The METHOD OF GRACE in the Goſpel-Redemp
The Fountain of Life.
SERM . XXXVIII.
it comes it will beabiding wrath, or wrath ſtillcoming.. When millions ofyears and ages are paſt and gone, this will stillbe wrath to come.
Ever coming as a river ever flowing.
Now, from this wrath to come, hath Jeſus delivered his peoplebyhisdeath. For that was the price laiddown for their redemption fromthe wrath of the great and terribleGod, Rom. v. 9. " Much more thenbeing juſtified by his blood, we shall
" be ſaved from wrath through him."
The blood of Jefus was the pricethat ranſomedman from this wrath. And it was ſhednot only to deliver them from wrath to come, but todeliver them freely, fully, distinguiſhingly, and wonderfully from it.
First, Freely, by his own voluntary interpoſitionand ſuſception of the mediatorial office, moved thereunto by his own bowels of compaſſion ; which yearned over his elect in their miſery .
The faints were once a loſt generation, that had fold themſelves, and their inheritance alſo ; and had notwherewithal to redeem either : but they had anear kinſman (even their elder brother by the mother's ſide) to whom the rightof redemptiondid belong; who beinga 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. i. 10. And heaven to be theirs, I Pet. i. 4. All this he did moſt freely, whennone made ſupplication to him. No fighing of the prifoners came before him. Hedefigned itfor us beforewehad abeing.
Andwhen the purpoſes of his grace were come to their parturient fulness, then did he freely lay out the infinite treaſures ofhis blood to purchaſe our deliverance fromwrath.
Secondly, Chriſt bydeath hathdelivered hispeoplefully. A full deliverance it is, both inreſpect of time and degrees. A fulldeliverance in reſpect of time.
Itwas not a reprieve, but a deliverance. Hethought it notworththe ſheddingofhisblood torefpite the execution forawhile.
Nay, in the procurement oftheir eternal deliverance from wrath, and in the purchaſe of their eternal inheritance, he hath but an even bargain, not a jotmorethan his blood was worth.
Therefore is hebecome " the author of (eternal ſalvation) to them that obey him,"
Heb. v. 9. Andas it is full inreſpect of time, ſo likewise in reſpect of degrees. Hedied not to procure a mitigation or abatement of the rigour or feverity of the ſentence, but to reſcuehis people fully from all degrees ofwrath. So that there
* See Mr. Cafe's Mount Piſgah, p.85.
SERM . XXXVIII .
The Fountain of Life. is no condemnation tothem that are in Chriſt, Rom. viii. r .
All the wrath ofGod to the laſt drop, was ſqueezed out into that bitter cup which Chrift drank off, andwrung out the very dregs thereof..
Thirdly, This deliverance obtained for us by the death of Chriſt, is a special and diftinguiſhing deliverance. Not common toall, but peculiar to fome; and they by nature nobetter thanthoſe that are left under wrath.
Yea, as to natural difpofition, moralqualifications, and external endowments, oftentimes far inferior to them that periſh . How oftendo we find a moral righteoufneſs, anharmleſs innocency, aprettyingenuity, a readi. neſs , to allofficesoflove; inthem that are notwithstanding left under thedominion ofother lufts, andunder the damning fentenceof the law; whilſt, on theother fide, proud, peeviſh, fenfual, morofe, and unpoliſhed natures, are chosen to be the fubjects ofthis falvation. " You feeyour calling, brethren," 1 Cor. i.26.
Fourthly, and lastly, It is a wonderful falvation.
It would weary the arm ofan angel to writedown all the wonders that are inthis falvation.
That ever fuch adeſign ſhouldbe laid, ſuch a project ofgrace contrived in the heart of God, who might have fuffered the whole ſpeciestoperiſh.
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 thisglorious deſign.
That he ſhould effect it in ſuch a way, by taking our nature and fuffering the penalty of the law therein.
That our deliverance ſhould be wrought our and finiſhedwhen the Redeemer andhis deſign ſeemed both to be loſt and periſhed.
Theſe with many more are ſuchwonders as will take up eternity itſelf to ſearch, admire, andadore them.
BeforeI partfrom this firſt end ofthedeathofChriſt, give me leave todeduce two uſeful corollaries from it, and then proceed toa ſecond, Coroll. 1. Hath Chriſt by death delivered hispeople from the wrath to come ? How ingrate and difingenuous athingmust it be thenfor thosethathave obtainedfuch adeliverance as this, torepineandgrudge at those light afflictions theyfufferforamomentupon Chrift's account in this world !
Alas ! What are theſe ſufferings, that we ſhould grudge at them ? Are they like thoſe which theRedeemer fuffered for our deliverance ? Did ever any of us endure for him what he endured forus ? Or is there anythingyou can fuffer for Chriſt in this world, comparable to this wrath to come, which youmust
The Fountain of Life.
SERM. XXXVIII.
have endured,hadhe not, bytheprice 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 comCompare. pared.
First, What is the wrath ofman to thewrath ofGod ? What is the arm of a creature to the anger of a Deity ? Canmanthunder withan arm
The Natures. likeGod ?
Secondly, What are the ſufferings of the vile body here, to the tortures of a foul and body in Subjects. hell ? The torments of the foul are the very foul oftorments.
