away the fear of Death from Believing Souls That he might deliver them Heb. 2.15 who through fear of death were all their life time subject to bondage Christ delivereth his from spiritual death in sin and from eternal death for sin and as for natural death the death of the body unto which God hath appointed them it is not now formidable the sting of it being plucked out by Christ it is that which Saints have desired which is welcome to Souls stedfast in the faith of the promises because death frees them from the power of sin and annoyance of corruption puts an end to their sinning which is grievous to a gracious heart Now comes that happy deliverance from the body of death which St. Paul so earnestly longed for and by death they have their passage to everlasting life 5. Regeneration and the sanctification of souls is the fruit of Christ's dying he of God is made to us sanctification 1 Cor. 1.30 1 Pet. 2.24 he his own self bare our sins in his body on the tree that we being dead to sin should live unto righteousness he gave himself for us Tit. 2.14 that he might redeem us from all iniquitie and purifie to himself a peculiar people zealous of good works The mortification of sin in us and the vivification of grace the healing of our nature and the renewing of the image of God in us is a great benefit of Christ's death he merited this for the Elect obtaining at God's hand that the holy Spirit should be given to sanctifie them that the Spirit of his Son should be sent into their hearts 6. Christ by his Death hath purchased eternal life for Soules God gave his onely begotten Son â— John 3.16 that whosoever believeth in him shâ—uld nâ—t perish but haeve everlasting life 1 Joh. 5.11 God hath given us Eternal life and this life is in his Son Thus the full benefit of Christs Death is a full redemption from all evil to all good from sin Satan Wrath Death and Hell to Grace and Glory to the enjoyment of all good here and hereafter Now unless we know these things and except we know our selves to be interessed in Jesus Christ whose Death is of such exceeding great advantage to those for whom he died we can take no comfort in the notion of Christ his Death Therefore having counselled you to search out what the benefits of Christs Death are I should in the next place exhort you to make sure your share in them to labour to clear up to your selves your interest in Christ and in the advantages of his Death But this will be a special part of the application of that other point which is to be opened and improved therefore our second counsel now shall be this Did God give his Son to Death Counsel 2. to satisfie for us to reconcile us to God to obtain for us Remission of sins and Sanctification of the Spirit and life eternal then let pardon of sin and peace with God and the grace of Sanctification and the hope of Eternal life be valued by us according to the price that was paid for the purchase of them It was the Bloud of the Son of God which was of infinite value Therefore that which was purchased by it is more worth then all the World Carnal hearts have no such estimation of these things if they had they would look more after them and seek them diligently in the use of the means Buâ— alas how many poor souls are theâ—e that have no apprehension of the worth of these mercies Gold is of more account with them then Grace and the countenance of man is more lookt after then the favour of God but David can tell us that a comfortable apprehension of God's love is more worth then all worldly enjoyments and Solomon his judgmant is that Wisdom i. e. Grace is the most excellent thing that the most desirable things in the World are not to be compared with it Now therefore let Christians who by faith have laid hold on Christ and are intâ—rrâ—ssâ—d in the benefits of his death let them know what and an excellent portion they gottâ—n and let them judge of their priveledges by the price that was paid for the purchase of them and prize them accrdingly And let Worldlings consider the meanes by which Spiritual blessings soul-mercies the Christians Priviledges were procured and let them esteem them accordingly never resting till they come to be made pertakers of them Did God give his son to Die for sinner Counsel 3. then let us take heed of sinning against Christs Death Abel his blood cried for vengeance on them that shed it What will Christ his Bloud doe Certainly the Blod of the Son of God is very precious and they who sin against it draw horrible guilt upon themselves Now there are many waies by which souls sin against the Death of Christ 1. When men do denie the efficatious merit of Christ his Death and will piece it up with their own merits as Papists who teach and boast of humane satisfactions 2. They who râ—sist or despise the means of the application of Christ Crucified to themselves 3. They who have low thoughts of those things for the