will not carry your load or bee it he will not pardon c. this is spoke of Jesus Christ by God the Father and the Israelites that rebelled against him found that the Lord made it good whereas so many thousands perished in the Wilderness and so shall all the like persons finde in these daies and to the end of the world for certainly to a wicked man nothing is pure To him that is defiled and unbeleeving Tit. 1.15 but grace teacheth to deny ungodliness c. Tit. 2.12 Heb. 10.22 therefore ungodly unrenegerate unsanctified disobedient persons have no portion or lot in this business 3 There is no greater sign of an unsanctified unregenerate and wicked heart than to make an unsanctified use of the grace of God and to abuse the doctrin of it to wantonness and licentiousnesse There can bee no greater character of an ungracious heart and a swinish spirit that hath nothing to do to challenge these Gospel pearls neither knows the nature property and worth of them Remission of Sins through Christs blood THE EIGHTEENTH SERMON ON Rom. 3.25 Through Faith in his blood 4 LET every true beleever know his duty and the bounds of their comfort in this case and this will bee opened by two sorts of conclusions Quest 1 How far a true beleever that hath interest in Christ and his sins forgiven him may charge his soul with sin This must bee cleared that wee may avoid the Rocks that some Sectaries do clash against and I shall clear it in these Conclusions 1 Every beleever is bound impartially to find out by strict examination of himself the secret corruptions that are in his heart or any ungodly practices that are in his Life and Conversation yea so as to judge himself for them that the very least of them is sufficient to bring Gods curse on him and the guilt of eternal condemnation should not the Lord of his free grace in Christ prevent it Every sin in its own nature and power doth and will procure guilt and condemnation to the soul unless that Christ by the merit of his death doth free us from it God called for this searching formerly in times of the Churches calamities Lam. 3.40 Hag. 1.5 7. Thus saith the Lord set your hearts upon your ways Yea this is commanded to every one that receives the Lords Supper 1 Cor. 11.28 31. Let a man examine himself not onely concerning his Faith but also concerning his sins Yea hee addes that wee should discern and judge our selves which self-judging is to proceed to self condemnation Ezek. 36.31 When God hath given his a new heart and spirit then they shall remember their own evil waies and doings that were not good and loathe themselves in their sight or judge themselves worthy to bee destroyed I say not that beleevers should judge that they shall be condemned but onely that they are worthy to bee condemned 2 Beleevers notwithstanding this forgiveness ought to mourn for their sins Ezek. 7.16 They that escape shall every one mourn for their iniquities like the doves in the vallies Isa 59.11 We roar like Bears mourn like doves for our transgressions are multiplyed So Peter having denyed his Lord remembred the words of Jesus and went out and wept bitterly Matth. 26.75 yea this the Lord commands us Jam. 4.8 9. Bee afflicted and mourn and weep and let your laughter bee turned into mourning Sin pardoned is sin and calls for sorrow and sorrow according to God 2 Cor. 7.10 3 Beleevers are bound for all the forgiveness of sin to confess and acknowledge their iniquities it is notable to this purpose that was practised by Paul even in his last daies 1 Tim. 1.13 15. where hee laies open his sins of persecution and blasphemy hee calls himself the chiefest of sinners and therby hee arises to say that the grace of God was exceeding abundant towards him c. This also the Lord requires of us Jer. 3.13 Onely acknowledge thine iniquities and 1 Joh. 1.9 If wee confesse our sinnes c. as if hee should say that otherwise wee cannot lay claim to the promise of forgiveness It is woful divinity of some in these times that a Christian should not confess sin 4 Repentance and that often renewed for sins frequently committed is still required of the best beleevers Ezek. 8.30 Thus saith the Lord Repent and turn your selves from all your transgressions so iniquity shall not bee your ruine and Christ said to the Disciples Matth. 18.3 Except you bee converted and become as little Children c. The Disciples themselves have need to bee converted still So that Repentance is necessary to beleevers by necessity of Precept as it is also by necessity of Means to dispose and quality at least for the comfort of remission yea no childe of God can have the comfort of pardon before hee hath repented Object But you will say a true beleever hath pardon of his sin though hee hath not the comfort of it without repentance yea it is possible that a beleever sinning may dye without repentance and go to heaven as David lying so long in his great sins might have been taken away without repentance Ans It is possible yet God usually gives space to repent to all beleevers and Christ hath purchased repentance for those that hee hath purchased remission for and gives them together Repentance and Remission go hand in hand together hence ariseth another necessity of repentance viz. a necessity of intent and constitution as an inseparable evidence of faith and forgivenesse and a determined means or condition of escaping death and damnation Luke 13.1 3. Mark 1.15 Rev. 2.5 3.19 Eph. 6.7 Isa 1.16 18. Jer. 36 3. Act. 26.18 Jer. 31.20 Heb. 10.22 Oh! let us bee perswaded to maintain and increase repentance in our hearts as long as wee live not as though thereby wee can make God amends or satisfy the justice of God by it that is an ignorant and Popish conceit nothing can satisfy but the death of his Son and his blood but consider that 1 Christ hath commanded that repentance and remission of sins should in his Name be preached to all nations Luk. 24.47 Those things that are to bee preached together are to bee received together It is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bitter sweet of the Ministry and must bee joyned yea mixed together as a most wholesome confection So the Passeover was to bee eaten with bitter hearbs Christ also gives them together Act. 5.31 and God hath exalted him for this end Act. 5.31 2 By our continued and unfeigned repentance wee shall have many and singular benefits as 1 Hereby wee shall come to know experimentally the bitterness of sin as well as the sweetnesse of it It is good to look upon sin as full of gall and wormwood Jer. 2.19 See and know what evil and bitter thing it is c. Zach. 12.10 They shall bee in bitterness as for a first born 2 Thy repentance will cause thee to
it may be cleared from the Spiritual businesse it ever puts the soul upon it is active like the vestuous woman which puts her hand to every â—â—rk â—rov 31. â—4 17. 2 Thess 1.11 Hence it is that the 〈…〉 by his faith Heb â— â— believers doe all i. e saith 〈…〉 the faithful of old were inabled to do so great works old were inabled to do so great works Heb. 11.33 Subdued kingdoms wrought righteousnesse c. but it is most especially busie in the use of Ordinances as the Word Prayer Seals though it will not bee 〈◊〉 from 〈◊〉 callings it works by love and is our victory over the 〈◊〉 1 Joâ— 5.4 So that a true faith is imploying it self on all hands for a beleevers good Now alas when 〈◊〉 faith is but a dead drugge in us or is but an underling in the heart and is at the command of every lust profit or pleasure truly it is not lively much lesse shall you live eternally by it 4 Clear up the way and fruits of forgivenesse of sins the way of bringing it home unto the soul is the Word Acts 26.18 the Word was preached to open mens eyes If ever wee come to the right knowledge of the pardon of our sins it must be by the Word preached working these particulars 1. Illumination discovering effectual your sin and misery to us with a through sense and feeling of it 2 The conversion of the soul and turning of it from darknesse to light Now when the league with Hell is disaâ—ulled then wee come to receive forgivenesse of sin Besides 〈◊〉 the fruit of forgivenesse there bee many 〈…〉 of this sappy root let mee name some First the 〈…〉 heart to love Christ with fervency Luke 7.47 〈…〉 were many were forgiven her for she loved much her love was the effect not the cause of her pardon So Psal 116.1 3 4 c. Quest What kind of love is this to God Ans Such a love as inlargeth the heart in duties to God as it did that poor woman and David and Peter Hence is in them a love to the Word and Ordinances and the Children of God it is not possible for a man to have great debts forgiven him and that out of pitty and bounty when hee hath nothing to pay but that his love should bee kindled and his heart in a light fire in zeal for God 2 A forgiving disposition in case of personal wrongs Ephes 4.32 Bee yee kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven us and this note is given by our blessed Saviour with great earnestnesse and asseveration affirmatively and negatively If yee forgive men their trespasses then your heavenly Father will forgive you Matth. 6.12.14 15. and if yee from the heart forgive not every one his brother their trespasses neither will your heavenly Father forgive you Hee speaks indefinitely every one not excepting any it is a sad sentence for a malicious heart But a merciful heart that can forgive private wrongs and strive against motions of malice and revenge and be humbled for them and that from the heart how great soever the injuries are it is a sure fruit of Gods pardoning him and his freedom from guile and reigning Hypocrisie Psal 32.1 2. 1 Joh. 3.19 6 Maintain and improve the forgivenesse of sin cleared up unto thee and this will be by daily and diligent observation of our wayes by often reckonings with God and getting the Book still crossed by suing out a pardon of course and therefore Christ teacheth us to pray daily Forgive us our debts This was Davids practice as appears by Psal 119.58 59. and other places and this must bee joyned with a resolution and care to shun future sins and failings and hereby wee shall know we are of the truth i. e. sincere and shall assure our hearts before him 1 Joh. 3.19 Now this improvement is First by holy humble and thankful abasement of our selves before God continually Hos 3.5 Ezek. 16. ult so Ezek. 36.29 I will save you from all your uncleannesses then shall yee remember your own evil wayes c. Beware of pride covetousnesse carnal rejoycing shaking off sorrow for sin it is a bad symptom when a man doth so 2 Bee careful to improve your interest in the favour of God for others not only near relations but even for strangers especially for the publick as Noah Daniel Job Moses Samuel c. they were still standing in the gap 3 Bee ready to comfort other with the same comfort wherewith God hath comforted us 2 Cor. 1.4 4 Know and bear in mind your ingagement to the Lord. The Princes pardon is the condemned Malefactors life as Mephibosheth said 2 Sam. 19.28 All my fathers house were dead men before thee Pardon of sinne is the eternal life of the sinner and hee is passed from Death to Life by it Yea as the offending God by Sin is an infinite evil so the forgivenesse of the offence is an infinite good and wee may say What shall wee render to the Lord for all his benefits towards us Surely as Psalm 116.8 9. Hee hath delivered our souls from death our eyes from tears and our feet from falling that we should walk before the Lord in the land of the living Of the Righteousnesse of Christ THE NINETEENTH SERMON ON Romans 3.21 But now the righteousness of Christ c. IN the handling of the point of Justification I have spoken of the several causes thereof and the end thereof in regard of men viz. Remission of sins and thereupon immediately followes the accounting of the beleeving Sinner righteous unto Salvation that is by the imputation of the righteousnesse of Jesus Christ unto the Sinner and that being described in the context and same portion of Scripture I shall proceed unto it now where the handling of it may come in at the due place for our better understanding thereof In the two verses 19 20. the Apostle shewed before Negatively that Justification is not by the works of the Law now he shewes Affirmatively how we are justified and that is expressed 1 By the matter of it The righteousnesse of God amplified by way of opposition to the Law without the Law i. e. without the works of the Law any way Co-working or meriting our justification 2 This is set forth by the Adjunct of the approbation and testimony of the Law and the Prophets 3 By the instrument that is faith of Jesus Christ understand it not actively for the faith whereby Christ beleeved but passively the faith whereby Christ is beleeved on 4 The subject beleevers and those universally and emphatically set down unto all and upon all that beleeve Quest What is meant by the righteousnesse of God Ans It is not to be understood of that whereby God himself is righteous as Osiander said for that is essential to God and cannot be communicated to the Creature but this righteousnesse is elsewhere called the righteousnesse of Christ
God to roar even the fierce wrath of the Almighty So that as the Greek Church prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was unknown torment that our Saviour underwent Hee encountred both the fathers wrath kindled by the sins of all the Elect and entered the lists with Satan and all the powers of darkness Luke 22.23 This is your hour and the power of darkness All the Devils in Hell were up in Armes and issued out of their gates Principalities and Powers are all let loose against the Redeemer of the World This is some part of the second death of Christ but to clear it further wee will answer a few objections Object How could Christ suffer the pains of the second death without dis-union of the God-head from the man-hood for the God-head could not dye Sol. 1 Joh. 3.16 God laid down his life for us The person dying was God else his person could have done us no good The person suffering must bee God as well as man but the God-head suffered not As if you shoot off a Cannon in the bright Ayr the air suffers but the light of it suffers not Actions and Passions belong to Persons Nothing less than that Person who is God man could bear the brunt of the day and overcome for our justification Object How could Christ indure Hell fire without grievous sins as blasphemy and despair Sol. The perturbations of Christ were like the shakings of pure water in a clean glass the water remains pure still When Christ was shaken there was no mudd in the bottome which rises in us when wee suffer extremity And again as the body of Christ dyed without dividing the God-head from it So his soul dyed the second death without parting of the God-head from it Besides Blasphemy and Despair are no parts of the pains of the damned but the consequents and follow the sense of Gods wrath in a sinful creature that is overcome by it Rev. 16.9 But Christ had no sin of his own nor was overcome of wrath and therefore held fast his integrity Object But when did Christ suffer hell torments they are inflicted after death not before it usually but Christs soul went strait after death into Paradise how else could hee say This day shalt thou be with me in Paradise Sol. 1 'T is not impossible that the pains of the second death should bee suffered in this life Time and place are but circumstances the main substance of the second death is the bearing Gods fierce wrath The favour of God in Hell to a man would make Hell a Heaven The place is not a part of the debt neither and therefore ought to bee no part of the payment The laying down of the Price makes the satisfaction This is all that is spoken and threatned to Adam Gen. 2.17 Thou shalt dye the death and this may bee suffered here Wicked go to Hell as their Prison because they can never pay their debts otherwise the debt may as well bee paid in the market as the Gaol This Christ did in the dayes of his flesh when hee offered up strong crys and tears Heb. 5.7 not after death Object But the pains due to mans sins are to bee everlasting how can Christs short sufferings countervail them Sol. If the measure of a mans punishment were Infinite the duration needs not be infinite Sinful mans measure of punishment is finite and therefore the duration of his punishment must bee infinite because the punishment must bee answerable to the infinite evil of sin committed against an infinite God But Christ God-man suffered punishment in measure infinite and therefore there is no ground why hee should indure it eternally Add moreover that the dignity of Christs persons did excuse him from punishment infinite for duration for Act. 2.24 It was impossible that hee should bee holden of death because hee was both the Father of Life and the Lords Holy One. Besides continual imprisonment in Hell arises from mans not being able to pay the price for could hee pay the debt in one year hee needs not lye two years in Prison Now the debt is the first and second death because therefore sinful man cannot pay it in any time he must endure it eternally But Christ is ready pay hee laies it down upon the nail to the full for all Christs Elect therefore it is not required of him that hee should suffer for ever Neither can it stand with Gods Justice to hold him under the second death having paid the debt Now that hee hath paid he witnesseth Joh. 19.30 saying when hee had received the Vinegar It is finished So vers 28. After this Jesus knowing that all things were accomplished Many Interpretations are given of the place but this alone will hold water That the heavy wrath of the Lord which did pursue Christ and the second death that filled him with grievous terrors is now over and past It cannot bee construed of the fulfilling all Types and figures for many Types and Prophecies did pre-figure his death as that Dan. 10. that the Messiah must bee cut off and all the Sacrifices must dye the Prophecy of his Resurrection Psal 16.10 the prophecy of his intercession and sitting at Gods right hand Psal 110.1 Isa â—3 ult Therefore the former sense only is true Use 1. Of Terror to Carnal Persons Conceits removed if any argument can shake the heart of a careless wretch that lives in sin this may to consider Christs sufferings for sin imputed to him This will likewise remove those vain conceits men have taken up to secure themselves in sinning 1 That sin hath no such great evil in it as is imagined and therefore they make a mock of sin blaspheming them 1 Pet. 4.3 4. that run not to the same excess of riot with them Let such know that besides the judgements recorded in Scripture against sin and the tumbling of Angels down from heaven reserving them in chains under darkness besides the casting Adam out of Paradise for sin and the drowning the old World the fire and brimstone of Sodom the destruction of Jerusalem the torments of the damned in Hell-fire where the worm dyeth not and the fire goeth not out Mark 9.44 46 48. That which is ten thousand times more terrible take thou notice of that Christ suffers an agony for mans sin behold God dying for the sins of the Elect. See his misery who is but a surety 1 Cor. 2.8 Sins of men crucify the Lord of Glory and put him to so painful so shameful a death as thou hast heard God over all blessed for ever is cursed in but bearing thy sins If God so punished the surety how will he deal with the principal Canst thou hope O impenitent Soul to speed better in thy own sins than Christ could that bare but the sins of others 1 Sam. 14.39 As the Lord liveth who saveth Israel though it bee in Jonathan my Son hee shall surely dye said Saul If the Son must dye what will become of
