found in this word of Grace because this word of Grace was written before thy conversion So that either you must deny the pardon that is properly and truly revealed in the word of Grace and must seek out some newer then is revealed or you must acknowledge the pardon that is granted unto men is in regard of the substance of it as I said as soon as he had left it in the volume of his Book So that it is plain that as Believers coming to believe fetch out of this word of Grace their pardon so unconverted persons elected have their Grace equally in this word only the Lord hides the publication of it to them till such time as he is pleased to call them and give them faith to read their portion here as other Believers have read theirs before It s true indeed though the pardon of every unconverted elect person be equally passed over by the Lord yet till the conversion of such persons he gives no more hint of it to such persons than he gives to the Reprobates themselves This is that wil take away the suspected inconveniencies that may follow upon the pardon already granted before conversion For whereas men may think this will make unconverted men presume to know their pardon before conversion I say it is true there is such a pardon for him but he knowes it not nor ever shall he know it till he be brought out of darknesse to the glorious light of the Lord Jesus Christ Otherwise how can it be true that all the sins of Gods people past present and to come are all of them at once pardoned as the godly learned Protestants say I say how can this be true except there be pardon passed before conversion Whence shall a Believer coming to believe fetch all his comfort that all his sins while he was in rebellion were pardoned if there were not a grant of this pardon extant before upon which as upon a â—â—e foundation his believing might stay it self How comes it to passe that persons are not cut off before they are called if their sins are not pardoned which stand between the wrath of God and them Nothing else but the blood of Christ stands between them even between the destroying wrath of God and Gods people that do commit sin even before conversion In a word where will you finde a new act of God since the grants that are registered here in the Book of God Certain I am that the persons pardoned were not converted when this was made And if there be or come after this was first made a new grant either it must be entred a new here or it must be in a new book by it self If therefore all the pardons are as ancient as this record is then all pardons whatsoever are ancienter then the present believing of any person that now liveth Hence we may let persons know that it is but a rash expression to say that such and such a person is in the state of damnation if it be meant he is so before God while he remains in the state of unconversion and the wrath of God abides upon that person though elected till he be called Beloved let me tell you the state of the unconverted elected person is as sure from danger of finall miscarriages as the estate of a Saint in glory Saints in glory stands in glory by the blood of Christ alone the same blood hath purchased the pardon of sin for the unconverted elect person so that the same dicharging of them by the blood of Christ concerns the one as much as it doth another But I say still the unconverted person cannot make any conclusions from all this because he cannot know his portion till he come to believe The third thing I proposed is to know how Christ is qualified and gifted to such a vocation as this is His office is of admirable use to men To be a propitiation for the sins of men and to get the discharge of God manifested to a person for whom he doth plead it is of great consolation So then it must needs be that the Counsel or Advocate that is to plead the cause be wel gifted for that imployment It is too wel known that a righteous cause many a time miscarries in the world through the deceitfulnesse or simplicity of the Counsel When mon come upon life and death it concerns them much to have a skilfull Lawyer to plead for them or else for lack of urging that which is most necessary to be pleaded the men miscarry and perish The Holy Ghost therefore beloved is pleased to import unto us not onely that Christ is an Advocate and whose cause it is that Christ doth plead but also doth communicate unto us the largenesse of the gifts of Christ for the managing of this â—ffice I will not go beyond the Text it selfe to communicate to you the fulnesse of the gifts of Christ to manage this Advocateship of his even to that effect and issue that is heart can desire that is more then thy heart can desire There are three titles appropriated in this place unto Christ all of them very aptly and sweetly manifesting the excellent gifts of Christ as Mediator or as advocate for or on the behalf of poore believers to wit Christ Jesus the righteous We have an Advocate with the Father Jesus Christ the righteous every title shews how he is gifted First the title Christ contains much in it to strengthen our confidence in this our counsell that is to plead our cause Christ is a word that properly signifies anointed and is derived from a word which hath the same signification in it Now anointing if you remember well carries two things along with it The first is the separation or calling of such a person anointed to some speciall office The