purchase whereof Christ died The priviledge of Justification and Sanctification and the Scriptures of God and a Gospel Ministrie and Gospel Ordinances and all Gospel priveledges and all true Gospellers in the Church are all the purchase of Christ his Bloud So that it is clearly a sinning against the Death of Christ to cry down or reproach or slight any of these 4. They who make much of sin which caused the Death of Christ and that allow in themselves and maintain the life of that for the destruction of which Christ died they sin against the Death of Christ And many other waies do people sin against Christ his Death Now let us take heed of this that we sin not against the Bloud of the Son of God which was given to be shed for us I may take a hint from the Doctrine to counsel you to mercifulness to your own sulles Counsel 4. Is God so merciful to us not be cruel to our selves Did Christ die to Redeem us and set us free then let us not enslave our selves let us not yeild our selves servants unto sin and Satan Did Christ die to Redeem us from destruction let us not be self destroyers I remember what Paul saith in the case of Scan al 's what a charge he giveth to shun giving of offence and upon what ground Do not for meats sake Rom. 14.15 destrom him for whom Christ died Oh do not for any Lusts sake destroy thy soule for which Christ died 5. This consideration is to be urged upon our selves Couns 5. as a motive to mercifulness towards others Hath God bin so merciful to us as to give his own Son for us let this stir up in us bowels of compassion toward our brethen and
and Sanctification and the Promise and hope of Glory and now all these Well-springs of comfort are carried in the Covenant which is confirmed to believers by the death of Christ Here now Christians is Wine and Milk here is Nâ—ctar and Ambrosia here are delicates indeed for those that have laid hold upon this Covenant of Gods love Eate O Children of Abraham drink yea drink abundantly O ye believing Souls Blessed Soul that can say Gods Covenant is mine God's Christ OUR'S Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things IN the former verse the Apostle boasts of his own and every Believer's security against all enemies and evils grounding this his triumph of Faith the upon unchangeable love of God towards Believers and the presence of his Grace with them And whereas the flesh is ready to cast many doubts and the weak Christian is apt to be discouraged by cross events and afflicting providences and by the consideration of the Devils malice and the Worlds enmity against believers the Apostle obviating such doubts and anticipating such objections answers and clears off all that faith may not be entangled with any of them The scope of the Text the Apostle h drift therein Scope is to take off from the children of God the fear of want assuring them of all needfull good things and for this purpose he useth an argument drawn from the consideration of what God hath done for us what he hath given he hath given us his own Son a gift more worth than ten thousand Worlds why then should we doubt but that he will give us other things undoubtedly the love of God which hath been commended to us in such a wonderful gift will not stick at small matters How shall he not with him also freely give us all things This interrogation hath the force of an affirmation with an asseveration Shurely God who for our sakes hath not spared the life of his own only dearly beloved Son Jesus Christ but hath delivered him up to death for us will together with him give us all things Though there be not much difficulty in the words yet it may not be amiss to give a little light to the termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he who relates to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God The Apostle insisteth on the commendation of the love of God illustrating that and seeking to establish Souls upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most strictly signifie propriety and a peculiar interest in a person or thing and it is one of those distinguishing notes whereby the natural Son of God is distinguished from the rest of his Sons who are not Sons by Nature but by Grace by Adoption and Regeneration Gods own Son is Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He spared not but delivered up The Apostle here amplifyeth the great love and rich grace of God he spared not but gave i. e. he sticked not to give he spared not the Life of his own Son his dearly beloved Son but delivered him up for us delivered him â—up â—o Death thus Rom. â— 2â— Christ wâ—s delivered for our offences i. e. He was by his Father delivered to death that there we must so understand it is clear from the opposite term raised and he was raised again for our justification was raised from the dead We have other Texts speaking this plainly For the suffering of Death Heb. 29. that