and wounded his soul and why should they be contentment to mine God forbid 3 Minde the desert of sin We must fear sin because it crushed Christ and the severe proceedings of God against it in Christ our surety Luke 23.31 If this be done in the green tree what will bee done in the dry Christ was the Green tree full of sap exceeding fruitful the true vine Joh. 15.1 the very embleme of fruitfulness yea the tree of life Rev. 2.7 yet this could not exempt him from his sharpest sufferings Christ was free from all sin in his nature the Devil himself could find nothing in him Joh. 8.46 but we have a World of wickedness in us Christ was full of righteousness Rom. 5.17 and wee full of wickedness yet God spared not his Son where shall wee ungodly and sinners appear Christ was the onely begotten and wee are in comparison strangers if hee had no tenderness to his Son what can his Slaves hope for Christ was both God and Man in personal Union strengthened by Angels yet what Agony what tears what conflicts did hee undergo wee are but stubble but a rotten stick fit fuel for everlasting burnings how shall wee stand in the day of tryal O it is a fearful thing to fall into the hands of the living God Heb. 10.31 Oh that wee had hearts to apprehend the evil of sin before wee come to feel it Blessed are they that beleeve and fear and tremble and never experimentally know the vileness of sin God seeing the hardness of our hearts hath manifested the evil of sin by the sufferings of Christ a better argument then all the curses racks and torments of Hell it self could produce to demonstrate the dreadful nature of it This may convince the hardest hearts in the world and let the very godly themselves see that sin is more vile than ever they imagined it to bee 4 Know that sin will kill us as well as it killed Christ if wee prevent not the malignity of it Death is the proper wages of sin both the first and second death Object But a Childe of God is in no danger of sinning nor of eternal punishment Sol. Surely 't is true Doctrin that 1 Pet. 4.17 18. The time is come that judgement must begin at the house of God Wee know how Churches have smarted for sin for little sins in the Worlds account The Jews cast off for unbeleef Saints corrected though not damned for sin the Church of Ephesus for forsaking her first love Laodicea for lukewarmness threatned to bee dis-Churched Add that Ezek. 9.6 the destroying Angel had a charge to begin at Gods sanctuary Yea many godly men smart for their boldness in sin here in this World Paul writes to Saints Rom. 8.13 and yet tells them If you live in the flesh yee shall dye and speaks not onely of a temporal but eternal death You will say 't is not possible for Saints to dye eternally I answer 't is as possible for Saints to dye eternally as to sin eternally Let all men look to it for sin continued in will certainly destroy all its practitioners Having therefore these considerations Let us dread to have any thing to do with sin This consideration is proposed to this very end Heb. 12.2 3. that the sight of what Christ endured by sin might make us constant and couragious in withstanding all the fiery darts of the Devil and declining every evil way striving against it unto blood vers 4. as Christ did to the very death not refusing the worst of sorrows The worst sorrow is better than the best sin to eschew the best of sins to part with your heart blood as well as your good names ease and profit if God call you to it Thus doth Peter argue 1 Pet. 4.1 2. Forasmuch then as Christ hath suffered in the flesh for us let us arm our selves likewise with the same minde for hee that hath suffered in the flesh hath ceased from sin that hee no longer should live the rest of his life in the flesh to the lusts of men c. The issue of the words is this The Faithful have Union and Communion with Christ and therefore they must bee conformable to Christ in Holinesse but must ceafe from sinne arguing thus That if wee have lost our head for sin it is not possible we should live in sin any longer but we have lost our head for sin Or thus All they dyed in Christ for sin for whose sin Christ dyed and they that dyed once for sin cannot sin any more If therefore thou continuest to sin how beleevest thou that Christ dyed for thee Let thy conscience bee the judge 3 Hath Christ loved us so dearly Christs death merits our love that merited heaven for us as to suffer such dreadful torments for us then what shall wee do for Christ O man return this day an Answer to the Lord what course thou wilt take to walk suitable to his kindness When David received a deliverance from God hee saies Psal 18.1 I will love thee dearly O Lord my strength God shewed him much love and hee intends to make a retaliation And indeed love is the Load-stone of love Never was such love shown as that of Christ Rev. 1.5 Who loved us and washed us from our sins in his own blood Eph. 5.2 Who gave himself for us his life and blood and all Yea hee parted with his fathers love which was a thousand times better than life for us Hee became accursed that might have been blessed Let us not bee scanty in our love to him but give him our heart both freely and liberally to the death his death well merits our love that merits heaven for us Where Christ hath laid such deep ingagements sleepy faint good wishes will not serve the turn Love in Christ was stronger than death 't is pitty that any cold velleities of love and service should bee our sacrifice All blessings of the World should endear us more and more to the Lord but oh what an Obligation should it bee that Christ became a Curse for us The very Master-piece of all mercies and blessings to the Elect yea it gives a sweet seasoning to all our blessings which have a Curse cleaving to them for all that are out of Christ turning all their sweet morsels into the poyson of Asps or into gravel Prov. 1.32 yea their prosperity is destructive Alas what are Riches and Accommodations and good fare when the Lord once charges Sin upon the conscience what is it to bee rich and reprobate to bee deliciously fed with the rich Glutton and a damned creature The World is a Prison and Riches are shakels Creatures are enemies all wee have is vanity and vexation of spirit all blessings turned into cursings Mercies are curses without Christs death yea and all Ordinances gifts parts duties c. without Christs blood are but carnal things You say how doth that appear why Eph. 1.3 those are alone spiritual
Sacrifice what they did in the type wee must doe in the substance 1 Bind the Sacrifice to the Altar Psal 118.27 this is fixing the heart on Christ crucified in the promise and we have very slippery hearts in this case they had need to be bound to it 2 They put their hands on the head of the Burnt-offering Levit. 1.4 and the Jewes tell us they always did it with empty hands and laid on both their hands with all their might so you must lay hold on Christ in the Promise with an empty hand and doe it with all your might and weight 3 They confessed over the sacrifice their iniquities Lev. 16.21 so must wee confessing that wee have justly deserved that which Christ hath undergone So God will smell a savour of rest Levit. 16.21 Of Remission of Sins THE SEVENTEENTH SERMON ON Rom. 3.25 For the remission of sins that are past THus farre of the Object of Justifying Faith Now it remains that we speak of the ends of Justification which are two in the text 1 In respect of God to declare his righteousnesse 2 In respect of man for the remission of sins illustrated and specified in these words Sins that are past together with the ground of the specification or the impulsive cause through the forbearance of God I shall at this time begin with the latter of these viz. remission of sins that are past Two questions are here to be spoken to 1 Quest What is meant by remission of sins 2 Quest What is meant by remission of sins that are past Quest 1. What is meant by remission of sins Ans The word here translated Remission signifies loosing that is opposed to binding by a borrowed speech from Prisoners that are bound with fetters and chains that are very painful and grievous from which when they are loosed and set at liberty they are greatly eased and comforted so it is with poor sinners it is exceeding grievous to the soul to bee bound with the cords of iniquity and sin Prov. 5.22 His own iniquities shall take the wicked himself and he shall be holden with the cords of his sins But when sins are forgiven then the soul that was captivated by Sin and Satan is loosed from its bands As a captive redeemed whose ransome is paid It is true the poor Sinner generally thinks himself most at liberty when he sins most and is in Satans safest custody when he is in a worse case than the vilest slave in the Gally but when once he comes to the sight of them he sees also his thraldome and bondage he longs after a discharge and freedom which he accounts the greatest happinesse in the world Quest 2. What is meant by remission of sins that are past Ans Some interpreters doe take it for the pardon of those sins that are committed before conversion that all those sins through the forbearance of God are pardoned which are mentioned they say not as though the pardon of sins is restrained unto them that are past but past sins are mentioned to warn them that are pardoned not to take liberty for the future to embolden themselves in sin But it seems to have another sense and that is to signifie the forgivenesse of sins that were committed before the coming of Christ wherein the Apostle shewes the reason why the Lord did not deferre the the revelation of Christ until his incarnation but did in the dayes of the Old Testament propose and set forth Jesus Christ in the times of the Patriarks and Prophets and this was done to signifie unto us that not only such sins might be forgiven that were committed since his coming but also such as were committed before And I incline the rather to this exposition First because he spake of proposing of Christ in the Old Testament as a propitiation as hath been shewed Secondly Because hee said vers 21. the righteousness of God which is by the faith of Jesus Christ was testified by the Law and the Prophets that sins might bee forgiven to beleevers from the foundation of the World Thirdly Because hee addes by the forbearance of God or his long-suffering whereby the Lord stayed in so long expectation of the comming of his Son into the World till the satisfaction was actually made for God would not have forgiven the sins of the Fathers committed long before unless that in his great patience hee had respected the future propitiation of his dear Son Fourthly Because hee also addes vers 26. To declare at this time his rightoousness i.e. at this time since the comming of Christ hee doth declare and shew forth his righteousnesse which hee did not clearly demonstrate before his sons incarnation but now hee makes all the world to see how just hee is that hee would not forgive any sins no not in the daies of the fathers without full satisfaction by the death of his onely begotten Son Doctr. The full remission of sins That such is the efficacy and vertue of the satisfaction of Jesus Christ that it is available to the full remission of all the sins of the faithful from the beginning of the world to the end thereof This appears to bee plain and the full meaning of this place in that the Apostle insists upon the remission of sins past how long soever before Christs comming in the flesh and before his death which might seem all this while either not to bee forgiven or if forgiven yet that it was upon some other account than the death of Christ But now it appears that the sins of the Patriarks and Prophets were remitted onely upon this ground of Christs satisfaction promised and to come and therefore much more we may conclude that by the vertue of Christs death all the sins of beleevers since the coming of Christ are pardoned and forgiven Let me clear up these things to you and shew 1 That this remission is full 2 That it flows from the satisfaction of Christ 3 That it was available for the remission of the sins of the faithful before the comming of Christ 1 That this remission of the sins of beleevers is full and compleat of all their sins past present and to come and the Scriptures are clear for it Col. 2.13 And you hath hee quickened together with him having forgiven you all sins and trespasses Wee could not bee quickened to life eternal without the forgiveness of all sins any one sin retained without pardon would keep us in a state of death and this is that which God promiseth Jer. 33.8 I will cleanse them from all their iniquity whereby they have sinned against mee Here then is no exception of any sins how many and how great soever they were but saith I will pardon all Isa 1.18 Though your sins bee as scarlet they shall bee white as snow and though they bee as crimson yet they shall bee as white as wooll Scarlet and Crimson are double and deep dies dies in Grain yet God will take away these double dies that
that imputeth If any man doth perfectly perform those things that the Law commandeth the reward of righteousness is imputed to him according to debt for this hath the foundation in himself and his perfect performance but if a man works not but having transgressed the Law beleeveth to him the reward of righteousness is accounted according to grace for it hath a foundation out of himself in anothers performance viz. in Christ Which the Apostle proves vers 5. To him that works not c. If the imputation should bee made according to the foundation that is in himself sin should bee imputed to condemnation for hee is ungodly but now faith is accounted to the ungodly for righteousness therefore this must bee founded on the grace of him that imputes The former kind of imputation is onely by way of supposition and no man was ever justified by it in the sight of God but the latter is the common way whereby Abraham and all beleevers are justified in Gods sight Object It seems to bee an unrighteous act and implies falsehood to impute righteousness to a sinner as it is to impute sin to a righeeous person Prov. 17.15 To justify the wicked and condemn the righteous are both an abomination to the Lord and the contrary is reputed an act of Gods justice 1 King 8.32 Exod. 34.7 Answ It is against Law and justice to justify the wicked without cause when there is no satisfaction made by the offender himself or by any other on his behalf suitable to the will of the persons offended and persons concerned do consent but now when God justifies and imputes righteousness to the ungodly having received a full and sufficient satisfaction by his sons obedience this is no unjustice at all but every way most just the Lord Jesus and the father being content and consenting to it 2 There is no falshood in this imputation of righteousness because God can call things that are not as though they were Rom. 4.17 and hee doth truely make those righteous whom hee justifies by his imputed righteousness Rom. 8.4 that the righteousness of God might be fulfilled in us which if it be meant of imputed righteousnesse as it is commonly taken the phrase shews it to bee as really ours as if wee had done it our selves if it bee taken of inherent righteousness as some of the learned take it it shews that where this imputed righteousnesse is there is also inherent as an effect thereof though it bee but imperfect begun and an effect of the former Object But this imputed righteousnesse is but a work of the thought and Cogitation only and is not a real matter therefore is not to bee rested in Answ This Righteousness that is imputed is really given to beleevers it is called the gift of Righteousness Rom. 5.17 that which is given is really our own to all such purposes wherein it may concern us Object But if Christs righteousness bee Imputed to us then it seems to follow that the beleever is as righteous as Christ and therefore every beleever is a redeemer and a Saviour of others