A Complete Body of Divinity

SERMON XCVIII.

II. WE now proceed to consider Christ in His Public •• 〈◊〉 ; and take 〈◊〉 thee how he humbled himself in that. In the former he lay hid in obscurity; and it was known to but a few, that this was he that was to redeem Israel. He was doing for us, whiles there was no notice taken of him: but at length he did more openly manifest himself to be the Mesliah. Having lived till Thirty Years of age in a private Calling, and retired; He now stepped faith into the World, in the work of his Ministry. And it was a great wonder that so Serene a Majesty should be so long in the World, and yet lie hid from the World, under a disguise In the consideration of this, there are three things worthy remark, 1. His Entrance upon, 2. His Progresser Course in, 2. The Conclusion of His Public Life. We may take some Observations on each of them.

1. TOUCHING his Initi • tion, or Entrance upon His Public Administration. It was meet that he who was to Officiate in so solemn an affair, should with suitable Solemnity be introduced into it. And referring to this, the Gospel gives us an account of two things, viz. His Baptism and His Temptation. In the former he was with great State inaugurated, in his public Service, or declared to be 〈◊〉 accepted of God, in the other he was p ••••• and his eminent •••• ess for his word as manifest. Let us make some brief Rev 〈◊〉 on them.

I TOUCHING His Baptism; we 〈◊〉 three Eva gelists taking notice of it 〈◊〉 larty; from which Records we may observe,

1. THE Baptism itself; Of which 〈◊〉 this Assertion; It was a part of Christ's 〈◊〉 miliation, by which upon his entrance i • his public Ministry, he signally subject himself to the Law of God for our sakes, It may be said, what need had he to be Baptism, who had no p • llution on him, and therefore had no occasion to be washed? and it cause he wanted not the thing signified, the sign was superflu ••• . But it is to be rep ••• , that there were divers other reasons for 〈◊〉 Baptism. viz.

• (1) IT belonged properly to his state of •• miliation to 〈◊〉 baptized. In it he subjected himself. • o the Law for us. Now man 〈◊〉 obedience to the whole Law of God; when therefore Baptism became an Ordiance of God, it obliged them to whom it was so declared, to conform to it. Christ therefore was under a mutal the of submitting 〈◊〉 it. By the Second Command we are obliged a observe, and keep all God's Institution, a he shall at any time reveal his mind 〈…〉 them. And there is this difference 〈◊〉 natural and it stituted Worship, the 〈◊〉 binds always, but the latter is alterable according as God pleaseth to change the 〈◊〉 of Worship appointed. Now Baptism I came an Institution at this time: Jo • Baptist being inspired to divulge and ad ••••• it. And so it became the duty of his 〈◊〉 People to receive it: and it became 〈◊〉 the • gateous • ess required of man. He 〈◊〉 fore gives this reason why he would •••• tized. Mat. 3.15. And Jesus answerring 〈◊〉 unto him, Suffer at to be so now: for 〈…〉 be meth us to fulfil all righteousness. 〈◊〉 sufferes him.
• (2.) THE Baptism of Christ was a ••• ble to his Office, an 〈◊〉 he suitably rece ••• 〈◊〉 He was, in the completing of the God Work of man's Redemption both to die, rise rise again: And he took a specimen of 〈◊〉 here. The Apostle intimates that is 〈◊〉 Baptism we have communion with C ••• both in his Death and Resurrection, Col. 2. 〈◊〉 Christ therefore in it, received 2 Seal of 〈◊〉 in himself; i.e. He did now significantly 〈◊〉 down his life, and re-assume it. He 〈◊〉 into the waters, intimating, that he was 〈◊〉 expose himself to the wrath of God, 〈◊〉 floods whereof were to encompass him: 〈◊〉 he came up again out of the waters, 〈…〉 that he should be freed from the 〈◊〉 of God, having satisfied it with as 〈◊〉 efficacy.
• (3.) BAPTISM is Sacrament, not 〈◊〉 Sanctification, but of Justification t • o. He •• Circumcision which was of the same im ••• is said so to be, Rom. 4.11. He C •• 〈◊〉 ••• ed Baptism for pardon, Mar. 1.4. Water •• ports the Blood or C • r • st, which not only ••• eth off the Pa •• , 〈◊〉 all, the guilt of Sin Christ's Blood is a justifying, as well as sanctifying Blood, and being applied to us, delivers us from condemnation. And therefore for this reason all was Christ Baptized, to • gaity, that though he were no sinner by 〈◊〉 inhesion, yet, seeing 〈◊〉 hate the impu •• tion of sin, he must own he is by his Bl ••• , and in that way be justified as our Surery. On this account he is said to be • ate six for as, 2 Cor. 5.21. This 〈◊〉 cleared himself of 〈◊〉 dying, and therely 〈…〉 ; a • d 〈◊〉 again when he • ad to do 〈…〉 25. Who was delivered for our ••• tences and was •• se • again for ear •• us ••• ear •• n.
• (4.) CHRIST 〈◊〉 baptized, to declare that he 〈◊〉 the b • ad of both Covenants: i. e. the Law Covenant, and that of the Gospel. For though they are essentially but one, 〈◊〉 they are called two, the New and the Old, from the different made of their dispensation Christ dated and ••• shed the Old-Testament dispensation, by fulfilling it in himself; hence he was Circumcised. He gave being to the •• ew Testament, and therefore was Baptized: to show that both meet and center in him as the common term. The Apostle therefore 〈◊〉 them both together as meeting in him, Col. 1.11, 12.
• (5.) CHRIST was Baptized to slew that he 〈◊〉 his People are found up together 〈◊〉 C • ••• . Baptism is a Seal or the Covenant of Grace, which God hath made with his People; and it Seals up all the Grace of that 〈◊〉 to them Now Christ is Mediator 〈◊〉 Safety in this Covenant. So that the People of God are not looked on seperately 〈◊〉 him in it, ha • jointly with him. Hence it was meet, that he who was Head of the Covenant, should have a sacred, solemn and ••• ble Seat and Confirmation of it give him, is the same way, wherein it is given to his; and that way by his Baptism.

2. THIS Baptism of 〈◊〉 was accompanied with ••• inent call of him to, and con •• mation of 〈◊〉 in his public Ministry. So ••• Mat. 2.16, 17. 〈◊〉 there are three •• ctable passages in it.

• (1.) THE opening of the Heavens to him. 〈◊〉 Baptism being to introduce him into his public Work, now the Heavens do visibly upon to him; which did signally intimate, that he was indeed the Great High Priest who was to enter into the Holy of Holies; not that which was ceremontally so, in the ••• lie Temple, but that which was typified 〈◊〉 is, viz. the glace of Glory, which readily ••• eth to him. Intimating also, that he was a great Prophet, to whom the secrets of heaven should he revealed, and that was to be more fully acquainted with the secrets of his Father, and that he was the mighty 〈◊〉 to whom the doors of the glorious Pa ••• should open, and entertain him upon his Throne.
• (2) The 〈◊〉 also of the Hay Christ 〈◊〉 , in 〈…〉 , had special imitations in it. It 〈…〉 h • m to be the true 〈…〉 been produced to John. and give • to him 〈◊〉 revelation, to be a taken by which he th •• •• id • new 〈◊〉 on his open 〈…〉 of himself. J • h. 1.33. And I knew him 〈◊〉 • ut he that sent me to baptize with 〈…〉 said unto me, Upon whom then j •• lt ••• pirit discending and remaining on him, the same is he which baptizeth with the bay Ghost. The Spirit's coming on him also manifested the fullness of the Spirit, or those unmeaserable Graces which were to be conferred on him, to furnish him for the wonderful discharge of all his O ••• ces, it therefore not only descended but where in him, Joh. 1.22. We therefore read of him, Joh. 3.34. For God giveth not the spirit by measure unto him. The form also which the Spirit represented. viz. of a Dove, was to signify that meek and • owly frame of spirit, whereby he was abundantly fitted to attend the whole work of his Humiliations, Hence that, Math. 11.20. For I am week and lowly in heart. And more specially to submit himself silently and quietly, as a spotless Sacrifice, to atone the Justice of God for our fins, Isai. 53.7.
• (3.) THE endible •• ice from Heaven, was a further illustrious divine Testimony to his Mediatorship God gave open approbation to him with respect to the work he had undertaken He proclaim, him to be his Son, in whom was his delight He was his beloved Eternally: and his present undertaking gave to him great content; for looking upon him, as now e • gag • d in the great work of Redemption, st •• ding in our room, to do and die for us, he takes up fully satisfied in it, as that in which was his delight. When therefore there was afterwards a like voice heard by the Disciples that were with him in the Mount, it is added, hear him, Mat. 17.5. in which God required all obedience to him from his people.

USE. I LEARN. we hence a lesson of Thankfulness to christ •• r this passage in his Humiliation. And indeed we are very deeply beholden to him for it: a great part of our Comfort is 〈◊〉 he devived from it. Baptism is a sacred Seal in which we are solemnly engaged in Covenant to the Lord, to be his, and to serve him in holiness of life all our days. But ala •• how far do we said behind in fulfilling our Covenant Obligations? And how much of trouble would the thoughts of our Baptism bring upon us, were it not that Christ had declared himself to be the Surety of this Covenant, to be bound up with us in his Baptisms. This therefore aff •• rds matter to encourage and ••• e • ghe •• our Faith in him, that it we are truly in him, he will answer for our Covenant fallings; and it we have real faith in him, we may thus depend upon him for it, and plead his Baptism for this end.

USE II. LET this then direct u • to christ, to ask of him his Spirit and Grace, whereby our Baptism may be san •• is •• d to us, and become ess •• aal to the great end for which it was appointed. It was the speace which John directed to them who came to his Baptisim, Math. 3 11. •• ndce • baptize you with water unto rep ••• , ba •• h t • at con • th after me, is might ••• 〈…〉 s •••• oes I am not to worthy to bear: he 〈◊〉 pu • e you with the bo • y Ghost, and with sire. Hereby pointing and directing them from this to than not daring to rest in the bate outward Ordinance, which of it selt will n ••• five any, but to look after that which is represe •• ed a • d sealed 〈◊〉 . Baptism itself is but a sign and a 〈◊〉 , a new Teslam • nt Ce • emony, and therefore saves note ex •• p • re 〈◊〉 , but is only a medium, or an outward help to Salvation. And they that rest in means, and go not to Christ in them will miss of the end. Let us then address him, and beg of him, that as we have been sig • ally baptized into him, with the Baptism of Water, ••• o • we may receive Grace from him, by the application • f his Bl •• d, to cleanse us from si • , 〈◊〉 crucify sin in us, and us to the World, and to raise us up to holiness and • ew • ess of life: and encourage outsel • e to this, by his being Baptized, as the M ••• t • r of the Covenant, in which all this Grace is exhibited.

USE III. LEARN we hence not to despise th • O • d • n • nce f • Baptism. Had it not been an O • dina ••• e of Divine I stitution, Christ would not have reck ••• ed it for a part of that righteousness that be must fulsil: And say, that is and o • itself it hath no efficacy to produce the t • ing sig • ified by it and unto watch it is appointed, yet it God requires of us to obey hi • in it, and wait on born for his Grace i • this way, it is fit that be should be obeyed by us: they therefore that slight and covenant it, pretend to be wiser than Christ; and by despising one of God's apppointments, do expose themselves to his righteous displeasure. It should then put us upon it to honor this Ordinance, because Jesus Christ honored it by his own Example.

2. WE now proceed to the other thing observable upo Christ's Entrance into His Public Ministry, and that is His Temptation. This also is particularly recorded by the same Three Evangelists. And this followed prese • tly upon his Baptism: though it is 〈◊〉 certain how long, there being some expressions, in Joh. 1 which seem to intimate that there were some days interposed. See ver 2 • , 35. The History of this Temptation is largely recorded, in Math. 4. begin, which I shall not commo • ate upon. Only we may in general remark, that it also belongs to His Humiliation; and no doubt but Christ deeply abased himself, in being exposed to Temptation; and it was for our sakes. More particularly let us observe,

THE Temptation itself. In which consider,

• 1. WHEN it was; viz. as was observed, soon after his Baptism. And between that and his entering upon his public Ministry. 〈◊〉 4.1. with 12. Lak. 4. begin. When God calls a • y of His forth to any eminent Service for him, He is woe •• to prepare them for it by some eminent Trials. Christ was th ••• proved. A • d He doth it, as for the ••• cise of their Graces, so for their encour ••• meant in their work, by experiencing his help in such an hour.
• 2. THE t •• ee where this Tempation •• meneed: in the Walderness; a pl • ce of So •• tari • ess, where he was sequelired from 〈◊〉 company of Me, and without the ordi ••• supply of Life; and conversant among the Beasts of prev: all of which are remar •• by the Evangelists. So that is was a place g • ving all advantage for the Temptation God sometimes brings his Children into, and Satan ever waits to take the advantage of such a Condition, wherein they mere 〈◊〉 such things as g • ve sc • pe for Temptation 〈◊〉 he urged upon them. And therefore, wh • Savere • g • Provid •• ce doth so expose, 〈◊〉 • a ••• expect the Adversary, and ought to prepare to be ess • u •• ed by him.
• 3. THE hading Crase of this Temptation The Spirit driveth him; or he was lod by the Spirit into the Wilderness: i. e. it 〈◊〉 by the instigation of the Spirit, who wou ••• thus have him proved, and give a proof of his strength. His call t • er • fore was d ••• ; He did not th • ust himself upon it, but God called him to it. And 〈◊〉 tells us, th ••• we are not to thrust ourselves into the 〈◊〉 of Tempration on choice, and without 〈◊〉 lest we so provoke God to desert us; 〈◊〉 God at any time call His to it, they ar ••• to refuse or shun it, but rely on him fo ••• help, who when he calls his on, will 〈◊〉 them off with victory.
• 4. THE Author of the Temptation; 〈◊〉 Devil. (Mat. 4.1.) And is on that ac ••• emineatly called the Tempter, in, ver. 3. 〈◊〉 is the old enemy of mankind; the 〈◊〉 subtle and daring one to assault us. God makes use of him in his permissive P ••• de • ce; and yet he is not the less to bl ••• And if we are at any time used to re ••• others to sin, though God suffers it to be •• , yet we may know who it is that sets us 〈◊〉 work, and that is no other than the D ••• .
• 5. THE Temptation it s •• f • which had 〈◊〉 main branches in it, 1. To distrust in God, 〈◊〉 using indirect means; to help himself. 2. Insumpition in re • tance on God. 3. To 〈◊〉 Satan will assault us every way. He will by one, and if he fail there, he will essay 〈◊〉 the other hand; and he will be growing 〈◊〉 his Temptations.
• 6. THE Arguments used by the Tempter: 〈◊〉 of them are preteded to be fetched 〈◊〉 Scripture, and the third is by a Temption from the World. Satan tempt us from 〈◊〉 present occasions first. He usually 〈◊〉 with abused Scripture; and he impre ••• the World as the great Snare, with which 〈◊〉 •••• ld entangle us. We ought therefore 〈◊〉 vary in all these respects.