Thirdly, What are the troubles of amoment to that wrath, which, after millions ofyears are
Duration . gone, will still be called wrath to come ? O what compare betwixt a point of haſty time, and the interminableduration ofvaſt eternity ?
Fourthly, What compare is there betwixt the Continuity. intermitting forrows and fufferings of this life, and the continued uninterrupted wrath to come ?
Our troubles here are not conftant, there are gracious relaxations, lucid intervals here; but the wrath to come allows not a moment's eaſe or mitigation .
Fifthly, What light and eaſy troubles are thoſe, Defigns. which, being put into the rank and order ofadjuvant cauſes, work under the influence and bleſſing ofthe firſtcauſe, to the everlastinggoodofthem thatloveGod, comparedwith that wrath to come, out ofwhich nogood effects or iſſues are poffible to proceed tothe fouls on which it lies ?
Sixthly, and Lastly, How much more comfortAndcompaable is it, to fuffer in fellowship with Chriſt and nions. his faints for righteouſneſs ſake, than to fuffer with devils and reprobates for wickedness fake ?
Grudgenot then, O ye that are delivered by Jefus from wrath tocome, at any thing ye do fuffer, or ſhall fuffer from Chriſt, or for Chrift in this world.
Coroll. 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 deliveredfrom the wrath to come?
It is well for the preſent, but will it be ſo ſtill ? Man is a proſpecting creature, and it will not fatisfy
SERM . XXXVIII .
The Fountain of Life.
him that his preſent condition is comfortable, except he have ſomehope it thall 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 confcience 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 uponthe plaiſter of the wall were to Belteſhazzar, in the height of a frolic *.
It is 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 inthehouſe ofone that was flain in the wars, as it were to re-celebrate his funerals, they give himhiswives or ſiſters to attend onhim, and uſe at his pleaſure; they apparel him gorgeously, and feed him with all the dainty meats that maybe had ; affording him all the pleaſure that can bedeviſed; when he hath paſſed 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 enjoymentsofthe wicked, which feed them for the day of flaughter. How little ſtomach can a man have to thoſe dainties that underſtands the end and meaning ofthem ! Give not ſleep therefore to thine eyes, reader, till thou haft got good evidence, that thou art ofthat numberwhomJeJushath deliveredfrom wrath to come.
Till thou canſt ſay, he isa Jeſus to thee.
This may be made out to thy fatisfaction three ways.
First, IfJesus have delivered theefromfin, the cause ofwrath, thoumayest conclude he hath delivered theefrom the wrath, the effect andfruits offin.
Upon this account the ſweet name of Jeſus, was impoſed upon him, Matth. i. 21. " Thou shalt call his
" name Jeſus, for he ſhall fave his people from their fins."
Whilſt a man lies under the dominion and guilt of fin, he lies expoſed to wrath to come ; and when he is delivered from the guilt and power of fin, he is certainly delivered from the dangerofthis coming wrath.
Where ſin is not imputed, wrath is not threatned.
Secondly, If thy foul dofet an inestimable value on Jefus Christ, and be endeared to him upon the account of that inexpreffible grace manifeſted in this deliverance, it is a goodfign thy
* Sir R. Barkley, on the felicity of Man, p. 12, 13 .
The Fountain of Life.
SERM. XXXVIII.
Joulhathashare in it.
Mark what an epithet the ſaints give Chrift upon this account, Col. i. 12, 13. "Giving thanks tothe
" Father, who hath delivered us from the power ofdarkness, " andtranflated us into the kingdom ofhis [dear] Son. " Chrift is therefore dear, and dear beyond all compare, tohisfavedones.
I remember it is ſtoried of the poor enthralled Grecians, that when + Titus Flaminius had reſtored their ancient liberties, and proclamation was to bemade in the market-place by an herald; they ſo preſſed tohear it, that the herald was ingreatdanger of being ſtified and preſſed to death among the people ; but when the proclamation was ended, there were heard ſuch ſhouts and joyfulacclamations, that the very birds ofthe air fell down aſtoniſhedwith thenoiſe, while they continued tocry, Σωτηρ , Σωτηρ, aSaviour, a Saviour ; and all the followingnight they continudancing and finging about his pavilion.
If fuch 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 foul that hath feit it.
: Thirdly,To conclude,A diſpoſition andreadiness ofmind todo, or endure any thingfor Chrift'sfake, upon theaccount of his deliverancefrom thewrath to come ; isagoodevidenceyou arefodelivered, Col. i. 10, 11. " That we may walk worthy ofthe Lord
" to allpleaſing, being fruitful in every good work."
There is readiness to do for Chrift . " Strengthened with all might, according to his glorious power, unto all patience and long- " ſuffering with joyfulneſs."
There is a chearful readineſs to endure anything for Chriſt. Andhowboththeſe flow fromthe ſenſe ofthis great deliverance from wrath, the 12th verſe will inform you, which was but nowcited. Ohthen be ſerious and aſſiduous in the reſolution of this grand cafe.
Till this be refolved, nothing can be pleaſant tothy foul.
End 2. As the typical blood was ſhedand ſprinkled to deliver fromdanger, ſo it was ſhed to make atonement, Lev. iv. 20.
