The riches of grace displayed: the second part. In the great instances thereof. In giving the son. Sending the spirit. Effectual calling. God's covenanting with man. By W. Bagshaw, minister of the gospel

THE RICHES OF GRACE. The SECOND PART.

1 John 4.10.

Herein is Love, not that we Lo∣ved God, but that He Loved us, and sent His Son to be a Propitiation for our Sins.

DId not Divine John carry Grace and Love in his Heart as well as in his Name? It was well observed by one of great

eminency, (and is worthy of the observation of others) that as he shared above others in the Love of his Saviour, he (above others) shewed (as well as bare) Love to his Saviour. As he was the Disciple that Jesus Loved, he was the Disciple by whom Jesus was beloved; and in the exercise of Love, his fellowship was with the Father, as well as with the Son Jesus Christ. Witness this Epistle, and that part of it wherein my Text stands. And he who felt such pure flames in his own breast, was desirous to kindle the like in the breasts of others; thence doth he dis∣play the Love of God before 'em; His heart would not (easily) off from that Subject; and it kept his Pen to (and on) it. On that sweet string he struck in the Verse before this, and on it, he strikes again in this Verse, wherein,

1. The Matter treated of is Love, Love in its height.

2. The Matter of his treating thereon is, (as was usual with him,)

1. Negatively, the excellency of Love lay not in Mens Love to God.

2. Positively, it lyes in Gods Love to Men. Of whose Love, there is an eminent instance, to wit, sending His Son to be a Pro∣pitiation for our Sins.

The Text hath in it fair footing for sundry points or observations; but it falls for my present design, to touch only on this Doctrine.

1. The sending of His Son to be a Propitiation for Mens Sins, was an eminent evidence of the Rich Grace and free Love of God the Father.

Of this person's Love doth the Text and Context much treat. That we are to take the word God therein personally for the Father, is argued from his being di∣stinguished from the Son, and having that action which is

especially appropiated to the Father, ascribed to him, that is, sending the Son. Though there be no inequality among the Divine Persons (or Subsistents) there is an order, and the Scrip∣ture speaks of the first Person, as the first propounder (and mover) as to the work of Mans redemp∣tion. And when the Text saith herein is Love, or in this is Love, it speaks as much as I have put into my Doctrine. I find it thus glossed on, The very nature of Love doth herein appear: One (I remember) expressed himself thus, This is Love worth pointing at; what if I say, this is Love worth wondring at? it is much on this score espe∣cially that God the Father is stiled Love, which is full of Love, Love it self.

And in the foregoing Verse, it is said expresly, In this was the Love of God manifested, in this mainly, though not in this only; in this above, and not only among

other things, that he gave his only Begotten Son: So God Loved the World so wonderfully, so as cannot be (to the full) ex∣pressed or conceived. So that good Men and Angels are fill'd with admiration. This Love had no president, and shall have no parallel. This commendeth (or rendreth commendable) the Love of God the Father particu∣larly.

That we may take a fairer view of this his Love, we will offer at the resolution of certain Questions.

1. Who is it that thus declares his Love?

Is it not God the Father? Did not the Son come (and was he not sent) out of His Bosome? Now, did not Mans Sin in viola∣ting the Law (and first Covenant) strike very fully at this Person, from whom (if we regard the order of the Persons in the God∣head) that Law and Covenant

had the first rise? Had not He been what He is, if Man had never been? And could not He have Glorified Himself in Mans Damnation? Now, that He against whom Man had Sinn'd, should for Man provide a Saviour; that he who was provoked by the World, should send his Son for, as well as into the World; that he that is All-blessed, should bestow on provokers this prime Blessing, that he who could have honoured His justice should thus declare His mercy: Is not this wondrous mercy?

The Second question is, Whom did God the Father send?

Was it not His Son? and as is elsewere expressed, His own Son, as the verse before the Text hath it, His only Begotten Son? Had He sent a Servant, there had been Grace in the business; there had still been more, had He sent one of those Men that are his Sons by the Grace of Adoption; or one

of those chief Sons by Creation, the Angels. But His sending His proper Son, His Son begotten in a way beyond our expression, (or conception) not one Begotten Son of many, (and yet we find those that have many, loth to part with one) but an only Be∣gotten Son, a Son of the same in∣dividual Essence with himself, a Son that from Eternity was with Him, and was His delight, His dear Son, (or the Son of His Love) this is Grace to a wonder; and they that are made partakers of the saving benefit thereof cannot but wonder at it.

The Third question is, What is implyed in Gods act of sending?

Ans. 1. This Phrase must not have a force put on it. It doth not imply that the Son as God is at all inferiour to His Father. Among Men, one may be im∣ployed by and from others that are His equals. Nor doth it in∣timate, that the Son was at all

averse to the work he under∣took, His heart was in't.

2. But it denoteth a decree and purpose (of the Father thus to imploy His Son) which was from Eternity; and withall, that the Son as Mediator, was by the Father Commission'd to His work; and we find the Scripture laying no little stress as on the work of the Son, so on the Will of His Father. We may not well suppose, that the Son would come and become a Sufferer, without the consent of His Father: If He could have done so, would it have been of avail to Mans Sal∣vation? He that came freely was authorized fully. Now that He should give him such a Com∣mission as it were under Seal (the Scripture speaks of Sealing him;) If also we consider, that it is said elsewhere, and just before my Text, that He gave him freely (for what's freer than gift?) He gave Him, and sold Him not, he gave

Him and granted him not; when Men were so far from deserving, that they could not desire Him; we have all reason to cry Grace! Grace!

It's next enquired, Whither did God the Father send His Son?

Was it not into the World, the poliuted World, the World that lay in evil as a Carcase lyes in its filth; a World where he was to meet with the grossest abuses, to be dealt with as if he had not been worthy of it? A Prince's coming from a Palace to a Dunghill, was as nothing to this Condescension and Grace.

The fifth Question is, For whom did God the Father send His Son into the World?

Was it not for us? for the sake of such as we are?

1. It was for us, and not for fallen Angels, Christ took not on Him the nature of Angels, He took not them by the hand, nor was sent so to do. The Angels that

fell, Sinn'd without a Tempter, and they perish without the tender of a Saviour. I am aware, that besides what is hinted in the last sentence, there are by some of the Learned some reasons (or congruities) produc'd, why God should rather pass by fallen Angels than fallen Man; but I fall fully in with such as would have Man to attribute this chiefly to His Will; (and good Will towards him.) He may think that if Angels had been Redeemed, they would have been larger Vessels of Honour; and did not Man Sin upon a small (and for ought we know the first) Tempta∣tion? Again, If we be from our hearts devoted to the Lord, it was for us more than for other Men, that the Son of God was sent. Though there be in Him (and in His Death) a sufficiency for all the World, (yea for a Thousand Worlds) yet the efficacy of His suffering, (and so of His Fathers

sending) is peculiar to the Faith∣full. Can we refrain speaking of God's Grace, as exceeding Rich, when we see him preferring us above Angels, and many Men that are round about us? espe∣cially when having considered our selves comparatively, we consider, that absolutely we are 1. Undeserving, less than the least mercy, and yet the objects of this greatest mercy; and 2. Ill-deserving, that he should send His Son to redeem us, that might have sent His Wrath to consume us; we are delivered that might have been destroyed.

The last question, which will call for the largest Answer is, For what end (or on what Errand) was Christ sent into the World?

Ans. One main End (and Errand) is laid down in the Text, which whosoever well weighs, will cry out, Behold what manner of Love the Father hath bestowed on us, He was sent to be a Propitiation for our sins.

