The Fountain of Life

Use 1.

Doth Christ live forever in Heaven to present his blood to God in the way of intercession for believers? How sad then is their case, that have no interest in Christ's blood; but instead of its pleading for them cries to God against them, as the despisers and abusers of it! Every unbeliever despises it. The Apostate treads it underfoot. He that is an intercessor for some, will be an accuser of others. To be guilty of a man's blood, is sad; but to have the blood of Jesus accusing, and crying to God against a soul, is unspeakably terrible. Surely when he shall make inquisition for blood, when the day of his vengeance is come, he will make it appear by the Judgments he will execute, that this is a sin never to be expiated; but vengeance shall pursue the sinner to the bottom of Hell. Ah what do men and women do, in rejecting the gracious offers of Christ! What, tread upon a Savior! and cast contempt by unbelief and hardness of heart upon their only remedy! I remember I have read of an harlot that killed her child, and said that it smiled upon her when she went to stab it. Sinner, doth not Christ smile upon thee, yearn upon thee in the Gospel, and wilt thou as it were stab him to the heart, by thine infideli • y! Woe, and alas for that man, against whom this blood cries in Heave • .

Use 2.

Doth Christ live forever to make intercession; Hence let believers f • tch relief, and draw encouragement against all the causes and grounds of their fears, and troubles. For surely this answers them all.

First, Hence let them be encouraged against all their sinful infirmities, and lamented weaknesses. 'It is confessed, these are sad things; they grieve the spirit of God, sadden your own hearts, cloud your evidences; but having such an High Priest in Heaven, can never be your ruin. 1 Joh. 2.1, 2. My little children, these things write I unto you, that you sin not: And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. [My little children] children, especially little children; when first beginning to take the foot, are apt to stumble at every straw. So are raw, young, and inexperienced Christians; but what if they do? Why though it must be far from them to take encouragement so to do, from Christ and his intercession; yet if by surprisal, they so sin, let them not be utterly discouraged; for we have an Advocate. He stops whatever plea may be brought in against us by the Devil, or the Law; and answers all by his satisfaction. He gets out fresh pardons for new sins. And this Advocate is with [the Father] he doth not say with his Father, though that had been a singular support in itself, nor yet with our Father, which is a sweet encouragement singly considered, but with [the Father] which takes in both to make the encouragement full. Remember ye that are cast down under the sense of sin, that Jesus your friend in the Court above, is able to save to the uttermost. Which is as one calls it, a reaching word; and extends itself so far that thou canst not look beyond it.

Secondly, Hence draw abundant encouragement against all heartstraightnings, and deadness of spirit in prayer. Thou complainest thy heart is dead, wandering, and contracted in duty. O but remember Christ's blood speaks, when thou canst not: it can plead for thee, and that powerfully; when thou art not able to speak a word for thyself: to this sense that Scripture speaks, Can. 3.6. Who is this that cometh out of the Wilderness in pillars of smoke, perfumed with myrh, and frankincense, all the powders of the Merchant? The duties of Christians go up many times as pillars, or clouds of smoke from them, more smoke, than fire. Prayers smoked, and sullied with their offensive corruptions: but remember Christ perfumes them with myrh, &c. he by his intercession, gives them a sweet perfume.

Thirdly, Christ's intercession is a singular relief to all that come unto God by him, against all sinful damps, and slavish fears from the justice of God. Nothing more promotes the fear of reverence. Nothing more suppresseth unbelieving despondencies, and destroys the spirit of bondage. So you find it, Heb. 10.19, 20, 21. Having therefore brethren, boldness to enter into the holiest, by the blood of Jesus; by a new and living way, which he hath consecrated for us through the veil, that is to say his flesh; And having an High Priest over the house of God, let us draw near with a true heart 〈 in non-Latin alphabet 〉 , in full assurance of faith: Or let us come unto God, as a Ship comes with full sail into the Harbor. O what a direct, and full gale of encouragement doth this intercession of Christ give, to the poor soul that lay a ground, or was wind-bound before.

Fourthly, The intercession of Christ gives admirable satisfaction and encouragement to all that come to God, against the fears of deserting him again by Apostasy. This my friends, this is your principal security against these matters of fear. With this he relieves Peter, Luk. 22.31.32. Simon, (saith Christ) Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy fath fail not. q. d. Satan will fan thee, not to get out thy chaff, but boult out thy flower. His temptations are level'd against thy faith; but fear not, my prayer shall break his designs, and secure thy faith from all his attempt upon it. Upon this powerful intercession of Christ, the Apostle builds his triumph, against all that threatens to bring him, or any of the Saints again into a state of condemnation. And see how he drives on that triumph, from the resurrection, and session of Christ at the Fathers right hand; and especially from the work of intercession, which he lives there to perform. Rom. 8.34, 35. Who is he that condemneth, it's Christ that died; yea, rather that's risen again: who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the Love of Christ?

Fifthly, It gives sweet relief against the defects and wants that yet are in our sanctification. We want a great deal of faith, love, heavenly mindedness, mortification, knowledge. We are short, and wanting in all. There are the 〈 in non-Latin alphabet 〉 the remains, or things wanting, as the Apostle calls them. 1 Thes. 3.10. Well if grace be but yet in it's weak beginnings, and infancy in thy soul, this may encourage, that by reason of Christ's intercession, it shall live, grow, and expatiate itself in thy heart. He is not only the author, but the finisher of it. Heb. 12.2. He is ever begging new and fresh mercies for you, in Heaven; and will never be quiet till all your wants be supplied. He saves 〈 in non-Latin alphabet 〉 , to the uttermost: (i. e.) as I told you before, to the last, perfective, completing act of salvation. So that this is a fountain of relief against all your fears.

Use 3.

Doth Christ live forever to make intercession, then let those who reap on earth the fruits of that his work in Heaven, draw instruction thence about the following duties, to which it leads them as by the hand.

First, Do not forget Christ in an exalted state. You see though he be in all the glory above, at God's right hand, an enthron'd King, he doth not forget you. He like Joseph remembers his brethren in all his glory. But alas how oft doth advancement make us forget him? as the Lord complains in Hosea 13.5, 6. I did know thee in the Wilderness, in the Land of great drought ; but when they came into Canaan, According to their pastures, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me. As if he had said, O my people, you and I were better acquainted in the Wilderness. When you were in a low condition, left to my immediate care; living by daily faith; Oh then you gave me many a sweet visit; but now you are filled, I hear no more of you. Good had it been for some Saints, if they had never known prosperity.

Secondly, Let the intercession of Christ in Heaven for you, encourage you to constancy in the good ways of God. To this duty it sweetly encourages also. Heb. 4.14. Seeing then that we have a great High Priest that is passed into the Heavens, Jesus the Son of God: let us hold fast our profession. Here is encouragement to perseverance on a double account. One is, that Jesus our head is already in Heaven, and if the head be above water, the body cannot drown. The other is from the business he is there employed about, which is his Priesthood; he is passed into the Heavens, as our great High Priest to intercede, and therefore we cannot miscarry.

Thirdly, Let it encourage you to constancy in prayer: O do not neglect that excellent duty, seeing Christ is there, to present all your petitions to God. Yea, to perfume as well as present them. So the Apostle Heb. 4.16. infers from Christ's intercession. Let us therefore come boldly unto the Throne of Grace, that we may obtain mercy, and find grace to help in the time of need.

Fourthly, Hence be encouraged to plead for Christ on earth, who continually pleads for you in Heaven. If any accuse you, he is there to plead for you. And if any dishonor him on earth, see that you plead his interest, and defend his honor. Thus you have heard what his intercession is, and what benefits we receive by it.

DOCT. The death of Christ hath made a full satisfaction to God; for all the sins of his Elect.

He (to wit our surety Christ) was oppressed, and he was afflicted, saith the Prophet, Isai. 53.7. it may be as fitly rendered, and the words will bear it without the least force; it was exacted, and he answered. But how, being either way translated, it establisheth the satisfaction of Christ: may be seen in our learned Annotations on that place. So Col. 1.14. in whom we have 〈 in non-Latin alphabet 〉 redemption, through his blood, even the forgiveness of sin. Here we have the benefit, viz. redemption: interpreted by way of Apposition, even the remission of sins ; and the matchless price that was laid down to purchase it, the blood of Christ. So again, Heb. 9.12. by his own blood he entered once into the holy place, having obtained 〈 in non-Latin alphabet 〉 eternal redemption for us. Here's eternal redemption the mercy purchased; His own blood, the price that procured it.

Now for as much as this Doctrine of Christ's satisfaction, is so necessary, weighty, and comfortable in itself; and yet so much opposed and intricated by several enemies to it; the method I shall take for the clearing, establishing, and preparing it for use, shall be,

• First, To open the nature of Christ's satisfaction, and show what it is.
• Secondly, To establish the truth of it, and prove that he made full satisfaction to God, for all the sins of the Elect.
• Thirdly, To answer the most considerable Objections made against it.
• And Lastly to Apply it.

[ 1] First, What is the satisfaction of Christ; and what doth it imply? I answer, Satisfaction is the Act of Christ, God-man; presenting himself as our surety, in obedience to God, and love to us; to do, and suffer all that the Law required of us; and thereby freeing us from the wrath, and curse due to us for our sins.

First, It is the Act of God-man, no other was capable of giving satisfaction, for an infinite wrong done to God. But by reason of the union of the two natures, in his wonderful person, he could do it, and hath done it for us. The human nature did what was necessary in its kind; it gave the matter of the Sacrifice: the divine nature stamped the dignity and value upon it, which made it an adequate compensation. So that it was opus 〈 in non-Latin alphabet 〉 the act of God-man. Yet so, that each nature retained its own properties, notwithstanding their joint influence into the effect. If the Angels in Heaven had laid down their lives; or if the blood of all the men in the world had beeen poured out by Justice; this could never have satisfied; because that 〈 in non-Latin alphabet 〉 worth and value which this Sacrifice hath, would have still been wanting. It was God that redeemed the Church, with his own blood. Act. 20.28. If God redeem with his own blood, he redeems as God-man, without any dispute.

Secondly, If he satisfy God for us, he must present himself before God, as our surety in our stead, as well as for our good; else his obedience had signified nothing to us: to this end he was made under the Law, Gal. 4.4. comes under the same obligation with us, and that as a surety: For so he is called, Heb. 7.22. Indeed his obedience and sufferings could be exacted from him, upon no other account. It was not for anything he had done, that he became a curse. It was prophesied of him, Dan. 9.26. the Messiah shall be cut off, but not for himself: and being dead, the Scriptures plainly assert, it was for our sins : and upon our account. So 1 Cor. 15.3. Christ died for our sins according to the Scriptures.

And it's well observed by our Divines, who assert the vicegerency and substitution of Christ in his sufferings; that all those Greek particles which we translate [for] when applied to the sufferings of Christ, do note the meritorious, deserving, procuring cause of those sufferings. So you find Heb. 10.12. He offered one Sacrifice 〈 in non-Latin alphabet 〉 for sins. 1 Pet. 3.18. Christ once suffered 〈 in non-Latin alphabet 〉 for sins. Rom. 4.25. He was delivered 〈 in non-Latin alphabet 〉 for our offenses. Matth. 20.28. He gave his life a ransom 〈 in non-Latin alphabet 〉 for many. And there are that confidently affirm this last particle is never used in any other sense in the whole book of God. As an eye, for an eye, a tooth, for a tooth: (i. e.) one in lieu of another. Just as those whom the Greeks called 〈 in non-Latin alphabet 〉 men that exchanged lives, or gave life for life: staking down their own, to deliver another's. As Philumene did for Aristides. And so the Poet Virgil speaks.

