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For this end, or cause, he is the Mediator of the New-Testa∣ment; that by means of death, for the redemption of the trans∣gressions that were under the first Testament, they which are called, might receive the promise of eternal inheritance. Heb. 9.15.
We will here first see what Christ paid. Secondly, what he purchased. Thirdly, for whom.
First, What Christ paid. Our Divines comprize the vertue [ 1] and fruits of the Priesthood of Christ in these two things,* 1.2 viz. solutio debiti, & acquisitio haereditatis, payment, and purchase: answerably the obedience of Christ hath a double relation, ratio legalis justiciae, the relation of a legal righteousness; an ade∣quate and exactly proportionated price. And it hath also in it ratio super legalis meriti, the relation of a merit over and be∣yond the Law.
To object (as some do) the satisfaction of Christ was more than sufficient,* 1.3 according to our Doctrine, and therefore could not be intended for the payment of our debt, is a senseless cavil. For surely if Christ paid more than was owing, he must needs pay all that was owing to divine Justice. And truly it is but a bad requital of the Love of Jesus Christ, who beside the payment of what we owed, would manifest his bounty, by the redundancy of his merit, which he paid to God to purchase a blessed inheritance for us. This overplus of satisfaction (which was the price of that inheritance I am now to open) is not obscurely hinted, but plain∣ly expressed twice in Rom. 5.15. But not as the offence, so also is the free gift; for if through the offence of one, many be dead, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. much more the grace of God, and the gift by grace; which is by one man Iesus Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath abounded, or flowed abundantly unto many. So vers. 17. For if by one mans offence, death raigned by one; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 much more they which receive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the overflowings, or abundance of grace, and of the gift of righteousness, shall raign in life, by one, Iesus Christ.* 1.4 In both which places Christ and Adam are compared as the two roots or common heads of mankind; both agreeing in this property of communicating their conditions to those that are theirs; yet there is a great deal of difference betwixt them, for in Christ the power is all divine, and therefore infinitely more active, and effectual. He communicates abundantly more to his, than they lost in Adam. So that this blood is not only suffici∣ent to redeem all those that are actually redeemed by it, but even the whole world also. And were there so many worlds of men, as there are men in the world, it would be sufficient for them al∣so; and yet still there would be an overplus of value. For all those worlds of men would rise but to a finite bulk; but this blood
is infinite in its worth and dignity.* 1.5 Since then there is not a whole world, no not half, but the far less part of the world re∣deemed by the blood of Christ; which was sufficient for so many: how great must be the surplusage, and redundancy of merit! Here our Divines rightly distinguish betwixt the substance, and accidents of Christs death and obedience. Consider that Christs suffering as to the substance of it, it was no more than what the Law required. For neither the justice, nor love of the Father would permit, that Christ should suffer more, than what was necessary for him to bear, as our surety: but as to the circumstances, the person of the sufferer, the cause and efficacy of his sufferings, &c. it was much more than sufficient. A super legale meritum, a merit above and beyond what the Law required. For though the Law required the death of the sinner, who is but a poor contem∣ptible creature; it did not require that one perfectly innocent should die. It did not require that God should shed his blood. It did not require blood of such value, and worth as this was. I say none of this the Law required, though God was pleased for the advancement and manifestation of his Justice and Mercy in the highest,* 1.6 to admit and order this, by way of commutation; admit∣ting him to be our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or ransomer by dying for us. And indeed it was a most gratious relaxation of the Law, that admit∣ted of such a commutation as this: for hereby it comes to pass, that Justice is fully satisfied, and yet we live and are saved; which before was a thing that could not be imagined. Yea, now we are not only redeemed from wrath by the adequate compensation made for our sins by Christs blood and sufferings substantially considered, but to a most glorious inheritance purchased by his blood,* 1.7 considered as the blood of an Innocent; as the blood of God, and therefore as most excellent and efficatious blood, above what the Law demanded. And this is the meaning of Athanasius, when he saith that Christ recompensed or made amends for small things, with great. He means not that sin considered absolutely, and in it self is small;* 1.8 O no, but compared with Christs blood, and the infinite excellency and worth of it, it is so. And Chrysostom, to the same purpose, Christ paid much more (saith he) than we owed, and so much more, as the immense Ocean, is more than a small drop. So that it was rightly determined by holy Anselme, no man saith he can pay to God what he owes him; Christ only paid more than he owed him. And by this you see how rich a
treasure there lies by Christ, to bestow in a purchase for us, be∣yond and above what he paid to redeem us; even as much as his soul and body was more worth than ours for whom it was sacrificed; and that is so great a sum, that all the Angels in Hea∣ven, and men on earth can never compute, and sum up, so as to shew us the total of it. And this was that inexhaustible treasure that Christ expended, to procure and purchase the fairest inheri∣tance for Believers. Having seen the treasure that purchased; let us next enquire into the inheritance purchased by it.
