and say with him 1 Tim. 1.13 I have been thus and thus vile but I obtained mercy and the grace of God was exceeding abundant c. Now to the King immortal c. v. 17. Secondly remember that Luk. 7.41 42. there was a certain Creditor that had two Debtors the one ought him five hundred pence the other fifty and when they had nothing to pay hee frankly forgave them all tell mee which of them will love him most So hath the Lord truely freely and frankly forgiven thee and that much more than many others Oh love the Lord so much the more count it a shame to bee sparing or nigardly in thy love or the expressions of it in thy duty and obedience towards him as vers 47. Her sins which are many are forgiven her for shee loved much Where for is taken not for a Cause of forgiveness but for a sign as thus surely such a Bankrupt hath a great debt forgiven him for see how loving and serviceable hee is to his Creditor 3 Freely you have received freely give Matth. 10.8 and freely forgive Redemption by Christ sufficient THE THIRD SERMON ON Rom. 3.24 25. Justified through the Redemption that is in Jesus Christ HAving spoken before of the Efficient Cause of the justification of a Sinner as also of the inward impulsive Cause that is the free grace of God Come we now to the meritorious cause of Justification through the redemption that is in Jesus Christ which redemption hath the nature of the Meritorious or impetrating cause or Procatarctical Cause of a sinners justification 1 Because it was the means which Gods justice did require before grace could actually justify 2 It hath the nature of the formal cause so far forth as it is accepted for us that it being imputed and applyed to us God pronounces the sentence of our absolution Now to open the words first inquire Quest 1 What is meant by Redemption here Answ 1 Redemption is taken in Scripture two waies first improperly and generally and so it signifies any deliverance from evil or danger or enemies as it is used Exod. 15.13 Thou in thy mercy hast lead forth thy people whom thou hast redeemed The deliverance out of Egypt is called a Redemption There were of old three waies of redemption first by Manumission when a King doth let his vassal voluntarily go out free thus we could not be redeemed for the devil never meant to let us go free and especially it could not stand with Gods blessed nature Holiness Justice Truth Hatred of sin thus to set us at liberty Secondly by Permutation thus we could not be redeemed for recompence could not be made to God by exchange of any creature for that infinite wrong done to him by mans sin Matth. 16.26 Thirdly By violent oblation or conquest as Abraham redeemed Lot by rescuing him but mankind might not bee redeemed by this alone for though Christ might justly spoil Satan of his prey which hee by subtile wiles methods and falshoods had gotten yet mankind being guilty of high treason against God and therefore locked up under his wrath and curse no power was strong enough to redeem us out of his hands but these are all improper waies of redemption and too low to reach the thraldome mankind was faln into 2 Properly in a more speciall way of Redemption by giving a price or ransome for a poor Captive or Slave this is plainly signified by the word used in the Text which hints redemption by way of Ransome there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it 1 Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2.6 Christ gave his life a Ransome for all The ordinary word used for redemption is the buying of any thing again by paying a Price Object Some Hereticks object Sin and Satan to whom sinners are Captive receive no price for Ransome Sol. Wee are primarily Gods Captives who is the Judge against whom wee have sinned to whose Wrath Curse judgement and vengeance wee are in bondage the ransome therefore is paid to God as the Judge Satan is but the Goaler sin the bonds and chains the World and Death as the Prison and Torments Wee are indeed when the ransome is paid to the justice of God set at liberty from those other in a way of power and lawful conquest So Christ is said to lead Captivity Captive Eph. 4.8 that is all those enemies that had lead us Captive but the price is paid to God himself to whom wee do therefore pray for the forgiveness of our sins and that in regard of the ransome paid by Jesus Christ Heb. 2.14 Luke 11.21 Christ may bee in some sort called the strong man armed that is stronger than Satan and spoils him of his goods c. Quest 2 What is meant by the Redemption that is in Christ Jesus Answ Christ is prefixt with three several Prepositions in the Scripture phrase 1 For Christ Phil. 1.29 To you it is given for Christ not only to beleeve but also to suffer 2 In Christ Eph. 1.3 Who hath blessed us with all spiritual blessings in Christ 3 Through Christ Rom. 7.24 Blessed bee God who hath given us victory through Christ The reason of them is 1 Wee have redemption in Christ because in Christ as a common store-house every blessing is first laid up and then imparted to his members As our death and condemnation was in the first Adam before it was applyed or actually received by us 2 Wee have redemption through Christ because Christ doth by his obedience purchase it which in due time is communited to us as from the first Adams desert came condemnation 3 For Christ seems to bee used in regard Christ is as well the Mediatour of application as impetration obtaining grace for us and working grace in us Hence Faith and Patience are said to bee wrought in the Elect. The words thus opened afford two points 1 That the justification of every sinner is through the redemption and satisfaction wrought by Christ 2 That there is a singular and plentiful redemption wrought by Christ sufficient to make satisfaction to God for the vilest sinners Of which in the first place Doct. 1 That there is a singular and plentiful redemption Redemption by Christ sufficient for the vilest sinners wrought by Christ sufficient to make satisfaction to God for the vilest Sinners The Text is emphatical it is That redemption that is in Jesus Christ such as was never heard of before nor matched in the worlds voluminous Histories or Records T is described Matth. 