We'll first consider the impor∣tance of the word Propitiation. And it is not doubted, but in it is a respect and allusion to such Pro∣pitiatory Sacrifices as were used and appointed in the time of the Law. As there were gratulatory Offerings, wherein the Offerers testified their Love to God, with their thankfullness for his favours: So there were Expiatory Offerings, which tended to appease God, and apply the pardon of Sin to Men, and those were all of them Bloody ones; without shedding of Blood there is no Remission, said the Apostle.

Accordingly, Christ's being a Propitiation,

1. Implyes His being a sufferer, and that unto Death.

2. His being substituted in the room, and so suffering not only for the good, but withall in the stead of Sinners; as the Sacrifices were slain, to prevent their being so that brought 'em.

3. His so far answering and satisfying God His Father, and making a Compensation for the wrong done to His Law and justice, that on the score thereof, He is attoned, and Propitious and Gracious to believing Penitents. He is their Peace, the procurer and effecter thereof; what the Jewish Sacrifices were in type, He is in truth.

I will not conceal, that such as are eminently judicious do judg, that in the word Propitiation there is an eye to the Mercy-Seat, or cover of the Ark, that Holy of Holy's; and questionless, Christ is in substance what that was in signification, and its said, He is called by the Name of His own Type.

1. That, as to the matter of it was of pure Gold; He is much more excellent (and lasting) than that.

2. That in its use served to in∣terpose betwixt Mens sight and

the Law of God which was in the Ark, Christ interposeth betwixt Christians and the Law, as condemning, and procures that His Father doth not look on and judg them according to it.

I add, As the Ark (or between the Cherubims, that were at the ends thereof) God did commune and meet with His people; In (and through) Christ it is, that they and He meet and maintain Com∣munion together.

And now we will make a little search, how Christ is said to be a Propitiation for our Sins.

It is noted, that the Hebrew word Translated Propitiation, de∣noteth covering; and no doubt Christ doth cover our Sins from the avenging eye of God.

But we will in our answer most regard the Propitiaton Offerings.

Say, 1. They are not to be hear kened to, nor patiently heard

who say, that some did procure so as to deserve this Propitiation; all having Sinn'd deserve punish∣ment, even that that is everlasting.

2. Our Sins made such a Pro∣pitiatory Sacrifice as Christ offered (and was) needful. Had not He been Sacrificed, we must have been Sacrifices to Divine wrath.

3. The Lord who laid our Sins (in respect of the punishment due for 'em) upon Christ, upon His account taketh off the guilt of our Sins, and deals with us as to our Eternal state, as if we had not Sinn'd.

It may be ask'd, Is not Christ a Propitiation for our Souls?

I answer, He is so.

This observation appears weighty; the Physician healeth both his Patient and his Disease; the latter by removing it, the for∣mer by recovering him. Christ is a Propitiation, both as to our Souls and as to our Sins; our Sins He removes out of the sight of

God, our Souls He restoreth to the favour of God.

What if before I make a more formal Application of this point, I lead others in the way of this Me∣ditation?

Blessed Lord! thou Father of our Lord Jesus Christ! How is it, that I who hear so much of Thy Son, and of His being made a Propitiation, and sent by Thee for that end, so little, see thine exceeding Grace therein.

And (in my meer impure na∣turalls) am far from having the Bowels of a Child; but what other Father ever had such Bowel∣mercy's, as those which thou shewest me through thy Sacri∣ficed Son.

Had He not been a Sacrifice, He had not been a Propitiation; I have read, and do believe, that though every Reconciliation doth not, a Propitiation doth imply a satisfaction made on behalf of Offenders: Undoubtedly, the

Sufferings of Thy Son were in an Ancient Church well stiled un∣known ones. I cannot Fathom, or take a full Measure of the depths into which He Descended, when His Soul was made an Offering for Sin.

But sure I am, the lower he stoops, the better thy Love may by every right Eye be seen. Thou wast pleased with His bruising, as it had a reference to my binding up. Was ever Love (save that of Thy Son, and Spirit one with Thee) like Thine? and that this heavy heart of mine was lifted up to Admiringsat, and Praises for it! Through Thy dear Son in whom mercy flows to me, let my Soul ascend and present her Acknowledgments to Thee! May Thy Love be shed abroad in mine heart.

The first ase of this Point shall be of (and for) Caution.

The first Branch is, Take we heed, lest we take occasion from

this Doctrine, to think of the Love of God the Son or Holy Spirit, in a way of Diminution, because it presents the Love of the Father in a way of Exaltation. The Grace of our Lord Jesus Christ, and the Love of the Spirit, are spoken of as eminent, and indeed as infinite. As there isno Divisi∣on in the Divine Persons, so there is no Division in their Love to Men, but a distinction there is which is to be observed.

The second Branch is, Beware we, lest by our looking at this very great instance of God the Fathers Love, our eyes and minds be taken off from other E∣vidences thereof. His Love is Written (and should be read) in the Provision He makes for us, and the direction he gives to us daily. Though the Sun far out∣shines the Stars, the Stars are Lights; and though God's sen∣ding His Son, excell other ex∣pressions of His Grace, yet His

Grace is shewed, and to be seen in the lower tokens of it. David saw Divine goodness spreading his Table, and filling his Cup.

The further Application of the Point, shall be reduced under Infe∣rences of Truth, and Rules of Duly.

The First inference is, The Love of God (particularly of God the Father) is of an elder Date, then the actual sending of Jesus Christ into the World; this doth flow from that, this was in the fullness of time, that was from Eternity. Though some who place the very nature of Love in delight, are less willing to grant, that any are beloved till they are Converted; yet my Text joyns with sundry others that countenance this distinction. There is a Love of benevolence which leads to that of complacence, of well-wishing that brings on that of good-liking; Love intended makes way for Love applyed.

I the rather insist on this, because,

1. This much tends to quicken Persons to Duty, especially the grand Duty, Love to God. Should not their Love to Him be without end, whose Love to them was before times beginning? Love is no little valued for its Antiquity, and no Love of Crea∣tures is in that point to be compared with the Love of God.

2. This conduceth greatly to the Comfort of Persons. The best on Earth are aptest to complain of their unworthiness, to have the Love of God continued to 'em: Now this is cheering to such as are in their main desire (and design) for the Lord. He that Love 'em when they could have no worthiness, will not cease to Love 'em, though now they have none. Weaknesses in time shall not make void Love that was from Eternity.

The Second Inference is, The Doctrine of the Socinians is greatly to be disliked (yea to be detested.) Is it not a body of Heresie? Have not Divines of the first Rank, ranked it with Maho∣metanism? Here I will only point at its contrariety to the great point I am on.?

1. Do they not deny Christ's being sent to be a Propitiation for Sin, when they affirm that He neither made Satisfaction to His Father by His Death, nor intended any such thing?

Though the Scripture speak of His Dying for us, that is, instead of us, and for Sin, when He had none of His own to dy for, yea for our sins, that is, to expiate 'em, and take off the guilt of 'em, so that He is stiled a Ransome, one that put His Soul into the stead of ours, yet they assign other ends of His Dying, and exclude that great end of His being a Propi∣tiatory Sacrifice, at which my Text points.

2. And do they not make way, to their denying that Christ made satisfaction to infinite Justice, when they deny Him to be an infinite Person? They, what in 'em lies, degrade Him and de∣prive Him of the Honour of His Deity, when they say, He is only God by Office and not by Nature. Had He not been very God, could He have made payment for the debts owing to God? And whilst they thus detract from the dignity (and death) of the Son, do they not draw a Cloud be∣twixt their Followers and the Love of the Father?