for Christ was so Answ This will not follow because 1 The beleever is still a sinner in himself so was not Jesus Christ the righteous 2 Because the vertue that is in the head is communicated to all the members it doth not therefore follow that every member is thereby made a head to have such an influence into all the other members as the head hath 3 Redeemer Saviour Surety c. are denominations proper to him as he is a pay-master and satisfier of the Law in the behalf of others and not as any thing is due from himself and although his righteousnesse by a Legal Imputation to us and acceptation on our behalf is called ours and wee may bee properly said to bee righteous in his righteousness yet his surety-ship as such cannot bee imputed ours hence none of those denominations as of Saviour Redeemer c. So that though we be pay-masters and satisfiers of the Law under this imputation and by Gods account yet we are not therefore sureties or redeemers For it is proper to us onely to bee redeemed not to be redeemers So that the righteousness of Christ whereby hee satisfies the Law is applyed by imputation to the beleever not his Surety-ship Redeemer-ship because proper onely to the Redeemer and not communicable to the redeemed so much as by imputation for Redeemer and Redeemed are Relata ergo opposita neither doth the Law in demanding Satisfaction look at Surety-ship but paiment whether it bee in the person of the offender or of the surety Therefore this objection falls to the ground as vain and frivolous for though the Law calls a sinner perfectly righteous in his justification yet it calls him not a surety or a Redeemer for the Law calls not for a Surety c. but accounts the sinner as righteous touching the demands of the Law as one that never brake the Law yea as the Surety himself made under the Law for satisfaction to the Law by Active or Passive Obedience do equally dismiss or acquit the person that is under it from the Guilt Curse or Condemnation of it Reas 1. Taken from the union of the beleever with Christ for being once made one with Christ all his benefits become his so that the righteousnesse of the head is communicated to all his members The oyntment on the head of Aaron ran down on his skirts and members Thus Paul desired to bee found in Christ not having his own righteousnesse Phil. 3.9 hee desired the righteousnesse which is through faith i. e. imputed righteousnesse apprehended by faith and hee shews the reason why it is made the beleevers because we are found in him that is ingrafted into his Mystical body and are made one Mystical person with him and this will serve to answer Popish objections Obj. How can a man bee made righteous by another mans righteousnesse more than rich by another mans riches Ans Though the righteousnesse bee compared to a Garment in Scripture yet the Person of Christ is really united to the beleever which cannot be spoken of a garment Besides also Christ's imputed righteousnesse there is also imparted righteousnesse Reas 2. From the compar son between the first and second Adam for as Adams transgression of the Law of God is imputed to all his posterity and that in respect thereof they are reputed sinners and accursed and liable to eternal death so also Christs obedience whereby he fulfilled the Law is so imputed to the members of his Mystical body that in regard of God they stand as innocent justified and accepted to eternal life The Argument is Pauls Rom. 5.19 As by one mans disobedience many are made sinners so by the obedience of one shall many be made righteous Vers 17. As by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousnesse shall reign in life by
the greatnesse and multitude of their sins yet have they a good and sure hope through grace still Psal 130.6 O Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multum esse magnum esse plurimum esse The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying great and multiplied redemption that though sin abounds yet grace shall much more abound 3 In that they are redeemed from the perpetuity of all miseries felt or feared Thus did Job comfort his heart Job 19.25 Oh that my words were written oh that they were printed in a book that they were graven with an Iron Pen and in-laid in a Rock for ever What words were these that hee would thus eternize Why these I know that my redeemer lives and that he shall stand the latter day upon the earth and though after my skin worms destroy my body yet in my flesh shall I see God c. that is hee will redeeme me from all my troubles in life and death it self and saies at death Lord into thy hands I commend my spirit for thou hast redeemed mee O God of truth Psal 31.5 Quest How shall we know that we have a part in this Redemption Answ Trial of our redemption by Christ 1. If we be not in bondage to sin which appears in the commission and practise of sin according to that rule Joh. 8.34 Verily verily I say unto you that whosoever commits sin is a servant of sin This rule is universally true no man is set at liberty that commits sin and vehemently asserted Verily verily without all controversie and generally inclusive Whosoever doth it as 1 Joh. 3.8.10 He that commits sin is of the Devil yet note that committing sin is not intended of every particular individual act for so all men commit sin 1 Joh. 1.8.10 the free-men of Christ as well as the bondslaves of the Devil but of the common practice and work of wicked men so 't is 1 Ioh. 3.9 Hee that is born of God doth not work sin and 't is opposed to vers 7. where 't is said Hee that doth or worketh righteousnesse is righteous Now to doe righteousnesse is to exercise it customarily voluntarily deliberately to chuse a righteous course so to commit sin is voluntarily to live in the practice or allowance of any course of sin whatsoever So that he which gives common allowance to any one sin can have no comfort in this redemption but is in bondage still for saies Paul Rom. 6.16 Know you not that to whom you yeeld your selves servants to obey his servants you are c. You lose your own freedome yea you have sold your selves Isa 50.1 Behold for your iniquities you have sold your selves you take profit and pleasure and sell the Devil the eternal possession of your souls yea he holds them by conquest too 2 Pet. 2.19 Of whom a man is overcome of the same is he brought in bondage Satan fights by tentations and subdues the soul so that it obeys him as a lawful Soveraign as often as it voluntarily chooses any sin ransack therefore an enlightned conscience and it will soon give an Account of liberty or bondage through the observation of thy course of life Obj. But may not a childe of God live and dye in such a state as David 2 Sam. 12.9 or as Paul Rom. 7.14 I am carnal and sold under sin Sol. It is impossible 1 Joh. 3.9 that hee that is born of God should so sin because the seed of grace abides in him and works these four things 1 A will and resolution in all things to live honestly Heb. 13.18 2 A resistance and reluctation against every known sin Gal. 5.17 3 Watchfulnesse about every concernment to prevent sin 1 Ioh. 5.18 4 Restlesnesse in case of relapse As in the Natural body all is restlesse till every joynt be in its place again so in a gracious heart 't is never satisfied till it come back into Gods way Where therefore this restlesnesse and reluctancy is wanting the soul is plunged into the depths of this hellish bondage The heart is hard to be perswaded of this estate and therefore Christ hath spoken so earnestly If thou seest not this misery or act unwillingly to try thy self or wouldest passe over the matter slightly thou mayest infallibly report thy self a slave to Satan and subject to this bondage 2 Consider how Redemption is applied of which Elihu gives an elegant description Job 33.19 to vers 25. Hee is such a one as is pinched with his bondage and chastened with strong pain his soul draws neer to the Grace and his life to the Buryers Then if there be a messenger one of a thousand to declare to man his righteousnesse God will be gracious unto him and say Deliver him from going down to the pit I have found a ransome 1 The Lord opens the Ears to Discipline How redemption is applied which were before quite stopped up 2 Then he is arrested with the Lords indignation clapt up in prison and laid by the heels 3 Then he looks for deliverance and bayl and some messenger of glad tidings How earnestly doth his soul long for a ransome 4 At last the Lord saith I will be gracious Thus the spirit of bondage precedes and the spirit of adoption follows None set at liberty but such as know their bondage Obj. But a man may see his bondage and never be redeemed out of it Sol. True but none miscarry that are painfully inquisitive after the means of redemption Acts 23.7 16.30 For Reprobates see their bondage and sink under it as Cain and Judas seeking either no means through sluggishnesse and deadnesse of heart or false means through folly and blindnesse 3 Consider what resistance hath been made against thee in thy deliverance out of thy captivity for none is set at liberty without much opposition Satan like Pharaoh Exod. 3.19 will not let you goe no not with an high hand Hee will never let goe as long as he can hold you Luke 11.21 The strong man armed keeps the Palace holds his Prisoners with all his might till a stronger than he comes and ejects him Seek after this resistance 4 See what assistance of God thou hast had against all this resistance by the Devil As he stretched out his arme to deliver out of Aegypt Exod. 6.6 so he puts forth mighty power to deliver from the powers of darknesse by the spirit of his grace Col. 1.12 13. Acts 26.28 Hast thou felt this mighty power Vse 4. Of instruction and exhortation to shew men whither to goe for Redemption And 1 To those that find themselves to bee in this bondage Haste you for there is redemption in Christ none such to be had or heard of all the world over beside And what then should you doe but seek after this Zech. 9.12 Instruction to men in Spiritual bondage Turn you to your strong hold
the iniquity of us all Charged all the sins of the elect upon him And Christ comes of his own accord to undertake the debt Heb. 10.7 Loe I come to doe thy will Gal. 2.4 He gave himself for our sins Hee becomes Surety Heb. 7.22 Jesus was made Surety of a better Covenant for testaments use not to have Sureties Hence Christ is made a Debtor in mans room legally and by consent as really and truly as sinful man was before Neither will the Father follow the Law upon the poor beggarly bankrupt elect of Mankind but prosecutes the rich Surety and Christ must pay all And though other Creditors stand bound with their Surety here the Surety Christ stands bound alone 3 The matter of this satisfaction that the Father exacts from his Son are all his sufferings upon earth especially his obedience to the death of the Crosse Isa 53.10 When thou shalt make his soul an offering for sin c. The Father requires that the Son should bear all that was threatned to the first Adam Gen. 2.17 In the day thou eatest thereof thou shalt dye 4 The form of this satisfaction stands in the manner thereof which was in every respect most perfect 1 Because the Person offering was God 2 The dignity of the offering Hee gave himself Ephes 5.2 3 The merit of the Oblation which had all perfection by the Hypostatical union Hence it must needs be of infinite value God and man in one Person voluntarily standing in the stead of faln man that is of the elect and drinking up the very dreggs of his Fathers Cup of indignation So that the Father saith I will bee gracious for I have found a Ransome Isa 53.5 Hee was wounded for our transgressions the chastisement of our peace was upon him that is Christs sufferings are the means of our reconciliation and take away the enmity between God and us the word is of the plural number comprehending all peace external internal external And the word will more fully suit the matter if it be translated as the Septuagint hath done it Psal 69.22 and it will bear retributions The chastisement of our Retributions were upon him that is the punishment wee should have paid our selves hath he paid and made all even between God and the elect Obj. But what need this satisfaction for our justification Could not God by his meer grace forgive Sol. There is a necessity of satisfaction And though man could forgive a wrong God could not Reas 1. Because of his nature Jer. 25.26 That hee might be just and to declare his righteousnesse c. 1 Holinesse and righteousnesse are not of the essence of man as they are of God neither doth man hate sin essentially as God doth Rom. 1.32 Who knowing the Judgement of God that those which commit such things are worthy of death c. Justice is to give to every one as hee deserves therefore Gods Judgement is so His holy nature requires sin to be punished in the Principal or in the Surety 2 To declare Gods righteousnesse God would shew it to all the world how just he is in punishing sin and requiring full satisfaction for sin Hee would make men and Angels know by an unheard of example in his own Son that if he bee but a Surety for sinners God will not abate him any thing of the payment he requires Zaleâ—cus King of the Locrians made a Law that Adulterers should have both their eyes put out now his Son being guilty of that sin that hee might observe the Law and yet favour his Son he put out one of his own eyes another of his Sons to declare to all his Subjects his justice in executing his Laws So the Father shewed his Justice in the severe punishment of his Son Reas 2. That Gods unchangeable Decree might stand Rom. 3.25 it is translated whom God set forth It may better be translated whom God decreed for so the word usually signifies in Scripture hinting to us that God had past an irrevocable Decree that Sin should never bee forgiven nor Man reconciled nor his Wrath pacified or appeased without satisfaction made Yea he decreed that his Son should give himself a Propitiatory Sacrifice for sin Psal 33.11 Now Gods Decree is not to be reversed therefore this satisfaction must be given Reas 3. Because of Gods Truth declaring that there shall not be pardons granted without a sufficient price paid Which was signified by all those offerings and sacrifices of old there being a Typical satisfaction exhibited in them accomplished in Christs death 1 Cor. 5.7 and Pro. 17.15 To justifie the wicked is an abomination to the Lord c. It is so always without due and legal satisfaction See also Ezeck 18.4 Heb. 9.22 But what God hath fore-told must come to passe Act. 1.16 The Scripture must needs bee fulfilled therefore satisfaction must be given Vse 1. To shew the unjustified estate of such as have no part in Christ If Christs redemption be necessary Unjustified without Christs satisfaction for the justification of a sinner then how miserable must their condition bee that are destitute of the redemption wrought by Christs satisfaction They goe away as the Pharisee unjustified still How dreadful then is the condition 1 Of Christs enemies who reject the satisfaction of Christ Enemies to Christs satisfaction through wilfulnesse carelesnesse and Apostacy Paul speaks of them with tears in his eyes full of pity and commiseration Phil. 3.18 Many walk of whom I told you often and now tell you again weeping that they are enemies to the Crosse of Christ Many that little thought they were such many where Christ is eminently profest many whom I have often warned of it many whose estate I bewail with tears many whose end is destruction described vers 19. men that mind only their back and belly earthly things Enemies they are to the Crosse of Christ for that would crucifie their lusts but they uphold them they 2 Pet. 2.1 deny the Lord. 2 Of the Contemners of the Word Contemners of his Word For such as slight the Word slight Christ and his satisfaction Joh. 12.48 they disannul Christ as to their own salvation that receive not his word Now it is not enough to testifie we take Phisick because we take it in our hands or mouthes unlesse we swallow it to purge and cleanse nor that we take food when we only take meat and set it by us unlesse we feed on it so nor to have the Word in our hands or in our ears or heads unlesse it converts us Psal 19.7 and cleanse us Joh. 15.3 Nor is it enough to admire and commend Sermons so did the Pharisees Mat. 22.22 3 Of carelesse men Careless of their foundation who take up either their own good conceits of themselves Luke 16.15 or a good testimony from their Neighbours brethren and flatterers or an approbation by the godly as Judas by the Apostles being a little sorry for their sins as Ahab