And indeed this very consideration is that which supports the doctrine of Imputation, the imputation of our sins to Christ, and the imputation of Christ's righteousness unto us. For how could our sins be laid on him, but as he stood in our stead? or his righteousness be imputed to us, but as he was our surety, performing it in our place. So that to deny Christ's sufferings in our stead, is to loose the corner stone of our Justification, and overthrow the very pillar which supports our faith, comfort and salvation. Indeed if this had not been he would have been the righteous Lord, but not the Lord our righteousness, as he is styled Ier. 33.16. So that it is but a vain distinction, to say it was for our good, but not in our stead. For had it not been in our stead, we could not have had the good of it.

Thirdly, The internal moving cause of Christ's satisfaction for us, was his obedience to God, and love to us. That it was an act of obedience is plain, from Phil. 2.8. He became obedient unto death, even the death of the cross. Now obedience respects a command; and such a command Christ received to die for us, as himself tells us, Joh. 10.18. I lay down my life of myself, I have power to lay it down, and power to take it again; this commandment have I received of my Father. So that it was an act of obedience with respect to God, and yet a most free and spontaneous act with respect to himself. And that he was moved to it out of pity and love to us, himself assures us. Gal. 5.2. Christ loved us, and gave himself for us, an offering and a Sacrifice to God: upon this Paul sweetly reflected, Gal. 2.20. who loved me, and gave himself for me. As the external moving cause was our misery, so the internal was his own love, and pity for us.

Fourthly, The matter of Christ's satisfaction, was his active and passive obedience, to all that the Law of God required. I know there are some that doubt whether Christ's active obedience have any place here, and so whether it be imputed as any part of our righteousness. It is conf • ssed the Scripture most frequently mentions his passive obedience, as that which made the atonement; and procures our redemption. Matth. 26.28. Matth. 20.28. Rom. 3.24, 25. & alibi, but his passive obedience is never mentioned exclusively, as the sole cause, or matter of satisfaction. But in those places where it's mentioned by itself, it's put for his whole obedience, both active and passive, by an usual Trope; and in other Scriptures, it is ascribed to both, as Gal. 4.4. he is said to be made under the Law, to redeem them that were under the Law. Now his being made under the Law to this end, cannot be restrained to his subj • ction to the curse of the Law only, but to the commands of it also. So Rom. 5.19. As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. It were a manifest injury to this text also, to restrain it to the passive obedience of Christ only. To be short this twofold obedience of Christ stands opposed to a twofold obligation that fallen man is under; the one to do what God requires: the other to suffer what he hath threatened for disobedience. We owe him active obedience as his creatures, and passive obedience as his prisoners. Suitably to this double Oblation, Christ comes under the Commandment of the Law to fulfil it actively, Matth. 3.15. and under the malediction of the Law to satisfy it passively. And whereas it is objected by some, if he fulfilled the whole Law for us by his active, what need then of this passive obedience? We reply, great need; because both these make up that one, entire, and complete obedience, by which God is satisfied, and we justified. It's a good rule of Alsted, obedientia Christi est una copulativa: The whole obedience of Christ both active and passive make up one entire perfect obedience: and therefore there is no reason why one particle either of the one, or of the other should be excluded.

Fifthly, the effect and fruit of this his satisfaction is our freedom, ransom, or deliverance from the wrath and curse due to us for our sins. Such was the dignity, value, and completeness of Christ's satisfaction; that in strict Justice it merited our redemption, and full deliverence. Not only a possibility that we might be redeemed, and pardoned; but a right whereby we ought to be so. As the learned Dr. Twisse judiciously argues. If he be made a curse for us, we must then be redeemed from the curse, according to justice: so the Apostle argues, Rom. 3.25, 26. Whom God hath set forth to be a propitiation, through faith in his blood; to declare his righteousness for the remission of sins that are past through the forbearance of God, to declare I say at this time his righteousness, that God might be just, and the justifier of him that believeth in Jesus. Mark the design and end of God in exacting satisfaction from Christ; it was to declare his righteousness, in remission of sin to believers; and lest we should lose the Emphatical word, he doubles it; to declare I say his righteousness. Everyone can see how his mercy is declared in remission; but he would have us take notice that his justification of Believers is an act of Justice; and that God as he is a just God, cannot condemn the believer, since Christ hath satisfied his debts. This attribute seems to be the main bar against remission; but now, it's become the very ground and reason why God remits. Oh how comfortable a text is this! Doth Satan or Conscience set forth thy sin in all its discouraging circumstances and aggravations? God hath set forth Christ to be a propitiation. Must justice be manifested, satisfied, and glorified? So it is in the death of Christ, ten thousand times more than ever it could be in thy damnation. Thus you have a brief account of the satisfaction made by Jesus Christ.

Secondly, We shall gather up all that hath been said, to establish [ 2] the truth of Christ's satisfaction. Proving the reality of it, that it is not an improper, catechristical, fictitious satisfaction; by divine acceptilation, as some have very diminutively called it; but real, proper, and full; and as such accepted by God. For his blood is the blood of a surety, Heb. 7.22. who came under the same obligations of the Law with us, Gal. 4.4. and though he had no sin of his own, yet standing before God, as our surety; the iniquities of us all, were laid upon him. Isai. 53.6. and from him did the Lord with great severity exact satisfaction for our sins, Rom. 8.32. punishing them upon his soul. Matth. 27.46. and upon his body, Act. 2.23. and with this obedience of his Son is fully pleased and satisfied. Eph. 5.2. And hath in token thereof raised him from the dead, and set him at his own right hand. 1 Tim. 3.16. And for his righteousness sake acquitted and discharged believers, who shall never more come into condemnation. Rom. 8.1, 34. All this is plain in Scripture, and our faith in the satisfaction of Christ, is not built on the wisdom of man; but the everlasting sealed truth of God. Yet such is the perverse nature of man, and the pride of his heart; that whilst he should be humbly adoring the grace of God in providing such a surety for us; he is found accusing the justice, and diminishing the mercy of God; and raising all the objections which Satan and his own heart can invent, to overturn that blessed foundation upon which God hath built up his own honor, and his people's salvation.

[ 3] Thirdly, In the next place therefore, we shall reject those doctrines and remove the principal of those objections that are found militating against the satisfaction of Christ.

And in the first place, we reject with deep abhorrence that doctrine which ascribes to man any power in whole or in part to satisfy God for his own, or other men's sins. This no mere creature can do, by active obedience, were it so complete that he could never sin in thought, word, or deed anymore; but live the most holy life, that ever any lived. For all this would be no more than his duty as a creature, Luk. 17.10. and so can be no satisfaction for what he is by nature, or hath done against God as a sinner. Nor yet by sufferings. For we have offended an infinite God, and can never satisfy him by our finite sufferings.

We also with like detestation reject that doctrine which makes the satisfaction of Christ either impossible, or fictitious, and inconsistent with grace, in the free pardon of sin. Many are the cavils raised against Christ's satisfaction; the principal are such as these that follow.

The Doctrine of Christ's Satisfaction is absurd, for Christ (say we) is God; if so, then God satisfies himself; then which, what can be more absurd to imagine?

I Answer, God cannot properly be said to satisfy himself, for that would be the same thing as to pardon simply, without any satisfaction. But there is a twofold consideration of Christ. One in respect of his Essence and divine nature, in which sense, he is the object both of the offense, and of the satisfaction made for it. Another in respect of his person, and economy, or office: in which sense he properly satisfies God, being in respect of his manhood another, and inferior to God. John. 14.28. the blood of the man Christ Jesus is the matter of the satisfaction. The divine nature dignifies it, and makes it of infinite value. A certain family hath committed treason against the King, and are all under the condemnation of the Law for it; the Kings Son moved with pity and love, resolves to satisfy the Law, and yet save the Family; in order whereunto he marries a daughter of the family, whereby her blood becomes Royal blood, and worth the blood of the whole family whence she sprang; this Princess is by her Husband executed in the room of the rest. In this case the King satisfies not himself for the wrong, but is satisfied by the death of another, equivalent in worth to the blood of them all. This similitude answers not to all the particulars, as indeed nothing in nature doth or can, but it only shows what it was that satisfied God, and how it became so satisfactory.

If Christ satisfied by paying our Debt, then he should have endured eternal torments. For so we should, and the damned shall.

We must distinguish betwixt what is essential, and what is accidental in punishment. The primary intent of the Law is reparation, and satisfaction; he that can make it at one entire payment, (as Christ could and did) ought to be discharged. He that cannot (as no mere creature can) ought to lie forever, as the damned do under sufferings.

If God will be satisfied for our sin, before he pardon them; how then is pardon an Act of Grace?

Pardon could not be an act of pure grace if God received satisfaction from us, but if he pardon us, upon the satisfaction received from Christ; though it be of debt to him, it is of grace to us. For it was grace to admit a surety to satisfy; more grace to provide him, and most of all to apply his satisfaction to us, by uniting us to Christ, as he hath done.

But God loved us, before Christ died for us; for it was the love of God to the world that moved him to give his only begotten Son. Could God love us, and yet not be reconciled and satisfied?

God's complacential love is indeed inconsistent with an unreconciled state. He is reconciled to everyone he so loves. But his benevolent love, consisting in his purpose of Good, may be before actual reconciliation, and satisfaction.

Temporal death, as well as eternal, is a part of the curse; if Christ have fully satisfied by bearing the curse for us, how is it that those for whom he bare it, die as well as others?

As Temporal death is a penal evil, and part of the curse; so God inflicts it not upon believers, but they must die for other ends, viz. to be made perfectly happy in a more full and immediate enjoyment of God, than they can have in the body: and so death is theirs, by way of privilege. 1 Cor. 3.22. They are not deaths, by way of punishment. The same may be said of all the afflictions with which God for gracious ends now exercises his reconciled ones. Thus much may suffice, to establish this great truth.

DOCT. That the death of Jesus Christ, hath not only satisfied for our debts; but over and above, purchased a rich inheritance, for the children of God.

For this end, or cause, he is the Mediator of the New-Testament; that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called, might receive the promise of eternal inheritance. Heb. 9.15.

We will here first see what Christ paid. Secondly, what he purchased. Thirdly, for whom.

First, What Christ paid. Our Divines comprize the virtue [ 1] and fruits of the Priesthood of Christ in these two things, viz. solutio debiti, & acquisitio haereditatis, payment, and purchase: answerably the obedience of Christ hath a double relation, ratio legalis justiciae, the relation of a legal righteousness; an adequate and exactly proportionated price. And it hath also in it ratio super legalis meriti, the relation of a merit over and beyond the Law.