"He ſhall expiate(we tranſlate, atone) the fin." The word importsboth. Andthe true meaning is, thatby theblood of the bullock, all whoſe efficacy ſtood inits relation to thebloodof
Chriſt, ſignified and ſhadowed by it, the people, for whom it was ſhed, ſhould be reconciled toGod, by the expiation and remiſſion oftheir fins. Andwhat was ſhadowed in this typical blood, was really deſigned and accomplished by Jeſus Chriſt, in the ſhedding of his blood.
+ Plutarch. in vita T. Flaminii.
SERM . XXXVIII.
The Fountain of Life.
Reconciliation of the elect to God, is therefore another of thoſe beautiful births which Chrift travailed for. So you find it expreſsly, Rom. v. 10. " If when we were enemies, we were
" reconciled toGod by the death ofhis Son. "
This (if) is not aword ofdoubting,but argumentation.
The apoſtle ſuppoſes it is a knowntruth, or principle yieldedby all Chriſtians, that the death of Chriſt was to reconcile the elect toGod. And again he affirms itwith like clearness, Col. i. 20. "And having made
66 peacebytheblood of his croſs, byhim to reconcileallthings."
And that thiswas a main and principal enddeſigned both by the Father and Son in the humiliation of Chrift, is plain from 2 Cor. v. 18 , 19. "God was in Chriſt reconciling the world
66 tohimself." Godfilledthe humanitywithgrace and authority.
The fpirit ofGodwas in him to qualify him.
The authority ofGod was inhim by commiſſion, to make all he did valid.
The grace and love ofGod to mankind was in him, and one of theprincipal effects in which itwas 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 "
" fins,"
I John ii. 2. " † Now reconciliation or atonement is nothing else but the making upof the ancient friendſhip betwixtGod and men which fin haddiſſolved, and ſo to reduce
" theſe enemies intoa ſtate of concord, and ſweet agreement."
Andthemeans by which thisbleſſeddeſign was effectually compaſſed, was by thedeath of Chriſt, which made compleat ſatiſfaction toGod, for the wrong he had done him.
There was a breach madeby fin betwixtGod and angels, but that breach is never tobe repaired or made up; ſince, as Chrift took not onhim their nature, ſo he never intended tobe amediator of reconciliation betwixtGod andthen.
That will be an eternal breach .
But, thatwhich Chrift deſigned, as the endofhis death, was to reconcileGod and man.
Not the whole species, buta certain number, whoſe names were given to Chriſt.
Here Imuſt briefly open, 1. How Chriſt's death reconciles.
2.Why this reconciliation is brought about by his death, rather than any otherway.
3. What are the articles according towhich it is made. And 4 What manner ofreconciliation this is.
First, How Christ reconciles God and man by his death.
And itmust needs beby the fatisfaction hisdeath made tothejuſtice Reconciliare nihil aliud eft quam amicitiam offenfione aliqua gravi diremptam refacire, etfic inimicos inpriftinam concordiam reducere.
B. Daven in Col. i. 20.
VOL. II.
B :
TO The Fountain of Life .
SERM . XXXVIII.
ofGod forour fins. And fo, reparation being made, the enmity ceaſes. Hence it is faid, Ifa. liii. 5. " The chaſtiſement ofour
" peacewasuponhim, andbyhis ſtripes we are healed."
That is, (as our Engliſh Annotators well explain it) he was chaſtifed to procure our peace, by removal of our fins, that fet God and us aſunder, the guilt thereofbeingdischarged with theprice ofhisblood .
Now this reconciliation is made and continued betwixtGod andus, three ways ; namely, by the oblation of Chrift, which was the price that procured it, and ſo we were virtually or meritorioufly reconciled.
By the application of Chriſt and his benefits to us through faith, and ſo we are actually reconciled.
Andby the virtual continuation of the facrifice of Chrift in heaven,by his potent and eternal interceffion, and ſo our ſtate of reconciliation is confirmed, and all future breaches prevented.
Butall depends, as you fee, upon thedeath ofChriſt.
For had not Chriſt died, his death could never be applied to us, nor pleadedinheaven for us. How thedeath of Chriſt meritorioufly procures our reconciliation, is evident from that fore-cited
Iſcripture, Rom. v. 10. " When we were enemies, we were re- " conciled toGodby thedeath ofhisSon," (i. e.) Chriſt's death didmeritoriouflyor virtually reconcileus toGod, who, as to our ſtate, were enemies long after that reconciliation was made.
That the application of Chriſt to us by faith, makes that virtual reconciliation to become actual, is plain enough from Eph . ii.
16, 17. "And that he might reconcile both untoGod in one " bodyby the croſs, having flain the enmity thereby. And " came and preached peace toyou that were afar off, and to " them that were nigh. Now therefore (as it is added, verſe
" 19.) Ye are no more ſtrangers and foreigners, but fellow-ci- " tizens with the ſaints," &c.
And that this ſtate of friendſhip is ſtill continued by Chriſt's interceffion within the vail, fo that there can be no breaches madeupon the ſtateofour peace, notwithstanding all the daily provocations we giveGod by our fins, is the comfortable truth which the Apostle plainly afferts, after he hadgiven aneceſſary caution toprevent the abuſe of it, in 1 John ii. 1, 2. " My little children, theſe things I write un- "
" to you thatye fin not; and ifany man fin, we have an Advocate with the Father, Jeſus Chrift the righteous ; and he is
" the propitiation," &c.