2. HOW Christ repuised him, viz. by the 〈◊〉 of God rightly applied. We are not 〈◊〉 afraid of using the Scripture, because 〈◊〉 and his Instruments abuse it. Our best ••• ery, whether to defend ourselves from 〈◊〉 ••• rt of temptation, or repulse the Ad ••• ry from tempting us, is the Word of 〈◊〉 Thence we must fetch our strength ••• ourity.

THE daration of the Temptation, viz. 〈◊〉 • aus. For though, in Mat. 4. it is said 〈◊〉 after the end of forty days, the tempter 〈…〉 in Lak. 4.2. He is said to be tempted 〈…〉 days, i. e. Stran was offering all the 〈◊〉 , though the fieice • ess of the onset was 〈◊〉 till then, when the advantage was 〈…〉 height. Is is not enough to withstand •• ick or two, but it is the glory of God's 〈◊〉 , with Christ, to bear the repeated 〈◊〉 of the Adversary, and to persevere, ••• gh the trial be of long continuance. But, •• VE may here inquire into the Reason, why 〈…〉 was thus tempred at his very En •••• upon his Public Work; or the seas •• s ••• of the temptation which be was ex ••• 〈◊〉 . And in general it may be this, 〈◊〉 was that he might hereby give proof 〈◊〉 •• idence that he was a Person, every 〈◊〉 pleatly fi • ted, and fully endowed •••• bity, to go through the great. Work ••• lay upon him; and so is an Object of 〈◊〉 for all his People to rely upon. But a •••• more partion •• r • y, observe,

• • . THAT Adam & Christ were two public 〈◊〉 acting on the account of many. Into ••••• ends was credited and deposited, the 〈◊〉 • ock of those whose Persons they re •••• d and they were all to stand of to fall, 〈◊〉 with them. Hence they had each of •••• Sir furniture, i. e. all that Grace in 〈◊〉 the right management whereof might 〈◊〉 the hapiness of theirs: They had 〈◊〉 of them, all hahitual Sanctification, 〈◊〉 Covenant which they were to fulfil; ••••• filment whereof they were to secure, •••• lie their own happiness, but the hap •••• of theirs too. Hence that expression, 〈◊〉 25.22. For as in Adam all die, even so 〈◊〉 shall all be made alive.
• • . THE first Adam standing in his innocence 〈◊〉 • idst of all his perfections, and under the 〈◊〉 of a solemn Covenant, is set upon, 〈◊〉 and tempted by Satan, and overcome 〈◊〉 much udo: And hereby he loseth all 〈◊〉 and treasure, becomes a bankrupt, 〈◊〉 himself and his whole race, forfeits happiness he should have secured for •••• nd procures all miseries for them. 〈◊〉 12.
• 〈◊〉 . 〈◊〉 was therefore requisite, that he who 〈◊〉 through the work of Man's Redemption ••••• lly and manage the business of his Salvation •••• se, must be stronger than the first Adam, 〈…〉 wise, the Work should fail in his 〈◊〉 and be lost in his undertaking. Poor man would thereby be doubly lost. Had Christ failed, as Adam did, man's hopes had been gone forever. There was but this one way left. Act. 4.12. And had that failed, Mankind had been undone.
• 4. HENCE it was meet this Christ should be tempted & tried, to make it appear that he was stronger than the first Adam. He was therefore taken at all disadvantages; not in the Garden, but in the Wilderness; not with a Companion, but without all Society but that of wild beasts; not in fullness, but in emptiness and hunger; and here he wresles with Satan, is tempted with continued and repeated assaults, and yet gets the day, conquers his proud enemy, holds out to the laft, let him take all his advantages, and yet overcomes him, and drives him away with disgrace. This lets the People of God understand, that they have a better Head, and stand under a better Covenant by virtue of their Head, then mankind did at the first.
• 5. THE Holy Spirit descended on Christ in his Baptism; and it was s •• that his surmitare should be proved. And for this he co • stricts with Satan the grand enemy, and lets him find how easily he can foil him. Little though'r the Devil that he had so strong an one to grapple withal. But he is driven out of the field, and Christ beats him with his own staff. And thus there is an eminent proof given of the difference between Grace put into the hands of a mutable creature, and Grace under the abiding preserce, and constand assistance of the Spirit of God.
• 6. SATAN is our grand enemy; and Christ did this is our Redeemer. He fought this battle for us, and overcame the Devil on out account; and hereby made it appear essectually, that he was one mighty to save. And so by this act of his, he gave a notable proof how sit and able he is to succout us, when we are tempred. For, because he hath had experience of Temptation, and so cannot but pity us under those furious assaults which are made upon us. Heb. 4.15. And able, because he hath conquered him in the open field. Heb. 2.18. For in that he hath suffered, being tempted, he is able to su • co •• them that are tempted.

USE I. LEARN hence, God's odmirable love to, and care for his People, in providing them with such a Savior. Herein appears one principal excellency of the new Covenant, in the approved sifficiency of Him who was the Head and Mediator of it: One whom neither force nor flat • ery could beat out of his work, or allure into a snare. It was as great, and in some respect a greater Question that lay at the stake, when Christ and the Devil were encountering, then when Satan tempted the first Adam; there was a very great hazard, but that was reparable by a new way, that infinite wisdom has contrived: but bore was the same thing, viz. the eternal welsare of man, and at the last cast: which if now lost, it was no more reparable. But herein God testified his great love, in that the second Adam was not only fureished with all created Grace, as he was Man, but being the Eternal Son of God, and receiving the ab • ding preserce, or the ever blessed Spirit with his Humanity, He is carried thorough the battle, unshaken and perfectly victorious; and therein gave evidence, that the Work could not fall in his conduct, but be completely ••• shed to God's Faternal Praise.

USE II. THIS way direct and enc • urage the G • ldren of God, to repair to Christ for ••• p in all their Temp • amens. Do not conclude that you are none of his because you are so tempted. The Son of God, though without sin, yet met with Temptation. And you may expect to find compa • ion from him, who is such an High Priest as is experie • ced, and knows what it is to be furiously assaulted, and is tender of his tempted ones He therefore cannot relinquish his People in the fight, but must needs come in for their help: and you may rely upon him for good success in his succor. When you c •• sider the Tempter in the most form dable though • ts, as principalities, and powers, as subtle and potent, then look upon Christ as One that is too wise and strong for all that can appose you; who dis • orers all the depths, and dissolves all the counsels of th • s great Adversary. The Devil did his worst when he tempted Christ, and yet prevailed nothing. Believe then in Him, and whensoever you find any assaults made upon you, and essays used to draw you into sin, take heed that you do not rely on your own strength; but betake yourselves forthwith to him; engage his strength with you; and sighting by faith under his hanners, you shall be made to be more then Conquerors.

SERMON XCIX.

2. WE proceed to consider Christ's Progress in his Public Life: Which he entered upon immediately after his Temptation; and c ••• nued in unto his Death: Of which I shall not here give a particular account, but refer you to the History of the Four Evangelists, which is mainly taken up in making of remarks on the more observable passages of it. I shall only more generally gather up the substance of what is therein contained, in which he both expressed his Humiliation, and made it to appear that he was the Redeemer of men. And here,

I THE mean and low part which Christ bare voluntarily for our sakes, is worthy our observation. As he was born obscurely, and brought up meanly, so he past through the World, as one empty of all the good things of it; and he did it voluntarity, was not forced to it. He was the eternal Son of God whiles he say under this disguise: And he did is for our sake, because he had robbed us of all had for • cited every benefit of life. And 〈◊〉 stood for us: He was infinitely rich is 〈◊〉 self, being the Lord of the World, and 〈◊〉 of all things; but be became for, that 〈◊〉 might make us rich, 2 Cor 8.9. This de ••• state of his, then was meritorious. So 〈◊〉 herein he discovered his wonderial love 〈◊〉 those whom his Father had given him, 〈◊〉 taking their deserved meanness upon him that they might share in his fullness, 〈◊〉 had lost their right to all that is good, 〈◊〉 merited to be stripped out of all. Hence 〈◊〉 find that he lived without an earthly 〈◊〉 though all was his; and was maintai ••• the charity of others, who ministered of 〈◊〉 sa • stance to him, Luk 8.2.2. He lived without the Honors of the World; did not 〈◊〉 forth among men in great pomp, as ea •••• Potentates are would not to do. He was 〈◊〉 proclaimed with the sound of Trumper; 〈◊〉 did they cry before him, Bow the kne • 〈◊〉 only took a few despised Fishermen, and Mechanics into his company; and 〈◊〉 once he would give a specimen of his Glory, and how casily he could command all 〈◊〉 Worlds respect; yet he did it with a 〈◊〉 deal of meekness, and lowliness; as 〈◊〉 observed, Mar 21.5. Tell ye the daughter 〈◊〉 Zion, behold, thy king cometh unto thee, 〈◊〉 , and sitting upon an ass, and a • o • s the s ••• of •• ass. And that very Ass was a bor •••• 〈◊〉 too. Yea, thought a most glorious Per ••••• yet he to k • on him the form of a Servant, 〈◊〉 became of no reputation, P • il. 2 7. He 〈◊〉 far from being accommodated with 〈◊〉 Palaces, delectable Orchards and G •••• , and whatever things are the beli ••• of Princes, that he had not so much as a 〈◊〉 Cottage, that he called his own, Man 〈◊〉 And this mean part he sustained here in the World, that so he might entitle us 〈◊〉 the heavenly Riches, Glories, and Plea ••• yea, that he might procute for us, a 〈◊〉 right to all the comforts and conve •••• that we enjoy in this life; thus sharing 〈◊〉 us in our cursed condition, that we migh •• fellow-heirs with him in his glorious 〈◊〉 And there are two lessons we may him hence,

1 THAT a Person may be truly happy, 〈◊〉 thes • things. True Riches, Honors, and Pleasures, are not to be valued according 〈◊〉 this World, and the concerns of it. 〈◊〉 Christ, though mean in this World, yer •• , both rich and noble in himself; and 〈◊〉 able to make many rich and noble. L •••• then be discouraged at a low estate, and 〈◊〉 part in this World, or account the ms ••••• really the worse by reason of it. Not them 〈◊〉 look upon the people of God according 〈◊〉 their outward gath, and breadth they 〈◊〉 in this World. They may be, as pow, 〈◊〉 making many rich: as having nothing, and 〈◊〉 possessing all things, 2 Cor. 6.10. Nor 〈…〉 think that Christ will have any • he 〈◊〉 esteem of us. What saith he? Jam. 2.3. 〈◊〉 my • ei • ved brethren, Hath not God 〈◊〉 the poor if this world, rich in saith, and who of the kingdom, which he hath promised to 〈◊〉 that love him?

2. LEARN hence that Christ's poverty and •••• ss is no rule, or example for the vowed ••• y of Papists, whom they call Mendicants: 〈◊〉 profess to renounce all interest in the ••• ld, to live upon alms, and practice beg •• . For, besides their horrible diffimulation that account, let us observe,

(1.) THAT Christ's mean condition was extraordinary. It was not a part of that Obedience which meerty as a man under the 〈◊〉 , he owed to the moral precepts of it; for •• re is no such state required of man in the ••• d law; but it belonged to has mediatorial ••• ction, as he stood for us, and was to bear 〈◊〉 penalty of our fins; it is therefore said 〈◊〉 be for our sakes, 2 Cor. 8.9. And what 〈◊〉 properly mediatorial, is not imitable by 〈◊〉 , since be alone was to be Mediator. 1 Tim. 5.

(2.) THAT Christ's low condition was with ••• beggary. Though he was poor, yet he 〈◊〉 not go about begging of Alms. He was •• eed ministered unto, and received of what us freely contributed to him, but he did •• devore himself unto a mendicant life; not 〈◊〉 be need it.

(3.) THAT Christ has procured for us a right 〈◊〉 things of this life. He not only pur ••• d Grace and Glory for us, but also re ••• d to us the title which we had forfeit •• all things therefore ate given with him, 〈…〉 . 32. The promise therefore, which is ••• d in him, contains these things as well ••• e other, 1 Tim. 4.8. And through him things come to he ours, 1 Cor. 3.21, 22. • ought then to acknowledge him in what there of comfort, of credit, in this life; 〈◊〉 thankful to god for Christ, through 〈◊〉 purchase they derive to us.

3. THE business which Christ did in this part condition: i. e. in sum, He went about doing 〈◊〉 So Peter expressed it, Act. 10.38. Jesus 〈◊〉 came into a World that was grown a ••• ital of miserable creatures, that did up way stand in need of having knidness 〈◊〉 them; and he carried himself in it as poor Benefactor, at all times ready to show 〈◊〉 his seasonable succor. And there was 〈◊〉 such an one of be heard of, before or 〈◊〉 . Whether we consider,

• 〈◊〉 . THE bowels of compassion that were in him 〈◊〉 miserable men. See, Math. 9.36 Their 〈◊〉 moved his pity, and the very fight of ••• toit upon his tender affections, as to 〈◊〉 upon showing them this kindness, •••• stading their unworthiness of it, and provocations they gave him to with hold •• at, thought Christ, as God, had not ••• as properly so called, nor could be 〈◊〉 with external objects, yet, as Man, he 〈◊〉 them, and they were full of Grace. Joh. 1. Not could all the affronts he met with, 〈◊〉 were many and great, hinder him from pitying them, and doing them such kindnesses as they stood in need of.
• 2. THE indefatigable pains which be took in this. He spared no labor or travail in it: He wearied his Body, and exhausted his Spirits in it. Job. 4.6. He denied himself his natural rest, and ordinary repast for it: He shunned none, but took every opportunity to be at it. How many Peregrinations did he make from Judea to Galilee, and round about all the adjacent Regions, to seek for Opportunities to apply his Beneficence, to those that stood in need of it; yea, when he retired for some breathing yet he readily entertained such as followed him.
• 3. THE number and quality of those to whom he did good. Those who thus tasted of his kindness were innumerable. There are but a few of them, in comparison of what they were, recorded in the Gospel. Job. 21.23. And yet those that are recorded are without any parellel. And they were all sorts of Persons to whom he extended these favors; the poor as well as the rich; and he was as ready to succor the one as the other. He refused not the noble, nor did 〈◊〉 despise the base: His enemies tasted his bounty as well as his friends. He prayed for them that crucified him, as well as for his disciples & followers. He visited the Pharisees when they sought to him, and the Publicans too, though he was reproached for it.
• 4. THE kinds of good that be did: And they were of all sorts. He did Men good for their Bodles, and for their Souls, and that in all the respects which their need called for. He healed all sorts of diseases in the Bodied of men; palsies, leprosies, fevers, and what not? He opened the eyes of the blind, &c. cast out Devils, raised the dead: He fed thousands when they were faint, and could get no food. And the good he did, did not rest here, but he did good to men's Souls: And indeed his other kindnesses were to other in these. He therefore together with healing their Bodies, pardoned their sins; brought them out of darkness into his marvelous light; restored many a bankrupt Child of Adam, to a right to all the glories of the Kingdom; gave them bodily and spiritual sight at once; freed them from bodily possession, & spiritual dominion of Satan, from the Grave and Hell, at the same time.