To object (as some do) the satisfaction of Christ was more than sufficient, according to our Doctrine, and therefore could not be intended for the payment of our debt, is a senseless cavil. For surely if Christ paid more than was owing, he must needs pay all that was owing to divine Justice. And truly it is but a bad requital of the Love of Jesus Christ, who beside the payment of what we owed, would manifest his bounty, by the redundancy of his merit, which he paid to God to purchase a blessed inheritance for us. This overplus of satisfaction (which was the price of that inheritance I am now to open) is not obscurely hinted, but plainly expressed twice in Rom. 5.15. But not as the offense, so also is the free gift; for if through the offense of one, many be dead, 〈 in non-Latin alphabet 〉 . much more the grace of God, and the gift by grace; which is by one man Jesus Christ 〈 in non-Latin alphabet 〉 , hath abounded, or flowed abundantly unto many. So verse. 17. For if by one man's offense, death reigned by one; 〈 in non-Latin alphabet 〉 much more they which receive 〈 in non-Latin alphabet 〉 the overflowings, or abundance of grace, and of the gift of righteousness, shall reign in life, by one, Jesus Christ. In both which places Christ and Adam are compared as the two roots or common heads of mankind; both agreeing in this property of communicating their conditions to those that are theirs; yet there is a great deal of difference betwixt them, for in Christ the power is all divine, and therefore infinitely more active, and effectual. He communicates abundantly more to his, than they lost in Adam. So that this blood is not only sufficient to redeem all those that are actually redeemed by it, but even the whole world also. And were there so many worlds of men, as there are men in the world, it would be sufficient for them also; and yet still there would be an overplus of value. For all those worlds of men would rise but to a finite bulk; but this blood is infinite in its worth and dignity. Since then there is not a whole world, no not half, but the far less part of the world redeemed by the blood of Christ; which was sufficient for so many: how great must be the surplusage, and redundancy of merit! Here our Divines rightly distinguish betwixt the substance, and accidents of Christ's death and obedience. Consider that Christ's suffering as to the substance of it, it was no more than what the Law required. For neither the justice, nor love of the Father would permit, that Christ should suffer more, than what was necessary for him to bear, as our surety: but as to the circumstances, the person of the sufferer, the cause and efficacy of his sufferings, &c. it was much more than sufficient. A super legale meritum, a merit above and beyond what the Law required. For though the Law required the death of the sinner, who is but a poor contemptible creature; it did not require that one perfectly innocent should die. It did not require that God should shed his blood. It did not require blood of such value, and worth as this was. I say none of this the Law required, though God was pleased for the advancement and manifestation of his Justice and Mercy in the highest, to admit and order this, by way of commutation; admitting him to be our 〈 in non-Latin alphabet 〉 or ransomer by dying for us. And indeed it was a most gracious relaxation of the Law, that admitted of such a commutation as this: for hereby it comes to pass, that Justice is fully satisfied, and yet we live and are saved; which before was a thing that could not be imagined. Yea, now we are not only redeemed from wrath by the adequate compensation made for our sins by Christ's blood and sufferings substantially considered, but to a most glorious inheritance purchased by his blood, considered as the blood of an Innocent ; as the blood of God, and therefore as most excellent and efficacious blood, above what the Law demanded. And this is the meaning of Athanasius, when he saith that Christ recompensed or made amends for small things, with great. He means not that sin considered absolutely, and in itself is small; O no, but compared with Christ's blood, and the infinite excellency and worth of it, it is so. And Chrysostom, to the same purpose, Christ paid much more (saith he) than we owed, and so much more, as the immense Ocean, is more than a small drop. So that it was rightly determined by holy Anselm, no man saith he can pay to God what he owes him; Christ only paid more than he owed him. And by this you see how rich a treasure there lies by Christ, to bestow in a purchase for us, beyond and above what he paid to redeem us; even as much as his soul and body was more worth than ours for whom it was sacrificed; and that is so great a sum, that all the Angels in Heaven, and men on earth can never compute, and sum up, so as to show us the total of it. And this was that inexhaustible treasure that Christ expended, to procure and purchase the fairest inheritance for Believers. Having seen the treasure that purchased; let us next inquire into the inheritance purchased by it.

Secondly, This inheritance is so large, that it cannot be surveyed [ 2] by creatures: nor can the boundaries and limits thereof be described; for it comprehends all things. 1 Cor. 3.22. All is yours, ye are Christ's, and Christ is God's. Revel. 21.7. He that overcomes shall inherit all things. And yet I do not think or say that Dominium fundatur in gratia, that Temporal Dominion in founded in grace. No, that's at the cast and dispose of providence: but, Christ by his death hath restored a right to all things to his people.

But to be more particular, I shall distribute the Saints inheritance purchased by Christ, into three heads. All Temporal good things, all Spiritual good things, and all Eternal good things are theirs.

First, All Temporal good things. 1 Tim. 6.7. He hath given us all things, richly to enjoy. Not that they have the possession, but the comfort and benefit of all things. Others have the sting, gall, wormwood, baits, and snares of the creature; Saints only have the blessing and comfort of it. So that this little which a Righteous man hath, is (in this among other respects) better than the treasures of many wicked. Which is the true key to open that dark saying of the Apostle, 2 Cor. 6.10. as having nothing, and yet possessing all things. They only possess, others are possessed by the world. The Saints do uti mundo, & frui Deo, use the world and enjoy God in the use of it. Others are deceived, defiled, and destroyed by the world, but these are refreshed, and furthered by it.

Secondly, All Spiritual good things are purchased by the blood of Christ for them. As justification which comprises remission of sins, and acceptation of our persons by God. Rom. 3.24. Being Justified freely by his grace, through the redemption that is in Christ. Sanctification is also purchased for them. Yea, both initial and progressive sanctification. For of God he is made unto us not only wisdom and righteousness, but sanctification also. 1 Cor. 1.30. These two, viz. our Justification and Sanctification, are two of the most rich and shining robes in the wardrobe of free grace. How glorious and lovely do they render the soul that wears them! These are like the Bracelets and Jewels Isaac sent to Rebecca. Adoption into the family of God is purchased for us by this blood. For ye are all the children of God by faith in Jesus Christ, Gal 3.26. Christ as he is the Son, is haeres natus, the heir by nature: as he is Mediator, he is haeres constitutus, the heir by appointment: appointed heir of all things ; as it is Heb. 1.2. By this Sonship of Christ, we being united to him by faith, become Sons; and if Sons, then heirs. O what a manner of love is▪ this, that we should be called the Sons of God? 1 Joh. 3.1. That a poor beggar should be made an heir, yea, an heir of God, and a joint heir with Christ. Yea, that very faith, which is the bond of union, and consequently the ground of all our communion with Christ, is the purchase of his blood also. 2 Pet. 1.1. To them that have obtained like precious faith with us, through the righteousness of God, and our Savior Jesus Christ. This most precious grace is the dear purchase of our Lord Jesus Christ. Yea, all that peace, joy, and spiritual comfort, which are sweet fruits of faith, are with it purchased for us by this blood.

So speaks the Apostle in Rom. 5.1, 2, 3. Being Justified by faith, we have peace with God; through our Lord Jesus Christ, &c. moreover the Spirit himself who is the Author, Fountain, and Spring of all these graces and comforts, is procured for us by his death, and resurrection. Gal. 3.13, 14. Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, cursed is everyone that hangeth on a tree. That the blessing of Abraham might come upon the Gentiles through Jesus Christ, that we might receive the promise of the spirit, through faith. That spirit that at first sanctified, and since hath so often sealed, comforted, directed, resolved, guided, and quickened your souls; had not come to perform any of these blessed Offices upon your hearts if Christ had not died.

Thirdly, All Eternal good things are the purchase of his blood▪ Heaven and all the glory thereof is purchased for you that are Believers, with this price. Hence that glory, whatever it be, is called, an inheritance incorruptible, undefiled, and that fadeth not away, reserved in Heaven for you ; to the lively hope whereof ye are begotten again, by the resurrection of Christ from the dead. 1 Pet. 1.3, 4. Not only present mercies are purchased for us, but things to come also. As it is 1 Cor. 3.22. Man is a prudent and prospecting creature, and is not satisfied that it's well with him for present, unless he have some assurance it shall be well with him for time to come. His mind is taken up about what shall be hereafter, and from the good, or evil things to come, he raiseth up to himself, vast hopes, or fears.

Therefore to complete our happiness, and fill up the uttermost capacity of our souls; all the good of eternity is put into the account and Inventory of the Saints Estate and Inheritance. This happiness is ineffable. It's usually distinguished into what is essential, and what is accessory to it. The essentials of it, as we in our embodied state can conceive, is either, the Objective, Subjective, or Formal happiness to be enjoyed in Heaven.

The Objective happiness, is God himself. Psal. 73.25. Whom have I in Heaven but thee? If it could be supposed (saith one) that God should withdraw from the Saints in Heaven, and say, take Heaven and divide it among you; but as for me, I will withdraw from you: the Saints would fall a weeping in Heaven, and say, Lord take Heaven, and give it to whom thou wilt; it's no Heaven to us except thou be there. Heaven would be a very Bokim to the Saints, without God. In this our glory in Heaven consists, to be ever with the Lord. 1 Thes. 4.17. God himself is the chief part of a Saints inheritance, in which sense as some will understand, Rom. 8.17. they are called heirs of God.

The Subjective glory and happiness is the attemperation and suiting of the soul and body to God. This is begun in sanctification, perfected in glorification. It consists in removing from both, all that is indecent and inconsistent with a state of such complete glory and happiness; and in super-induceing and clothing it with all Heavenly qualities.

The immunities of the body are its freedom from all natural infirmities; which as they come in, so they go out with sin. Thenceforth there shall be no diseases, deformities, pains, flaws, monstrosities, their good phycisian death hath cured all this. And their vile bodies shall be made like unto Christ's glorious body. Phil. 3.21. And be made a spiritual body. 1 Cor. 15.44. For agility, like the Chariots of Aminadab. For Beauty as the top of Lebanon, for incorruptibility as if they were pure Spirits.

The Soul also is discharged and freed from all darkness and ignorance of mind; being now able to discern all truths in God, that Crystal Ocean of truth. The leaks of the memory stopped forever. The roving of its fancy perfectly cured. The stubbornness and reluctancy of the will, forever subdued, and retained in due, and full subjection to God. So that the Saints in glory shall be free from all that now troubles them. They shall never sin more, nor be once tempted so to do; for no serpent hisses in that paradise. They shall never grieve or groan more, for God shall wipe all tears from their eyes. They shall never be troubled more: for God will then recompense tribulation to their troubles, and to them that are troubled rest. They shall never doubt more, for fruition excludes doubting.

