as he did to that Leper v. 3. I will be thou clean For he is not lesse willing to save those that come unto him then he is able He invites all to come and offers his grace unto all if they do come Ho every one that thirsteth come unto the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Esa 55. 1. Come unto me all ye that are weary and heavy laden and I will give you rest Mat. 11. 28. Therefore whatever thou art if thou beest sensible of sin if burthened with it if thine iniquities be gone over thine head and be as a heavy burthen too heavy for thee to bear as David complained of his iniquities Psal 38. 4. Come and cast thy burthen upon the Lord as he exhorts Psal 55. 22. Cast it upon the Lord Christ who is both able and also willing to beare it If thou beest as perplexed as the soul smitten Iaylor was who cryed out What must I do that I may be saved I say unto thee as Paul said unto him Believe in the Lord Jesus Christ and thou shalt be saved Acts 16. 30 31. So are we troubled for want of sanctification because grace is so weak and corruption so strong in us let us come unto Christ who is full of grace Ioh. 1. 14. And of his fulnesse we all receive grace for grace V. 16. He is made of God unto us sanctification 1 Cor. 1. 30. His grace is sufficient for us 2 Cor. 12. 9. Though in us there be nothing but want and weaknesse yet in Christ is all fulnesse and all power I can do all things thorough Christ that strengtheneth me Phil. 4. 13. As the conies being in themselves weak yet provide for their safety by this that they make their houses in the rocks Prov. 30. 26. So let us get into the rock Christ and then how weak soever otherwise we be we are safe though the Devill our adversary be a lion a roaring lion and go about seeking whom he may devoure 1 Pet. 5. 8. yet Christ is a lion as well as he Rev. 5. 5. yea a lion stronger then he more potent to save then he is to destroy He will bruise Satan under our feet Rom. 16. 20. Therefore be strong in the Lord and in the power of his might Ephes 6. 10. Ioab fled to the horns of the Altar and yet was never the better 1 King 2. but let us flie to Christ the horn of salvation and whatsoever the danger be that doth pursue us it shall not overtake us we shall either escape the thing it self or at least the evill of it we shall not be the worse but the better for it All things shall work together for our good Rom. 8. 28. Even death it self shall be gain unto us Phil. 1. 21. Vse 3. But as there is this consolation for us so is there also admonition to take heed least we fail or come short of the grace of God Heb. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. How shall we escape if we neglect so great salvation Heb. 2. 3. And they neglect this so great salvation 1. Who expect salvation from any thing but Christ only And so do not only the Papists but also many simple and superstitious ones among our selves who build upon themselves their own righteousnesse their good prayers good meanings and the like whereas though all were indeed good as without a true faith in Christ nothing is good yet are they not so good as that it is safe to rest in them and to build upon them Paul was as good in every respect I dare say as any of these yet did he renounce all his own righteousnesse as not sufficient if God should contend with him and flie unto Christ and his righteousnesse as that which alone is sufficient unto justification and salvation Phil. 3. 9. 2. They who pretend to Christ and presume of salvation by Christ and yet indeed are aliens from Christ and have no interest in him they say that they believe in Christ and hope to be saved by Christ and yet live in their sins which Christ came to destroy For the Son of God was manifested to destroy the works of the Devill 1 Ioh. 3. 8. Therefore though Christ be never so able to save yet such as remain impenitent and disobedient shall have no salvation by him they have neither part nor portion in this matter Christ commanded that repentance and remission of sins should be preached in his Name Luk. 24. 47. No remission of sins thorough him without repentance Paul testified both to the Iews and also to the Greeks repentance toward God and faith toward our Lord Iesus Christ Acts 20. 21. As many as walk according to this rule peace shall be upon them and mercy and upon the Israel of God Gal. 6. 16. THE TENTH SERMON JOH 10. 30. I and my Father are one I Have * Serm. 7. p. 63. before shewed that the Father the Son and the Holy Ghost are three distinct Persons yet but one and the same God Now I shall treat more particularly and more fully of the second Person the Son our Lord Iesus Christ and shall prove his Divinity which hath been much impugned both of old and of late yea is still at this day Christ himself here speaking of himself and of his Father affirmes that they are one that is as I shall indeavour to demonstrate one in essence and nature one and the same God And thus they to whom he spake these words did understand them as appeares by the Verses immediately following where it is said that the Iewes presently upon these words took up stones to stone him charging him with blasphemy for that he being a man did make himself God Indeed Calvin upon Abusi sunt hoc loco veteres ut probarent Christum esse Patr◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque n◠Christus de Vnitate substantiae disputat sed de consensu quem cum Patre habet quicquid scilicet geritur à Christo Patris virtute confirmatum iri Calv. in loc the place likes not that these words should be made use of to prove the Godhead of Christ as the Ancients have done for he supposeth that Christ here speaketh not of the unity of substance but onely of the consent and agreement that he hath with the Father so that whatsoever is done by him is authorized and ratified by the Father But first Calvin himself for the thing viz. Christs Divinity and consubstantiality with the Father is expresse and full 2. So is the Scripture it self as shall be shewed in many places 3. Not only the ancient Writers have thus Hilar. de Trinit l. 8. interpreted it amongst whom Hilarie doth tax and confute the Arrians who expounded it of unity of will and consent but the later also Beza Zanchius c. 4. Christ having immediately before spoken of the power of his
of the Saints in heaven that they have no sin no iniquity It is the happinesse of the members of the Church militant of the Saints on earth that their sin and iniquity is forgiven The point which Doct. we are to observe from the Text is this That forgivenesse of sins is a benefit of which Gods people are made partakers It is a part of that new Covenant that God hath graciously made with his people I will forgive their iniquity and not remember their sin any more Jer. 31. 34. So Christ told Paul that he would send him to preach unto the Gentiles to that end that they might receive forgivenesse of sins Acts 26. 18. For the more full handling of this point I will shew by whom sins are forgiven for whose sake they are forgiven what is required of those to whom they are forgiven and then make use and application 1. By whom sins are forgiven As some sins are committed against man so they may be forgiven by man If thy brother trespasse against thee rebuke him and if he repent forgive him And if he traspasse against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Luk. 17. 3 4. But sin all sin whatsoever being a transgression of the Law 1 Joh. 3. 4. As sin is against God a transgression of his Law an indignity and dishonor done to him so only he can forgive it I even I am he that blotteth out thy transgressions c. Esa 43. 25. The Scribes therefore Movet Scribas remissum ab homine peccatum Hominem cuim tantâ—â—m in Jesu Christo contuebantur Verum enim nemo potest dimitiere peccata nisi solus Deus Ergo qui remittit Deus est quiâ— nemo remittit nisi Deus Hilar. in Mat. can 18. might well say Who can forgive sins but God only Mar. 2. 