USE. LEARN we hence, That it is a Christ-like frame of spirit, to be much in doing good to such as stand in need of our help. Christ made it his whole business throughout his public life, thus to do; and he thought nothing too much to deny himself of, that he might do it. He travailed from place to place; did not wait for men's coming to him, but he went to them. Would we then be much like to him, and approve ourselves for his true disciples; let us herein imitate our Lord and Master, endeavoring to fill up our lives with doing all the good we have opportunity for, That is the advice given, Gal. 6.10. A • we have therefore opportunity, let us did good unto all men, of pe •••• y unto them 〈◊〉 are of the 〈…〉 of saith. And we have Christ himself set her to us for our President.

3. THE special Work that be pursued in his Public Life • and that was to bring men into a sating acquaintance with God. He himself has said, Joh. 17.3. And this it life eternal, that th •• might know •• ee the n •• true God, and jejus Christ whom 〈◊〉 •••• ent. His business therefore was to reveal God thus to man, Job. 1.19. And for that reason he declares himself to be the Light of the World, Joh. 9.5. So that his public life was that wherein he cutted upon his Ministry. therein to make discoveries of the glorious truths of God, to me •• that were in d •• kness and ignorance; Math. 4.14, 1 • , 1 • . So that his Prophetical Office was here more p • culiatly to be exerted: Though the gave demonstrations or his other Offices also in this course of his Ministry; His Priestly in praying for Sinners, His Kingly in healing of Diseases, and c •••• oaling of D •• ds, and forgiving Sins; yet that which was most of all incarni • ent on him, in respect of •• s appearing among Men, was his Prophetical: Though all this while, in his obedience to his Father, be acted in the disc •• arge of his Priestly, carrying on the business of Satisfaction and Merit; but yet his goding about openly, was to assert the great Truths of Salvation, and acquaint upon with the way of life and peace; and for this he was appointed, Isai. • 1. begin. And what else he did to and for me; had a selverviency hereunto: From him therefore flowed that Light, which discovers God i • his glorious Grace for the encouraging of undone Sinners; to seek to him for life

USE. LEARN hence, that the greatest good we can d ••••• tny, is being instrumental in bringing them to the saving knowledge of God in Christ. Here did all Christ's other Services to men center. When he did men good otherwise, it was to insinuate himself into them. When he healed their Bodies, it was that he might do good to their Souls: When he took away their diseases, it was in order to the taking away their sins; and by all kindnesses to oblige them to love him, and trust in him as the great Savicur. And could we thus do, how much like him should we be. Let us do men all the outward kindness we can; but let it be our greatest aim in all, to insinuate ourselves into them, so as thereby to be better helped in drawing of them after Christ, and bringing them to be acquainted with him, so shall we show them the greatest kindness that we are capable of. Thus did Paul, 1 Cor. 9.22.

4. HERE, the more especial things to be observed in Christ's Public Life, are His Teaching of the People, and His Working of Miracles. Of each of these, take this brief account,

1. HIS Teaching was the more Principal: For he appeared openly to be a Minister of the Heavenly Mysteries. Hence so called, b. 2. Concerning the which observe, 〈◊〉

(1.) THE sa •• ed matter of his Touching the Gospel of the Kingdom. Mat. 9.35. 〈◊〉 in best News that ever was heard in World. The word translated Gospel, 〈◊〉 good and glad •• dings. And though in 〈◊〉 sense it is limited to those truths, ••• cern the good will of God to fallen 〈◊〉 sending his Son to be a Savior; 〈◊〉 more large sense, and as it is applied 〈◊〉 Preaching, it comprehends all those 〈◊〉 that are needful to be known in orde ••• convincing man of his need of Sal •••• informing him of the Object and him ••• ency, and directing him in the way s •• taining of life by him. His business 〈◊〉 declare, that whereas, the Law and J ••• had reigned unto Death and Hell, God found out a way, by his own Son is 〈◊〉 to satisfy Justice, and give Eternal Li •••• such as should believe on him, and •••• ingly to invite sinful men to accept of by Faith, and Life by him. See, R ••• , 〈◊〉 Hence in his Preaching he teld men of misery, wooed them to himself, and p ••• them to holiness.

(2.) THE Person that Preaching, 〈◊〉 Christ. It is true, he dispensed the 〈◊〉 truths to men, by John the Baptist his 〈◊〉 and afterwards by his Apostles, and G •• Ministers, or his Legates or Embass ••• for He is the fountain of the Gospel 〈◊〉 and they derive thence from his Pu • p ••• Office; they borrow all their lighted him, and their whole success depends 〈◊〉 him: Yet he himself also Preached in 〈◊〉 He is called the Chief Shepherd, 1. P ••• And he went up and down from 〈◊〉 place Preaching the Gospel himself 〈◊〉 Evangelists abundantly do reslify.

(3.) THE Adjuncts or Circumstance 〈◊〉 his Preaching, were either such as 〈◊〉 Himself, and the manner of his Teaching his Hearers, and the efficiency it 〈◊〉 them.

1. RESPECTING Himself, and the 〈◊〉 of his Teeching. Observe,

[1.] THAT He was diligent and 〈◊〉 it, i.e. He took all occasions for it, and ••• ted no fair opportunity: It is 〈…〉 Man, he could not be incessantly at it 〈◊〉 he bad other things to do. He must 〈◊〉 times to rest, to eat, and drink, to ju ••• be working of miracles, But he 〈◊〉 time to study his Sermons, on the 〈◊〉 Ministers of the Gospel do, for be 〈◊〉 not the spirit in measure, Joh. & 84. 〈◊〉 took every occasion; He Preached p •••• When there was any assembling is ••• gogue, he went thither and caughts 〈◊〉 to the Temple in Jerusalem daily, 〈◊〉 there was a concourse thither, 〈◊〉 W ••• was in the City, he preached to the ••• tude that flocked after him, and in 〈◊〉 derness, on a Mountain out of a 〈◊〉 He Preached also in Private Houses 〈…〉 〈◊〉 come to him: nay, i • it were but •• e. •••• old take pains with him; as, A • enden • s, 〈◊〉 Yea, he would Preach at Suppers, o • •••• i • ments given him; as at the H ••• es of 〈◊〉 , Z • bens, Simon the Loper, and 〈◊〉 : and though he spent no little time in p •• leate Prayer to God, yet he would take the Night frequently for that; choosing to lose •• own bod • lie rest, rather than omit the 〈◊〉 of Preaching to men.

[2.] THAT he was very gracious in his D ••• ing. It is remarked. Luk. 4.22 And ••• tum •• ness and • ondred at the gracious 〈◊〉 which proceeded at of his ••• th. He was himself full of Grace, as we observed; And he spoke graciously i • all his Sorm •• s • o his Hearers: And this Grace w •• to be seen b • th in the matter, and the m ••• er of • is Teaching; He was always; making the • e • ders of Grace and Mercy unto them w ••• n he taught. The subject of his D • et • ine was the free Grace of Dod appearing to ••• full 〈◊〉 ; and the manner was suitable to the ••• er; gracious words, sweet and alluring Ph ••• rick, heart mel ••• g are me • ts: He had the very Art of persuading, and •• ealing into 〈◊〉 Souls.

[3] THAT be Preached with great Auth • rity. So it is recorded of • im, Mat. 7 〈◊〉 •••• e 〈◊〉 a divi • e ma •• sty accomp ••• ed • is P • c ••• i ••• . When he snake to me of the great 〈◊〉 of their Salvation, his words ca ••• ed 〈◊〉 deal of po • er in them; they le • t a • ighty awe and impression and the • e •• s of his hearers, so that they were also sh • d 〈◊〉 them; they calling nor avoid the i •••• c c • of them; but his 〈◊〉 were s • e • d ••• c • 〈…〉 their hearts, and making 〈◊〉 wounds, in them. Psal. • 5.5.

• ESPE • T • NG His Hearers, and the 〈◊〉 what on them: And that word verse. This is a double e ••• cacy the Gospel takes 〈◊〉 of

[1.] HIS Teaching •• as to some accom • anied 〈◊〉 Conversion Their eyes were • avi • gly •••••• ed, their hearts were broker; their 〈…〉 bowed and t • er • were turned 〈…〉 unto God; His Gospel was enter mind, they received him and so became the 〈◊〉 of God, Joh. 1 • 12. And there were a 〈◊〉 many of these: He found them dead 〈◊〉 and trespasses, but he quick • ed them 〈◊〉 his word through his Spirit.

[2.] TO ethers it was a • tended with their 〈◊〉 , and Destruction. As to the body of the Seribes and P • ar •••• s, accomplishing the p •••• iction. Isai. 6 • 9.10. compa •• M •• n 〈◊〉 35. some believed, but not si • cerely; 〈◊〉 were convinced, but enraged; others 〈◊〉 and stouted, and so ha • d • ed them •••••• • o their own ruin: And thus was that 〈◊〉 on them, wi • ich i • mentioned. 1 Per. 〈◊〉 •• t • nto the • which be disobedient, the 〈◊〉 the builders disa •••• ced, the same is 〈◊〉 bead of the c • rn • r: And a • sl no of slum •••• and a rock of s • ence, evan to them which 〈◊〉 as the word being dis • b • dtent, whereunto also they were app •• nted.

USE. li • ich is the 〈…〉 ••• el Mi •••• s. It wills us 〈…〉 the they are to Christ, with leave 〈◊〉 work to others, and themselves n • gle • it; and who take to pains in their M •••••• , but • u • i •• er themselves to be diverted by every 〈◊〉 . It 〈◊〉 also, what G •• p • l 〈…〉 is o • g • n to •• all •• the 〈◊〉 o •• 〈◊〉 Pr • ac •• ing 〈◊〉 , the G ••• el the • lad •• din •• o • a S ••• or, and • e •• the ha • e Law, bu • and Seh ••• mis • er to Christ. It also tells them now the, • u • ht to Preach. Groci •• sly: they should seek acc • n •• ble words, suitable to wi • S • ul •• not all Hell and Damration, but • uch as may allure Souls to Christ. ••• s •• 14. And with Au • ber • le; not conceil any G ••• ed • ruth, but declare it wit • the demo st • a • tion of the Spirit, and power, so as to b • n •• the Conscience, •• private the Soul, and 〈◊〉 the Heart. It leaves also to cantion Hearers, how they entertain in the Gospel, Lak. 8.10. Christ • ever taught, but some were co • verted, and others Hinded; and there is such a divine effect on his Ministers Pre • ching, 〈◊〉 Cor 2.13.16. Take heed then, w •• ch way the Mi ••• s • ty works upon you.

2. HIS working of Mira • es was ennexed to, an • 〈…〉 of his Preaching. In them indeed • e ex ••• s his Kingly Office emi •• e •• lie; b •• they were used by him as adju •• cts to his D • ctri • e. And there are three things to be observed about them,

• 1. Ti •• nature of them. They were sa • ern • t •• a e ••• cts a ••• e the ord •• ary c •••• e of see •• d causes, and so they were great W •• ks, s • ch 〈◊〉 but God could p • rt •• rm. For such is the • a • ur •••• a M • racle, is • ath been of served in the D • ct •• e o • ex ••• t •• dinary P •• vide • ce: such were 〈…〉 the sick with a 〈◊〉 , ra •• i • g the dead 〈◊〉 a word, taking away mal • d 〈…〉 that 〈…〉 of m •• from their • ativity, without the 〈◊〉 of sec •• d cause, or 〈…〉 ; as i • such as were h • t 〈◊〉 , and were • ame s •• m the w • m • . T •• y were 〈◊〉 sors •••• effects; f • r through the w • rk 〈◊〉 G •• 〈◊〉 sup • t ••• eral work, yet it is not 〈◊〉 a •• ra ••• because it is s • i • i • u •• and affects 〈◊〉 the 〈◊〉 as th • se do and for •• a • eason are 〈…〉 , wh • ch • ep •• lent o • e ti • ing to the sen • e, and another to the mi • d.
• 2. THE ends or designs of them, were divers,

  (1.) TO dise • ver the Person of Christ. They made it appear, that he was indeed the Messiah pr • m • sed. By those he was appr •• ed to b • He whom they • eek •• for. Act 2.22. Ye men of Israel 〈◊〉 the 〈◊〉 . Jesu • e • of •• zireth approved of G •• 〈…〉 , re • nders and signs, 〈◊〉 G •• 〈◊〉 by him in the mid •• of you, a •• e your s • hes • as kn ••• . So that when they saw him lo such things as no man ever did, it set all eyes a 〈◊〉 on him. He therefore pointed the D • sc ••• s of John hither, to satisfy the iniquity they came about. Math. 11. begin.

  (2.) THEY w •• e to 〈◊〉 from his Doctrine and Office. His Doctrine; ••• ce they were aljuncts of his teaching Mat. 9.35. The People had such a love and liking of the old Ceremonies, in which they had been trained, and which were uphold in the succession of so many Generations, that it was needful that he should out-do the works which were wroit in giving the Law, by more and greater than they, in the co •• imation of the Gospel. These were a stamp on his Doctrine, or an heavenly Seal, giving them divine Authority: And his O • ice, to prove, that he came not on his own head, but was authorized by his Father, and had his Commission for all that he did, or taught. Hence that, Joh, 10.25. The works that I do in my Fathers name, they bear witness of me.

  (3.) TO signify his spiritual Operations. They were signs, and so were to lead men by their senses to more spiritual things; all of which were represented and resembled by these signs. When he opened blind eyes, it signified that he came to • u • n men from darkness unto light: when he • ed thousands, it said that he was the Bread that came down from heaven.

• 3. FOR the manner of his doing them, they were,

  (1.) VERY frequent. There were now and then some wrought before; but now he went up and d • wn doing of them: yea they were the usual, if not the constant concomitants of his Preaching, being almost inseparable appendices thereto.

  (2.) IN almost every sort of Subject. Jesus Christ would have it clearly appear, that He is Lord of all, and of what a great extent his divine power is. Hence they were wroit, in Angels, in Men, 〈◊〉 Brute Creatures, in Inanimates, in Heaven, Earth, Sea, in Corporeals, in Spirituals.

  (3.) THEY were wrought in his own Name. His Disciples also did many Miracles, both before and after his Death, and Resurrection; but they did them in his Name, so that not they but He properly did them. Hence they used his Name, Act. 3.6, 16. But he used his own Authority in it, I will be thou clean. &c. Not is it a contradiction to say, he did them in his Fathers Name, which points to the divine Authority; For he also saith, I and my Father are one.

USE. I. LEARN hence, on what score Miracles are to be expected. Not for themselves, or merely for men's outward occasions, but for the Gospel sake; and hence it may direct our Faith about them, and how far to look for them

USE. II. HOW unreasonable a thing is it to refuse to hearken to the Gospel of Christ, or deny his P • son and Office. All of which have been confirmed by so many tokens, wrought by the Almighty power of God, with wh • m, as it is impossible to lie, so no less to set his Seal to an untruth: beware then of neglecting or despising &c.