The Formal happiness is the fullness of satisfaction resulting from the blessed sight and enjoyment of God, by a soul so attemper'd to him. Psal. 17.15. When I awake, I shall be satisfied with thy likeness. This sight of God in glory called the beatifical vision, must needs yield ineffable satisfaction to the beholding soul, in as much as it will be an intuitive vision. The intellectual or mental eye shall see God: 1 John. 3.2. The corporeal glorified eye shall see Christ. Job 19.26, 27. What a ravishing vision will this be? And how much will it exceed all reports, and apprehensions we had here of it! Surely the one half was not told us. It will be a transformative vision, it will change the beholder into its own image and likeness. We shall be like him, for we shall see him as he is. 1 Joh. 3.2. As Iron put into the fire, becomes all fiery: so the soul by conversing with God, is changed into his very similitude. It will be, an Appropriative vision, whom I shall see for myself. Job. 19.26, 27. In Heaven interest is clear, and undoubted; fear is cast out. No need of marks and signs there; for what a man sees and enjoys, how can he doubt of? It will be a ravishing vision, these we have by faith are so, how much more those in glory; How was Paul transported, when he was in a visional way wrapped up into the third Heaven, and heard the unutterable things, though he was not admitted into the blessed society, but was with them as the Angels are in our assemblies; a stander by, a looker on. If a spark do so inflame; what is it to lie down like a Phoenix in her bed of Spices? Like a Salamander to live, and move in the fire of love! It will also be an eternal vision, vacabimus, & videbimus : (as Augustine said) we shall then be at leisure for this employment, and have no diversions from it forever. No evening is mentioned to the seventh days Sabbath; no night in the new Jerusalem. And therefore,

Lastly, It will be a fully satisfying vision : God will then be all in all. Etiam ipsa curiositas satietur, curiosity itself will be satisfied. The blessed soul will feel itself blessed, filled, satisfied, in every part. Ah what an happiness is here! to look, and love; to drink and sing, and drink again at the fountain head of the highest glory. And if at any time its eye be turned from a direct, to a reflex sight upon what it once was; how it was wrought on; how fitted for this glory; how wonderfully distinguished by special grace, from them that are howling in flames, whilst himself is shouting aloud upon its bed of everlasting rest; all this will enhaunce the glory.

And so also will the Accessories of this blessedness, The place where God is enjoyed, the Empyrean Heaven, the City of God, wihther Christ ascended. Where the great assembly are met. Paradise and Canaan were but the Types of it. More excelling and trascending the Royal Palaces of earthly Princes, than they do a • idgeon hold. The company also with whom he is enjoyed, adds to the glory. A blissful society indeed. Store of good neighbors in that City. There we shall have familiar converse with Angels, whose appearances now are insupportable by poor mortals. There will be sweet and full closings also betwixt the Saints; Luther and Zwingli are there agreed: here they could not fully close with one another. And no wonder, for they could not fully close with themselves. But there is perfect harmony and unity. All meeting and closing in God, as lines in the Center. This is a blessed glimpse of your inheritance.

Thirdly, All this is purchased for Believers: hence it's called, the Inheritance of the Saints in Light. Col. 1.12. All is yours, for ye are Christ's, that is the tenure. 1 Cor. 3.23. So Rom. 8.30. Whom he did predestinate, them he also called; and whom he called, them he also justified: and whom he justified, them he also glorified: Only those that are Sons, are Heirs. Rom. 8.17. The unrighteous shall not inherit. 1 Cor. 6.9. It's the Fathers good pleasure to give the Kingdom to the little flock, Luk. 12.32.

DOCT. That Jesus Christ exercises a Kingly power over the souls of all, whom the Gospel subdues to his obedience.

No sooner were the Collossians delivered out of the power of darkness, but they were immediately translated into the Kingdom of Christ the dear Son. 1 Col. 13.

This Kingdom of Christ which is our present subject, is the internal spiritual Kingdom, which is said to be within the Saints. Luk. 17.20, 21. The Kingdom of God is within you. Christ sits as an enthroned King in the Hearts, Consciences and affections of his willing people. Psal. 110.3. And his Kingdom consists in Right • ousness Peace and Joy in the Holy Ghost. Rom. 14.17. And is properly Monarchical, as appears in the Margent.

In the prosecution of this point, I will speak Doctrinally to these three heads.

• First, How Christ obtains this throne in the hearts of men.
• Secondly, How he rules in it, and by what acts he exerciseth his Kingly authority.
• Thirdly, What are the privileges of those souls over whom Christ reigns. And then apply it.

First, We will open the way and manner in which Christ obtains a Throne in the hearts of men: and that is by conquest. For though the souls of the Elect are his by donation, and right of redemption; the Father gave them to him, and he died for them: yet Satan hath the first possession; and so it fares with Christ, as it did with Abraham ; to whom God gave the Land of Canaan by promise and Covenant; but the Canaanites, Perezites, and sons of Anak had the actual possession of it, and Abraham's posterity must fight for it, and win it by inches before they enjoy it. The house is conveyed to Christ by him that built it, but the strong man armed keeps the possession of it, till a stronger than he comes and ejects him. Luk. 11.20, 21, 22. Christ must fight his way into the soul, though, he have right to enter as into his dearly purchased possession. And so he doth, for when the time of recovering them is come, he sends forth his Armies to subdue them. As it is Psal. 110.3. The people shall be willing in the day of thy power. The Hebrew may as fitly be rendered, and is so by some, in the day of thine Armies. When the Lord Jesus sent forth his Armies of Prophets, Apostles, Evangelists, Pastors, Teachers, under the conduct of his Spirit; armed with that two edged sword, the word of God, which is sharp and powerful. Heb. 4.12. But that's not all, he causes Armies of convictions and spiritual troubles to begird and straighten them on every side; so that they know not what to do. These convictions like a shower of Arrows, strike point blank into their Consciences. Acts 2.37. When they heard this they were pricked to the heart, and said men and brethren what shall we do! Christ's Arrows are sharp in the hearts of his enemies, whereby the people fall under him, Psal. 45.5, 6. by these convictions he batters down all their loose vain hopes, and levels them with the earth.

Now all their weak pleas and defences, from the general mercy of God, the examples of others, &c. prove but as paperwalls to them. These shake their hearts, even to the foundation. And overturn every high thought there, that exalts itself against the Lord. This day in which Christ sits down before the soul, and summons it by such messengers as these, is a day of distress within; yea, such a day of trouble that none is like it. But though it be so: yet Satan hath so deeply intrencht himself in the mind, and will, that the soul yields not at the first summons, till its provisions within are spent, and all its Towers of Pride, and Walls of vain confidence be undermined by the Gospel, and shaken down about its ears: and then the soul desires a parley with Christ. O now it would be glad of terms, any terms. If it may but save its life, let all go as a prey to the Conqueror. Now it sends many such messages as these to Christ, who is come now to the very gates of the soul, mercy Lord, mercy; O were I but assured thou wouldst receive, spare and pardon me, I would open to thee the next moment. Thus the soul is shut up to the faith of Christ, as it is Gal. 3.23. and reduced now to the greatest straight and loss imaginable; and now the merciful King, whose only design is to conquer hearts, hangs forth the white flag of mercy before the soul, giving it hopes it shall be spared, pitied and pardoned, though so long in rebellion against him: If yet it will yield itself to Christ: many staggerings, hesitations, irresolutions, doubts, fears, scruples, half-resolves, reasonings for and against there are at the Council-table of man's own heart at this time. Sometimes there is no hope, Christ will slay me, if I go forth to him, and then it trembles. But then, whoever found him so, that tried him? Other souls have yielded, and found mercy beyond all their expectation. Oh but I have been a desperate enemy against him. Admit it, yet thou hast the word of a King for it; let the wicked forsake his way, and the unrighteous man his thoughts; and let him turn to the Lord, and he will have mercy on him; and to our God, for he will abundantly pardon him. Isa. 55.7.

But the time of mercy is past, I have stood out too long. Yet, if it were so, how is it that Christ hath not made short work and cut me off. Set fire, Hell fire to my soul, and withdrawn the siege? Still he waiteth that he may be gracious, and is exalted that he may have compassion. A thousand such debates there are, till at last the soul considering, if it abide in rebellion, it must needs perish; if it go forth to Christ, it can but perish; and being somewhat encouraged by the messages of grace sent into the soul at this time, such as that, Heb. 7.25. Wherefore he is able to save to the utmost all that come unto God by him. And that, Joh. 6.37. He that cometh to me, I will in no wise cast out. And that, Matth. 11.28. Come unto me ye that are weary, and heavy laden, and I will give you rest. It is at last resolved to open to Christ. And saith, stand open ye everlasting gates, and be ye opened ye everlasting doors; the King of glory shall come in. Now the will spontaneously opens to Christ. That fort Royal submits, and yields. And all the affections open to him. The will brings Christ the keys of all the rooms in the soul. Concerning this Triumphant entrance of Christ into the soul, we may say, as the Psalmist rhetorically speaks concerning the Triumphant entrance of Israel into Canaan, Psal. 114.5, 6. The Mountains skipped like Rams, and the little Hills like Lambs; what ailed thee O thou Sea, that thou fleddest? thou, Jordan that thou wast driven back? So here in a like rhetorical Triumph we may say, the Mountains and Hills skip like Rams, the fixed and obstinate Will, starts from its own basis, and center. The Rocky heart rends in twain. A poor soul comes to the Word full of ignorance, pride, self-love, desperate hardness, and fixed resolutions to go on in its way. And by an hours discourse, the tide turns; Jordan is driven back. What aileth thee thou stout Will, that thou surrendrest to Christ? Thou hard heart, that thou relentest, and the waters gushed out! And thus the soul is won to Christ. He writes down his terms, and the soul willingly subscribes them. Thus it comes in to Christ by free and hearty submission: desiring nothing more than to come under the government of Christ, for time to come.

Secondly, Let us see how Christ rules in the souls of such as [ 2] submit to him? And there are six things in which he exerts his Kingly authority over them.