20.28 Christ came to give his life a Ransome for many that must needs bee a plentiful redemption that was wrought by the death of the Son of God So 1 Tim. 2.6 Hee gave his life a ransome for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a ransom paid for Captives and Christ himself must needs bee a great Price and for the sufficiency of it 1 It is spiritual of the soul as well as body Psal 49.15 God will redeem my
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
Sin is opposite to Gods nature which is proved divers ways and so is nothing in the world but sin of other things it is most true that is said Rom. 11.36 Of him and through him and for him are all things but it cannot be said so of sin for hee is no cause of it neither hath he any influence into it Gal. 5.17 the Flesh and Spirit in a Child of God are contrary one to another that is the regenerate and unregenerate part but these are contraries remisse but contraries in the highest degrees can never bee reconciled together therefore the Apostle saith 2 Cor. 6.14 15. What fellowship hath righteousnesse what communion hath light with darknesse or what concord hath Christ with Belial God is perfect righteousnesse and light and in him is no darknesse at all 1 Joh. 5. Sin is unrighteousnesse and darknesse that hath no light in it therefore what fellowship or communion can there be betwixt these hee means none at all it is against the nature and being of all things now if there can be no communion then no justification for justification is part of a sinners communion with God therefore justification doth necessarily require punishment and satisfaction for without this the Law remains in force and the Law is the strength of sin 1 Cor. 15.56 and sin in the full strength of it is strongly opposite to God And mark these places Jam. 1.13 Job 34 10-13 Deut. 32.3.4 Moses there calls for audience and so doe I and as he begins his speech so may I also say upon this occasion Give ear O heavens and I will speak and hear O earth the words of my mouth c. Hee summons the unreasonable Creatures to give attention to what he was about to speak and what was it I will publish the name of the Lord ascribe yee greatnesse to our God Hee is the rock his work is perfect all his ways are judgement a God of truth and without iniquity just and right is he he proves God to be the Rock and God of truth or the true God because he is without iniquity and all his works are without sin whence it follows that if there were the least sin in God or done by God he could not then bee the Rock his wayes would not bee perfect nor could hee bee stiled just and right or the God of truth Hence it may bee thus reasoned That must needs bee extreamly evil which if it were in the least degree in God would instantly take away his being But such an evil is sin c. If there should be such a poyson saith a godly Divine that if one drop of it should fall into the Ocean Mr. Burroughs all the whole Ocean should be in one moment poysoned or if one drop of it should get into Heaven that then presently the Sun Moon and Starres should fall down and be annihilated you would say that this were a strong venemous poyson certainly if one drop of sin should get into God the infinite being of God would instantly cease to bee the Sea though large is not infinite the Heavens Sun Moon and Starres are not infinite but sin would disanul the infinite being of God Obj. But why then doth not Sin destroy the being of the Creature in which it is Ans One sin did destroy the Angels that sinned one sin destroyed all Mankind and though they are not quite annihilated yet they are worse than nothing having lost their first estate yea Psal 39. every man in his best estate is altogether vanity or rather all vanity sin destroys the life of God in men and the Image of God Hos 13.9 Prov. 6.32 Sin destroys the soul c. and it separates from God if you separate a branch from the root it dyes or if a Beam were separated from the Sun it would suddenly dis-appear and dye or come to nothing Quest How may it appear that sin is opposite to the nature of God This is a great matter to be cleared and if we beleeve that there is a God and such a God as the Scripture describes then wee may know him by the contrary Contraria juxta se posita magis elucescunt Ans 1. Sin is wholly evil and God is wholly good God is light in whom is no darknesse 1 Joh. 1.5 6. Gen. 6.7 Sin is darknesse without any light Ephes 5.8 the same Apostle saith Rom. 7.18 That in his flesh there dwells no good thing that is in his corrupt nature If wee doe consider other things such as affliction death and the like these have some good in them and are the works of God the Devil himself hath some good in him for the Angelical nature is the good Creature of God that therefore must needs bee extreamly bad that is worse than the Devil so for Hell we think it to be very bad but that is kindled by the breath of God Isa 30. last but we cannot speak so of sin 2 The workings of sin doe prove it to be opposite to God Rom. 8.7 The wisdome of the flesh i. e. The best thing that is in an unregenerate man c. it is not only an enemy but enmity whatsoever is in the nature of enmity is found in fleshly wisdome the fleshly wise ones are the greatest enemies