Secondly, This inheritance is so large, that it cannot be survey∣ed [ 2] by creatures: nor can the boundaries and limits thereof be described;* 1.9 for it comprehends all things. 1 Cor. 3.22. All is yours, ye are Christs, and Christ is Gods. Revel. 21.7. He that over∣comes shall inherit all things. And yet I do not think or say that Dominium fundatur in gratia, that Temporal Dominion in found∣ed in grace. No, that's at the cast and dispose of providence: but, Christ by his death hath restored a right to all things to his people.
But to be more particular, I shall distribute the Saints inheri∣tance purchased by Christ, into three heads. All Temporal good things, all Spiritual good things, and all Eternal good things are theirs.
First,* 1.10 All Temporal good things. 1 Tim. 6.7. He hath given us all things, richly to enjoy. Not that they have the possession, but the comfort and benefit of all things. Others have the sting, gall, wormwood, bayts, and snares of the creature; Saints only have the blessing and comfort of it. So that this little which a Righteous man hath, is (in this among other respects) better than the treasures of many wicked. Which is the true key to open that dark saying of the Apostle, 2 Cor. 6.10. as having no∣thing, and yet possessing all things. They only possess, others are possessed by the world. The Saints do uti mundo, & frui Deo, use the world and enjoy God in the use of it. Others are deceived, defiled, and destroyed by the world, but these are refresht, and furthered by it.
Secondly, All Spiritual good things are purchased by the blood of Christ for them. As justification which comprizes remission of sins, and acceptation of our persons by God. Rom. 3.24. Being Iustified freely by his grace, through the redemption that is in Christ. Sanctification is also purchased for them. Yea,
both initial and progressive sanctification. For of God he is made unto us not only wisdom and righteousness, but sanctification also. 1 Cor. 1.30. These two, viz. our Justification and Sanctificati∣on, are two of the most rich and shining robes in the wardrobe of free-grace. How glorious and lovely do they render the soul that wears them! These are like the Bracelets and Jewels Isaack sent to Rebecca. Adoption into the family of God is purchased for us by this blood. For ye are all the children of God by faith in Iesus Christ, Gal 3.26. Christ as he is the Son, is haeres natus, the heir by nature: as he is Mediator, he is haeres constitutus, the heir by appointment: appointed heir of all things; as it is Heb. 1.2. By this Sonship of Christ, we being united to him by faith, become Sons; and if Sons, then heirs. O what a manner of love is▪ this, that we should be called the Sons of God? 1 Joh. 3.1. That a poor beggar should be made an heir, yea, an heir of God, and a joynt heir with Christ. Yea, that very faith, which is the bond of union, and consequently the ground of all our communi∣on with Christ, is the purchase of his blood also. 2 Pet. 1.1. To them that have obtained like pretious faith with us, through the righteousness of God, and our Saviour Iesus Christ. This most pretious grace is the dear purchase of our Lord Jesus Christ. Yea, all that peace, joy, and spiritual comfort, which are sweet fruits of faith, are with it purchased for us by this blood.
