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is no condemnation to them that are ia Christ, Rom. viii. 1. All the wrath of God to the last drop, was squeezed out into that bitter cup which Christ drank off, and wrung out the very dregs thereof.

Thirdly, This deliverance obtained for us by the death of Christ, is a special and distinguishing deliverance. Not common to all, but peculiar to fome; and they by nature no better than those that are left under wrath. Yea, as to natural dispofition, moral qualifications, and external endowments, oftentimes far inferior to them that perish. How often do we find a moral righteoufnefs, an harmless innocency, a pretty ingenuity, a readi. nels, to all offices of love; in them that are notwithstanding left under the dominion of other lufts, and under the damping fentence of the law; whilft, on the other side, proud, peevith, tenfual, morose, and unpolished naturës, are chosen to be the subjects of this falvation. “You fee your calling, brethren,” 1 Cor. i. 26.

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

Before I part from this first end of the death of Christ, give me leave to deduce two useful corollaries from it, and then proceed to a seconds

Coroll. 1. Hath' Christ by death delivered his people from the wrath to come ? How ingrate and disingenucus a thing muft it be then for those that have chtained such a deliverance as this, to repine and grudge at those light affli&tions they suffer for a moment upon Christ's account in this world!

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

you from it.

Reader, wilt thou but make the comparison in Compare. thine own thoughts, in the following particulars,

and then propounce when thou hast duly compared.

First, What is the wrath of man to the wrath The Natures. of God? What is the arm of a creature to the

anger of a Deity? Can man thunder with an arm like God?

Secondly, What are the sufferings of the vile Subjects. body here, to the tortures of a foul and body in

hell? The torments of the soul are the very foul of torments.

Thirdly, What are the troubles of a moment Duration. to that wrath, which, after millions of

years are gone,

will still be called wrath to come? O what compare betwixt a point of hasty time, and the intermi. nable duration of valt eternity?

Fourthly, What compare is there betwixt the Gontinuity. intermitting forrows and sufferings of this life,

and the continued uninterrupted wrath to come? Our troubles here are not constant, there are gracious relaxations, lucid intervals here; but the wrath to come allows not a moment's ease or mitigation.

Fifthly, What light and easy troubles are those, Designs. which, being put into the rank and order of adju

vant causes, work under the influence and blessing of the first cause, to the everlasting good of them that love God, compared with that wrath to come, out of which no good effects or issues are possible to proceed to the souls on which it lies

Sixthly, and Lastly, How much more comfortAnd compa- able is it, to suffer in fellowship with Christ and nions. his faiots for righteousness fake, than to suffer

with devils and reprobates for wickedness fake? Grudge not then, Oye that are delivered by Jefus from wrath to come, at any thing ye do fuffer, or shall suffer from Chrift, or for Christ in this world.

Goroll. 2. If Jesus Christ hath delivered his people from the wrath to come, how little comfort can any man take in his present enjoyments and accommodations in the world, whilft it remains a question with him, whether he be delivered from the wrath to come? It is well for the present, but will it be to ftill ? Man is a prospecting creature, and it will not satisfy

him that his present condition is comfortable, except he have some hope it shall be fo hereafter. It can afford a man little content that all is ealy and pleasant about him now, whilft such passages and terrible hints of wrath to come are given him by his own conscience daily. Oh, methinks such a thought as this, what if I am reserved for the wrath to come ? should be to him, as the fingers appearing upon the plaister of the wall were to Belteshazzar, in the height of a frolic *. It is a custom with fome of the Indians, when they have taken a prisoner (whom they intend not presently to eat) to bring him with great triumph into the village, where he dwelleth that hath taken him; and placing him in the house of one that was slain in the wars, as it were to re-celebrate his funerals, they give him his wives or lifters to attend on him, and use at his pleasure; they apparel him gorgeously, and feed him with all the dainty meats that may be had ; affording him all the pleafure that can be devised; when he hath passed certain months in all thefe pleasures, and (like a capon) is made fat with delicate fare, they assemble themselves upon some festival day, and in great pomp bring him to the place of execution, where they kill and eat him.

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

three ways.

First, If Jesus have delivered thee from sin, the cause of wrath, thou mayest conclude he hath delivered thee from the wrath, the effect and fruits of fin. Upon this account the sweet name of Jesus, was imposed upon him, Matth. i. 21. “ Thou shalt call his

name Jesus, for he shall save his people from their fins.” Whilst a man lies under the dominion and guilt of fin, he lies exposed to wrath to come ; and when he is delivered from the guilt and power of sin, he is certainly delivered from the danger of this coming wrath. Where fin is not imputed, wrath is not threatned.