7. They were right in the Doctrine onely they were wrong in the application their position was good that onely God can forgive sins only their supposition was nought that Christ was a meer man and therefore did blaspheme when he took upon him so to forgive sins as he did As for that which Christ said to his Apostles and in them to all his Ministers Whose soever sins ye remit they are remitted unto them Joh. 20. 23. it is not so to be taken as if they could remit sins authoritatively but onely ministerially they are said to remit sins in that they preach remission of sins and declare unto people that their sins are remitted viz. they performing those conditions which God requireth of those whose sins he remitteth John Baptist was to go before the face of the Lord to prepare his wayes To give knowledge of salvation unto his people by the remission of their sins Luke 1. 76. 77. And Christ after his Resurrection told his Apostles that they and his other Ministers should preach remission of sins Luk. 24. 47. Be it knowne unto you said Paul that through this man viz. Christ is preached unto you forgivenesse of sins Acts 13. 38. That the Apostles did otherwise then thus forgive sins we find not The Priest in the time of the Law was said to make the In remittendis vel retinendis culpis id juris atque officii habent Ecclesiastici sacerdotes quod olim habebant sub lege legales in curandis leprosis Hi ergo peccata dimittunt vel retinent dum dimissa à Deo vel retenta judicant ostendunt Lombardus Hieronymum secutus lib. 4. dist 18. Leper clean Lev. 13. when he did pronounce and declare him to be clean Our Translators render it The Priest shall pronounce him clean v. 17. and so in other Verses of that Chapter but in the Originall it is shall make him cleane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Septuagint have it yet our Translators do well and truly expresse the sense for that making cleane is no more but a pronouncing Mundum esse decernet clean and so also the vulgar Latine Interpreter doth render it Just so as Hierome and after him Lombard hath observed the Ministers of the Gospell are said to forgive sins when they declare whose sins are forgiven 2. For whose sake sins are forgiven viz. For Christs sake He commanded that remission of sins should be preached in his Name among all Nations Luke 24. 47. So Paul told them to whom he preached saying thorough this man is preached unto you for givenesse of sins And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Acts 13. 38 39. He is the propitiation for our sins 1 John 2. 2. He is the Lamb of God that taketh away the sin of the world John 1. 29. God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2 Cor. 5. 19. For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him v. 21. He was wounded for our transgressions he was bruized for our iniquities the chastisement of our peace was upon him and with his stripes we are healed All we like sheep have gone astray and we have turned every one to his own course and the Lord hath laid upon him the iniquity of us all Isai 53. 5 6. 3. VVhat is required of those to whom sinnes are forgiven Although sin in respect of us is forgiven freely we can do nothing whereby to purchase forgivenesse of sin yet something is required to prepare for it and to make capable of it Thus there is required 1. Faith To him give all the Prophets witnesse said Peter speaking of Christ that thorough his Name whosoever believeth in him shall receive remission of sins Act. 10. 43. By him all that believe are justified c. said Paul Act. 13. 39. Faith is the hand that laies hold on Christ and receives him for whose sake sin is forgiven To receive Christ is nothing els then to believe in him Joh. 1. 12. The nature of faith is set forth compleatly Heb. 11. 13. All these died in faith having not received the promises that is the things promised but saw them afar off and were perswaded of them and embraced them which shews that to the making up of Faith justifying and saving faith there must be first knowledge they saw the promises though it were afar off yet they saw them they had some though but a dim and weak knowledge of them 2. Assent they were perswaded of them 3. Application they embraced them 2. Repentance Christ commanded that repentance and remission of sins should be preached in his Name Luk. 24. 47. First Repeutance and then remission of sins no remission of sins without repentance So Peter preaching Christ unto the Jews said Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance
said Blessed be the Lord God of Israle who hath visited and redeemed his people And hath raised up a horn of salvation for us in the house of his servant David where observe that Christ is described still more particularly as being not only the seed of Abraham but of David and so called the son of David Mat. 1. 1. immediately he addes As he spake by the mouth of his holy Prophets which have been since the world began Luk. 1. 68 69 70. So Stephen speaking to the Jewes Which of the Prophets said he have not your Fathers persecuted And they have slaine them which have shewed before of the coming of the just One of whom now ye have been the betrayers and murtherers Acts 7. 52. Peter also in his Sermon to Cornelius and the rest that were with him speaking of Christ saith To him give all the Prophets witnesse that thorow his Name whosoever believeth in him shall receive remission of sinnes Acts 10. 43. And as Moses and the Prophets did in words testifie that Christ is the only Saviour so from the time of Moses untill the coming of Christ there were many types and figures whereby this was signified Some of these types and figures were extraordinary and transient some were ordinary and permanent Of the former sort was the brazen Serpent which by Gods appointment Moses made and set upon a pole that the people being stung with fiery Serpents looking upon it might be healed as we read in Numb 21. * This was a figure of Christ lift up on the Crosse on whom whosoever being stung by that old Seâ—pent the Devil looketh with the eye of faith he shall be healed Our Saviour himself shewes this to have prefigured him and the benefit that cometh by him As Moses saith he lift up the Serpent in the wildernesse so must the Son of Man be lift up that whosoever believeth in him might not perish but have everlasting life Joh. 3. 14 15. So the cloud which went before the Israelites in the wildernesse when they journeyed and was a guide unto them and when they rested abode over their heads and kept off the scorching heat of the Sun from them this cloud I say of which see Exod. 13. 21 22. was likewise a type of Christ by whom alone we are protected from the fire of Gods wrath and are directed to the heavenly Canaan The Apostle saith that the Israelites were baptized unto Moses in the cloud It was a kind of Baptisme unto them it was to them as baptisme is to us a Sacramentall sign pointing at Christ and shadowing forth salvation by him and him only And so also the Sea as the Apostle sheweth in the same place viz. 1 Cor. 10. 2. the Sea thorough which the Israelites passed when Pharoah and the Egyptians pursued them and were ready to destroy them wherein also their adversaries were drowned as the story is recorded in Exod. 14. Of this nature also was Manna wherewith God did feed the Israelites Exod. 16. The Apostle calls it Spirituall meat 1 Cor. 10. 3. because it had a spirituall signification it signified Christ and the body of Christ even as now the bread in the Sacrament of the Lords Supper doth that true bread which doth feed the soul unto eternall life as Christ sheweth at large in Joh. 6. So also was the rock out of which God gave drink to the Israelites in the wildernesse Exod. 17. That Rock was Christ saith the Apostle 1 Cor. 10. 