USE. III. LET the Consideration of Christ's whole Public Course, engage our hearts in love to him, and encourage our Souls in their 〈◊〉 pending on him. Great was his love, 〈◊〉 thus stooped to do us good. Did Christ 〈◊〉 himself to fill us; spend himself to 〈◊〉 kindness; Did he think no labor too 〈◊〉 to show his good will to us; How g ••• lie doth he deserve our love? How much 〈◊〉 he encourage us to adventure our all upon him? And remember He is as kind 〈…〉 is in Heaven, as he was when upon 〈◊〉 . Do we then want Teaching, do we wa •••••• ing, do we need Counsel or Conso •••• ? Bring all our wants to, and lay them 〈◊〉 Him, and be not doubtful but believe.

SERMON C.

II. IT remains that we take notice of Christ Humiliation, as it appear • in the •• clasion of his Public Life. And here we are to observe the care which he used i • 〈◊〉 Preparation for his Death; where several thing might worthily be insisted on; as his s •• warning of his Disciples about it, His 〈◊〉 v • uring is confort them in the consideration it, that it might not be a prejudice to th •• when it came; instructing them in ma •• e •• 〈◊〉 greatest concernment about it, and direct •• them how to carry it when he was 〈◊〉 assuring them that he went to prepare a • 〈◊〉 f • r them; promising them to send the • 〈◊〉 Comforter, and recommending them to God in asolemn Prayer. But I shall wa •• a •• distinct reflections upon these, and take •• tice of two more peculiar passages which 〈◊〉 celebrated by the Evangelists, unto •• ich the other may be referred, viz. his Tr •• ration, and his Celebration of the Passover 〈◊〉 his Disciples. And a few things may 〈◊〉 here to • e observed about each of these,

I. TOUCHING his Transfiguration: 〈◊〉 in itself it were a beaming out of his G ••• in his mean and humbled estate, yet it l • lo • ged to his Humiliation, as it was a p •• ratory and help to sit him for his Sufferings, which he was near to his entering upon. 〈◊〉 indeed there was a great deal of of C ••••• self abasement appeared in the Circum •••• attending these very acts of his, wherein 〈◊〉 made some displays of his Glory, as we before observed in his triumphant riding 〈◊〉 Jerusalem. And here two things may 〈◊〉 under our consideration.

• 1. The Tran ••••• tion itself.
• 2. The Usefulness of it, in 〈◊〉 to prepare him for his Death & Sufferings.

1. TOUCHING the Transfiguration it se •• We have the History of it recorded by th ••• of the Evangelists. Mat. 17. begin. Mar. 9. 〈◊〉 Luk. 9.28, &c. And the more rema ••••• passages in it, were such as these,

• (1.) THE Persons that were admitted to 〈◊〉 Spectators of this glorious sight. And these were not all the Disciples, but only th ••• selected from the rest, not casually, but upon •• liberate choice. Peter, who had formerly thought it needless for his Master to die, and •• d rebuked him for speaking of it; and Christ would have him here, to hear the ••• sity of it discoursed, who was also to be called to eminent trials. John, who being to • ive to the time in which Ebion & Cerinihus d •• ied the Divinity of Christ, might be the better fixed in the belief of it, and furnished 〈◊〉 confute them. And James, who being the first of the Apostles, that was to have his blood shed, in the defense of Christ's being the true Messiah, might here be fortified in his faith, for his more resolute standing up for his Master to the Death. And it tells us, that God usually manifests himself more than ordinarily to his Servants, whom he intends to use in some singular Service for himself. These three Disciples were thrice thus singled out from the rest on this account; and thus God prepares them for it. And it may point us what to look for, if at any time we have more than usual manifestations of God's love made to us.
• (2.) THE Place where it was celebrated: An high Mountain. See, Mat. 17.1. Many suppose it to have been Tabor, which is counted the highest mountain in Gallilce, in which Christ spent a great part of his time, during his public Ministry. And it might be to them 〈◊〉 emblem of Heaven, which is called the Mountain of Spices, Cant. 8. ult. However, it was a place of retirement from the World; and God usually sequesters his Children from 〈◊〉 , when he sees meet to manifest himself gloriously unto them. Christ treats his •••• se in the Chambers, Cant. 1.4.
• (3.) THE Season of it: It was as be Prayed, L • k. 9.24. He engaged in the business of praying unto God, and whiles he was so doing, this glorious Change came upon him. And this recommends to us the duty of Prayer. The Praying Soul is like to have the greatest intimacy with Heavenly Glory. It may therefore quicken and encourage us to be much in Prayer. It is called in Scripture a drawing 〈◊〉 to God; which is the way to have him ••••• igh to us. Jam. 4.2.
• (4.) THE manner of the Transfiguration: In 〈◊〉 . 17.2. it is said, that he was transfigured, 〈◊〉 metamorphosed: the word signities a change from one form to another. Therefore 〈◊〉 read, Luk 9.29. that the fashion of his ••• enance was altered, or had another aspect 〈◊〉 it, than it was wont to have. It is added, 〈◊〉 7.2. that his face shown as the sun: it was full of splendid brightness, and glorious • a • ancy. And the luster of his raiment is added: compare, Mat. 17.2. with, Mar. 9.3. and, Luk. 9.29. And we shall find a fourfold gelation in it. 1. That of Art, and that the be • t, no fuller, &c. 2. That of Nature, of which Art falls short; white as the snow, than which nothing is whiter. 3. Snow is dull, but here is a brightness added, for it shone as the light itself, which hath a dazzling splendor in it. 4. Of all light, the most glittering proceeds from the Sun, which is such as we cannot steadily behold; now his face shone as the Sun. Here was a glimpse of Heavenly Glory. And it tells us, that Heavens Glories are not to be paralleled by anything here below. Here are many words accumulated by the Evangelists, to show that they wanted words to express it. Let it then make us in love with these Heavenly things: and whatsoever excellency we see in anything here below, let in knit our hearts and thoughts to the contemplations of these more incomparable Glories.
• (5.) THE Persons appearing to, and conferring with him: These were Moses and Elias, of whom it is said that they appeared in their glory, Luk. 9.31. These were long ago, the one dead, and the other translated, and were both admitted to the Glories of the Heavenly Habitation; and in that Glory which they enjoyed in Heaven, in that shining excellency did they appear, and were seen. Moses, by whom the Law was promulgated to the People of God, and who was a Type of Christ, and is typically called a Mediates, Gal. 3.19. Elias, who was a great restorer of the Law, and an eminent Prophet in the Church of God, and also a Type of Christ. Moses represented the Law, and Elias the Prophets? and their appearance gave the evidence that Christ was the end both of the Law and the Prophets; that all looked to Him. Hence that, Joh. 1.45. We have sound him of whom Moses in the Law, and the Prophets did write, Jesus of Na • areth the son of Joseph. And this points us to the right use that is to be made of the Old Testament. The satisfaction of Christ, His active and passive Obedience; His being made a Sacrifice to atone God's Justice, and to make up the breach between Him and us, is the very drift of the Scriptures. The Old and New Testament differ in the manner of the discovery, but not in the thing discovered. Hence that, Eph. 2.20. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone. They err who set the two Testaments, one against the other: whereas they manage one design, i. e. the Covenant of Peace, in and by Jesus Christ.
• (6.) THE Subject-matter discoursed on between Christ and them; viz. about his death, Luke 9.31. And herein it appears that this solemn Transfiguration was in order to his preparation for dying. No doubt but there was in this Conference a Rehearsal of the great things spoken of in the Law and Prophets, in which Christ's Death and Sufferings are fore-signified; it being the bottom-design of the legal Ceremonies, and prophetical Predictions. And it tells us, that Christ's Death and Sufferings are a fit Subject for Heavenly discourse, 〈◊〉 Theme worthy the Contemplation and Conference of glorified Saints. Moses and Elias are willing to leave the place of Glory for a while, to come and confer about it: and what can be fitter for them in Kingdom, than the reflection on the way by which they came to inherit it? Hence came the Redemption from the Curse; and the foundation of eternal Life was here laid; and it is meet that the Glory of it should forever redound to Him, whose due it is.
• (7.) THE •••• ands of the Transfiguration; which were such as referred either

  [1] T • the Disciples; Where observe,

  • 1. T ••••• p: This glorious Appatition in swallowed up their senses, and cast them into a Tra • ce. And it tells us how little we can bear at present of the Glories to come; we must be 〈◊〉 meet for the inheritance of the Saints in Light.
  • 2. Their waking and seeing the Interview. Luke. 9.32. So they were • y • -w ••• ess • s of it, and able to give 〈◊〉 testimony to it.
  • 3. Peter's Rapture upon it, Luke. 9.33. He thought himself almost in Heaven, and could have been content to spend the rest of his time there: And it tells us, that Saints when they come to Glory, will never be weary of Heaven. A spiritual Mind, when it is he • e raised to heavenly • a • tures, is •• th t • c • me down again; how much more, &c. How happy then are they who are g • tte • settled for perpetuity, in these 〈…〉 , i • the fullness of their luster.
  • 4. The four that s •• pr •• ed them ad, Luke 9.24. And • uch we shall • i • d frequently to 〈◊〉 been t • e effect of heavenly V • s ••• s, o • the spirits of the Prophets. H • b. 2.10. Dan. 8.17. w • ich is an evidence of 〈◊〉 prefect imper •• cti •• . 〈…〉 the 〈…〉 of Moses and Ellas, together with the ••• e co • comi •••• , and Christ's being: •• und a •• ne, J • ke. 9.3 • , 25.36. And it tells us, that the glorious 〈◊〉 • s of God's People, in respect of the peculiar manifestations of God to them in this Life, are w • nt to last but a little while, God will sometimes refresh, but • e will not glut his People in this Life. He would have them to be in love wit • . Heaven, but they shall not have the fullness of the Glories of it till they c • me there.

2. WE are now to consider the Usefulness • f this Tran •• gar • tion, in helping to pr • pore him for his • e th • and Sufferings. And •• s may be considered,

[1] WITH respect to H •• s • lie Death is a terror to human Nature and so was his Death, to the Man Christ, Mat. 2 • .39. And he went a little further, and f • ll 〈◊〉 • is face and prayed s • y • ng, O my Father, • f 〈◊〉 be possible, • or this cup pass from me: nevertheless not as I will, but as thou wilt. Heb. 5.7. Now He was hell • ed in this. For,

• (1.) HERE He contemplated the great necessity of it. It was that which was foretold: It was the scoped of the Law and Prophets: so that all the Predictions of it must prove fall •• , all Types and Ordinances become vain, and 〈◊〉 l • st, if He died not; and consequently all the Promise would lose their accomplishment, and all the Elect of God fall short of their happiness; the Scriptures must cease, and all Grace he at an end without it; the consideration of which could not but animate him, whose love to his Fathers Glory, and his Peoples G •• d wa • so great.
• (2.) HERE God 〈…〉 h •• , s •• 〈◊〉 bel • ved Son: And sig •• fies what great 〈◊〉 he takes • n him, a 〈◊〉 the Work that i • was engaged in. And it was a very ser •• ble ack, were • m ••• ; •• ce he was very 〈◊〉 to be strangely forsaken by him and 〈◊〉 the greatest celerti •• that ever any 〈◊〉 of God underwent, in carrying to him as 〈◊〉 enemy, and inflecting o •• 〈◊〉 all the 〈◊〉 of the Law: needs therefore most 〈…〉 me • brance of was treatment be a very 〈◊〉 support, and • ept h • m ••• ery, •• lly God, 〈◊〉 God, in the greatest • ath 〈◊〉 .
• (3.) HE 〈◊〉 he was 〈◊〉 , that 〈◊〉 he 〈◊〉 to be a •••• ed, 〈…〉 w • rk that 〈…〉 his Father; •• at he would t •• w • 〈◊〉 contented in it, a • d t • at 〈◊〉 would 〈◊〉 his favor for, and 〈…〉 all that 〈◊〉 redeemed by 〈…〉 to do his 〈◊〉 these 〈…〉 that 〈…〉 his 〈◊〉 should thereby 〈…〉 .
• (4.) 〈…〉 of the Gory 〈…〉 redeemed 〈◊〉 enjoy in 〈…〉 of 〈…〉 which he was short, 〈…〉 , It was a 〈◊〉 from •• ca • e • to encourage him, a beach 〈◊〉 Gra • es to refresh him, a taste of Glory support his Spirit, though •• gh that 〈◊〉 wilderness i • the apprehension o • that ••• ve • lie Can • an, where he should be glo ••• in his Saints, who should, by this De ••• 〈◊〉 his, live forever. And all this was a 〈◊〉 mo • y of the •• mb • ed state of the Man Ch •••• in which he had 〈◊〉 for all this •••• ty h • m through 〈…〉 traking.

[2] 〈…〉 : For 〈◊〉 he took ca • e, and would ••• refore have 〈◊〉 of them t • • e witness • s of this for their 〈◊〉 and others liability. For in this the • 〈◊〉 afforded to them,

• (1.) AN evidence that th •• Jesus was 〈◊〉 most G •• r •• us Son of Go • . They were 〈◊〉 firmed that He was God as well as Man, 〈◊〉 Eternal S • n of the 〈…〉 . For 〈◊〉 tells us that this 〈…〉 fr • m the exa •••• ma • e • y, 2 Pet. 1 17.
• (2.) A plain di ••• very that God the 〈◊〉 took infinite 〈…〉 him. That Ete • ral L • ve was set upon • im, and 〈◊〉 therefore he had the d • ep ••• interest in 〈◊〉 and that whatsoever he a • ked of God, should obtain, and whatever he promised them in his Fathers Name, should be 〈◊〉
• (3.) GREAT help against being 〈◊〉 his •• ath. It was 〈…〉 of great Te •• tion, and their faith was not a lit • le 〈◊〉 by it; but the remembrance of the 〈◊〉 discourse about it, i • which the 〈◊〉 mystery of the Scripture concerning it was open, must satisfy them in the nece •• ity, wondrous usefulness and efficacy of it.
• (4.) 〈…〉 of Go •• , which Christ should 〈…〉 advanced unto in Heaven. And though it was but a saint and short represen ••• of it, yet it was as much as they were 〈◊〉 bear; and gave a great help to their 〈◊〉 about it, and the Glory which in and 〈◊〉 him they should ere long be advanced 〈◊〉 . Hence.
• (5.) AN assurance that Christ should not only himself be glorified, but that his People should 〈◊〉 him, and see his Glory: And be ra ••••• transported, and glorityed with h • m; 〈◊〉 , he filled with his Glory: That that • uyer of his should be abundantly answered, Job. 17.24. Father, I will that they also which 〈…〉 given me, be with me where I am, that they any behold my glory, which thou just given 〈◊〉 for thou love •• me before the foundation of the world.

〈◊〉 . AND did Christ thus take care to propure for his dying, Let us take advice from it, 〈◊〉 to imitate Him. He did 〈◊〉 altho' 〈◊〉 •• er put himself out of readiness; how much more t • en had we need to do it, who 〈◊〉 so often through our corruption and the •••• tions o • ered, put out of frame. Let is tell us, that as it is of great concernment, so 〈◊〉 only thing to be always ready to die confortably.

