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pleads for all the Elect, not only to pro or art thou attached in thy own Concure Remission to the Penitent, but Re- 1 science, and the Law pleaded against thee, pentance to the Impenitent. There is before the Bar of thy own Conscience; one notable Effect of the Advocation and then, I say, according to this Scripture, Intercession of Christ, which indeed is thou art the Soul unto whom this Comfort common to the World, but particularly belongs, thou art called of God to decide intended for the Elect, that is, the present the Controversy in thy qwn Conscience, Suspension of the Execution of the Curse by flying up, and appealing to that higher of the Law, by Virtue whereof there is Tribunal, where Ghrift is Advocare, Liberty to offer the Gospel, and call thou may safely give over, and trust thy Sinners to Repentance. No Question, Cause to him. the Sparing of the World, the Forbearance But on the other Hand, O, how deplo. and Long-suffering of God toward Sin rable and irremediless is the Condition ners, is the Result and Fruit of our of these Souls, who have no Cause of Lord's Intercefion and Advocation this Kind stated within their own Con. in Heaven, and so even the Elect have science, who are not pursued by Satai the Benefit of it before they believe'; and Sin, but rather at Peace with them, but it is so provided, that they fhall amicably agreeing with them, acting their never sensibly know this, nor have any Lufts and will. You who have no special Comfort from it, till they be- Bonds upon you, to restrain you from lieve, and so. Christ doth not plead for Sin, neither the Terror of the Lord perPardon to their Sins till they repent. suadetb you, nor the Love of Christ He pleads even before we repent, but constrains you ; you can be kept from we cannot know it, yet he pleads not no beloved Sin, nor presied to any serious that Pardon be bestowed before they re- and spiritual Labour in God's Service, pent, and so the Saving Efficacy of his and then, when you fin, you have no Advocation is peculiar and proper in the Accuser within, or such an one as you Application to believing Souls.

suppress, and suffers not to plead it out Now, consider (I say) whether or not again ft you, or cite you before God's thou be one that finds the Power of that Tribunal. I say unto you, and alas ! Persuasion, My little Children, I write to many of you are such, you do not, you you that ġe sin not, &c. Can thou unfeign- cannot know, that you have an Interest edly say, that 'tis the Desire and Endeavour in this Advocate. You can have no Be. of thy Soul not to fin, and that thou art nefit nor saying Advantage from Christ's persuaded to this, not only from the Fear Pleading, while you remain thus in your and Terror of God, but especially from Sins. Alas! poor Souls, what will ye his Mercy and Goodness in the Gospel; do? Can you manage your own Cause athis is one Part of the Character of such lone? Though you defraud and deceive as Christ's Advocation is actually extend your own Consciences now, tho’ye offer ed to. Moreover, being furprized with Violence to them, do ye think lo to Sin, and overcome 'belide thy Purpose, carry it above? Nay, persuade yourselves, and against thy Desire, doft thou appien you must one Day appear, and none to hend Sin as thy greatest Misery, and ar-speak for you ; God your Judge, your raign thyself before the Tribunal of God, I Conscience your Accufer, and Satan your

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Tormentor ftanding by ; and then, Woe him formerly as an Advocate againft Sia to him that is alone, when the Advocaie and Satan : But Woe to them for ever, becomes Judge; in that Day bleft are all who would never suffer this Cause to be those that have trusted in him, and used | pleaded, while there was an Advocate.


1- John ii. 2. And he is the Propitiation, &c.


ERE is the Strength of Christ's then drop it into your Hearts, and make

Plea, and Ground of his Advoca- it descend into your Consciences. tion, that be is the Propitiation. The In these Words, you may consider Advocate is the Prieft, and the Priest more distinctly, who this is, and then is the Sacrifice ; and such Efficacy this for whom he is made a Sacrifice, and Sacrifice hath, that the Propitiatory-facri- withal, the Efficacy of this Sacrifice, and fice may be called the very Propitiation, the Sufficiency. Who is this, is poinand Pacification for Sin. Here is the red out as with the Finger, (He is) that Marrow of the Gospel, and these are the is, Jesus Christ the Rigbicous. The Breafts of Confolation, which any poor Apostle demonstrates him as a remarkable Sinner might draw by Faith, and bring Person, as in his Evangel, the Baptif out Soul-refreshment: But truly, it comes doth. Bebold the Lamb of God which nor out, but by drawing, and there is taketh away the Sins of tbe World. nothing fit for that but the Heart, that And the Church, Ifa. lxii. 1. takech a alone can fuck out of these Breasts the special Notice of this person who is Milk of Confolation. The Well of Sal- this that comerta from Edom? And that vation in the Word is deep, and many which maketh him so remarkable, is bis of you have nothing to draw with, you ftrange Habit, after tbe treading the want the Bucket that should be let down, Wine-prefs of Wrath alone, that he that is, the affectionate Meditation and was made a bloody Sacrifice to pacify Consideration of the Heart ; and there God; and to thew you how notable a fore, you go away empty. You come Person he is, he is signally and eminently full of orher Cares, and Desires, and De pointed out by the Father, ifa. xlii. i. lights, no empty Room in your Hearts Bebold my Servant. &c. as if he for this, no Soul-longings, and Thirttings would have the Eyes of all Men fixed after the Rigbteousnefs .of God; and upon him, with Wonder and Admira. therefore, you return as you came, empty tion; and for this End, he singled him of all folid and true Refrefhment.Oh, our from the Multitude, by a Voice from that we could draw it forth to you, and Heaven, which teftified unto him par