• First, He imposes a new Law upon them, and enjoins them to be severe and punctual in their obedience to it. The soul was a Belialite before, and could endure no restraint. It's Lusts gave it Law. We ourselves were sometimes, foolish, disobedient, serving divers lusts, and pleasures. Tit. 3.3. What ever the flesh craved, and the sensual appetite whined after it must have; cost what it would cost: if damnation were the price of it, it would have it, provided it should not be present pay. Now it must not be any longer 〈 in non-Latin alphabet 〉 without Law to God: but under Law to Christ. Those are the articles of peace which the soul willingly signs in the day of its admission to mercy, Matth. 11.29. Take my yoke upon you, and learn of me. This Law of the Spirit of life, which is in Christ Jesus, makes them free from the Law of sin and death, Rom. 8.2. Here's much strictness, but no bondage. For the Law is not only written in Christ's Statute-book the Bible, but coppied out by his spirit upon the hearts of his subjects, in correspondent principles, which makes obedience a pleasure, and self-denial easy. Christ's yoke is lined with Love: so that it never galls the necks of his people. 1 Joh. 5.3. His commandments are not grievous. The soul that comes under Christ's government, must receive Law from Christ; and under Law every thought of the heart must come.
• Secondly, He rebukes and chastises souls for the violations and transgressions of his Law. That's another act of Christ's Regal authority: whom he loves he rebukes and chastens. Heb. 12.6, 7. These chastisements of Christ are either by the rod of providence upon their bodies and outward comforts, or upon their spirits and inward comforts. Sometimes his rebukes are smart upon the outward man. 1 Cor. 11.30. For this cause many among you are weakly, and sick, and many sleep. They had not that due regard to his body that became them, and he will make their bodies to smart for it. And he had rather their flesh should smart, than their souls should perish. Sometimes he spares their outward, and afflicts their inner man, which is a much smarter rod. He withdraws peace, and takes away joy from the spirits of his people. The hidings of his face, are sore rebukes. However, all is for emendation, not for destruction. And it is not the least privilege of Christ's Subjects to have a seasonable and sanctified rod to reduce them from the ways of sin. Psal. 23.3. thy rod, and thy staff they comfort me. Others are suffered to go on stubbornly in the way of their own hearts. Christ will not spend a rod upon them for their good. Will not call them to account for any of their transgressions: but will reckon with them for altogether in Hell.
• Thirdly, Another Regal Act of Christ, is the restraining and keeping back his servants from iniquity, and withholding them from those courses which their own hearts would incline and lead them to. For even in them there is a spirit bent to backsliding, but the Lord in tenderness over them, keeps back their souls from iniquity; and that when they are upon the very brink of sin: my feet were almost gone; my steps were well nigh slipped, Psal. 73.2. Then doth the Lord prevent sin, by removing the occasion providentially: or by helping them to resist the temptation; gratiouslyly assisting their spirits in the trial. So that no temptation shall befall them, but a way of escape shall be opened, that they may be able to bear it, 1 Cor. 10.13. And thus his people have frequent occasions to bless his name for his preventing goodness, when they are almost in the midst of all evil. And this I take to be the meaning of Gal. 5.16 This I say then, walk in the spirit; and ye shall not fulfil the lusts of the flesh. Tempted by them ye may be, but fulfil them ye shall not. My spirit shall cause the temptation to die, and wither away in the womb, in the embrio of it; so that it shall not come to a full birth.
• Fourthly, He protects them in his ways, and suffers them not to relapse from him into a state of sin and bondage to Satan anymore. Indeed he is restless in his endeavors to reduce them again to his obedience; he never leaves tempting and soliciting for their return; and where he finds a false professor he prevails: but Christ keeps his that they depart not again. Joh. 17.12. All that thou hast given me I have kept, and none of them is lost, but the son of perdition. They are kept, by the mighty power of God, through faith to salvation. 1 Pet. 1.5. Kept as in a Garrison according to the importance of that word. None more solicited, none more safe than the people of God. They are preserved in Christ Jesus. Jude 1. It is not their own grace that secures them, but Christ's care, and continual watchfulness. Our own graces left to themselves, would quickly prove but weights sinking us to our own ruin. As one speaks, this is his Covenant with them. Jer. 32.4. I will put my fear in their inwards, and they shall not depart from me. Thus a King he preserves them.
• Fifthly, As a King he rewards their obedience, and encourages their sincere services. Though all they do for Christ be duty, yet he hath united their comfort with their duty. This I had, because I kept thy precepts. Psal. 119.56. They are engaged to take this encouragement with them to every duty, that he whom they seek, is a bountiful rewarder of such as diligently seek him. Heb. 11.6. O what a good master do the Saints serve! Hear how a King expostulates with his Subjects, Jer. 2.31. Have I been a barren wilderness, on a land of darkness to you? q. d. Have I been such a hard master to you? Have you any reason to complain of my service? To whomsoever I have been straight-handed, surely I have not been so to you. You have not found the ways or wages of sin like mine.
• Sixthly, He pacifies all inward troubles, and commands peace when their spirits are tumultuous. This peace of god Rules in their hearts. Col. 3.15. it doth 〈 in non-Latin alphabet 〉 act the part of an Umpire, in appeasing strife within. When the tumultuous affections are up, and in a hurry; when anger, hatred, and revenge begin to rise in the soul, this hushes and stills all. I will hearken (saith the Church) what God the Lord will speak, for he will speak peace to his people and to his Saints, Psal. 85.8. He that saith to the raging Sea be still, and it obeys him; he only can pacify the disquieted spirit. They say of Frogs, that if they be croaking never so much in the night, bring but a light among them, and they are all quiet. Such a light is the peace of God, among our disordered affections. These are Christ's Regal acts. And he puts them forth upon the souls of his people, powerfully, sweetly, suitably.

First, Powerfully: whether he restrains from sin, or impels to duty he doth it with a soul determining efficacy. For his Kingdom is not in word, but in power. 1 Cor. 4.20. And those whom his Spirit leads, go bound in the spirit, to the fulfilling and discharge of their duties. Acts 20.22. And yet,

Secondly, He rules not by compulsion, but most sweetly. His Law is a Law of Love, written upon their hearts. The Church is the Lambs wife, Rev. 19.7. A bruised reed he shall not break, and smoking flax he shall not quench. Isa. 42.2, 3. I beseech you by the meekness, and gentleness of Christ, saith • he Apostle, 2 Cor. 10.1. for he delighteth in free, not in forced obedience. He rules children not slaves. And so his Kingly power is mixed with Fatherly love. His yoke is not made of Iron, but Gold.

Thirdly, He rules them suitably to their natures: in a rational way: Hos. 11.4. I drew them with the cords of a man, with bands of Love, (i. e.) in a way proper to convince their reason and work upon their ingenuity. And thus his internal Kingdom is administered by his Spirit, who is his prorex or vicegerent in our hearts.

Thirdly, And Lastly we will open the privileges pertaining to [ 3] all the Subjects of this Spiritual Kingdom. And they are such as follow.

• First, Those souls ever whom Christ reigns, are certainly, and fully set free from the curse of the Law. If the Son make you free, then are you free indeed, Joh. 8.36. I say not they are free from the Law as a rule of life; such a freedom were no privilege to them at all; but free from the rigorous exactions, and terrible maledictions of it, to hear our liberty proclaimed from this bondage, is the joyful sound indeed. The blessedst voice that ever our ears heard. And this all that are in Christ shall hear; if we be led by the Spirit, we are not under the Law. Gal. 5.18. Blessed are the people that hear this joyful sound, Psal. 89.15.
• Secondly, Another privilege of Christ's Subjects, is freedom from the dominion of sin. Rom. 6.14. Sin shall not reign over them, for they are not under the Law, but under grace. One Heaven cannot bear two Suns. Nor one soul, two Kings. When Christ takes the throne, sin quits it. It's true, the being of sin is there still. It's defiling and troubling power remains still; but its dominion is abolished. O joyful tidings, O welcome day!
• Thirdly, Another privilege of Christ's Subjects, is protection in all troubles and dangers to which their souls or bodies are exposed. This man shall be the peace, when the Assyrian shall come into our Land, and when he shall tread in our Palaces, Mica. 5.5. Kings owe protection to their Subjects. None so able, so faithful in that work, as Christ. All thou gavest me I have kept, and none is Lost. Joh. 17.12.
• Fourthly, Another privilege of Christ's Subjects is a merciful and tender bearing of their burdens and infirmities. They have a meek and patient King. Tell the daughter of Zion, thy King cometh meek and lowly. Matth. 21.5. Matth. 11.29. Take my yoke, and learn of me, for I am meek and lowly. The meek Moses, could not bear the provocations of the people, Numb. 11.12. but Christ bears them all. He carries the Lambs in his arms, and gently leads them that be with young. Esa. 42.11. He is one that can have compassion upon the ignorant, and them that are out of the way.
• Fifthly, Again, Sweet peace, and tranquility of soul, is the privilege of the Subjects of this Kingdom. For this Kingdom consisteth in Peace and Joy in the Holy-Ghost, Rom. 14.17. And till souls come under his Scepter, they shall never find peace. Come unto me ye that are weary I will give you rest. Yet, do not mistake, I say not they have all actual peace, at all times. No, they often break that peace by sin; but they have the root of peace: the ground-work and cause of peace. If they have not peace: yet they have that which is convertible into peace, at any time. They also are in a state of peace, Rom. 5.11. being justified by faith, we have peace with God. This is feast every day. A mercy which they only can duly value, that are in the depths of trouble for sin.
• Sixthly Lastly, Everlasting Salvation is the privilege of all over whom Christ reigns. Prince, and Savior are joined together. Acts 5.31. He that can say, thou shalt guide me with thy counsels, may add what follows, and afterwards bring me to glory. Psal. 73.24. Indeed the Kingdom of grace, doth but breed up children for the Kingdom of glory. And to speak as the thing is, it's the Kingdom of Heaven here begun. The difference betwixt them is not specifical, but only gradual, and therefore this as well as that bears the name of the Kingdom of Heaven. The King is the same, and the Subjects the same. The Subjects of this are shortly to be translated to that Kingdom. Thus I have named, and indeed but named, some few of those inestimable privileges of Christ's Subjects. We next apply it.

DOCT. That all the Affairs of the Kingdom of providence, are ordered and determined by Jesus Christ, for the special advantage, and everlasting good of his redeemed people.

Joh. 17.2. As thou hast given him power over all flesh, that he should give eternal life, to as many as thou hast given him. Hence it comes to pass, that all things work together for good, to them that love God; to them that are the called according to purpose, Rom. 8.28.

That Jesus Christ hath a providential influence upon all the affairs of this world, is evident both from Scripture assertions, and rational observations, made upon the actings of things here below.

The first Chap. of Ezek. contains an admirable Scheme or draught of providence. There you see how all the wheels, that is the motions and revolutions here on earth, are guided by the spirit that is in them. And verse. 26. it's all run up into the supreme cause. There you find one like the son of man, which is Jesus Christ, sitting upon the throne, and giving forth orders from thence, for the government of all. And if it were not so, how is it, that there are such strong combinations, and predispositions of persons and things to such ends and issues, without any communications of counsels, or holding of intelligence with one another? as in Israel's deliverance out of Egypt, and innumerable more instances have appeared? Certainly if ten men from several places should all meet at one place, and about one business, without any fore-appointment among themselves; it would argue their motions were secretly over-ruled by some invisible Agent. How is it that such marvelous effects are produced in the world, by causes that carry no proportion to them? Amos 5.9. and 1 Cor. 1.27. And as often the most apt and likely means are rendered wholly ineffectual? Psal. 33.16. In a word, if Christ have no such providential influx how are his people in all ages preserved in the midst of so many millions of potent and malicious enemies; amongst whom they live, as sheep in the midst of wolves? Luk. 10.3. How is it that the bush burns, and yet is not consumed? Exod. 3.2.

But my business in this discourse, is not to prove that there is a providence, which none but Atheists deny. I shall choose rather to show by what Acts Jesus Christ administers this Kingdom. And in what manner. And what use may be made thereof.

As to the first, he rules and orders the Kingdom of Providence, by supporting, permitting, restraining, limiting, protecting, punishing, and rewarding those over whom he reigns providentially.

First, He supports the world, and all creatures in it, by his power. My Father works hitherto, and I work. Joh. 5.17. And in him (that is in Christ) all things consist. Col. 1.17. It's a considerable part of Christ's glory to have a whole world of creatures oweing their beings and hourly conservations to him. The parts of the world are not coupled and fastened together as the parts of an house, whose beams are pinn'd and nailed to each other; but rather as several rings of Iron, which hang together by the virtue of a loadstone. This goodly fabric was raised to the foundation, when sin entered, and had tumbled into everlasting confusion, had not Christ stepped in to shore up the reeling world. For the sakes of his redeemed that inhabit it, he doth, and will prop it by his omnipotent power. And when he hath gathered all his Elect out of it, into the Kingdom above; then will he set fire to the four quarters of it, and it shall lie in white ashes. Mean while, he is given for a Covenant to the people, to establish the earth. Isai. 49.8.