without shedding of blood there is no remission So that the blood of Christ is the Antitype aimed at in the blood of those Sacrifices that were slain for sins Doct. That Christ by way of Satisfaction for sinners suffered the full and utmost punishment due to the sins of the Elect. Col. 1.20 To clear which 1 Consider that hee endured bodily infirmities and weaknesses as hunger Matth. 4.2 thirst weariness Joh. 4.6 poverty 2 Cor. 8.9 wanting the ordinary provisions and comforts of this life Mat. 8.20 The Son of man hath not where to lay his head Isa 53.3 Hee was an abâ—ect among men a man of grief and acquainted with infirmity 2 Hee also underwent ignominy and extream disgrace by unjust accusations and vile reproaches hee is charged with blasphemy and of Leagues with Devils yea with Beelzebub the Prince of Devils Matth. 12.24 accused of sedition Rebellion Drunkenness Gluttony and that hee was a friend of Publicans and Sinners Matth. 11.19 3 Hee received many other injuries before his death as binding buffeting Luk. 22.63 scourging spitting blind-folding and evil intreating as if hee had been some fool or mad-man Isa 50.6 Hee gave his back to the smiters and his cheeks to them that plucked off the hair hee hid not his face from shame and spitting 4 Hee suffered Death it self Neâ—at est vincire civem Romanam scelus verberare quid dicam in crucem tollere Cic. cloathed with all the circumstances of horror and terror both a shameful and a painful death which none but Slaves and bond-men could bee put to Roman free-men never felt it It was a lingring and tedious death his hands and feet stabbed with nailes his bones put out of joynt Psal 22.14 A death accursed of God Gal. 3.13 and therefore Paul speaks it out with an Emphasis Phil. 2.6 Christ suffered onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Hee was obedient to the death even the death of the Cross T is true some kind of sufferings called by Divines dishonourable sufferings not suitable to his person nor consistent with the Prophecies of him as noysome diseases tearing of his body in pieces breaking his bones or the corruption or rotting of any one part Act. 2.27 could not bee suffered by him Thus much the body of Christ suffered Now for his soul-suffering Christ not only suffered bodily death but also the pains of the second death Isa 53.12 Hee poured out his soul unto death yea unto deaths for the Original word is in the plural number to shew that it stands in two things 1 In the absence and withdrawing of God from the soul and the hiding the light of Gods countenance from it leaving it to blackness of darkness It was Sauls sad complaint That God was departed from him 1 Sam. 28.15 So was it Christs misery when hee cryed out My God my God why hast thou forsaken mee Matth. 27.46 which departure of God answers the pain of loss that the Elect should have suffered yet know that Christ was left but for a time and that in regard of sense and feeling of comfort only and no farther 2 The fierce Indignation and wrath of God seized upon him setting open the flood-gates of his anger to overwhelm him with an unsufferable torture of which when Heman had but a small drop to that full Cup which Christ drunk hee complains Psal 88.16 Thy fierce wrath goeth over mee and thy terrours have cut mee off At the taste of which Job Job 6.4 cries The Arrows of the Almighty are within me the poyson whereof drinketh up my spirits the terrors of God set themselves in array against mee And this suffering of Christ answereth to that punishment of sense the Elect should indure The second death is expressed Isa 30. ult By Tophet aâ—â— a pile of fire and much wood The breath of the Lord like a river of brimstone doth kindle it The breath of Gods displeasure is the very bellows of Hell that blows up that infernal fire as truely easless as endless to these Reprobates that bear the punishment of their own sins alone but oh how heavy when upon Christ is laid the iniquity of Vs all Isa 53.6 so that hee is well said Rev. 19.15 To tread the wine-Press of the fierceness and wrath of Almighty God Christs suffering of the second death was either in the Garden or on the Cross 1 His Agony in the Garden is described Mark 14.33 Matth. 26.28 Luke 22.44 Mark saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee began to bee amazed and to bee very heavy or wee may more fully express it thus Hee begun to be gastred with wonderful astonishment and to bee satiated filled brimfull with heaviness A very sad condition Matth. 26.38 hee said my soul is exceeding sorrowful even unto death It is beleagured or compassed round with sorrow for so sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the sins of the Elect like a huge Army meeting upon him made a dreadful on-set on his soul Luke 22.43 44. 'T is said Hee was in an Agony That 's a conflict in which a poor Creature wrastles with deadly pangs with all his might mustring up all his faculties and force to grapple with them and withstand them Thus did Christ struggle with the indignation of the Lord praying once and again with more intense fervency Oh that the Cup may pass away if it bee possible while yet an Angel strengthened his outward man from utter sinking in the conflict Now if this weight that Christ bare had been laid on the shoulders of all the Angels in heaven it would have sunk them down to the lowest hell It would have crackt the Axel-tree of Heaven and Earth It made his blood startle out of his body in congealed cloddered heaps The heat of Gods fiery indignation made his blood to boil up till it ran over yea affrightened it out of its wonted chanel The Creation cost him but a words speaking and it was done but it costs bloody sweats soul-distraction to go through the work of redemption 2 His Agony on the Cross where hee drinks down the very Gall and dregs of the Cup that hee but sipped of before You hear him groaning out Matth. 27.46 with a loud voice Eli Eli Lamasabachthani Which is not as Papists say a leaving of Christ in the hand of the Jews for the misery of death of the Saints of the meanest rank doth not argue that God hath forsaken them 2 Cor. 4.9 Wee are persecuted but not forsaken Nor may we think the God-head ever had left the man-hood or that our Saviour had forsook his Father for hee called him still My God my God but the forsaking was the Fathers with-drawing the light of his countenance and then what could follow but darkness and extream horror The words are taken from Psal 22.1 where the blessed God is spoken to as quite and clean gone out of the hearing of his crying and roaring Now that must needs bee much more than forsaking that made the Son of
have destroyed Christ had not the sins of the elect met on him 2 The killing Christ is a farre fouler bloud-guiltinesse than ever David incurred than to kill an only Son or to murther a Josiah a King a godly King for this is the crucifying the Lord of glory 1 Cor. 2.8 and may therefore well be lamented 3 The love we owe and bear to Christ for his unparallel'd condescentions to make us heirs of glory should engage our hearts to weep for his death as he did for Lazarus's death Joh. 11.35 56. which the Jewes took notice of to be the probate of his love Behold how he loved him Thus Christ imputes the repenting tears of that sinful woman Luke 7.47 to love Christs great graciousnesse makes the most stony heart to lament its provocations 4 The sense of our dreadful and undone estate that needed the death of Christ to establish a Covenant of Grace with us should provoke us to bee in bitternesse as God expects Ezeck 16.62 63. And I will establish my Covenant with thee and thou shalt know that I am the Lord. That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord. 5 The Spirit of grace and supplication is now poured forth into the soul and that Spirit is a spirit of Lamentation and works and continues a broken and contrite spirit in all that receive it as it did in those Converts Acts 2.37 Pricking them to the heart for all their wrongs and injuries put upon Christ for embruing their hands in his precious bloud Look back therefore upon thy pleasure that thou hast taken in sin and with what greedinesse thou hast committed it and compare them with Christs sufferings and what hee deserved at thy hands that it may break thy heart as it did Davids 2 Sam. 12.7 8. when hee had long lain in a slumbering condition and God told him how much he had done for him wondring that after so much love he should despise his Commandements and make so wretched a requital How doth he cry out upon his sins vers 13. and loathes himself Obj. But a Christian should rejoyce in the Crosse of Christ how then comes it to be the object of sorrow Sure Paul thought otherwise Gal. 6.14 Sol. How the Crosse is a ground of rejoycing as well as of mourning It is true Christs Crosse is a ground of rejoycing as well as a ground of sorrow Of sorrow in respect of that hand we had in his death the wounds which our sins gave him the hard dealing and unkind requital he hath received for all his love Of joy in respect of the benefits and good we receive by his death Let us therefore maintain a spring of godly sorrow for our sins and streams of joy for the blessings we receive by him which is the true eating the Passeover with bitter Herbs Exod. 12.8 Also making confession of their sins Levit. 16.21 The Papists have a seeming practice of this duty keeping Good-friday in penance and lamentation setting up a Crucifix before them and zealously hating the Jewes for putting Christ to death but think not of their own sins that they had a hand in it To whom Christ might justly say as to the Women weeping at his Crosse Luk. 23 28. O yee daughters of Jerusalem weep not for me but weep for your selves for your sins whereby you have wounded me which is the duty of every Christian 2 Upon the consideration of Christs extream sufferings for Sin the Members of Christ are pressed hard Christs members should hate sin to hate every evil way and to shun all sin for ever 1 Because it was one end of Christs crucifying To hate sin is the end of Christs death that sin and the flesh should be crucified Gal. 5.24 that They that are Christs have crucified the flesh understanding by the flesh the corruption of Nature with the affections and lusts of it Christs members should pluck up the very roots of sin the very inward lusts that grow in the heart Rom. 6.6 Knowing this that our Old man is crucified with him that the body of sin might bee destroyed that is the whole corruption of Nature may be killed by the death of Christ yet not so farre as to free us from all sin but that we might not serve sin or obey it in the lusts thereof For this cause did Christ bear our sin upon the Crosse That we being dead unto sin might live unto righteousnesse 1 Pet. 2.24 That is that we should behave our selves like dead men not to be moved nor inticed to sin For first this was the end which God propounded to himself in his Sons death to destroy sin Wee must be very careful how we frustrate the end of God in our giving way to sin Secondly Christ hath by his death merited the death of sin and so we are said to dye with Christ and so bee freed from sin Rom. 6.7 Thirdly adde to this the efficacy of Christs death which works the ruine of sin in all his members Hence Phil. 3.10 wee read of a power and force in the death of Christ to make us conformable to his death while his Spirit is killing sin in us So that Christs death hath no comfort for them that hate not sin 2 Our sin killed Christ We must hate sin because it killed Christ if then wee have any love to Christ wee must needs kill sin Psal 97.10 Yee that l ve the Lord hate evil The Love of Christ constraineth us to it 2 Cor. 5.14 The law of Nature makes a man that hee cannot indure the sight of one that hath killed his father or his dear Friend but his very heart will rise against him and hee cannot choose but follow the Law upon him to the utmost to hang him if all the law in the World will do it And can wee bee so unnatural that sin should destroy our dearest Saviour and we not be avenged upon it How should wee bee transported with Indignation at sin that brought on our Redeemer the pains both of the first and second death Then let us pursue our sins with all possible detestations if wee let them go wee are no Friends to Christ Let us stab them to the heart till they bleed their last that drew the blood of Christ Let them never come to any Sanctuary or City of refuge but as Avengers of that precious blood let us leave sin no shift no way to escape Let us say to them as David to the young man that told him hee had slain Saul 2 Sam. 1.14 How wast thou not afraid to stretch out thy hand to destroy the Lords annointed and David commanded him strait to bee slain do thou likewise Reason thus also against all temptations these sins were the death of my Saviour and why should they bee my delight They pierced his hands and feet
men prosper Answ They do sometimes prosper outwardly but then God sendeth leannesse into their souls as Psal 106.15 and spiritual judgements Psal 81.10 Hos 4.14 To bee under wrath and not to feel it is the worst of conditions When God doth reserve his wrath for men and lay it up in store unto the day of the righteous and dreadful revelation thereof Vse 2. Comfort to men in Christ Here is great consolation to men in Christ The great thing that wee have to fear is the wrath of God and that which mainly doth trouble the soul is his anger Now wee being in Christ this is done away Hos 4.14 Rom. 8.1 All sins are covered All good shall be bestowed Every affliction shall be sanctified and advantagious We may boldly meet with God and consult with him before his Mercy Seat Object But doth not Gods anger sometimes smoak against the sheep of his pasture Psal 74.1 David complains there was no soundness in his flesh because of Gods anger c. Answ It cannot bee denyed but that his anger may bee so far kindled against such a one that hee may hide his face from him and lay sad afflictions upon him But then it is not the vindicative or destructive wrath of a Cruel Enemy or as to sinners unreconciled But his wrath is medicinal Jerem. 9.7 Roman 5.11 the Corrections of a Father who though he loves yet will not cocker his childe but teach him duty as Psal 99.8 Hos 2.6 7. Num. 12.14 Object Yea but my affliction is in my soul and conscience too therefore it is his anger and vengeance Answ Why is hee not a God that hideth his face sometimes from his own Israel Isa 45.15 therefore do not too rashly conclude by this Quest What shall I then do Answ 1 Enquire into the ground of thy interest in Christ and that throughly 2 Ransack thy conscience and see what relapses thou hast had and labour to recover thy self and rise again Rev. 2.4 5. 3 Betake thy self to Christs sacrifice and propitiation afresh Isa 8.17 4 Humble thy soul before the Lord and be ashamed of thy offence Numb 12.14 Use 3. Of Admonition Take heed of rash judging of the children of God to teach us to take heed of rash judgement concerning the children of God However for the present they are or may bee afflicted by the hand of God The fashion of the World in this case is to conclude that either they are very Hypocrites or else greater sinners than other men and that now the vengeance of God hath found them out Thus did Jobs friends judge him and God was offended with them for it Job 42.7 So did Shimei curse David 2 Sam. 16.7 8. And the Barbarians Paul Act. 28.4 That vengeance would not suffer him to live This Christ forbiddeth Luke 13.2 3 And Psalm 41.1 3. sets forth diverse blessings of a man that judges wisely of the poor in the time of his affliction It s a singular grace of God and shall never go unrewarded As the Moon is nearest to the Sun when the least light doth outwardly appear So is God nearest to the Godly when they have the least outward Light of Comfort Psalm 91.15 Above all beware that the Afflictions of the people of God bee not a stumbling block to thee as it often falls out by the just judgement of God upon uncharitable persons Thus the death of the young Prophet that spake against the Altar hardened Jeroboam in his Idolatry and his other sins God doth afflict many times because hee loves And he will not bee traced in his waies as ordinarily men may be Eccles 7.14 God hath set Adversity and Prosperity the one against the other to the end that man should finde nothing after him that is that none may find out that end which God hath in afflicting of his servants Rom. 11.33 How unsearchable are his judgements c. Christ a Propitiation THE ELEVENTH SERMON ON Romans 3.24 25. Whom God hath set forth a propitiation Doct. THat through the Sacrifice and bloud-shed of Christ God the Father is throughly pacified with all those that have interest in Christ From whence now followeth Vse 4. It may put us upon serious enquiry how the Lord stands affected towards each of our persons whether his wrath be appeased towards us or no It is a question requiring the most serious consultation and full resolution Luk. 14.31 seeing that God cometh with such force and strength against us It is time to enquire whether it be peace or no And wee should not rest until wee could say as Psal 85.2 3. And of your selves in particular as 1 Thess 5.9 God hath not appointed us to wrath but to obtain salvation Loc a state of Wrath is opposed to a state of Salvation and some there are that are appointed to it Ah should every one say am not I one of those This is the first Question that must be resolved for our Salvation Mat. 3.7 This made the Pharisees and Sadduces to make some shew and semblance of Repentance and flock to the Baptism of John And it is the first work of the Law of God upon a Sinner Rom. 4.13 The Law worketh wrath that is it discovers the Wrath of God against the sinner And it is certain that till this Work of God be done and this Question cleared to thy soul thou hast not taken one step from Wrath and Hell 2 This concerns not one or a few actions of sin but our state in and under wrath and all depends on this if the Lord doth hate our persons what hope of peace with him can wee have Rom. 8.8 They that are in the flesh whatsoever they doe they cannot please God If a man know not his estate he knows not what to avoyd or what to doe but hee must needs goe on in the dark and worship hee knows not what nor how 3 Satan strives to hide this from every soul so long as hee can Hee blindes mens eyes 2 Cor. 4.4 5. 1 By godlesse cogitations Psal 14.1 2 By presumption Revel 3.17 Matth. 7.21 3 By over-charging our hearts with sensual lusts and the cares of this life Luk. 21.34 4 By an evil Conscience Joh. 3.20 5 By Idols set up in our hearts Isa 44.20 6 By the practice example and company of evil men of the world Joh. 7.48 Have any of the Rulers beleeved on him 4 If a man is a stranger to this inquisition and unwilling to this search he is evidently the subject of Gods anger Psal 10.4 5 6. and also vers 11. 13. and it is a manifest token of the Atheism of his heart 5 There will come times when every sinner shall be forced to enquire into this and that when it is near past hope of remedy As when death approaches and the anger of God beginneth to seize us Then shall wee say is not this evil come upon us because the Lord is not among us Deut. 31.17.29.24 25. Then will