Thus Chriſt reconciles us toGod by hisdeath.
Secondly, And ifyou enquirewhy this reconciliationwasmade by the death ofChriſt, rather than any other way, fatisfaction isathand in theſe two anſwers.
SERM . XXXVII.
The Fountain of Life.
First, That we can imagine no other wayby which it could becompaſſed.
And, Secondly, IfGod could have reconciled us as much by another way, yet he could not have obliged us ſo much bydoing it in another way, as he hath by doing it this way.
Surely, nonebut he that was God manifeſted in our fleſh could offer a facrifice of fufficient value to make God amends for the wrong done him by one fin, much less for all the ſins ofthe elect.
Andhow God ſhould (eſpecially after a peremptory threatning ofdeath for ſin) re-admit us into favour without full fatisfac tion, 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 hehath 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, honourable, and obliging way to make up the peace betwixt him andus.
Thirdly, This reconciliation, purchaſed bythebloodofChriſt, isoffered untomenby theGoſpel, upon certain articles and conditions ; upon the performance whereof, it actually becomes theirs; and without which, notwithstanding all that Chrift hath done and fuffered, the breach ſtill continues betwixt them and God. And let no man think this aderogation from the freeneſs and riches ofgrace, for theſe things ſerve ſingularly to illuſtrate and commend the grace ofGod to ſinners.
As he conſultedhis own glory, inthe termsonwhich he offers us our peace with him; ſoit is his grace which brings up fouls tothoſe terms of reconciliation. And furely he hath not fuſpended 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 andfaith.
In the firſt, we lay down arms againft God, and it is meet it ſhould be ſo, before he re-admits us into a ſtate of peace and favour; in the other, we accept Chrift andpardon through him with a thankfulheart, 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 himturn to the Lord, and he will B2
SERM. XXXVIII .
The Fountain of Life .
66" have mercyon him ; and to ourGod, for he will abundantly pardon."
So Rom. v. 1. " Being justified by faith, we "havepeacewithGod." And furely it would not become the holyGod to own, as his friend and favourite, aman that goes on perverfely and impenitently in the way of fin; not somuch as acknowledging, or once bewailing the wrong he hath done him, purpoſing to do ſo no more ; or to receive into amity one that flights and rejects the Lord Jeſus, whoſe precious blood was ſhed to procure, and purchase peace and pardon for finners.
But if there be any poor foul, that faith in his heart, it repentsme for ſinning against God, and is fincerely willing to come toChrift, upongoſpel-terms, heſhallhave peace. And that peace, Fourthly, Isno commonpeace.
Thereconciliationwhich the Lord Jeſus died to procure for broken-hearted believers, it is,
First, A firm well-bottomed reconciliation, putting the reconciled foulbeyond allpoſſibilityofcomingunder God's wrath any more.
Ifa. liv. Fo "Mountains may depart, and hills be " removed, but the covenantofthis peace cannot be removed."
Chrift isafurety,bywayofcaution, topreventthenewbreaches, 2John i. 2.
Secondly, This reconciliation with God, is the fountain out ofwhich all our other comforts flow to us , this is plainly includedin thoſe words of Eliphaz toJob, chap. xxii. 21. "Ac- :
" quaint now thyselfwith him, and be at peace, thereby good " ſhall come uponthee." As trade flourishes, and riches come inwhenpeace is made betwixt ſtares andkingdoms : Soall ſpiritual and temporal mercies flow into ourboſoms, when once we are reconciled toGod. Whatthe comfort offuch a peace will bein aday of ſtraits anddangers,andwhat it will be valued at in a dyingday, who but he that feels it candeclare ? And yet ſuchanonecannot fully declare it, for it paſſes allunderſtanding,
Phil . iv. 7.
We shall now make ſome improvement of this, and paſs on to the third end of the death of Chriſt .
Inf. 1. IfChrist died to reconcile Godandman ; how horridan evilthen isfin ! And how terrible was that breach made betwixt
Godand the creature by it, which could no otherway be made up butbythedeath ofthe Son ofGod ! I remember I have read, that whena great chaſm orbreach was made in the earth by an earthquake, and the oracle was confultedhow it might becloſed ; this answer was returned, That breach can never be closed, exceptfomething ofgreat worth be thrown into it.
Such a breach wasthat which finmade, itcould never be reconciledbut by
SERM . XXXVIII .
The Fountain of Life.
thedeath ofJesus Chriſt,the moſt excellentthing inallthe creation.
Infer. 2. How fad is thestate ofallfuch as are not comprised vinthearticles ofpeacewithGod! 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, ifGod be aman'senemy, he hath an Almighty enemy in him, whoſe very frown is deftruction, Deut. xxxii. 40, 41, 42. " I lift up my
" hand toheaven and ſay, I live for ever.
If I whet my glit- " tering fword, and my hand take hold onjudgment, I will " render vengeancetomyenemies, and I will reward them that " hate me .
Iwill make mine arrows drunk with blood, (and 66 my ſword ſhall devour fleſh) and that with the blood of the " flain and the captives, from the beginning ofrevenges 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 Pfal. cxxxix. 10.
The wings ofthe morning cannot carry thee out of his reach.
