The Fountain of Life

Inference 1.

How horrid a thing is Sin! How great is that evil of evils! Which deserves that all this should be inflicted and suffered for the expiation of it!

The sufferings of Christ for sin, gives us the true account, and fullest representation of its evil.

Suppose the bars of the bottomless pit were broken up, and damned spirits should ascend from thence, and come up among us; with the chains of darkness rattling at their heels, and we should hear the groans, and see the gastly paleness, and tremblings of those poor creatures, upon whom the righteous God hath imprest his fury and indignation; if we could hear how their consciences are lashed by the fearful scourge of guilt, and how they shriek at every lash the arm of Justice gives them.

If we should see and hear all this, it is not so much as what we may see in this Text; where the Son of God under his sufferings for it, cries out, I thirst. For as I shown you before, Christ's sufferings in divers respects were beyond theirs. O then, let not thy vain heart slight sin; as if it were but a small thing. If ever God show thee the face of sin in this glass, thou wilt say, there is not such another horrid representation to be made to a man in all the world. Fools make a mock of sin, but wise men tremble at it.

Inference 2.

How afflictive and intolerable are inward troubles. Did Christ complain so sadly under them, and cry, I thirst. Surely then they are no such light matters as many are apt to make of them. If they so scorched the very heart of Christ, dried up the green tree, preyed upon his very spirits, and turned his moisture into the drought of Summer: they deserve not to be slighted, as they are by some. The Lord Jesus was fitted to bear and suffer as strong troubles as ever befell the nature of man, and he did bear all other troubles with admirable patience; but when it came to this, when the flames of God's wrath scorched his soul; then he cries, I thirst.

David's heart was for courage as the heart of a Lion, but when God exercised him with inward troubles for sin; then he roars out under the anguish of it. I am feeble, and sore broken; I have roared by reason of the disquietness of my heart. My heart panteth, my strength faileth me; as for the light of mine eyes, it is also gone from me, Psal. 38.8, 10. A wounded spirit who can bear? Many have professed that all the torments in the world, are but toys to it. The racking fits of the Gout, the grinding tortures of the Stone, are nothing to the wrath of God, set on upon the conscience. What is the worm that never dies, but the efficacy of a guilty conscience? This worm feeds and nibbles upon the very inwards, upon the tender and most sensible part of man; and is the principal part of Hells horror. In bodily pains, a man may be relieved by proper medicines, here nothing but the blood of sprinkling relieves outward pains; the body may be supported by the resolution and courage of the mind, here the mind itself is wounded. O let none despise these troubles, they are dreadful things.

Inference 3.

How dreadful a place is Hell! Where this cry is heard forever, I thirst. There the wrath of the great and terrible God flames upon the damned forever, in which they thirst and none relieve them. If Christ complained, I thirst, when he had conflicted but a few hours with the wrath of God; what is their state then, that are to grapple with it forever! When millions of years are past and gone, ten thousand millions more are coming on. There's an everlasting thirst in Hell, and it admits of no relief. There are no full cups in Hell, but an eternal unrelieved thirst. Think on this ye that now add drunkenness to thirst, who tumble in all sensual pleasures, and drown nature in an excess of Luxury. Remember what Dives said in Luk. 16.24. And he cried and said, Father Abraham, have mercy on me; and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. No cups of water, no bowls of wine in Hell. There that throat will be parched with thirst, which is now drowned with excess. The songs of the Drunkard turned into howlings. If thirst in the extremity of it be now so unsufferable, what is that thirst which is infinitely beyond this in measure, and never shall be relieved. Say not it's hard that God should deal thus with his poor creatures. You will not think it so if you consider what he exposed his own dear Sou to, when sin was but imputed to him. And what that man deserves to feel, that hath not only merited Hell, but by refusing Christ the remedy, the hottest place in Hell.

In this thirst of Christ we have the liveliest emblem of the state of the damned, that ever was pres • nted to men in this world. Here you see a person laboring in extremity under the infinite wrath of the great and terrible God lying upon his soul and body at once, and causing him to utter this doleful cry, I thirst. Only Christ endured this but a little while, the damned must endure it forever. In that they differ. As also in the innocence and ability of the persons suffering. And in the end for which they suffer. But surely such as this, will the cry of those souls be that are cast away forever. O terrible thirst!

Inference 4.

How much do nice and wanton Appetites deserve to be reproved! The Son of God wanted a draught of cold water to relieve him, and could not have it; God hath given us variety of refreshing creatures to relieve us, and we despise them. We have better things than a cup of water to refresh and delight us when we are thirsty, and yet are not pleased. O that this complaint of Christ on the Cross, I thirst, were but believingly considered, it would make you bless God, for what you now despise. And beget contentment in you, for the meanest mercies, and most common favors in this world. Did the Lord of all things cry, I thirst, and had nothing in his extremity to comfort him, and dost thou who hast a thousand times over forfeited all temporal, as well as spiritual mercies contemn and slight the good creatures of God! What, despise a cup of water, who deservest nothing but a cup of wrath, from the hand of the Lord! O lay it to heart and hence learn contentment with anything.

Inference. 5.

Did Jesus Christ upon the Cross cry, I thirst, then believers shall never thirst eternally. Their thirst shall be certainly satisfied.

There is a threefold thirst, gracious, natural, and penal. The gracious thirst, is the vehement desire of a spiritual heart after God. Of this David speaks, Psal. 42.1, 2. As the heart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God; when shall I come and appear before God? And this is indeed a vehement thirst, it makes the soul break with the longings it hath after God, Psal. 119. It's a thirst proper to believers, who have tasted that the Lord is gracious.

Natural thirst is (as before was noted) a desire of refreshment by humid nourishment, and it's common both to believers and unbelievers in this world. God's dear Saints have been driven to such extremities in this life, that their tongues have even failed for thirst. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, Isa. 41.17. And of the people of God in their Captivity it's said, Lam. 4.4. The tongue of the sucking child cleaveth to the roof of his mouth for thirst. The young children ask bread, and no man breaketh it unto them. They that feed delicatly are desolate in the streets, they that were brought up in scarlet, embrace dunghills. To this many that fear the Lord have been reduced. A penal thirst is God's just denying of all refreshment, or relief to sinners in their extremities, and that as a due punishment for their sin. This believers shall never feel, because when Christ thirsted upon the Cross he made full satisfaction to God in their room. These sufferings of Christ as they were ordained for them, so the benefits of them are truly imputed to them. And for the natural thirst, that shall be satisfied. For in heaven we shall live without these necessities, and dependencies upon the creature. We shall be equal with the Angels in the way and manner of living and subsisting. Luk. 20.36. And for the gracious thirsting of their souls for God, it shall be fully satisfied. So its promised, Matth. 5.6. Blessed are they which hunger and thirst after righteousness, for they shall be filled. They shall then depend no more upon the stream, but drink from the ever flowing fountain itself, Psal 36.8. They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures. For with thee is the fountain of life, and in thy light, shall we see light. There they shall drink, and praise, and praise and drink for evermore. All their thirsty desires shall be filled with complete satisfaction. O how desirable a state is heaven upon this account! And how should we be restless till we come thither; as the thirsty traveler is until he meet that cool refreshing spring he wants, and seeks for. This present state is a state of thirsting, that to come of refreshment and satisfaction. Some drops indeed come from that fountain by faith, but they quench not the believers thirst. Rather like water sprinkled on fire, they make it burn the more; but there the thirsty soul hath enough.

O bless God that Jesus Christ thirsted under the heat of his wrath once, that you might not be scorched with it forever. If he had not cried, I thirst, you must have cried out of thirst eternally, and never be satisfied.

Inference 6.

Lastly, Did Christ in the extremity of his sufferings, cry, I thirst. Then how great beyond all compare is the love of God to Sinners. Who for their sakes exposed the Son of his love to such extreme sufferings.

Three considerations marvelously heighten that love of the Father.

First, His putting the Lord Jesus into such a condition. There is none of us would endure to see a Child of our own lie panting, and thirsting in the extremity of torments, for the fairest inheritance on earth. Much less to have the soul of a child conflicting with the wrath of God, and making such heart-rending complaints as Christ made upon the Cross; if we might have the largest Empire in the world for it: yet such was the strength of the love of God to us, that he willingly gave Jesus Christ to all this misery and torture for us. What shall we call this love! O the height, length, depth, and breadth of that love which passeth knowledge! The love of God to Jesus Christ was infinitely beyond all the love we have to our children, as the Sea is more than a spoonful of water: and yet as dearly as he loved him, he was content to expose him to all this; rather than we should perish eternally.

Secondly, As God the Father was content to expose Christ to this extremity; so in that extremity to hear his bitter cries, and dolorous complaints; and yet not relieve him with the least refreshment till he fainted, and died under it. He heard the cries of his Son. That voice, I thirst, pierced heaven, and reached the Fathers ear; but yet he will not refresh him in his agonies, nor abate him anything of the debt he was now paying, and all this for the love he had to poor sinners. Had Christ been relieved in his sufferings and spared, then God could not have pitied or spared us. The extremity of Christ's sufferings was an act of Justice to him; and the greatest mercy to us that ever could be manifested. Nor indeed, (though Christ so bitterly complains of his thirst) was he willing to be relieved, till he had finished his work. O love unspeakable! He doth not complain, that he might be relieved, but to manifest how great that sorrow was, which his soul now felt upon our account.

Thirdly, And it should never be forgotten, that Jesus Christ was exposed to these extremities of sorrow, for sinners, the greatest of sinners; who deserved not one drop of mercy from God. This commends the love of God singularly to us, in that whilst we were yet sinners, Christ died for us, Rom. 5.8. Thus the Love of God in Jesus Christ still rises higher and higher in every discovery of it. Admire, adore, and be ravished with the thoughts of this Love.

Inference 1.