there is no other way in the New Testament for attonement but by the blood of some sacrifice and this is of none but Christ Reas 2. That is especially to bee apprehended and rested upon by faith for Justification that presents not only to God by his own appointment and his justice full satisfaction but to the troubled soul of a Sinner peace and satisfaction Now this the blood of Christ doth because it hath expresly the satisfaction in it and carries the pay with it Hee made him sin for us 2 Cor. 5.21 that is a sacrifice for sin Christ hath delivered us from the curse of the Law being made a Curse for us Gal. 3.13 Nothing that hee did besides this could free us from the curse So 1 Pet. 3.18 Christ suffered for us the just for the unjust to bring us unto God Now when wee are brought unto God wee are justified The destruction of death and Satan is from Christs death Heb. 2.14 By death he destroyed him that had the power of death that is the Devil Rom. 5.9 10. When wee were sinners wee were reconciled to God by the death of his Son So that in Christ crucified when as faith apprehends him there is the essence of justification laid up and therein what may satisfy God and what may satisfy the troubled conscience of a sinner is contained and therefore this is the sure way to attain a justified estate Reas 3. Because of the contempt that the world doth cast upon Christ crucified it pleased the Lord therefore to advance and glorify the Cross of Christ This reason is exprest in 1 Cor. 1.23 24. Wee preach Christ crucified to the Jew a stumbling block c. but to them that are called both Jews and Greeks Christ the power of God and the wisdome of God All the wise ones in the World have stumbled at the cross of Christ and thought it a matter of disgrace that the Saviour of the World should bee hanged on a tree but hee will have the World to know that this is the power of God and the wisdome of God and for the honour of Christ that hee crucified is advanced and made the object of our faith and the author of eternal salvation Wherefore God hath highly advanced him and given him a name above every name c. Phil. 2.6 Reas 4. We may reason from both the Seals which are appointed by God for the confirmation of faith in Christ crucified Know yee not that as many as were baptized into Jesus Christ were baptized into his death and buried with him in Baptism Rom. 6.4 6. and therein wee are planted together in the likeness of his death and our old man is crucified with him So that baptism hath its main respect to Christs death and the washing away of our sins by his blood and the same is verified of the Lords Supper 1 Cor. 11.23 the end of it is to shew forth the Lords death Now why doth hee give us such means and helps to strengthen our faith in Christs death but especially to confirm our faith and assurance of our justification by that death Vse 1. This discovers unto us the perniciousnesse of the Socinian Doctrines that make Christ's death onely for Imitation and Exemplary that Christians should onely follow the example of his patience but they deny the satisfaction and merit of Christ's death So that they do leave no foundation or footing for faith to lean upon yea all our Christian Religion is utterly disanulled and frustrate by this means I may say as Paul in the like case that then our faith is in vain and wee are still in our sins 1 Cor. 15.17 and this is one of those damnable heresies 2 Pet. 2.1 that brings swift destruction upon the souls of them that seduce and are seduced therefore wee should take heed of them Use 2. It shews us the great danger of the ignorance of Christ crucified The danger of ignorance of Christ crucified which doth most certainly conclude the want of Faith in Christs blood It is not possible to beleeve in any object without some knowledge of it and therefore such are undoubtedly in an unjustified estate who are thus destitute of this faith If any man have so much as a well-grounded hope of reconciliation with God it can bee built onely upon the death and satisfaction of our Saviour Faith in Christ crucified is called the knowledge of Christ crucified Isa 53.11 by his knowledge c. and 1 Cor. 2.2 Surely then if wee know not Christ crucified wee do not beleeve on him Luke 1.77 Quest How may it appear that the knowledge of Christ crucified is wanting or obtained by us Answ Tryals of our knowledge of it 1 By the rellish that we have of Christ crucified and the preaching of the Cross The preaching of the Cross is to them that perish foolishness 1 Cor. 1.17 18. Beleeving is called the eating of the body of Christ and drinking of his blood Joh. 6. Now if wee cannot relish the doctrin of it and it will not down with us surely it is because wee know not what Christ crucified means Now what little relish it hath with multitudes of hearers is evident because the ministry of it is so little regarded and accepted by our drowsy careless dull formal and curious hearers and professors those glad tydings are no delight at all to them Some sleep scandalously some gaze about others will hardly stir out of doors to hear it were it so they could have some new Lights or Teachers after their own lusts such preaching as maketh the Cross of none effect they would flock after them and prick up their ears to hear them but cannot down with such light Manna and plain doctrin as this is Tri. 2. The knowledge of Christ crucified is an humbling knowledge Prov. 30.1 2 2 Cor. 5.14 it putteth a Christian into a mourning frame that as long as a man lives it will keep his soul in a bleeding condition Zach. 12.10 They shall look upon him whom they have peirced and mourn c. They are so sensible of sin and of the dishonour wrong done unto God thereby that they are still grieving under the sense of it And though a Christians heart is not alwaies in the same frame but sometimes some deadness and hardness is upon it yet they cannot be at rest in such a condition and it is looked at as an uncomfortable state till they recover themselves and a broken frame again But where the knowledge of the Crosse of Christ is unsound it will consist well enough with a proud unbroken untamed disposition of spirit Tri. 3. The knowledge of Christ crucified if sincere is mortifying and killing of the reign of sin Rom. 6.6 Knowing this that our Old man is crucified with him c. Phil. 3.8 10. Yea doubtlesse I count all things but losse for the excellency of the knowledge of Jesus Christ What knowledge vers 10. That I might know him and the
see the helplesnesse of such persons who though there be but one way in the world to be saved Acts. 4.12 yet they set at nought this way There is but one Ark to save them from eternal destruction and that they make a mock of as the Old world did and now it is in vain to look for salvation any where else Jer. 3.22 Nay this refusal is your condemnation Joh. 3.19 Joh. 10.26 Luke 12.46 Joh. 12.39 and though by common providence you are saved from the miseries of your outward man yet know this that it is another businesse to bee saved from your sins and Christ came not to save us from our afflictions but from our sins Matth. 1.21 and these are by farre the greatest calamities and evils that we are subject to Briefly there you are in the gall of bitternesse and in the bond of iniquity and must bear your own iniquities your selves and in your unbelief are bound to keep the whole Law Rom. 11.32 and bound to the curse of the Law Gal. 5.3 Quest How shall I know whether the bond of my iniquity bee broken or no Ans You may know by what Christ tells you Joh. 8.34 Verily verily I say unto you he that committeth sin is a servant of sin Now to commit sin in his sense is to practise iniquity or to live in the commission of any known sin be it Pride Covetousnesse Uncleannesse Malice or whatsoever evil way it is thou art still then a slave of sin and Christ hath not set you free from the bondage of it Rom. 7.5 When we were in the flesh the motions of sin which were by the Law did work in our members to bring forth fruit unto death and so long as these motions are at work say not I have Abraham to my father and God to my Father for there is another father whose lusts yee doe and you see how peremptory the Lord Jesus is in affirming it because he knowes the world will not easily beleeve it Vse 2. Comfort to beleevers in regard of this effectual satisfaction of Christ and the comfort stands in the blessednesse of their estate which is 1 That they are discharged from all their sins without exception Be of good chear your sins are forgiven you Matth. 9.2 though there be some sins which yee have committed are more hainous than the rest as David and Paul have done yet the grace of God is exceedingly abundant 1 Tim. 1.13 and there is no sin that can bring or plead any accusation against you Rom. 8.3 God sending his Son in the similitude of sinful flesh for sin condemned sin in the flesh i.e. all our sin is condemned in the flesh of Jesus Christ he hath undertook to answer and hath answered all the pleas and accusations of sin that are made against a beleever so that the righteousnesse of God is fulfilled in us and sin being pardoned God thinks no worse of us than if we had never sinned 2 Consider what manner of discharge from sin this is it is perfect and it is everlasting It is perfect and leaves the soul all fait Cant. 4.10 and he gave himself for his Church that he might make it without spot or blemish to present it to himself a glorious Church Ephes 6.26 27. and Ezek. 16.9 I washed thee with water yea I throughly washed away thy bloud c. Besides it is everlasting Jer. 31.33 34. I will remember thy sins no more Isa 43.25 I even I am he that blotteth out thy transgressions c. as our of a debt-book So Heb. 10.16 And though wee can remember them to charge them upon our selves that were such and such yet God will not charge them on us and if he doe not who is the Judge what hath any caviler to doe with us Quest But how can this bee that God should be so forgetful of our sins Ans He saith I will not remember your iniquities that is as yours I have put them upon another account 2 Cor. 5.19 20. God was in Christ reconciling the world unto himself not imputing their trespasses unto them Q. Why but suppose I should fall again and again into the same sins c. Ans First look that your faith and interest in Christ be sound and if it bee sound this doctrin will not embolden you to sin for we write these things that you sin not 1 Joh. 2.1 and then your new folly shall not be charged upon you for you have the same Advocate with the Father as ever you had and God doth not play fast and loose with his servants but his promises are all Yea and Amen and his Covenant that shall stand inviolable maugre the gates of Hell it is to remember thy sins no more It may be the world judges hardly of thee and layes these and those Inditements against thee but it is no matter the Judge of all the world will acquit thee and will not mention them against thee either in the day of Death or Judgement 1 Cor. 4.3 It is a small thing for me to be judged of you he that judgeth me is the Lord. He that hath said it will stand to it he will never remember thine iniquities though they have been never so many never so great and though corruptions still remain in thee yet God sees them not so as to impute them but to pardon and heal them He sees no iniquity in Jacob c. Numb 23.21 Suppose the rod of God be upon thee and thou smartest and sayest Now God calleth my sins to remembrance yet beleeve it God is true when he speaks of the future time that hee will remember thy sins no more It may be when God afflicts you hee would have you call your sins to remembrance but hee will not doe it 3 Consider that this was Gods end in giving his Son and Christs end in giving himself to be a Propitiation it was for the remission of sins i. e. for all the sins of beleevers and can we think that God will lose his end Paul saith that his grace was not in vain 1 Cor. 15.10 for if it bee then it is either because he cannot attain his end or because he will not if he cannot obtain his end he should not be Omnipotent or something should hinder him and be stronger than he if he will not hee would derogate from his wisdome to bee so changeable and from his truth that he fails not of his word and promise yea that absurdity would follow that Christ is dead in vain Gal. 2.21 which is the greatest absurdity in the world 4 The bloud of Christ alone dischargeth us from our sins it needs no addition to be made to it Heb. 10.14 By one offering c. that now which is perfected by one offering is spoyled by any addition whatsoever if any thing should bee required to be performed by us in way of addition to it then we were undone and could never bee able to attain to this discharge So that
there is nothing left to trouble our peace and hinder our comfort Isa 35. last The ransomed of the Lord shall return and come to Sion with Songs and everlasting joies upon their heads It is a blessed time the ransomed of the Lord have none can hinder their joy and blessedness Rom. 4.6 Psal 32.1 There is nothing can hinder our blessedness but sin and that being slain by Christs death our great enemy is overcome So that the blood of Christ that is available for the pardon of our sins past is also available for the sins that are to come and follow his death Use 3. Lay claim to pardon Instruction to true Beleevers Seeing there is such efficacy in the blood of Christ for the remission of all their sins let them learn this high part of spiritual wisdome to lay claim to this full pardon and let them not charge their consciences with the guilt of their sins for this is in a sort to lessen if not deny the force and vertue of the death of Christ which is to bee abhorred by every Christian Heb. 10.2 They that are once purged have no more Conscience of sin i.e. of the terrours and guilt of sin unsatisfied for if God and his word conclude us to bee under sin then wee must conclude so too but if they discharge us and set us at liberty then shall wee wrong Scripture wrong God and Christ and our own Souls to charge our selves with the guilt of our Iniquities One would think Beleevers need not any advice in matters of this nature but it is a sure rule that the Carnal man and unbeleever thinks it the easiest matter in the World to put over all his sins upon Christ and perswade his heart that his sins are pardoned whereas a Beleever accounts it a difficult business to remove the mountains of sin and as it were by faith to cast them into the midst of the Sea so as to conclude the Remission and Forgiveness of all their sins So that they have great need of this advice and the want of this wisdom is that which breeds so many bad thoughts fears doubts discouragements and darknesse in the hearts of true beleevers When as sometimes they think upon their sins they are ready quite and clean to sink them thus it was with David Psal 38.4 Our Iniquities are gone over our heads c. with Job Job 13.26 Thou writest bitter things against mee and makest mee possesse the sinnes of my Youth Job 14.16 17. Thou watchest over my sins thou sealest up my Transgression in a bag c. and with Moses Psal 90.8 Thou hast set our iniquities before thee and our secret sins in the light of thy countenance who speaks there in behalf of the Church then in distresse This is that which is so grievous to Christians in case of temptations and desertions spiritual that they look at their sins as unpardoned or standing in full force against them and so the death of Christ as invalid and not reaching to the pardon of them Truely in such and the like cases I know not what to call it whether Pride or Weakness or Folly that poor Beleevers do frame inditements against themselves and take their debts upon themselves which the Lord Jesus hath discharged And it is like as if some poor man were cast into Prison for debt and some rich friend should lay down a full summe to discharge the debt and cancell his bonds and so set him at liberty and hee refuse the kindness and say nay but this payment is not sufficient but I must discharge it my self or else I will never come out What will you call this Truely this is your case that your spirits are over-whelmed with your sins you go like malefactors with fetters and bolts about their heels Though your liberty is purchased and the Prison doors are set wide open yet you will not bee delivered and come out You account not the pay of Christ current and go about drooping discouraged and uncomfortable disabling your selves for any duties and create needless miseries to your selves Well remember the point and use in hand that the blood of Jesus Christ hath cleansed us i. e. all true beleevers from all iniquities 1 Joh. 1.7 Dan. 9.24 Rom. 5.11 Isa 38.17 Thou hast cast all my sins behind thy back It is a borrowed speech from men when they regard not a thing they cast it behind their backs and thus God doth with the guilt of beleevers sins Object But is not this a ground of looseness prophaneness and incouragement to Libertines Drunkards and Unclean persons for they will say why should wee bee troubled for our sins how many soever wee have committed seeing Christ by his death hath purchased the full remission of our sins therefore they think they may revel carouse swagger drink whore cozen what not and need never bee troubled for their sins Answ This is just the conceit of the Familists and Antinomians that maintain wee need not to bee troubled for our sinnes and that justified persons have nothing to do with repentance any more or if they do repent they do undervalue Christ and his Death as if hee had not sufficiently satisfied for our sins Now to prevent the cavils of ungratious hearts and to give Gods people that portion of Instruction that belongs to them I answer in these particulars Answ 1. There is no unbeleever hath any ground in the Word to conclude the pardon of his sins in the state of his unbeleef or that hee hath any real benefit by the death of Christ If they conceive otherwise they couzen their own souls Heb. 10.38 If any man with-draw himself my soul shall have no pleasure in him that is he will not pardon him Joh. 3.18 Hee that beleeves not is condemned already The sentence is already passed upon every unbeleever in the Word of God yea and in the Counsel of God upon him that shall continue obstinately and finally in the sin of unbeleef whereby such great indignity is offered to Gods Grace and Word and especially such horrid rebellion and unthankfulnesse to the Lord Jesus Christ For so it follows because hee hath not beleeved in the Name of the only begotten Son of God Surely hee that is condemned for sin hath not the remission of sin but is going to execution for sin 2 There is no unregenerate unsanctified or disobedient person but is an unbeleever and therefore destitute of any comfort in Christs death This the Scriptures do clearly hold forth for Regeneration and Faith goe together 1 Joh. 5.1 Whosoever beleeveth that Jesus is the Christ is born of God Psal 32.1 2. Joh. 1.12 13. They that beleeve are sanctified Heb. 10.11 By one offering hee hath perfected for ever them that are sanctified Without obedience there is no faith Heb. 5.9 and dreadful is that place spoken of Christ Exod. 23.21 Provoke him not obey his voice for hee will not bear your transgressions so it may bee rendred hee