4. That is it did represent and signifie Christ like as Christ called the bread in the Sacrament his body and the wine his blood which blood of his was also represented and signified by that water out of the Rock which therefore the Apostle there calls Spirituall drink in respect of the spirituall signification of it These types and figures of Christ I call extraordinary and transient because they were only appointed upon occasion and to continue but for a short time But there were other types and figures of him which were of a more solemn institution and of a more durable nature which therefore I call ordinary and permanent Of this kind was the Passeover or the Paschall Lamb the blood whereof being sprinkled on the doors of the Israelites they were preserved when the first-born of the Egyptians were destroyed Exod. 12. That Lamb was a figure of Christ the Lamb of God Joh. 1. 29. by whose blood we are saved whenas all that are not sprinkled with it shall be destroyed what is spoken of that Lamb Exod. 12. 46. is applied unto Christ and alledged as meant principally of him Joh. 19. 36. So all the sacrifices and other rites and ceremonies of the Law had reference unto Christ and did typifie him as the only Redeemer and Saviour Which are a shadow of things to come saith the Apostle speaking of some of them but the body is of Christ Col. 2. 17. The Law was given by Moses but grace and truth came by Jesus Christ Joh. 1. 17. Grace in opposition to the Morall Law and truth in opposition to the ceremoniall Law which was but a shadow of those things the truth whereof is in Christ For the Law having a shadow of good things to come and not the very image of the things c. Heb. 10. 1. For it is not possible that the blood of bulls and goats should take away sin v. 4. No it 's only the blood of Christ which was typified by the blood of those creatures that can do it See there what follows in the same Chapter And indeed the scope of the whole Epistle is to shew that the ceremoniall Law did but shadow out Christ and therefore is now abolished Christ being come and having accomplished that which it shadowed Thus in the Scriptures of the Old Testament is Christ set forth as he in whom alone salvation is to be found But much more clearly and fully is this revealed in the Scriptures of the New Testament We use great plainnesse of speech And not as Moses that put a vail over his face c. saith the Apostle 2 Cor. 3. 12 13. The Text in hand doth plainly tell us that there is not salvation in any other c. So Mat. 1. 21. it 's said that therefore he is called Jesus because he doth save his people from their sins And S. John saith God hath given unto us eternall life and this life is in his Son He that hath the Son hath life but he that hath not the Son hath not life 1 Joh. 5. 11 12. Every where in the New Testament such sentences and sayings are obvious But for the fuller manifestation of the truth of this Doctrine let us further consider that all the links of the golden chain of salvation viz. Election Redemption Adoption Justification Sanctification and Glorification all have reference unto Christ and dependance upon him 1. Election God hath elected such as shall be saved God hath chosen you unto salvation 2 Thes 2.
shall set on thee to hurt thee Acts 18. 9 10. And he is able to save from spirituall enemies From sin Thou shalt call his Name Jesus for he shall save his people from their sinnes Mat. 1. 21. From the Law Christ hath redeemed us from the curse of the Law c. Gal. 3. 13. From death The last enemy that enemy that holdeth out to the last that shall be destroyed is death 1 Cor. 15. 26. And v. 54. c. When this corruptible shall have put on incorruption and this mortall shall have put on immortality then shall be brought to passe the saying that is written Death is swallowed up in victory O Death where is thy sting O Grave where is thy victory The sting of death is sin and the strength of sin is the Law but thanks be unto God that giveth us victory thorough Iesus Christ our Lord. From the Devill He came to bruise the head of that old Serpent as was promised in the beginning Gen. 3. 15. Forasmuch as the children are partakers of flesh and blood he likewise took part of the same that thorough death he might destroy him that had the power of death that is the Devill Heb. 2. 14. 4. He is able to save not only for a while but for ever Israel shall be saved in the Lord with an everlasting salvation Esa 45. 17. He is the Author of eternall salvation unto all them that obey him Heb. 5. 9. He hath obtained eternall redemption for us Heb. 9. 12. 5. He is able to save not only privatively so as to remove all evil from us but also positively so as to confer all good upon us Had Ioseph only been delivered out of prison he would have thought it no small favour this was all that he requested the chief Butler to do for him when he had so comfortably interpreted his dreame unto him But think on me when it shall be well with thee and shew kindnesse I pray thee unto me and make mention of me unto Pâ—araoh and bring me out of this house Gen. 40. 14. But that he should be so advanced as he was this was much more Now whosoever believeth in Christ shall thorough him not only not perish but also shall have eternall life Joh. 3. 16. Reasons why Christ is such a powerfull and sufficient Saviour 1. Because of the dignity of his Person He is the mighty God as he is stiled Esa 9. 6. therefore he must needs be a mighty Saviour God with his own blood did purchase his Church as it is said Acts 20. 28. The blood of Christ is the blood not of a meer man but of that person that is as well God as man and therefore that blood must needs be of infinite value it must needs be of sufficient force to purchase the Church and to work the redemption of it 2. Because both of the greatnesse and also of the willingnesse of his suffering He was wounded for our transgressions he was bruized for our iniquities c. Isai 53. 5. And v. 10. it 's said that his soule was made an offering for sin and therefore he shall see his seed and v. 11. He shall see of the travell of his soul and shall be satisfied Therefore doth my Father love me saith Christ because I lay down my life that I may take it up again No man taketh it from me but I lay it down of my self Ioh. 10. 17 18. 3. By the vertue of his Resurrection Hereby he hath made it appear that our debt is discharged and Gods justice satisfied He was delivered viz. unto death for our offences and rose again for our justification Rom. 4. 25. Who is he that condemneth it is Christ that died yea rather that is risen againe Rom. 8. 34. Blessed be God and the Father of our Lord Iesus Christ who hath begotten us again unto a lively hope through the Resurrection of Iesus Christ from the dead 1 Pet. 1. 3. 4. By the power of his Ascension He ascended up into heaven to make way for us I go to prepare a place for you saith he Ioh. 14. 2. and in this respect he is called our fore-runner Heb. 6. 20. 5. By the efficacy of his Intercession Being ascended into heaven and sitting at Gods right hand he maketh intercession unto God for us presenting unto him the merit of his death which he suffered for our sinnes * See Heb. 9. 24. And this reason is alledged why Christ is able to save to the uttermost all that come unto God by him because he ever liveth to make intercession for them So Rom. 8. 34. Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us Vse 1. Now if Christ be such a powerfull and sufficient Saviour then the more injurious are they of the Church of Rome both unto Christ and unto Christians in setting up other Saviours besides Christ as if he alone were too weak and insufficient to save us But as the Gentiles being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as had many Gods were indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as had no God at all but were without God in the world Eph. 2. 