Hath Christ perfected and completely finished all his work for us, how sweet a relief is this to us that believe in him, against all the defects and imperfections of all the works of God, that are wrought by us. There's nothing finished that we do. All our duties are imperfect duties, they come off lamely, and defectively from our hands. It's Christ's charge against the Church of Sardis, Rev. 3.2. I have not found thy works 〈 in non-Latin alphabet 〉 perfect, or filled up before God. Oh there is much emptiness, and vanity in the best of our duties: but here's the grand relief, and that which answers to all the grounds of our doubts and fears upon that account, Jesus Christ hath finished all his work, though we can finish none of ours. And so, though we be defective, poor, imperfect creatures in ourselves; yet notwithstanding, we are complete in him, Col. 2.9, 10. though we cannot perfectly obey, or fulfil one command of the Law, yet is the righteousness of the Law fulfilled in us that believe, Rom. 8.4. Christ's complete obedience being imputed to us, makes us complete, and without fault before God.

It is true, we ought to be humbled for our defects, and troubled for every failing in obedience; but we should not be discouraged, though multitudes of weaknesses be upon us; and many infirmities compass us about in every duty we put our hand to. Though we have no righteousness of our own, yet of God, Christ is made unto us righteousness; and that righteousness of his, is infinitely better than our own. Instead of our own we have his; (i. e.) we have gold for dung. O blessed be God, for Christ's perfect righteousness.

Inference 2.

Did Christ finish his work with his own hand. How dangerous and dishonorable a thing is it, to join anything of our own, to the righteousness of Christ, in point of Justification before God! Jesus Christ will never endure this. It reflects upon his work dishonourably. He doth not (in this case) affect social glory. Not I, and my God; I, and my Christ did this: he will be all, or none in your Justification. If he have finished the work, what need of our additions? And if not, to what purpose are they? Can we finish that which Christ himself could not? But we would fain be sharing with him in this honor, which he will never endure. Did he finish the work by himself, and will he ever divide the glory and praise of it with us? No, no, Christ is no half Savior. O it's an hard thing to bring these proud hearts to live upon Christ for righteousness. We would fain add our penny to make up Christ's Sum. But if you will have it so, or have nothing to do with Christ, you and your penny must perish together. Isai. 50. ult. God gives us the righteousness of Christ, as he gave mannah to the Israelites in the wilderness. It's said, Deut. 8.16. That he fed them with Manna in the wilderness, that he might humble them. The quality of the food was not humbling, for it was Angels food; but the manner of giving it was so. They must live by faith upon God for it, from day today. This was not like other food, produced by their own labor. Certainly God takes the right way to humble proud nature, in calling sinners wholly off from their own righteousness, to Christ, for their Justification.

Inference 3.

Did Christ finish his work for us. Then there can be no doubt, but he will also finish his work in us. As he begun the work of our redemption, and finished it; so he that hath begun the good work in you, will also finish it upon your souls. And of this the Apostle saith he is confident. Phil. 1.6. Jesus Christ is not only called the Author, but also the Finisher of our faith. Heb. 12.2. If he begin it, no doubt but he will finish it. And indeed the finishing of his own work of redemption without us, gives full evidence that he will finish his work of Sanctification within us. And that because these two works of Christ, have a respect, and relation to each other: and such a relation, that the work he finished by his own death, resurrection, and ascension, would be in vain to us, if the work of sanctification in us should not in like manner be finished. Therefore as he presented a perfect sacrifice to God, and finished redemption-work; so will he present every man perfect and complete, for whom he here offered up himself. For he will not loose the end of all his sufferings at last. To what purpose would his meritorious impetration be, without complete and full application? Be not therefore discouraged at the defects and imperfections of your inherent grace. Be humbled for them, but be not dejected by them. This is Christ's work, as well as that. That work is finished, and so will this.

Inference 4.

Is Christ's work of Redemption a complete and finishing work. How excellent and comfortable beyond all compare, is the method and way of faith! Surely the way of believing is the most excellent way in which a poor sinner can approach God, for it brings before him a complete, entire, perfect righteousness; and this must needs be most honorable to God, most comfortable to the soul that draws nigh to God. O what a complete finished perfect thing is the righteousness of Christ! The sharp eye of the holy and jealous God cannot find the least flaw, or defect in it. Let God, or Conscience look upon it. Turn it every way, view it on every side, thoroughly weigh and examine it, it will appear a pure, a perfect piece, containing in it, whatsoever is necessary for the reconciling of an angry God, or pacifying of a distressed and perplexed soul. How pleasing therefore and acceptable to God must be that faith, which presents so complete and excellent an atonement to him! Hence the acting of our faith upon Christ for our righteousness, the approaches of Faith to God with such an acceptable present, is called the work of God. That is, the most grateful, acceptable and well pleasing work to God, that a creature can perform. Joh. 6.29. This is the work of God that ye believe. One act of faith pleases him more, than if you should toil and drudge all your lives at a task of obedience to the Law. As it's more for God's honor, and thy comfort to pay all thou owest him at one round payment, in one full sum, than to make a dribling payment by a penny a day, and never be able to make full payment, or see the bond cancelled. This perfect work, only produces perfect peace.

Inference 5.

Did Christ work, and work out all that God gave him to do; till he had finished his work: How necessary then is a laborious working life to all that call themselves Christians? The life of Christ you see was a laborious life. Shall he work, and we play? Shall a zealous active working Christ, be reproached with idle negligent and lazy fellows? O work and work out your own salvation with fear and trembling, Phil. 2.12.

But if Christ wrought so hard, we may sit still. If he finished the work, nothing remains for us to do.

Nothing of that work which Christ did remains for you to do. It's your commendation and duty to leave all that to Christ; but there's other work for you to do. Yea, store of work lying upon your hands. You must work a • well as Christ, though not for the same ends Christ did. He wrought hard to satisfy the Law, by fulfilling all righteousness. He wrought all his life long, to work out a righteousness to Justify you before God. This work falls to no hand but Christ's, but you must work to obey the commands of Christ, into whose right ye are come by Redemption. You must work to testify your thankfulness to Christ, for the work he finished for you. You must work to glorify God by your obedience. Let your light so shine before men. For these and divers other such ends and reasons, your life must be a working life. God preserve all his people from the gross and vile opinions of Antinomian Libertines, who cry up grace, and decry obedience. Who under specious pretences of exalting a naked Christ upon the throne, do indeed strip him naked of a great part of his glory, and vilely dethrone him. My pen shall not english, what mine eyes have read. Tell it not in Gath.

But for thee, Reader, be thou a follower of Christ: imitate thy pattern. Yea, let me persuade thee as ever thou hopest to clear up thine interest in him, imitate him in such particulars as these that follow.

• First, Christ began early to work for God. He took the mornning of his life, the very top of the morning to work for God. How is it (said he to his Parents when he was but a child of about twelve years) that ye sought me? Wist ye not that I must be about my Fathers business? Reader, if the morning of thy life be not gone, oh devote it to the work of God, as Christ did. If it be, ply thy work the closer in the afternoon of thy life. If a man have any great and necessary business to do, it's good doing in the morning; afterwards a hurry of business and diversion comes on.
• Secondly, As Christ began betime, so he followed his work close. He was early up, and he wrought hard; so hard, that he forgot to eat bread, Joh. 31, 32. So zealous was he, in his Fathers work, that his friends thought he had been besides himself, Mark 3.21. So zealous, that the zeal of God's house eat him up. He flew like a Seraphim, in a flame of zeal, about the work of God. O be not ye like Snales. What Augustus said of the young Roman, well becomes the true Christian; whatsoever he doth, he doth it to purpose.
• Thirdly, Christ often th • ught upon the shortness of his time, and wrought hard because he knew his working time would be but little. So you find it, Joh. 9.4. I most work the works of him that sent me whilst it is day; the night cometh, when no man can work. O in this be like Christ. Rouze your hearts to diligence with this consideration. If a man have much to write, and be almost come to the end of his paper; he will write close, and pack much matter, in a little room.
• Fourthly, He did much work for God, and made little noise. He wrought hard, but did not spoil his work when he had wrought it, by vain ostentation. When he had expressed his Charity in acts of mercy and bounty to men, he would humbly seal up the glory of it, with this charge; see ye tell no man of it, Matth. 8.4. he affected not popular air. All the Angels in Heaven could not do what Christ did, and yet he called himself a worm, for all that. Psal. 22.6. O imitate your pattern. Work hard for God, and let not pride blow upon it when you have done. It's hard for a man to do much, and not value himself for it too much.
• Fifthly, Christ carried on his work for God resolvedly. No discouragements would beat him off, though never any work met with more from first to last. How did Scribes and Pharisees, Jews, Gentiles, yea Devils, set upon him, by persecutions, and reproaches, violent oppositions and subtle temptations; but yet, on he goes with his Fathers work for all that. He is deaf to all discouragements. So it was foretold of him, Isai. 42.4. He shall not fail, nor be discouraged. O that more of this spirit of Christ, were in his people. O that in the strength of love to Christ, and zeal for the glory of God; you would pour out your hearts in service, and like a River sweep down all discouragements before you.
• Sixthly, He continued working, whilst he continued living. His life, and labor ended together. He fainted not in his work. Nay, the greatest work he did in this world, was his last work. O be like Christ in this, be not weary of well doing. Give not over the work of God, while you can move hand or tongue to promote it. And see that your last works, be more than your first. O let the motions of your soul after God, be as all natural motions are, swiftest when nearest the center. Say not it is enough, whilst there is any capacity of doing more for God. In these things Christians be like your Savior.

Inference 6.

Did Christ finish his work. Look to it Christians, that ye also finish your work, which God hath given you to do. That you may with comfort say when death approaches, as Christ said, Joh. 17.4. I have glorified thee on earth, I have finished the work, thou gavest me to do; and now O Father, glorify thou me with thine own self. Christ had a work committed to him, and he finished it; you have a work also committed to you, O see that you be able to say it's finished, when your time is so. O work out your own Salvation with fear and trembling: and that I may persuade you to it, I beseech you lay these considerations close to heart.

First, If your work be not done, before you die, it can never be done, when you are dead. There's no work, nor knowledge, nor device in the grave whither thou goest, Eccles. 9.5, 10. They that go down to the pit, cannot celebrate the name of God, Isai. 38.18. Death binds up the hand from working anymore; strikes dumb the tongue, that it can speak no more: for then the composition is dissolved. The body which is the souls tool to work by, is broken, and thrown aside. The soul itself presented immediately before the Lord, to give an account of all its works. O therefore seeing the night cometh, when no man can work, as Christ speaks, John. 9.4. make haste and finish your work.