second thing imported by it is the abilities and gifts of the person for the office he is called unto So that our Advocate being Christ and called Christ here this imports unto us first the lawfull authorizing and calling of Christ unto it by him that doth indeed authorize him Secondly the full and large abilities Christ hath to manage it First I say the title Christ doth import unto us Christs lawfull call to plead You know what the Apostle saith in the Epistle to the Hebrews No man taketh this honour unto himself but he that is called of God as was Aaron Where he further cleers up how Christ was called and lawfully called unto it The Lord hath sworn saith the same Apostle and will not repent Thou art a Priest for ever after the order of Melchisedec Here is his calling Oâ— what moment is this will you say I answer of great moment Let Christ be never so able to plead except the Lord admit him to plead he must hold his tongue You know in the common Law it self there are Students in the Law and there are Counsellors then Sergeants at Law the Students in the Law it may
Abednigo there was a hot fiery furnace prepared for them seven times hotter than ordinary the King proclaimes that what ever he be that will not fall down and worship his Image should presently be cast into this furnace This was enough to startle a person and make him tremble But how is the temper of the three children expressed there We are not say they carefull to answer thee in this matter These threatnings though very fearfull in the eyes of others seemed but a matter of nothing to them they made a tush at it We are not carefull to answer thee in this matter Even so people are then free from feare who when evill is comming care not for it a man when he cares not for any thing that assailes him hee rusheth in upon it and although it seeme to threaten unto him some mischief yet he is confident it cannot hurt him So far forth as youâ— can overlook evills drawing on upon you more or lesse not regarding them in respect of any hurt they can doe you so far forth are you free from feare Object You will say none in the world can have such a temper of spirit when dangers are growing especially great and thick upon them Answ No What say you of these three children I speak of men now they were carelesse Object You will say it may be that was an extraordinary case Answ Nay you shall finde that the very ground of the undauntednesse of their spirits was the same which the Lord proposeth in this Text to put us out of feare We are carelesse to answer thee in this matter Why Our God whom we serve is able to deliver us and he will deliver us The carelesnesse of their spirits was grounded upon a common principle of the whole Church and upon the same the Lord proposeth to all the rest of his people as well as to them they being confident God was their God neither the greatnesse of the King nor the violence of his threatnings could stir them a jot they were all nothing to God who was their God who was able to deliver them and would deliver them Their confidence in this was that which made them break forth into this bold expression We are carelesse to answer thee in this matter But now let us consider what the people of God should not feare Object What to be affraid of nothing doth not the Lord himselfe commend feare to men Nay is not God himselfe called the fear of Isaac and yet would you make us to believe that we should have no fear Answ I answer there is a threefold feare here is a naturall feare a religious feare and here is a turbulent feare A naturall feare is â—othing else but such an affection as is in men â—y nature that they cannot be freed from such feare was in Christ himselfe without sinne There is a religious and godly feare and that is nothing but an awfull reverence whereby people keepe a fit distance between the gloriouâ— Majesty of God and the meannesse of a creature and it is opposed to saucinesse And theâ— there is a turbulent feare and that is a feare 〈◊〉 disquietnesse now all disquieting feare is thaâ— which the Lord endeavours to take off froâ— his people Well but what are the things you will say we should not bee affraid nor dismayed atâ— Perhaps I shall pitch upon things people are much affraid of and will thinke strange theâ— should not be affraid of them First I must tell you the people of Goâ— his owne people they need not be affraid 〈◊〉 their sins And yet let me not be mistaken 〈◊〉 doe not say we must not be affraid to sinne bâ— they need not be affraid of their sins they thâ— have God for their God there is no sin thâ— ever they commit can possibly doe them anâ— hurt Therefore as their sins cannot huâ— them so there is no cause of feare in their sinâ— they have committed Object Some will be ready to say This 〈◊〉 strange All the evils in the world that comâ— they grow up from the sinfulnesse of men If man be affraid of any thing he should bee aâ—fraid of sin from whence all evils do flow Answ I answer beloved it is true sin natâ—rally is a root bringing forth all manner of evill fruit The wages of sinne is death but yet I say what ever sin in its owne nature brings forth yet the sins of Gods peculiar people they that have God for their owne God their sins can doe them no hurt at all and in that regard there is no cause of feare from any of their sins that ever they have committed Beloved I conceive this may seeme somewhat harsh to some spirits touching