Had He not been His Fathers own proper Son, and so of one and the same Nature with Him∣self, or had not His Death been an Offering for sin, His Father's Love had not broken out in such great Lustre.

But if you will believe 'em, one great Motive which moves 'em to deny the satisfaction made

by Jesus Christ, is, that the asser∣ting of this doth directly thwart with the Grace of His Father: How (say they) can Redemption be of Free-grace, if it be through and for a full purchase?

But doth not this set one part of my Text against another? and re∣presents that as inconsistent with the Fathers Love, that is rightly represented as the great proof thereof?

According to the sentiments of our choicest Writers, I write what followeth.

1. It was wondrous Love in God the Father, that He would accept satisfaction at the hand of a Surety, when He might have exacted it at the hand of every sinner. Though the payment made by Christ is valuable, yet it was Rich Grace that it was not refused.

2. It was wondrous Love in God the Father, that this Surety His blessed Son, was so far of His

own providing, that He is said to set Him forth, to lay help on Him. The Scripture speaks of Him as the first Motioner of this matter, as having the first hand at (and in) the Covenant of Suretiship and Redemption.

3. The management of re∣deeming work by the hand of God the Son, had the heart of His Father going along with every passage of it. Its called the pleasure of the Lord, His pleasure in the Abstract, that wherewith He is exceedingly pleased: He was pleased with putting His Son to pain, as it had a reference to the freeing of Sinners from it.

4. It is a wondrous Love in God the Father, that He that gave His Son to obtain Redemp∣tion for Sinners, sends His Spirit to apply it to 'em. In a word, Sal∣vation is not a whit less a Dona∣tive (or Gift) to us, because it was a purchase to Christ.

The Third Inference is, It is no wonder that the Lord Jesus Christ is so precious to (and prized) by true Believers, well may they count Him their Honour. Do not the best of 'em most mourn, that they do not Love and value Him more?

His Grace is spoken of as tran∣scendent, and it bespeaks such a character.

1. He came so, He came freely according as in the Volume (or head of the Book, it is Written of Him. He was under no obli∣gation to us, and His Father that sent Him did nothing like forcing Him.

2. He knew well how costly the work of Redemption would be, and was foreseen coming, leaping on the Mountains of difficulty that were before Him.

3. He also understood, that not a few would make light of Him, and His Sons Sufferings; and the best would be far from

walking up to, and worthy of His Love. And had not His Grace been so great to us, yet His own excellencies had called for the best of our affections.

But at present, we will present His amiableness in the Glass that is nearest us. This Doctrine teacheth us to set the highest esteem on Him. Is He not the gift of God the Father? the chief comprehensive and con∣veighing gift, the gift of His Heart as well as His hand? the Messiah, the sent and Commi∣ssioned one, to make peace between Heaven and Earth, and that by His being made a Burnt. Offering and Sacrifice, on the behalf of Sinners. Should not the Son of God's Love be highly beloved?

The Fourth Inference is, Sin may well be called (what it is) the Evil. Surely the Apostle hath not wrong'd it, in saying that it shews it self exceeding

sinfull, and intimating that it can∣not be called by a worse Name than its own. The evil of sin is seen in other Glasses, but in none more clearly than in that of the Gospel.

That God the Father sent, and set forth His Son to be a Propitia∣tion for Sins, doth speak and set forth the extream evil that is in Sin. The Drowning of the old World, the Burning of Sodom are not such full Proofs thereof, as Christs being made a Propitia∣tory Sacrifice, for the taking it away is. It was more that He who was the God of Nature should suffer for it, than if the whole Course of Nature had suffered.

I look not on my self as one competent for the determining of that great suit that hath de∣pended among great Divines, whether it was absolutely ne∣cessary, that Divine Justice should receive Satisfaction, that so sinfull Men might receive

Pardon; or in other words, Whether Gods punishing sinners, flow meerly from His Will, or from His Nature also? Whether He might (as some have said) have taken it away with a word, or that in order to the removal of it, blood (even the blood of one that as to His Person was infinite) was to go.

These things (I with some confi∣dence) Write.

1. The Holy Scriptures speak expressly, that God will by no means clear and acquit the Guilty; that without shedding of Blood, there is no Remission; and as Sin let in Death, there must be the Death of one able to make a Compensation to God, in order to the taking away sin; and some think it less meet to dispute what God might have done, seeing He hath told us what He will do, and not do.

2. There are not a few Phrases found in Scripture, that ascribe the punishment of sin to His Nature, and not to His Will only, and all are agreed, that God is in His Nature an enemy to sin; He is of purer eyes then to behold it, without bearing Witness against it, it shall not dwell with Him.

3. The very Heathens had ap∣prehensions, that sin draws suffe∣ring after it as the Needle doth the Thread; they made account that Offenders were to smart.

4. If we consider God as a Governour, and sin as a Crime (and violation of His Righteous Law) it seems very agreeable to the ends of His Government, and conduceable to the Declaration of the Glory of several of His At∣tributes, that He should look for satisfaction for the injuries and affronts offer'd to Him.

Yet I cannot gain-say those who say, that Gods punishing sin doth not so necessarily flow

from His Nature, that there is not an order and interposition of His Will. He in the punishment doth not act as those natural necessary Agents, the Sun in shining and the Fire in Burning; for then He should punish every act (and degree) of sin, at the first, and to the utmost, which we see He doth not; and His threatnings (at least sundry of 'em) shew, what might justly be inflicted for sin, not what shall be afflicted for it.

1. That they who make light of sin (which alafs! most do!) would open their eyes (O that God would open 'em) that they might see God's anger smoaking against it, as an evil and bitter thing; and that every Sinner must inevitably have dyed for ever, if the Lord of Life had not in Mans nature dyed, (and suffer'd) beyond what can be thought) for it.

I the rather enlarge on this, because none will be so wrapt

and ravished with the Love of God the Father, as they who see that they deserved the hottest of His Indignation, and must have endur'd it, had He not sent His Son to be a Propitiation.

And now I come to the second part of the Application, to wit, to Rules of Duty.

The first whereof will respect all in general, to whose ears (or eyes) this shall come.

There should be a restlessness in Persons, till there be in 'em an acknowledging, admiring, and improving of the Love of God, particularly of God the Father, and that it was so with 'em.

1. The Love of God as brea∣king out in this great instance (and speciall Pedge) thereof is to be acknowledged. Ingenuous tempers incline Persons to own small kindnesses shew'd by Men; surely then, they cannot think they are of a Gracious temper, who overlook this exceeding

great kindness shew'd by God. If God had required great things of 'em, they would not have done 'em, who will not do this.

This acknowledgment should be

First (and most) inward. The Soul, and all its Powers should be engaged in it.

1. The mind should apprehend (and esteem) it, as that that is undervalued, but cannot be over∣valued.

2. The Memory should retain lively and powerfull Notions of it, and suggest 'em to Persons frequently.

3. The Will should close with and embrace it, in consenting to Christ, and the Proposals made through Him.

4. All the Affections should appear vigorously in this service.

So far as Christ is present, He should be delighted in; so far as He is absent, He should be desired. Love should in both those ways act towards Him; Hope should

expect great things through him; Fear and Hatred should be up, and at work to prevent sin, as dis∣pleasing and dishonourable to him, and to his Father that sent him.

2. This inward acknowledg∣ment of DIvine Love is to be Evidenced,

1. In and by the Lip; Grace poured into, should be poured out of the lips of Christians. The Spouses lips are as a scarlet thread, small and ruddy, when she is uttering her Praises of the Son who shed his Blood, and to the Father that gave him.