so prosperous as a pardoned estate And this right use of pardon stands in deep humility and abasement of our selves Ezek. 16.63 That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord. 2 Another use of it is in vigilancy and watchfulnesse at all times and in all places against sin Psal 85.8 3 In a resolved care and conscience of obedience for the time to come Jerem. 31.33 38. 4 To love God so much the more as the poor woman Luke 7.47 Now I come to shew you how farre a Christian ought to goe in comforting his soul about the forgivenesse of his sin 1 A beleever holding his integrity should never conceive How farre a beleever ought not to charge his soul with sin or let his heart be perswaded that any of all his sins shall ever bring guilt upon him so as to cause Gods revenging justice to bind him over to wrath If any one shall doe so hee sins and bears false witnesse against God and his own Soul It is one thing to say we are worthy to bee condemned and another thing to say or think we shall be condemned indeed For there is no condemnation to them that are in Christ Jesus c. Rom. 8.1 because Christ hath condemned their sin sins guilt is on them as the Viper on Pauls hand which he soon shook off without any hurt Or like the Lions in the Den where Daniel was cast who though they were hungry God shut their mouthes and they had no power on Daniel Dan. 6.22 25. but when they who caused Darius to make the Decree were cast in the Lions tare them suddenly in pieces before they came to the ground Just so it is with the sins of the faithful and the sins of wicked men and unbeleevers the sins of the faithful though they are of a killing and Lion-like nature for the wages of every sin in it self is death yet the Lord Jesus in the behalf of beleevers stops the Lions mouthes and takes away the guilt and the condemning power of it so that it cannot hurt them But when it meets with an unbeleever it soon slayes him Psal 34.21 Evil shall slay the wicked yea sin shall lye at his door Gen. 4.7 the filthinesse of the unclean person shall devoure him the disobedience of the stubborn shall plague him the pride of the haughty and scorner shall rend the very caul of his heart one day c. but so it is not with poor beleevers though their sin hath teeth and jaws and power to make them worthy of condemnation yet it shall never be able to fasten condemnation on them 2 Every faithful soul is bound to perswade his heart that God doth not nor ever will charge any one sin upon him He will never follow the Law upon him here for his hurt curse or mischief in this life God may indeed hide his face from him and write bitter things against him and deal with him as an angry Father with a disobedient Childe but will never prosecute him at his Law as an enemy or Judge but a beleever may say with holy Job chap. 13.15 Though hee stay me I will put my trust in him because he sees no iniquity in Jacob Numb 23.22 What is that Not to trouble you with the delusions of the Familists the meaning is that the Lord takes no notice of the sins of his Israel to impute them or to punish them but only to pardon cover and cure them Isa 53.6 all the sins of beleevers meet in Christ as in the center like so many Diameters of a Circle or as all the Rivers meet in the Sea so all the Sins of beleevers on Christ in the full punishment and curse of them Therefore let every beleever make conscience to consider what God hath revealed in the Promise and take heed that you make not God a Lyar and be sure that you are discharged from all your sins by Christ but let not any unbeleever or prophane person meddle with this priviledge for he hath no part or fellowship with it they shall bear their own drunkennesse scorning Sabbath-breaking and all manner of prophanenesse the Devil is let loose iniquity is upon them and the flying roul of Curses and Divine vengeance is gone forth against them They have sinned and be sure their sin will find them out Num. 32.23 as a Bloud-hound findes out a Thief But you that are beleevers glorifie the name of Christ and his Death and I charge you take heed what you say or think in this case as though God would avenge himself on you or deal with you as an enemy 3 Every true beleever should exempt his soul from any fear of the charge of any sin upon it by any accuser in this world so as to break off the love of God in Christ from him Famous is that bold challenge of Paul Rom. 8.33 34. Who shall lay any thing to the charge of Gods elect be it Devil or World or Conscience there is nothing can be of such force and power as to affright us as though wee might fall from the love of God whereby hee hath loved us in Christ Isa 26.3 Thou wilt keep him in perfect peace c. 4 A beleever should take heed of speaking or thinking that God is so displeased with him as to neglect him reject him or forget him for his sins Isa 40.27 28. Why sayest thou O Jacob and speakest O Israel my way is hid from the Lord c. Isa 49.14 Sion said God hath forsaken mee c. yea though he should fall into some foul sin yet hee should not conceive his condition hopelesse and helplesse 1 Joh. 2.1 2. Psal 130.3 though he must see that he repent and bee suitably humbled for such falls but this is his comfort when hee falls he shall arise not perish-through hardnesse and impenitency but be raised by true remorse hearty sorrow and humiliation for his sins or any one in particular that he hath fallen by Vse 4. It is exhortation to the performance of several duties about or concerning the pardon of our sins 1 Wee should learn from hence highly to esteem the pardon and forgivenesse of our sins for these grounds 1 Because it is a peculiar property of God A property of God to forgive sin belonging to the Lord alone to forgive sin that is expressed in the text in these words through the forbearance of God forbearance and remission belong only to the Lord as his Prerogatives royal Exod. 34.7 Forgiving iniquity transgression and sin Isa 47.25 I even I am he that blotteth out thy transgressions c. Mic. 7.18 Who is a God like unto thee that pardoneth Iniquity c. Oh! there is an infinite evil in sin and therefore requires an infinite power to remove it Hence it is made an argument of the God-head of Christ to forgive sin Matth.
hee must renounce his own righteousnesse Quest How should a man come to renounce his own righteousness Answ There are two sorts of Actions required to this end 1 In the Understanding 2 In the Will 1 Something must bee wrought in the understanding as appears Rev. 3.17 18. Laodicea knew not that shee was wretched and miserable and blinde c. I Counsel thee to annoint thine eies with eye-salve that thou mayest see i.e. her self to bee blind and miserable c. The soul must bee convinced of the inconceivable misery of its natural estate that every Childe of Adam hath lost all righteousnesse being dead in sin a Childe of wrath and under the power of the Devil Rom. 7.18 I know that in me that is in my flesh there dwelleth no good thing Mat. 7.18 A corrupt tree cannot bring forth good fruit Rom. 8.8 They that are in the flesh cannot please God This eye-salve to bring this discovery by opening our eies must bee had of and derived from the Lord Jesus and it is called the Spirits conviction Joh. 16.8 The Spirit 's convincing the world of sin 2 The second thing is Conviction of the righteousness of God Joh. 16.9 For it is the ignorance of Gods righteousness that makes us trust in our own It is exceeding requisite to have a discovery of the righteousness of Christ made unto us this white raiment that we may buy it to cover our nakedness and that wee may see this raiment wee have need of Christ's eye-salve and this is not a general discovery only that Christs righteousness is provided for sinners and that it is to bee attained but it is particular and respecting our selves It is for a man to bee wise for himself and to bee convinced of the nature worth and excellency of the righteousness of Christ in relation to the naked and needy condition that hee himself is in And this will make a man desire as Paul that hee may be found in him It also breeds deliberate thoughts and serious projects for the supplying our wants Besides it is so strong and effectual that it will not suffer the soul to rest without it and concludes thus I must go unto Christ for his righteousness or else I perish This being backed with infallible and undeniable arguments taking such impressure in the knowledge and judgement must needs set the will and affections on work to go to choosing this so great bonum apparens or rather real good now appearing presented unto them 2 The next main duty concerns the will and its subjection to this righteousnesse and it is spoken of by Paul Rom. 10.3 That the Jews would not submit to it Now this submission is especially of the heart and will and stands 1 In a serious renouncing of all confidence in the flesh Phil. 3.3 it is the resolving to say no more to the works of our hands that they are our Gods Hos 14.3 It is a kinde of habitual despair of all help by any thing in us or done by us and that not only in our first conversion but afterwards when the soul is more acquainted with God and with its own self 2 In the subjecting our selves to Gods righteousnesse the bowing and abasing the soul before the Lord in a thorow sight of our misery and unworthinesse and this is called the receiving the sentence of death in our selves 2 Cor. 1.10 to become an afflicted and poor people that will trust in the name of the Lord for it is nothing but pride that keeps up the heart above God and his righteousness 3 In the hastening of the soul unto Christ and his righteousness a labouring constantly to go beyond the means though a man shall use the means never so diligently As it is with the Mariner though his hand bee upon the Oar and Helm yet his heart is ever towards the Haven So it is with the Sinner that longs after the satisfaction of Christ though his hand bee on the means yet his heart is on the righteousness of Christ 1 To make the means powerful on the soul to bring it to Christ to bee as winde to his Sails For if a ship have never so good tackling and have no winde and be becalmed it makes no speed towards its haven 2 Hee sees the need of Christ to cover the weaknesses of his services and for this his heart is on Christs righteousnesse seeing that no sacrifice will bee accepted but what comes thorow the hands of this High Priest who is also the only Altar Heb. 13.10 3 As the substantial injoyment in all means and ordinances These hee looks at but as dishes to bring to him the bread of life in and dishes are onely for the meats sake Hee looks at them but as boats to bring him to Christ and therefore intends to dwell in them no longer than he is on his journey and therefore he often stirreth up himself to lay hold on Christ 4 In a considerate serious deliberate choice of Christ or the passing over the spiritual and everlasting estate to the Lord Jesus and this is the frequent casting the soul upon the righteousnesse of Christ Psal 91.16 and it is a work of faith and prayer Psal 62.8 Trust in the Lord at all times yee people c. Pour out your hearts before him or roule your hearts upon him and all this is the Lords working and he must be mightily intreated to do this great work for us Vse 5. It is a ground of everlasting Thank fulness unto God for all beleeving sinners That the God of all grace hath thus provided for their eternal peace What an Incomparable mercy is it that the Lord when hee findes his poor Church and People in their blood polluted and cast forth That hee should love them and spread his skirt over them Ezek. 16.8 c. That hee should cover their nakednesse annoint them with oyle cloath them with broidered work fine linnen c. the very description of the justification of a sinner What a wonderful love is it that makes a Great Monarch take a beggar in raggs and nastinesse and marry her to himself yet it is the King of Glory doth so with us Oh let us magnify the Lord for this great mercy and think often upon his love and take heed of the Sin of the Church of the Jews vers 15. They trusted in their own beauty and so went a whoring away from Christ But take heed of so much as speaking in thy heart for my righteousnesse the Lord hath done this Deut. 9.4 5. understand that it is not for thy righteousnesse for thou art a stiffe-necked people It is spoken of bringing of the people into the land of Canaan but apply it to the present point Ezek. 36.32 when the Lord had spoken of Justification c. hee addes not for your sakes do I do this saith the Lord God bee it known unto you bee ashamed and confounded c. still the Lord beats upon this in all the mercies
runs away from Christ and his People and Ordinances and can rejoyce when hee is furthest from Communion with him or can be content with beholding Christ afar off or conceit he hath enough of Christ already this is to bee far from Christ and from beleeving Caut. 6. Take heed that we bar not our selves out from Imputed Righteousnesse by inventing or pleading some pretence distinction or difference to exclude us as to say that it is the greatness and multitude of our sins shall hinder us or the imperfection of our duties and services or the littlenesse of our humiliation or the fewnesse of our good works declaration of his righteousness which is mentioned and repeated as a principal matter that the Spirit of God would have us take notice of the which is amplified First by an Exegosis or Explication Secondly By the adjunct of time to declare at this time c. This latter remains to be spoken to Quest What is meant by the Righteousness of God here Answ This is needful to bee opened because it is certain that Righteousnesse is ascribed to God in several respects and significations Righteousness of God the father taken four waies Divines do usually reduce them to four significations First That the Justice or Righteousness of God doth signify his Rectitude and Integrity and Purity as it is opposed to sin Psalm 11. vers the last the Righteous Lord loves righteousness his countenance doth behold the just It was said before vers 5. The Lord tryeth the Righteous but the wicked his soul hates c. This is usually called universal Justice and comprehends all virtues or moral perfections in it Secondly It is taken for the Mercy Goodness bounty of God whereby hee bestows many benefits on his Creatures 1 Sam. 12.7 Samuel saith to Israel Let mee reason with you of the Righteous Acts of the Lord which the Lord did in Egypt sending Moses and Aaron to them and bringing them out of Egypt and in the 45. of Isa 13. The Lord raiseth up Cyrus in Righteousnesse that hee should build up Jerusalem and let go the Captives and his thus sending of Moses and Aaron and raising up of Cyrus were signal Acts of his Mercy Thirdly The Righteousnesse of God signifies his Truth and constancy in keeping his Word and fulfilling his Promises 1 Joh. 1.19 If wee confess our sins hee is just and faithful to forgive c. Not that hee will forgive meerly for our confession of them as if there were any thing in the Act of confession to deserve forgiveness but 't is because hee is faithfull hee hath promised to forgive them and so will bee as good as his word Isa 45.19 I said not unto the seed of Jacob seek yee mee in vain I the Lord speak Righteousness that is this I have promised and I will do it Fourthly Gods Righteousness signifies that perfection of God whereby hee distributes to every one according to their works rewarding the godly and punishing the wicked Psal 9.7 8. The Lord hath prepared his Throne for Judgement and hee shall judge the world in righteousness The Lord is there described as the Judge of all the World and so judging righteously every person So also the Word is taken Rom. 1.32 Who knowing the righteous judgement of God that they that do such things are worthy of death and the word is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies righteous Judgement and that is to punish with death them that are worthy of it Nahum 1 2-6 So Jerem. 