〈◊〉 WE pass to the Celebration of the Passover 〈◊〉 his Disciples. Every Eva • gelist takes a 〈◊〉 notice of it; which I shall no furthus have took upon, than in the respect it 〈…〉 Christ making ready for his Death; and that bo • h with regard to Himself, and 〈◊〉 Disciples, under which we may take 〈◊〉 notice, of the most remarkable things 〈◊〉 it.

1. IN respect to Himself: Where we may observe.

1. THE Celebration itself of the Pass • ver: And here confider,

• (1.) THE Pas ••• Lamb was a Type of Christ. 〈◊〉 deliverance from Egypt shadowed our king set at liberty from spiritual thralldom in Christ: And the Lamb appointed to be 〈◊〉 in this Solemnity, did represent Christ 〈◊〉 great Deliverer; and on this account he is called our Passover, 1 Cor. 5.7. And he is for this reason so often called in the New- •••• ent the Lamb of God.
• (2.) THE manner of using the Pas •• el Lamb 〈…〉 and decipher the Death of Christ, and 〈◊〉 as of it dericing to his People. It was •••• re to be slain, though innocent, to fig ••• 〈◊〉 Christ, an innocent Person must die. 〈◊〉 blood of it must be sprinkled, being 〈◊〉 in a bason; intimating both the bloody 〈◊〉 of Christ, and the application of the 〈◊〉 of it to his People. The flesh of it 〈…〉 be roasted at the fire; typifying the 〈◊〉 warth of God that he was to undergo. 〈◊〉 him for us to live upon by faith. It was 〈…〉 eaten with bitter berbs, and unleavened 〈◊〉 , to intimate the application both of his 〈◊〉 and passive Obedience to us for our special benefit. Those that are the Passover, were preserved from the destroying Angel: and the blood sprinkled was the preservation; signifying, that the blood of Christ, applied to us by the Grace of God, frees us from the stroke of divine revenge.
• (3.) HENCE, in the Sacrament itself, or the Celebration of it, our Savior strengthed himself to the sufferings that ensued. For,

  [1.] In it, he read that his Death was necessary. He looked on the slain Lamb, and reflected upon Himself, as the Lamb of God separated to the like sufferings; and that this Type would lose its great intent, if not verified in him. Hence he said, that he went, as it was written of him in the divine decree: it was written in the Book of God, and in this very Ordinance.

  [2.] HE saw the blessed effects that should arise from his Death; viz. 1. A passing over of all his Redeemed, to whom his •• ed second he applied, in the day of God's wrath. That by his Death, he should free his own People from death; and that when a deluge of wrath should overwhelm a world of Sinners, and bear them away in a stood of eternal destruction. 2. That hence, his bitter passion should be a sweet feast to his People. His great sorrows, should administer matter of present joy to them here, and eternal rejoicing in Heaven forever. And this Mediation was sweet to him; and the Pass • ver being presently to be fulfilled in him, he now began his Suffering by viewing of them in it, and strengthening himself thereto by this contemplation.

2. THE Conference also which he had with his Disciples at the Passover was also strengthening to him. For by these Discourses he familiarized himself with his Death: He being now just ready to suffer, speaks familiarly about it, draws his thoughts that way, and calls to mind, and speaks of those Scripture predictions, in which the will of God had been discovered about it, and the very circumstances of it; in which he read the determination of or counsed of God, laying it out in all the particulars of it, by which he was encouraged in a full and free compliance with his Fathers will, which he came into the World to do.

3. THE now Institution which he then appointed, was also serviceable to this end; viz. t • e Sacrament of the Supper: And the enacting and celebrating of this Ordinance, Christ set before himself, the consideration of all the precious fruits and benefits which should arise out of, and flow from his Death and Sufferings, whereby he corroborated himself against the sorrows thereof. For,

• (1.) HE here presented to himself, that though be must go through the bitter pangs of Death, yet he should thereby became spiritual meat and drink, for the Souls of his People to seed and feast upon. That from his dying, there should arise matter of wondrous consolation to them that believe in him, to the worlds end. It was by his Death, that his flesh became meat indeed, and his blood drink indeed. By this he was to consummate his Redemption, and provide nourishment for faith, even eternal Life, thro' the efficacy of it. Hence that, Joh. 3.14, 1 • . And as Moses listed up the serpent in the wilderness: even so must the Son of man be listed up: That wh • soever believeth in him, should not perish, but have eternal lise.
• (2.) HERE be looked upon the precious union there should be between Him and his People, and between his People one with another, arising from his Death. This Sacrament was an Ordinance of union; a gathering together of Christ and his People into one Society, and participation in common in those rich fruits of his Death. There is therefore in it a communion with Christ, and eath with other. 1 Cor. 10.16, 17. The cup of blessing which we bless is it not the communion of the blood of Christ? The bread which we brake, is it not the communion of the body of Corist? For we being many are one bread, and one body; for we are all partakers of that one bread. Now all communion flows from union. Hence that, Eph. 2.15. And that he might reconcile B • th unto God in one body by the cross, having stain the enmity.
• (3.) HERE also Christ saw, that in the Celebration of this Ordinance his great Love to his Church, and the saving officacy of his Death, should be kept in remembrance for the strengthening of the Faith of his People to the worlds end: That his Death should never be forgotten; and that, though' it was bitter to him, that bitterness would soon be over, and the preciousness of it, should be matter of sweetest meditation to, and celebrated by his People till his Second Coming, which should make his Name precious. Hence this Ordinance was appointed to be a sacred commemoration of his Death, 1 Cor. 11.26. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till be come.
• (4.) HE here also saw, what fr • sh and everlasting delights it should afford to himself, and his saved ones in the Kingdom of Glory. That this Death of his would open Heaven for his Redeemed, and make it a most precious place, in which it should be celebrated Eternally. Hence he speaks of drinking this Cup again, Mat. 26.29. He there • ore kept it with joy; witness the Hymn. See, Jam. 5.13.

2. WITH respect to His Disciples; of whom he took care. For

• (1.) BY the Supper its • lf, he gave them to understand, that be must needs die. And in it gave them a clear Representation of the great Advantage that should accrue to them by • is Death. He discovered in it to the life, his great Love to them in dying, and the wondrous Benefit that was to redound from it to them, and that his Body was to be broken, and his Blood to be shed for them. All which, he not only shadowed, but sealed also in it.
• (2.) THE precious Discourses with them at and after it, were abundantly helpful to them. We have them recorded, Joh. 13.18. Wherein he plainly told them, what need 〈◊〉 of his dying, what precious 〈◊〉 should receive by it, that be would 〈◊〉 Comforter to supply his Absence, 〈◊〉 both instruct and support them: 〈◊〉 was going on their Account, to 〈◊〉 Place for them, promising that what 〈…〉 made ready, he would come again 〈◊〉 them; and many such like Cona •••• 〈◊〉 solations.
• (3.) THE precious mediatorial Pro ••• he put up with them, and in their 〈◊〉 mighty help to them. We have it, 〈◊〉 John 17. wherein he intercedes 〈◊〉 challengeth all the favor to be 〈◊〉 upon them that he had purchased, 〈◊〉 them to his Father's care and keeping 〈◊〉 lengeth a propriety in them, and 〈◊〉 they may be brought to, and poss •••• 〈◊〉 Glory, which he himself was then 〈◊〉 be entertained in.

USE. LET this commend to us the 〈◊〉 Love of Christ to his Chosen; in that 〈◊〉 was to die for them, in order to the •••• ing of Eternal Life to be bestowed 〈…〉 He was so far from seeking to escape 〈◊〉 he set himself to make ready for 〈…〉 the greatest Solemnity, as a thing 〈◊〉 Heart was greatly engaged in. And 〈◊〉 hath left such an Ordinance, as 〈…〉 Legacy to his Church, for the 〈…〉 mind of this incomparable Love of 〈…〉 should it put us all upon it to give 〈…〉 lar Attendance unto it, and therein 〈◊〉 the thankful Acknowledgement of 〈◊〉 to us, in so willing and ready a laying 〈◊〉 of his Life for us, and so industri ••• ••• ration for his Death before it came.

SERMON CI

WE have been confidering 〈…〉 humbled himself in his Life 〈◊〉 we have traced from his Entrance 〈◊〉 World, till he had done his Work 〈…〉 was now ready to go out of it, 〈…〉 miliation, or Obedience, did not 〈…〉 but passed over from a sorrowful 〈◊〉 cursed Death; and hither are we 〈…〉 low him, and take notice of his 〈…〉 Love to his Chosen in it. Christ 〈◊〉 lived, but also died for us, and 〈◊〉 transcendent Kindness. We may 〈◊〉 take an Account of his Death Gen ••• 〈◊〉 then descend to a view of the Par ••• 〈◊〉

First, IN the General Confideration 〈◊〉 Death, there are two things wor •• 〈◊〉 quiry into, viz.

• 1. The Necessity of 〈◊〉
• 2. The Nature of his Death.

1. TOUCHING the Necessity 〈…〉 The clearing up of which Article, is 〈◊〉 Use for the Demonstration of his 〈◊〉 Love to us, If fallen Man could 〈◊〉 happy without this, Christ's good will herein had been superfluous, which must needs highly derogate from the Glory of his Sufferings. 〈◊〉 is necessary therefore that this Necessity 〈◊〉 made to appear, especially in this Age, wherein Christ's Satisfaction is so much fl • uted, and ridicul'd, by S • cini ••• Teachers. We 〈◊〉 here call to mind, what hath formerly • een intimated, viz. that Necessity comes under a double Consideration. It is either Ab ••• e, or Connex and Hypothetical. Here then,

1. WHEN we say that it was necessary that ••• ist must die, it doth not in • end an absolute necessity. For this necessity cannot be asserted of any of God's works ad extra. For, as God is his own last end, so whatsoever is r • qui ••• to his own perfect happiness, is in himself; not can he receive anything from the creature, which hath all from him. Hence, whatsoever is without him, is not ascribed to his nature, whose acts are nec • ssary and ••• nent, but to his will, whose transient acts are contingent. The fu • urition of the creature, as to the decree, and the creation of it in time, were not natural, but voluntary acts of God. It was an arbitrary thing with him, whether he would make a World, and Man in it; and had it pleased him not to have done it, he had been holy still. If Christ's dying fer us had been necessary, his love to us in so doing had been the left remarkable.

2. HENCE the Death of Christ must come 〈◊〉 the consideration of • en hypo • hetical ne ••• ry: i. e. it was necessary by consequence, upon the supp • sition of some Premises, which we may descend unto by these steps.

• (1.) IT was not necessary th • . Christ must die to make men happy. If G •• should create 〈◊〉 . This necessity doth not depend upon the supposition of the Creation of man; for 〈◊〉 was in his Creation made capable of being happy, without the Death of Christ. The law given to man at first was in a Covenant way, and so it was his Directory unto happiness: And the Threatning of Death, annexed to the law, in case of Disobed ence inferred a Promise of Life, upon the Obedience of man. And the Apostle certities us, that this is the T •• or of the law, according to M • ses, Rom. 10.5. For Moses describeth the righteousness which is of the law, that the man which doth those things shall live by them. Now, the Image 〈◊〉 God which was put upon man in hhis creation, contained in it, as an habitual con •••• ity to that holy law, so also a concreated Principle, enabling him to an actual confor ••• y thereunto; which had he exerted, he 〈◊〉 , according to the Covenant, have been 〈◊〉 happy, as a promised Reward of such Obedience; and that he dit not, but sell 〈◊〉 of it, was not by a compulsive necessity, 〈…〉 want of power to obey, but it was a free and voluntary act of his own, in con ••• ting to the temptation.
• (2.) IT was not absolutely necessary that man should fall, and so give an occasion for Christ's dying. This Hyp • th ••• indeed is necessary that in order to Christ's dying for man's Redemption Man must be in such a condition, as to need such a Redemption There is no need to redeem one that is not become a Captive. We must therefore conceive, that in order to Chris • 〈◊〉 to die 〈◊〉 man's account, and to 〈…〉 that man is fallen un ••• 〈…〉 of Death. But that 〈…〉 fall, that 〈◊〉 Christ might die, is not necessary in itself. 〈…〉 could have prev ••• ed Man's Fall, as 〈…〉 that of an innumerable company of An ••• : He could have kept off the Tempter, or have fortified man's Free Will with assisting influences, and determined it, without any compulsion, to have rejected the infi • uations of Satan, and so have prevented 〈◊〉 need of Christ's coming into the World and • ying. No doubt, had God seen meet, he could have kept up his trading with man in the Corevant of Works, confirmed man in his Obedience, and so have made him happy forever in that way.
• (3.) NOR was is necessery that man • ust fall, • nd so give occasion for the Death of Christ, that way might be made for the • anise • tation of the attribute of Grace. It is true, that the Glory of Grace was designed to be made known by the Death of Christ; but yet Grace might have appeared without it. Mercy indeed, in the strict meaning of i • , requires a Miserable Object, no other being a Subject capable of mercy in the proper notion of it; but not so of Grace. The first Coverant was not so of Works, but that it was of Grace too. If God doth anything freely for the creature, which it could not earn of him by an antocedent merit, it bespeaks his Grace, according to the genuine notion of it. The Merit of that Obedience which was required in the first Covenant, was not such as did exclude the demonstration of Grace in the Reward. It was man's due, not for the worth of his obedience, but because God promised it to him if he did obey. Had he given to man a Law without a Covenant, it had not been beyond his Prerogative. It was therefore Grace to promise Happiness to this Obedience; and it would have been Grace to accept of the small rent paid by it, in order to bellowing eternal happiness on him, according to the lease that was thus granted to Adam, his heirs, and successors forever. See, Rom. 11.35.
• (4.) IT was not ne ••• ry, that if man fall, Christ must needs die to repair him. Though man's making himself miserable by si • , gave the Occasion for, yet it did not give the Necessity to Christ's Death. The Salvation of fallen man did not depend on God's Nature, but his Will. If it were necessary, he must then have saved all: He makes it appear to be but arbitraty, in that he saves but some; and those according as he sees meet, without respect to any Difference in the Subject. Rom. 9.18. Theref • re hath he mercy on whom he will have mercy, and whom he will be hardeneth. If God had seen meet, he could have left apostate man under the triupms of divine revenge: He might have forsaken men as he did fallen Angels, and never provided them with a Redeemer, and who could have charged him with wrong in so doing? Man's Apostasy could not merit Christ's Dying; it made man miserable, but it did not necessitate God to be merciful to him.
• (5.) GOD so transacted with man in the Covenant of Works, that if one Sinner be saved, Christ must needs die. Such was the frame and constitution of that Covenant; that, upon the supposal of man's becoming guilty of fin, this disjunction stands undeniable, that either all mankind must die forever, or if ever any of them be saved, Christ must die for them; and there is no room for a third supposal. God indeed might have chosen whether he would have bestowed Salvation upon any, and so have prevented his Sons dying: But supposing his purpose to save some, His giving of his Son to suffer for them, necessarily follows. There are three things may be here looked into, 1. What foundation there is for this in the first Covenant? 2. How fallen man's Condition d • th necessitate it? 3. Why it must •• eds center on the Person of Christ? Of these in order,