to God and though such have goodly pretences oftentimes of the greatest love of God yet God accounts them to bee such as hate him hee looks upon sinners under no other notion but as his desperate enemies that bear a deadly hatred against him Thus you have it exprest in the second Commandement I will visit the sins of them that hate me you would account it a fearful accusation to charge you with hatred of God and yet it is so indeed if you are in your natural estate for the Lord terms you Haters of him and he calls things by their right names And the Apostle Paul speaking of the Gentiles Rom. 1.30 amongst other vile things which hee chargeth them with Hee saith they were haters of God and hence it is that the Scripture frequently ascribes that to wicked men which argues the greatest hatred Isa 3.8 Their tongue and their doings are against the Lord to provoke the eyes of his glory all that a sinner speaks or doth is against the Lord Hee strives against God Isa 45.8 Woe bee to him that striveth against his Maker hee fights against God Job 15.25 hee stretcheth out his hand and strengtheneth himself against the Almighty 1 Sam. 15.23 One would think it had been a very small sin that Saul committed in sparing Agag when hee had gone so farre in putting so many of the Amalekits to death yet Samuel brands him to bee a Rebel in so doing Rebellion is as the sin of Witch-craft c. yea there is never a sinner but seeks to take away the being of God or at least to pull him out of his throne Psal 14.1 The fool hath said in his heart there is no God the fool there
1 Joh. 2.1 the Father is in this case the Judge the Son the Advocate The Creation which is especially ascribed to the Father is wronged by sin Secondly The Father is the Fountain of Justification in opposition to the Creature for justification as it is in man is meerly passive and therefore doth pre-suppose the action of another justifying us and of whom but of God as Rom. 3.30 God is one who shall justifie c. And again Gal. 3.8 God would justifie c. and that of Rom. 8.30 Those whom he called he justified c. Hee that justifieth is the same with him that calleth and predestinates and that is God Quest What are we to understand by the justification of a Sinner in the sight of God Answ The meaning of Justification God is said to justifie a Sinner not because he doth infuse righteousnesse or makes him fit to doe such things as are just which is the error of the Papists placing justification first in the infusing the habits and then in the Acts of Grace or good works flowing from those habits wherewithall they intermingle a kind of remission of sin But God is said therefore to justifie because by his judicial proceedings or sentence he absolves and acquits Sinners from the guilt of sin with the punishment thereof and accepts them as just persons unto life eternal This might be many ways proved but for brevity sake rest in this That justification in the Scripture is wont to be opposed to accusation and condemnation as Prov. 17.15 Rom. 8.33 Quest But to what purpose serves Christ then in the Popish Justification Ans Hee hath merited that grace for sinners that they might merit and justifie themselves but herein they make Christ the Causa sine qua non as Logicians speak that is such as hath no real influence on the effect yea they ascribe more to the good works of sinners than they doe to the merits of Christ for Christs merits by their Assertion doe but make us justifiable which is a woeful delusion and at the best implicite blasphemy Quest But doth it belong to God only to justifie Answ 1. How can it be otherwise since it belongs to none to justifie but to him to whom it belongs to judge now the Lord is the supreme Judge all power of judging in Spiritual regards being taken from the creature Rom. 14.4 Who art thou that judgest another mans servant to his own Master hee stands or falls And vers 10. Why dost thou judge thy brother we shall all stand before the Judgement Seat of Christ. Mortal man must not be an everlasting Judge yea the Apostle goes further 1 Cor. 4.3 and saies he passes little to bee judged of them or by mans judgement yea saies he I judge not my self i. e. no other man had power to judge him nor himself to judge himself who then hath power And vers 4. to shew who was the Judge to pardon or condemn he saies Hee that judgeth me is the Lord. 2 It appears from the nature of justification in that the word justification is taken from Courts of Justice and juridical proceedings in Scripture use and signifies the sentence of absolution and is opposed to condemnation Prov. 17.15 To justifie the wicked c. Psal 143.3 Enter not into judgement c. and in the text it signifies remission of sins and imputation of righteousnesse so that none but God can justifie because none but God can forgive Mark 2.7 and God takes it to himself Isa 43.25 I have put away thy transgressions c. Rom. 4.6 God imputeth righteousnesse without works God must doe it or it will never be done Besides in justification there is the Will of God not to punish or not to impute Psal 32.1 2. and a discharge from the Curse and Wrath of God Rom. 8.1 3 4. 