. But yet his Sufferings were the Sufferings of the Son of God. If one part of a Man ſuffers, the Man ſuffers. Indeed the humane Nature is not properly a part of Chriſt, yet it is perſonally united to him; hence the ſufferings of the humane Nature are the ſufferings of God. 1 Cor. 2.8. They crucifyed the Lord of glory. Acts 3.15. They killed the Prince of Life. He that was in the form of God ſuffered the death of the croſs, Phil. 2.7, 8.

Hence it follows that his temporary ſufferings were Equivalent to our Eternal ſufferings. Chriſt Jeſus was in a ſtate of humiliation, all the while he was on the Earth, but the extremity of his ſufferings were but about a Night and a Day, yet theſe did anſwer ſufficiently for our Eternal ſufferings. If we had ſuffered in our own Perſons, we muſt have ſuffered for ever. Math. 26.41. Depart ye curſed into everlaſting fire. But his ſufferings were but temporary, yet they are Equivalent to ours, becauſe of the dignity of his Perſon. We were finite Perſons, and He an infinite. Our ſufferings muſt have been infinite in duration, and His were infinite in p. 13reſpect of the dignity of his Perſon. Finite creatures cannot bear infinite puniſhment in a finite time: but an infinite Perſon may bear infinite puniſhment in a little time. The ſufferings of an infinite Perſon, have an infinite value, and ſufferings that are of an infinite value are equal to the ſufferings of meer Men for ever. Acts 20.28. God has purchaſed the Church with his own blood. Heb. 9.14. How much more ſhall the blood of Christ, who through the eternal Spirit offered himſelf without ſpot to God, purge your Conſcience.

III. PROP. Chriſt who ſuffered was perfectly holy. Many other Men are imperfectly holy, but Chriſt was perfectly ſo: He was not guilty of the firſt tranſgreſſion: the ſecond Adam was not repreſented by the firſt Adam, and ſo not involved in the guilt of his Sin. Other Men come Sinners into the World, but He was holy from his birth. Luke 1.35. That holy one that ſhall be born of thee. Chriſt was free from all manner of Sin, both Original and Actual: Heb. 7.26. He was holy, harmleſs, undefiled, ſeparate from Sinners. He had great temptations from Men to Sin, but they did not prevail. 1 Pet. 2.23. When he was reviled, he reviled not again. He had temptations from Satan, but he did not prevail. Joh. 14.32. The prince of this World cometh and hath nothing in me. He always did that which pleaſed God, Joh. 8 29. The moſt famous Men that ever were, were Sinners, p. 14Noah, Moſes, David, Hezekiah & Paul: but CHRIST was perfectly free from Sin. Men found fault with him, but God found no fault with him. He was Gods holy One. Acts 2.27. He fulfilled all Righteouſneſs, Math. 3.15.

Hence, His ſufferings might be upon our account. The Lambs that were offered in Sacrifice were to be without ſpot. If Chriſt had not been holy, He could not have been a Sacrifice for us: a ſinful Perſon is liable to ſuffer upon his own account, and can't ſuffer the wrath of God for others: but Chriſt being holy, his Sufferings were available for our Redemption. 1 Pet. 1.9. We were Redeemed with the precious blood of Chriſt, as of a Lamb, without ſpot and without blemiſh. It would have been utterly unacceptable to God to offer that which is polluted: but Chriſt being perfectly holy, there could be no objection againſt his Sacrifice. Being not liable to puniſhment on his own account, he was capable to ſuffer upon our account: He was only guilty by imputation, and therefore what he ſuffered, was not on his own Account, but on our account.