Secondly, If you finish not your work, as the season of working, so the season of mercy will be over at death. Do not think you that have neglected Christ all your lives, you that could never be persuaded to a laborious holy life, that ever your cries and entreaties shall prevail with God for mercy, when your season is past. No, no, it's too late. Will God hear his cry when trouble comes upon him? Job. 27.9. The season of mercy is then over; as the tree falls so it lies. Then he that is holy shall be holy still, and he that is filthy shall be filthy still. Alas, poor souls, you come too late. The Master of the house is risen up, and the doors are shut, Luk. 19.42. the season is over. Happy had it been, if ye had known the day of your visitation.

Lastly, If your work be not finished when you come to die, you can never finish your lives with comfort. He that hath not finished his work with care, can never finish his course with joy. Oh what a dismal case is that soul in, that finds itself surprised by death in an unready posture! To lie shivering upon the brink of the grave, saying, Lord, what will become of me! O I cannot I dare not die. For the poor soul to shrink back into the body, and cry; Oh it were better for me to do anything than die. Why what's the matter? Oh, I am in a Christless state, and dare not go before that awful Judgment-seat. If I had in season made Christ sure, I could then die with peace. Lord, what shall I do? How dost thou like this, Reader? Will this be a comfortable close? When one asked a Christian that constantly spent six hours every day in prayer, why he did so? He answered, O I must die, I must die. Well then, look it that ye finish your work as Christ also did his.

Diduction 1.

Are dying believers only warranted and encouraged thus to commend their souls into the hands of God. What a sad straight then must all dying unbelievers be in about their souls? Such souls will fall into the hands of God, but that's their misery, not their privilege. They are not put by faith into the hands of mercy, but fall by sin into the hands of justice. Not God, but the Devil is their Father, Job. 8.44. Whither should the child go, but to its own Father? They have not one of those forementioned encouragements to cast themselves into the hands of God, except the naked relation they have to God as their Creator, and that's as good as none, without the new creation. If they have nothing but this to plead for their salvation, the Devil hath as much to plead as they. It's the new creature that brings the first creation into repute again with God.

O dismal! O deplorable case! A pool soul is turning out of house and home and knows not where to go. It departs and immediately falls into the hands of justice. The Devil stands by waiting for such a soul whom God will throw to him, as a Dog for a crust. Little, ah little do the friends of such a one think whilst they are honoring his dust by a splendid and honorable funeral, what a case that poor soul is in that lately dwelt there; and what fearful straights, and extremities it is now exposed to. They will cry indeed, Lord, Lord, open to us, Matth. 7.22. But to how little purpose are their vain cries. Will God hear him when he cries Job. 27.9. It's a lamentable case.

Diduction 2.

Will God graciously accept, and faithfully keep what the Saints commit to him at death, how careful then should they be to keep what God commits to them, to be kept for him while they live. You have a great trust to commit to God when you die, and God hath a great trust to commit to you whilst you live, you expect that he should faithfully keep what then you shall commit to his keeping; and he expects you should faithfully keep, what he now commits to your keeping. O keep what God commits to you, as you expect he should keep your souls when you commit them unto him. If you keep his truths, he will keep your souls. Because thou hast kept the word of my patience, I also will keep thee, &c. Rev. 3.10. Be faithful to your God, and you shall find him faithful to you. None can pluck you out of his hand, see that nothing wrest his truths out of your hands. If we deny him, he also will deny us, 2 Tim. 2.12. Take heed lest those estates you have gotten as a blessing attending the Gospel, prove a temptation to you to betray the Gospel. Religion (saith one) brings forth Riches, but the Daughter devours the Mother. How can you expect acceptance with God, who have betrayed his truth, and dealt perfidiously with him?

Diduction 3.

If believers may safely commit their souls into the hands of God, How confidently may they commit all lesser interests, and lower concernments into the same hand. Shall we trust him with our souls, and not with our lives, liberties or comforts? Can we commit the treasure to him, and not a trifle? Whatever you enjoy in this world, is but a trifle to your souls. Sure if you can trust him for eternal life for your souls, you may much more trust him, for the daily bread for your bodies. I know it is objected that God hath made over temporal things to his people upon conditional promises, and an absolute faith can never be grounded upon conditional promises. But what means this objection? Let your faith be but suitable to these conditional promises, that is, believe they shall be made good to you, so far as God sees them good for you. Do you but labor to come up to those conditions required in you, and thereby God will have more glory, and you more comfort. If your prayers for these things proceed from pure ends the glory of God, not the satisfaction and gratification of your lusts. If your desires after them be moderate as to the measure, content with that proportion the infinite wisdom sees fittest for you. If you take God's way to obtain them, and dare not strain Conscience, or commit a sin, though you should perish for want. If you can patiently wait God's time for enlargements from your straits, and not make any sinful haste. You shall be surely supplied. And he that remembers your souls will not forget your bodies. But we live by sense and not by faith. Present things strike our affections more powerfully than the invisible things that are to come. The Lord humble his people for this.

Diduction 4.

Is this the privilege of believers, that they can commit their souls to God in a dying hour, then how precious, how useful a grace is faith to the pleople of God both living and dying!

All the graces have done excellently, but faith excels them all. Faith is the Phoenix grace, the Queen of graces. Deservedly is it styled precious faith, 2 Pet. 1.1. The benefits and privileges of it in this life are unspeakable; and as there is no comfortable living, so no comfortable dying without it.

First, While we live and converse here in the world, all our comfort and safety is from it, for all our union with Christ the fountain of mercies and blessings is by faith. Eph. 3.17. That Christ may dwell in your hearts by faith. No faith, no Christ. All our communion with Christ is by it. He that cometh to God must believe. Heb. 11.6. The souls life is wrapped up in this communion with God; and that communion in faith. All communications from Christ depend upon faith; for look as all communion is founded in union, so from our union and communion, are all our communications. All communications of quickenings, comforts, joy, strength, and whatsoever serves to the well-being of the life of grace are all through that faith which first knit us to Christ, and still maintains our communion with Christ, believing we rejoice. 1 Pet. 1.8. The inner man is renewed whilst we look to the things that are not seen, 2 Cor. 4.18.

Secondly, And as our life and all the supports and comforts of it here are dependent on faith; so you see our death as to the safety and comfort of our souls then depends upon our faith. He that hath no faith cannot commit his soul to God, but rather shrinks from God. Faith can do many sweet offices for your souls upon a death bed, when the light of this world is gone, and all joy ceases on earth. It can give us sights of things invisible in the other world, and those sights will breathe life into your souls amidst the very pangs of death.

Reader, do but think what a comfortable foresight of God and the joys of salvation, will be to thee, when thine eye-strings are breaking. Faith cannot only see that beyond the grave which will comfort, but it can cling about its God, and clasp Christ in a promise when it feels the ground of all sensible comforts trembling and sinking under thy feet. My heart and my flesh faileth, but God is the strength (or rock) of my heart and my portion forever. Reeds fail, but the rock is firm footing. Yea, and when the soul can no longer tabernacle here it can carry the soul to God, cast it upon him, with Father into thy hands I commend my spirit. O precious faith!

Diduction 5.

Do the souls of dying believers commend themselves into the hands of God. Then let not the surviving relations of such sorrow as men that have not hope. A Husband, a Wife, a Child, is rent by death out of your arms, well, but consider into what arms, into what bosom they are commended. Is it not better for them to be in the bosom of God, than in yours? Could they be spared so long from Heaven as to come back again to you but one hour, how would they be displeased to see your tears, and hear your cries and sighs for them! They would say to you, as Christ said to the daughters of Jerusalem, weep not for me, but weep for yourselves and your children. I am in a safe hand, I am out of the reach of all storms and troubles. O did you but know what their state is, who are with God, you would be more than satisfied about them.

Diduction 6.

Lastly, I will close all with a word of counsel. Is this the privilege of dying believers to commend their souls into the hands of God. Then as ever you hope for comfort or peace in your last hour, see that your souls be such as may be then fit to be commended into the hands of an holy and just God. See that they be holy souls. God will never accept them, if they be not holy. Without holiness no man shall see God. Heb. 12.24. He that hath this hope, ( viz. to see God) purifieth himself even as he is pure, 1 Joh. 3.3. Indeavours after holiness are inseparably connected with all rational expectations of blessedness. Will you put an unclean filthy defiled thing into the pure hand of the most holy God? O see they be holy, and already accepted in the beloved, or woe to them when they take their leaves of those tabernacles they now dwell in. The gracious soul may confidently say then, Lord Jesus, into thy hands I commend my spirit. O let all that can say so then, now say,

Use.

And now we have seen Jesus interred. He that wears at his girdle the Keys of Hell and Death, himself locked up in the Grave. What shall I say of him whom they now laid in the Grave? Shall I undertake to tell you what he was? What he did, suffered, and deserved? Alas! The tongues of Angels must pause and stammer in such a work. I may truly say as Nazianzen said of Basil, no tongue but his own can sufficiently commend and praise him. He is a Sun of righteousness, a fountain of life, a bundle of Love. Of him it might be said in that day, Here lies the lovely Jesus in whom is treasured up whatsoever an angry God can require for his satisfaction, or an empty creature for his perfection. Before him was none like him, and after shall none arise comparable to him. If every leaf, and spire of grass (saith one) nay all the Stars, Sands, and Atoms were so many Souls and Seraphims; whose love should double in them every moment to all eternity; yet would it fall infinitely short of what his worth and excellency exacts. Suppose a creature composed of all the choice endowments that ever dwelt in the best of men since the Creation of the World, in whom you find a meek Moses, a strong Sampson, a faithful Jonathan, a beautiful Absalom, a rich and wise Solomon ; nay, and add to this, the understanding, strength, agility, splendor, and holiness of all the Angels: it would all amount but to a dark shadow, of this incomparable Jesus.