he by the grace of God should taste of Death for all men 1 Peâ— 3.18 Christ also hath once suffered for sins being put to death in the flesh thus here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us pro nobis i. e. vice nostri in our stead and propter nos or bono nostro for our benefit we sinners must have died if Christ had not died for us for Death is the wages of sin God therefore delivered up his Son to death for us that we might not dye And surely very many and great are the benefits and advantages that accrue to sinners from Christ his dying for them which may be all reduced to and sum'd up in this one word Redemption which is the great fruit and effect of Christ his Mediation and being taken in its full Latitude is all spiritual grace and blessing in this World and the World to come The whole work of Gods grace toward sinners in Christ Jesus is usually in Systems of Divinity called Redemption Pro nobis hec nostrae salutis causâ nostrâ vice ac loco nempe ut morte suâ peccatis nos tris expiatis a morte nos redimeret justitiam atque vitam amissam nohis repararet Par. Christ was delivered to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us in our stead suffering what we should have suffered that we might not suffer but might be set free and for us for our sakes to our behoof that he might obtain eternal Redemption for us as Heb. 9.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not say for all but for us all for me and such as I am Elect and Beloved as afterwards ver 33.34 35 Who shall lay any thing to the charge of God's Elect. It is God that justifieth who is he that condemneth It is Christ that dyed Who shall separate us from the love of Christ see here who they are for whom Christ dyed to clear them from accusation to set them above Condemnation they are Gods Elect they are those that have Christ his love so that here in the Text we have an universal Particle with a restriction upon it Vs is exclusive of some of many of all others according to that of our Saviour John 10.15 I lay down my life for the Sheep for them only And indeed the Scripture doth limit and appropriate the death of Christ the fruit and benefit of it to a certain sort of persons those for whom he undertook to be their Redeemer and doth not extend it to all He gave himself to dye for his Church his body Eph. 5.23 25. now the Church is not the World in the universality of Men and Women but Gods portion in the Woâ—â— contradistinguished to the World Jo. 17.9 those that are Redeemed unto God Rev. 5.9 by the bloud or Christ out of every Kindred and Tongue and People and Nation he doth not say all Kindreds and People but some out of every kindred c. here is no holding forth of Universal Redemption Christ is said Jo. 10.11 15. to give his Life to lay it down for his sheep nâ—w not all men and women are the Sheep of Christ Mat. 25.32 we read of Goats as well as sheep Christ died for his People to Redeem them Mat. 1.21 to save them from their sins viz. for those that are in a special consideration the People of God Rom. 11. those whom he hath foreknown
Isa 53. The Lord laid on him the iniquities of us all it pleased the Lord to bruise him and to put him to grief 3. The object his own Son Jesus Christ Of this term of special relation or singular appropriation I spake something when I opened the letter of the Text I shall say no more of the object now 4. We have in the point the end of this act put forth by this agent upon this object that is the redemption of souls Redemption deliverance The word Redemption noteth both a Deliverance and the way of accomplishing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to redeem is Emere ri to buy off or buy out a person or thing to set a person free from prison Dato pretio asserere in libertatem or punishment or slavery to set a thing free from alienation or engagement or morgage or forfeiture be it house or land or goods to clear it to fetch it off by the payment of a price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption signifies both the act of delivering or freeing and the effect the liberty or freedome procured and enjoyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption is improperly taken up sometimes to note any deliverance from any danger or evil as Heb. 11. this word is used concerning a temporal deliverance from the danger of death Heb. 11.