the truth of it especially to such as misconceive the drift at which I aim which is not to incourage any one unto sin but to ease the consciences of the distressed I desire you to resolve with your selves this one thing so far forth as the Lord reveals it so far you will sit downe contented with the minde of the Lord revealed to you and I beseech you kicke not against the truth There is not one sin not all the sins together of â—ny one believer that can possibly do that belieâ—er any hurt real hurt I mean and therefore he â—ught not to â—e affraid of them How will that â—e made good you will say I will make it apâ—eare out of the seventh to the Romans from â—he midst of the Chapter to the end you see â—ow the Apostle carries it along especially â—bout the 15. and 19. verses where it is true the â—postle expresseth himself in heavy complaints â—gainst such sins as befall believers The good that I would doe that doe I not and the evill thâ— I would not do that doe I insomuch that in tâ— last verse but one the Apostle with much vehâ— mency puts the question thus O wretâ—hed mâ— that I am who shall deliver me from the body of thâ— death Some will be ready presently to saâ— here you see plainly is a fear of sin or ought 〈◊〉 be here is a body of death in men to be affraâ— of But give me leave to tell you that thâ— Apostle in this Chapter as I conceive doâ— personate a scrupulous spirit and doth nâ— speak out his owne present case as it was at thâ— time when he speaks it but speaks in the persâ— of another yet a Believer and my reason 〈◊〉 this Because the Apostle in respect of hâ— owne person what was become of sins wâ— already resolved therefore I conceive he doâ— act the part of a troubled spirit that in respeâ— of the multitude and prevalency of corruption was ready to cry out O wretched man who shâ— deliver mee from the body of this death But maâ—â— how the Apostle answers this question whâ—ther it bee his owne case or anothers foâ— will not stand upon that and you shall plainâ— see the Apostle concludes though there 〈◊〉 such marvellous filthinesse and prevalency 〈◊〉
upon the trespasse but bail takes men off till judgement be given or perfect satisfaction be made As wee have sinned so in legality wee ought to lie by it presently but Christ comes before hand even the Advocate and passeth his word for these persons that there shall be currant payment in due time binding himself body for body that there shall be appearance at the day but that is not all when the day is come though most witnesses prove point-blanck the crime objected and the Law pleads the just desert of the punishment provided in that behalf yet this Advocate steps in and payes all the Law can demand I my self have satisfied the Law on their behalf saith he therefore there can be no more asked of them This you know that if a man have borrowed an hundred pounds and he be sued never so violently and witnesses come in and prove the debt never so cleerly yet if a surety comes in and enters bond for him yea and payes the debt for him if he hath been discharged hath an acknowledgement of satisfaction made on the behalf of that person then there is no judgement comes out against that person that borrowed the mony though the thing be proved This is the case with our Advocate he is the Surety of a better Testament and pleading when matter of fact is proved and the Law speakes directly against it and justice pleads for such a penalty to be inflicted yet then is the Saviour produced that makes currant and full payment There could not be expected any stopping of the sentence for the client by pleading for them but there must first be a satisfying of all This is the Saviours office and as a Saviour so he is the satisfier Thirdly this Advocate is Jesus Christ the righteous and this title imports two things to us and they are very considerable and they have either respect unto us or they have respect unto God and both of them shew how admirably Christ is gifted how sufficiently he is qualified For this office of Advocateship as it hath reference unto us he is Christ Jesus the righteous as much as to say the true and faithfull Faithfulness and righteousness are taken for one and the same thing for dealing truly with persons Many a one loseth a goodcause for the unfaithfulnesse of his Counsel they make against their clients for bribes and play on both sides they deal not honestly with men they carry the business in a dilative way they will not dispatch the suit they have all the arguments of delay But this your Advocate and our Advocate is the righteous Advocate the faithfull and true witness he dealeth ingenuously and uprightly this one you may trust and put all things into his hand Many times men put their whole business into their Counsels hands to sink or swim But here is an Advocate that is faithfull here is no danger of sinking you may put all into his hands you need not fear at all he is the righteous and faithful Christ the faithfull Advocate But the principal thing I intended in this righteousness is that wherein the strength of his argument lieth that he doth plead in the behalf of his client that is the Advocate Christ is so righteous that this very righteousness of his shall carry the cause on your side even to a full dicharge even from all sins whatsoever Beloved the whole security of persons from wrath and Hell from sin and death hangs upon this one hinge