3 It appears by the Concomitants and fruits of justification which God only can bestow as blessednesse Psal 32.1 communion with God peace of conscience joy in the Holy Ghost Rom. 5.1.3 and freedome of accesse to the Throne of Grace but who keeps the key of Gods Presence-chamber but himself Who can admit us to communion with God but himself Spiritual blessings and priviledges are farre out of the reach of any Creature and have no Steward but Gods own Spirit from whence this joy is called 1 Thes 1.6 The joy of the Holy Ghost Vse 1. Let this serve for confutation of such as either divide justification between God and man or else utterly exclude God from being the efficient cause of which sort are the Papists who fancy a double justification First in infusing habits of grace whereby they are prepared to justifie themselves the Lord of his grace purging away their sins Of this they grant God to be in part the efficient cause joyning mans free will concurring with him as a burthen too heavie for God alone to bear which is in truth that which Protestants call Regeneration Secondly in improving their gracious habits or qualities infused whereby they are every day more and more righteous and in this they place their merits for eternal life And in this justification which is in truth that which the Protestants call Sanctification they deny God to be the efficient cause But the Scripture makes but one Justification whereof one God is the Author Rom. 3.30 Seeing it is one God that shall justifie c. i. e. All the faithful are justified alike And this admits not of divers degrees but is all at once though the manifestation sense and assurance of it may be by divers degrees Vse 2. This may serve for unspeakable terror to all that have lived in enmity and rebellion against God and still goe on in their grievous provocations Whom doe they provoke to anger Is it not the Lord who alone doth and can justifie a sinner in his sight Jam. 4.12 There is one Law-giver that hath power to save and to destroy there is none else that hath either power or authority to save a poor Sinner from Death or Hell God saith Exod. 23.7 I will not justifie the wicked i. e. that still goe on in their wickednesse and none can doe it besides him Many vile wretches will either deny or justifie themselves in their wickednesse as it is said of the Pharisees Self justifiers in a sad estate Luke 16.15 10.29 and with the Harlot in the Proverbs can carry it out with their lyes and brazen faces and purse and friends in earthly Courts and whatsoever their cause is will finde some like themselves to acquit them but these are but inferiour Courts the Cause must bee tried again in an higher Court before the supream Judge from whom there can be no escape whose sentence no creature can avoyd or abide Hee knows all hearts and mens privie pranks who will justly condemn what the world hath unjustly commended and force them to say with Job 9.20 If I justifie my self mine own mouth shall condemn me yea
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
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
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
c. whereas a false heart is ever joyned with a great deal of Carnal confidence will not bee beaten off but that all is well and sound with him hee will not indure the weight of a faithful Ministry nor abide the light of it it dazles his eyes It breeds much peace to him to say That Preaching is for mony and Gods Ministers are deceivers and so despiseth the Ministry and Word too 4 The poor beleever offers himself to the good will and pleasure of Christ inquiring into it with resolution to do whatsoever the Lord requires of him So it was wont to bee in young converts as in Paul Act. 9.6 who said Lord what wouldest thou have mee to do He means that he would do any thing that the Lord should appoint him So it was Act. 12.37 and Act. 16.30 where there are the like Examples as they are not afraid to shame themselves for sins past so their hearts are fixed for the future to imbrace in judgement and practice every duty commanded Let the false heart come to this touchstone and hee will appear counterfeit Oh! how will hee cavil against any strickt truth hee will never be perswaded that men are bound to such precisenesse to sanctify the Sabbath to dayly family-duties and secret prayer or to restitution in case of theft or couzenage and doth wittingly and willingly reject all the word that agrees not with his own judgement and fancies 5 The weakest faith purgeth the heart from the love and allowance of every known sin Act. 15.9 and works inward sanctification in the beginnings of it Act. 26.18 Indeed there are some common gifts of sanctification in Temporaries and such as after become Apostates Heb. 5.7 but their hearts were never truely broken off from Sin Comfort Use 3. It is comfort to every true beleever that justification is by faith and unspeakeable ground of rejoycing to him that there is so great a blessednesse bestowed upon a poor sinner Such an one as comes absolutely from Election and tendes undoubtedly to Salvation Rom. 4.6 2 Thess 2.13 Rom. 18.1 2 3. yea what a removal is there of the great fears and terrours of the Almighties wrath and displeasure Know therefore all you poor beleevers that your persons are justified and your services accepted in Christ Jesus and nothing for condemnation can be ever charged upon you So that I may say with the Psalmist Bee glad in the Lord and rejoyce ye just and shout for joy all ye that are upright in heart Psal 32.11 Object What need we to comfort beleevers cannot they take their comforts easily enough home to themselves Answ Presumption wants no comfort it will soon catch at that which doth not belong to it but beleevers indeed especially weakones have great need of comfort Comfort ye comfort ye my people c. Isa 4.01 he means that his people have great need of consolation in this point Remember how it was with Job himself Job 9.16 though hee had called and God had answered him yet he would not beleeve that God had hearkened to his voice And David too though Nathan had told him that the Lord had put away his sin that hee should not dye yet how earnest was he Ps 51. for pardon which state befals beleevers not only upon their relapses but even upon their upright walking