Who ever weighed Christ in a pair of balances (saith another) who hath seen the foldings and plies, the heights, and depths of that glory which is in him? O for such a heaven, as but to stand afar off, and see, and love, and long for him, while times thread be cut, and this great work of Creation dissolved! — O if I could yoke in among the thick of Angels, and Seraphims, and now glorified Saints, and could raise a new Love song of Christ, before all the world. I am pained with wondering at new opened treasures in Christ. If every finger, member, bone, and joint were a torch burning in the hottest fire in hell; I would they could all send out love praises, high songs of praise forever more to that plant of renown, to that Royal and high Prince Jesus my Lord. But alas, his love swelleth in me, and finds no vent. — I mar his praises, nay, I know no comparison of what Christ is, and what he is worth. All the Angels, and all the glorified, praise him not so much as in halves. Who can advance him, or utter all his praise? — O if I could praise him, I would rest content to die of Love for him. O would to God I could send in my praises to my incomparable well beloved, or cast my Love songs of that matchless Lord Jesus over the walls, that they might light in his lap, before men and Angels. — But wh • n I have spoken of him till my head rive, I have said just nothing. I may begin again. A God-head, a God-head is a worlds wonder. Set ten thousand thousand new made worlds of Angels and Elect men, and double them in number ten thousand thousand thousand times; let their hearts and tongues be ten thousand times more agile and large than the hearts and tongues of the Seraphims that stand with six wings before him; when they have said all for the glorifying and praising of the Lord Jesus; they have spoken little or nothing. O if I could wear this tongue to the stump in extolling his highness. But it is my daily sorrow that I am confounded with his incomparable Love.

Thus have his enamored friends faintly expressed his excellencies, and if they have therein done anything, they have shewn the impossibility of his due praises.

Come and see believing souls, look upon dead Jesus in his winding-sheet, by Faith; and say, Lo this is he of whom the Church said, my beloved is White and Ruddy, his ruddiness is now gone, and a death pale hath prevailed over all his body: but still as lovely as ever, yea altogether lovely.

If David lamenting the death of Saul and Jonathan, said, Daughters of Jerusalem weep over Saul, who clothed you in Scarlet, with other delights; who put on ornaments of Gold upon your apparel. Much rather may I say, children of Zion, weep over Jesus, who clothed you with righteousness, and garments of Salvation.

This is he who quitted the throne of glory, left the bosom of unspeakable delights; came in a body of flesh, produced in perfect holiness; brake through many and great impediments, (thy great unworthiness, the wrath of God and man? by the strength of love; to bring salvation home to thy soul. Can he that believingly considers this do less than faint at the sense of that love that brought him to the dust of death, and cry out with that Father, my Love was Crucified? But I will insist no longer upon generals, but draw down the particulars of Christ's Funeral to your use in the following Corollaries.

Corollary 1.

Was Christ buried in this manner, then a decent and mournful Funeral (where it can be had) is laudable among Christians.

I know the souls of the Saints have no concernment for their bodies, nor are they solicitous how the body is treated here; yet there is a respect due to them, as they are the Temples wherein God hath been served and honored, by those holy souls that once dwelt in them. As also upon the account to their relation to Christ, even when they lie by the walls. And the glory that will be one day put upon them, when they shall be changed, and made like unto Christ's glorious body. Upon such special accounts as these their bodies deserve an honorable treatment, as well as upon the account of humanity, which owes this honor to the bodies of all men.

To have no funeral is accounted a Judgment, Eccles. 7.4. Or to be tumbled into a pit without any to lament us, is lamentable. We read of many solemn and mournful funerals in Scripture, wherein the people of God have affectionately paid their respects and honors to the dust of the Saints; as men that were deeply sensible of their worth, and how great a loss the world sustains by their remove. Christ's funeral had as much of decency and solemnity in it, as the time would permit; though he was a stranger to all pomp, both in life and death.

Corollary. 2.

Did Joseph and Nicodemus so boldly appear at a time of so much danger to beg the body, and give it a funeral, let it be forever a caution to strong Christians not to despise, or glory over the weak. You see here a couple of poor, low spirited, and timorous persons; that were afraid to be seen in Christ's company when the other disciples professed their readiness to die with him: yet those flee, and these appear for him, when the trial comes indeed. If God desert the strong, and assist the weak; the feeble shall be as David, and the strong as tow. I speak not this to discourage any man from striving to improve inherent grace to the utmost. For it's ordinarily found in experience, that the degrees of assisting grace, are given out according to the measures of inherent grace: but I speak it to prevent a sin incident to strong Christians, which is to despise the weak, which God corrects by such instances and examples as this before us.

Corollary 3.

Hence we may be assisted in discerning the depths of Christ's humiliation for us. And see from what, to what his love brought him. It was not enough that he who was in the form of God, became a creature; which was an infinite stoop, nay to be made a man, an inferior order of creatures. Nay to be a poor man, to spend his days in poverty and contempt. But also to be a Dead corps for our sake. O what manner of love is this!

Now the deeper the humiliation of the Son of God was, the more satisfactory to us it must needs be. For as it shows us the heinousness of sin that deserves all this, so the fullness of Christ's satisfaction whereby he makes up that breach. O it was a deep humiliation indeed. How unlike himself is he now become! Doth he look like the Son of God? What, the Son of God whom all the Angels adore to be shuffled by three or four persons into his Grave in an evening. To be carried from Golgotha to the Grave in this manner. And there lie as a captive to Death for a time. Never was the like change of conditions, never such an abasement heart of in the world.

Corollary 4.

From this Funeral of Christ results the purest and strongest consolation and encouragement to believers, against the fears of Death and the Grave. If this be so, that Jesus hath lain in Grave before you; let me say then to you as the Lord spake to Jacob, Gen. 46.2, 3. Fear not to go down to Egypt, for I will go down with thee, and will surely bring thee up thence. So here, fear not believer to go down to the Grave, for God will be with thee there, and will surely bring thee up thence. This consideration that Jesus Christ hath lain in the Grave himself, gives manifold encouragement to the people of God, against the terrors of the Grave.

First, The Grave received, but could not destroy Jesus Christ. Death swallowed him, as the Whale did Jonah his Type; but could not digest him, when it had swallowed him but quickly delivered him up again. Now Christ lying in the Grave, as the common head and representative of believers, what comfort should this inspire into their hearts. For as it fared with Christ's personal, so it shall with Christ's mystical. It could not retain him, it shall not forever retain them. This Resurrection of Christ out of his, is the very ground of our hope for a Resurrection out of our Graves. Christ is risen from the dead, and become the first fruits of them that slept, 1 Cor. 15.20.

Secondly, As the union betwixt the body of Christ and the divine nature was not dissolved; when that body was laid in the Grave; so the union betwixt Christ and believers is not, cannot be dissolved when their bodies shall be laid in their Graves. It's true the natural union betwixt his soul and body was dissolved for a time, but the Hypostatical union was not dissolved, no, not for a moment. That body was the body of the Son of God when it was in the Sepulcher. In like manner, the natural union betwixt our souls and bodies is dissolved by death, but the mystical union betwixt us and Christ, yea betwixt our very dust and Christ, can never be dissolved.

Thirdly, As Christ's body when it was in the Grave, did there rest in hope, and was assuredly a partaker of that hope. So it shall fare with the dead bodies of the Saints, when they lay them down also in the dust. My flesh also shall rest in hope, saith Christ, Psal. 16.9, 10, 11. In like manner, the Saints commit their bodies to the dust in hope. The righteous hath hope in his death, Pro. 14.32. And as Christ's hope was not a vain hope, so neither shall their hope be in vain.

Fourthly, And lastly, Christ's lying in the Grave before us, hath quite changed and altered the nature of the Grave. So that it is not what it was. It was once a part of the Curse, Dust thou art, and unto dust thou shalt return, was a part of the threatening and curse for sin. The Grave had the nature and use of a prison, to keep the bodies of sinners against the great Assizes; and then deliver them up into the hands of a great and terrible God. But now it's no prison, but a bed of rest. Yea, and a perfumed bed, where Christ lay before us. Which is a sweet consideration of the Grave indeed. They shall enter into peace, they shall rest in their beds, Isa. 57.2. O then let not believers stand in fear of the Grave. He that hath one foot in heaven, need not fear to put the other into the Grave. Though I go down to the valley of the shadow of Death I will fear no evil, for thou art with me, Psal. 23.

Indeed, the Grave is a terrible place to them that are out of Christ. Death is the Lord's Serjeant to arrest them. The Grave is the Lord's Prison to secure them. When death draws them into the Grave, it draws them thither as a Lion doth his prey into the den to devour it. So you read Psal. 49.14. Death shall feed (or prey) upon them. Death there reigns over them in its full power, Rom. 5.14. And though at last it shall render them again to God, yet it were better for them to lie everlastingly where they were, than to rise to such an end. For they are brought out of their Graves, as a condemned Prisoner out of the Prison, to go to execution. But the case of the Saints is not so. The Grave (thanks be to our Lord Jesus Christ) is a privileged place to them while they sleep there, and when they awake, it will be with singing. When they awake, they shall be satisfied with his likeness.

Corollary 5.

Lastly, Since Christ was laid in the Grave, and his people reap such privileges by it, as ever you expect rest or comfort in your Graves, see that you get Union with Christ now.

It was an ancient custom of the Jews to put rich treasures into the Graves, with their friends, as well as to bestow much upon their Sepulchers. It's said Hircanus opened David's Sepulcher, and took cut of it three thousand Talents of Gold and Silver. And to this sense many interpret that act of the Chaldeans, Ier. 8.1. At that time saith the Lord, they shall bring out the bones of the Kings of Judah, and the bones of his Princes, &c. And shall spread them before the Sun and Moon, &c. This is rather conceived to be an act of Covetousness, than Cruelty. They shall ransack their Graves for the treasure that is hid there among their bones. It's possible the case so stands with many of you, that you have no great matter to bestow upon your funerals, nor are they like to be splendid; no stately monuments, no hidden treasures, but if Christ be yours, you carry that with you to your Graves, which is better than all the Gold and Silver in the world. What would you be the better if your Coffin were made of beaten Gold, or your Grave-stone set thick with glittering Diamonds? But if you die in the Lord, (i. e.) interested in, and united to the Lord; you shall carry six grounds of Comfort with you to your Graves, the least of which is not to be purchased with the wealth of both Indies.