So speaks the Apostle in Rom. 5.1, 2, 3. Being Iustified by faith, we have peace with God; through our Lord Iesus Christ, &c. moreover the Spirit himself who is the Author, Fountain, and Spring of all these graces and comforts, is procured for us by his death, and resurrection. Gal. 3.13, 14. Christ hath redeem∣ed us from the curse of the Law, being made a curse for us; for it is written, cursed is every one that hangeth on a tree. That the blessing of Abraham might come upon the Gentiles through Iesus Christ, that we might receive the promise of the spirit, through faith. That spirit that at first sanctified, and since hath so often sealed, comforted, directed, resolved, guided, and quickned your souls; had not come to perform any of these bles∣sed Offices upon your hearts if Christ had not died.
Thirdly, All Eternal good things are the purchase of his blood▪ Heaven and all the glory thereof is purchased for you that are Believers, with this price. Hence that glory, whatever it be, is called, an inheritance incorruptible, undefiled, and that fadeth
not away, reserved in Heaven for you; to the lively hope whereof ye are begotten again, by the resurrection of Christ from the dead. 1 Pet. 1.3, 4. Not only present mercys are purchased for us, but things to come also. As it is 1 Cor. 3.22. Man is a prudent and prospecting creature, and is not satisfied that it's well with him for present, unless he have some assurance it shall be well with him for time to come. His mind is taken up about what shall be hereafter, and from the good, or evil things to come, he raiseth up to himself, vast hopes, or fears.
Therefore to compleat our happiness, and fill up the uttermost capacity of our souls; all the good of eternity is put into the ac∣count and Inventory of the Saints Estate and Inheritance. This happiness is ineffable. It's usually distinguisht into what is es∣sential, and what is accessory to it. The essentials of it, as we in our embodied state can conceive, is either, the Objective, Sub∣jective, or Formal happiness to be enjoyed in Heaven.
The Objective happiness, is God himself. Psal. 73.25. Whom have I in Heaven but thee? If it could be supposed (saith one) that God should withdraw from the Saints in Heaven, and say, take Heaven and divide it among you; but as for me, I will withdraw from you: the Saints would fall a weeping in Heaven, and say, Lord take Heaven, and give it to whom thou wilt; it's no Heaven to us except thou be there. Heaven would be a very Bokim to the Saints, without God. In this our glory in Heaven consists, to be ever with the Lord. 1 Thes. 4.17. God himself is the chief part of a Saints inheritance, in which sence as some will understand, Rom. 8.17. they are called heirs of God.
The Subjective glory and happiness is the attemperation and suiting of the soul and body to God. This is begun in sanctifica∣tion, perfected in glorification. It consists in removing from both, all that is indecent and inconsistent with a state of such com∣pleat glory and happiness; and in super-induceing and cloathing it with all Heavenly qualities.
The immunities of the body are its freedom from all natural in∣firmities; which as they come in, so they go out with sin. Thence∣forth there shall be no diseases, deformities, pains, flaws, monstro∣sities, their good physitian death hath cured all this. And their vile bodies shall be made like unto Christs glorious body. Phil. 3.21. And be made a spiritual body. 1 Cor. 15.44. For agility,
like the Chariots of Aminadab. For Beauty as the top of Leba∣non, for incorruptibility as if they were pure Spirits.
The Soul also is discharged and freed from all darkness and ignorance of mind; being now able to discern all truths in God, that Chrystal Ocean of truth. The leaks of the memory stopt for ever. The roving of its fancy perfectly cured. The stub∣bornness and reluctancy of the will, for ever subdued, and re∣tained in due, and full subjection to God. So that the Saints in glory shall be free from all that now troubles them. They shall never sin more, nor be once tempted so to do; for no serpent hisses in that paradise. They shall never grieve or groan more, for God shall wipe all tears from their eyes. They shall never be troubled more: for God will then recompense tribulation to their troubles, and to them that are troubled rest. They shall ne∣ver doubt more, for fruition excludes doubting.