before God and God will make them to know that not onely Faith and Justification but also the comfort of a justified estate is the free gift of God 2 Cor. 1.3 and they shall finde it true that although it bee easy for nature to consent to justification by works yet it is hard to close with mercy in a way of free grace The consolation therefore will be very great to them in these two particulars 1 It is a Comfort in the poor services they do Comforts and the weakness of their duties And this is one of Satans strong Temptations whereby hee seeks to trouble their peace hee first tempts to set light by Christ and his righteousnesse and to seek justification by our own works and then hee will trouble us with the many fallings of our duties and performances Thou hearest so unprofitably and prayest so deadly and poorly and art so pinching in good works that thou canst not be justified But beloved Beware that you hang not your comforts upon your duties but on Christ reneived by faith as the Publican Luke 18.14 Rom. 9.3 yea the Gentiles that followed not after righteousness viz. of their own have attained unto righteousness even that which is of Faith This therefore is a beleevers comfort in all his imperfect and weak performances that these are not his righteousnesse wherby he expects to be justified but the righteousness of Christ most spotless and perfect is that which hee builds upon Object But are not good works required of justified persons Answ Yes as the fruits of faith and justification but not as the merit of it Gal. 3.6 Tit. 3.7 8. when hee saith wee are justified by Grace hee moreover addes That it is a faithful saying and these things I will that ye affirm constantly that they who have beleeved in God might bee careful to maintain good works Neither is that obedience that is required of Beleevers a strict and exact conformity to the Law as it doth in it self require and demand as Legal obedience but Evangelical obedience which stands in the desire resolution and indeavour to obey Gods revealed will 2 If wee were justified by Faith then it is not the strength of faith that justifieth the Beleever or assurance but it is simply his faith if it bee true though it bee weak that which troubles many a beleever is that hee wants assurance and some evident feeling of Gods mercy or sight of it now faith is opposed to so a clear a sight 2 Cor. 5.7 and is the evidence of things not seen Heb. 11.1 Excellent is that Joh. 3.14 15. As Moses lifted up the Serpent c. where faith is compared to the Israelites eye now it was not the strong sight of the Brass that healed them but the weakest would do it So it is with Faith and therfore though Christians should labour for strong Faith yet let them not bee discouraged at the weakness of their faith Vse 4. Exhortation and Direction to all sorts of persons to attain unto and maintain this grace of faith 1 To unjustifyed persons those that have not faith to make it their main-task and daily business and to imploy the strength of all their indeavours to obtain Faith and Justification thereby Reconciliation is of wonderful worth It is true wee ought to incourage poor sinners when they begin to reform their lives and leave their base courses Drunkennesse Scorning c. when these become like hot Iron and scalding Lead in their fingers it is some beginning of mercy to such a soul and it is a farther degree when they come to do justly and to love mercy and live peaceably
God in such a way as to overthrow his truth his truth of his promises Tit. 1.4 Grace Mercy and Peace are from God the Father and from our Lord Jesus Christ There is no Mercy to bee expected from God but through Jesus Christ Luk. 1.50 His mercy is on them that fear him they that do not fear God have no title to his mercy so there is the truth of his threatnings that hee will not bee merciful to any wicked transgressour Psal 59.5 to any one that loves his sin and lives in it and refuses to bee reformed Gods mercy is as it were the bridge over the pit to carry the soul to heaven but a man that hath his eies will bee careful that he tread not beside as upon the shadow of the bridge instead of the bridge Yea it is railed as it were with his truth beware of going without the rail lest you drop into the pit now those that we speak of go with out the rail and the promises and threatnings are against them so they do evidently trust in a lye saying They shall have Peace Mercy walking in the stubbornness of their own hearts Deut. 29.19 20. but the Lord saith hee will not bee merciful to such but besides the great delusion is that they do look for pardon of sin by meer mercy with the wrong or denial of the justice of God 3 There cannot possibly bee any remission of sin unlesse that God can pardon in Justice as well as Mercy There can bee no dispensation for this If God could have pardoned sin without the price of redemption then certainly Christ dyed altogether in vain For what did the father send forth Christ to bee the Propitiation for sin to shew his justice how can they beleeve that if Gods justice did not exact the price If the price might have been omitted without any prejudice to his justice could God bee eternally just if hee had not punished sin at all Prov. 17.15 To justify the wicked without satisfaction to justice is an abomination to the Lord and will the Lord do that which is abominable to him will any King put his own Son to death to save a traitours life when hee can freely pardon the traitour if hee will surely that were an unnatural and a cruel part and can wee think that God the Father will give up his onely begotten Son to death to save sinners when hee may out of meer grace and mercy pardon them without such a sacrifice certainly God