First, The first ground of comfort which a believer carries with him to the Grave is, that the Covenant of God holds firmly with his very dust, all the days of its appointed time in the Grave. So much Christ tells us, Matth. 22.31, 32. I am the God of Abraham, and the God of Isaac, and of Jacob. God is not the God of the Dead, but the God of the Living, q. d. Abraham, Isaac, and Jacob, are naturally dead, but in as much as God long after their deaths, proclaimed himself their God still; therefore they are all alive, foederally alive to God. They live, that is, their Covenant relation lives still. Whether we live, or whether we die (saith the Apostle) we are the Lord's, Rom. 14.7, 8, 9. Now what an encouragement is here! I am as much the Lord's in the state of the dead, as I was in the state of the living. Death puts an end to all other relations and bonds, but the bond of the Covenant rots not in the Grave. That dust is still the Lord's.

Secondly, As God's Covenant with our very bodies is indissolvable, so God's love to our very dust is inseparable. I am the God of Abraham, God looks down from heaven into the Graves of his Saints with delight, and looks on that pile of dust with complacency, which those that once loved it, cannot behold without loathing. The Apostle is express, Rom. 8.33. That death separates not the believer from the love of G • d. As at first it was not our natural comeliness or beauty that drew or engaged his love to us, so neither will he cease to love us, when that beauty is gone, and we become objects of loathing to all flesh. When a Husband cannot endure to see a Wife, or a Wife her Husband; but saith of them that were once dear and pleasant, as Abraham of his beloved Rachel, bury my dead out of my sight. Yet then the Lord delights in it as much as ever. The Gold-Smith doth not value the dust of his Gold, as Gold values the dust of his Saints, for all these precious particles are united to Christ.

Thirdly, As God's love will be with you in the Grave, so God's providence shall take order about your Graves. When it shall be digged for you. And be sure he will not dig your Graves, till you are fit to be put into them. He will bring you thither in the best time, Job 5.26. Thou shalt come to thy Grave as a Shock of Corn in its season. You shall be ripe and ready before God house you there. It's said of David, that after he had served his generation by the will of God, he fell asleep, Acts 13.36. O what a holy and wise will is that will of God, that so orders our death? And how equal is it that our will should be concluded by it.

Fourthly, If you be in Christ, as God's Covenant holds with you in the Grave, his love is inseparable from your dust, his providence shall give order when it shall be digged for you; so in the next place, his pardons have loosed all the bonds of guilt from you, before you lie down in the Grave. So that you shall not die in your sins. Ah friends, what a comfort is this? That you are the Lord's Free-men in the Grave? Sin is a bad bed-fellow, and a worse Grave-fellow. It's a grievous threatening, John. 8.24. You shall die in your sins. Better be cast alive into a pit among Dragons and Serpents, than dead into your Graves among your Sins. O what a terrible word is that, Job 20.11. His bones are full of the sins of his youth, which shall lie down with him in the dust. But from the company of sin in the Grave, all the Saints are delivered. God's full, free, and final pardons have shut guilt out of your Graves.

Fifthly, When ever you come to your Graves, you shall find the enmity of the Grave slain by Christ. It is no enemy; nay you will find it friendly, a privileged place to you. It will be as sweet to you that are in Christ, as a so • t bed in a still quiet Chamber, is to one that's weary and sleepy. Therefore it's s • id, 1 Cor. 3.21, 22. Death is yours. Yours as a privilege. Your friend. There you shall find sweet rest in Jesus. Be hurried, pained, troubled no more.

Sixthly, To conclude, if in Christ, know this for your Comfort, that your own Lord Jesus Christ keeps the Keys of all the Chambers of Death, and as he unlocks the door of Death, when he lets you in; so he will open it again for you, when you awake to let you out; and from the time he opens to let you in till the time he opens to let you out; he himself wakes and watches by you while you sleep there. I (saith he) have the Keys of Death. O it's comfortable to hear the Keys gingle in his hand, Rev. 1.18. O then as you expect peace or rest in the Chambers of Death, get Union with Christ. A Grave with Christ is a comfortable place.

End 1.

First, One principal design and End of shedding the blood of Christ was to deliver his people from danger, the danger of that wrath which burns down to the lowest Hell. So you find, 1 Thes. 1.10. Even Jesus who delivered us from the wrath to come. Here our misery is both specified, and aggravated. Specifi'd, in calling it wrath, a word of deep and dreadful signification. The damned best und • rstand the importance of that word. And aggravated in calling it wrath to come, or coming wrath. Wrath to come implies both the futurity ▪ and perpetuity of this wrath. It's wrath that shall certainly and inevitably come upon sinners. As sure as the night follows the day. As sure as the Winter follows the Summer; so shall wrath follow sin, and the pleasures thereof. Yea, it's not only certainly future, but when it comes it will be abiding wrath or wrath still coming. When millions of years and Ages are past and gone, this will still be wrath to come. Ever coming, as a r • ver e • er flowing.

Now from this wrath to come, hath les • s delivered his people by his death. For that was the price laid down • or their redemption from the wrath of th • gr • at and terrible God Rom. 5.9. Much more then being • ustified by his blood, we shall be saved from wrath through him. The blood of Jesus was the price that ransomed man from his wrath. And it was shed not only to deliver them from wrath to come, but to deliver them freely, fully distinguishingly, and wonderfully from it.

First, Freely, by his own voluntary interposition and susception of the mediatorial office, moved thereunto by his own bowels of compaossion; which yearned over his Elect in their misery. The Saints were once a lost generation, tha • had sold themselves, and their inheritance also; and had not wherewithal to Redeem either: but they had a near kinsman (even their elder Brother by the Mothers side) to whom the right of Redemption did belong; who being a mighty man of wealth▪ the heir of all things, undertook to be their Goell ; and out of his own proper substance to Redeem both them and their inheritance. Them to be his own inheritance, Eph. 1.10. And heaven to be theirs 1 Pet. 1.4. All this he did most freely, when none mad • supplication to him. No sighing of the prisoners came before him. He designed it for us before we had a being. And when the purposes of his grace were come to their parturient fullness, then did he freely lay out the infinite treasures of his blood to purchase our deliverance from wrath.

Secondly, Christ by death hath delivered his people fully. A full deliverance it is, both in respect of Time and Degrees. A full deliverance in respect of Time. It was not a Reprieve, but a deliverance. He thought it not worth the shedding of his blood to respite the execution for a while. Nay, in the procurement of their eternal deliverance from wrath, and in the purchase of their eternal inheritance, he hath but an even bargain, not a jot more than his blood was worth. Therefore is he become the Author of [Eternal Salvation] to them that obey him, Heb. 5.9. And as it is full in respect of Time, so likewise in respect of Degrees. He died not to procure a mitigation or abatement of the rigor or severity of the sentence, but to rescue his people fully from all degrees of wrath. So that there is no condemnation to them that are in Christ, Rom. 8.1. All the wrath of God to the last drop, was squeezed out into that bitter cup which Christ drank off, and wrung out the very dregs thereof.

Thirdly, This deliverance obtained for us by the death of Christ, is a special and distinguishing deliverance. Not common to all, but peculiar to some; and they by nature no better than those that are left under wrath. Yea, as to natural disposition, moral qualifications and external endowments often times far inferior to them that perish. How often do we find a moral righteousness, an harmless innocence, a pretty ingenuity a readiness to all offices of love; in them that are notwithstanding less under the dominion of other Lusts, and under the damning sentence of the Law; whilst on the other side, proud, peevish, sensual, morose, and unpollisht natures, are chosen to be the subjects of this Salvation. You see your calling, brethren, 1 Cor. 1.26.

Fourthly, And lastly, it is a wonderful salvation. It would weary the arm of an Angel to write down all the wonders that are in this salvation. That ever such a Design should be laid, such a project of grace contrived in the heart of God; who might have suffered the whole species to perish; That it should only concern man, and not the Angels, by nature more excellent than us; that Christ should be pitched upon to go forth upon this glorious Design. That he should effect it in such a way, by taking our nature and suffering the penalty of the Law therein. That our deliverance should be wrought out and finished when the Redeemer and his design seemed both to be lost and perished. These with many more are such wonders as will take up eternity itself to search, admire, and adore them.

Before I part from this first End of the Death of Christ, give me leave to deduce two useful Corollaries from it, and then proceed to a second.

Corollary 1.

Hath Christ by Death delivered his people from the wrath to come? How ingrate and disingenious a thing must it be then for those that have obtained such a deliverance as this, to repine and gru • ge at those light afflictions they suffer for a moment upon Christ's account in this world!

Alas! What are these sufferings, that we should grudge at them? Are they like those which the Redeemer suffered for our deliverance? Did ever any of us endure for him, what he endured for us? Or is there anything you can suffer for Christ in this world, comparable to this wrath to come, which you must have endured, had he not by the price of his own blood rescued you from it?

Reader, wilt thou but make the comparison in thine own thoughts in the following particulars, and then pronounce, when thou hast duly compared.

First, What is the wrath of man, to the wrath of God? What is the Arm of a creature, to the Anger of a Deity? Can man thunder with an arm like God?

Secondly, What are the sufferings of the vile body here, to the tortures of a S • ul and Body in Hell? The torments of the Soul, are the very soul of t • rmen • s.

Thirdly, What are the troubles of a moment, to that wrath which after Millions of years are gone, will still be called wrath to come? O what compare betwixt a point of hasty Time, and the interminable Duration of vast Eternity?

Fourthly, What compare is there betwixt the intermitting sorrows and sufferings of this life, and the continued uninterrupted wrath to come ? Our troubles here are not constant, there are gracious relaxations, lucid intervals here; but the wrath to come allows not a moments ease, or mitigation.

Fifthly, What light and easy troubles are those which being put into the rank and order of adjuvant causes, work under the influence and blessing of the first cause to the everlasting good of them that love God, compared with that wrath to come, out of which no good effects or issues are possible to proceed to the souls on which it lies?

Sixthly, And lastly how much more comfortable is it, to suffer in fellowship with Christ and his Saints for righteousness sake; than to suffer with Devils and reprobates for wickedness sake? Grudge not then O ye that are delivered by Jesus from wrath to come, at anything ye do suffer, or shall suffer from Christ, or for Christ in this world.

Corollary 2.