ticularly, This is my well beloved Son, Shame and Ignominy of the whole Cre bear him. Therefore the Apostle had ation; be counting it no Robbery to be Reason to say, 2 Cor. v. 14. That he equal with God, and being in tbe Form is One for all, fo notable an One, that of God, and we nor equal to the worf he may serve for all. He stands in more of Creatures because of Sin, and being. Value in the Count of God, than all in the Form of Devils. Had it been a Mankind. All Creatures are Cyphers, holy and righteous Man for Sinners, it which being never so much multiplied had been a ftrange enough Exchange ; come to nothing, amount not beyond but be is not only holy. and barmless. nothing, but set him before them, put but bigber tban tbe Heavens. 0, what Cbrift on the Head of them, and he a vast Descent was this, from Heaven Lignifies more than they all do, and gives to Earth, from a Lord 10 a Servant, them all some Estimation in the Count. from an eternal Spirit to mortal Flesh, And so they stand in Paul's Calcolation, from God to Creatures;. and.co.descend Pbil. jï. which he makes with very great thus far for such Persons, not only un.Alurance and Confidence, Tea, daubt worthy in themselves, such as could not less I count all Dung, but tbe super conciliate any Liking, bur fuch as might excellent Knowledge of Christ. Cbrift procure Loathing, as is described, Ezek. is only the Figure that hath Signifi. xvi. and Rom. v. 6. and i Pet. ü. 18. cation, and gives Signification to other while we were Enemies, and might Things.

have expected a Commissioner from But in this Business, the Consideration Heaven, with Vengeance against us. of the Persons interested, (be and us) Behold, how the mysterious Delign of maketh us behold a great Emphasis in Love breaks up, and opens itself to the jhe Gulpel; He a Propitiation, and World, in sending bis own Son for us ; that for our Sins, is a strange Com. and this is exceedingly aggravated from bination of Wonders. If it had been the absolute Freedom of it, that there fome ocher Person less distant from us, was nothing to pre-ingage. him.to it, but that were thus given for us, and standing infinite Impediments in the. Way to dif in our Room, then we should have bet- suade him; many Impediments of his ter understood the Exchange. Things Affection, and many Difficulties to his of like Worth, to be thus shufled to- Power, and then, no Gain nor Adyage gether, and stand in one anothers Place, cage to be expected fron such Creatures, is not fo ftrange : But between the Per notwithstanding of such an Undertaking fons mentioned, bim and us, there is for them. such an infinite Distance, that it is won Now, herein is the strongest Support derful, how the one descends to the of Faith, and the greatest. Incentive to Room of the other, to become a Sacri. Love, and the mightieft Perfwalive to O. face for us. O, that we could express bedience that can be. I say, the strongest this to our own. Hearts, with all the support of Faith ; for, a Soul apprehen: Emphalis that it hach; He the Lord, ding the Greatness and Hainousness of and we che Servants ; be the King, Sins, and the Inviolableness of God's and we the poor Beggars; be the Brigbt Righteousness, with the Purity of his nefs of bis Fatber's-Glory, and we the Holiness, can hardly be perfwaded, that

any Thing can compense that infinite established in thy Heart, that such as Wrong that is done to his Majesty, tho“ | One, fo beloved of God, and so equal to ordinarily the small and fuperficial Ap. God, is the Propitiation for our Sins, that prehension of Sin, makes a kind of Fa