would never do it Briefly the sinner must necessarily satisfy justice either by himself or by his surety or else it is utterly impossible that his sin should bee forgiven Heb. 10.26 27. Without a sacrifice for sin there remains nothing but a certain fearful looking for of judgement and fiery indignation that shall devour the adversaries Doth any soul expect pardon without Christ then hee expects peace without any sacrifice for him but the Text saith that without this there remains nothing but a fearful expectation c. Briefly such a hope of pardon is interpretatively no better than Atheism and denial of God For it denies the justice of God it denies his purity and holinesse it denies his Soveraignty yea it denies Christ if the Lord bee God hee is just and holy and Judge of all the World and if hee bee just hee cannot pardon sin but in a way of justice and that sealed by Christs blood I pray consider that Psal 89.13 14. Thou hast a mighty arm strong is thy hand and high is thy right hand consider what a God you have to deal withall hee is a mighty strong God no creature is able to withstand him if hee bee displeased Object I but he is merciful too Answ 1. Psalm 89.14 Justice and judgement are the habitation of his Throne mercy and truth shall go before his face justice and judgement are the basis and supporter of his Throne take away justice and you pull down his royal Throne you make him no longer King or Judge mercy and truth are his harbingers 2 They are offered first and when refused Justice doth execution So a like place Psal 36.5 6. Thy mercy O Lord is in the Heavens and thy faithfulnesse reacheth unto the Clouds that is there is a vastnesse and immensity in both they are very great but whence is his Justice so great his righteousnesse is like the strong mountains c. as if hee had said the righteousnesse of God is as unsupportable and unmoveable as the strong mountains and his judgements they do not swim aloft but they are an infinite and unsearchable depth You cannot bear them nor remove Gods righteousness nor measure or fathom his judgements and thou that art a sinner hast these mountains ready to fall upon thee and art sinking into this great deep What is it that makes the Devils eternally miserable but that they have no Christ to satisfy the justice of God and if a sinner on earth live and dye without Christ he is as uncapable of salvation as those in the 2 of the Ephes 12. Object 2. The Justice of God is answered in Christ for mee Answ True indeed there is no other Name under heaven given amongst men whereby wee shall be saved and happy is that soul that can groundedly plead this and most miserable is he or shee that is deceived herein it is an errour in the foundation 1 Cor. 3.11 Other foundation can no man lay Beloved let us take heed of an errour in this which is very common 1 Joh. 3.6 7. Consider whether there bee not Gods Writ sent out against you frequently signed in an open Court as Micaiah said to Ahab 2 Chron. 18 2â— hath not the Lord pronounced against thee in the threatnings in his Word yea hath not the Arrest been served upon thee in the secret accusation of thy conscience when thou hast shifted it off as Felix did Pauls Sermon Act. 24.25 Consider how thy heart is affected with the doctrin of Gods justice and the judgements to come Is it not with thee as it was with that unhappy Felix doth not thy heart I say not onely tremble but swell against the truth of God doth it not secretly wish there were no Assizes yea art thou not still in the Jailours custody as a malefactor Beware of that which Elihu speaks Job 36.17 18. thou hast fulfilled the judgement of the wicked judgement and justice take hold on thee that is they are seizing upon thee Because there is wrath beware lest hee take thee away with his stroak then a great ransome cannot deliver thee will hee esteem thy riches no not gold nor all the forces of strength Gods Justice in a Sinners Justification THE FOUR AND TWENTIETH SERMON ON Rom. 3.25 26. That he might be just and the Justifier c. NOT onely the exact Truth of God Doct. 1 or the abundance of his Grace but also his strict justice do concur and act in the justification of a sinner in
the sight of God Use 2. The vile nature of sin discovered That wee should hereby learn to know the vile nature of sin and to judge aright of it which very few are acquainted withall Which evidently appears both by their security when they have committed it their cloaks and colors to hide it and their boldnesse in committing of it none of which would ever bee if they did understand what it is Now a sure way to discover it and to remove and scatter all mistakes about it and to digest well this principle that no sin can ever bee pardoned but the course of Divine justice must certainly and necessarily pass upon it as surely as God is God that is as surely as God is just and righteous which if hee should cease to bee or but abate of it in any one act hee should cease to be God Rom. 3.5 6. If God bee unrighteous how then shall hee judge the World that is hee cannot possibly bee Judge of it if hee should pass by any one sin unpunished The day of judgement is called Rom. 2.5 The day of the Revelation of the righteous judgements of God Therefore no unrighteous sentence can pass from him But it s unrighteous to suffer any sin to go unpunished though in respect of temporal punishments God deals variously as his wisdome disposes yet hee is ever just which then hee will clear to all the world Rom. 2.2 Wee know that the judgement of God is according unto truth that is as hee cannot bee deceived by any colour or pretence to hide any sin so neither will hee pass any false sentence upon any action that is to bee judged not according to