1. IT will appear what foundation is laid for this in the first Covenant, if these things be well pondered,

• (1.) THAT the thing positively threatened in that Covenant, on the supposal of man's disobedience, was Death. Gen. 2.17. The punishment of fin was limited to one, and not left to arbitrement, whether any other penalty might be taken in the room of it. God did not only threaten man with punishment in general, reserving to his Sovereignty the determination of the kind: nor needs there any dispute whether he might have manitested another, or lesser; in as much as it is certain that he did not, but set this down definitely, that if man should be so daring, as to transgress the holy Law which was given him for his rule, he must forfeit his life for it, and become a subject of death.
• (2.) IT was a Covenant threatening, and so God brought himself under an obligation of fulsilling it. For, a Covenant is a mutual Obligation between two parties, each whereof stands firmly obliged to the performing of what is his part in the Covenant. Now the conditional Promise and Threatning were God's part in this Transaction; so that if man fail of his duty, or depart from it, he dies by Covenant. And there is no Obligation can be more firm, then what is made by Contract. If man had obeyed, God's word was past, to reward him with Life; and answerably, if he disober, his word is equally gone forth that he will punish him, and with that penalty which is specified in the threatening, in as much as he hath so expressed it. And if any ask, Why God made this bond so firm, as to leave no room for a mitigation? The Answer is, It was his pleasure in this way, to prepare for the manifestation of the riches of his 〈◊〉 abundant Grace, in due time: That 〈◊〉 deplorable misery might be a foil to for 〈◊〉 his wonderful mercy in and by Jesus Christ. Rom. 5.20, 21.
• (3.) THERE are diverse Attributes •• i • are in honor engaged to the fulfilling of this threatening. God aims at his declarative Glory in all his works; and that is by the ••• festation of those glorious Perfections of his, in which he would discover himself 〈◊〉 the creature. Now there are several of 〈◊〉 which are concerned in this. There is 〈◊〉 Truth: He should not act like a God, l •• like a sorry man, if he should do other •••• . Hence that, Numb. 23.19. God is not 〈◊〉 , that he should lie, not the son of man, that 〈◊〉 should repent: hath he said, and shall ••• e 〈◊〉 do it? or hath be spoken, and shall act be made it good? Not doth it only respect the Promises, but the Threatenings too. So he, 〈◊〉 15.29. And also the strength of Israel 〈◊〉 nor lie, not repent: for he is not a 〈…〉 he should repent. God spake as he intended; and hereby be gives a proof of it. 〈◊〉 Faithfulness stands bound to it; for he had uttered it with a note of certainty, and •• mency. He would not then be faithful 〈◊〉 himself, to his own word, should he not do it. His Holiness, which is very dear and precious to him, would else suffer a blemi •• , for by this he stands bound for his own Glary, which is to be recovered, when violated by the sin of man; and in nothing more it 〈◊〉 displayed. Hab. 1.13. His Relative J •••• is also deeply here interested; which 〈◊〉 do that which is right, and render to 〈◊〉 according to their works; which reward is to receive its measures from the Co ••••• t; for that was the rule of Relative J ••• , which God had fixed, according to which he would make displays of that Attribute i • , his Governing the World. Now according to this foundation, there is a Death due, 〈◊〉 man, for his disobedience; and it must 〈◊〉 place on the offender, or his surety; else •• first Covenant is vacated; whereas Christ assure us that it shall be fulfilled to the •• most, Mat. 5.18.

2. FALLEN man's Condition is such, 〈◊〉 upon the forecited supposition, necessitates other to undergo this Death in his stead, if 〈◊〉 he be saved from it. For,

• (1.) THERE is nothing but suffering 〈◊〉 answer the Law. That saith in so many w •• k, Rom. 6.23. For the wages of sin is death, 〈◊〉 Ezek. 18.4. The soul that sinneth it s ••• 〈◊〉 . If the man could, as it is certain he 〈◊〉 pay all after-obedience to the Law, w ••• it requires, and keep the commands, ••• out failing in any one article, this would 〈◊〉 no wise clear him; there is guilt lying upon him, and the curse hath laid hold of him and he must die, or someone must die 〈◊〉 him. This is the Apostles remark, Heb. 9. • . And also all things are by the law p •• ged 〈◊〉 blood: and without shedding of blood is 〈…〉 us. 〈◊〉 . Not is it all his Repentances that obtain an abatement of the sentence; but 〈◊〉 must be full answering of the Law, 〈◊〉 that must be by dying. Nor can any ••• ceed or plead for him, but one that 〈◊〉 such a Death to present the Justice of 〈◊〉 withal, in order to the manifestation •• is Grace, for these must agree in one. 〈◊〉 . 45.10.
• (2.) THE man himself cannot b • th suffer and •• ved. These two are utterly inconsistent, 〈◊〉 the Sinner to bear his own punishment, 〈◊〉 yet to obtain Salvation: for if we sup •• such a thing, we must suppose that he 〈◊〉 fully answered the Law, and discharged 〈◊〉 Debt that he was obliged to in it, and 〈◊〉 fulfilled the righteousnesss of the Law, 〈◊〉 perfect obedience to it; all of which is 〈◊〉 possible. That be cannot fulfill the righteousness of the Law by active obedience, is evi •• , because he is ungodly, and consequently •• bout strength; and if a good thought is 〈◊〉 big for him, surely he cannot keep pace •• th the Law in its exceeding breadth. And 〈◊〉 he cannot satisfy Justice for sin by suffering. 〈◊〉 as to expiate his guilt, and so get out of •• e hands of the Law, is certain: for though •• ernity is not essential to the penalty of sin; •• se the man Christ must have suffered Eter •• lly, for he could not have discharged his •• etiship, if he had not suffered what was •• sential) yet it is inseparable from those •• fferings, if they fall upon the man himself. 〈◊〉 eath must be born, and he that will both 〈◊〉 and get rid of it, must overcome it; for 〈◊〉 be cannot overcome Death, it will hold 〈◊〉 , an everlasting Prisoner. Now there is 〈◊〉 other victory to be gained over it, but only 〈◊〉 satisfying the Law; for there is the strength 〈◊〉 death, 1 Cor. 15.56. And the Law must 〈◊〉 satisfied by Death; and that is by suffer •• g proportionably to the merit of sin, which •• en-man cannot do in a shorter duration 〈◊〉 Eternity. It the threatened Death should •• ll upon him at once in its weight, it would •• il • te him. Infinite wrath cannot take 〈◊〉 less than an eternal duration to satisfy it 〈◊〉 upon a finite creature, because of its •• potency to bear it all at o • ce; which is 〈◊〉 true moral reason of the Eternity of the •• ffering of the dam • ed.
• (3.) HENCE, except s • me undertake, and be •• epted to dy • for him, sinful man cannot be •• ed. Capital Crimes, are the ruin of him 〈◊〉 suffers them: l • sser penalties may be •• e through, and a man get up again: but •• e must die, he is not like to live again. •• d therefore since there must be a Death •• tained on the account of sin; whoms • ever •• s found to lie upon in its guilt, unless 〈◊〉 man hath one that will put in to take 〈◊〉 place, and God will take him in exchange 〈◊〉 the sinner, his eternal perdition is utter •• voidable.

3. THAT this must needs center on Christ, 〈◊〉 upon him to die. It must of necessity the lot of the Son of God in our nature. And this is a roper result from the forther; and will be further made evident by these things,

• (1.) HE must be a Man that must die for us. The proper subject of the first Covenant, was Mankind. Adam who appeared in it, did represent the whole stock that were to descend from him by natural generation. As it was man that sinned, so it is man that must die for sin. This is therefore taken notice of, Heb. 2.14. Forasmuch then as the children are partakers of flesh and blood; he also himslf likewise took part of the same, that through death he might destroy him that bad the power of death, that is the devil. And further commorated on, ver. 16. For verily he took not on him the nature of angels: but he took on him the seed of Abraham. And this was pointed to of old, by that law which made the right of Redemption belong to the next of kin. So that no Angel, or Arch-angel was capable of this, because they are of another species of being; though' he had been otherwise capable of sustaining the punishment, and expiating the guilt, which yet the Angels were not.
• (2.) HE must be a man capable of sustaining the place of a Surety for us. For in no other way could he die for us, so that his Death might extend in virtue and efficacy unto us, but as he stood charged with our sins. Hence they are said to be laid upon him, Isai. 53.6. And he is said to be made sin for us, 2 Cor. 5.21. which re • ers to the Sin-offering, on the head whereof, the sins of Israel were laid; and it was for them, to expiate their guilt. And for this he could not be a man descending from Adam by ordinary generation: for they are all sinners, Rom. 5.12. and under death, 1 Cor. 15.22. And therefore needing a Surety for themselves, they could not be Sureties for others: Besides, that no mere man could discharge the Suretyship to effect.
• (3.) HE must be a Person of God's appointing and accepting. The case was Criminal; Mankind was fallen into the Hands of Justice, the sinner deserved to die: God was not obliged to take a Surety in exchange for him, He therefore must choose the Person: And upon an impossible supposition, that any other could have sufficed for the work, and had, in kindness to the unhappy Sinner offered himself in exchange, it was abitrary with God, whether he would accept him or no: and therefore the Scripture takes notice of this: God calls him his •• sen, Isai. 42.1. and tells us that God is well p • eased in him, Mat. 〈◊〉 . 17.
• (4.) HE must be such a Person as •• all make full satisfaction to •• s • tce b • • isl • e • th. Justice condemned the Sinner to die, and it was to satisfy the Law, it must therefore be a Law or Justice-satisfying Death, that must be • ofitable for us. It had been vain for any to die for us, if by so doing he could not st • p the mouth of the Law, and take off the guilt lying upon us: He must therefore • e i • himself an innocent person, who had to f •• s i • his own personal: for the that must d •• 〈◊〉 his own sins, cannot by it expiate the sins of another: And therefore the Lamb of the Passover, was to be without blemish; and Christ's integrity, and sinless purity is for this reason so celebrated, 1 Pet. 1.19.2.22. Heb. 7.26. And he must be such an one, whose Death is so precious, and of such a value, as to be an equivalent price, and give Justice a full satisfaction, as if all his redeemed had died in Person. It must therefore be a precious blood that was shed, 1 Pet. 1.18. else some of God's Attributes would be losers by it, which must not be.
• (5.) THIS could be no other but Jesus Christ, God-Man. If any inferior Person would have done, if a less worthy Blood would have answered the end; it had not then been necessary for Him, and he had done for us but an ordinary favor, and such a kindness which if he had not, another person might have performed for us. But as there must Blood go for our ransom, so none more vile, or less precious than that of the Eternal Son of God could be sufficient. He must be Man to suffer, and he must be God to make his Sufferings of infinite worth: and this could be no other but the Son of God; it being only suited to his order and manner of subsistence in the God-head, to undertake in this affair & take our nature into union with his Person, and in it to die for us. The Scripture therefore limits it, to him alone, Act. 4.12.

USE LEARN hence, How infinitely we are beholden to God for giving his Son, and to Christ for giving Himself to Dye for us. The Apostle sets its forth as the highest expression of kindness that can be conceived of, Rom. 5.6, 7, 8. For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love towards us, in that while we were yet sinners Christ died for us. And what can better serve to raise up our hearts to the greatest admiration of, and strongest endearments to him for this, than the consideration, & enlargement of our though'ts upon the necessity of it. They therefore who deny his dying to redeem us, and do say that it was only to set us an example, do greatly derrogate from his honor on this account, and weaken our acknowledgements of his kindness in it. Let us then contemplate this Necessity, and f • ll our Souls with melting thoughts upon it. Say then, It was not Necessary on his account who was God blessed forever, but it was our extremity that brought him to undergo those Sufferings: We were the ungodly persons, whereas he was righteous: It was when we were without strength to do anything for ourselves, that he died for us: It was when the Law roared upon us, and inexorable Justice demanded its full satisfaction, and would not bate us one 〈 in non-Latin alphabet 〉 , when an Arm of revenge was lighting down upon us, and ready to hew us in pieces, and there was none appeared to save us; then did his bowels yearn, and his heart 〈◊〉 ; then did his compassions boil over, and he put himself in our stead, and offered up 〈◊〉 Soul a Sacrifice for our Sins: When we 〈◊〉 cast out to the loathing of our persons, 〈◊〉 wallowing in our own blood, and there 〈◊〉 none eye pitied us; then He, in his in •• mercy, interposed between us and a ju •••• , provoked God, and bare all his wrath up •• himself; And had he not thus done 〈◊〉 we must needs have perished, and b ••• 〈◊〉 lorn, miserable, helpless wretches, though Eternal Ages. It was not Judas 's tree •• not the Priest 's malice, not Pilot 's power, 〈◊〉 made him to die; He could with ease 〈◊〉 evaded all these; but it was our 〈◊〉 And let these thoughts ravish our 〈◊〉 with endeared love to him.

SERMON CII.

II. WE proceed to consider of the N ••• of Christ's Death; as acc ••• whereof we may take up in the opening 〈◊〉 the following Description; Christ's De ••• 〈◊〉 the last part of his Humiliation, in which 〈◊〉 •• luntarily suffered the penalty of our S ••• , 〈◊〉 therein made Satisfaction to revenging 〈◊〉 on our behalf.

BY the Death of Christ, we are not 〈◊〉 to understand, the separation of his S •• l and Body each from the other, or those ou •• sufferings which he felt from the ha ••• 〈◊〉 sinners, which were but a part, and the 〈◊〉 part of his Sufferings; but his whole p •• Obedience, though more especially 〈◊〉 which he underwent in the close of his L ••• and with which he ended it. And he •• 〈◊〉 something more general, and something 〈◊〉 special to be observed.

I. MORE general; It is the last part of 〈◊〉 Humiliation. And here three things 〈…〉 distinctly taken notice of;

1. THAT Christ's Death appertains is 〈◊〉 Humiliation. This the Apostle takes particular notice of, Phil. 2.8. And being s ••• in fashion as a man, he humbled himself; 〈◊〉 became obedient unto death, even the death of the cross. And this is of great weight to be remembered: for, we before observed, the Christ's Humiliation was his Abasement, wherein he submitted to the law for us, 〈◊〉 that whatsoever belongs to his Humiliation must be referred to his mediatorial S ••• ship, and so reckoned as done in t • e name, and for the sake of his Chosen, as standing 〈◊〉 answer •• e Law of God in their behalf, 〈◊〉 was obediential, or an act of obedience 〈◊〉 the Law, and so answered the Law for 〈◊〉 that point wherein we were to have suffered And except we look upon it under this consideration, we miss of the great design 〈◊〉 Christ's dying. Paul put the emphesis them 〈◊〉 . 2.20. Who loved me, and gave himself for 〈◊〉

2. IT is a part of his Humiliation. Some ••• es, otherwise Orthodox, do make it to ag ••• ss his whole Humiliation, and restrain is whole merit and satisfaction to his Death, •• d will allow nothing else of what he did 〈◊〉 be satisfactory and meritorious for us, but 〈◊〉 his Sufferings; accounting his habitual ••• e • cy, and active obedience, to be only •• peratory, or qualities sitting him to merit 〈◊〉 dying. But they ert in this point. There 〈◊〉 a rea • eld respect, or subserviency, that 〈◊〉 man bears to the Law of God, which ••• ites answerably a double obedience from • is Surety: one as he is a man, the other as 〈◊〉 is a sinner.