of his righteousnesse As there is force enough in his righteousnesse so the cause prospers on the clients side if that should fail nothing in the world can uphold the cause It will be therefore of mighty concernment to consider First how cleere the Scripture is that layes all the burthen of the task in pleading upon his righteousnesse and further to consider what kind of righteousnesse of Christ that is that carries such a strength in Christs pleading for his people Both of them need to be cleered especially the latter passage For the first the Scriptures will be cleer of themselves only the latter passage what kinde of righteousnes it is that hath that prevalency is to be made apparent A righteousnesse and his righteousnesse most grant but some mistake there is in the mindes of some people that reach not the height of the Gospel what that righteousness is that hath such a prevalency The present time will not give me leave to handle it fully and I will not doe it by halves and therefore I will leave it to another time SERMON IV. 1 John 2. verse 1 2. If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins c. IN these words you have the Apostles conclusion and his Argument to inforce it his conclusion is that he would not have them to sin his argument is If any man doe sin c. The first thing that we have observed out of these words is this That it is a powerfull argument to prevaile with persons such as John writes unto not to sin to let them know that though they do sin yet they have an Advocate with the Father We are fallen upon the consideration of the Argument it self First in the matter of it Secondly in the forâ—e of it Every Argument hath some firmnesse in it self from whence is produced some good inference That which hath not a power in it self is not able to make good another thing Concerning the matter of this Argument you have First the Apostles Supposition Secondly a Provision against that which this Suppesition might doe or against that which he doth suppose a man might do First I say here is a Supposition You may sin though you be little children The Provision against the evill that sin might doe is in the following words Though we do sin yet we have an Advocate with the Father ' And concerning this matter of the Argument we have these things proposed considerable First what the office is that is here ascribed unto Christ in that he is called Advocate We have an Advocate and how Christ in Heaven doth exercise this office Secondly whose cause it is that Christ doth plead by verâ—â—e of this his office Thirdly how this Advocate is qualified unto this office Lastly the issue and the event of the execution of this office Concerning the first this Advocateship oâ— Christ is a plea founded or grounded upon Justice Christ doth not appeal in his plea to meere mercy but his client shall stand or fall as Justice it self shall pronounce a sentence And concerning the second clause of this first part Christ doth exercise this his office in Heaven rather virtually then vocally He speaks as his blood doth speak We are come to the blood of sprinkling saith the Apostle in the 12th Chapter to the Hebrews that speaks better things then the blood of Abel We came further to consider whose cause it is that
to God as the injury comes to and what is from the Godhead is Gods own before Secondly therefore some say that there is a satisfying justice properly though there be not a full recompence as in every point to answer the injury done I will but give you a familiar illustration of it that you may not say it is not unknown and an unheard of thing that justice is satisfied although no plenary recompence in the former sense for satisfaction be brought Suppose one man murther another an ordinary case now for a plenary recompence to the injury done he that is slain must be in statu quo prius that is he that is slain must be made alive again and till that person slain be restored to life here is not a compleat recompence made But how is it possible that any man that hath committed murther should make this full and plenary recompence to the person that is injured He cannot restore life to him again and yet for all this although he cannot bring in a full recompence in this way this man may properly satisfie justice For if life answer for life if the murtherer be executed the Law and Justice may truly be said to be satisfied Here then they say that there may be satisfaction of justice and yet not the fulnes of recompence in the strictest sense brought in Justice I say is satisfied in this respect because here is as much brought in by way of recompence as is possible to be had You know beloved you have a Proverb Where there is nothing to be had the King must lose his right when a man payes all that ever he hath he can pay no more he doth satisfie justice In this sense justice is said to be satisfied when the Law of justice is satisfied and so the satisfying of justice doth not necessarily imply the fulness of recompence in the strictest sense according to the injury done How cometh it to passe when a murtherer is executed that upon this execution of the murtherer onely the Law doth esteem this tobe a recompence and justice to be satisfied though it be not a plenary recompence answering the injury that is done but onely as it answers to the Law that is the rule of justice so it is satisfaction Even so say they the justice of God is truly