Secondly, If thy foul do set an inestimable value on Jesus Chrilt, and be endeared to him upon the account of that inexpresfible grace manifested in this deliverance, it is a good hgn thy

* Sir R. Barkley, on the felicity of Man, p. 12, 13.

Joul hath a foare in it. . Mark what an epithet the saints give Christ upon this account, Col. i. 12, 13. “Giving thanks to the “ Father, who hath delivered us from the power of darkness, " and translated us into the kingdom of his [dear] Son." Christ is therefore dear, and dear beyond all compare, to his faved ones. I remember it is storied of the poor enthralled Grecians, that when + Titus Flaminius had restored their ancient liberties, and proclamation was to be made in the market-place by an herald; they fo pressed to hear it, that the herald was in great danger of being Itified and pressed to death among the people ; but when the proclamation was ended, there were heard such faouts and joyful acclamations, that the very birds of the air fell down altonished with the noise, while they continued to cry, Ewrop, Eutup, a Saviour, a Saviour ; and all the following night they continudancing and singing about his pavilion.

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

Thirdly, To cooclude, A disposition and readiness of mind to do, or endure any thing for Christ's fake, upon the account of his deliverance from the wrath to come ; is a good evidence you are so delivered, Col. i. 10,11.“ That we may walk worthy of the Lord " to all pleasiag, being fruitful in every good work.” There is readiness to do for Christ. “ Strengthened with all might,

according to his glorious power, unto all patience and long

suffering with joyfulness." There is a chearful readiness to endure any thing for Christ. And how both these flow from the lense of this great deliverance from wrath, the 12th verse will inform you, which was but now cited. Oh then be serious and afliduous in the resolution of this grand cafe. Till this be refolved, nothing can be pleasant to thy soul,

"End 2. As the typical blood was shed and sprinkled to deliver from danger, so it was shed to make atonement, Lev. iv. 20. " He shall expiate (we translate, atone) the fin." The word imports both. And the true meaning is, that by the blood of the bullock, all whofe efficacy stood in its relation to the blood of Christ, fignified and shadowed by it, the people, for whom it was shed, should be reconciled to God, by the expiation and remission of their fins. And what was shadowed in this typical blood, was really designed and accomplished by Jesus Christ, in the shedding of his blood.

+ Plutarch, in vita T. Flaminii.

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Reconciliation of the elect to God, is therefore another of thote beautiful births which Christ travailed for. So you find it exprefsly, Rom. v. 10. "If when we were enemies, we were " reconciled to God by the death of his Son.” This (if ] is not a word of doubting, but argumentation. The apostle fuppofts it is a knowo truth, or principle yielded by all Christians, thaç the death of Christ was to reconcile the elect to God. And agaia he affirins it with like clearaels, Col. i. 20. “And having made “ peace by the blood of his crofs, by him to reconcile all things." And that this was a main and principal end deligned both by the Father and Son in the humiliation of Christ, is plain froin 2 Cor. v. 18, 19. “God was in Christ reconciling the world " to himself.” God filled the humanity with grace and authority. The spirit of God was in him to qualify him. The authority of God was in bim by commillion, to make all he did valid. The

grace and love of God to mankind was in him, and one of the principal effects in which it was manifested, was this design upon which he came, viz. to reconcile the world to God, Upon which ground Christ is called the “propitiation for our

sins," 1 John ii. 2.“ † Now reconciliation or atonement is

nothing else but the making up of the ancient friendship be“ twixt God and men which sin had dissolved, and so to reduce " thefe enemies into a state of concord, and sweet agreement." And the means by which this blessed desigo was effectually compassed, was by the death of Christ, which made compleat fatis. faction to God, for the wrong he had done him. There was a breach made by sin betwixt God and angels, but that breach is Devet to be repaired or made up; since, as Christ took not on him their nature, fo he never jotended to be a mediator of reconciliation betwixt God and them. That will be an eternal breach. But, that which Chrift designed, as the end of his death, was to reconcile God and man. Not the whole species, but a certain number, whose names were given to Christ.. Here I must briefly open, 1. How Christ's death reconciles. 2. Why this reconciliation is brought about by his death, rather than any other way. 3. What are the articles according to which it is made. And. 4 What manner of reconciliation rhis is.

First, How Ghrift reconciles God and man by his death. And it must needs be by the satisfaction his death made to the justice

Reconciliare nihil aliud eft quam amicitiam offenfione aliqua gravi diremptam refacire, ut fic inimicos in priftinam concordiam reducere. B. Daven in Col, i. 20. VOL. II.


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