IV. PROP. He was appointed to be a Surety for us. If that be tendred to God that is a reſponſible conſideration, that is not ſufficient for us, unleſs God do accept thereof. If a Man offers to another a full price of a Field or an Houſe, that will make no purchaſe, p. 15without the conſent of the owner; but in this caſe God conſented: He appointed Chriſt to this Service: He made him to be the Second Adam. Therefore Adam is ſaid to be the figure of him: Rom. 5.14. Chriſt Jeſus in this undertaking was Gods Servant, Iſai. 42.1. Behold my ſervant, whom I uphold; mine Elect in whom my Soul delighteth. Chriſt was no intruder, He did not thruſt himſelf into this Service. Heb. 5.5. Christ glorifyed not himſelf to be made an High Prieſt. God made him a Prieſt to offer up this Sacrifice. Pſal. 110.4. The Lord hath ſworn and will not repent, thou art a Prieſt for ever after the order of Melchizedeck. Chriſt Jeſus was choſen of God. God laid him for a foundation in Zion, Iſai. 28.16. God gave him a command to offer up himſelf for us, Job. 10.18. He was put into the Office of a Mediator. There is One Mediator, between God and Man, the Man Chriſt Jeſus, 1 Tim. 2.5. He ſtood as a Surety to repreſent us. Heb 2.12. Jeſus was made a Surety of a better Teſtament.

Hence, thoſe Sufferings that were ſufficient for One, were ſufficient for Thouſands. Chriſt being appointed a Publick Perſon, what he did and ſuffered is for every one of them whom he repreſented. The vertue of Chriſts Suffering is not divided among the Elect; but the vortue of his Sufferings doth belong to every one of his. There was no need that he ſhould ſuffer the more becauſe he ſuffered for a great many. Adam being a p. 16Publick Perſon, if he had performed obedience, it would have been reckoned to all his Poſterity, it would not have been divided among them, that if there had been a great many of them, they would have the ſmaller portions. Thus Adams ſin is the ſin of all his Poſterity; that ſin that was ſufficient to ruine him, would ruine ten Millions, even all his Poſterity, be they more or leſs. So thoſe ſufferings of Chriſt, that were ſufficient to Redeem One, are a valuable conſideration for Millions. If many have been pardoned on that account, yet the cleanſing vertue of Chriſts blood is not diminiſhed. 1 Cor. 15.22. As in Adam all die, ſo in Chriſt ſhall all be made alive.

I. USE.

Of Reproof to thoſe that deſpiſe the blood of Chriſt. We read of ſome that count the blood of the Covenant a common thing, Heb. 10.29. You may well think, that God takes it heinouſly, when you deſpiſe it as if there were no great vertue in it. There be ſome Men that are diſtreſſed for want of pardon, Death is amazing to them; but they dare not truſt in the blood of Chriſt, as if there were little vertue in it: you heat great commendations of it, but you don't believe them: you ſlight it as inſufficient for the Expiation of your Sins: You don't believe that God has any great eſteem of it, you think if you ſhould p. 17truſt in it, it would be a preſumptuous thing, that would be a way to be cheated of your Soul. Though you pray that you may be ſprinkled with Chriſts blood, and profeſs the ſaving vertue of it, yet you do deſpiſe it.

For, it is not from the low opinion that you have of your ſelf that you are afraid, but from the low opinion that you have of Chriſt. You ſay you are a poor wretched Sinner, you have a bad heart and are extream vile, and run out very much in condemning your ſelf, as if you had a very humble ſenſe of your own unworthineſs, but this is not the thing that hinders your coming to Chriſt: Many perſons that have lower thoughts of themſelves than you have, do yet venture upon Chriſt. Notwithſtanding your pretended humility, you have too high thoughts of your ſelves; but the cauſe of your fear is, you are not ſenſible of the mighty vertue that is in Chriſt: it is not becauſe you ſee your ſelf a great Sinner, but becauſe you don't ſee Chriſt to be a great Saviour. It is not becauſe you have ſo deep a ſenſe of your malady, but becauſe you have ſo little ſenſe of the remedy. Men that are wretched Men are invited to Chriſt. Rev. 3.17, 18. Thou art wretched and poor and miſer able and blind and naked: I counſel thee to buy of me gold tried in the fire that thou mayeſt be rich, and white raiment, that thou mayſt be clothed.

Neither is it from the high opinion that you have of the Juſtice of God, that you are p. 18afraid to come to Chriſt. You ſay there be terrible threatnings in the Word of God againſt Sinners; He ſays the wages of ſin is death, and curſed is every one that continueth not in all things that are written in the book of the law to do them. You ſay God is juſt and will be as good as his word, and no jot nor tittle of the Law ſhall paſs, but all ſhall be fulfilled. But this is not the thing that hinders your coming to Chriſt, but the thing is, you are not ſenſible that Chriſt has fulfilled the Law, that all the challenges of the Law have been anſwered by him, that he has fully payed our debts to the Juſtice of God. Thoſe that do come to Chriſt have as firm a perſwaſion of the Juſtice of God as you have, and that ſhews them the neceſſity of coming to Chriſt, and don't at all diſcourage them, for they ſee a ſufficiency in Chriſt to deliver them from the curſe of the Law. Gal. 3.13. Christ has redeemed us from the curſe being made a curſe for us.