satisfied when the will and pleasure of God is fulfilled whether or no there be a bringing in a full and plenary recompence If the will and pleasure of God be satisfied concerning transgression that satisfaction of the will of God is the satisfaction of the justice of God Now what is the will of God It is this that in the day that man sins man must die either he must doe it in person or he must do it by deputation for among men the satisfaction of the Law is made either in the mans own person that is the debtor or his surety that will pay the debt for him The Law in some cases looks more upon the thing that is brought in to answer to it than it doth upon the person that doth bring the thing in The justice of God looks upon the fulfilling of his will although it be not by the same person that sinned this alters not the nature of 〈◊〉 thing whether I my self pay the debt or anâ— ther for me pay my debt the payment is satâ— factory so in that the will of God hath 〈◊〉 utmost bounds for the satisfying of justiâ— whereas transgression must be recompence with death Now Christ the surety of 〈◊〉 people going under the punishment and 〈◊〉 filling the punishment the Law is satisfied be cause every tittle of the Law is fulfilled anâ— there is nothing in the Law remaines to 〈◊〉 answered But yet thirdly I say further that the satisfaction of Christ is compleat even in thâ— strictest sense although it be granted that the bare sufferings and righteousness of the humane nature cannot effect it without the divine nature and the righteousnesse thereof and whereas it is urged that the righteousness of the divine nature is Gods own already it is granted and that both because it is essentiall unto God and incommunicable unto the creature therefore and also for the reasons alledged before in the objection it cannot be formally either the whole or any part of our righteousnesse yet notwithstanding the divine nature and so the divine righteousness doth so by the Hypostaticall Union fit and furnish Christ to be an All-sufficient Saviour and satisfier that thereby the person of Christ is so glorious that his active and passive obedience is thereby made of infinite worth and â—alue that so he might give satisfaction for â—s compleat perfect and that in the strictest sense making a full reparation and restauration of all things in the behalfe of the elect for whom he undertakes and brings upon them salvation to the uttermost In brief beloved and so to conclude this businesse though there may be some hint given for your better understanding by way of illustration how justice may be satisfied yet the truth is the fullest and most satisfying resolution wherewith persons ought sit down without further dispute is not by argumentation but by divine faith Suppose wee could not sound the bottome of this Principle that Gods justice should be satisfyed yet we may sit down as fully resolved that it is satisfyed though we know not how it should be so in that the Lord reveales to us he is satisfied whose word must be more to us then all the evidences and demonstrations in the world can be by way of Argument that here Christ is said to be the propitiation for our sins that God himself doth acknowledge else-where that he is satisfied What matter is it to me how he is satisfied I mean in respect of resolving me by way of Argument how he should be satisfied his ownâ— Word speaking it and resolving it to us is that with which we should sit down withall without any further dispute If therefore all this while you cannot know how he is satisfied your believing upon the testimony of Godâ— Word that it is so may be as full a satifaction to you yea may be a more full resolution to your spirits then all the arguments and demonstrations in the world can be And so I come in brief to the last clause of the Text namely the issue of this Advocateship of Christ in the behalf of his people when they sin The issue is this He is the propitiation for our sins I say the words containe in them the upshot or the conclusion of the pleading of Christ telling us what this pleading of Christ comes to at the last it comes to this that by this pleading of his Christ becomes the propitiation for our sins The main thing to be considered here that wee may understand aright our portion in this Grace is to know what this propitiation meaneth or what it is for Christ to be a propitiation Beloved there is
occasion of so manifest slanders and false aspersions that are raised I know not what should be the cause of them But beloved how is it that I should deny Christ In that say they I deny repentance unto life Now whether ever I did so I appeal to you that heard me This I say concerning faith and repentance unto life in brief that neither faith nor repentance hath any efficacy of their own to produce life but those that attain to life in time the Lord giveth them to beleeve and repent indeed But a third charge is â— more strange then all the rest this I must touch also I will name no persons nor hint them but my scope is to deliver plainly unto you the truth of my own thoughts and so lie under censure or be acquitted The charge is this that I should affirm that an elect person should live and die a whoremonger and an adulterer and in all kinde of propitanenesse and though living and dying in this kinde of prophanenesse he shall be saved Which how contrary it is unto the whole course of my ministery ye