12. so they that will needs have many Saviours have indeed no Saviour they that will not be content with Christ alone for salvation shall neither have salvation by him nor by any other for there is none other by whom to have it There is not salvation in any other for there is none other Name under heaven given among men whereby to be saved Acts 4. 12. If you will not believe that I am he ye shall die in your sins Ioh. 8. 24. Wherefore do you spend money for that which is not bread and your labour for that which satisfieth not hearken diligently unto me and eat that which is good and let your soul delight it self in fatnesse Incline your ear and come unto me hear and your soul shal live c. Esa 55. 2 3. It was the saying of one of the Martyrs in Queen Maries daies and it must be one principall part of our Creed None but Christ none but Christ. Vse 2. Again there being such power and sufficiency in Christ to save here is comfort for all sin-sick soules for all distressed consciences here is incouragement for them to come unto Christ and to roll themselves upon him He is a Physitian able to cure them be their maladies never so great never so grievous He cured Matthew a Publican Zacheus chief of the Publicans Paul a persecutor Mary Magdalen that was possessed with seven Devills and the Thief on the Crosse when he was at the point of death which he suffered for his lewdnesse Doubt not therefore whosoever thou art but he can cure thee also come unto him and say as the Leper did Lord if thou wilt thou canst make me clean Mat. 8. 2. and assuredly Christ will say unto thee
force of them not easie to be expressed to the full the one imports a vehement astonishing fear and the other such grief and heavinesse as makes one to be alone and to avoid all company it follows there in the next verse that he said My soul is exceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrowfull unto death He was invironed compassed round about with sorrow so that there was no way to turn but still sorrow was in the way so much the Greek word there used doth import In the cold night lying on the cold ground he did sweat and that in a most strange manner his sweat was as it were great drops of blood falling down to the ground when he was upon the Crosse he cried out My God my God why hast thou forsaken me All this shews what a wonderfull suffering he had in his soul which how great it was only he knows that felt it Let none marvell that Christ should be in such perplexity of spirit whereas usually the Martyrs did shew no such consternation and amazement in their sufferings but did indure them with much patience yea with much alacrity and chearfulnesse with much joy and gladnesse let none I say marvell at this for the Martyrs were filled with inward joy and comfort which did much mitigate if not quite extinguish the sense of their outward sufferings but it was otherwise with Christ although the divine nature were personally united to the humane nature yet it did for a while suspend and withhold the influence of consolation If Job being but tried of God did yet so complain saying O that my grief were throughly weighed and my calamity laid in the balances together for now it would be heavier then the sand of the Sea Job 6. 2 3. And if David being chastned of God did yet so cry out saying O Lord rebuke me not in thy wrath neither chasten me in thy hot displeasure for thine arrows stick fast in me and thine hand presseth me sore there is no soundnesse in my flesh because of thine anger nor any rest in my bones because of my sin Psal 38. 1 2 3. How great needs must be Christs sorrow and the suffering of his soul when it pleased the Lord to bruise him Isai 53. 10. and to lay upon him the iniquities of us all Isai 53. 6. Certainly if Christ had been a meer man he had sunk under the burthen and had never been able to bear it he could never have gâ—ne thorough such sorrows and sufferings as he did For the efficient causes of Christs sufferings the inferiour and subordinate were Satan and wicked men The Prince of this world cometh Joh. 14. 30. The devil put it into the heart of Judas to betray him Joh. 13 2. The Kings of the earth stood up and the Rulers were gathered together against the Lord and against his Christ For of a truth against thy holy child Jesus both Herod and Pontius Pilate with the Gentiles and the people of the Iews were gathered togethor Acts 4. 26. 27. The superiour causes were God and Christ himself All those that were gathered together against Christ did but what God had before determined to be done Act. 4. 28. When Pilate vaunted that he had power to crucifie Christ and power to let him go Thou couldest have no power over me said Christ again unto him except it were given thee from above Therefore Joh. 7. 30. 8. 20. we read in divers places that though the adversaries of Christ indeavoured to lay hands on him yet they could not they had no power to do it because his houre was not yet come viz. the houre or time wherein God had appointed him to suffer and so accordingly he was willing to suffer for he did not suffer any thing but as himselfe pleased Therefore saith he doth my Father love me because I lay down my life that I may take it up again No man taketh it from me but I lay it down of my selfe I have power to lay it down and I have power to take it up again this Commandement I have received of my Father Joh. 10. 17 18. When they came to apprehend Christ as they did so little were they able to do any thing unto him against his will that no sooner did he tell them that he was the man whom they did seek but they went back and fell to the ground Joh. 18. 6. Besides as the story there sheweth he knowing before hand vvhat things were to befall him vvent forth to meet them and to expose himself unto them True it is he prayed and that again and again that the Cup might Mat. 26. passe from him that he might not suffer as he did but it was still upon supposition if it might stand with the will of his Father and with submission unto his vvill considering the things vvhich he suffered in themselves so he vvould not have suffered them for it is naturall for every thing to desire the preservation of it self and Christ took upon him our nature though not the sinfulnesse of our nature He was tempted like unto us in all things yet without sin Heb. 4. 15. But considering the things which he suffered as ordained of God for him to suffer so he was willing to suffer them Neverthelesse not as I will but as thou wilt Mat. 26. 39. And v. 41. thy will be done And Joh. 18. 11. The cup which my Father hath given me to drink shall I not drink it As for the finall causes of Christs sufferings they were Gods Glory and mans Redemption 1. Gods Glory Now is my soul troubled and what shall I say Father save me from this houre but therefore came I to this houre Father glorifie thy name Joh. 12. 27. 28. 2. Mans Redemption He suffered to redeem man from sin He was wounded for our iniquities he was bruised for our transgressions c. Isai 53. 4 5 6. He himself bare our sins on his body on the tree 1 Pet. 2. 24. And so to redeem man from misery Christ hath redeemed us from the curse of the Law being made a curse for us Gal 3. 13. Vse 1. The consideration of Christs sufferings may serve for our consolation 1. Are we burthened with sin do we groane under the heavy weight of it Let 's consider what Christ hath suffered and why he hath suffered His soul was made an offering for sin Isai 53. 11. Not for any sin of his own for he had none but for our sin as was before shewed our sin hath he satisfied for by his suffering For what can be the sins of the sons of men for which the sufferings of the Son of God are not a sufficient satisfaction Therefore in all affliction and distresse of conscience le ts flie unto Christ le ts roll our selves on him and cleave to him and we are safe The blood of Christ is that fountain set open for the washing away of sin and uncleannesse Zach. 13. 1. Believe in the