The Formal happiness is the fulness of satisfaction resulting from the blessed sight and enjoyment of God, by a soul so at∣temper'd to him. Psal. 17.15. When I awake, I shall be satis∣fied with thy likeness. This sight of God in glory called the beatifical vision, must needs yield ineffable satisfaction to the be∣holding soul, in as much as it will be an intuitive vision. The intellectual or mental eye shall see God: 1 Ioh. 3.2. The cor∣poreal glorified eye shall see Christ. Iob 19.26, 27. What a ravishing vision will this be? And how much will it exceed all re∣ports, and apprehensions we had here of it! Surely the one half was not told us. It will be a transformative vision, it will change the beholder into its own image and likeness. We shall be like him, for we shall see him as he is. 1 Joh. 3.2. As Iron put into the fire, becomes all fiery: so the soul by conversing with God, is changed into his very similitude. It will be, an Appropriative vision, whom I shall see for my self. Job. 19.26, 27. In Hea∣ven interest is clear, and undoubted; fear is cast out. No need of marks and signs there; for what a man sees and enjoys, how can he doubt of? It will be a ravishing vision, these we have by faith are so, how much more those in glory; How was Paul transported, when he was in a visional way wrapt up into the third Heaven, and heard the unutterable things, though he was not admitted into the blessed society, but was with them as the Angels are in our assemblies; a stander by, a looker on. If a spark do so inflame; what is it to lie down like a Phoenix in her bed of
Spices? Like a Salamander to live, and move in the fire of love! It will also be an eternal vision, vacabimus, & videbimus: (as Augustin said) we shall then be at leisure for this imployment, and have no diversions from it for ever. No evening is mentio∣ned to the seaventh days sabbath; no night in the new Ierusalem. And therefore,
Lastly, It will be a fully satisfying vision: God will then be all in all. Etiam ipsa curiositas satietur, curiosity it self will be satisfied. The blessed soul will feel it self blessed, filled, satisfied, in every part. Ah what an happiness is here! to look, and love; to drink and sing, and drink again at the fountain head of the highest glory. And if at any time its eye be turned from a direct, to a reflex sight upon what it once was; how it was wrought on; how fitted for this glory; how wonderfully distin∣guished by special grace, from them that are howling in flames, whilst himself is shouting aloud upon its bed of everlasting rest; all this will enhaunce the glory.
And so also will the Accessories of this blessedness, The place where God is enjoyed, the Empyrean Heaven, the City of God, wihther Christ ascended. Where the great assembly are met. Paradise and Canaan were but the Types of it. More excelling and trascending the Royal Palaces of earthly Princes, than they do a ••idgeon hold. The company also with whom he is enjoyed, adds to the glory. A blissful society indeed. Store of good neighbours in that City. There we shall have familiar converse with Angels, whose appearances now are insupportable by poor mortals. There will be sweet and full closings also betwixt the Saints; Luther and Zuinglius are there agreed: here they could not fully close with one another. And no wonder, for they could not fully close with themselves. But there is perfect harmony and unity. All meeting and closing in God, as lines in the Center. This is a blessed glimpse of your inheritance.
Thirdly, All this is purchased for Believers: hence it's call'd, the Inheritance of the Saints in Light. Col. 1.12. All is yours, for ye are Christs, that is the tenure. 1 Cor. 3.23. So Rom. 8.30. Whom he did predestinate, them he also called; and whom he called, them he also justified: and whom he justified, them he also glorified: Only those that are Sons, are Heirs. Rom. 8.17. The unrighteous shall not inherit. 1 Cor. 6.9. It's the Fathers good pleasure to give the Kingdom to the little flock, Luk. 12.32.