Secondly, He permits and suffers the worst of creatures in his dominion to be, and act as they do. The deceived, and the deceiver are his. Job. 12.16. Even those that fight against Christ, and his people, receive both power, and permission from him. Say not that it's unbecoming the most holy, to permit such evils which he could prevent if he pleased. For as he permits no more than he will overrule to his praise; so that very permission of his, is holy, and just. Christ's working is not confounded with the creatures. Pure Sun-beams are not tainted by the noisome vapors of the dunghill on which they shine. His holiness hath no fellowship with their iniquities: nor are their transgressions at all excused by his permissions of them. He is a rock, his work is perfect ; but they have corrupted themselves. Deut. 32.4, 5. This holy permission, is but the withholding of those restraints from their Lusts; and denying those common assistances which he is no way bound to give them. Acts 14.16. He suffered all nations to walk in their own ways. And yet should he permit sinful creatures to act out all the wickedness that is in their hearts, there would neither remain peace, nor order in the world. And therefore,

Thirdly, He powerfully restrains creatures by the bridle of providence, from the commission of those things to which their hearts are propense enough. Psal. 76.10. The remainder of wrath thou wilt restrain, or gird up. Leting forth just so much as shall serve his holy ends, and no more. And truly this is one of the glorious mysteries of providence, which amazes the serious and considerate soul. To see the spirit of a creature fully set to do mischief. Power enough as one would think, in his hand to do it, and a door of opportunity standing open for it; and yet the effect strangely hindered. The strong propensions of the Will are inwardly checked, as in the case of Laban, Gen. 31.24. or a diversion and rub is strangely cast in their way; as in the case of Sennacherib, 2 King. 19.7, 8. So that their hands cannot perform their enterprises. Julian had two great designs before him, one was to conquer the Persians, the other to root out the Galileans ; as he by way of contempt called the Christians: but he will begin with the Persians first, and then make a sacrifice of all the Christians to his Idols. He doth so, and perishes in the first attempt. O the wisdom of providence!

Fourthly, Jesus Christ limits the creatures in their acting, assigning them their boundaries, and lines of liberty; to which they may, but beyond it cannot go. Rev. 2.10. Fear none of those things that ye shall suffer, behold the Devil shall cast some of you into prison; and ye shall have tribulation for ten days. They would have cast them into their graves, but it shall only be into prisons: they would have stretched out their hands upon them all, no, but only some of them shall be exposed. They would have kept them there perpetually, no, it must be but for ten days. Ezek. 22.6. Behold the Princes of Israel were in thee, everyone to their power to shed blood. They went as far as they had power to go, not as far as they had will to go. Four hundred and thirty years were determined upon the people of God in Egypt, and then, even in that very night, God brought them forth; for then the time of the promise was come, Acts 7.17.

Fifthly, The Lord Jesus providentially protects his people, amidst a world of enemies, and dangers. It was Christ that appeared unto Moses in the flaming bush: and preserved it from being consumed. The bush signified the people of God in Egypt. The fire flaming on it, the exquisite sufferings they there endured. The safety of the bush amidst the flames, the Lord's admirable care and protection of his poor suffering ones. None so tenderly careful as Christ. As birds flying, so he defends Jerusalem, Isai. 31.5. (i. e.) as they fly swiftly towards their nests, crying when their young are in danger; so will the Lord preserve his. They are preserved in Christ Jesus, Jude 1. as Noah and his family were in the Ark. Hear how a Worthy of our own expresses himself upon this point.

Sixthly, He punishes the evil doers; and repaies by providence into their own lap the mischief they do, or but intend to do unto them that fear him. Pharaoh, Sennacherib, both the Julian's, and innumerable more are the lasting monuments of this righteous retribution. 'It is true, a sinner may do evil an hundred times, and his days be prolonged: but ofttimes God hangs up some eminent sinners in chains, as spectacles, and warnings to others. Many a heavy blow hath providence given the enemies of God, which they were never able to claw off. Christ rules, and that with a rod of Iron, in the midst of his enemies. Psal. 110.2.

Seventhly and Lastly, He rewards by providence the services done to him, and his people. Out of this treasure of providence God repays oftentimes those that serve him, and that with an hundred fold reward now in this life. Matth. 19.29. This active vigilant providence hath its eye upon all the wants, straights and troubles of the creatures; but especially upon such as Religion brings us unto. What huge volumes of experiences might the people of God write upon this subject? And what a pleasant History would it be to read the strange, constant, wonderful and unexpected actings of providence for them that have left themselves to its care?

Secondly, We shall next inquire how Jesus Christ administers [ 2] this providential Kingdom?

And here I must take notice of the means by which, and the manner in which he doth it. The means or instruments he uses in the governing the Providential Kingdom, (for he cannot be personally present with us himself) are either Angels or Men ; the Angels are ministering creatures sent forth by him for the good of them that shall be heirs of Salvation. Heb. 1.14. Luther tells us they have two offices, superius canere, & inferius vigilare, to sing above, and watch beneath. These do us many invisible offices of love. They have dear and tender respects and love for the Saints. To them God as it were puts forth his children to nurse, and they are tenderly careful of them whilst they live, and bring them home in their arms to their Father when they die. And as Angels, so Men are the servants of providence: Yea, bad men as well as good. Cyrus on that account is called God's servant: they fulfil his will, whilst they are prosecuting their own lusts. The earth shall help the woman, Rev. 12.16. But good men delight to serve providence: they, and the Angels are fellow-servants in one house, and to one master. Rev. 19.10. Yea, there is not a creature in Heaven, or Earth, or Hell, but Jesus Christ can Providentially use it, and serve his ends, and promote his designs by it. But whatever the Instrument be Christ uses; of this we may be certain, that his Providential working is Holy, Judicious, Sovereign, Profound, Irresistible, Harmonious, and to the Saints peculiar.

First, It's holy. Though he permits, limits, orders, and overrules many unholy persons and actions; yet he still works like himself; most holily, and purely throughout. The Lord is righteous in all his ways, and holy in all his works. Psal. 145.17. It's easier to separate light from a Sun-beam, than holiness from the works of God. The best of men cannot escape sin in their most holy actions. They cannot touch, but are defiled. But no sin cleaves to God, whatever he hath to do about it.

Secondly, Christ's providential working is not only most pure and holy; but also most wise, and Judicious. Ezek. 1.20. The wheels are full of eyes: they are not moved by a blind impetus, but in deep counsel and wisdom. And indeed the wisdom of providence manifests itself principally in the choice of such states for the people of God, as shall most effectually promote their eternal happiness. And herein it goes quite beyond our understandings, and comprehensions. It makes that medicinal, and salutiferous, which we judge as destructive to our comfort and good, as poison. I remember it is a note of Suarez, speaking of the felicity of the other world; then (saith he) the blessed shall see in God, all things and circumstances pertaining to them, excellently accommodated, and attempered. Then they shall see that the crossing of their desires was the saving of their souls. And that they had, if they had not perished. The most wise Providence looks beyond us. It eyes the end, and suits all things thereto; and not to our fond desires.

Thirdly, The Providence of Christ is most supreme, and sovereign. Whatsoever he pleaseth, that he doth, in Heaven, and Earth; and in all places. Psal. 135.6. He is Lord of Lord's, and King of Kings, Rev. 19.16. The greatest Monarchs on Earth, are but as little bits of clay. As the worms of the earth to him. They all depend on him. Prov. 8.15, 16. By me Kings reign, and Princes decree Justice, by me Princes rule, Nobles, even all the Judges of the Earth.

Fourthly Providence is profound and inscrutable. The Judgments of Christ are as the great deeps, and his footsteps are not known, Psal. 36 6. There are hard texts in the works, as well as in the words of Christ ▪ The wisest heads have been at a loss, in interpreting some providences. Ier. 12.1, 2. Job. 21.7. The Angels had the hands of a man under their wings. Ezek. 1.8. ( i. e. ) They wrought secretly, and mysteriously.

Fifthly, Providence is irresistible in its designs and motions, for all providences are but the fulfillings and accomplishments of God's immutable decrees, Eph. 1.11. He works all things according to the counsel of his own will. Hence Zech. 6.1. The Instruments by which God executed his wrath, are called Chariots coming from betwixt two mountains of brass. (i. e.) the firm and immutable decrees of God. When the Jews put Christ to death▪ they did but do that the hand and counsel of God had before determined to be done. Acts 4.28. So that none can oppose, or resist Providence. I will work, and who shall lett. Isa. 43.13.

Sixthly, The Providences of Christ are Harmonious. There are secret chains, and invisible connections betwixt the works of Christ. We know not how to reconcile promises, and providences together: nor yet providences one with another: but certainly they all work together, Rom. 8.28. as adjuvant causes, or con-causes standing under, and working by the influence of the first cause. He doth not do and undo. Destroy by one providence, what he built by another. But look as all seasons of the year, the nipping frosts, as well as halcion days of summer, do all conspire and conduce to the harvest; so it is in providence.

Seventhly, Lastly, The providences of Christ work in a special and peculiar way, for the good of the Saints. His providential, is subordinated to his Spiritual Kingdom. He is the Savior of all men, especially of them that believe. 1 Tim. 4.10. These only have the blessing of providence. Things are so laid and ordered, as that their eternal good shall be promoted and secured by all that Christ doth.

DOCT. That the state of Christ, from his Conception, to his Resurrection; was a state of deep abasement, and humiliation.

We are now entering upon Christ's humbled state, which I shall cast under three general heads: viz. his Humiliation in his incarnation, in his life, and in his death. My present work is to open Christ's Humiliation in his incarnation: imported in these words, he was found in fashion as a man. By which you are not to conceive that he only assumed a body, as an assisting form to appear transiently to us in it, and so lay it down again. It is not such an apparition of Christ in the shape of a man, that is here intended: but his true and real assumption of our nature, which was a special part of his Humiliation: as will appear by the following particulars.

First, The Incarnation of Christ was a most wonderful humiliation [ 1] of him, in as much as thereby he is brought into the rank, and order of creatures, who is over all, God blessed forever. Rom. 9.5. This is the astonishing mystery, 1 Tim. 3.16. that God should be manifest in the flesh. That the eternal God should truly and properly be called the man Christ Jesus. 1 Tim. 2.5. It was a wonder to Solomon that God would dwell in that stately and magnificent Temple at Jerusalem, 2 Chron. 6.18. But will God in very deed, dwell with men on the earth! behold the Heaven, and Heaven of Heavens cannot contain thee, how much less this house which I have built? But it's a far greater wonder, that God should dwell in a body of flesh, and pitch his Tabernacle with us. John. 1.14. It would have seemed a rude blasphemy, had not the Scriptures plainly revealed it; to have thought, or spoken of the eternal God, as born in time. The worlds Creator, as a Creature. The Ancient of days, as an Infant of days.

The Heathen Chaldeans told the King of Babel, that the dwelling of the God's is not with flesh. Dan. 2.11. But now God not only dwells with flesh, but dwells in flesh. Yea, was made flesh: and dwelt among us.

For the Sun to fall from its Sphere, and be degraded into a wandering Attom. For an Angel to be turned out of Heaven, and be converted into a silly fly, or worm, had been no such great abasement; for they were but Creatures before, and so they should abide still, though in an inferior order or species of creatures. The distance betwixt the highest, and lowest species of creatures, is but a finite distance. The Angel and the worm dwell not so far asunder. But for the infinite glorious Creator of all things, to become a creature, is a mystery exceeding all human understanding. The distance betwixt God, and the highest order of creatures, is an infinite distance. He is said to humble himself to behold the things that are done in Heaven. What a humiliation then is it, to behold the things in the lower world! But to be born into it, and become a man! Great indeed is the mystery of Godliness. Behold (saith the Prophet) Isai. 40.15, 18. The nations are as the drop of a bucket, and are counted as the small dust of the balance; he taketh up the Isles as a very little thing. All nations before him are as nothing, and they are accounted to him less than nothing and vanity. If indeed this great and incomprehensible Majesty will himself stoop to the state and condition of a creature, we may easily believe that being once a creature, he would expose himself to hunger, thirst, shame, spetting, death, or anything, but sin. For that once being man, he should endure any of these things is not so wonderful, as that he should become a man. This was the low stoop, a deep abasement indeed.