nature is not of God 1 Thes 4. 3. This particle as is not alwaies a meer note of similitude but sometimes is used to set forth the truth of a thing as Joh. 1. 14. The Word was made flesh and dwelt among us and we beheld his glory as the glory of the only begotten Son of God c. That as the glory c. imports that the glory of Christ which S. John speaks of was indeed the very glory of the only begotten Son of God So Philem. v. 9. being such a one as Paul the aged saies Paul of himself it is therefore as much as if he had said being Paul the aged So likewise Mat. 14. 5. They counted him as a Prophet it is spoken concerning John Baptist and the meaning is they counted him indeed a Prophet as his Father Zacharias prophecied of him when he was newly born saying And thou child shalt be called the Prophet of the highest c. Luk. 1. 76. So here it being said that Christ was found in fashion as a man the meaning is that he was very man indeed like other men sin only excepted Heb. 4. 15. The scope of the Apostle is to shew how low Christ did humble himselfe 1. Unto death 2. Such a kind of death even the death of the Crosse First therefore observe from hence That Christ Doct. was obedient unto death where three things are to be shewed viz. 1. That Christ did suffer death And 2. That it was the will of God that Christ should suffer death And 3. That Christ in obedience to the will of God did suffer death 1. Christ did suffer death So all the Evangelists record and so S. Paul preached 1 Cor. 15. 3. So the Prophets fore-shewed Saying none other things then those which the Prophers and Moses did say should come that Christ should suffer viz. death as appears by the words following and that he should be the first that should rise from the dead Acts 26. 22 23. Daniel fore-told Christs death saying After threescore and two weeks shall Messiah be cut off Dan. 9. 26. So Isaiah prophecied of him saying He was cut off out of the Land of the living Esa 53. 8. And v. 12. He hath powred out his soul unto death Christs death also was prefigured in the Law which was given by the Ministery of Moses all the sacrifices were figures of Christs death therefore he is called the Lamb of God that taketh away the sin of the world Joh. 1. 29. All the Lambs and so other beasts that were sacrificed in the time of the Law did typifie and prefigure Christ who as a Lamb was to be slaine and sacrificed for us The Author of the Epistle to the Hebrewes shews Christ in this among other things to have differed from the Priests that vvere in the Law that whereas they offered often Christ offered but once and that because he offered himself his offering was his suffering so that if he should have offered often he must also have died often whereas men use to die but once and so was Christ to die but not oft'ner See Heb. 9. 25 26 27 28. Ob. But it may be objected that some places of the Old Testament speaking of Christ seem to import that he should not die Thou art a Priest for ever c. Psal 110. 4. His dominion is an everlasting dominion c. Dan. 7. 14. Ans Indeed some from those and the like places did inferre that Christ should not die For when they heard Christ speak of his death they objected against it saying We have heard out of the Law that Christ abideth for ever Joh. 12. 34. As if because he should abide for ever as was signified in the * The Law is sometimes put for any part of the Old Testament as Joh. 15. 25. and 1 Cor. 14. 21. Law that is in the writings of the Old Testament therfore he should not die but they erred not rightly understanding the Scriptures which speak of Christs abiding for ever For the meaning of them is not that Christ should not die but that although he did die yet he should soon rise again and so abide for ever Christ being risen from the dead dieth no more death hath no more dominion over him Rom. 6. 9. 2. It was the will of God that Christ should suffer death There is nothing whatsoever comes to passe but by the will of God Who hath said Nihil fit nisi omnipotens fieri velit vel ipse faciendo vel permittendo ut fiat ab aliis Aug. and it cometh to passe and the Lord commandeth it not Lam. 3. 37. otherwise then by the will and pleasure of God not so much as a sparrow doth fall to the ground Mat. 10. 29. much lesse could so great a thing as Christs death have been had it not been the will and pleasure of God that it should be Pilate condemned Christ to die and others did execute the sentence which Pilate had pronounced but neither Pilate nor others did any thing to Christ but as God had before determined to be done Acts 4. 27 28. 3. It being the will of God that Christ should suffer death Christ in obedience to the will of God did suffer it This Commandement have I received of my Father said Christ Joh. 10. 18. viz. that he should lay down his life and therefore he would and did lay it down And Joh. 18. 11. The cup which my Father hath given me to drinke shall I not drink it As if he should say Shall I not suffer death seeing he will have me suffer it True it is Christ considering death in it self would have avoided it but considering it as that which his Father would have him to suffer so he was willing to suffer it Mat. 26. 39 42. Q. But why would God have Christ to suffer death A. 1. For the satisfying of his Justice God had determined declared death to be the punishment that should be inflicted for sin Gen. 2. 17. 3. 19. Rō 6. 33. Christ was to satisfie for sin and therefore he was to suffer death His soul was made an offering for sin Esa 53. 10. Without shedding of blood is no remission Heb. 9. 22. And v. 26. He appeared to put away sin by the sacrifice of himself Thus Christ died for our sins 1 Cor. 15. 3. 2. God would have Christ to suffer death for the magnifying of his mercy God commendeth his love towards us sets it out in this that whiles we were yet sinners Christ died for us Ro. 5. 8. By Christs death first we are reconciled unto God When we were enemies we were reconciled unto God by the death of his Son Rom. 5. 10. In whom we have redemption thorough his blood even the forgiveness of our sins Col. 1. 14. And v. 21 22. And you that were sometimes alienated and enemies in your mind thorough wicked works yet now hath he reconciled in the body of his flesh through death 2. VVe
27. Ephes 1. 23. The Church having such near relation unto God he will assuredly look to it and preserve it 2. In respect of his decree and purpose in predestinating and electing the Church The Apostle having spoken of some whose faith was overthrown adds Neverthelesse the foundation of God standeth sure the Lord knoweth who are his 2 Tim. 2. 20. Many are called but few are chosen Mat. 22. 12. But they that are chosen are sure to be saved Fear not little flock it is your Fathers pleasure to give you the Kingdome Luk. 12. 32. Come ye blessed of my Father inherit ye the Kingdom prepared for you from the foundation of the world Mat. 25. 34. Moreover whom he did predestinate them he also called viz. according to his purpose v. 28. and whom he called viz. in that manner them he also justified and whom he justified them he also glorified Rom. 8. 30. 3. In respect of the price that he hath purchased his Church with Take heed c. to feed the Church of God which he hath purchased with his own blood Act. 20. 28. He that hath paid so dear for a thing as God hath for the Church will not loose it if he can keep it 4. In respect of the Seal that he hath set upon his Church and the earnest which he hath given unto it even his holy Spirit Men seal things which they would have preserved and kept safe and by giving earnest they make a bargain So God hath sealed his Church by his spirit and hath given it the earnest of his spirit Who hath also sealed us and given the earnest of the spirit in our hearts 2 Cor. 12. 22. In whom also after that ye believed ye were sealed with the holy spirit of promise which is the earnest of our inheritance c. Ephes 1. 