(1.) AS he is a man, the Law is the rule of 〈◊〉 happiness. It tells him what man must do if he will be blessed; That active obedience which is required in the moral Law, is the very condition of man's felicity; and it is a standing, perpetual, and unchangeable •• le, Math, 5.18. And what doth it say? See, Isal. 56.2 Ja •• . 1.25. Now, though the s • ll of man hath disabled him from doing what is required in the Law, yet it hath not ••• gaged him from the Law, or released the condition of it. Man was by creation, •• ither happy not miserable, but equally capable of either. The Law told him what he must do to be happy, and assured him of misery upon his default: so that, let his imp •• cy be now what it will, yet it still re ••• agreat truth, that if man would be happy, he must have an obdience to present the great Judge withal, which is common ••• with the Rule, that saith, Thou s • alt 〈◊〉 the Lord thy God with all thy Soul, &c. This perfect rule must he perfectly attended; and if he have no such Obedience of his own, he must have that of Christ's to stand for him. It therefore became him to su • fi • l all righteous ••• , Math, 3.25.

(2) As he is a sinner, (which is the condition of all Adam's natural Posterity.) so the 〈◊〉 declares him miserable, and holds him •• der the sentence of Death, having past it upon him. For man's disobediene brought death into the world, and the Law hath arsed the disobedient, and holds him hound 〈◊〉 to suffer Death for sin, so that he must •• ds die: And if Christ will free him from this cursed stare, He must become a curse and the for him. And as it was not enough for 〈◊〉 to suffer Death for man without meriting life for him; so neither is it surficient to •• erit life, unless he withal undergo Death: for there is a curse upon him which 〈◊〉 be removed, else that merit cannot take place: and this is done by dying. So that there are both of these in Christ's Humiliation, and his Death is a part, and not the whole of it.

(3.) IT is the last part. There is first his active, and then his passive Obedience. It is last • eth in order of Nature: Active Obedience belongs to this life: it must be done whiles a man lives, or else it avails not: there is no working for a reward in the Grave, Eccl. 9.10. there must be then first merit, and then satisfaction. And it is last in order of Time: for, though it is a truth, that Christ was a sufferer from his Infancy, and his life was a dying life, as hath been observed in the several parts, and passages of it; Herd persecutes him in his Cradle, and he was all his days a man of sorrows; Yet his great Suffering, in which he finished the work of man's Redemption, came at the last, after he had done his other work; and in which he laid down his life, according to Jeb, 17. a

2. ••• RE specially; the Death of Christ is set forth in the remainder of the Description; The principal whereof may be reduced to these four heads,

1. THE quality of his Death; viz. it was the suffering of the penalty of our sins. And here two things are contained,

• (1.) THAT it was for, or upon the account of sin, that Christ died. There is an emphasis in that, Rom. 5.6. Christ died for the unp • dly. It was not the malice of Satan, not the spite of the Jews, that properly brought him to his Cross, but the sin of man. The Scripture acquaints us, that the demerit or cages of sin, is death, Rom. 6.23. And where there is no sin, the Law inflicts no death. But we observed, that Christ's Death was in obedience to the Law, it being part of his Humiliation. Death is a punishment, and so cannot legally be inflicted, but where sin is imputed. And this further appears, because it was God who put him to this grief. Isai 52.10. If it had been only men, it might have been imputed to their injustice; but it was God, the righteous Judge, and therefore there must needs be sin in the case: but there was no sin of his own, for He had none, and therefore it must be the sin of others, Besides, the Death of Christ was a Curse that fell upon him, as, Gol. 3.12 And there is no Curse but for sin. Yea, the Prophet tells us that this was the procuring cause of all his Sufferings Isal 52.5.
• (2) THAT Christ in his Death suffered the deserved penaty of our Sins. He not only died for sin, but he bate the demerit of sin in dying. His Death was the same, for the substance of it, that curs should have been. It was proportioned to the threatening. Gen. 2.17. Thou shalt surely die. When we meditate on Christ's Death, we are not to bound our thoughts to those outward and bodily Sufferings which he felt from wicked men; for, though' they were great, yet there are other of his Servants, who have met with as great in their suffering for his Name: but there was no Grief like that which he underwent. He put himself in the rom of his Elect, and delivered himself up into the hand of divine Justice, that it might do to him, as it would have done with them for whom he undertook; and it did so. Hence he is said, to bear our grief, Isai. 53.4. i. the. same that we should have born: the Law had not else been answered; the threatting of it had not been accomplished; M • rcy & Truth, could not else 〈…〉 each • there in our Salvation: God might have been merciful, but He could not have been i • st • in pardoning and saving us without this. If therefore we would know how much Christ suffered, we must consider how much out Si • Cet • rved, and exposed us unto; for Christ is said to he made Sin for us, 2 Cor. 5.21. i. e. a Sin Offering. Now, the Priest was to confess the Sins of the Sacrificer, ever his Offering, and lay his Hand upon the Picad of it and it was to bear the Guilt and Penalty in dying: Hence Christ is said to offer his Sial a S • risce for Sin, Isa. 53.10. Now it was infinite Wrath which Sin deserved; and therefore the most extreme Panisament was the to the Sinner; and so, w • ats • ver was the Essence of that Punishment, Christ underwent: What that was, will appear when we consider His Death in its Parts; but here in sum, It was what was due t • us. O • lie remember, that it was • he Essence of our Pa • ishme ••• : For there were many things which were not essential; but o • lie A ••• unds and Cons • quents, which c • me upon Man, considered, either as a finite Creature 〈◊〉 is a Sin er • which Christ was exampted from: A • d they were such as Christ's Holiness and Dignity, tendered him in • anable or. And this principally i ••• w: respects.

  [1.] IN regard 〈…〉 . To suffer eternally is not of the Essence of Punishment but is an A • un • t. I unite Panishment indeed is does for the M • rit of sin insers it, being an infinite offense, and therefore exposeth the finner to infinite wrath • but the reason of the Eternity of it is because the Creature is finite, and so cannot bear it at once, and ••• ce must answer the infiniteness of the weight of it, with an infinite Duration. But Christ was an infinite Person, and therefore, there was an infinite Value in his Suffering, and so Death could not hold him, Act. 2.24. And but for this, he could not have redeemed us.

  [2.] IN resp • ct of De •• dination. God punisheth sin, with sin, in wicked men; but this is not of the Essence, but an Adjunct of punishment, and it makes them the more miserable; whereas Christ was holy and sinless, and so could not feel any moral misery, but only natural; and so all the Sufferings that he underwent, were altogether without sin. 2 Cor. 5.21.

2. THE act view of Christ in his own Death. He voluntarily suffered 〈◊〉 this. Though the Death of Christ be truly called his Passive Obed e •• e, in regard of the Sufferings which he underwent, yet in respect to the principal efficient of it, it may be called an Act: for there is nothing more properly active, then what proceeds from the will; but here were both the elicit and imperate acts of the will of Christ in those Sufferings, very active. There was an inward consent, and an outward resignation of himself to it. Hence those expressions of his, Joh. 10.17, 18. Therefore d • th my Father love me, because I lay dow my life, that I might take it again. No man taken it from me, but I lay it down of myself: I h ••• power to lay it down, and I have power to take it again. This commandment h ••• I received of my Father. Christ was not forced, and violently led to his Death by any external agent; but he did freely expose himself to these sorrows, and submit himself to the will of his Father, Math. 26.39. He applied himself to the work, as a part of the business that he came into the World for. And this will appear if we confiner,

• (1.) HE kn • w his Fathers mind before hand. It was an agreement between them in the Covenant of Redemption. Isai. 53.10. And he was often speaking of it to his Disciples before it came: Yea, and it being his Fathers will, though he fore knew it, yet he was so far from using means to avoid it, that where the time drew near, he set himself sole •• lie to prepare for it, as hath before been observed.
• (2.) HE could, as be was God, have avoided it. An evidence of this, we have in his Transfiguration. How suddenly could be have taken upon him, such a glorious and a •• onish • ng aspect, as should have surprised his enemies with amazement? And did, Job. 18. begin. So that if he had not given himself into their hands, they could not have surprised him. Yea, and he could with one word, have raised an Army of Angels, but that he was engaged in this work, and resolved to go through with it. Math. 26.53, 54.
• (3.) IT was an Act of Obedience to his Fathers will; and therefore it must needs be •• luntary. Christ, as he was the Son, promised it in the eternal Compact; and Christ, as Man, in the estate of Humiliation, owed it to the Law: Now there is no obedience but what is voluntary: If the heart and will be not in it, but it be a forced thing, it ca ••• truly be called Obedience. But Christ in this was obedient, Phil. 2.7, 8: And therefore speaking of it, he professeth, that he came thus to do the will of his Father.
• (4.) IF it had not been voluntary, it had 〈◊〉 been acceptable to God. For God accepts of 〈◊〉 service but what is done with a willing mind. And hence all his actions about it, gave evidence to his Readiness in it. He knew J •••• had indented to betray him, and that be knew the place of his usual resort; and yet thither he goes, there he waits for him, and when arrested, he resigns himself up.

3. THE benefit or fruit of Christ's Death, and Suffering. He by it made Satisfaction to revenging Justice. As there were two conditions in the Covenant, so relative Justice have a diverse respect to them; to the one as rewarding, to the other as revenging. As soon as man became a sinner, this Justice was s •• against him for his ruin; and every finner that hath guilt on him, is exposed to its fury. This held all Adams posterity bound over 〈◊〉 Death. Now Christ comes in, and pays a Death to Justice on his Peoples score, and thereby it becomes fully satisfied. They make a poor thing of Christ's Death, who think he died only to be a pattern of patience is suffering; as if God had been at all this cost, to send his Son to take our nature, only to be an instance of bearing affliction. It is •• e, the Virtues which Christ expressed both in his Life and Death, were for our imitation, and we are bidden to learn of him: But this •• es not all, for, as his Life, so his Death was Mediatorial. Here then observe,

• (1.) THAT the whole current of Scripture, represents the Death of Christ, as a satisfactory ••• tion to the Justice of God. It is called a Sacrificing of himself, wherein he was the Antitype aimed at in the shadowy Sacrifices of the Law. Hence John calls him, The Lamb of God, Joh. 1.29. And his Sufferings are called our Ransom, 1 Tim. 2.6. and we are said to be bealed by his stripes, Isai. 53.5. and to bear the sins of many, Heb. 9. ult. And how did be bear them, but in respect of Guilt? He did not bear the moral Defilement, He was not polluted by them; but he bare the pecalty of them, whereby Justice was atoned, and God reconciled, 2 Cor. 5.19.
• (2) IF Christ had not satisfied for us, we could not have been Pardoned. We have before observed, that such was the constitution of the 〈◊〉 Covenant, that there was no room for pardon, till Satisfaction be secured. This must either be by the Offender himself, or some other for him: He cannot do it himself; for, being in the flesh, it is impossible that he should please God, Rom. 8.8. Not can any do it for him but Christ: the work is too big for any other to do but he: and he must do it by dying; for there was no other way in which Satisfaction could be made; whereas his Death had t • ough, that one Sacrifice was sufficient to answer for all our offenses. The Person was infinite, the Blood was preci • us: Justice had a complete triumph, when it brought the Son of God to undergo that cursed Death: It then for in highest state, when God smote his Fellow: this is enough to perfect us, Heb. 10 14.
• (3.) THE Grace of God is not obscured, but rendered the more illustrious by Christ's Satisfaction. Christ indeed was subjected unto Justice, but his Redeemed are thus made the subjects of the greater Grace. A bare act of pardon, without anymore ado, though it would as really have freed us from condemnation, yet it would not have so demonstrated the riches of Grace, as do appear, when the case was so, that man could not be forgiven, except the Son of God did suffer; that God must make the way to his being reconciled to us, through the heart of his own Son, and He most die, that we may live; He must pay the whole price, that we may be discharged; He must bear the full weight of wrath, that we may escape it. Hence the emphasis is put on it, Joh. 3.16. For God so loved the world that be gave his only begotten Son. So, Rom. 〈◊〉 . 32.

4. THE Persons for whom Christ died. It was on out behalf: it was not for all men universally, but for 2 select Company that were known to him from Eternity; whose Names were given him in the Covenant of Redemption, who were set apart to be made partakers in this Grace, before the World was made, in the decree of Election. Though there are some Benefits which flow from the Death of Christ to the whole World, and there are yet some more peculiar ones afforded to all such as belong to the visible Church; yet the great end of Christ's dying, bare a respect to none but Christ's chosen ones. He so died for none but those whom he had indented for, and on whose account he had undertaken to make satisfaction, to redeem them from their vain conversation, and make them partakers in Heavenly Glory. The Church of the Jews was a Type of the Spiritual Church of God: And it is observable, that there were no Sacrifices appointed to be offered for the Nations about them, but only for the Congregation. The Ram of the consecration, was offered only for the sins of the people of God. They were only the sins of Israel that were confessed over the head of the Scape Goat, and sent into the wilderness of oblivion: It was only his Sheep for whom Christ laid down his life, Joh. 10.11. and he knows them, ver. 14, 15. and they must be converted. ver. 16. God's design in giving his Son, and Christ's design in dying, was not merely to render mankind salvable, and yet to leave their Salvation at uncertainty, but He came to save. He, by Dying, made way for Application. The People of God owe to God the Father the acknowledgment of his special love in choosing them, and to God the Holy Ghost of his fin • gular love in calling them; but not so to God the Son in redeeming them, if he died alike for all. Peter in Heaven owes no more thanks to the Second Person, than Judas in Hell doth; on supposition that He died for both alike: Christ's love must be as great to the one as to the other. Christ's Death was a fruit of the greatest love. Joh. 15.13. But what love could it be to all, if having redeemed them from the Law, he doth thereby design them the greater damnation by the Gospel? For it is certain, he never intended to save all; for then all should certainty be saved; or otherwise he must lose his end, and die in vain in respect of some. And why should Paul make such a signal remark upon Christ's giving himself for him, Gal. 2.20. if he had equally given himself for all others as he had for him? Redemption is a Privilege; but to buy a man from the Gallows, to put him to more exquisite torments, is not a Privilege but a Plague.