appearance but according unto truth nor will hee deal partially about it for then hee should not bee the God of truth and vers 6 7 8 9. Hee shall render unto every man according to his works that is the nature of distributive justice if any thing bee abated of this or lessened or if there should bee any exception the nature and essence of justice should bee violated and so also the very being of God should cease besides God being a holy God doth hate sin according to his infinite holinesse infinitely God hates nothing in the world but sin therefore all the infinite hatred of God is spent upon sin alone Now what a thing is that that an infinite divine hatred like a mighty undivided stream should with all its united forces and inundations and detestation run forceably and irresistably upon every sin how small soever as vain thoughts Prov. 15.26 and foolish talking wanton glances of the eies and the very secret lusts of the heart Mince and extenuate your sins as much as you will yet the Lord hates every sin as sin and therefore cannot choose but punish every sin little or great according to the desert of it and if God should hate sin less than hee doth hee should cease to bee God Quest How may that bee cleared Answ Why if God did not hate sin infinitely he should not bee infinitely holy and wee say truely that a thing cannot bee more or less infinite whatsoever is infinite it remains so to eternity if it should bee a degree under that it must be finite for infinite holiness must needs bee accompanied with an infinite hatred of sin So if Gods holiness or hatred of sin should bee less than it is it should bee finite and if infinite holiness bee denyed to God then his Godhead is denyed also Let vile sinners ponder this that think and say many times that Gods Ministers speak too harshly of sin and hope that God is not so much offended as they would make us beleeve neither doth hee hate it so exceedingly Oh poor Creatures beware of all such thoughts if God should hate sin less than hee doth hee should cease to be God Oh consider the certainty of these things I beseech you be convinced of this that it is a gross and dangerous errour to conceive that Gods mercy is greater than his justice and it proceeds from the ignorance of the divine nature for whatsoever is in God is God and all his attributes are infinite and one infinite cannot bee greater than another neither can one attribute bee contrary to another nor exclude another nor abate and overcome another for how can God bee divided in himself Gods mercy indeed hath a larger extent as being upon all his works Psal 145.9 but his distributive justice reaches onely to men and Angels but in themselves they are both infinite and equal Further for more clear demonstration of this that Christ is set forth to bee a Propitiation for the remission of the sins of the Elect consider a place Gal. 3.13 Christ was made a Curse for us there bee two things especially observable First That Christ is called a Curse not only that hee that is God over all was accursed for the sins of the Elect imputed but a Curse that being the abstract comprehends the confluence and collection of all the Curses due to their sins none excepted there is a curse due to every sin of every Elect soul and they all meet upon Christ But secondly it was said hee was made a Curse by whom was hee made but by God the Father by the most loving Father though the most loving and beloved Son though hee did alwaies those things that pleased him Joh 8.29 Yet such a Father made such a Son to bee accurst that is not onely forsook him so that for the time hee had no sense of the presence of Gods grace and favour towards him but filled him brim-full as it were with the sense of his fierce indignation due to his peoples sins What manner of Justice is this in God the Father beloved in the Lord that dealt thus with a holy Son and such a Son whatsoever might stay the hand of Justice from proceeding against him was found in Christ yet nothing could prevail I may adde that Heb. 12.3 Consider him that indured such contradiction c. mark the words how emphatical him standing in such relation unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sufferer the greatest Sufferer what did hee suffer such a contradiction c. such an one as never was there was never any parallel to it and their contradiction was a counterfaction and take this of God too Luk. 22.53 the contradiction of men and the malediction of God Oh consider him that suffered these things reason with your selves about him and say Wherefore hath the Lord done this as was spoken in the like case Exod. 12.26 What means this service c. wee must tell our children the meaning of the Sufferings of Christ as the Jewes were to tell their children the meaning of the Passeover Quest What evil is there in sin that Divine Justice should so pursue it and that God cannot passe it by except that Gods Justice doe proceed against it Ans Sin is extreamly opposite to the nature of God