2. Yea (and mainly) in and by their Life. Persons walking should witness that they have rightly learned Christ: He should be exalted in their Houses. The Fathers Love should restrain 'em from sin, and constrain 'em to a course of Holy Duties.

3. In a sincere and hearty re∣signation to him, and to his Fa∣ther,

through him. The whole Soul should close with, and ac∣cept of a whole Saviour. Those excellent ones, who think that Faith as Justifying looks most at Christ as a Priest, and Redeem∣ing sinners by his Blood, yet say, that the Faith which is Justifying hath respect also to his Prophe∣tick and Priestly Office; and is for being taught and ruled by him. And this leads to the last Head, under this first Rule of Duty.

4. The improvement of God the Fathers Love should be shewed in a cordial and constant Obedience to Christ. Of the Obedience of Faith we read, and without doubt the Faith will not carry to Heaven, that doth not carry to Obedience. They that honour the Son, in com∣plying with his Precepts, honour the Father that sent him. To Rule as well as recover Sinners; to save them in the way of Sanctifying them.

The Second Rule of Duty, which doth also refer to all that shall be Readers (or Hearers) hereof, is,

Persons should put this upon a fair Issue and Tryal, whether or no they have yet answered the Love of God the Father, in lay∣ing hold of his Son, the great Propitiation.

1. That I and others, when on this point, may be very seri∣ous: Is there not a cause?

I shall before I lay down Marks (or Notes) of Tryal, present some Motives to our Trying our selves.

The first Motive is, The Case is of great importance; and great matters are not to be slightly passed over.

If we have not laid hold on Christ, we are in as miserable a condition as can easily be thought of. If we have done it, and have not the knowledge of it, we shall be in a want of Comfort.

2. The thing (if real) is know∣able and discoverable. As there are Exhortations to Self-exami∣nation, as a Duty that lies with∣in mens reach, so sundry in the use of it have been brought to know their state and frame.

3. Through neglect of Tryal, several (yea, most) Persons are at a loss, and know not their own selves.

1. Some of the Children of the Bride-Chamber are in Mourn∣ing, because the Bridegroom is not with them; not so with them, as that they should discern him.

But 2. far more err on the more dangerous hand; they pre∣sume, and take that for believing, and lay a false claim to the Lord Jesus, and say, They are rich, when they are miserably poor. Many have no more of Christ, save the Name of Christ; others have no more of him but the Notion of him; and a third sort have no

more of him but the Vizor or appearance of him.

4. Without diligence in this work of Tryal, there is little hope that there should be a true decision and determination of the point.

Where that Faith is that doth apprehend Christ, it may be but as a grain of Mustard-seed, very small, and so lye less open to sight.

2. There is a feigned and coun∣terfeit Faith, that is so like the unfeigned and sincere one, that it must be a work of time (and care) and there is need of help from above to distinguish them.

5. It is of great use (and ad∣vantage) to Persons to know how things stand with them.

1. If they find they have not an Interest in this Propitiation, this may prove a good step to∣wards the attainment of it, by putting on a Mournful Prayer∣ful seeking after it.

2. If they find that they are Persons of so good an Interest, how may their Hearts leap for joy? He that through his Son is rendred Propitious and Gracious to to them, will at last confer Glo∣ry and Blessedness on them.

The Marks or Signs which I shall lay down for Persons to pro∣ceed by in their Trying, will be couched under the four follow∣ing Questions, wherewith I will adventure to pose every one that takes me for an Adviser.

1. Hast thou felt (as well as seen) the need thou standest in of Christs being a Propitiation, and thereupon an Advocate for thee?

Hast thou seen thy sins as moats in the Sun abounding? Hast thou felt them as an intolerable bur∣then on thee? Hath Divine wrath, as due for them, been frightful to thee? Dost thou own thy best done Duties as insufficient for the appeasing of Wrath, and sa∣tisfying

of Justice, how good so∣ever they are in their own place? Art thou afraid of setting them in Christs place? Some things like these may be in Hypocrites; and those things may not at some times be so evident to (and in) true Believers as they desire: But where is there an Hypocrite that is poor in Spirit? Or a true Believer that in his ordinary frame is not?

2. Dost thou, when alone (and meditating on the Rich Grace of God in Christ Jesus) cry out, O the depth! Are those thoughts in thee, that on a Death-bed were uttered by one of the ablest and choicest of young men, What me, Lord! why me? Shall such a one as I am have the benefit of this Propitiation? Would the Father give his Son, or will the Son give himself to me? Hypocrites are apt to admire themselves, and not Free-Grace; or Free-Grace in order to self-magnifying. Sin∣cere

Christians, when they dare not say they have embraced Christ, are apt to wonder that he is offered them.

3. Hath thine Heart known what it is to be supported from the consideration of the Love of God, and his exceeding Rich Grace in his Son, when it hath been near sinking upon a sight and sense of the numerousness and heinousness of sin, that hath be∣set, yea, o'erturn'd thee? Canst thou remember the word (speak∣ing of this Grace) upon which God hath caused thee to hope? When sin reviv'd in Paul's sense of it, it was the discovery of abundant Grace that upheld him. The unsound Professor knows less of Heart-failures; and if he have apprehensions of Rich Grace, he is for making it a Cloak for sin: And the infirm Believer, that is less acquainted with Triumphs, is yet through the displays of Rich Grace, kept from being swal∣low'd up of Troubles.

4. Art thou desirous to have thine Heart raised and enlarged in love to God? Dost thou rejoyce so far as any have reached Glory∣ing Love? And when thou canst feel little more than what one styles Lamenting Love, are there some stirrings of desiring Love in thee? Art thou studious to please God? And best pleased with thine Heart when it is rea∣diest to run in the way of Obedi∣ence to him? If thou lovest God, it is from his loving thee first. If this Fruit grow in (and from) thee, thou art joyn'd to the Root of Jess.

When I have written all I can (yea, when able Writers have done so) many will trust (as they speak) and not try; they'l take it for granted, they have re∣ceived Jesus Christ the Lord, though they have nothing like a Proof of it.

Be it known, when men dare not bring their Gold to the Test,

there is great cause to fear, it is not pure and right. Truth in the inward parts doth affect, and not avoid the Light.

O that they who are willing to try, were Humble, did attend to the Rule of Tryal, the Word of God, and did wait for the Spirit's shines on them!

The Third Rule of Duty hath a particular reference to those that upon Examination do (or may) find that as yet the Love of God the Father, and his be∣loved Son, as a Propitiation, have not been believingly embrac'd by them.

They should attend to the Ad∣vices that are most proper for them; whereof,

The first is, Be they willing to entertain Convictions, that the Fathers Love, and the Sons Blood, have hitherto been slighted by them.

In order to their Conviction in general, I shall offer what follows.

1. What mean those low thoughts they have of the ever∣lasting Gospel, wherein Christ and his Fathers Grace are re∣vealed? The Feet of them that bring glad tidings, should be beau∣tiful in their Eyes, but their Fa∣ces are not. Light from Heaven should be welcomed on Earth; but (alas) it is not so.

2. How is it, that when the Gospel finds some Entertainment in their Heads, it hath no better room and reception in their Hearts? Their Hearts do not burn within them, when the joyful sound is in their Ears. The love of that great Truth is not receiv'd together with it; nor indeed are such with whom I am dealing de∣sirous it may be so.

3. Are not those of them that have some Notions of the worth of Christ, far from a due and

practical valuation of him?