If Jesus Christ hath delivered his people from the wrath to come, how little comfort can any man take in his present enjoyments and accommodations in the world, whilst it remains a question with him whether he be delivered from the wrath to come! It's well for present, but will it be so still? Man is a prospecting creature, and it will not satisfy him that his present condition is comfortable, except he have some hope it shall be so hereafter. It can afford a man little content that all is easy and pleasant about him now; whilst such passages and terrible hints of wrath to come are given him by his own conscience daily. Oh methinks such a thought as this, what if I am reserved for the wrath to come ? Should be to him as the fingers appearing upon the plaster of the wall were to Belteshazzar in the height of a frollick. It's a custom with some of the Indians when they have taken a prisoner (whom they intend not presently to eat) to bring him with great Triumph, into the village where he dwelleth that hath taken him; and placing him in the house of one that was slain in the Wars, as it were to re-celebrate his funerals, they give him his Wives or Sisters to attend on him, and use at his pleasure. They apparel him gorgeously, and feed him with all the dainty meats that may be had; affording him all the pleasure that can be devised: when he hath past certain months in all these pleasures, and like a Capon is made fat with delicate fare, they assemble themselves upon some festival day, and in great pomp bring him to the place of execution where they kill, and eat him.

Such are all the pleasures and enjoyments of the wicked, which feed them for the day of slaughter. How little stomach can a man have to those dainties that understands the end and meaning of them. Give not sleep therefore to thine eyes, Reader, till thou have got good evidence that thou art of that number whom Jesus hath delivered from wrath to come. Till thou canst say he is a Jesus to thee. This may be made out to thy satisfaction three ways.

First, If Jesus have delivered thee from sin the cause of wrath, thou mayest conclude he hath delivered thee from wrath, the effect and fruit of sin. Upon this account the sweet name of Jesus was imposed upon him, Matth. 1.21. Thou shalt call his name Jesus, for he shall save his people from their sins. Whilst a man lies under the dominion and guilt of sin, he lies exposed to wrath to come ; and when he is delivered from the guilt and power of sin, he is certainly delivered from the danger of this coming wrath. Where sin is not imputed, wrath is not threatened.

Secondly, If thy soul do set an inestimable value on Jesus Christ, and be endeared to him upon the account of that inexpressible grace manifested in this deliverance, it's a good sign thy soul hath a share in it. Mark what an Epithite the Saints give Christ upon this account, Col. 1.12, 13. Giving thanks to the Father who hath delivered us from the power of darkness, and translated us into the Kingdom of his [Dear] Son. Christ is therefore Dear and dear beyond all compare to his saved ones. I remember it's storied of the poor enthralled Grecians, that when Titus Flamminius had restored their ancient liberties; and proclamation was to be made in the Market place by an Herald. They so pressed to hear it that the Herald was in great danger of being stifled and pressed to death among the people; but when the Proclamation was ended, there were heard such shouts, and joyful acclamations; that the very birds of the air fell down astonished with the noise while they continued to cry 〈 in non-Latin alphabet 〉 , a Savior, a Savior: and all the following night they continued dancing and singing about his Pavilion.

If such a deliverance so endeared them to Titus. How should the great deliverance from wrath to come endear all the Redeemed to love their dear Jesus. This is the native effect of mercy on the soul that hath felt it.

Thirdly, To conclude, a disposition and readiness of mind to do, or endure anything for Christ's sake upon the account of this deliverance from the wrath to come; is a good evidence you are so delivered, Col. 1.10, 11. That we may walk worthy of the Lord to all pleasing, being fruitful in every good work. There's readiness to do for Christ. Strengthened with all might according to his glorious power, unto all patience and long suffering with Ioyfulness ; There's a cheerful readiness to endure anything for Christ. And how both these flow from the sense of this great deliverance from wrath, the 12. verse. will inform you, which was but now cited. Oh then be serious and assiduous in the resolution of this grand case. Till this be resolved, nothing can be pleasant to thy Soul.

End 2.

As the Typical blood was shed and sprinkled to deliver from danger, so it was shed to make atonement, Levite. 4.20. He shall expiate (We translate atone) the sin. The word imports both. And the true meaning is, that by the blood of the Bullock, all whose efficacy stood in its relation to the blood of Christ signified and shadowed by it; the people for whom it was shed, should be reconciled to God by the expiation and remission of their sins. And what was shadowed in this Typical blood was really designed and accomplisht by Jesus Christ in the shedding of his blood.

Reconciliation of the Elect to God, is therefore another of those beautiful births which Christ travailed for. So you find it expressly, Rom. 5.10. If when we were enemies, we were reconciled to God by the Death of his Son. This [if,] is not a word of doubting but argumentation. The Apostle supposes it as a known truth, or principle yielded by all Christians; that the death of Christ was to reconcile the Elect to God. And again he affirms it with like clearness, Col. 1.20. And having made peace by the blood of his Cross, by him to reconcile all things. And that this was a main and principal end designed both by the Father and Son in the humiliation of Christ is plain from 2 Cor. 5.18, 19. God was in Christ reconciling the world to himself. God filled the humanity with grace and authority. The Spirit of God was in him to qualify him. The authority of God was in him by Commission, to make all he did valid. The grace and love of God to mankind was in him, and one of the principal effects in which it was manifested, was this design upon which he came, viz. to reconcile the world to God. Upon which ground Christ is called the propitiation for our sins, 1 Joh. 2.2. Now, Reconciliation or atonement is nothing else but the making up of the ancient friendship betwixt God and men which sin had dissolved, and so to reduce these enemies into a state of concord and sweet agreement. And the means by which this blessed design was effectually compassed, was by the death of Christ which made complete satisfact • on to God for the wrong we had done him. There was a breach made by sin betwixt God and Angels, but that breach is never to be repaired or made up. Since as Christ took not on him their nature, so he never intended to be a mediator of reconciliation betwixt God and them. That will be an Eternal breach. But that which Christ designed as the end of his dea • h was to reconcile God and man. Not the whole species, but a certain number whose names were given to Christ. Here I must briefly open. First, how Christ's death Reconciles. Secondly, why this Reconciliation is brought about by his death, rather than any other way. Thirdly, what are the Articles according to which it's made. And Fourthly, what manner of Reconciliation this is.

[ 1] First, How Christ Reconciles God and men by his death. And it must needs be by the satisfaction his Death made to the Justice of God for our sins. And so, reparation being made, the enmity ceases. Hence it's said, Isa. 53.5. The chastisement of our peace was upon him, and by his stripes are we healed. That is (as our English Annotators well sense it) He was chastized to procure our peace by removal of our sins that set God and us asunder, the guilt thereof being discharged with the price of his blood.

Now this Reconciliation is made and continued betwixt God and us three ways, namely, by the oblation of Christ which was the price that procured it, and so we were virtually or meritoriously reconciled. By the application of Christ and his benefits to us through faith, and so we are actually reconciled. And by the virtual continuation of the sacrifice of Christ in heaven, by his potent and eternal intercession, and so our state of reconciliation is confirmed, and all future breaches prevented. But all depends as you see, upon the death of Christ. For had not Christ died, his death could never be applied to us, nor pleaded in heaven for us. How the death of Christ meritoriously procures our reconciliation is evident from that forecited Scripture, Rom. 5.10. When we were enemies we were reconciled to God by the death of his Son, (i. e.) Christ's death did meritoriously or virtually reconcile us to God, who as to our state were enemies, long after that reconciliation was made. That the application of Chri • t to us by faith, makes that virtual reconciliation to become actual is plain enough from Eph. 2.16.17. And that he might reconcile both unto God in one body by the Cross, having slain the enmity thereby. And came and Preached peace to you that were afar off, and to them that were nigh. Now therefore ( as it is added verse. 19.) Ye are no more strangers and foraigners, but fellow Citizens with the Saints, &c. And that this state of friendship is still continued by Christ's intercession within the veil, so that there can be no breaches made upon the state of our peace notwithstanding all the daily provocations we give God by our sins; is the comfortable truth which the Apostle plainly asserts, after he had given a necessary caution to prevent the abuse of it, in 1 John. 2.1, 2. My little children, these things write I unto you that ye sin not; and if any man sin, we have an Advocate with the Father; Jesus Christ the righteous: and he is the propitiation, &c. Thus Christ reconciles us to God, by his death.

Secondly, And if you inquire why this reconciliation was made [ 2] by the death of Christ, rather than any other way. Satisfaction is at hand in these two answers.

First, That we can imagine no other way by which it could be compassed. And

Secondly, If God could have Reconciled us as much by another way, yet he could not have Obliged us so much by doing it in another way, as he hath by doing it this way. Surely none but he that was God manifest in our flesh, could offer a sacrifice of sufficient value to make God amends for the wrong done him by one sin, much less for all the sins of the Elect. And how God should (especially after a peremptory threatening of death for sin) readmit us into favor without full satisfaction, cannot be imagined. He is indeed inclined to acts of mercy, but none must suppose him to exercise one attribute, in prejudice to another. That his Justice must be Eclipsed, whilst his mercy shines. But allow the infinite wisdom could have found out another means of reconciling us as much, can you imagine that in any other way he could oblige us as much, as he hath done by reconciling us to himself by the death of his own Son? It cannot be thought possible. This therefore was the most effectual just, honorable and obliging way to make up the peace betwixt him and us.

Thirdly, This reconciliation purchased by the blood of Christ, is offered unto men by the Gospel upon certain Articles and conditions; upon the performance whereof it actually becomes theirs; and without which, notwithstanding all that Christ hath done and suffered, the breach still continues betwixt them and God. And let no man think this a derogation from the freeness and riches of Grace, for these things serve singularly to illustrate and commend the grace of God to sinners.

As he consulted his own glory, in the terms on which he offers us our peace with him; so 'tis his grace which brings up souls to those terms of reconciliation. And surely he hath not suspended the mercy of our reconciliation upon unreasonable or impossible conditions. He hath not said, if you will do as much for me, as you have done against me I will be at peace with you: But the two grand Articles of peace with God are Repentance and faith. In the first we lay down arms against God, and it's meet it should be so, before he readmit us into a state of peace, and favor: in the other we accept Christ and pardon through him with a thankful heart, yielding up ourselves to his government. Which is equally reasonable.