are witnesse I dare be bold to say you all know it to be a grosse notorious and groundlesse slander You know concerning this thing an elect perso being an elect person it is impossible that such an one should mis-carry and not be saved He that is elected unto salvation either Gods election must be frustrated which is impossible or this person must attain unto salvation I think no man of those that have cast this impuntion upon me will deny it but withall this I said before and so I say still There is no elect person suppose him to be capable and come to yeers shall die before he be called that is before the Lord give faith to this person to beleeve and in some meaâ—ure frame this elect person to walk by the Spirit according to the ruse of the Spâ—it In a word this person is changed in conversation The principle is this He that beleeveth shall be saved and he that beleeveth not shall be damned and Noâ—unclera thing shall enter into the Kingdom of heaven every soul therefore being elected as it shall be saved at last so is it or shall in time be called and inabled to beleeve and walk as a child of light If this be not true doctrine then I desire my mouth may be stopped Having thus endeavoured to take off those aspersions though not in respect of my self yet in respect of some of you who peradventure may receive such things for truth especially coming out of the mouths of such persons as those from whom the charge comes Now to the Text that I have taken to my self to handle namely Thou art all fair my Love there is no spot in thee I shall say but little concerning this latter branch of the Text it having been all my work heretofore to set forth this immunity we have by the blood of Christ the cleansing from all sin I shall keep my self to the former branch Then art all fair my Love Let us therefore take into consideration these particulars that will give some hint of the grace revealed here The first is who this Love is of whom Christ speaks Secondly why this person that is so fair is here called my Love Thirdly what this fairnesse is that is appropriated to the love of Christ Fourthly what it is for the love of Christ to be all fair Fifthly when this time is that this love of Christ is all fair Thou art all fair my Love I will begin here with the first namely who this is here that is called the Love of Christ The next words will unriddle the question Come with me from Lebanon my Spouse The love of Christ then here is the Spouse of Christ And beloved if you knew all you would soon see what glorious unspeakable and unsearchable excellencies are contained in this Grace that the Church should be admitted into the bosome of Christ to be the very Spouse of Christ There are two things very considerable by which you may perceive at the least some of the glory and excellency of this priviledge to be the Spouse of Christ First if you consider the inequality of the persons that are matched Secondly if you will consider the great priviledge that will issue from such a match as this is The word Spouse you know is nothing else but a title of relation in reference to a Husband Now I say first consider the inequality of the persons matched and therein you shall see an admirable condeseending and grace I remember in the first book of Samuel when the servants of Saul came to David to make mention of Sauls mind concerning Davids marrying Sauls daughter David was in a kind of astonishment and amazement And when they spake to him of the matter David replied Seemeth it a light matter unto you to be the kings son in law seeing I am a poor man and my father of a small house in Israel This was strange news to poor ' David What presently to marry the Kings daughter and to be the son in law to a King being a poor man as I am is this a small matter in your eyes Much more may we be astonished that we poor miserable wretches should marry the son and heir of the world nay the Son and Heir of Glory Shall this seem a light matter to you to be the Spouse of a King to be the sons and daughters of the King of kings It was an admirable witty expression of Abigail in the 25. Chapter of the first book of Samuel vers 41. when David sent messengers unto her to commune with her to take her to be his wife Abigail in humility replied to the messengers thus Let thy hand-maid be a servant to wash the feet of the servants of my Lord a high strained complement if it had been a meer complement But it was reall so it doth expresse the great distance she conceived there was between her self and David and therefore doth not spare to shew her thoughts of her great unworthinesse to be matched with Daviâ—k Let thy hand maid be a servant to wash the feet of the servants of my Lord. This is an office good enough for me to wash the servants feet and not to lie in the bosome of David Why what a great matter was this she was as rich as Davil was and you may manifestly see she was very beautifull and her stock and parentage was of as good a stock as Davids There was but this difference a kingdom was promised to David and he was anointed king but yet for the present a persecuted anointed but yet notwithstanding she admires the great condescending of David that he should take her to be his wife Oh then beloved what must be the condescending of the Son of God the Heir of the world and the expresse Image of the Father and the brightnesse of his glory as you have it in the 3. verse of