Neither is it from the high opinion that you have of the Holineſs of God, that you are afraid to come to Chriſt. You ſay God is glorious in Holineſs. The Scraphims cry Loly, holy, holy is the Lord of hoſts, Iſai 6 3. God is of purer eyes than to behold iniquity, Hab. 1.13. And you ſay, God will not endure ſuch an unholy Creature as you are: how can the holy God take delight in ſuch a polluted Creature; you are filthy & abominable; but this is not the reaſon, why you are afraid to p. 19come to Chriſt, for it is no way inconſiſtent with the Holineſs of God, to pardon Mens Sins. God may hate Sin yet pardon it. He may hate Sin, yet pardon Sinners, and take delight in Saving them; the pardoning of Sin is a promoting of Holineſs. Tit. 2.11, 12. The grace of God that bringeth ſalvation teacheth us to deny ungodlineſs and worldly luſts, and to live ſoberly, righteouſly and godly in this preſent world. If you had a due ſenſe of the vertue of Chriſts blood, the holineſs of God would be no diſcouragement unto you.

II. USE.

This Doctrine condemns thoſe that have a greater value for their own works than for the blood of Chriſt. Some Men make their own works the great foundation of their hope. Luke 18.11, 12. I am not as other Men, Extortioners, Unjuſt, Adulterers, or even as this Publican, I faſt twice in the week, &c. Some Men can depend on their own works without Chriſt, but cannot depend on Chriſt without their own works. Their great care is to eſtabliſh their own Righteouſneſs, Rom. 10.3. Some becauſe of their works, they think God is not angry with them; though their Conſciences be not healed, yet they are eaſed: ſome are ſtriving to get juſtification by works, and are neglecting the offers of Mercy thro' Chriſt. You are much out of the way, for there is great vertue in the blood of Chriſt.

p. 20Conſider, 1. You have no Divine Warrant for this. It is a bold preſumptuous thing to truſt in God without his Word to warrant you. They that go in this way go upon the incouragement of their own carnal reaſon: Men have a warrant to truſt in Chriſt, becauſe God commands them. 1 Joh. 3.23. This is his commandment that we believe in his Son Jeſus Chriſt. And becauſe God invites them: Math. 11.28. Come unto me all ye that labour and are heavy laden. But where do you find any command to truſt in your own works, or any invitation to do ſo? or any promiſe on that condition? The Scripture is ſilent, there is not a tittle that way: You muſt go ſome-where elſe to find your warrant; the word of God don't ſupport that hope: it is a daring thing to truſt in God without any incouragement from him. Men have nothing but bold conjectures, and raſh ſuppoſitions to bear them out therein: they that do ſo, venture their Souls upon a fooliſh imagination.

2. God declares againſt it. To truſt in God without his word is bad, but to truſt in him againſt his word is worſe. God warns them againſt it, that it is preſumption with a witneſs. To depend upon that as a way of Salvation, which God declares to be a way of Damnation, is extream impudence: the foundation of their belief is unbelief. Are we not told that works will not ſave Men? Rom. 3.20. By the deeds of the Law ſhall no p. 21fleſh living be juſt ifyed in his ſight. Are we not told that Righteouſneſs don't come by the Law? Gal. 2.21. Be there any ſolemn warnings to diſcourage Men from truſting in Chriſt? Men are afraid though God don't warn them againſt it, but they will truſt in their own righteouſneſs though warned againſt it, as if God jeſted with them, when he warned them.