These are the terms on which we are actually reconciled to God. 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. So Rom. 5.1. Being justified by faith, we have peace with God. And surely it would not become the holy God to own as his friend and favorite a man that goes on perversely and impenitently in the way of sin; not so much as acknowledging or once bewailing the wrong he hath done him, purposeing to do so no more; or to receive into amity one that slights and rejects the Lord Jesus, whose precious blood was shed to procure and purchase peace and pardon for sinners.

But if there be any poor soul that saith in his heart, it repents me for sinning against God, and is sincerely willing to come to Christ upon Gospel terms, he shall have peace. And that peace,

Fourthly, Is no common peace. The reconciliation which the Lord Jesus died to procure for broken hearted believers it is,

• First, A firm well bottomed reconciliation, putting the reconciled soul beyond all possibility of coming under God's wrath anymore. Isai. 54.10. Mountains may depart and hills be removed, but the Covenant of this peace cannot be removed. Christ is a surety by way of caution, to prevent new breaches, 2 John 1.2.
• Secondly, This reconciliation with God is the fountain out of which all our other comforts flow to us; this is plainly carried in those words of Eliphaz to Job. Chap. 22.21. Acquaint now thyself with him, and be at peace, thereby good shall come unto thee. As trade flowrishes, and riches come in when peace is made betwixt States and Kingdoms: so all spiritual and temporal mercies flow into our bosoms, when once we are reconciled to God. What the comfort of such a peace will be in a day of straights and dangers, and what it will be valued at in a dying day, who but he that feels it can declare? And yet such a one cannot fully declare it, for it passes all understanding, Phil. 4.7. We shall now make some improvement of this, and pass on to the third end of the death of Christ.

Inference 1.

If Christ died to reconcile God and man. How horrid an evil then is sin! And how terrible was that breach made betwixt God and the creature by it, which could no other way be made up but by the death of the Son of God! I remember I have read that when a great chasm or breach was made in the earth by an earthquake, and the Oracle was consulted how it might be closed; this answer was returned, that breach can never be closed, except something of great worth be thrown into it. Such a breach was that which sin made, it could never be reconciled but by the death of Jesus Christ, the most excellent thing in all the Creation.

Inference 2.

How sad is the state of all such as are not comprised in the Articles of peace with God! The impenitent unbeliever is excepted. God is not reconciled to him: and if God be his enemy, how little avails it, who is his friend. For if God be a man's enemy, he hath an Almighty enemy in him, whose very frown is destruction. Deut. 32.40, 41, 42. I lift up my hand to Heaven, and say, I live forever. If I whet my glittering sword, and my hand take hold on judgment; I will render vengeance to my enemies, and I will reward them that hate me. I will make mine arrows drunk with blood, (and my sword shall devour flesh) and that with the blood of the slain and the Captives, from the beginning of revenge upon the enemy.

Yea, he is an unavoidable enemy. Fly to the utmost parts of the earth there shall his hand reach thee as it is, Psal. 139.10. The wings of the morning cannot carry thee out of his reach. If God be your enemy you have an immortal enemy, who lives forever to avenge himself upon his adversaries. And what wilt thou do when thou art in Saul's case, 1 Sam. 28.15, 16. Alas, whither wilt thou turn? To whom wilt thou complain. But what wilt thou do when thou shalt stand at the Bar and see that God who is thine enemy upon the throne? Sad is their case indeed, who are not comprehended in the Articles of peace with God.

Inference 3.

If Christ died to reconcile us to God, give diligence to clear up to your own souls your interest in this reconciliation. If Christ thought it worth his blood to purchase it, it's worth your care and pains to clear it. And what can better evidence it than your conscientious tenderness of sin, lest you make new breaches. Ah, if reconciled you will say as Ezra. 9.14. And now our God, seeing thou hast given us such a deliverance as this; should we again break thy Commandments? If reconciled to God, his friends will be your friends, and his enemies your enemies. If God be your friend you will be diligent to please him, John 15.10, 14. He that makes not peace with God is an enemy to his own soul. And he that is at peace but takes no pains to clear it, is an enemy to his own comfort. But I must pass from this to the third End of Christ's death.

End 3.

You have seen two of those beautiful births of Christ's travail, and lo a third cometh, namely the sanctification of his people. Typical blood was shed as you heard to purify them that were unclean, and so was the blood of Christ shed to purge away the sins of his people; so speaks the Apostle expressly, Ephes. 5.25, 26. Christ gave himself for the Church, that he might sanctify and cleanse it. And so he tells us himself, Joh. 17.19. And for their sakes I sanctify myself (i. e.) consecrate or devote myself to death, that they also might be sanctified through the truth. Upon the account of this benefit received by the blood of Christ, is that Doxology which in a lower strain is now sounded in the Churches, but will be matter of the Lambs song in Heaven, Rev. 1.5, 6. To him that loved us and washed us from our sins in his own blood — be glory and honor forever.

Now there is a twofold evil in sin, the guilt of it and the polution of it. Justification properly cures the former, Sanctification the latter; but both Justification and Sanctification flow unto sinners out of the death of Christ. And though it's proper to say the spirit sanctifies, yet it is certain it was the blood of Christ that procured for us the spirit of sanctification. Had not Christ died, the spirit had never come down from Heaven upon any such design.

The pouring forth of Christ's blood for us obtained the pouring forth of the spirit of holiness upon us. Therefore the spirit is said to come in his name, and to take of his and show it unto us. Hence it's said, 1 Joh. 5.6. he came both by blood and by water ; by blood washing away the guilt, by water purifying from the filth of sin. Now this fruit of Christ's death, even our sanctification, is a most incomparable mercy. For do but consider a few particular excellencies of holiness.

First, Holiness is the Image and glory of God. His image Coll. 3.10. and his glory, Exod. 15.11. who is like unto thee, O Lord, glorious in holiness. Now when the guilt and filth of sin is washed off, and the beauty of God put upon the soul in sanctification, O what a beautiful Creature is the soul now. So lovely in the eyes of Christ even in its imperfect holiness, that he saith, Cant. 6.5. Turn away thine eyes from me for they have overcome me. So we render it, but the Hebrew word signifies, they have made me proud, or puffed me up. It's a beam of divine glory upon the Creature, enamouring the very heart of Christ.

Secondly, As it's the souls highest beauty, so it's the souls best evidence for heaven. Blessed are the pure in heart, for they shall see God, Matth. 5.8. And without holiness no man shall see God, Heb. 12.14. No gifts, no duties, no natural endowments will evidence a righ • in heaven, but the least measure of true holiness will secure heaven to the soul.

Thirdly, As holiness is the souls best evidence for heaven, so it's a continual spring of comfort to it in the way thither. The purest and sweetest pleasures in this world are th • results of holiness. Till we come to live holily, we never live comfortably. Heaven is Epitomized in holiness.

Fourthly, And to say no more, It is the peculiar mark by which God hath visibly distinguished his own, from other men, Psal. 4.3. The Lord hath set apart him that is Godly for himself, Q. D. this is the Man, and that the Woman to whom I intend to be good forever. This is a man for me. O holiness, how surpassin • lie glorious art thou!

Inference 1.

Did Christ die to sanctify his people, how deep then is the polution of sin, that nothing but the blood of Christ can cleanse it! All the tears of a penitent sinner, should he shed as many as there have fallen drops of rain since the Creation to this day, cannot wash away one sin. The everlasting burnings in Hell, cannot purify the flaming conscience from the least sin. O guess at the wound by the largeness and length of this Tent that follows the mortal weapon sin.

Inference 2.

Did Christ die to sanctify his people. Behold then the love of a Savior. He loved us, and washed us from our sin in his own blood. He did not shed the blood of beasts as the Priests of old did, but his own blood, Heb. 9.12. And that no common, but precious blood, 1 Pet. 1.19. The blood of God, one drop of which out values the blood that runs in the veins of all Adams posterity. And not some of that blood, but all; to the last drop. He bled every vein dry for us, and what remained lodged about the heart of dead Jesus, was let out by that bloody Spear which pierced the Pericardium: so that he bestowed the whole treasure of his blood upon us. And thus liberal was he of his blood to us when we were enemies. This then is that heavenly Pelican that feeds his young with his own blood. O what manner of love is this! But I must hasten.

End 4.

As Christ died to sanctify his people. So he died also to confirm the New Testament to all those sanctified ones. So it was in the Type, Exod. 24.8. And so it is in the truth. This is the New Testament in my blood, Matth. 26.28. (i. e.) ratified and confirmed by my blood. For where a Testament is, there must also of necessity be the death of the Testator, Heb. 9.16. So that now all the blessings and benefits bequeathed to believers in the last Will and Testament of Christ, are abundantly confirmed and secured to them by his death. Yea he died on purpose to make that Testament in force to them. Men make their Wills and Testaments, and Christ makes his. What they bequeath and give in their Wills is a free and voluntary act, they cannot be compel'd to do it. And what is bequeathed to us in this Testament of Christ is altogether a free and voluntary donation. Other Testators use to bequeath their Estates to their Wives, and Children, and near relations; so doth this Testator, all is settled upon his Spouse the Church. Upon believers, his children. A stanger intermedles not with these mercies. They give all their goods and estates that can that way be conveyed to their friends that survive them, Christ giveth to his Church in this New Testament three sorts of Goods.

• First, All Temporal good things, 1 Tim. 6.1. Matth. 6.33. (i. e.) the comfort and blessing of all, though not the possession of much. As having nothing and yet possessing all things, 2 Cor. 6.10.
• Secondly, All Spiritual good things are bequeathed to them in this Testament, as Remission of sin, and acceptation with God which are contained in their Justification, Rom. 3.24, 25, 26. Sanctification of their natures both initial and progressive, 1 Cor. 1.30. Adoption into the family of God, Gal. 3.26. The Ministry of Angels, Heb. 1.14. Interest in all the Promises, 2 Pet. 1.4. Thus all spiritual good things are in Christ's Testament conveyed to them. And as all Temporal, and Spiritual, so
• Thirdly, All Eternal good things. Heaven, Glory, and eternal life, Rom. 8.10.11. No such bequests as these were ever found in the Testaments of Princes. That which Kings and Nobles settle by will upon their Heirs, are but trifles to what Christ hath conferred in the New Testament upon his people. And all this is confirmed and ratified by the death of Christ, so that the promise is sure, and the Estate indefeasible to all the Heirs of Promise.