God batb fent bis only begotten Son, cility in this, or an empty Credulity of for this very Business, unrequired and unthe Gospel. The Reason why most known of us ; then, there is the clearest Men do not queftion and doubt of the Demonstration of these two Things, that Gospel, and of their Acceptance before can be, of the Love of God, and of the God, is not because they are established Worth of the Ransom. What Difficulty in the Faith, but rather because they do can be supposed in it, actually to pardon not so seriously and deeply believe, and thy hainous Sins, when his Love hath ponder their own Sins, and God's Holi overcome irfinite greater Difficulties, to ness ;' which if many did, they would find Send One, his own Son to procure Par. it a greater Difficulty to attain to a solid don, John iii. Certainly, it cannot but and quieting Perswalion of the Grounds be the very Delight of his Heart fo forof the Gospel : They would find much give Sins, firce be Spared not bis Son ado to settle that Point of the Readi- to purchase it ; since he hath had such an ness of God, to pardon and accept Sin everlasting Design of Love, which broke ners. Bur now, I say, all this Dif- out in Christ's coming; and then, fuch a ficulty, and these Clouds of Doubts will Person he is, that the Merit of his Sufevanish at the bright Appearance of this ferings, cannot but be a valuable and Sun of Righteousness, that is, at the fufficient Compensation to Justice, for folid Consideration of the glorious Ex our personal Exemption, because he is cellency of him that was given a Ransom One above all, of infinite Highness; for us: Herein the Soul may be satisfied, and therefore his Lowness hath an in that God is satisfied, when he considers finite Worth in it, of infinite Fulness, what a Person hath undertaken it, even and therefore his Emptiness is of infinite Jesus the Righteous, the only Son of Price, of infinite Glory, and to his God, in wbom bis Soul deligbtetb, whore Shame is equivaland to the Shame and glorious divine Majesty puts the Stamp Malediction of all Mankind : So then, of infinite Worth upon all his Sufferings, whatsoever thou apprehend of thy own and raiseth up the Dignity of the Sacri- Sins, or God's Holiness, that seemeth to fice, beyond the Sufferings of all Crea- render thy Pardon difficult ; lay but in the tures: For there are two Things need- Ballance with that, first, the free and rich ful, for the full Satisfaction of a troubled Expression of the infinite Love of God, Soul, thar apprehends the Hainousness of in sending such an One for a Ransom; Sim, and Height of Wrath ; nothing can and fure, that speaks as much to his Readi . calm and settle this Storm, but the Apness and Willingness, as if a Voice spake pearance of two Things; First, of God's it just now from Heaven : And then, to Willingness and Readiness to pardon Sin, take away all Scruple, lay the infinite and save Sinners ; Next, of the Answer. Worth of his Person, who is the Proableness of a Ransom to his Justice, that pitiation, with thy Sins, and it will cerso there may be no Impediment in his tainly out-weigh them; so that thou may Way to forgive. Now, let this once be be fully quieted, and satisfied in that Point,


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that it is as easy for him to pardon, as The Efficacy of this is holden out in for thee to confess Sin, and ask Pardon; the Word, Propitiation for our Sins ; nay, that he is more ready to give it thee, the Virtue of Christ's Sacrifice is to pathan thou to ask it.

cify Justice, and make God propitious, But in the next Place, I desire you to that is, favourable and merciful to Sin look upon this, as the greatest Incentive ners; In which there are three conside of Afe&tion : 0, how should ic inflame rable Things imported; one is, that Sin your Hearts to consider, that such an One is the Cause of Enmity between God and became a Sacrifice for our Sins; to think Man, and sets us at an infinite Distance, chat Angels hath not such a Word to

that Sin is a hainous Provocation of his comfore themselves withal ; these in 'Wrath ; another is expressed, thai Cbrift numerable Companies of Angels, who is the Propitiation, in Oppofition to left their Station, and were once in Dig. that Provocation, he pacifies Wrath, and nity above us, hath not fuch glad Tid 1 then conciliates Favour, by the Sacrifice ings to report one to another in their of himself: All the Expressions of the Societies, as we have; they cannot say, Gospel import the damnable and deplor, he is the Propitiation for our Sins. able Estate that Sin puts Man into, ReThis is the wonderful Mystery, that conciliation imports the ftanding Enmity blessed Angels desire to look into, they and Feud between God and Man ; Pro gaze upon it, and fix the Eyes of their pitiation imports the Provocation of the Admiration upon God manifested in the holy

. and just Indignation of God againft Flesh, wondering at the Choice of mor- Man, the Fewel whereof is our Sins : tal Man, before immortal Spirits, that he Juftification implies the loft and cop is a Ransom for them, and not for their demned Efare of a Sinner, under the own Brethren who left their Station ; Sentence and Curse of the Law; all that how should this endear him to our Souls, is in the Gospel minds us of our Original, and his Will to our Hearts, Wbo bath of the forlorn Estate he found us inio, So loved us, and given bimself for us ; none pitying us, nor able to help us. I hath he given himself for us, and thould would desire that this might first take we deny ourselves to him, especially when Impression on your Hearts, that Sin sets we consider what an infinite Disparity is God and Man at infinite Distance ; and between the Worth, and Difference in not only Distance, but Disaffection and the Advantage of it: He gave his bles. Enmity : It bath fown the Seeds of that sed self a Sacrifice, he offered himself woful Discord, and kindled that conto Death for us, not to purchase any tention, which if it be not quenched by Thing to himself, but Life to us, and the Blood of Cbris, will burn to everwhat is it he requires ? but your base and lafting, so that none can dwell with it, unworthy self, to offer up your Lusts and and yet Sinners must dwell in it į there Sins in a Sacrifice by Mortification, and is a provoking Quality in it, fit to alienate your Hearts and Affections in a Thanks the holy Heart of God, and to incense giving offering, wherein your own great his Indignation, which when once it is eft Gain lyes too; for this is truly to kindled, who can stand before it? Do And and save yourselves, thus to quit but consider what you conceive of Wrongs yourselves to him.

done to you, how they fir your Pas



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