3. Your beſt works have matter of condemnation in them. The beſt works of Men are ſinful. Iſai. 64.6. All our righteouſneſſes are as filthy rags. There is pride, dulneſs, ſelfiſhneſs that doth attend them; and can you imagine that thoſe things that do deſerve condemnation, do deſerve deliverance from condemnation? Are thoſe works meritorious that are puniſhable? Do thoſe things that deſerve Hell, deſerve Heaven? Perfect Obedience is the price of Heaven, but with what aſſurance can Men depend on that Obedience which is imperfect? Do Men think that they pay for Heaven by ſuch works as purchaſe Hell? Has God changed the price of Heaven? Will ſuch actions as were wont to provoke the Juſtice of God, now pacify his Juſtice?

4. Your works don't anſwer the Law. The Law is a ſtanding rule: As God bound us by his Law, ſo he bound himſelf, he made a Law for himſelf, and will not depart from it. Math. 5.18. Not one jot or tittle of the Law ſhall paſs but all ſhall be fulfilled. And by this p. 22rule, your works will not juſtify you. The Law threatens the curſe for ſin. Gal. 3.10. Curſed is every one that continues not in all things that are written in the book of the Law to do them. There is no ſuch clauſe in the Law, that you may make ſatisfaction by works. Works have not the nature of ſatisfaction in them; imperfect works ſignify nothing by the Law, to earn eternal Life; theſe Men can't claim by the Goſpel, becauſe they reject Chriſt, they can't claim by the Law, becauſe they don't keep the Law. What things the Law faith, it faith to them that are under the Law, that every mouth may be stopped, and all the world become guilty before God, Rom. 3.19.

5. Your good works are fewer than your Sins. Suppoſe your works were better than they be, and had the nature of ſatisfaction in them ſo far as they would go, yet upon Examination you will find, that your good works are fewer than your Sins, your good thoughts fewer than your ſinful Thoughts, your Sins of Omiſſion and Commiſſion, do far exceed the number of your good works: you muſt ſay as David, Pſal. 40.12. Mine iniquities are more than the hairs of my head. And do you imagine that one good work, will ſatisfy for an hundred bed ones? If you owe ten thouſand Talents to the Juſtice of God, your Prayers, and good Works, muſt be valued at a prodigious rate, to make ſatisfaction. You are greatly in debt, have lived a rebellious Life, twenty or thirty Years, and have committed p. 23abundance of Sin every day; and God muſt ſet an high price indeed upon your Services, or they can make no ſatisfaction.

6. Suppoſe your good Works ſhould prove Hypocritical, can they juſtify you? If they be Hypocritical, you will ſurely fail of your hope: for Hypocriſy is a great Sin, very abominable to God: And whatever hopes ſuch Men have, they will be deceived. Job 8.13. The hypocrites hope ſhall periſh. Job 27.8. Where is the hope of the hypocrite, though he hath gained, when God ſhall take away his ſoul? And have you good ſecurity, that you are not an hypocrite? this is certain, that if you truſt in your own works and neglect Chriſt, you are an hypocrite: ſuch perſons are under the power of Pride, for carnal confidence reigns in them. Luke 18.14, Such perſons are hypocrites, for they don't know God and Chriſt: if they knew them, they would receive the Goſpel. Pſal. 9.10. They that know thy Name will put their truſt in thee. Such are hypocrites, for if they depend upon themſelves, they don't know the plague of their own hearts. If they ſee themſelves, they can't truſt in themſelves. Rom. 7.9. When the Commandment came, ſin revived and I died.

III. USE.

Of Examination, Whether you have an intereſt in the blood of Chriſh. There is vertue in the blood of Chriſt to Expiate the guilt of Sin, p. 24and if you have a part in the blood of Chriſt, you may be ſure that your Sins are pardoned. It is a thing of great conſequence to have your Sins pardoned. Pſal. 32.1. Bleſſed is he whoſe tranſgreſſion is forgiven, whoſe ſin is covered. Whatever Afflictions you are under, you may bleſs your ſelves, if your Sins are pardoned: But you are a miſerable Man if they be not. Your Sins will ſink you into hell. Inquire therefore whether you have an intereſt in the blood of Chriſt: you have had a great opportunity to get an intereſt in his blood, you have been inſtructed in the need you have of it, and the vertue of it: you have had time enough to obtain it: Others as Young as you have obtained it. Examine therefore how it is with you: if you have, you will ſee a foundation of comfort, if you find that you have not, that may ſtir you up to get an intereſt in it.