13 14. And grieve not the Holy spirit of God whereby you are sealed unto the day of redemption Ephes 4. 30. 5. In respect of the great affection that he bears towards the Church Remember me O Lord with the favour that thou bearest to thy people O visit me with thy salvation Psal 106. 4. That intimates that God doth bear a singular favour to his people and so will visit them with his salvation His soul was grieved for the miseries of Israel Judg. 10. 16. In all their affliction he was afflicted and the Angell of his presence saved them in his love and in his pity he redeemed them c. Isai 63. 9. He that toucheth you toucheth the apple of his eye Zach. 2. 8. These expressions are used to shew how dear Gods Church is unto him 6. In respect of his Covenant which he hath made with his Church and by which he hath ingaged himself unto it I entred into Covenant with thee and thou becamest mine Ezek. 16. 8. But now thus saith the Lord that created thee O Jacob and he that formed thee O Israel Fear not for I have redeemed thee I have called thee by thy name thou art mine viz. by Covenant and what then When thou passest thorough the waters I will be with thee and thorough the rivers they shall not overflow thee When thou walkâ—st thorough the fire thou shalt not be burnt neither shall the flame kindle upon thee For I am the Lord thy God the Holy one of Israel thy Saviour Isai 43. 1 2 3. The people of God being in distresse cry unto him and plead with him thus Not unto us O Lord not unto us but unto thy Name give the praise for thy mercy and thy truths sake Psal 115. 1. Gods mercy moved him to make the Covenant both his mercy and his truth will move him to keep the Covenant He will ever be mindfull of his Covenant Psal 111. 5. My Covenant will I not break c. Psal 89. 34. Therefore also Jeremy in a time of calamity and misery prayed unto God saying Remember break not thy Covenant with us Jer. 14. 21. 7. In respect of his glory which is concerned in the preservation of his Church and in the establishment of it This people have I formed for my selfe they shall shew forth my praise Isai 43. 21. So v. 7. I have created him for my glory c. The most of the world dishonour God and blaspheme his Name but God hath and will have a people that shall honour him and give him the glory due unto his Name It 's said Psal 22. 3. That God inhabits the praises of Israel And both to provoke his people the more to praise him and also that his enemies may have lesse occasion to blaspheme though he afflict his people and suffer their enemies a while to tyrannize over them yet his eye is still upon them he hath a care of them and in due time will deliver them For my Names sake will I defer mine anger and for my praise will I refrain for thee that I cut thee not off Isai 48. 9. And v. 11. For mine own sake even for mine own sake will I do it for how should my name be polluted viz. if his Church should be destroyed and I will not give my glory unto another See also Ezek. 36. 20 21 23. Therefore the people of God make use of this as a most strong argument whereby to prevaile with God Help us O God of our salvation for the glory of thy Name and deliver us and purge away our sins for thy Names sake Wherefore should the Heathen say where is now their God Let him be known among the Heathen in our sight c. Psal 79. 9 10. And v. 13. So we thy people and sheep of thy Pasture will give thee thanks for ever we will shew forth thy praise to all generations So Jer. 14. 7. O Lord though our iniquities testifie against us do it for thy Names sake And v. 21. Do not abhor us for thy Names sake Vse 1. This then serves to convince the adversaries and opposers of Gods Church and people it serves to let them see how vain their enterprize and attempt is in so setting themselves against the Church and people of God as they do Come say they let us cut them off from being a Nation that the name of Israel may be no more in remembrance Psal 83. 4. But they do but imagine a vain thing Psal 2. 1. a thing that they are never able to effect He that sitteth in heaven shall laugh them to scorn the most High shal have them in derision Psal 2. 4. If they be able to do any thing against the Church it is but as they are the rod of Gods anger as he calls the Assyrian Isai 10. 5. as the instruments that he doth make use of for the correcting of his people They mean not so neither doth their heart think so but it is in their heart to destroy and to cut off c. Isai 10. 7. But shal the axe boast it self against him that heweth therewith or shal the saw magnifie it selfe against him
the money that he had for it to the Apostles or no. But thus far that example is to be followed that they which have must communicate to those that want To do good and to communicate forget not Heb. 13. 16. Charge them that are rich in this world c. That they do good that they be rich in good works ready to distribute willing to communicate 1 Tim. 6. 17 18. As we have opportunity let us do good unto all especially unto them that are of the houshold of faith Gal. 6. 10. Vse 1. The use of this doctrine is first to convince and reprove such as professe themselves Christians and so consequently Saints â—et do little regard the communion of Saints that communion which all true Saints have with God with Christ and with one another In stead of communion with God some have communion with Satan in stead of communion with Christ they have communion with Belial with fin and wickednesse in stead of communion with Saints they have communion with the ungodly in stead of joyning in the worship and service of God they joyn in the practice of iniquity swearing and swaggering drinking and revelling together and this they account and call good-fellowship but it is far from that fellowship which the Text doth speak of which indeed is the only true good-fellowship God is light saith S. Iohn presently after the Text and in him is no darknesse at all If we say that we have fellowship with him and walk in darknesse we lie and do not the truth But if we walk in the light as he is in the light we have fellowship one with another c. 1 Joh. 1. 5 6 7. Be ye not unequally yoked together with unbelievers for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse And what concord hath Christ with Belial or what part hath he that believeth with an Infidel And what agreement hath the Temple of God with Idols 2 Cor. 5. 14 15 16. Some under a pretence of sanctity violate the communion of Saints they forsake the assemblies of the Saints because of some in those assemblies by whose society they fear to be polluted but this is either great hypocrisie or a grosse errour Let a man examin himself said the Apostle and so let him eat of that bread and drink of that cup 1 Cor. 11. 28. Therefore it is not the unworthinesse of others that can prejudice thee if thou thy self beest not unworthy Come out from among them and be ye separate how and touch not the unclean thing 1 Cor. 5. 17. So separate as to have no communion with others in that which is evill Have no fellowship with the unfruitful works of darknesse but reprove them rather Ephes 5. 11. Some will exercise communion of Saints in respect of spiritual things but in respect of corporall things they wil have no such communion The Hebrew Doctors note that there are four sorts of persons 1. Such as will say Mine is thine and thine is Pirke Aboth c. s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine They will communicate to others but only so as that others communicate to them again But Luk. 6. 32. 