1. Will they sell all, that they may obtain the Pearl of great price? Is not there some sin or other in the Heart, to which it cleaveth fast, with which it will not part for Christs sake? Flesh∣pleasing, or Worldliness, or Pride bear sway in them.

2. Are there not some pieces of Service which they will not touch with? especially those of a secret and inward Nature? Do they aright come to Christ, who reject his Yoke?

3. Do they when their Duties have been largest, and their gifts highest, keep up a sharp Appe∣tite to Christ and Free-Grace?

And now I will offer some pas∣sages for the Conviction both of the Profane, and of those that are at best but Civilians, mere Moralists, or Formalists.

And as to the former sort,

With what face (or colour) can they say they have received

Jesus into their Hearts, and have the Fathers Love shed abroad in them, who are overmuch wicked, as the Preachers Phrase is.

1. Wallow in the mire of Un∣cleanness, or run into excess in Drink, or over reach those they Trade with, or inure their tongues to vain Swearing, Cursing, or Reviling.

2. Add one of those Enor∣mities to another, having on them sundry black and broad spots at once.

And 3. Add Rebellion to sin, hating to be Reformed; rising up against the Reproofs under which they should fall down. Is Christ an Head, to which such Corrupt Members are joyned? Is such un∣godliness consistent with Graces Teaching? And so I fall on posing those who go no further than the form of Godliness.

Who, 1. In abstaining from Evil, are onely sollicitous about abstaining from more open Evils.

The filthiness that is in the Spirit (to wit, Pride, Malice, Luke-warmness, and Worldliness) they indulge.

2. Their abstinence from evil is separated from diligence in good; they think it enough not to bear bad Fruit, though they be Barren as to what is good; as if not flying out into Rebellion was enough to make a good Sub∣ject.

3. In doing Duties, they are partial, picking and choosing, and onely taking the cheaper; serving the Lord with what costs them least; not communing with their own Hearts in self-examination, not labouring to work truths up∣on (and into) their Hearts by Meditation; not keeping up a Watch and Guard over their Sen∣ses and Souls.

4. They are not for exercising their Spirits in the exercises they are engag'd in; they are not for Praying earnestly (or in Prayer)

nor for Praising God with their whole Hearts, nor for hearing, that they may Live.

5. They when exercising some of the strength of their Spirits, are not for exercising the Graces of Gods Spirit. They cannot call forth Faith, Love, and Zeal, who are void of them.

6. They are not for exalting Christ above (and in the close of) Duties, nor glorying in him as the Lord their Righteousness, covering their sins, and present∣ing their Souls acceptable to God.

Let these know, that as yet the Free grace of God in Christ hath not a special influence on them, nor are they peculiarly in∣terested therein.

The second Advice is, Be they persuaded to weigh well that their present state is not a state to be rested in.

Be it known, that the slight∣ing of Christ argues,

1. An Understanding dange∣rously dark, that hath not dis∣cover'd, 1. The indispensible want of him; that he is more needed than daily Bread. God can preserve mens Bodies with∣out that, but will not save their Souls without him. Nor yet, 2. The incomparable worth of him. Did Men kow the gift of God, and how this Sun out-shines all lesser Stars, so that they dis∣appear at and on his appearance; they could not but fall in Love with him, and follow hard after him.

2. It is also an Argument of an Heart desperately hard, hardened through divers Lusts; particular∣ly through,

1. Pride. The Heart thinks too highly of it self to go unto Christ, to be its Righteousness, and too meanly of his Service, to submit to him as its Ruler.

2. Sensuality. It prefers fil∣thy Puddles before the River of

God; and had rather have its Residence in Styes, than in his pure presence.

And it is a great Truth (but no great Wonder) that this sin doth immediately shut Persons out of Heaven, and under Wrath; what Remedy is there for those with whom the great Gospel-remedy is at an undervalue? Will not all the Curses of the Law (and with them an Anathema, Maranatha) fall on such as Love not the Lord Jesus Christ, nor have recourse to him, and to his Fathers Love, in him, that they may do so? Whither will they Appeal, that are cast at the Mercy-seat?

I will next apply my self to the notoriously Vicious; and oh that God would say to them, Get ye from these Tents; Haste out of this Sodom.

Know they, their Crimes are exceedingly aggravated from the tenders of the great Propitiation

out of the Fathers Rich Grace made to 'em.

1. Are they not against clear Light? In this Glass may be seen, 1. How deep the stain and pol∣lution of sin is, which onely his Blood, who is God, can fetch out, so that it shall not be seen with an avenging Eye. 2. How greatly the Nature (as well as the Will) of God is against sin; yea, how all his Attributes op∣pose sin? He spared not his own Son, but gave him up to a Cursed Death, when he undertook to an∣swer for it. 3. How willing (as well as able) both the Father and the Son are to receive Peni∣tents into favour. Doth not Christ's death set out this to the Life, and with their Love is that of the Spirit presented in the Gospel? witness the moving La∣mentations over sinners, the pres∣sing Exhortations on 'em, and winning Invitations to 'em: And so,

2. Are not their ill courses a∣gainst dear Love, yea, against ex∣pressions of the highest Love, as to the spring Evidences and Ef∣fects of it? Do they not strike at the Heart of every Person in the Godhead?

And will not these blows re∣dound and fall on their Heads that give 'em? Will not this be the Condemnation of thousands? they (with the resistance of Light and Love) expected that God should save 'em in their sins, who would have have sav'd 'em from 'em.

The Application is now to fall on those that rest on this side Christ the true Rest, though in those cleaner ways to Hell (as some speak) Civility and Formality. This is not their Rest, nor should be made so one hour. Till such Persons have Union to and Communion with Jesus Christ and his Father,

1. They are in the World with∣out God in the World: They

have a better Air than Heathens, but have not better Hearts, at least not a better inward state than they. They have more Light, but not more Spiritual sight: They have more Church-Priviledges, but no more saving Grace.

2. Their Services, how speci∣ous soever and taking with Men, are unacceptable to God, if we speak of full and absolute (and not of comparative) acceptance; their Fruit is not to Perfection, and will not be to Salvation, not growing on or from the Tree of Life.

3. They have no Title to Hea∣ven, but are Children and Heirs of Wrath. Their Righteousness doth not exceed (probably it doth not equallize) the Righte∣ousness of the Scribes and Phari∣sees. It is Christ alone that de∣livers from the Wrath to come, and he onely delivers those that are in him.

The last advice as to the un∣regenerate is, cry they, pray they, get they all their Friends to cry (and pray) for a change of their state and frame, that they may on good grounds say, that Jesus Christ is a Propitiation for their sins, and that the Father that sent him to be so, hath ac∣cepted him as such. O that the Lord, who imploys one so weak as I am, would Honour me in making me an Instrument of their Conversion!

1. Study they (to good pur∣pose) that they do as really need an Interest in this Blessed Propi∣tiation, as any in the World can do.

1. Have they not many great sins to be removed off from their Souls, and out of God's sight? Did they not fall as far (and foully) as any in Adam? Did they not derive, as guilty Persons, so filthy Natures from him? Is there not in every one of 'em a Root of

bitterness? Hath not this Root been fruitful in the unfruitful works of Darkness? If all their sins (particularly those of Omis∣sion) were set in order before 'em: If onely those that have been more directly against the Love of the Father and the Grace of our Lord Jesus Christ, were presented to 'em, would they not be as a vast and terrible Army? And if the heightning Circum∣stances of 'em were shewed to∣gether with 'em, would they not render 'em still more frightful?