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—st liberatlo allcusuâ— ab Incommodo intereâ—dente Others were tortured not accepting deliverance Properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vinditatis personae vel rei c. is a vindication a clearing or freeing of a person or thing captived or allâ—nated by paying or giving a price And such redemption is either corporal or spiritual Now Christ his redemption is not corporal but spiritual Man before he finned had spiritual liberty this being lost by sin there comes in the room of it guilt and a spiritual captivity partly under the wrath and judgement of God hâ—s Judge and the curse of the Law partly under spiritual enemies sin devil death and hell Now there is a spiritual redeemer given the mediator Christ Jesus and a spiritual price or ransome paid the death of Christ which however according to the history it was corporal yet in respect of the end of it is wholly spiritual and the fruits and benefits of this redemption are spiritual viz. a deliverance from the wrath of God and the curse of the Law and the power of Satan death and hell remission of sins adoption regeneration and eternal salvation and in our doctrine we say it is the redemption of souls This is the redemption that is in Christ or by Christ purchased procured effected by his death which was satisfactory to the justice of God so that upon account hereof God is ready to release sinners from his curse and wrath and the punishment due for sin and destructive to the Devil's power and kingdome so that in respect of Satan the Redeemer fetcheth of his poor captives from him by strong hand an almighty power Thus the redemption that we are speaking of is the vindication or recovery of sinners from the bondage in which they were under sin Satan death and the wrath of God into the contrary spiritual liberty by the payment of a sufficient price which was the bloud of the Son of God Yet let me add a word more concerning this redemption As there is a twofold adoption pointed out in Scripture the one inchoat whereby we are made the Sons of God the other consummate whereby we are manifested to be the Sons of God and entered into a full possession of the inheritance of Sons which adoption the Sons of God are said to wait for so there is a twofold redemption Rom. 8. 1. The work of redemption once wrought Plena ac perfecta beratio liomnibus gradibus numeris absoluta redemptio tumanimae tum corporis in die judicii Gerh. in Harm Eu. whereby we are redemed from sin and death pardoned and reconciled to God c. 2. That which is called the redemption of the body Rom. 8. and the redemption of the possession Ephes 1. which is a full deliuerance and freedome from all corruption and misery unto a full fruition of immortality and blessedness which believers are said to wait for which they shall have at the day of Judgement This is the end for which Christ was delivered to death God the Father contrived commanded and ordered the death of Christ of his own Son as a satisfactory price to his Law and Justice that thereby poor sinners might be redeemed i. e. bought out of slavery and misery delivered from the guilt and power of sin and as the means by which they might be rescued from out of the hand of Satan and from all the powers of darkness and vindicated into the glorious liberty of the Sons of God Now for proof of the point Proof To those Texts that were hinted in opening the Word I shall add othe s He made him to be sin for us 2 Cor. 5.21 which knew no sin that we might be made the righteousness of God in him i. e. He made his own guiltless Son to become a sacrifice for sin offered up to God for the expiating of our sins He of God is made to us redemption 1 C 30. Gal 3 13. He hath redeemed us from the curse of the Law being made a curse for us Thus you have had the Quid siâ— and the Quod sit the Explication and proof of the Point Now as to the Cur sit Demonstration the why so of the Doctrine there are two questions about this which shall be satisfied in two words Quest 1. Quest 1 Why must Jesus Christ needs be delivered to death for the redemption of sinners Ans 1 Ex hypothesi Answ There must needs be a mediator of redemption for the recovery of lost sinners God having decreed this way of saving souls and he that would deliver sinners must mediate for them by bloud must answer the offended law and justice of God which could not be satisfied but by the death of the sinner or of an undertaker or surely for him this was the price of satisfaction Man could not by himself any way satisfie God's law and justice for that required infinite satisfaction but a finite creature cannot make infinite satisfaction nay a finite sinner can make no satisfaction at all therefore one that was no sinner and one that was true man and one that was more than man no less than God must be the redeeming Mediator to deliver poor sinners by paying down a price a sufficient price satisfactory to the justice of God and that must be his bloud Heb. 9.22 For without the sheding of bloud there is no remission of sins So that it must needs be Jesus Christ God and Man that must suffer death in the flesh for the redemption of souls Quest 2. Why would God deliver his own Sâ—n up to death for