If God be your enemy, you have an immortal enemy, who lives for ever to avenge himſelf upon his adverſaries. And what wilt thou dowhen thou art in Saul's cafe,
I Sam. xxviii. 15, 16.
Alas, whither wilt thou turn ? To whomwiltthou complain ? Butwhatwilt thou do, when thou fhalt ſtand at the bar, and fee that God, who is thine enemy, upon the throne? Sad is their cafe indeed, who are not comprehended in the articles of peace withGod.
Infer. 3. IfChriſt died to reconcile us toGod, give diligence to clearup toyour own fouls, your interest in this reconciliation.
If Chrift thought it worth hisblood to purchaſe it, it is worth your care and pains to clear it. Andwhat can better evidence it, than your confcientious tenderness of fin, left you make new breaches.
Ah, ifreconciled, you will fay, as Ezra ix. 14.
" Andnow ourGod, ſeeing thou haft given us ſuch a delive- " rance as this ; ſhouldwe againbreakthy commandments ?"
If reconciled toGod, his friends will be your friends, and his enemies your enemies.
IfGod be your friend, you will be diligent to pleaſe him, John xv. 10, 14. He that makes not peacewithGod, is an enemy to his own foul. And he that is at peace, but takesno 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.
End3. Youhave feen twoofthoſebeautiful births ofChriſt's travail, and lo, athird cometh, namely, Thefanctification ofhis people.
Typicalbloodwas ſhed, as youheard, to purify them
The Fountain of Life.
SERM . XXXVIII.
thatwere unclean; and ſo was thebloodofChriſt ſhed to purge away the ſins of his people; ſo ſpeaks the apostle expreſsly,
Eph. v. 25, 26. " Chriſt gave himself for the church, that he " might fanctify and cleanſe it."
And fo he tells us himself, John xvii. 29. " And for their fakes I ſanctify myſelf," (i. e) confecrate ordevote myself todeath, " That they alſo might
" be ſanctified through the truth."
Upon the account of this benefit receivedby theblood ofChriſt, is that Doxology, which, in a lower ſtrain, is now founded in the churches, but will be matter of the Lamb's ſong in heaven, Rev. i. 5, 6. " To him
" that loved us, and waſhed us from our fins, in his own " blood,--be glory and honour for ever." Now, there is a two-fold evil in ſin, the guilt of it, and the pollution of it.
Juftification properly cures the former, ſanctification the latter; butboth juſtification, and ſanctification, flow unto ſinners out of the death ofChriſt. And though it is 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 Chrift died, the Spirit had never comedown from heaven uponany fuchdeſign.
The pouring forth of Chriſt's blood for us, obtained the pouring forth ofthe ſpirit ofholiness upon us.
Therefore, the Spirit is ſaid to come in his name, and to take ofhis, andfew it unto us. Hence it is faid, 1 John v. 6. " He came both by " blood and by water:" By blood, waſhing away the guilt; bywater, purifying from the filth of ſin. Now this fruit of Chrift's death , even our fanctification, is a moſt incomparable mercy.
For, do but conſider a few particular excellencies of holineſs.
First, Holiness is the image and glory ofGod.
His image, Col. iii. 10. and his glory, Exod. xv. 11.
Who is like unto "
thee, O Lord, glorious in holiness : " Now, when the guilt and filthof fin is waſhed off, and the beauty ofGod put upon the foul in ſanctification, O what a beautiful creature is the foul now! So lovely in the eyes of Chriſt, even in its imperfect holineſs, that he faith, Cant. vi. 5. " Turn away thine eyes from 66 me, for they have overcome me."
So we render it, but the * Hebrew word ſignifies, " they have made me proud, or puf- " fed me up."
It is abeam ofdivineglory upon the creature, enamouringthe very heart of Chrift .
Secondly, As it is the ſoul's highest beauty, ſo it is the ſoul's beſt evidence for heaven . **"Bleſſed are the pure inheart, for * ינכחרה
SERM . XXXVIII.
The Fountain of Life.
" they ſhall fee God," Mat. v. 8. " Andwithout holineſs no man thall ſee God," Heb. xii. 14. No gifts, no duties, no natural endowments will evidence a right in heaven, but the leaſt meaſure of true holiness will fecure heaven to the foul.
Thirdly, As holiness is the foul's beſt evidence for heaven, fo it is a continual ſpring of comfort to it, in the way thither. The pureſt and fweeteſt pleaſures in this world, are the reſults ofholineſs.
'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,
Pfal. iv. 3. " The Lord hath ſet aparthim that is godly, for " himself," q. d. this is the man, and that the woman, to whom
Lintend tobe good for ever .
This is aman for me. Oholineſs, how furpaſſingly glorious art thou ?
Inference 1. Did Chriſt die to ſanctify his people, how deep then is the pollution of fin, that nothingbutthe blood of Chrift cancleanfe it ! Allthe tears of a penitent finner, ſhould he ſhed as many as there have fallen drops of rain, ſince the creation, to this day, cannot wash away one fin.
The everlaſting burnings in hell, cannot purify the flaming confcience, from the leaſt fin. O gueſs at the woundby the largeneſs and length ofthis tent that follows the mortal weapon, Sin.
Inference 2. Did Chriſt die to ſanctify his people ? Behold then the love of a Saviour. "He loved us, and washed us from our fins in his own blood."