2. Be they fully persuaded, that no Righteousness which they can call their own, will avail or signifie any thing, as to the ato∣ning of God, and rendring him Propitious and Gracious to 'em. The Bed is too short, they can∣not stretch themselves thereon: The Covering is too narrow, they cannot wrap themselves therein. The injur'd Justice of God being infinite, cannot be righted by

any finite payments made to it: Thousands of Rams, and ten thou∣sands of Rivers of Oyl, are insig∣nificant.

3. Make they a just Account, that to their Salvation a renew∣ing of their Natures is needful: As they are indebted, so they are diseased; as they need Pardons, so they need Cares; if God save 'em, he'l heal 'em.

4. Doubt they not of the All-sufficiency of Christ's Propitiation, or of the freeness of his Father to make over to 'em the benefit thereof, upon their coming in, and yielding themselves to him. Assuredly, if they can once get a sight of the face of Jesus Christ, they may with comfort behold the Glory of God in it. All the Di∣vine Attributes will appear then amiable, all the ways of God will be rendred easie, and all the Pro∣vidences of God will become pro∣fitable; even chastising ones or Rods will have Honey on the

end of 'em, which they shall taste.

5. That they may be brought nigh to the Father and the Son, and share in their Loves, wait they in the use of a plain clear practical Ministry, that the Holy Spirit may descend on 'em, and they may experience the sweet∣ness and powerfulness of his drawings. God not seldom speaks to mens Hearts by his Ministers as his Mouth; and Oh that Per∣sons longed to find the Holy Spirit!

1. A revealing Spirit, shew∣ing 'em the King in his excellent enamouring Beauty.

2. An inclining Spirit, bow∣ing their wills, and bringing 'em over to embrace him whom they apprehend.

3. An enabling Spirit, empow∣ring 'em to come to him that is able to save 'em to the uttermost, from sins reigning Power here, as well as from its ruining power

hereafter. O for a Spirit of Faith! Is it not much more precious than Gold or Pearls? Though it do not at all make the Propitiation for our sins, it makes it ours.

Lest all I have said be as if it was unsaid to those who most need it,

I shall (before I come to di∣rect my Speech to the Regenerate) set before the Unregenerate, and such as continue to slight the Rich Grace of God in Christ, some moving Motives.

One is, Death is on its way towards 'em, and every step they take they are a step nearer to it: Their Glass is continually run∣ning, and how few Sands remain in it, it is not for them to know. What if it should lay hold on them before they have laid hold on this Propitiation? Would it not be as it hath been accounted of terrible things the most ter∣rible?

For, 2. if they come not to Christ, he will in Judgment come against them; and as he is the sweetest Friend, so he is the sorest Foe. The wrath of the Lamb is to Grandees that are to fall un∣der it full of Terror. They that will not have him as their Savi∣our, cannot flye from him as their Judge. And to their shame and sorrow it will appear.

1. This Judge is All-knowing: No sin hath been committed so secretly, as to scape his Cogni∣sance. He will bring to light the most hidden works of Darkness.

2. He is also most Just, and cannot be Bribed; nor will any make offers of that sort to him.

3. He is Powerful, and they that fall into his Revenging hands can make no escape out of 'em: His displeasure which cannot well be endured, cannot at all be a∣voided.

Thirdly, Will not the Torments which they shall be adjudged to

have sundry of the sharpest stings in 'em?

1. Will they not have the spe∣culative knowledge of the great Love which God made offers of, that so their sin may appear ex∣ceeding sinful, and their Suffer∣ings most righteous? Knowledge shall be increased, that Sorrow may be so: Even where there is utter darkness, there will be light that is terrifying. The thoughts of Mercy that were most sweet in Life, will be more bitter than many Deaths, because it was re∣jected.

2. Will they not have a sin to answer (and suffer) for, which is not chargeable on Devils, who never had Christ (and Grace in him) held forth to 'em? The Blood of Christ must needs lye heavy on those on whom the guilt of it lyes, because the Me∣rit of it was made light of.

4. Yet the day of Grace lasteth, and the Door of Hope continues

open. If the wicked forsake his way, and the unrighteous man his thoughts, and turn to the Lord, making the Son of God his Advo∣cate, he shall in no wise be cast out. There is in Christ vertue to take away sins against Christ; and the Fathers Bowels will yearn over a Penitent that hath been a Prodigal. The Lord turn sin∣ners, that they may be turn∣ed!

The Fourth Rule of Duty hath a particular eye upon those that are Interested in the Son of God as a Propitiation, and consequent∣ly in the Love of his Father.

They should be found attend∣ing to (and in) the Services that are proper to (and for) 'em.

The first Service is, Musing on (and weighing) the exceeding great Love of God the Father, as manifested in Christ.

Besides, what they have read under this weak hand concerning it, they are (here) to read

thereof, as it is considered com∣paratively.

1. With the Love of Men to Men.

2. With the Love of Men to God.

3. With other expressions of the Love of God to Men.

Hereby it will be evident, that this Love is a Nonesuch.

1. What is the Love of Men to Men? Even of those whose Love is strongest, in comparison of this Love?

Doth it not far surpass the love of the most loving Friends? Though Histories relate won∣drous things concerning some that stood in that relation; and the Scriptures speak of the near bond (and tye) which Friend∣ship knit between Jonathan and David.

For, 1. Though in Friendship there is an uniting of Hearts, yet the Love we are considering cau∣sed an Union of Natures, of an

infinite and finite one, of God and Man, in one Person.

2. Friends may, and many times do see an amiableness (and so ground for Love) in another; but God saw no such thing in fallen Man: He saw what might cause loathing, but could not see any Loveliness in him.

2. Doth not this Love (far and far) pass the Love of Pa∣rents? Though we usually say, This Love descends, and its mo∣tion being downwards, is swifter and stronger. The Love of Wo∣men (of Mothers that are Nur∣ses) hath a peculiar accent on it.

But, 1. When Parents Love their Children, they love their own, and such in whom they see their Image; whereas God loved sinners, when a lienated from him, and bearing a contrary Image to him.

2. Nature leads Parents to love their Children; but Gods

Love to sinners is of pure Grace.

3. The Love of Parents, even of Nursing-Mothers, may decline; A Mother may forget a sucking Child: But the Love of God knows no such declinings.

3. Doth not his Love exceed∣ingly exceed the Love of Hus∣bands? who yet are nearer to their Wives than Parents are to their Children: Children are part of Parents; but a mans Wife is as himself.

Yea, 1. Whereas there is a special relation which is the Foun∣dation of the Husbands Love to his Wife: God loved sinners, when they stood in no special Re∣lation to him, but were his utter Enemies.

2. Many Wives are very love∣ly; but no sinners (as such) are so.

3. Husbands are bound to Love their Wives; Gods Love of well∣wishing to sinners is a most free Act.

I may add, What is our Love to our selves unto the Love of God, the love of his good-will to sinners?

Our Love is founded in Nature, and is withall subject to inordi∣nacy: Gods Love is most Graci∣ous, and best ordered in all things.

I now come to ask,

What is the love of Men (of the best Men) to God, compa∣ratively to Gods Love to Men?

I the rather insist on this, be∣cause my Text doth so; which saith, Herein is love, not that we loved God, but that he loved us.

For, 1. God's Love to us is a leading Love: At best, our Love to him is but an after-love. He drinks the first Draught, we do but pledge him; He bestows Love, we do but repay it.

2. God's Love to us is a causing Love; ours is but a caused one. Ours is the Fruit, his is the Root. His more Glorious than the Sun,

ours no more than a Ray. Our first disposition was not to love God, but to hate him.