51.56 The Lord God of recompence shall surely requite you I will not further inlarge this but still the Question remains which of these waies the righteousnesse of God is taken in this place for it is manifest that the righteousnesse of God is in all these respects evidenced in the Justification of a sinner for First There is the Truth and Faithfulnesse of God Luk. 1.69 70. Hee hath visited us as hee spake by the mouth of his holy Prophets c. So Act. 10.43 To him give all the Prophets witnesse c. Secondly His Mercy and Goodnesse doth appear in our Justification This David hath recourse unto in Psal 51.1 2. Bee merciful unto mee and according to the multitude of thy tender mercies blot out mine iniquities But I conceive the Apostle doth intend onely the first and last sense for they are not contrary I mean Gods rectitude and his distributive or his relative and vindictive justice but are co-ordinate and the one doth infer the other but especially his vindictive justice is meant in the Text and this appears first because the Apostle had mentioned before both his Grace and Free grace in the forgiveness of our sins and also the imputation of righteousness vers 24. and his Truth too vers the 21. This was testified in the Law and the Prophets therefore now he speaks of another distinct Attribute of God namely his Justice Secondly The Apostle addes several Expressions to signify this as first hee saith that hee might bee just and the Justifier they are Conjugates and relate to the proper meaning of the word Justice which is suum cuique tribuere The Justifier of him that is of man who is unjust So that the Apostles meaning is the Lord justifies a sinner in a way of Justice Secondly Hee saith that God would declare his Justice in the way that hee proposes for the sinners Justification Thirdly Hee doubles the words to declare his Righteousness implying this that God would have us to take special notice of it for it is as much as if the Apostle should have said there is not onely Mercy and Truth in a sinners justification but there is also Justice in it The Lord declareth his justice in this thing and therefore it is that the Father set forth Christ to bee a Propitiation that hee might declare his Righteousness If the Lord had said Well ye are great and grievous sinners I am content to forgive you all your sins this would have declared the grace of God But when hee saith also that this is through the redemption that is in Christ and that hee hath set forth Christ to bee a Propitiation and that the blood of Christ was shed for thy sins this doth declare his Justice as much as his Truth and Grace Fourthly There is another expression to this purpose To declare I say at this time what is that but in the times of the Gospel since that Jesus Christ hath shed his blood for though the Justice of God was but darkly signified in the Old Testament by the Types of the Sacrifices and punishments inflicted yet it was far more clearly held forth by the Death of Christ and that the chastisement of our peace was on him Fifthly Adde to all these the like phrase used in other Scriptures declaring the justice of God 2 Thess 1.5 6. Which is a manifest token of the righteous judgement of God c. and vers 6. Seeing it is a righteous thing with
God to recompence tribulatiō to them that trouble you here we have the same phrase used applyed to Gods distributive revenging justice and more plainly the same word is used Phil. 1.28 And in nothing terrified by our adversaries and there the word is translated a manifest token and so it is here a manifest token of demonstration and sure proof of the righteousnesse of God that hee justifies a sinner in such a way by the sacrifice and satisfaction of his Son The Points of doctrin then arising from hence are these following Doctr. 1. Not onely the exact truth of God or the abundance of his Grace but also his strict Justice doth concur to the Justification of a sinner in the sight of God Doct. 2. That the glory of Gods Justice and the manifest proof therof to the World in the death of Christ is the great end of the grace that the Lord shews forth in the Justification of Beleevers Doct. 1. Concerning the first of these The strict justice of God doth concur to the justification of a sinner That not onely the exact truth of God or the abundance of his Grace but also his strict Justice doth concur to the Justification of a sinner in Gods sight Or thus God is not onely true and merciful but also just in the justification of a finner I need not now insist upon that that the Truth and Mercy of God do shine and appear in this thing I have spoken to that formerly onely I shall lay before your confideration some Scriptures and in a few words pass it over Mic. 7.18 to 20. Who is a God like to thee that pardonest their Iniquity c. There hee speaks of justification in which work God is exalted above all the world But why doth God forgive sin because saith the Prophet hee delights in mercy it is his blessed will and pleasure to shew mercy but hee addes also thou wilt perform thy truth to Jacob and thy mercy to Abraham which thou hast sworn to our Fathers in the daies of old In which place wee have mention made both of Gods truth in keeping his promse and his Oath which hee ingaged himself in to Abraham from the daies of old and also his mercy in making and keeping such a weighty promise so Zachary praising God for the Incarnation of Christ Luke 1.72 hath these words viz. To perform his mercy promised and to remember his holy Covenant there is his mercy in sending his Son to purchase forgiveness and his truth in performing the Mercy promised and these are generally granted and acknowledged on all sides but the Text addes Moreover that hee may bee just and shew his righteousnesse therein and this is also cleared in several places besides and the truth hereof appears Reas First By all the Sacrifices of the Law which were offered up for the pacifying of Gods Anger and they all signified this that without shedding of blood there is no remission Heb. 9.22 and how comes it to pass that there was no pardon of sin in the Old Testament without shedding of blood in a Ceremonial way Surely this was to shew that Gods justice required some expiation of sin to bee made in a way of satisfaction for sin even in those times and to turn the eies of Gods people to Christs death whereby justice might bee fully satisfied and it is observable what is added ver 23 24 It was therefore necessary that the patterns of the things in the heavens should be purified with these but the heavenly things themselves with better sacrifices than these Where by the patterns of the heavenly things are to bee understood the sacrifices of the Law which typified Gospel Mysteries and by the heavenly things the Spiritual graces more plentifully poured forth in the dayes of the New Testament Now all are purified with Sacrifices and our sacrifice under the Gospel is farre better than theirs and mark how he saith that it was necessary that all purification should bee thus wrought he doth not only say that it was comely to bee so or convenient for orders sake or mercies sake but it was necessary not only by reason of Gods Decree to justifie and save some but sin being pre-supposed and God purposing to justifie and save a small remnant it was necessary and that because of the Justice of God that there should be such a sacrifice for sin and so especially I conceive those words Luk. 24.26 are to bee understood Ought not Christ to suffer such things And in vers 28. The Son of Man must bee delivered into the hands of sinful men and bee crucified c. there was a necessity of it or else all the world of Mankind must perish and be condemned and that because of the justice of God and if we doe but consider the way and manner of Justification and forgivenesse wee shall see that it must needs bee in a way of justice For 1 It was by the not sparing of his own Son Rom. 8.32 Christ was Gods own natural and eternal Son and though innocent yet now being make undertaker for sin he could not be spared the meaning is God would not spare this Son of his nor remit the least stroke of the punishment For the better illustration of this let us suppose some Malefactor be convicted of a Capital crime before an earthly Judge if the Judge shall Sentence him to death this is according to Justice but if the Judges own Son should bee charged with such a Crime and the Judge should condemn him in the gate this is exact justice indeed but the severity and exactnesse of Justice appears much more in the sufferings of Christ for there was never such an own Son as Christ yea consider the degree and kind of punishment required to bee inflicted upon this only Son it was that hee was made an expiation for sin A Curse for us that hee endured the pains of the Second Death and this was as much as Justice in its exactnesse required Gen. 2.19 Gal. 3.10 Besides this consider that place Mat. 26.39 Father if it bee possible let this Cup passe c. But if not thy will bee done c. and it is said He fell on his face and prayed c. that is he prayed with great earnestnesse and reverence and although Christ was heard in what hee feared yet the text and the event shews the cup did not passe yea that it was not possible because supposing Christ to bee the Surety by the Fathers and Christ his own appointment and Christ undertaking the Justification of the Elect it was not possible the Cup should passe away and that because of the Justice of God Obj. 1. But you will say Why may not the Lord freely forgive whatsoever sin he pleaseth and that of his free mercy and grace as a man may doe though there be no satisfaction to Justice at all can a sinfull man do it and cannot the Lord do it much more Ans 1. Because
Justice is one of Gods Essential Attributes so that he is denied to be God if he bee denied to bee just hence Paul reasons Rom. 3.5 Is God unrighteous who taketh vengeance God forbid for then how should God judge the world this is to thrust God out of his Judgement Seat Hence it is that there is no work of God that hee doth to Mankind at any time but there must needs be an act of Justice in it Psal 145.17 The Lord is righteous in all his wayes therefore if he pardon sin he must doe it in a way of righteousnesse and if he punish sin he must doe it in a way of righteousnesse this he doth by the necessity of his nature It is most certain this righteousnesse of Gods nature is eternal and sin is committed in time but this being supposed that sin is committed it must necessarily follow that a just God must punish it Obj. 2. But with what punishment must he punish it For Answer look into Rom. 1.32 who knowing the Judgement of God c. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the righteousnesse of God In this answer of the Apostle there are three things to be noted First That this is universally known even by the very Heathens that he speaks of and whose wickednesse he describes before even they by the light of nature and the workings of their own Consciences do acknowledge the justice of God Secondly That this righteousnesse of God is the cause fountain and rule of all punishments that are inflicted for thus it is described that they that commit such things are worthy of death and that the wages of sin is death yea even eternal death Thirdly this is natural and essential to God for though in respect of the exercise of it it is occasioned by men or devils yet in respect of the foundation and root of it the Divine perfection or Gods blessed nature requires it Now for the Objection Object If a man can forgive a trespass committed against him then God can without satisfaction Answ It follows not for first a man forgives wrong done unto him but to forgive sin without satisfaction is another matter for sin hurts an universal good Secondly It is one thing for a private person to forgive the offence and another thing for a publick person as a Judge if a Judge forgives without satisfaction hee sins against his office and calling now shall not the Judge of all the world do right Thirdly a mans justice is not essential hee may bee a man though unjust but Gods justice is himself Fourthly a man is subject to a Law but God is a Law to himself Object If God punish sin naturally and necessarily then hee must punish sin to the utmost of his power as fire burns but God doth not so Answ This follows not for that necessity whereby God punisheth sin requires not that hee should punish sin as much as he can but as much as is just for God doth not act as senselesse creatures but with understanding and will with liberty accompanying his actions Eph. 1.11 Hee worketh all things after the counsel of his own will thus you see how the justice of God being the very nature of God it must needs act in the justification of a sinner Reas 2. The same may bee cleared by the infinite holinesse and purity of God which is likewise one of his divine perfections Thou art a God of purer eies than to behold iniquity So 1 Sam. 2.2 God cannot behold sin with an eye of approbation but when hee looks upon it it is with an angry and revenging eye Psal 5.4 5. Thou art not a God that hast pleasure in wickedness God hates sin naturally and necessarily therefore hee must punish it either in the Sinner or the Surety according to the demerit of it Exod. 31.7 He will by no means acquit the guilty though hee bee most merciful to those that are in Christ in whom his justice is satisfied yet hee irreconcilably hates and abhors all such as are guilty Jer. 44.4 Do not this abominable thing that I hate hee cannot acquit them or free them from punishment but hee must violate his own nature therefore hee must needs condemn and punish them and whomsoever hee justifies it is upon the ground of the satisfaction of his justice in and by Christ on their behalf and thus you see there must needs be justice in the pardon of them because he is unchangeably holy Reas 3. A third Reason or Ground is taken from the supream providence of God and his Government of the world considered with the nature of sin Psal 9.4 5. Thou sittest in thy throne judging right and vers 5. Thou hast rebuked the heathen thou hast destroyed the wicked thou hast put out their name for ever This Supream government of God is universal and extended to all the World Hee doth necessarily impose and exact obedience at the hands of reasonable creatures and in case of disobedience hee must needs reduce the creature into order as being Judge and Law-giver Hence are these places 2 Thess 1.6 It is righteous with God to recompence vengeance to those that trouble you Heb. 2.2 Every transgression of the Law received a just recompence of reward Jude 7. The Sodomites suffer the vengeance of the justice of eternal fire Now let sin bee considered and it overthrows the supream government of God Rom. 1.31 It s rebellion against him it pulls him out of his Throne and deposes him from it therefore by some act of Government and Authority which is exercised in a way of justice the sinner must bee brought into order and though Gods wise and gracious dispensation hath laid upon Christ the punishment of our sins I mean the sins of the elect yet punished they must bee in the sinner or surety and there can be no dispensation for that without denial of the judiciary power and justice of Almighty God Vse 1. First use for Conviction and Terrour to vile sinners that are out of Christ It is a terrible thing to be out of Christ That seeing pardon of sin is not onely in a way of mercy and truth but also in a way of righteousnesse it shews us what a groundlesse delusion they please themselves withall that live in their unbeleef and impenitency and yet hope to bee saved by the Mercy of God In vain such do hope for the mercy of God yea there is none so desperately wicked living near the means but that upon this very ground they sleep securely in sin and commit it with greediness because God is so merciful Now to discover the grosseness of this deceit consider first that though God bee infinitely merciful yet his mercy alwaies goes together with his truth Psal 86.15 Hee is plenteous in Mercy and Truth i. e. as God hath abundance of mercy so hee is plenteous in truth his truth is in fulfilling both his promises and threatnings thou canst not expect mercy of