He did not ſhed the blood of beafts, as the priests ofolddid, buthisown blood, Heb. ix . 12 .
And that not common, but precious blood, 1 Pet. i. 1, 19.
Theblood of God; one drop of which out-values the blood that runs in the veins of all Adam's poſterity. And not fome of thatblood, but all; to the laſt drop. He bled every vein dry for us ; and what remained lodged about the heart of adead
Jeſus, was let outby thatbloody ſpear which pierced the Pericardium : fo that he bestowed the whole treaſure of his blood uponus.
And thus liberal was he of his blood to us, when we were enemies.
This then is that heavenly Pelican that feeds hisyoungwithhis own blood. O what manner of love is this !
But I must haften .
End 4. As Chrift died to ſanctify his people ; sohe died alſo to confirm the New Testament to all thoſefanctified ones. So itwas in the type, Exod. xxiv. 8. and ſo it is in the text. "This is the New Teftament in myblood," Matth. xxvi. 28. (i. e.) ratified and confirmed by my blood.
For, where a teſtament is, there muſt alſo of neceffity be the death of the teftator, Heb,
The Fountain of Life.
SERM. XXXVIII.
ix. 16.
Sothat now all the blefſſings 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 teftament in force to them.
Men make their wills and testaments , and Chriſt makes his.
What theybequeath, andgive in their wills, is a free and voJuntary act, they cannot be compelled todo it.
And what is bequeathed tous in this teſtament of Chrift, is altogether a free and voluntary donation *.
Other teftators uſe to bequeath their eſtates to their wives and children, and near relations ; fo doth this teftator, all is ſettled uponhis ſpouſe the church, upon believers, his children. A ſtranger intermeddles 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 tohis church, in this New Testament, three forts ofgoods.
First, All temporal good things, 1 Tim. vi. 1. Mat. vi. 33.
(i. e.) the comfort and bleſſing ofall, though not the poffeffionofmuch. "As havingnothing, andyetpoffeffing all things,"
2Cor. vi. 10.
Secondly, All ſpiritual good things arebequeathedtothem in this teſtament, as remiffion of fin, and acceptation withGod, which are contained in theirjuſtification, Rom. iii. 24, 25, 26.
Sanctification oftheirnatures, both initialand progreffive, 1 Cor.
1. 30.
Adoption intothe family of God, Gal. iii. 26.
The miniſtry of angels, Heb. i. 14.
Intereſt in all the promiſes, 2 Pet. i. 4.
Thus all ſpiritual good things are in Chriſt's teſtament conveyed to them. Andas all temporal, and ſpiritual, fo, Thirdly, All eternal good things.
Heaven, glory, and eternal life, Rom. viii. 10, 11. No fuch bequests as theſe were everfound in the teftaments ofprinces.
That which kings and nobles fettle by will upon their heirs, are but trifles to what
Chrift hath conferred in the New Testamentuponhis people.
Andall this is confirmed and ratified by thedeath of Chrift, fo that the promiſe is ſure, and the eſtate indefeaſible to all the heirs ofpromife.
How the death of Chriſt confirmed the New Testament is worth our enquiry, The Socinians, as theyallow no other end ofChriſt's death, but the confirmation of the New Testament, ſothey affirınhedid it only by way ofteſtimony, or witneſs- * Nullo præfentis metu periculi. i. e. Without any fear of preſentdanger.
Coke's Instit. l.3. cap. 10.
SERM . XXXVIII .
The Fountain of Life.
bearing in hisdeath. But this is a vile derogation from the efficacy of Chrift'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 byhis blood, as witness to the truth of thoſe things, but his death ratified it as the death of a teſtator, which makes the New Testament irrevocable.
And fo Chrift is called in this text.
Look as when a manhath 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 is certain the laſt will and teftament of Chriſt is moſt ſacred, andGod will never annul or make it void.
Moreover, it is not with Chriſt as with other teftators, who die, andmust trust the performance oftheir 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 fulfil his will is now in his ownhands, Rev. i. 18 .
Inference 1. Did Chriſt die to confirm the New Testament, inwhich ſuch legacies are bequeathed to believers. How are all believers concerned then to prove the willof a dead Jeſus t
My meaning is, to clear their title to the Theprobate ofChrist's mercies contained in this bleſſed teſta ment. And this maybe done two ways.
By clearing to ourſelves our covenantlast willandtestament. relations to Chriſt. Andby discovering thoſe ſpecial covenantimpreſſions upon our hearts, to which the promises therein contained, dobelong.
First, Examine your relations to Chriſt.
Areyou hisſpoufe ?
Have you forfaken all for him ? Pfal. xlv. 10. Are you ready to take your lot with him, as it falls in profperity or adverſity ?
Jer. ii . 2. And areyou loyal to Chriſt ? " Thou shalt be for me, " and not for another," Hof. iii. 3. Do you yield obedience to him as your head and husband ? Eph . vi. 24. then you maybe confidentyou are interested in thebenefits andbleſſingsofChrift's laſt will and teftament; for can you imagine Chriſt will make a teftament and forget his ſpouſe ? It cannot be.