33. If ye love them that love you what thank have ye for sinners also love those that love them And if ye do good to those to those that do good to you what thank have ye for sinners also do even the same 2. Such as will say Mine is mine and thine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine They will keep what they have and let others keep what they have they will neither be beholding to others nor shall others be beholding unto them And this say some was the disposition of the people of Sodome The Prophet Ezekiel speaking of the sins of Sodome mentioneth this for one neither did she strengthen the hands of the poor and needy Ezek. 16. 49. They are not taxed for robbing defrauding and oppressing the poor but for not succouring and relieving them as they should have done 3. Such as will say Thine is mine and mine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine They will take from others but will not impart to others these are grossely wicked 4. Such as will say Mine is thine and thine is thine They will impart to others not expecting that they should impart to them againe This is the disposition of the godly it is that which our Saviour requires Love your enemies and do good and lend hoping for nothing again that is not hoping to receive the like kindnesse by borrowing afterwards of those who now borrow of you and your reward shall be great c. Luk. 6. 35 36. Vse 2. Secondly as we professe Christianity and so sanctity let us practise this communion which is the communion of Saints and so of all true Christians communion with God and with Christ and with one another To this end first let us have a care that we be Christians indeed and so Saints indeed Saints I say in some measure though not full measure God is holy and Christ is holy and all the true children of God and members of Christ are holy and so if we would have communion with them Simile gaudet fimili we must be holy also For every thing seeks communion with that which is like it selfe Birds of a feather flie together Follow holinesse without which no man shall see the Lord Heb. 12. 14. 2. As we must follow after all holinesse so especially Amor. unit amantem cum re amata Love which wo 〈…〉 â—nion and so communion And above all 〈…〉 e things put on charity which is the bond of perfectnesse Col. 3. 14. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God He that loveth not knoweth not God for God is love 1 Joh. 4. 7 8. 3. Humility is also a great means to preserve and maintain this communion Onely by pride cometh contention Prov. 13. 10. With all lowlinesse and meeknesse with long-suffering forbearing one another in love indeavouring to keep the unity of the Spirit in the bond of peace Eph. 4. 2 3. Fulfill ye my joy that ye be like minded having the same love being of one accord of one mind Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves Phil. 2. 2 3. The three and thirtieth SERMON Isai 33. 24. The people that dwell therein shall be forgiven their iniquity THe Prophet here speaking of the Church under the notion of a City and under the name of Sion and Jerusalem v. 20. sheweth what a great benefit belongs unto it and to the members of it viz. the forgivenesse of sins The people that dwell therein in Zion or Jerusalem in the Church they that are so in it as to be of it shall be forgiven their iniquity It is the happinesse of the members of the Church triumphant
their sins behind his back he will no more condemn them for their sins then if they were quite removed out of his sight and he had no knowledge of them 5. When sins are remitted they are said to be cast into the bottome of the sea Thou O Lord wilt cast all their sins into the depths of the Sea Mic. 7. 19. This shewes more emphatically how when God forgives sins they are done as it were quite out of his sight that which is cast into the depths of the sea is not like to be found again nor to be seen any more In those dayes and in that time saith the Lord the iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will pardon them whom I reserve Jer. 50. 20. 6. Sins in this case are said to be forgotten and never more to be remembred I will forgive their iniquity and I will remember their sin no more saith God Jer. 31. 34. God wil no more take vengeance on his people for their sins then if he had quite forgotten them and had no remembrance at all of them All his transgressions that he hath committed they shall not be mentioned unto him Ezek 18. 22. Ob. Some may object that after David had truly repented of his sin and also had the pardon of it declared unto him by the Prophet he was punished for it 2 Sam. 12 13 14. Answ I answer the Papists abuse this and the like examples inferring from them that God remitting the fault yet doth not remit the punishment but that still vve must one vvay or other either here or hereafter make satisfaction unto God for sin committed against him But as the Antinomians erre in denying castigatory punishment to be inflicted upon Gods children so doe the Papists erre in affirming satisfactory punishment to be inflicted on them God afflicts sometimes them whom he pardons not as exacting satisfaction of them for how then are they pardoned but as chastening them that they may the better learn to beware of sin afterwards and that others seeing them to smart for it may beware of it When we are judged we are chastned of the Lord It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we should not be condemned with the world 1 Cor. 11. 32. So that God doth execute judgement he doth inflict punishment upon his children yet it is but a chastening of them for their good not that he doth take vengeance on them or exact satisfaction of them Vse 2. Secondly seeing this great benefit belongs unto the people of God let us take heed least we come short let us make sure that we may be partakers of it To stir us up hereunto let us consider 1. How much the purchasing and procuring of this benefit hath cost even no lesse then the bloud of the Lord Jesus This is my blood of the New Testament which is shed for many for the remission of sins said Christ when instituting the Sacrament of his Supper he gave the Cup unto his Disciples Mat. 26. 28. How shall we escape if we neglect so great saluation Heb. 2. 3. If we make light of that which did cost Christ so dear 2. What account the Saints have made of this benefit The Prophet Mica admiring the goodness of God in this respect cries out Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy Mic. 7. 18. How earnestly did David sue unto God for it Have mercy upon me O Lord according to thy loving kindnesse according to the multitude of thy tender mercies blot out my transgressions Wash me thoroughly from mine iniquity and cleanse me from my sinne Psalme 51. 1 2. And v. 9. Hide thy face from my sinnes and blot out mine iniquities And Verse 14. Deliver me from blood-guiltinesse O God thou God of my salvation and my tongue shall sing aloud of thy righteousnesse And how exceedingly did he rejoyce when he was assured of this benefit Blesse the Lord O my soule and all that is within me blesse his holy Name Blesse the Lord O my soule and forget not all his benefits Who forgiveth all thine iniquities and healeth all thy diseases who redeemeth thy life from destruction and crowneth thee with loving kindnesse and tender mercies Psalme 103. 1 2 3 4. 3. That forgivenesse of sins is such a benefit such a blessing as even blessednesse it selfe the greatest blessednesse that we are capable of here in this life doth consist in it Blessed is he whose transgression is forgiven and whose sin is covered Blessed is he to whom the Lord imputeth not iniquity Psal 32. 1 2. Sin being forgiven nothing can doe us hurt all affliction will be light and easie death it selfe will be advantage to us see Rom. 8. 33 34 35 36 37. This is it that makes affliction grievous and hard to be indured then usually a mans conscience will flie in his face and set his sins before him Thus it is sometimes even with the godly themselves Thou writest bitter things against me said Job unto God and makest me to possesse the sins of my youth Job 13. 26. Mine iniquities said David are gone over my head and are as a heavy burthen too heavy for me to bear Psal 38. 