How the death of Christ confirmed the New Testament is worth our Enquiry. The Socinians, as they allow no other end of Christ's death but the confirmation of the New Testament, so they affirm he did it only by way of Testimony, or witness bearing in his death. But this is a vile derogation from the efficacy of Christ's blood, to bring it down into an equality with the blood of Martyrs. As if there were no more in it, than was in their blood.

But know, Reader, Christ died not only or principally to confirm the Testament by his blood as a witness to the truth of those things, but hi • death ratified it as the death of a Testator, which makes the New Testament irrevocable. And so Christ is called in this Text. Look as when a man hath made his Will and is dead, that Will is presently in force, and can never be recalled. Besides the will of the dead is sacred with men. They dare not cross it. It's certain the last will and Testament of Christ is most sacred, and God will never annul or make it void. Moreover, it is not with Christ as with other Testators who die and must trust the performance of their wills with their Executors, but as he died to put it in force, so he lives again to be the Executor of his own Testament. And all power to fulfill his Will is now in his own hands, Rev. 1.18.

Inference 1.

Did Christ die to confirm the New Testament in which such Legacies are bequeathed to believers. How are all believers concerned then to prove the Will of dead Jesus. My meaning is to clear their Title to the mercies contained in this blessed Testament. And this may be done two ways. By clearing to yourselves your Covenant Relations to Christ. And by discovering those special Covenant impressions upon your hearts to which the Promises therein contained do belong.

First, Examine your Relations to Christ. Are you his Spouses, have you forsaken all for him, Psal. 45.10. Are you ready to take your lot with him as it falls in prosperity or adversity, Ier. 2.2. And are you Loyal to Christ, Thou shalt be for me, and not for another, Hos. 3.3. Do you yield obedience to him as your Head and Husband, Eph. 6.24. Then you may be confident you are interested in the benefits and blessings of Christ's last Will and Testament, for can you imagine, Christ will make a Testament and forget his Spouse? It cannot be. If he so loved the Church as to give himself for her, much more what he hath is settled on her. Again, are you his spiritual seed, his children by regeneration? Are you born of the Spirit? John. 3. Do you resemble Christ in holiness? 1 Pet. 1.14, 15. Do you find a reverential fear of Christ carrying you to obey him in all things? Mal. 1.6. Are you led by the Spirit of Christ, as many as are so led, they are the Sons of God, Rom. 8.14. To conclude, have you the Spirit of Adoption, enabling you to cry Abba Father? Gal. 4.6. That is, helping you in a gracious manner, with reverence mixed with filial confidence to open your hearts spiritually to your Father on all occasions? If so, you are children, and if children doubt not but you have a rich Legacy in Christ's last Will and Testament. He would not seal up his Testament, and forget his dear children.

Secondly, You may discern your interest in the New Testament or Covenant, (for they are substantially the same thing) by the new Covenant impressions that are made on your hearts, which are so many clear evidences of your right to the benefits it contains. Such are Spiritual illumination, Ier. 31.34. Gratious softness, and tenderness of heart, Ezek. 11.19. The awful dread and fear of God, Ier. 32.40. The Copy or transcript of his Laws on your hearts, in gracious correspondent principles, Ier. 31.33. These things speak you the Children of the Covenant, the persons on whom all these great things are settled.

Inference 2.

To conclude, it is the indispensible duty of all on whom Christ hath settled such mercies, to admire his Love, and walk answerably to it.

First, Admire the Love of Christ. O how intense and ardent was the Love of Jesus! who designed for you such an inheritance, with such a settlement of it upon you! These are the mercies with which his Love had travailed big from eternity, and now he sees the travail of his soul, and you also have seen somewhat of it this day. Before this Love let all the Saints fall down astonished-humbly professing, that they owe themselves and all they are or shall be worth to eternity, to this Love.

Secondly, And be sure you walk becoming persons for whom Christ hath done such great things. Comfort yourselves under present abasures with your spiritual privileges, I am. 2.5. And let all your rejoicing be in Christ, and what you have in him, whilst others are blessing themselves in vanity. Thus we have finished the state of Christ's humiliation and thence proceed to the second state of his Exaltation.

HAving finished what I designed to speak to about the work of Redemption, so far as it was carried on by Christ in his humbled state we shall now view that blessed work as it is further advanced and perfected in his State of Exaltation.

The whole of that work was not to be finished on earth in a state of suffering and abasure, therefore the Apostle makes his Exaltation in order to the finishing of the remainder of his work, so necessary a part of his Priesthood, that without it he could not have been a Priest, Heb. 8.4. If he were on earth he should not be a Priest, (i. e.) if he should have continued always here, and had not been raised again from the dead and taken up into glory, he could not have been a complete and perfect Priest.

For look as it was not enough for the sacrifice to be slain without, and his blood left there; but after it was shed without, it must be carried within the veil into the most holy place before the Lord, Heb. 9.7. So it was not sufficient that Christ shed his own blood on earth, except he carry it before the Lord into heaven, and there perform his intercession work for us.

Moreover, God the Father stood engaged in a solemn Covenant to reward him for his deep humiliation, with a most glorious and illustrious advancement, Isa. 49.5, 6, 7. And how God (as it became him) made this good to Christ, the Apostle very clearly expresses it, Phil. 2.9.

Yea, Justice required it should be so. For how could our surety be detained in the prison of the Grave, when the debt for which he was imprisoned was by him fully discharged, so that the Law of God must acknowledge itself to be fully satisfied in all its claims and demands. His Resurrection from the dead was therefore but his discharge or acquittance upon full payment. Which could not in Justice be denied him.

And indeed God the Father lost nothing by it, for there never was a more glorious manifestation made of the name of God to the World than was made in that work. Therefore it's said, Phil. 2.11. Speaking of one of the designs of Christ's Exaltation, it was (saith the Apostle) That every Tongue should confess that Jesus Christ is Lord, to the Glory of God the Father. O how is the Love of God to poor sinners illustriously, yea astonishingly displayed in Christ's Exaltation. When to show the Complacency and delight which he took in our recovery, he hath openly declared to the world that his exalting Christ to all that glory, such as no mere creature ever was or can be exalted to, was bestowed upon him as a reward for that work, that most grateful work of our Redemption, Phil. 2.9. Wherefore God also hath highly exalted him, there is an Emphatical Pleonasmus in that word, our English is too flat to deliver out the elegancy of the Original it is Super-Exaltation. The Seriack renders it, he hath multiplied his Sublimity. The Arabic, he hath heightened him with an height. Justin, he hath famously exalted him. Higher he cannot raise him, a greater Argument of his high satisfaction and content in the recovery of poor sinners cannot be given. For this therefore God the Father shall have glory and honor ascribed to him in Heaven to all Eternity.

Now this singular Exaltation of Jesus Christ as it properly respects his human nature which alone is capable of advancement, for in respect of his divine nature he never ceased to be the most high. So it was done to him as a common person, and as the head of all believers, their representative in this as well as in his other works. God therein showing what in due time he intends to do with the persons of his Elect, after they in Conformity to Christ have suffered a while. What ever God the Father intendeth to do in us or for us, he hath first done it to the person of our representative, Jesus Christ. And this if you observe, the Scriptures carry in very clear and plain expressions through all the degrees and steps of Christ's Exaltation, viz. his Resurrection, Ascension, Session at the right hand of God. And returning to Judge the World. Of which I purpose to speak distinctly in the following Sermons.

He rose from the Dead as a common person, Col. 3.1. If ye then be risen with Christ, saith the Apostle, so that the Saints have Communion and fellowship with him in his Resurrection.

He Ascended into Heaven as a common person, for so it's said in Eph. 2.6. He hath raised us up, or exalted us together with Christ. He sits at God's right hand as a common person, for so it follows in the next clause, and hath made us sit together in heavenly places in Christ Jesus. We sit there in our representative. And when he shall come again to Judge the World, the Saints shall come with him. So it is Prophesied, Zech. 14.6. The Lord my God shall come, and all the Saints with thee. And as they shall come with Christ from Heaven, so they shall sit on Thrones with him, judging, by way of suffrage. They shall be assessors with the Judge, 1 Cor. 6.2. This deserves a special remark that all this honor is given to Christ as our head and representative, for thence results abundance of comfort to the people o • God. Carry it therefore along with you in your thoughts throughout the whole of Christ's advancement. Think when you shall hear that Christ is risen from the dead, and is in all that glory and authority in Heaven. How sure the salvation of his Redeemed is. For if when we were enemies, we were reconciled to God, by the death of his Son, much more being reconciled; we shall be saved by his Life. Surely it cannot be supposed but he is able to save to the uttermost all them that come to God by him: Seeing he ever lives to make intercession, Heb. 7.25. Think how safe the people of God in this world are, whose head is in Heaven. It was a comfortable expression of one of the Fathers encouraging himself and others with this truth in a dark day. Come (said he) why do we tremble thus, do we not see our head above water? If he live believers cannot die, John. 14.19. Because I live, ye shall live also.

And let no man's heart suggest a suspicious thought to him, that this wonderful advancement of Christ may cause him to forget his poor people, groaning here below under sin and misery. For the temper and disposition of his faithful and tender heart is not changed with his condition. He bears the same respect to us, as when he dwelt among us. For indeed he there lives and acts upon our account, Heb. 7.25. 1 John. 2.1, 2.

And how seasonable and comfortable will the meditations of Christ's Exaltation be to the believer▪ when sickness hath wasted thy Body withered its beauty, and God is bring • ng the • to the dust of Death. Ah think then, that that vile Body shall be conformed to the glorious Body of Christ, P • all. 3.21. As God hath glorified and highly exalted 〈◊〉 Son, whose form was marred more than any man's, so will he exalt thee also. I do not say to a parity or equality in glory with Christ, for in heaven he will be discerned and distinguished by his peculiar glory, from all the Angels and Saints; as the Sun is known by its excelling glory from the lesser Star. But we shall be conformed to this glorious head according to the proportion of members. O whither will Love mount the believer in that day!

Having spoken this much of Christ's exalted state to cast some general light upon it, and engage your attentions to it, I shall now, according to the degrees of this his wonderful exaltation briefly open it under the forementioned heads, viz. His Resurrection, Ascension, Session at the Fathers right hand, and his return to Judge the World.