3. Though the expressions of God's Love to us be of Grace, yet Love is his very Nature; it is Essential to him. He is Love, but in us love to him is but an accident and quality; we may have Love, but cannot say, we are Love.

4. He is altogether lovely: All Beauties and Excellencies which should attract and draw out love, are found in him; He is worthy to be loved: He de∣serves far better love than we have for him; but, in our selves considered, we are and have no∣thing that is Love-worthy.

5. His Love (as hath been over and over hinted) is wholly free. Our love is in a sort (by and from the consideration of his) constrained.

6. His Love is as a flame full of strength; whereas our Love

labours under meanness, frailness, and feebleness, & is a spark amidst ashes.

7. His Love was from Eter∣nity, ours is but a Birth of time.

8. His Love is unchangable; ours is too subject to changes.

The last comparison I would have my Readers to make, is be∣tween other manifestations of the love of God the Father, and this of his sending his Son to be a Pro∣pitiation.

Gods goodness invited him to make Man, and is seen in the work of Providence, as well as that of Creation; and in many Providential Dispensations it is very conspicuous and illustrious; but the brightest Beams break out in Redemption.

1. Other works were from the Word of God; this was through his Blood that is God.

2. In other works men were not assisting, but this found 'em resisting.

3. In other works there was a dis∣play of some of Gods Attributes; in this they are all display'd in their Glory. O that good mens thoughts staid on this noble subject, till the fire kindled, and their Hearts burn'd within 'em with Love to the whole Trinity! and in par∣ticular, to the Father and the Son, who are in the Text (and Do∣ctrine) more particularly treated of: And so I am led to touch on

The Second Service, which the Regenerate, who are Interested in the great Propitiation, and the love of God that set him (and it) forth, should be diligent in.

Their love both to the Father and the Son should be on the growing hand, and be in exer∣cise.

Their love to the Father should shew it self in the next nam'd Instances.

1. In an humble and heart∣breaking Confession of their sins against him. As a Flint may be

broken on a soft Cushion, so may an hard Heart upon the conside∣ration of Divine Love, and that return of Love which it causeth. Tears are most of all Holy Water, when they flow from an Eye of Faith exercised on God the Fa∣thers Mercy, and the Sons Merit. God's goodness leads to Repen∣tance those that have too much abused it.

2. In a patient and hearty sub∣mission to the Sufferings (and Correction) which this best of Fathers inflicteth. His Rods (be∣ing in the hand of Love) are to be kissed; and the Punishment of his Childrens Iniquity is to be ac∣cepted. They should learn of their elder Brother, readily to drink of the Cup which he puts into their Hand, though it be a bitter one.

3. In a chearful active for∣wardness in doing the work which this Father cuts out for 'em, proving themselves Obedient

Children. This great Stream and Torrent of Love should carry to an abounding in Obedience. What should they think too dear for him, who thought not his Son too dear to give to 'em?

4. In an ultimate resolving of their Thankfulness to this Father, the Father of Mercies, from whom (if we regard the Order in the Trinity) they first arise; to whom (according to Scripture Order) thanks are first (and last) to be returned.

5. In a prizing other favours from this highest Father, accord∣ing to (and on account of) this prime favour, the sending and Sacrificing his Son. Other things are choicer Gifts, because related to (and given with) this Per∣son. From this Sun other Stars derive their Light; Christ is the Figure before the numbers of other Gifts that puts the great value on 'em.

And so I come to shew,

That the Regenerate should in an eminent manner shew their love to Jesus Christ.

1. His Person should be as the Object (so in a sort the Center) of their Affections. He is altoge∣ther lovely; and to be loved ac∣cordingly.

1. They should move towards him by degrees, so far as the en∣joyment of him is yet wanted. The Husbands absence goes to the good Wives heart. The Spouse desires Christ would be as a Roe for his swiftness in coming to her. Have not some, because they could not be so near as they desired to Christ and live, been willing to dye, that they might be nearer him? Are not Duties (is not Heaven) most to be prized on account of enjoying Christ?

2. They should rest in him by delight, so far as he is pleased to communicate himself to 'em. The rising of the Sun of Righte∣ousness

on (and in) their Souls should make a day there.

Doth not the Spouse speak in a triumphing way, when she saith, I am my Beloved's, and my Beloved is mine? Doth she not sit under his shadow with great Solace, and find his Fruit sweet to her taste? Is not his love to her better than Wine? And doth not his Sin-slaying and Soul-quick∣ning Presence tend to satisfie her Soul as with marrow and fat∣ness?

Again, Christ's Practice should be the Copy of their Conversa∣tions. He that was a Propitiation for, is to be a Patern to 'em.

Particularly, 1. In his exerci∣sing Compassion to self-opposing sinners. His Eye affected his Heart, when he saw the multi∣tude that wanted Spiritual Food, and Hearts to desire it. His Heart set his Eye on weeping over Jerusalem, when he saw what her sinful Inhabitants would

reduce her and themselves to.

2. In his resisting the Tempter and his Temptations with the Sword of the Spirit, the Word of God: When the Prince of this World came, he could not overcome, nor stand before these Weapons, which were not Car∣nal, but mighty through God.

3. In laying Zion's sorrows near his Heart. In all his Churches Afflictions he was Afflicted; was not the Head most sensible of Wounds to him?

4. In conforming his will to that of his Father.

5. In going about doing good. O that the same mind that was in his were in our hearts!

The last Rule of Duty is for those that have the Grace to take and follow the good Advices that have been given.

They may take my Doctrine as a Cordial: May they may find its chearing Vertue!

1. Under all kinds of Discou∣ragement and Distress. Whether, 1. They be from what they find without 'em. Do they meet with many, and those heavy Crosses? Yet the Curse shall not come to 'em. He that was a Propitiation was also made a Curse for 'em, that they might be freed from the Curse due to 'em. The Love of God the Father shall not be les∣sened (or less manifested) be∣cause they are in Suffering: Pa∣rents Hearts use to be most open to their sick Children.

Or, 2. If they have inward sorrows, and be acquainted with those troubles that follow the hi∣ding of God's face, they may write on it, They have not lost their Fathers Affection, though they miss some desirable expres∣sions of it. Shall not the Sun break through present Clouds? Will not the Son on account of his being a Propitiation, be an Ad∣vocate for 'em, that they may at

last be comforted, and in the mean time supported?

Again, From this Doctrine an Use of Consolation is rightly drawn as to those I am treating with.

In all Duties, whether ordi∣nary or extraordinary; whether Prayer, wherein they speak to God; or Self-examination, where∣in they speak with themselves; or Hearing, wherein God speaks to them.

Though none of these Duties have Perfection, the Propitiation which God the Father hath re∣ceived from the Son hath. So.

I will give a further touch on one Ordinance, wherein the com∣fort of this Doctrine (to prepa∣red Receivers) useth to flow freely, and that is the Holy Sup∣per of the Lord, which is not to be perverted (as by the Papists it is) into a Propitiatory Sacrifice; but it is a Commemoration, yea, and withall a Communication of such a Sacrifice.

Yea, and is well called a Feast upon him that was Offered as a Propitiation; and so is to be Ce∣lebrated with joy and thankful∣ness, which the word Eucharist (which hath long been one of its names) implyeth.

Both the Elements, and all the actions about 'em, tend to fill their Hearts with gladness who use that Communion.