4. Woe unto us that we have sinned said the people of God Lam. 5. 16. And they adde v. 17. For this our heart is faint for these things our eyes are dim O what a happinesse then is it in time of affliction to have sins forgiven and to be assured of the forgivenesse of them So also when death approacheth For the guilt of sin lying upon the conscience will make death terrible it will cause us to say unto it as Ahab said to Eliah Hast thou found me O mine enemy Whereas if we be assured of interest in Christ and of forgivenesse of sinnes thorough him we may say with old Simeon Lord now lettest thou thy Servant depart in peace for mine eyes have seen thy salvation Luke 2. 29 30. This blessednesse here to have our sinnes forgiven doth make way immediately for the blessednesse of the life to come for that inheritance of the Saints in light as the Apostle calls it Colos 1. 12. Forgivenesse of sinnes and an inheritance among them that are sanctified are immediately joyned together Acts 26. 18. Therefore as we desire the inchoation of happinesse here and the consummation of happinesse hereafter as wee would live comfortably die chearfully and after death injoy immortality and glory let us make sure of this benefit the forgivenesse of our sins and then nothing can debar us from all blisse all happinesse The four and thirtieth SERMON HEB. 6. 2. And of the Resurrection of the dead THe Author of this Epistle speaking of the principles of the doctrine of Christ
unto Israel and forgivenesse of sins Act. 5. 31. And Act. 3. 19. Repent ye therefore and be converted that your sins may be blotted out Now repentance importeth 1. Sorrow for sin I will be sorry for my sin said David Psal 38. 18. Ephraim repenting smote upon his thigh Jer. 31. 19. And the penitent Publican smote upon his breast Luk. 18. 13. This sorrow for sin presupposeth knowledge of sin and produceth acknowledgement and confession of it I will declare mine iniquity Psal 38. 18. I * Or know Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledge mine iniquity and my sin is ever before me Psal 51. 3. If we confesse our sins God is faithful and just to forgive us 1 Joh. 1. 9. viz. if with a true penitent heart we confesse them but this sorrow for sin must be godly sorrow that is sorrow for sin as sin not so much as sin is bitter unto us but especially as it it evill in the sight of God a thing whereby he is injured and dishonoured This is to be sorry after a godly manner 2 Cor. 7. 11. This godly sorrow worketh repentance unto salvation not to be repented of v. 10. 2. Turning from sin He that covereth his sinnes shall not prosper but he that confesseth and for saketh them shall have mercy Prov. 28. 13. Pâ—â—nitentiam agere est perpetrata mala plangere plangenda non perpetrare Gregor hom 38. in Evang. Peccati paenitentia est ab eo quod paenitendum intellexeris destilisse Hilar. in Psal 118. sâ—u 119. in Pe. In the Hebrew repentance is called Teshubah which properly signifies turning And so these are joyned tother Repent and be converted Act. 3. 19. 3. Forgiving of others this also is requisite for the obtaining of forgivenesse So Christ hath taught us to pray Forgive us our trespasses as we forgive them that trespasse against us Mat. 6. 12. he adds v. 14 15. For if ye forgive men their trespasses your heavenly Father wil also forgive you But if ye forgive not men their trespasses neither wil your Father forgive your trespasses And when Peter came unto Christ saying Lord how oft shall my brother sin against me and I forgive him untill seven times Christ answered I say not unto thee untill seven times but untill seventy times seven Mat. 18. 21 22. And immediately he propounded a parable whereby to shew how much it concerneth every one to forgive others if he would have God to forgive him The parable is of a King who having a servant that ought him a huge debt which he was no whit able to pay upon his humble submission and intreaty forgave him but hearing that the said servant would not forgive his fellow-servant a small debt was exceeding wroth with him and exacted his debt of him So likewise said our Saviour making application of the parable shall my heavenly Father do also unto you if ye from your hearts forgive not every one his brother their trespasses Vse 1. Novv for the use of the point 1. VVhat comfort is here for the people of God Although in themselves they be guilty of sin both original and actuall though they vvere born in sin Psal 51. 5. and have lived in sin Isai 53. 6. though continually they are falling into sin Jam. 3. 2. Yet this is their comfort and greater comfort then this they need not desire thorough Christ they are reconciled unto God all their sins are pardoned and done away as if they had never been See what expressions are used in Scripture whereby the forgivenesse of sins is set forth vnto us 1. VVhen sins are forgiven they are said not to be imputed God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2 Cor. 5. 19. Sins are injuries done unto God offences committed against him but though we have offended him and have been injurious unto him yet if we lay hold on the Covenant that he hath made with us in Christ he will forgive us and not impute the sins that we are guilty of unto us 2. Sin when it is forgiven is said to be blotted out According to the multitude of thy tender mercies blot out my transgressions Psal 51. 1. Sins are debts Forgive us our debts so it is according to the Originall Mat. 6. 12. As God hath a note-book for good deeds A book of remembrance was written before him for them that feared the Lord and that thought on his Name Mal. 3. 16. And in reference to this book Nehemiah prayed saying Remember me O my God and wipe not out my good deeds that I have done for the house of my God c. Neh. 13. 14. So he hath also a debt-book for sins but if we humbly and unfainedly turne unto him he will blot our sins out of his book he will never charge them upon us never exact payment and satisfaction of us seeing Christ hath made it for us having with his blood blotted out the hand-writing of Ordinances that was against us c. Col. 2. 14. The Prophet Esay useth this same metaphore of blotting out but he fetcheth it another way I have blotted out as a thick cloud thy transgressions and as a cloud thy sins Esa 44. 22. There sinnes are compared to a cloud a thick cloud which interposeth betwixt God and us and keepeth off the bright beams of Gods favour and the light of his countenance from shining upon us Your iniquities have separated betwixt you and your God and your sins have hid his face from you saith the same Prophet Esa 59. 2. But sins being remitted the cloud is blotted out it is dispersed and dispelled it vanisheth and is gone that we may behold the face of God as of a loving Father reconciled to us in Christ Jesus 3. Sinnes are said to be covered when they are pardoned Thou hast forgiven the iniquity of thy people thou hast covered all their sin Psal 85. 2. By this expression is signified that the people of God even his true and faithfull people have sin in them but their sin being forgiven it is as it were covered and hid from the sight of God he doth no more impute sin unto them then if he did see no such thing in them If in this sense onely the Antinomians did hold that God sees no sin in his people I should readily side with them but they have a perverse meaning in it See Mr. Gatakers book intituled Gods eye upon Israel viz. that a child of God cannot sin need not nay ought not to be humbled for sin which opinion is as agreeable unto Scripture as that which is most repugnant to it 4. Sins are said to be cast behind Gods back when he doth forgive them Thou hast cast all my sins behind thy backe said Ezekiah to God Esa 38. 17. God sets the sins of the wicked before his face they are before my face saith he Hos 7. 2. But for such as turne unto him he casts