[ 2] Secondly, It was a marvelous humiliation to the Son of God, not only to become a creature, but an inferior creature, a man, and not an Angel. Had he took the Angelical nature, though it had been a wonderful abasement to him; yet he had staid (if I may so speak) nearer his own home, and been somewhat liker to a God than now he appeared, when he dwelt with us. For Angels are the highest, and most excellent of all created Beings. For their nature, they are pure spirits : for their wisdom, Intelligencies. For their dignity; they are called principalities, and powers. For their habitations, they are styled the Heavenly Host ; and for their employment, it is to behold the face of God in Heaven. The highest pitch, both of our holiness and happiness in the coming world, is expressed by this, we shall be 〈 in non-Latin alphabet 〉 equal to the Angels. Luk. 20.36. As man is nothing to God, so he is much inferior to the Angels. So much below them, that he is not able to bear the sight of an Angel, though in an human shape, rendering himself as familiarly as may be to him. Judge. 13.22. When the Psalmist had contemplated the Heavens, and viewed the Celestial bodies; the glorious Luminaries, the Moon, and Stars which God had made: he cries out Psal. 8.5. what is man, that thou art mindful of him, or the son of man that thou visitest him! Take man at his best, when he came a perfect and pure piece out of his Makers hand, in the state of innocence; yet he was inferior to Angels. They always bare the image of God in a more eminent degree, than man, as being wholly spiritual substances, and so more lively representing God, than man could do; whose noble soul is immersed in matter, and closed up in flesh and blood: yet Christ chooseth this inferior order, and species of creatures, and passeth by the Angelical nature. Heb. 2.16. He took not on him the nature of Angels, but the seed of Abraham.

Thirdly, Moreover, Jesus Christ did not only neglect the Angelical, [ 3] and assume the human nature; but he also assumed the human nature, after sin had blotted the original glory of it, and withered up the beauty, and excellency thereof. For he came not in our nature before the fall, whilst as yet its glory was fresh in it; but came as the Apostle speaks, Rom. 8.3. in the likeness of sinful flesh, (i. e.) in flesh that had the marks, and miserable effects, and consequents of sin upon it. I say not that Christ assumed sinful flesh, or flesh really defiled by sin. That which was born of the Virgin was an holy thing. For by the power of the highest, (whether by way of manufacture, as some; or the energetical command and ordination of the Holy-Ghost, as others; or by his benediction and blessing, I here dispute not) that whereof the body of Christ was to be formed, was so sanctified that no taint or spot of original pollution remained in it. But yet though it had not intrinsical native uncleanness in it, it had the effects of sin upon it; yea, it was attended with the whole troop of human infirmities, that sin at first let into our common nature. Such as hunger, thirst, weariness, pain, mortality, and all those natural weaknesses and evils that clog our miserable natures, and make them groan from day today under them.

By reason whereof, though he was not a sinner, yet he looked like one: and they that saw and conversed with him, took him for a sinner, seeing all these effects of sin upon him. In these things he came as near to sin, as his holiness could admit. O what a stoop was this! to be made in the likeness of flesh, though the innocent flesh of Adam, hed been much; but to be made in the likeness of sinful flesh, the flesh of sinners, rebels; flesh though not defiled, yet miserably defaced by sin: Oh what is this! and who can declare it! And indeed, if he will be a Mediator of reconciliation, it was necessary it should be so. It behooved him of assume the same nature that sinned, to make satisfaction in it. Yea, these senseless infirmities were necessary to be assumed with the nature, for as much as his bearing them was a part of his humiliation, and went to make up satisfaction for us. Moreover, by them our high-priest was qualified from his own experience, and filled with tender compassion to us.

But oh the admirable condescensions of a Savior, to take such a nature! to put on such a garment when thread-bare and ragged▪ did this become the Son of God to wear? Oh grace unsearchable!

[ 4] Fourthly, And yet more, by this his incarnation he was greatly humbled, in as much, as this his incarnation so veiled, clouded, and disguised him; that during the time he lived here, he looked not like himself, a God; but as a poor sorry, contemptible sinner, in the eyes of the world; they scorned him. This fellow said, Matth. 26.61. Hereby he made himself of no reputation, Phil. 2.6. it blotted his honor and reputation. By reason hereof he lost all esteem and honor from those that saw him, Matth. 13.55. is not this the Carpenters Son? To see a poor man travelling up and down the Country, in hunger, thirst, weariness, attended with a company of poor men; one of his company bearing the bag, and that which was put therein. John. 13.29. Who that had seen him, would ever have thought this had been the Creator of the world; the Prince of the Kings of the Earth? He was despised, and we esteemed him not. Now which of you is there that would not rather choose to endure much misery as a man, than to be degraded into a contemptible worm, that everybody treads upon, and no man regards it? Christ looked so unlike a God in this habit, that he was scarce allowed the name of a man; a worm rather than a man.

And think with yourselves now, was not this astonishing self-denial? that he who from eternity had his Fathers smiles, and honors; he that from the creation was adored, and worshipped by Angels, as their God; must now become a footstool for every Miscreant to tread on; and not to have the respects due to a man! sure this was a deep abasement. It was a black cloud that for so many years darkened, and shut up his manifestative glory that it could not shine out to the world; only some weak rays of the Godhead shone to some few eyes, through the chinks of his humanity, as the clouded Sun sometimes opens a little, and casts some faint beams, and is muffled up again. We saw his glory, as of the only begotten Son, but the world knew him not, John. 1.14. If a Prince walk up and down in a disguise, he must expect no more honor than a mean Subject. This was the case of our Lord Jesus Christ, this disguise made him contemptible, and an object of scorn.

Fifthly, Again, Christ was greatly humbled by his incarnation, in as much as thereby he was put at a distance from his Father, and that ineffable joy and pleasure he eternally had with him. Think not Reader, but the Lord Jesus lived at a high and unimitable rate of communion with God, while he walked here in flesh; but yet to live by faith as Christ here did, is one thing; and to be in the bosom of God, as he was before, is another thing. To have the ineffable delights of God perpetuated and continued to him, without one moments interruption from eternity, is one thing; and to have his soul sometimes filled with the joy of the Lord, and then all overcast with clouds of wrath again; to cry, and God not hear, as he complains, Psal. 22.2. nay, to be reduced to such an ebb of spiritual comforts, as to be forced to cry out so bitterly, as he did, Psal. 22.1. my God, my God, why hast thou forsaken me? This was a thing Christ was very unacquainted with, till he was found in habit as a man.

Sixthly, and Lastly, It was a great stoop and condescension of [ 6] Christ, if he would become a man, to take his nature from such obscure parents; and choose such a low and contemptible state in this world, as he did. He will be born, but not of the blood of Nobles, but of a poor woman in Israel, espoused to a Carpenter: yea, and that too, under all the disadvantages imaginable. Not in his Mothers house, but an Inn; yea in the stable too. He suited all to that abased state he was designed for: and came among us under all the humbling circumstances imaginable. You know the grace of our Lord Jesus Christ, (saith the Apostle) how that though he was rich, yet, for our sakes he became poor, 2 Cor. 8.9. And thus I have shewn you some few particulars of Christ's humiliation in his incarnation. Next we shall infer some things from it, that are practical.

DOCT. That the state of Christ from his Conception, to his Resurrection; was a state of deep abasement, and humiliation.

The Humiliation of Christ was proposed to us under the three general heads or branches, of his Humiliation in his Incarnation, his Humiliation in his life, and his Humiliation in his death. How he was humbled by Incarnation, hath been opened above, in the eighteenth Sermon. How he was humbled in his life, is the design of this Sermon: yet expect not that I should give you here an exact History of the life of Christ. The Scriptures speak but little of the private part of his life; and it is not my design to dilate upon all the memorable passages that the Evangelists (those faithful Narrators of the life of Christ) have preserved for us; but only to observe and improve those more observable particulars in his life, wherein especially he was humbled: and such are these that follow.

First, The Lord Jesus was humbled in his very Infancy, by his [ 1] Circumcision according to the Law. For being of the stock of Israel, he was to undergo the Ceremonies, and submit to the Ordinances belonging to that people; and thereby to put an end to them; for so it became him, to fulfil all Righteouness. Luk. 2.21. And when eight days were accomplished for the Circumcising of the Child, his name was called Jesus. Hereby the Son of God was greatly humbled, especially in these two respects.

First, In that hereby he obliged himself to keep the whole Law, though he were the Law-maker. Gal. 5.3. For I testify again; to every man that is circumcised, that he is a debtor to do the whole Law. The Apostles meaning is, he is a debtor in regard of duty, because he that thinks himself bound to keep one part of the Ceremonial Law, doth thereby bind himself to keep it all; for where all the parts are inseparably united, (as they are in the Law of God) we pull all upon us, by engaging or meddling with any one. And he that is a debtor in duty, to keep the whole Law, quickly becomes a debtor in regard of penalty, not being able to keep any part of it. Christ therefore coming as our surety, to pay both those debts; the debt of duty, and the debt of penalty to the Law; he by his circumcision obliges himself to pay the whole debt of duty, by fulfilling all Righteousness; and though his obedience to it was so exact and perfect, that he contracted no debt of penalty for any transgression of his own: yet he obliges himself to pay that debt of penalty we had contracted; by suffering all the pains due to transgressors. This was that intolerable yoke that none were able to bear but Christ. Acts 15.10. And it was no small abasure of Christ, to bind himself to the Law as a Subject made under it. For he was the Law-giver, above all Law; and herein that Sovereignty of a God, (one of the choice flowers in the Crown of Heaven) was obscured and veiled, by his subjection.

Secondly, Hereby he was represented to the world, not only as a Subject, but also as a Sinner. For though he was pure and holy, yet this ordinance passing upon him, seemed to imply as if corruption had indeed been in him; which must be cut off by mortification. For this was the mystery principally intended by circumcision; It served to mind and admonish Abraham, and his seed, of the natural guiltiness, uncleanness and corruption of their hearts and natures. So Jer. 4.4. Circumcise yourselves unto the Lord, and take away the foreskins of your hearts, ye men of Judah: (i. e.) the sinfulness and corruption of them. Hence the rebellious, and unmortified, are called stiff necked, and uncircumcised in heart, as it is, Acts 7.51. and as it served to convince of natural uncleanness, so it signified and sealed the putting off the body of the sins of the flesh, as the Apostle phraseth it. Col. 2.11. Now this being the end of God in the institution of this ordinance, for Abraham and his ordinary seed; Christ in his infancy by submitting to it, did not only veil his Sovereignty, by subjection: but was also represented as a sinner to the world, though most holy and pure in himself.