Signs, 1. If you be indeed convinced of the cleanſing vertue of this blood, then you have an interest in it. They that are convinced of this, have ſaving light let into them; they are tranſlated from darkneſs unto light, and ſo are delivered from the kingdom of darkneſs. Light to diſcern the glory of Chriſt is the peculiar enjoyment of Godly Men. 2 Cor. 4.6. God hath ſhined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jeſus Chriſt. The Myſteries of the Goſpel are hid to other Men, but revealed to the Saints. Conviction of the ſaving vertue p. 25of the blood of Chriſt, is not from common illumination, but from Sanctifying and Saving light: when ever Men are convinced of the ſaving vertue of Chriſts blood, they will receive him: it is for want of conviction and underſtanding, that Men do reject Chriſt: God gains the Will by convincing the Mind. Many Men can't be perſwaded to come to Chriſt, becauſe they don't ſee it ſafe. Light and Life go together. Joh. 6.40. Every one that ſeeth the Son and believeth on him. v. 45. Every one that hath heard and learned of the Father cometh unto me.

But here Conſider,

1. That it is one thing to be convinced of, another to be affected with this dectrine. Common illuminations are very affecting: Men may be affected with the terrors of hell, yet not certainly believe them; as hypocrites are. Iſai. 33.14. They ſay, who can dwell with devouring fire? So, Men may be affected with the Goſpel, yet not be indeed convinced. Math. 13.20. Anon with joy they received it. Gal. 4.15. Where is the bleſſedneſs, ye ſpake of? Experience ſhews that Men are commonly affected with tidings that they are not certain of. A probable apprehenſion of the ſaving vertue of Chriſts blood may work much upon the affections of Men. Many Men are greatly affected with the Goſpel, that afterwards fall from the profeſſion of the truth. p. 26Being much affected is no ſecurity from Apoſtaſy, 2 Pet. 2.20, 21. But if Men be indeed convinced, they will never fall away.

2. It is one thing to be convinced, and onether thing to be filenced. Men are wont to have a great many objections againſt the ſufficiency of Chriſts blood for them; but ſometimes they are argued ſo with, that their Mouths are ſtopped, their objections from the number and aggravations of their Sins, their objections from the anger of God, their not knowing their Election, are anſwered, and they can't gainſay the replys that are made to them: yet they are not convinced, they may be confounded and put to ſilence, yet not convinced. Acts 9.22. Saul confounded the Jews that dwelt at Damaſcus, proving that this is very Chriſt. For Men may be put to ſilence, yet not ſee the grounds of faith, viz. the certainty of the word of God, the riches of his grace, and the dignity of Chriſt. Men may be put to ſilence, yet harbour apprehenſions, that though they can't anſwer what is alledged at the preſent, they may be able when they have ſtudied more upon it, and that if they are not able to anſwer what is ſaid, yet others may be able.

3. It is one thing to be convinced of the vertue of Chriſts blood, another thing to be convinced that this is the doctrine of the Scripture. Many are convinced that if the Scriptures be true, the ways of Sin are dangerous, yet they are not convinced that Sin is dangerous; ſo p. 27many are convinced that if the Scriptures be true, Salvation is by the blood of Chriſt: they are fully ſatisfy'd that this is the doctrine taught in the Bible; yet they don't believe the vertue of the blood of Chriſt: they can plainly underſtand the ſenſe of the Scripture, but they are ſtrangers to the Divine Authority of the word of God. Many of the Jews though they profeſſed to believe Moſes, did not believe him. Job. 5.46. Had ye believed Moſes, ye would have believed me.

4. It is one thing to be convinced of the vertue of Chriſts blood, another thing to be perſwaded that there is no other way of Salvation. A Man may be very clear in that, that the way of the Turks is not the right way; that way countenances wickedneſs, and makes no proviſion to ſatisfy Juſtice, and promiſes carnal pleaſures in the other world: So he may be abundantly ſatisfyed, that the way of the Papiſts is falſe, becauſe of then Idolatry and Superſtition, and becauſe their Religion is againſt ſenſe and reaſon, they don't teach the right way of Juſtification: So he may be ſatisfyed that the way of the Quakers is falſe; they don't own the Divinity of Chriſt, they give no rational account of our Juſtification; yet theſe men may be in the dark, about the ſaving vertue of Chriſt blood. They prefer our Religion before others, look upon it is probably true, yet are not certain of it.