USE. AND what a patent Obligation doth this Contemplation of Christ Death, lay upon all his Redeemed, to Love Him? How should the thoughts of this Dying Love of His to us, kindle and e • flame our affection to Him? Could he find in his Heart to die for us, and should we think it too much to bestow out best love upon Him? Think what manner of Love this is, how unparalleled! There never was the like, that the Son of God should not only plead, but die for us. Confider how unworthy we were of this love. If the guilt of the highest rebellion, if the stain of the most loathsome pollution, if the practice of the most horrible treachery, and willful obstinacy, can render a creature unworthy of his love; such were we. If a creature no way profitable, and every way harmful, that could do no good, and did all manner of evil, is worthless; such were we. Think what must have become of us, if he had not thus died for us: we had been forever without hope; the fiery indignation of a jealous God was just ready to consume us, the Arm of his fury just talling on us with a downright blow, and we must have made our bed in flames forever. Think how fully revenging Justice is satisfied by this Death of his: what great Debts he hath paid, what vast Bonds he hath taken up, what an infinite Account he hath cancelled. Count up if you can, the innumerable sins you have been guilty of, the least whereof would have sunk you into eternal materies; and then think of that precious word, Rom. 8 34. Who is he that condemneth? It is Christ that died. yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. There is not one sin left. And now think, what a Difference he hath put between us and others, on this very account, that he hath died for us. To make Christ's Death common, is to make it contemptible. But When we look, and can say, He died for me, and not for the World, this renders it admirable to a rapture. We were no nearer to Him, as Creatures, than others: All mankind are of one Blood, of the same Parentage, as near a • kin to Christ in his human nature: yea, and we had made our natures as vile by the Apostasy as any. Eph. 2.3. The Contagion was universal, Adam's sin equally imputed, and his polluted Image equally imparted; all the tray cerous Children of a Traitor; and it may be, in our lives, more vile than others: And that yet Christ should die for us, to save us from all our Abominations, what an unaccountable love is this? And shall we not love him above all? What reason had the Apostle to pass a fearful curse on all such as do not love him, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema, Maranatha.

SERMON CIII.

WE have taken a General Account of the Death of Christ, which was the last part of his Humiliation. It follows that we look more Particularly into the Parts of it.

AND in General let it he observed, th • though the Excellency of Christ's Person 〈◊〉 an infinite value into his Sufferings. yet th • did not excuse him from suffering 〈◊〉 Essence of the whole Curse which the 〈◊〉 had declared against us: and therefore 〈◊〉 read, Gol. 3.13. Christ hath redeemed as fr •• the curse of the law, being made a 〈◊〉 for as: for it is writter, Cursed is every 〈◊〉 that bingeth in a tree. Which Curse is s •• marily comprised in the Threatning, Gen ••• In which there are two sorts of Death ••• tained, the first and the second, or b • d •• 〈◊〉 spiritual b • th of which but Redeemer, 〈◊〉 and did undergo. As for that which is ea ••• eternal Death. it doth not denominate a th •• kind; nor is it primarily, but only 〈◊〉 quentially contained in the Curse; and 〈◊〉 Christ could satisfy Justice, without suffer •• of it: For the ground of the Eternity of th •• sinners misery lies in this viz. the Law 〈◊〉 b • satisfied or the sinner must he in Pr ••• till it be; but si • s guilt is too big the off •• is too: finite, to be exp • ated by the 〈◊〉 re ••• rary suffering of the Offe • der; he there ••• suffers eternally, because he is insolves When therefore Christ presented t • Just 〈◊〉 Price sufficient: He dies and rises agains, 〈◊〉 Death cannot h • ld him: But as for a 〈◊〉 and spiritual Death, he suffered them 〈◊〉 Only is verting the Order: Sinners first ••• fer the Perfection of a bodily Death, bes •• they undergo the utmost of that which spiritual; but Christ completed that w •• is spiritual first. The Sinner also, 〈◊〉 suffers these Deaths. first in the l • ch • ati •• and after in the Perfecti • n, so also did Ch •••• Only let it be remembered, that in all th •• Christ suffered, there was nothing but S ••• row, there was no Sin at all; for in that 〈◊〉 never became like unto us.

THE First thing then we have to take ••• tice of in the Death of Christ, is the In ••• of his spiritual Death: And this is exhibi ••• to us in that bitter Agony of his which suffered a little before his bodily De ••• And there is a particular account gives it by Three of the Evangelists. Math. 22.36. 〈◊〉 Mar. 14.32, &c. Luk. 22.29, &c 〈◊〉 which we may gather some Remarks, to forth this part of his Sufferings. And 〈◊〉

1. THE Name put upon it, will give some light into the nature • f •• t. It is 〈◊〉 an Agony. Luk. 22. 〈◊〉 . It comes of a 〈◊〉 which signifies a Conflict, Strife, or Co ••• and is used to express the Anguish of sp ••• which with Horror & Trembling seizeth 〈◊〉 that is about to encounter his Enemy, and just entering the lists. It therefore tells what a dreadful E • gagement Christ had the Garden: He now began to grapple 〈◊〉 the Wrath of God, and enter a close s ••• with the Powers of Hell. It must needs 〈◊〉 terrible thing, that could set the man Ch ••• united to the Person of the Son of God, i ••• such an amazing Consternation. If his S ••• ings had been no other but b • dily, & me •• ••• plary, and not penal, as some pretend, his ••• ience and resolution had been but lit ••• then pared with his Marryrs, who have 〈◊〉 •• catest cheerfulness gone to and thro 〈…〉 cruel sufferings: but it tells us that 〈◊〉 present combat, was horrible, which put 〈◊〉 into •• ch an Agony.

2. HENCE, we may take notice that Christ's ••• ah, and Soul Sufferings began wish has Agory. 〈◊〉 in was Spara • nal. They that were with his a 〈◊〉 , could see no more reason for it than 〈◊〉 ; but his Soul is now seized upon; and 〈◊〉 spiritual Death began upon him, in both the parts of it.

(1.) HERE was the punisement of loss. He 〈◊〉 de •• rred from that joy and delight, which the fruition of his Fathers co •• forting ••• ace and Spirit, were would not to afford him; so that now, sorrow, sadness, and soul ••• ness fell upon him, and had like to have 〈◊〉 him, He therefore faith to his Dis •• ples, Mat. 26.38. Then saith be unto them, • y j •• d it exceeding soer ••• fall, even unto which: tarry ye here and match with me

(2.) THERE was also a panish ••• at 〈◊〉 sense. 〈◊〉 ••• ed the bitter wrath of God, and selt the divine displeasure lying very heavy upon him: this was the Cup which he now took the sust taste of, and was very shortly to du • h off to the bottom. Now also he was is she hands of the powers of darkness; and ••• th •• account he saith, Luk. 22.53. but 〈◊〉 is your boat, and the power of darkness. And therefore it is said, Luk. 4.13. And when 〈◊〉 had ended all the temptation, he de ••••• d for a season. Now also the spirit of 〈◊〉 and misery seized upon him: Only h ••• be observed,

[1.] THAT the Joy which Christ last, and the Serow which be selt, was only as to the activity of them, or • it present sense. He now, and through all his Sufferings had the habit of 〈◊〉 joy in God, which He lost not in the ••• kest time of his Sufferings, for He 〈◊〉 now an •• ghitual fullness of all Graces bey ••••• ••• sare. Though there was a present 〈◊〉 of the activity of his Joy, yet it the no way wounded or impaired by his 〈◊〉 Christ was holy still, and therefore 〈◊〉 without any part of Sanctification, of which spiritual Joy is one.

[2.] THAT Christ underwent the wath of 〈◊〉 after a different manrer from sinners: Or 〈…〉 respect. For, Sinners, that die 〈◊〉 one damned, undergo the divine displeas •• e, as they are the Objects of God's wrath and toper, Psal. 7.12. Whereas Christ was not 〈◊〉 or absolutely the Object of God's 〈◊〉 , but only the subject of this penalty, which is the effect of it. For, God was never disple •• d with Christ, so as He 〈◊〉 with 〈◊〉 but He loved him most entirely, even 〈◊〉 , when he did actually withdraw the which of his love from him, and subjected him as the direful effects of his anger, when 〈◊〉 stood as our Surety. Nay ••• deed, His Father was never better pleased with b ••• than now; it was that which he Covenanted with him to do. and made him a great promise in case he did it. Isa. 52.1. So that here was he highest and most e •• nent testimony of his obedience to his Fathers will, that be could possibly express.

[3.] AND Christ was subjected at the Fran •• of Darkness, after another manner then wa • ked men are. They are, and it is part of their spiritual Death that they are, subjected to Satan in a way of servitude and slarery. who rules over them, and leads them Copene ••••• his will, 2 Tim. 2.26. They are his willing vassals; but Christ was never so. nor could the Devil ever by any temptations draw him into his snare; but he was assaulted by him, in a way of venation, and sore grief of soul, Satan being let loose upon him, to put him to sorrow and trouble.

3. WE may t • ore part •• arly take notice of the Combat which Christ was engeged it, in tis Agony; and that both in the Nature, and the Effect of it on him.

1. IN the Nature of it, let us observe,

(1.) IT is said, that he began t • de serra • full, Mat. 26.27. The word is used for the sorrows of a woman that is in trarail, Job. 16.21. Christ was now compassed about with sorrows on every side, and these very bitter: All the waters and billows of the wrath of God began to come over his Soul; He was not only filled with them, but cast into a slood of them, when his sinking Soul could find no footing or bottom Psal. 69.2.

(2.) It is also said, that He was very be •• y, Mat 26.37. Some suppose that the word signifies, to be without the society of People, as men that are in bitter sorrows, love to be alone. Heathen Writers use the word to express the most corroding and deadly grief that can be thought of. He was so oppressed with the terror and terrible anguish of his account we read of an Angel that was sent is strengthen him under it, Luk. 22.43. All the faculties of his Soul were taken up with the apprehension of the bitter impressions of the wrath of God that he sustained.

(3.) It is further added that he was sorrowful to death: They are his own words, who best understood his own burden & bitterness, Mat. 26.38. The weight of divine Vengeance which fell upon him, drunk up his spirits. and almost overwhelmed and swallowed him up. Sorrow is in itself a piece of Death, being one of the fruits of Sin, but for which it had never been heard of. Now so direful were the sorrows that came upon him, that they drank up his spirit, and were ready to sink him into his Grave, and had not a mighty power fustained him, they had certainly so c •• ne.

(4.) IT is morcover expressed of him that he was sore amazed, Mat. 14.22. which word is used to express, both fear and wonder: and it is therefore improved to set faith the greatest astonishment, of 〈◊〉 that is bey ••• t measure affrighted. All Christ's sa •••• were • eized upon by the suffering that he was now engaged in: the sedden seizure of it upon him, was exceeding formidable and dreadful to him; His whole human nature did, as it were, start at, and fly back from it, not in rebellion, but in a deep sense of the astonishing weight of misery that • he was now called to undergo, and combat withal. And from this heap of expressions used about it, we may safely infer these four Conclusions,

[1.] THAT the Serr •• us which Christ selt, did not only fall upon the insertour jaculties of his sensitive Soul, but on the superior saculties of his re sonable Soul. And that he intended these when he said, Mat. 26.38. My soul, &c. may be concluded, heth because he stood in our room, and bare our sorrows, who were cursed in Soul as well as Body, whose rational powers were chiesly concerned in sin, and therefore to be principal sufferers in the punishment of it: as also, because the inferior powers in the Man Christ, were emirely subordinated to the superiors, and were accordingly acted by them. He was not s • rrewsal & ama • ed without reason, • amp;c. J • b. 11.34.

[2.] THAT this agony and consint of his Seal, was not merely an act of sympathy with his body; but it hid its proper and immedrate sufferings. We may well suppose that Christ did not at this time surfer in his Body, any pain or torment; but the wrath of God sell upon his Soul itself, his Heart was oppressed, and the Soul within him as sm • tten with it: that was filled with trouble, Psal. 69.1. He was now fallen into the hands of God's Justice, armed with Vengeance, and it was very terrible to him.

[3.] NOR was it im compission to others that be was thus sorrowful; but it was his own proper Passion that he underwent. He had taken upon him to be our Surety, and put himself in our place; And now the Great GOD came to demand the Satisfaction of him which he owed to his revenging Justice; God himself row clapt the Arrest upon him, and put the Cup into his hand, which was filled with all the bitter ingredients, the dregs whereof he was to drink. God now began to make his Soul and ssering for sin, Isai. 53.10. We may reckon him to be intended in the Antetype, making that bitter moan, Psal. 40.12. For innumerable evils have compassed me about, mine iniquitles have taken hold upon me: so that I am not able to look up 〈◊〉 they are more than the hairs of mine head, theresore my heart saileth me. For though he had no sin of his own, vet all the sins of all the Elect, were his by Impuration, and they all tool fault hold of him.

[4.] NOR was it the fear and horrer of a bodily Death approaching, that made him in such an agony and bitterness at the apprehension • f it. For, though Death itself be that which human nature resents with consternation, accounting it in itself a great evil, ver meetly as such, the Grace of Christ bestowed on his People, hath made them to every me this sear, even then when it hath been set before them, with all the shame and 〈◊〉 roas cruelty attending it, that all 〈◊〉 and malice of Men and Devils could 〈◊〉 Surely then, he in whom all this Gra •• 〈◊〉 fountained, and who received the Sp ••• yond measure, must needs be able to c ••• it in himself; but it was the sense of a ritual Death seizing of him, and a felt paration spons the favorable prefea • e God, that did thus amaze him: God now 〈◊〉 gan to forsake him. and he is sorely di •••• and dreadfully amazed at it.

2. WE may further see the turi •••• this Agony, it we consider the Effects of which were men.

(1.) THE carnestness which it pat hi • 〈◊〉 in Prayer to his Father about it. How 〈◊〉 mently doth he deprecate this Cup? 〈◊〉 importunately doth he request of his Fa ••• that if there were any other possible 〈◊〉 the satisfying of divine Justice, He 〈◊〉 excused from drinking off the botton of 〈◊〉 Cup of Vengeance? In this Prayer of 〈◊〉 He discovered a Soul deeply astonished, 〈◊〉 a nature extremely averse to the su •• of the indignation of God which was 〈◊〉 coming out against Him: And this vebe •• cy of his in it appears, both in the 〈◊〉 of that expression, if it he possible; and 〈◊〉 triplication of the request in the same 〈◊〉 He went a second, and a third time, 〈◊〉 29, 44. and in that he grew every 〈◊〉 more intense in it. Luk. 22.44. And do ••• it is to this Agony, that the Apo •• le and reference, Heb. 5.7. Who in the days of flesh, when be had offered up prayers and plications, with strong crying and teat, 〈◊〉 him that was able to save him from death, 〈◊〉 was heard, in that be feared.

(2.) IN that bloody sweat of his, which 〈◊〉 from him in that Agony. We have the 〈◊〉 of it given, in Luk. 22.44. And being 〈◊〉 agony, be prayed more earnestly, and his 〈◊〉 to is as it were great dreps of blood falling 〈◊〉 to the ground. The word signifies concre • 〈◊〉 thick blood, which was an argume •• 〈◊〉 effect of an exceeding great and unpa •• 〈◊〉 fear & amazement. Great dread hath