and clear when thou judgest David was now all for justifying of God in whatsoever hee said and did and so should wee Let us take heed of entertaining such thoughts as do rise up against the justice of God 't is a great sin to fly out against the Justice of civil Courts as is the practice of some The Prophet Isaiah speaks of a sad time wherein hee lived Chap. 59.4 None calls for justice nor any pleads for the truth Amos 5.10 They hate him that rebuketh in the Gate this is a horrid crime to bee against the Justice of the Magistrate but wee speak now of a higher matter which is the justice of God himself and to be against this is to bee against God himself for Gods Justice is his very Name and being It were well if they would consider this who do so vehemently decry the preaching of the Law whereas every wise and sober Christian knows 't is his duty to love the strictest commands of God and that they are very useful to keep him from sinning against God Psal 119.11 I have hid thy word in my heart that I might not sin against thee and so in another place By the words of thy mouth saith David I have kept mee from the paths of the destroyer And as some are against the strictnesse of the Commands so others are offended at the severity of Gods threatnings Amos 7.10 The Prophet there denounced the judgements of God against Jeroboam and Amaziah said The Land was not able to bear his words and hee must bee gone from Bethel vers 12.13 How harshly did the chief Priests and Pharisees resent those threanings of Christ Luk. 20.16 when Christ there told them that the Lord of the vineyard should destroy the cruel Husbandmen and give the vineyard to others they said God forbid and as it was with them so it is with the people with whom wee have to do in our ministry God forbid say they that there should bee so much severity in God as Ministers speak of but beloved is not preventing justice pretious justice and preventing Physick the best doth it not argue much tenderness in a father to threaten the Rod to his Childe if hee shall adventure to come near to a pit where hee may bee drowned So I say of the judgements of God as they are all righteous and just when they are executed upon Gods Enemies so they are for the prevention of sin in his Children wherefore instead of slandering the Justice of God or repining at it let us justify his waies Lam. 3.39 40. Why doth the living man complain a man that suffereth for his sin Let us search and try our waies and turn again unto the Lord. The drowning of the Old World the burning of Sodome with fire and brimstone the destruction of Jerusalem seems harsh to flesh and blood and some there are that quarrel against and are not afraid to deny the eternity of Hell torments and yet wee are not displeased with a man that kills a brood of Serpents or a kennel of wolves and why Because there is an antipathy in our natures against such harmeful Creatures Now thus it is in Case of sinning against God sin is contrary to Gods nature and Gods nature is contrary to sin if fire burns fuell who blames it or wonders at it and why it is the nature of fire so to do and it is the nature of the holy God to hate sin Psal 119.137 Righteous art thou O Lord and upright in thy judgements Conclusi 3. If there bee so much evil in sin Wonder at Gods patience in forbearing sin then wonder at the patience of God in forbearing of thee thus long and grow to a self-abhorring and see what an indispensible necessity lies upon every soul for to bee deeply humbled for sin and turned universally from it even whilst it is called to day take notice of that Jerem. 8.8 No man repenteth of his wickedness saying what have I done and let that place bee verified in us Zach. 12.10 They shall look upon him whom they have peirced and mourn Mr. Calvin interprets that place of God the Father and there may be a truth in it that each person is pierced by our sins Oh! Therefore Mourn as for an onely Sonne and let us bee ashamed that wee can mourn for every petty loss or cross Yea suppose it were the loss of an only Son but cannot mourn at our peircing of Jehovah If a man had brought confusion or destruction upon the whole Creation yet this were infinitely short of the evil of sinne that is a wearinesse to God himselfe Isaiah 1.14 The Lord there complaines of the sinnes of his people though they did so many costly duties that hee was weary to bear them what cannot the infinite God bear them and can a sinful heart bear them Yea how dare a poor wretch live wilfully one hour in sin when as hee knows that God will not pardon it without great Repentance But here perhaps hee will shift or pervert some Scripture or another to palliat his Conscience But now if wee thorowly understand and consider the Argument I am upon wee can finde out no way to escape punishment for our sinnes If this bee true that God cannot in justice pardon sin without punishment God will punish all our sinnes either in our own Persons or in our Surety When I say God cannot let sin pass unpunished the Reason is because God cannot do that which is contrary to his Nature nor change his Nature it were a contradiction to conceit this It is said in the second of Timothy 2.13 God cannot deny himself c. And shall a Sinner then dare to live one hour in such an estate that if God do not or cannot deny himself if hee dye in it hee shall infallibly bee damned Doe not go away now and say as the people did of Ezekiel Chapt. 20. verse the last Do they not say of mee O Lord God doth not this man speak Parables But Friends this is no parable that I Preach but a plain Truth and undeniable and therefore if you are rational you must needs yeeld to the strength of these things 4 If there bee so much evil in sin then let us set our strength against it and all the temptations of Satan whereby by hee labours to draw us into it I might here tell you of the danger of sinne how that death is the wages therof and that eternal fire shall bee the portion of all impenitent sinners But Brethren it is a stronger Argument when I tell you that it is contrary to God and this is true not only of great sinnes but also of small as it is sin those little sinnes as wee term them even vain thoughts Jer. 4.14 and Idle words Matth. 12.36 do expose you to Eternal Wrath not onely a prophane Conversation but also a vain Conversation will prove thy destruction without a Redeemer and therefore Christ dyed for this end to redeem
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