1. Penitentially; looking with pierced Souls on their pierced Sa∣viour.

2. Applicatorily; putting the finger of Faith into his Wounds.

3. Charitably; pitying their Enemies, as he pityed them.

4. Longingly; that the Bles∣sing of the Ordinance may ac∣company it. Is not Christ there∣in given to 'em, who was given for 'em? Doth not God the Fa∣ther shew that he is satisfied? And shall not this satisfie and solace 'em? And as in the Con∣secration they may see the Heart

of God the Father, and in the Commemoration the fulness of the Son: So in the Communica∣tion it is made out, that the Spi∣rit the Comforter is free to come from both with Comfort to 'em.

O that mine own Heart had been more inflamed with God the Fathers Love, and my Faith more exercised on his Son as Sacrificed, when I was writing thereof! O that my Readers Hearts may feel that force in these things which mine hath not!

May the Lord, in whose hand all Hearts are, awaken those that have slighted Rich Grace! May Honest Hearts find that Grace as sufficient for, so effectual in 'em. Amen and Amen.

Notes

• BP Brown∣wrigg.
• Jo. 13.23.
• He was a compound of Love and sweet∣ness.
• See Doctor Roberts.
• 1 Ja. 1.3.
• Differentia est per pro∣pria & ap∣propriata. Bp. Prid. manuduct. p. 34.
• Isai. 53.10.
• See the Eng. An∣not.
• Mr. S. E.
• 1. Jo. 4.8.16.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 Jo. 3.16.
• Here is a Sic with∣out a Sicut.
• Rom. 5.8.
• Commenda∣bile reddit salus ad lo∣cum.
• Vide Amy∣raldi Thes. de peccato in Spirit. Sanctum.
• Rom. 5 8.
• Rom. 8.32.
• 1. Jo. 4.9.
• Modo in∣effabili.
• Prov. 8.30.
• Coloss. 1.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Philip. 2.6.7.
• Missio non tollit aequa∣litatem.
• Heb. 10.10.
• Je. 6.27.
• Dedit non vendidit, dedit, haud concessit.
• Jo. 1.14.
• 1 Jo. 5.19.
• Sub po∣testate mali.
• Jo. 15.18.
• Heb. 2.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• So Mr. Hopkins.
• Revel. 5.8.9.
• Gen. 32.10.
• Eph. 2.2.3.
• See Dr. Stilling∣fleet a∣gainst Crellius.
• Heb 9.22.
• Idem
• Eph. 2.14.
• See Mr. Truemans great Pro∣pitiation.
• Sculte∣tus on the Romans.
• Exod. 25.
• Psal. 32.1.2.
• Non me∣rita sed & peccata duxerunt.

  See Bish. Brown∣wrigg Ser∣mons. pag. (mibi) 177. Ro. 6. last.
• Isai. 53.6.
• See S. R. on the Co∣venant.
• 2 Cor. 13. v. last. Rom. 15.30.
• Psal. 68.19.20.
• Psal. 23.
• Gal. 4.4.
• See Doctor Roberts Believers Evidences. p. 6.
• 1 Jo. 4.19.
• A. Bishop Usher. D^r Ar∣rowsmith, &c.
• Nostro loco.
• 1 Tim. 2.6.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mr. Polhill.
• Officio non Naturâ.
• Isai. 53.10.
• See Mr. Bunsby on the Medi∣ator. Mr. True∣man.
• Rom. 3.25.
• Isai 53.10.
• 1 Pet. 2.7.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Heb. 10.7, 8, 9.
• Cant. 2.8.
• Jo. 4.10.
• See Mr. N. Hea∣wood on this.
• Rom. 7.
• See Doctor Arrow∣smith.
• Vel uno verbo. See Nor∣tons Orth. Evan. from Cal.
• Exod. 34.6.
• Heb. 9.22.
• See Mr. Burgess on Justif. part 2.
• Hebbak. 1.13.
• Psal. 5.
• Ro. 1. last. Rarò ante∣cedentem Scelestuns deseruit poena.
• See the Ark of the Co∣venant. part 2. and Doct. Tuckney's determ.
• De jure.
• Jer. 2.19.
• See Doct. Goodwin of Hell, p. 248.
• Ingratum si dixcris, omnia dix∣eris.
• Chrstus non patitur by∣perbolen.
• Can. 1.4.
• Outwardly.
• Cant. 4.3, 11.
• Eph. 4.20, 21.
• John 1.11, 12.
• Mr. Blake, Covenant Sealed, &c.
• James 2.
• John 5.23, 24.
• 2 Cor. 13.5.
• 1 John 5.12.
• 2 Cor. 13.5.
• Rev. 3.17.
• 1 John 5.12.
• Mat. 5.3.
• Rom 7.24, 25.
• Psal. 119.49.
• 1 Tim. 1.13, 14, 15.
• Mr. Bax∣ter.
• 1 John 4.19.
• John 3.20, 21.
• Rom. 10.14, 15.
• 2 Thes. 2.10.
• Mat. 13.45.
• Mat. 11.28, 29.
• Eccles. 7.17. I remember with what seriousness a worthy Brother, Mr. H. Newcome Preached thereon.
• Tit. 2.11, 12.
• Contrary to 2 Cor. 7.1.
• Mat. 3.10.
• James 5.17.
• Psal. 9.1.
• Phil. 3.3.
• John 4.10
• Rom. 10.3, 4. John 1.11
• 1 Cor. 16.22.
• Micah 2.10.
• Rom. 8.32.
• Isa. 55.1, 2, 3. John 5.40.
• Mat. 1.21.
• Eph. 2.12.
• 1 Pet. 2.5.
• John 3. last.
• 1 Thes. 1. last.
• Rom. 5.12. & 7.24.
• John 7.20.
• Micah 6.5, 6, 7.
• John 6.37 & 7.37.
• 2 Cor. 4.6.
• Eph. 1.17.
• Psal. 110.3.
• Job 18.14
• Rev. 6. last.
• Isaiah 33.13, 14.
• John 3.19.
• Heb. 2.3.
• Isa. 55.7.
• Luke 15.20.
• This way the Text leads; so doth Rom. 5.7, 8.
• 1 Sam. 18.1. 2 Sam. 1.26.
• Gal. 4.4. 1 Tim. 3. last.
• Ezek. 16. in initio.
• Amor de∣scendit.
• 2 Sam 1.26.
• Suum cui{que} proprium. Colos. 1.21.
• Isa. 49.14, 15.
• Gen. 2.24.
• Amor benevolen∣tiae.
• Eph. 5.25.
• 1 John 4.19.
• John 15.16.
• Amorem respondere. This way went Mr. S. E. at Mottram.
• Col. 1.20, 21.
• 1 John 4.8, 16. Essentia∣liter.

  Bishop Davenant on Colof. p. 27.
• 2 Cor. 5.14.
• Jer. 31.3.
• Mal. 3.6.
• Psal. 31.19.
• Acts 20.28.
• Haud assistentes.
• Resisten∣tes.
• See at large Dr. Bates his Har∣mony.
• Luke 15.18, 19, 21.
• Rom. 2.4.
• Lev. 26.41.
• John 18.11.
• 1 Pet. 1.13, 14. 2 Cor. 5.14, 15.
• 1 Thes. 1.4. Col. 1.13.
• Rom. 8.32.
• Cant. 5.16
• Psal. 101.2.
• Cant. 2. last.
• Phil. 1.23.
• Cant. 1.16.2.4.
• 1 John 2.6.
• Mark 6.34.
• Luke 19.41.
• Mat. 4.
• Isa. 63.8. Acts 9.4. & 10.38.
• Phil. 2.5.
• Gal. 3.12, 13.
• Psal. 30 6, 7.
• 1 John 2.1, 2.
• Col. 2.10.
• See Doctor Cudworth
• Zech. 12.10.
• Psal. 81.10.
• See Mr. Baxter in several pieces.