p. 282. Sign. If you live upon the Sufferings of Christ, you have an intereſt in his blood. Chriſt tells us that His fleſh is meat indeed, Joh. 6.55. If you believe in the blood of Chriſt, that is the foundation of your hope. Some pretend to believe in the blood of Chriſt, but their comfort doth eſpecially depend upon the Services that they have done. When they think how they have provoked God to anger, they comfort up themſelves with their Prayers and Tears, they make them their refuge, they are the things that quiet their hearts and diſſipate their fears. But they that have an intereſt in the blood of Chriſt, make that their plea: that is their great refreſhing: Phil. 3.3. We rejoyce in Chriſt Jeſus and have no confidence in the fleſh. When Conſcience accuſes, they ſet this againſt thoſe accuſations. Rom. 8.34. Who is he that condemneth, it is Chriſt that died. When they think of the Juſtice and Jealouſy of God, they remember the dignity of Chriſts Perſon. Heb. 1.3. He who is the expreſs image of the Father, has purged our ſins by his blood. They are comforting up themſelves that the Juſt died for the unjust, 1 Pet. 3.18. They remember that God has promiſed that Men ſhall be bleſſed in Chriſt, Pſal. 72.17. When they conſider the provoking nature of Sin, they remember that Chriſt has offered a Sacrifice acceptable to God, Eph. 5.2. They ſet under his ſhadow with great delight, Cant. 2.3. They are beholding the Lamb of God, that takes away the Sin of the world. p. 29They likewiſe receive ſtrength from Chriſt to live holily: the conſideration of the blood of Chriſt has a Sanctifying efficacy upon them. They are not bold to Sin becauſe Chriſt has procured pardon, but they are ſtrengthned againſt Temptations thereby. Gal. 2.20. I live by faith in the Son of God. The Death of Chriſt is a means to crucify their Sins. 2 Cor. 5.14. The love of Chriſt conſtrains me. The conſideration of Chriſts death is powerful to make them live holily.

IV. USE.

Of Exhortation, to depend on the blood of Chriſt. You want pardon, you are undone, if you be not pardoned. You dare not depend upon your ſelf, and it is well that you dare not: But you may ſafely depend upon the blood of Chriſt. It is Mens wiſdom to be cautious what they do depend upon; it would be a dreadful thing to throw away your Souls: There is no danger in depending upon Chriſt. God never propounded any other way to Sinners. This is a way agreeable to the Juſtice of God, this is a way contrived by the wiſdom of God, this is a proper way to advance the glory of Gods Grace. This is the way that God contrived before the foundation of the World, 1 Pet. 1.20. You need not be afraid of any inſufficiency in the blood of Chriſt: Fear to venture you Soul on Chriſt, is a reproaching of God and Chriſt; but it is no p. 30preſumption to accept Gods offer. It was a ſafe thing for the Iſraelites to ſprinkle the Poſts of the doors with the blood of the paſsover, when the deſtroying Angel was to go through the Land of AEgypt: It was a ſafe courſe for them that were ſtung with the fiery flying Serpents, to look to the brazen Serpent: So, it is a ſafe thing for you to fall in with the Counſel of God, and truſt in the blood of Chriſt, for that cleanſeth from all ſins, 1 Joh. 1.7.

I ſhall now anſwer ſome Objections that may riſe in your hearts.

1. Obj. It is very uncertain whether I am Elected; and if not, I ſhall never be ſaved. Rom. 11.7. The Election have obtained it, and the reſt are blinded

Anſ. The uncertainty of Election is no diſcouragement. Multitudes of Perſons have come to Chriſt and been ſaved by him, and they were all uncertain of their Election before they came to Chriſt: for there is no way to know Election but by Vocation, 2 Pet. 1.10. And tho' your Election be uncertain, yet the event of your faith is not uncertain: You uſe means for the preſervation of your Lives, tho' its uncertain whether God have decreed that you ſhall live any longer. Beſides, there is an abſolute connexion between Faith & Salvation: if you believe in Chriſt that will be a ſure ſign of Election. 1 Theſ. 1.4, 5. Knowing brethren your Election of God, p. 31for our Goſpel came in power, &c. Faith is a ſure fore runner of Salvation. The terms of the Goſpel do not run ſo, If you believe you ſhall be ſaved, provided you be Elected; but he that believeth on the Son hath everlaſting life, Joh. 3.36.