[ 2] Secondly, Christ was humbled by persecution, and that in the very morning of his life. He was banished almost as soon as born. Matth. 2.13. Flee into Egypt (saith the Angel to Joseph ) and be thou there until I bring thee word, for Herod will seek the young child to destroy him. Ungrateful Herod, was this entertainment for a Savior? what, raise the Country against him, as if a destroyer, rather than a Savior had landed upon the coast? what, deny him the protection of those Laws under which he was born, and that before he had broken the least punctilio of them? the child of a beggar may claim the benefit and protection of Law, as his birthright; and must the Son of God be denied it! But herein he fulfilled the Scriptures, whilst venting his own lusts. For so it was foretold, Ier. 31.15. And this early persecution, was not obscurely hinted, in the title of the 22 Psalm, that psalm which looks rather like an History of the new, than a prophecy of the Old Testament. For as it contains a most exact description of Christ's sufferings, so it's fitted with a most suitable Title. To the chief Musician Ai • eleth Shabar ; which signifies the Hind of the morning or that Deer which the Hunter rouzes betime in the morning, and singles out to hunt down that day. And so they did by him, as the 16. verse will tell you, for (saith he) Dogs have compassed me, the Assemble of the wicked have enclosed me. Upon which Musculus sweetly and ingeniously descants. O what sweet Venison (saith he) is the flesh of Christ! abundantly sweeter to the believing soul, than that which the Nobles of this world esteem most delicate. And lest it should want the highest and richest favor to a delicate palate; Christ our Hart was not only killed, but hunted to the purpose before he was killed; even as great men use by hunting and chasing before they cut the throat of the deer, to render its flesh more sweet, tender, and delicate. Thus was Christ hunted betimes, out of the Country he was born in. And no doubt but where such dogs scent and wind the Spirit of Christ in any; they would pursue them also to destruction, did not a gracious providence rate them off. But to return, how great an Humiliation is this to the Son of God, not only to become an Infant, but in his Infancy to be hurried up and down, and driven out of his own land as a vagabond!

Thirdly, Our Lord Jesus Christ was yet more humbled in his life, by that poverty and outward meanness which all along attended his condition. He lived poor and low all his days, so speaks the Apostle 2 Cor. 8.9. Though he was rich, yet for our sakes he became poor ; so poor that he was never owner of a house to dwell in, but lived all his days in other men's houses, or lay in the open air. His outward condition was more neglected, and dest •• ute than that of the birds of the air, or beasts of the earth; so he told that Scribe, who professed such readiness and resolution to follow him, but was soon coo •• d when Christ told him, Matth. 8.20. The Foxes have holes, and the Birds of the air have nests; but the Son of Man hath not where to lay his head. It was a common saving among the Jews, when the Messiah comes, he will not find a place to sit down in. Sometimes he feeds upon barley bread, and a broiled fish; and sometimes he was hungry, and had nothing to eat. Mark 11.12. As for monies, he was much a stranger to it; when the Tribute money was demanded of him, he and Peter were not so well furnished to make half a crown betwixt them to pay it, but must work a miracle for it. Matth. 17. ult. He came not to be ministered unto, but to minister. Matth. 20.28. Not to amass earthly treasures, but to bestow Heavenly ones. His great and Heavenly soul neglected and despised those things, that too many of his own, too much admire and prosecute. He spent not a careful thought about those things, that eat up thousands, and ten thousands of our thoughts. Indeed he came to be humbled, and to teach men by his example the vanity of this world; and pour contempt upon the ensnaring glory of it: and therefore went before us in a chosen and voluntary poverty. Yet he lived not a mendicant life neither: but was sometimes fed by ordinary, and sometimes miraculous and extraordinary ways. He had wherewith to support that precious body of his, till the time was come to offer it up to God; but would not indulge and pamper that flesh, which he purposely assumed to be humbled in.

Fourthly, Our Dear Jesus was yet further humbled in his life, by the horrid temptations wherewith Satan assaulted him; than which nothing could be more grievous to his holy hear • . The Evangelist gives us an account of this in Luke 4. from the first to the 14. verse. In which context you find, how the bold and envious spirit meets the Captain of our Salvation in the field; comes up with him in the wilderness, when he was solitary, and had not a Second with him. verse 1. There he keeps him fasting forty days, and forty nights, to prepare him to close with his Temptation. All this while Satan was pointing and edging that Temptation with which at last he resolves to try the breast of Christ, by an home-thrust. Verse 2. By this time he supposes Christ was an hungry, (as indeed he was) and now he thought it was time to make his assault, which he doth in a very suitable Temptation at first, and with variety of Temptations; trying several Weapons upon him afterward. But when he had made a thrust at him with that first Weapon in which he especially trusted, command that these stones be made bread, verse 3. and saw how Christ had put it by, verse 4. Then he changes postures, and assaults him wi • h Temptations to blasphemy; even to fall down and worship the Devil. But when he saw he could fasten nothing on him, that he was as pure Fountain water in a Crystal vial, how much soever agitated, and shaken, no dregs, or filthy sedement would rise, but he remained pure still: I say, seeing this, he makes a politick retreat, quits the field for a season, verse 13. yet leaves it cum animo revertendi, with a resolution to return to him again. And thus was our blessed Lord Jesus humbled by the Temptations of Satan; and what can you imagine more burdensome to him, that was brought up from eternity with God, delighting in the holy Father, to be now shut into a wilderness with a Devil, there to be baited so many days, and have his ears filled though not defiled with horrid blasphemy? Oh how was the case altered with Christ! from what, to what was he now come? A chaste woman would account it no common misery to be dog'd up and down and solicited by some vile Russian, though there were no danger of defilement.

A man would account it no small unhappiness to be shut up five or six weeks together with the Devil; though appearing in an human shape, and to hear no language but that of Hell spoken all that time; and the more holy the man is, the more would he be afflicted to hear such blasphemies malignantly spet upon the holy and reverent name of God; much more to be solicited by the Devil, to join with him in it: this I say would be accounted no small misery for a man to undergo. How great an Humiliation then must it be to the great God, to be humbled to this! to see a slave of his house, setting upon himself the Lord. His Jailor coming to take him prisoner, if he can. A base apostate Spirit, daring to attempt such things as these upon him. Surely this was a deep abasement to the Son of God.

Fifthly, Our blessed Lord Jesus was yet more humbled in his life [ 5] than all this, and that that by his own sympathy with others, under all the burdens that made them groan. For he much more than Paul could say, who is afflicted and I burn not? He lived all his time as it were in an Hospital, among the sick, and wounded. And so tender was his heart, that every groan for sin, or under the effects of sin pierced him so, that it was truly said, himself bare our sicknesses, and took our infirmities. Matth. 8.16, 17. It was spoken upon the occasion of some poor creatures that were possessed by the Devil, and brought to him to be dispossessed. It's said of him, Joh. 11.33. That when he saw Mary weeping, and the Jews also weeping which came with her; he groaned in the Spirit, and was troubled. And verse 35. Jesus wept : yes, his heart flowed with pity for them that had not one drop of pity for themselves. Witness his tears spent upon Jerusalem, Luke 19.41, 42. He foresaw the misery that was coming, though they neither foresaw, nor feared it. O how it pierced him to think of the calamities hanging over that great City! Yea, he mourned for them, that could not mourn for their own sins. Therefore it's said, Mark 3.5. He was grieved for the hardness of the people's hearts. So that the commendation of a good Physician, that he doth as it were die with every patient, was most applicable to our tender-hearted Physician. This was one of those things that made him a man of sorrows, and acquainted with griefs. For the more holy any is, the more he is grieved and afflicted for the sins of others; and the more tender any man is, the more he is pierced with beholding the miseries that lie upon others. And it is sure, never any heart more holy, or more sensible, tender and compassionate than Christ's.

[ 6] Sixthly, Lastly, That which yet helped to humble him lower, was the ungrateful and most base and unworthy entertainment the world gave him. He was not received or treated like a Savior, but as the vilest of men. One would think that he who came from Heaven, to give his life a ransom for many. Matth. 20.28. He that was not sent to condemn the world, but that the world through him might be saved. Joh. 3.17. He that came to disolve the works of the Devil, 1 Joh. 3.8. knock off the chains, open the prison doors, proclaim liberty to the captives. Isai. 61.1. I say, when such a Savior arrived, O with what acclamations of Joy, and demonstrations of thankfulness should he have been received? One would have thought they should even kiss the ground he trod upon: but instead of this, he was hated, John. 15.18. He was despised by them, Matth. 13.55. So reproached that he became the reproach of men, as who should say, a corner for everyone to spet in. A butt for every base tongue to shoot at. Psal. 22.6. Accused of working his miracles by the power of the Devil. Matth. 12.24. He was trod upon as a worm. Psal. 22.6. They buffeted him. Matth. 26.67. Smote him on the head, Matth. 27.30. Array • d him as a fool, verse 29. Spet in his face, verse 30. Despised him as the basest of men, this fellow said, Matth. 26.61. One of his own followers sold him, another forswear him, and all forsook him in his greatest troubles. All this was a great abasement to the Son of God, who was not thus treated for a day, or in one place; but all his days, and in all places. He endured the contradictions of sinners against himself. In these particulars I have pointed out to you, something of the humbled life Christ lived in the world. From all which particulars, some useful inferences will be noted.

DOCT. That the Fatherly care, and tender love of our Lord Jesus Christ, was eminently discovered in that pleading prayer, he poured out for his people, at his parting with them.

It pertained to the Priest, and Father of the family to bless the rest, especially when they were to be separated from them by death. This was a rite in Israel. When good Jacob was grown old, and the time was come that he should be gathered to his Fathers, then he blessed Joseph, Ephraim, and Manasseh, saying, God before whom my Fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil bless the Lads, Gen. 48.15, 16. this was a prophetical and patriarchical blessing. Not that Jacob could bless as God blesses; he could speak the words of blessing, but he knew the effect, the real blessing itself, depended upon God. And though he blessed authoritatively, yet not potestatively, (i. e.) he could as the mouth of God pronounce blessings, but could not confer them. Thus he blessed his Children, as his Father Isaac has also blessed him before he died, Gen. 28.3. and all these blessings were delivered prayerwise.

Now when Jesus Christ comes to die, he will bless his Children also. And therein will discover how much dear and tender love he had for them: having loved his own which were in the world, he loved them to the end, Joh. 13.1. the last Act of Christ in this world, was an act of blessing. Luk. 24.50, 51.

To prepare this point for use, I will here open. First, The mercies which Christ requested of the Father for them. Secondly, The Arguments used by him to obtain these mercies. Thirdly, Why he thus pleaded for them when he was to die. Fourthly, and Lastly, How all this gives full evidence of Christ's tender care and love to his people.

First, We will inquire what those mercies and special favors [ 1] were, which Christ begged for his people, when he was to die? And we find among others, these five special mercies desired for them in this context.

First, The mercy of preservation both from sin and danger: so in the text; Keep through thine own name those whom thou hast given me: which is explained, verse. 15. I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil. We in ours, and the Saints that are gone, in their respective generations have reaped the fruit of this prayer. How else comes it to pass, that our souls are persecuted amidst such a world of Temptations; and these assisted and advantaged by our own corruptions? How is it else, that our persons are not ruined, and destroyed amidst such multitudes of potent, and malicious enemies that are set on fire of Hell? Surely the preservation of the burning bush, of the three children amidst the flames, of