* 1.11Hath Christ not only redeemed you from wrath, but purchased such an eternal inheritance also by the overplus of his merit for you. Oh how well content should Believers then be with their lot of providence in this life, be it what it will! Content did I say, I speak too low, overcome, ravisht, filled with praises and thanksgivings; how low, how poor, how afflicted soever for pre∣sent they are. O let not such a thing as grumbling, repining, freting at providence be found; or once named among the expe∣ctants of this Inheritance. Suppose you had taken a beggar from your door, and adopted him to be your Son; and made him Heir of a large inheritance; and after this he should contest and quarrel with you for a trifle? could you bear it? how to work the Spirit of a Saint into contentment with a Low condition here;* 1.12 I have laid down several rules in another discourse, to which for present I refer the Reader.
* 1.13With what weaned affections should the people of God walk up and down this world, content to live, and willing to die. For things present are theirs if they live, and things to come are theirs if they die. Paul expresses himself in a frame of holy indiffe∣rencie. Phil. 1.23. Which to choose I know not. Many of them that are now in fruition of their inheritance above, had vitam in patientia, mortem in desiderio, life in patience, and death in desire, while they tabernacled with us.
Oh (cried one) what would I give to have a bed made to my wearied soul in Christs bo∣som. — I cannot tell you what sweet pain, and delight∣ful torments are in his love. I often challenge time for holding us assunder; I profess to you, I have no rest till I be over head and ears in Loves Ocean. If Christs Love (that foun∣tain of delights) were laid open to me as I would wish; O how drunken would this my soul be! I half call his absence cruel; and the mask and vail on his face a cruel covering, that hideth such a fair, fair face from a ••ick soul. I dare not challenge him∣self, but his absence is a mountain of Iron upon my heavy heart. O when shall we meet! How long is it to the dawning of the
marriage day! O sweet Lord Jesus, take wide steps. O my Lord come over mountains at one stride! O my beloved flee like a Roe, or young Hart upon the mountains of seperation! O if he would fold the Heavens together like an old cloak; and shovel time, and days out of the way; and make ready in hast the Lambs wife for her husband! Since he looked upon me, my heart is not mine own.
Who can be blamed for desiring to see that fair inheritance which is purchased for him? But truly should God hold up the soul by the power of faith, from day to day to such sights as these; who would be content to live a day more on earth? How should we be ready to pull down the Prison walls, and not having pati∣ence to wait till God open the door! As the Heathen said.
Victurosque dii celant, ut vivere durant.
And truly the wisdom of God is in this specially remarkable, in giving the new creature such an admirable crasis and even tem∣per: as that Scripture, 2 Thes. 3.5. expresses: The Lord direct your hearts into the Love of God, and patient waiting for of Christ. Love inflames with desire, patience allays that fervor. So that fervent desires (as one happily expresses it) are allaied with meek submission. Mighty love, with strong patience. And had not God twisted together these two principles in the Christi∣ans constitution; he had framed a creature to be a torment to it self, to live upon a very rack.
Hence we infer the impossibility of their Salvation that know not Christ,* 1.14 nor have interest in his blood. Neither Heathens nor meerly nominal Christians can inherit. I know some are ve∣ry indulgent to the Heathen, and many formal Christians are but too much so to themselves: but union by faith with Jesus Christ, is the only way revealed in Scripture by which we hope to come to the heavenly inheritance. I know it seems hard, that such brave men as some of the Heathens were, should be damned: but the Scripture knows no other way to glory, but Christ put on and applied by faith. And it is the common suffrage of modern sound Divines, that no man by the sole conduct of nature, without the
knowledge of Christ, can be saved. There is but one way to glory, for all the world. Ioh. 14.6. No man cometh to the Fa∣ther but by me. Gal. 3.14. The blessing of Abraham comes up∣on the Gentiles through faith. Scripture asserts the impossibility of being, or doing any thing that is truly evangelically good out of Christ. Joh. 15.5. Without me ye can do nothing; and Heb. 11.6. Without faith it is impossible to please God.