2. Obj. There are but few that have the benefit of the blood of Chriſt. Multitudes in Places of Profeſſion fall ſhort of Eternal life. Math. 20.16. Many are called and few are choſen.

Anſ. The reaſon why ſo many fall ſhort of Salvation is becauſe they will not come to Chriſt: they refuſe and ſo they periſh, and if you refuſe, you will periſh. All that believe in Chriſt are ſaved. Joh. 1.12. As many as received him, to them gave he power to become the Sons of God. If you believe in him it will be no ſtrange thing for you to be ſaved, tho' thouſands fall at your ſide, and ten thouſand at your right hand: and if there be but few ſaved, why may not you as well as others obtain? that was no diſcouragement to Paul, or Peter, and ſhould be none to you: you ſtand as fair as others for Salvation, and will not be rejected if you come.

3. Obj. I have not the inward Call of the Goſpel: all that have that Call are Juſtifyed, Rom. 8.30. but I have only the External call, and Multitudes have that, who periſh.

Anſ. The External call is our warrant to believe. The Goſpel is the word of God, and offers of God recorded in the Scripture make it our duty to believe, and are our ſecurity in p. 32a way of believing. In the External call there is Gods command and Gods promiſe, and we muſt be judged by what is written. Rom. 2.16. God will judge the ſecrets of men according to my Goſpel. The inward call is no diſtinct call, but only the opening of the eyes to ſee the External call to be true. You may not expect any ſuch revelation as was made to the Prophets. If you believe the Voice of God in his Word, that is enough.

4. Obj. The blood of Chriſt can't move the heart of God to pity me. It ſeems, that if I had a broken heart, that would move God to pity me; but how can the Sufferings of Chriſt move Gods pity to me?

Anſ. You don't need any thing to move God to pity you. The pity of God is only from his own breaſt. Hoſ. 14.4. I will love them freely. All that is wanting is, to anſwer the Law for you, to ſatisfy Juſtice, and pay the price of your Redemption, and this the blood of Chriſt has effectually done. It was only the Law that lay in the way of your Salvation, and the blood of Chriſt anſwers all the challenges of the Law. 1 Pet. 1.19. We were redeemed with the precious blood of Jeſus Chriſt. His Sufferings were as much as Juſtice doth demand for our Redemption.

5. Obj. God ſeems to be too angry with me to accept of me: He must needs be angry with me, becauſe I have been provoking of him all my days; and he appears to be ſo, in that he don't hear my Prayers.

p. 33Anſ. God is alwayes angry with Men until he pardons them: till the very moment wherein they are pardoned, his anger is not abated But he is never ſo angry with any Man, but he ſtands ready to pardon him, if he comes to Ghriſt. Acts 10.43. To him give all the Prophets witneſs, that whoſoever believeth in him, ſhall receive remiſſion of ſins. The anger of God is no paſſion, his anger is the anger of a Judge, He is angry becauſe Men are guilty of the Law; but when they come to Chriſt, they are not guilty by the Law, the Law acquits them, and ſo Gods anger ceaſes. God is never ſo angry as to be unfaithful; if he be angry, he will not forget his Word.

6. Obj. I am not godly but under the power of Sin, and ſo it ſeems to be a preſumptuous thing for me to thrust my ſelf on Chriſt: for without holineſs no man ſhall ſee God, Heb 12.14.

Anſ. God doth not expect, that Men ſhould be firſt holy, and ſo be encouraged to come to Chriſt; they are invited that have no holineſs, they that are wretched and blind and naked, Rev. 3.17, 18. They that are a thirſt, being deſtitute of Grace are invited, Rev. 21.17. There is no need of antecedent holineſs, before Men come to Chriſt, though there is alwayes a concomitant holineſs: Men come with a ſpirit of Love and Repentance. God is ſaid to Juſtify the ungodly, Rom. 4.5. that is, ſuch as were ungodly, till the very time of their Juſtification.