Ifhe ſoloved the church as to give himself for her, much more what he hath is ſettled on her. Again, areyou his ſpiritual feed, his children by regeneration ? Areyou born of the Spirit ? John iii. Doyou reſemble Chriſt in holiness ? I Pet. i. 14, 15. Doyou find a reverential fear of Chriſt carrying you to obey him in all things ?
Mal. i. 6. Are you led by the Spirit ofChriſt ? " As many as
VOL . II.
The Fountain of Life.
SERM . XXXVIII .
" are ſo led, they are the fons of God," Rom. viii. 14.
To conclude, Have you thespirit of adoption, enabling you to cry, Abba Father ? Gal. iv. 6.
That is, helpingyou in agracious manner, with reverence mixed with filial confidence, to open yourhearts fpiritually to your Father on alloccafions ? If ſo, you are children ; and if children, doubt mot butyou have a rich legacy in Chriſt's laſt will and testament. He would not feal uphis teftament, and forget hisdear children.
Secondly, You may difcern your intereſt in the new teſtament or covenant (for they are fubſtantially the ſaine 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 illuminations, Jer. xxxi. 34gracious ſoftneſs andtenderness ofheart, Ezek. xi. 19. the awful dreadand fear ofGod, Jer. xxxii. 40. the copy or tranfcript of his laws on your hearts in gracious correſpondent principles, Jer. xxxi. 33. Theſe things ſpeakyou the children of the covenant, the perfons on whom all theſe great things are fettled.
Inference 2. To conclude, It is the indiſpenſibleduty of all on whom Chriſt hath fettledſuch mercies, to admire his love, and walk answerably to it.
First, Admire the love ofChriſt. Ohow intenſe and ardent was the love of Jeſus ! who deſigned for you fuch an inheri tance, with fuch a fettlement 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 foul, and you alſo have ſeen fomewhat ofit this day.
Before this love, let all the faints fall down aftoniſhed, humbly profeffing that they owe themſelves, and all they are, or ſhall be worth, to eternity, to this love.
Secondly, And be fure you walk becoming perſons for whom Chrift hath done ſuch great things.
Comfort yourſelves under prefent abafures with your ſpiritual privileges, James ii. 5. and let all your rejoicing be in Chriſt, andwhatyou have in him, whilſt others are bleſſing themselves invanity. Thus we have finiſhed the ſtate of Chriſt's humiliation, and thence proceed to the ſecond ſtate ofhis exaltation.
An Introduction to the State ofExaltation.
HAving finiſhed what I deſigned to ſpeak to, about the work ofredemption, ſo far as it was carried on by Chrift in his humble ſtate, we shall now view that bleſſed work as it is further advanced, and perfectedin hisstate ofexaltation.
The whole of that work was not to be finiſhed on earth in
SERM . XXXVIII.
The Fountain of Life .
a ſtate of fuffering and abafure, therefore the apoſle makes his exaltation, inorderto the finiſhing of theremainder ofhis work, ſo neceſſary a part of his priesthood, that without it he could nothave been a priest, Heb. viii. 4. " Ifhe were on earth he
" ſhould not be a priest," (i, e.) ifhe ſhould havecontinued always here, andhad notbeenraiſedagain from thedead, and takenup into glory, he couldnot have been a compleat andperfect priest.
For look, as itwasnotenoughforthe ſacrifice tobe ſlainwithout, and his blood left there ; but after it was ſhed without, it muſt be carried within the vail, into the moſt holy place before the Lord, Heb. ix. 7. ſo itwas not ſufficient that Chriſt thedhis ownblood on earth, except he carryitbefore the Lord intoheaven, and there perform his interceffion-work for us.
Moreover,GodtheFather ſtood engagedinafolemncovenant, cove to rewardhim for hisdeephumiliation, witha moſt glorious and illuſtrious advancement, Ifa. xlix. 5, 6, 7.
And howGod (as itbecame him) made this good to Chrift, the apostle very clearly expreſſes it, Phil. ii. 9.
Yea, juſtice required it ſhould be ſo.
For how could our furetybe detained inthe priſon ofthe grave, when thedebt for whichhe was imprisoned was byhim fullydiſcharged, ſo that the law ofGod muſt acknowledge itſelftobe fully fatisfied in allits claims anddemands ? His refurrectionfrom the dead was, therefore, but his diſcharge or acquittance upon fullpayment.
Which could not injuſtice be deniedhim.
And, indeed,God the Father loſt nothingby it, for there never was amore glorious manifeſtation made ofthe name ofGod to theworld, thanwas made inthatwork.
Therefore it isſaid, Phil. ii. 11. , ſpeakingofone ofthe deſigns ofChriſt's exaltation, itwas,(faiththe apostle), " That every tongue ſhould confels
" that Jesus Chriſt is Lord, to the glory ofGod the Father."
Ohow is the love ofGod to poor ſinners illuſtriouſly, yea, aftoniſhingly, diſplayed in Chriſt's exaltation.
When, to thew the complacency and delight,which he took inourrecovery, he hath openly declared to the world,that his exalting Chriſt to all that glory, fuch as no mere creature ever was, or can be exalted to, wasbestowed upon him, as a reward for that work, that moſt grateful work, ofour redemption, Phil. ii. 9. Wherefore, God alſohathhighlyexaltedhim ; there is an " *emphaticalpleonaſin
C2 * Υπερυψοσε, Pleonasmus emphaticus, Hieron.