Scripture every where connects and chains Salvation with vo∣cation, Rom. 8.30. and vocation with Gospel. Rom. 10.14. To those that plead for the Salvation of Heathens, and profane Christians; we may apply that tart rebuke of Bernard, that while some labour to make Plato a Christian, he feared they there∣in did prove themselves to be Heathens.
* 1.15How greatly are we all concerned to clear up our Title to the heavenly inheritance! It's horrible to see how industrious many are for an inheritance on earth, and how careless for Heaven. By which we may plainly see how vilely the noble soul is depressed by sin, and sunk down into flesh; minding only the concern∣ments of the flesh. Hear me ye that labour for the world, as if Heaven were in it. What will ye do when at death you shall look back over your shoulder, and see what you have spent your time and strength for, shrinking and vanishing away from you? When you shall look forward, and see vast eternity opening its mouth to swallow you up? O then what would you give for a well grounded assurance of an eternal inheritance!
O therefore, if you have any concernment for your poor souls. If it be not indifferent to you, what becomes of them, whether they be saved, or whether they be damned; give all diligence to make your calling and election sure. 2 Pet. 1.10. Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of his own good pleasure. Phil. 2.12. Remember it is Salvation you work for; and that's no trifle. Remember it's your own Salvation, and not anothers. It is for thy own poor soul that thou art striving; and what hast thou more?
Remember, now God offers you his helping hand; now the Spirit waits upon you in the means; but of the continuance thereof
you have no assurance; for it is of his own good pleasure, and not at yours. To your work souls, to your work. Ah, strive as men that know what an Inheritance in Heaven is worth.
And that as for you that have sollid evidence that it is yours; Oh, that with hands and eyes lifted up to Heaven, you would adore that free grace, that hath entitled a child of wrath, to a heavenly inheritance. Walk as becomes heirs of God, and joint heirs with Christ. Be often looking Heaven-ward, when wants pinch here. Oh, look to that fair estate you have reserved in Heaven for you, and say, I am hastning home, and when I come thither, all my wants shall be supplied. Consider what it cost Christ to purchase it for thee, and with a deep sense of what he hath laid out for thee, let thy soul say;
Doct.
Satisfactio Christi f••it plus•• am suffici∣e••s, non igitur ex debito; non ex obligato. Fevard. Dia∣••og. 5. p. 382.
Dutch Annot. in loc. Deodati•• in loc.
Quoad substan∣tiam poenae nihil plus perpessus est Christus, quàm quod per legem debebatur; quo ad circumstan∣tias autem, pa∣tientis personam, patiendi ca••∣sam; passio is efficatiam; plus quam s••fficiens satisfactio Christi à ••obis dicitur. Parker de desensu lib. 3.
Notant qui de legun relax∣at 〈◊〉〈◊〉 scrip∣s••rant, eas esse optimas re∣laxationes, qui∣bus annexa est commutation. Grotius de sa∣tisfac. cap. 5.
Christum p••rva magnis pensasse s••ribit. Athanas. de passione & cruce.
Mu••to plura quám debemus Christus pro no∣bis solvit, ••an∣to que plura, qua••o g••tt••iam exiguam pel••gus excellet imm••n∣sum.
Fid••libus est totus mundus Aug.
Christus meruit nobis omnia bo∣na, supernatura∣lia, & omnia auxilia, sive praevenientia, si∣ve subse••uentia; as universa illa bona etsi bona sint ••obis ex∣t••i••se••a, quae rationem indu∣unt mediorum ad nostram sa∣lutem. Vincent. Austricens. de habit. Christi grat. pr••••ect. q 5. p. 259.
Infer. 1.
A Saint in∣deed. p. 83, 89, &c.
Infer. 2.
Infer. 3.
Infer. 4.