was besides since the foundation of the world 2 In respect of the severity and universality of the execution of justice Sea Joseph de bello Jud. upon all sin and sinners that receive not but reject Christ crucified There was never such justice executed upon any people as there was upon the Jews for this sin Mark 13.19 So I may say in regard of others that now set at nought the grace of God in Christ their judgement sleeps not Mat. 11.20 c. It shall bee more tollerable for Sodome and Gomorrah at the day of judgement than for such and dreadful is that Mal. 4.1 2. Behold the day comes that shall burn as an oven and all the Proud and all that do wickedly shall bee stubble and the day comes that shall burn them up saith the Lord of Hosts and leave them neither root nor branch but to you that fear my name shall the Sun of righteousnesse appear which healing in his wings these daies of Christ to them that fear God are refreshing Sun-shining daies but for the rest the oven the fiery furnace is heating for them yea seven times hotter than ordinarily it uses what shall now become of proud ruffian-like Professors and carnal Gospellers there will bee bundles of such stubble thrown into the Oven now in the daies of the Gospel Quest 2. Why was the demonstration of the glory of Gods justice the main end of the shedding of Christs blood Rom. 9.22 23. Wee have indeed in the general that the glory of Gods mercy is aimed at in the decree of Election of the vessels of mercy and the glory of Gods justice in the vessels of wrath but how can this concern our Saviour Christ Answ All the light of the knowledge of the glory of God shines in the face of Jesus Christ 2 Cor. 4.6 but the glory of God is divided in some sort in respect of men and women Elect and Reprobate but all the glory of God is united together in Christ so to give you the reasons of the point Reas 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. It is taken from the exceeding glorious excellency of the justice of God that as it is said of true justice though but humane that neither the morning nor the evening star is so admirable as justice is It may bee much more said of the justice of God which is infinitely brighter than the Sun in the firmament that dazles the eies of the brightest Angels in Heaven that they are fain to cover their faces from the beholding of it When the Spirit of God describes the Lord in his glorious Majesty it sets him forth with the clothing of righteousnesse See Isa 59.17 Hee put on righteousnesse as a breast-plate and the helmet of salvation upon his head hee put on the garments of vengeance for cloathing and was clad with zeal as a Cloak c. Psal 94.1 2. O Lord God to whom vengeance belongeth shew thy self Lift up thy self thou judge of the earth render a reward to the proud Gods lifts up himself exceedingly when hee sits on his judgement Seat and exercises justice in exactnesse in those famous Visions of Dan. 7.9 10. Rev. 4.2.3 the Lord is described as sitting upon his Throne of Majesty and Justice in a glorious manner and in his Royalty Yea moreover for the necessity and usefulnesse of Gods justice the World cannot bee without it hence the Lord is described with his plumb-line in his hand Amos 7.7 8. So Isa 28.17 the plumb-line is the embleme of Divine Justice look how necessary the plumb-line is to the rearing of a building and the repairing of it such is the use and necessity of Divine Justice hee takes away the unevennesse and inequality of persons and things by reason of sin hee tries them by this level were it not for this the whole frame of the world would totter and tumble down so that the demonstration of the glory of Gods Justice is a glorious end Reas 2. It was necessary that the Justice of Gods proceedings should bee cleared above all things in the death of Christ It was liable in the judgement of flesh and blood to grievous exceptions and cavils as appears both by Scripture and experience Isa 53.3 4 The Jews say Wee thought him smitten of God and afflicted So 1 Cor. 1.23 Christ crucified was to the Jews a stumbling block and to the Learned Greeks foolishnesse the Jews thought it enough excuse for them to reject Christ because hee was hanged on a tree and the Greeks thought it folly to look for salvation from him that could not save himself from such an ignominious death yea it was a cunning plot of the Devil to suggest this to the Heathen of old Stultitia est morte alterius sperare salutem It is rank folly to hope for salvation by anothers death And it is the hellish reasoning of blasphemers in these times how can it stand with the Justice of God that the just should suffer for the unjust should not the righteous rather be delivered and the unrighteous be punished Therfore the Lord here would stop every mouth and cut off all objections when hee saith that the death of Christ was to that end to demonstrate to all the World the glory of his Justice there cannot any thing in the World bee mentioned like unto this to clear up the Justice of God when as the Lord would not spare his onely Son having no more but sin imputed Thus of the second Reason Reas 3. Is taken from the glory of other attributes God hath the glory of other Attributes with the Glory of his Justice that redounds to God together with the glory of his justice as especially of his Wisdome Grace Holinesse and providential Government First The Glory of the Wisdome of God appears herein that hee hath devised a way in that desperate extremity that sin hath cast all mankinde into that a remnant might be saved I will not say as some do weakly if not dangerously to reconcile Justice and Mercy together for they are not to bee opposed or dis-agree in God but are one and the same pure and simple being in him but to glorify his infinite excellencies * The Scripture speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of men in the reconciliation of his chosen ones that sinne might bee punished and condemned and the sinner escape the Law might bee made up and accomplished Justice might have its course and the Supream Majesty offended might be reconciled Hence it is said Col. 2.3 That in Christ Jesus all the treasures of Wisdome and Knowledge are hidden The meaning whereof is not only that Jesus Christ hath all Wisdome and Knowledge in him but that also the Wisdome of the Father in all the abundance thereof shines most clearly in the sending and whole mystery of Christ And more plainly Eph. 1.7 In Christ wee have redemption through his blood the forgivenesse of our sins according to the riches of
his grace wherein hee hath abounded towards us in all wisdome and prudence It was such abundance of wisdome that no creature could reach unto or comprehend that this strange way should bee found out for a sinners attonement 2 The Glory and Riches of Gods grace are singularly manifested hereby it had been glorious grace if that God should or could of his good will alone towards men have pardoned their iniquities as Saul said to David 1 Sam. 24.19 If a man find his enemy will hee let him go well away but sinful men and women which of themselves are Gods enemies and cannot hide themselves any where but God will finde them hee not only lets them go well away and freely pardons them but freely forgives them in such a way that cost him so exceeding dear as the blood of his onely Son When there was no other sufficient remedy for the misery of man but this when as the pardon and redemption of souls is so exceeding costly and pretious this above measure exalts the riches of Gods grace as David said 2 Sam. 24.24 I will not offer of that that cost mee nothing This was Davids royal spirit So this is Gods royal love that hee saved not his people in a way that cost him nothing 1 Joh. 4.9 10. Herein is the love of God manifest to us that hee sent his Son into the World to dye that wee might live by him And again Herein is love that hee sent his Son to bee a Propitition for our sins they that do not understand this have too low and mean conceits of the love and grace of God 3 Here is a demonstration of the glory of the Holinesse of the Lord in his so hating and punishing of sin even to the uttermost though but imputed and that to such a Son he that breaks a pitcher because deadly poyson was in it or burieth a beggars coat because infected with the plague shews his hatred to them but hee that throws away a vessel of gold because poysoned or burneth or burieth some royal and rich robes for the leprosy cleaving to them hee is carried with greatest indignation against the corruptions of them now this is the case of Gods hatred of the sins of the Elect imputed to the Son of God here is the pearl of great price even the richest treasure so and so dealt withall this is mighty holiness and hatred of sin Psal 99.8 9 It is said Thou art a God that forgavest them though thou tookest vengeance of their inventions Whence hee inferres Exalt the Lord our God for hee is holy hee speaks of the Lords manner of forgiving of the sins of his people it was with vengeance for their inventions surely this is an holy God but this is incomparably more to pardon the sins of his Elect in such a way by laying the chastisement of their peace on his only Son Oh what an holy God is this 4 Adde to the rest the glory of Gods Kingdome Providence and Government This is that which the Saints do blesse the Lord for Psal 145.10 11. They speak of the glory of thy kingdome and talk of thy power now the glory of Gods kingdome appears in this that hee rectifies all the disorders that are in the world by sin there is no confusion in the World but that which is in sin or brought in by it which hath made the world like that woful land Job 10.21 22. A land of darknesse and of the shaddow of death without order now to bring all into order again was a busy work and this is a glorious work of the government and providence of the Lord. There are strange examples of Gods glory in holy Writ concerning this in the sin of Josephs brethren selling Joseph into Egypt to bee a bond-servant accused imprisoned and in great abasement many years what strange disorder was here how strangely did the Lord rectify and amend this by setting him at liberty making him Ruler over all the land of Egypt and making his brethren to stoop to him and be beholding to him for their sustenance afterwards Another Example I might tell you of of the great confusion among the Jews by Hamans sin in the daies of Ahasuerus yet how gloriously did the Lord work for his Church in the confusion of Haman and the deliverance of the Church and the destruction of their enemies Here was a great deal of disorder by sin but Gods providence set all in right order again yea and brought great good out of all this disorder that wee may say according to Sampsons riddle out of the eater came forth meat and out of the strong sweetnesse but the matter in hand is a greater and deeper riddle Adams sin had brought a woful Ataxy and confusion into all the world and grievous dishonour to God then Providence findes out a way by the death and blood shed of the second Adam to bring all into a better order than ever they were before in the Lord makes a better and a surer covenant and ordered in all things 2 Sam. 23.5 and Christ is set up in his Kingdome to order and to establish it with justice and judgement for ever Isay 9.7 Ye may see by all this what abundance of glory redounds unto God by the death of Christ and the sinners justification thereby Vse 1. Refutation of Socinians Refutation of that damnable blasphemy of the Socinians in making the death of Christ onely exemplary and no wise satisfactory whereby they do rob God of his glory and would disappoint him of his principal end of the incarnation of his onely begotten Son yea and rob him of his glory which hee hath sworn that hee would not give unto another The Devil hath formerly done great mischief to Christian Religion by Heresies of Monstrous shapes but this is a blasphemy of a more bloody dye whereby hee induces down-right Paganism or as bad as Turcism again Oh that such a Godlesse Christlesse-villany should bee ever tollerated to harbour amongst Christians This is a lamentation and shall surely bee the saddest lamentation of these last perilous times Use 2. The Doctrin of Gods justice is sutable to the Gospel It may serve to discover and confute the general mistake and error about the Doctrin of the Gospel Truely the Lord hath dealt graciously with us in the times of the New Testament and especially with his people in these latter times wherein the Grace of God and the Riches therof are more abundantly sounded forth and magnified above former ages and most blessed is the estate of those vessels of Grace the persons that receive it in truth and are made partakers thereof but beloved I do very much fear lest that Satan get advantage by this means to make innumerable persons to miss their mark and Gods mark too causing them utterly to pervert the doctrine of the Gospel and the grace of God and his principal plot and purpose therein so as to cause many to forget
and disanul in their thoughts and apprehensions the Justice of God as though it were altogether Heterogeneal Heterodox and impertinent to the mystery of the Gospel Now I beseech you that yee would bee convinced of this whatsoever yee forget that there is more of the justice of God declared and demonstrated in the Gospel and Gospel mysteries thereof than there is in the Law I might tell you of those dreadful Threatnings against them that sin against the Gospel See Heb. 2.2 3. Heb. 10.26 27. Heb. 12.25 where there is a far heavier punishment denounced against the Gospel sins and sinners than there ever was against the transgressions or transgressors of the Law and if wee look into Examples it is true that there were heavy punishments inflicted in the times of the Old Testament as the drowning of the whole World the destruction of Sodome and Jerusalem yea take in the rejection of the evil Angels yet none of all these were comparative to the example in the text and Heb. 1. Christ is set above the Angels and hath a name above every name yet even upon him Divine Justice hath passed never any Justice was like this yet this must go for Gospel-justice yea this is the end of all that grace that the Lord hath shewed in the Gospel and in the death of Christ it is for the demonstration of the Justice of God yea the indispensable Justice of God The Lord would convince all the World in the Tenor of the Gospel how terrible his Justice and his Wrath is That is very remarkable Rom. 1.17 18. That in the Gospel the Righteousness of God is revealed from Faith to Faith Even since that in the same Gospel The wrath of God is revealed from heaven against all unrighteousnesse and ungodliness of men c. why but was not Gods Wrath revealed in the Old Testament Truely the Text shews that it was never so cleared and demonstrated before Now let mee adde this that the Text holds forth in those words at this time what time was that time but the time of the Gospel whereby the Spirit of God intimates that there would bee mighty need and more than ever in the secure times of the Gospel that the Justice of God should bee manifested now many will think that since the death of Christ nothing but the Grace of God should bee heard of and that it would be accounted Legal Preaching to tell the people of the Justice of God but even at this time behold I say in these wanton times of the Gospel behold that God would have his justice declared more than ever in former times and say not that in the Gospel times this justice as executed onely upon Christ is declared for though that bee true in regard of the members of Christ yet doubtlesse as for others no doubt but the state of Chorazin and Bethsaida Tyre and Sidon is far worse than the state of unbeleevers and impenitent persons in the times of the Old Testament I do willingly receive and imbrace the difference betwixt the Law and Gospel held forth by the Protestant divines that free grace and remission of sins is promised and bestowed in the Gospel upon all beleevers Joh 3.16 which the Law strictly taken mentions not yet the contempt or neglect of this grace being a greater sin than any other must needs bring an heavier weight of justice upon them that are guilty thereof Let all this serve to rectify our judgement concerning the main Scope of the Gospel which is not onely to set forth Gods infinite grace in Christ but also to demonstrate his justice against sin Vse 3. The grounded security of the faithful Instruction It may shew us the impregnable and grounded security of the faithful and the strongest foundation of assurance that I know of in the whole book of God that is in short the infinite love of God in Christ that follows necessarily upon this demonstration of his justice in the death of Christ If that the Lord had forgiven sinners without any more adoe of his meer will and Grace without any price or ransome this easy way of forgiveness prated of by the Socinians and Carnal Gospellers would in no sort have so declared or demonstrated the infinite love of God to the Elect as this doth that when as God the Father without violence and wrong to his just and holy nature I may speak it with reverence could not pardon one sin by his grace yet in his admirable wisdome and grace hee hath been at that cost to give his Sons blood to bee a ransome for sin that justice may have its due course This is the meaning of that vers 24. wee are justified freely by his grace through the redemption that is in Jesus Christ this is admirable grace and free grace indeed All the Angels in Heaven and men on earth may bee astonished at this Oh! how exceeding pretious were our sinful souls to the Lord our God that they should bee valued at such a price by the Lord himself when as the Son of God himself was valued but at thirty peeces of silver by sinful men there was never such a price as this given for any creature besides and never such a love as this that either would or could be at this cost Object It is prophanely and wickedly objected by Hereticks in this case that if Christ dyed for sinners then the Sons love to us far exceeded the Fathers love the Father deals rigorously with sinners but the Son laies down his life for them God the fathers love to the faithful in scripture expressions and divers effects so all the Love is in the Son and not in the father Answ In the general the love of all the Divine persons is infinite and the same and therefore cannot admit degrees let us therefore abhor all such odious comparisons More particularly to root out all such evil surmises see what course the Scripture takes to discover the Fathers love in this whole mystery which is by all means to bee acknowledged and adored 1 There is the Fathers eternal Purpose and Decree to save a certain number of faln man-kinde and to redeem them from destruction which is called his so loving of them Joh. 3.16 2 There is the Fathers love in sending of his Son to take flesh upon him 1 Joh. 4.9 10. herein is the love of God manifested that he sent his Son into the World c. 3 There is the Fathers commandement given to his Son to dye for his Elect thus the Son himself acknowledgeth Joh. 10.18 I have power to lay down my life and power to take it up This commandement have I received of my father 4 God the Father therefore loves his Son because hee laid down his life Joh. 10.17 Therefore doth my Father love me because I lay down my life 5 God the Father is pleased to reveal this grace in the Gospel and the ministry thereof 2 Cor. 5.18 All things are of God who hath