Multiplicavit fublimitatem ejus, Arab.
Sublimitatefublimavit eum, Syr. Infigniter
The Fountain of Life.
SERM . XXXVIII.
" inthat word," our Engliſh is too flat, to deliver out the elegancy of the original, it isfuper-exaltation .
The Syriac, renders it, " he hath multiplied his fublimity."
TheArabic, " he hath " heightned him with an height. "
Juſtin, " he hath famouf- " ly exaltedhim."
Higher hecannot raiſehim, agreater argument of his high fatisfaction and content, in the recovery ofpoor finners, cannot be given.
For this, therefore, God the Father, ſhall have glory and honour aſcribed to him in heaven, to all eternity.
Now this fingular exaltation ofJesus Chriſt, asit properly reſpects hishumannature, which alone iscapable ofadvancement ; for, in reſpect ofhis divine nature, he never ceaſed to be the Most High.
So it was done to him as a common perfon, and as thehead ofall believers, their repreſentative in this, as well as in his other works. Godtherein ſhewingwhat, in due time, he intends todowith the perſons ofhis elect, after they, in conformity to Chriſt, have ſuffered awhile.
WhateverGod the Father intendeth to do in us, or for us, he hath firſt done it to the perſonof our Representative, JesusChrift.
Andthis, ifyouobſerve, the ſcriptures carry in very clear and plain expreffions, through all the degrees and ſteps of Chriſt's exaltation, viz . his refurrection, afcenfion, feffion at the right-hand ofGod, and returning tojudge the world.
Of which I purpoſe to ſpeakdiſtinctly in the following fermons.
He aroſe fromthe dead, as acommon perſon,Col. iii. 1. " If " ye then be riſen with Chriſt," ſaith the apostle; ſo that the ſaints have communion and fellowship withhim in his refurrection.
He afcended into heaven, as acommonperſon,for ſo it is ſaid in Eph . ii . 6. " Hehath 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 fittoge- " ther in heavenly places in Chriſt Jeſus."
We fit there in our Repreſentative.
And when he ſhall come again to judge the world, thefaints ſhall come with him.
So it is prophefied, Zech . xiv. 5. " The Lord myGod ſhall come, and all the faints with " thee." And as they ſhall come with Chriſt from heaven, fo they ſhall fit on thrones with him, judging by way of fuffrage.
They ſhall be affeffors withthe Judge, 1 Cor. vi. 2. This deſerves a ſpecial remark, thatall this honour is givento Chrift, as ourHead and Repreſentative, for thence refults abundance of figniter extulit, Juſtin. M.
Secundum eandem naturam dicitur exaltatus,fecundum quam humiliatas fuit.
Zanch.
SERM . XXXVIII.
The Fountain of Life. comfort tothepeople ofGod. Carry it therefore alongwith you inyour thoughts, throughout thewhole of Chriſt'sadvancement.
Think when you shall hear that Chriſt is riſen from the dead, and ( is inall that glory and authority in heaven, how fure the ſalvationof his redeemed is.
" For if when we were enemies, we were "" reconciled toGod, by the death ofhis Son ; much more, being reconciled, we shall be savedby his life." Surely, it cannotbe ſuppoſed, but " he is able to ſave to the uttermoft, all them that " come toGodbyhim; feeing he ever lives to make interceffion,"
Heb. vii. 25.
Think how fate the people ofGod in this world are, whoſe Head is inheaven.
It was a comfortable expreſſion ofoneofthe fathers, encouraging himselfand others with this truth inadark day ; " Come, (faidhe,) whydo we tremble thus,
" Do we not fee our head above water + ?" If he live, believers cannot die, John xiv. 19."Because I live, ye ſhall live alfo."
Andlet no man's heart ſuggeſt a ſuſpicious thought tohim, that this wonderful advancement of Chrift, may cauſe him to forget his poor people, groaning here below under fin andmiſery.
For thetemper anddiſpoſition of his faithful and tender heart, is not changedwith his condition. He bears the fame reſpect to us, as when he dwelt among us.
For indeed he there lives and acts upon our account, Heb. vii. 25. 1 John ii. 1, 2.
Andhow ſeaſonable and comfortable will the meditations of Chriſt's exaltation be to thee, O believer, when fickneſs hath waſted thy body, withered its beauty, andGod is bringing thee to the duft ofdeath ! Ah ! think then, that that " vile body
" ſhall be conformed tothe glorious body of Chriſt," Phil. iii.
21. AsGodhath glorified, and highly exaltedhisSon, " whoſe " form was marred more than any man's ;" ſo willhe exalt thee alfo.
I donotſay, to a parity, or equality, in glory with Chriſt, for, in heaven he will be difcerned and diftinguished, by his peculiar glory, from all the angels and faints ; as the fun is knownby its excellent glory from theleſſer ſtars.
But we shall be conformed to this glorious Head, according to the proportion of members .
O whither will love mount the believer in thatday!
Having ſpoken thus much of Chriſt's exalted ſtate, tocaſt fome 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 fore-mentioned heads, viz. his refurrection, afcenfion, ſeſſionatthe Father's right-hand, and his return tojudge the world.
† Nonnevidemus caput noftrumfuper aquas. Greg.