to be brought out of it why hear this God hath delivered his own Son to death for the redemption of poor creatures and he hath paid a sufficient price for the ransome of all therefore come to Jesus Christ and cast thy self upon him giving thy self up to him he can and will redeem thee from sin to God from death to life from the power of Satan into the glorious liberty of God's children 4. Was the Son of God himself delivered up to death for the redemption of souls Vse 4 here is abundant comfort for such as have by faith laid hold on Gospel-redemption they may be sure of their being thorowly redeemed it is a full redemption that is wrought by the Son of God God's work is perfect work the soul that cometh to Christ and by faith closeth with him is freed from the guilt of sin and the curse of the law and is certainly set above condemnation Though there be matter of condemnation in a believer that for which he deserves to be condemned yet actual condemnation there is none to him Christ hath taken it away he died for this purpose he was delivered to death for our offences and the dying of the Son of God cannot be in vain cannot fail of its end surely the satisfaction that Christ made to his Father was a very full satisfaction and his death was full of merit for those for whom he died For 1. The sufferings of Christ were infinite though not in respect of time yet in respect of the quantity and quality of them and in resâ—ect of the person suffering who was God as well as Man 2. Christ his death must needs be satisfactiory and meritorious on behalf of those for whom he died because it was that which God required the means of satisfaction and acquisition which he himself appointed it was according to the Covenant of redemption a performance of that Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath fore-appointed Whom God hath set forth to be a propitiation for sin through faith in his bloud This fore appointment of God must be referred not only to the person of the Redeemer as that God had appointed his Son to be the Mediator of Redemption but likewise to the manner and means of Redemption that Jesus Christ being made man should expiate the sins of men by the sacrifice of himself by shedding his bloud and that his death should be the meritorious procuring cause of righteousness and life and the favor of God and all blessing and happiness to those for whom he died So then here is that which may give satisfaction to Believers to cause them to rest in Christ's Redemption because he is God and because his Father from Eternity designed him to be our Redeemer and his Death to be the effectual means of a full Redemption Therefore when Satan tempteth and Conscience accuseth and the Law threatneth a Child of God and when Death and Hell would make him afraid let him turn his eye to Christ and let him fix meditation on the Death of Christ the Son of God it was to purpose the work which his Father gave him to do he did throughly he fully expiated Sin and so the Law is answered the Curse removed the Divel conquered the wrath of God appeased and righteousness and life restored to those for whom he died and the evil from which he hath redeemed them shall never return upon them and the good which he hath purchased for them shall never be lost from them 5. I shall now close with words of Counsel Vse 5 Exhort Did God give his Son to die for Sinners Then let us search out and consider what that good is which the death of Christ bringeth to souls that so we may take comfort in meditating on this great gift of God Certainly it was for special purpose that God gave his Son to die now we must know the advantage that hence redounds to souls or else we cannot taste the sweetness of such a mercy I shall instance in some fruits and benefits of Christ's death which comprehend all the the specialties of advantage by it amounting to a full redemption 1. Hereby full satisfaction is made to the justice of God for believers The word satisfaction indeed is not found in Scripture applied to the death of Christ but the thing is made out fully in other expressions as when it is said that he did bear the sins of many Isa 53.12 1 Pet. 2.24 and he bare our sins in his body on the tree the phrase importeth according to the signification of the original word the taking of the punishment of sin off from us upon himself and so intimates satisfaction Christ is said to be the propitiation for our sins 1 Jo. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to expiate sin by making satisfaction to justice and so to render God propitious in what sense can Christ be said to be a propitiation for sin but by satisfying Gods offended justice and violated law The Apostle saith by the righteousness of one Rom 5 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift came to the justification of life it may be read by one satisfaction Jesus Christ by death for sinners hath paid their debts hath not left one farthing upon the score hath satisfied for their sins not leaving one sin unsatisfied for so that they stand not liable to the justice of God which inflicteth everlasting punishment upon sinners as all poor souls will find who have not a part in Christ Christ hath made full satisfaction for all those who apply to themselves the fruits of his death so that they are acquited and justified by vertue of his death for the merit of his satisfaction 2. Gods justice being satisfied his anger is appeased he is reconciled to souls by this propitiatory sacrifice so that now God and they are friends there is amâ—ty betwixt them being enemies Rom. 9.10 We were reconciled to God by the death of his Son 2 Cor. 5.18 â—â—a 53.5 Modo Deo fiuamur propitio nihil metuendum a creaturis God hath reconciled us to himself by Jesus Christ the chastisement of our peace was upon him Now as it is a fearful thing to have God to be our enemy so it is most sweet and comfortable to be in his favor for if God be for us who can be against us This reconciliation to God is a great priviledge indeed that which lets the soul into the injoyment of all other priviledges and blessings 3. The Divel that great Enemy of Souls is conquered the Serpents head is broken the Seed of the Woman hath broken it Jesus Christ the Son of God was made flesh that through death he might destroy him that had the power of death Heb. 2.14 that is the Divel 4. By Christ's dying 1 Cor. 15.54 2 Tim. 1.10 Death is swallowed up in victory Jesus Christ hath abolished Death and hath taken
Abraham's Seed throughout their Generations This Doctrine is clearly offered from the Text for if the promise made to Abraham were not intended for and belonging to Believers in after Generations then the confirmation of it to Abraham had not tended to the consolation of New-Testament Believers as here this is expressed to be the end of God's Oath to Abraham that we might have strong consolation who have fled for refuge c. this is as I said a description or paraphrase of Believers Now with respect to the Doctrine in prosecution of it First I shall hint something explicatorily Secondly I shall prove the point Thirdly I shall make some improvement of it by application By way of explication Explication I shall shew 1 What the Covenant is 2 How it is confirmed 3 Who are Believers to whom it is confirmed who are Abraham's Seed to whose consolation the confirmation of the Covenant tendeth 1 What this Covenant is It s kind The Covenant what It s substance 1 As to the kind of it It s kind it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament or Testamental Covenant wherein Legacies of Grace are bequeathed wherein good things are freely given by God in and through Jesus Christ unto his people It is called in Scripture the Covenant of Promise Gods Covenant of Peace the Covenant of Gods love a Covenant of Grace it is a Covenant or Promise founded in Christ the Mediator and a Testament that is put in force by the death of Christ the Testator and this Testament or Covenant is an unchangeable dispensation an everlasting Covenant It s substance 2. As to the substance of the Covenant it is diversly expressed in Scripture in the sundry branches or particular promises but we have a very full account of it in few words Genes 17. where we find that God's Promise or Covenant established with Abraham and his Seed after him in their Generations is this That he will be a God to him and to his Seed after him for ever The expression is short but very full and comprehensive there could not be any thing more put into the Covenant for nothing is excluded where God is included Here is a promise of blessings Spiritual Temporal and Eternal This short expression carries in it all the Covenant of Promise which God gave from the first man to the manifestation of Christ it is as one saith the Epitome or sum of the whole Gospel it is God's promise of pardon and peace of righteousness and life of Justification and Sanctification and Salvation of all grace and blessing here and hereafter This is the substance of the Covenant and it is substantial indeed hath substance enough in it How is this Covenant confirmed Covenant confirmed how It is confirmed by Gods Word and Oath and Seals and by the Death of Christ 1 We have God's Word his written Word to shew for it he hath given it us under his hand in many places of Scripture 2 There is God's Oath for the confirmation of the Covenant his Oath to Christ The Lord sware Heb. 7.21 and will not repent thou art a Priest for ever after the Order of Melchisedeek The sense or meaning of that Scripture is this God sware to Christ that his Priesthood should be for ever available and effectual for the salvation of sinners that he would justifie and bless and save sinners through him according to the Covenant of Promise accepting his Sacrifice for them and there is God's Oath to Believers Heb. 6.13 14 17. in this Chapter as in the Text so in the thirteenth and fourteenth verses 3 This Covenant is confirmed by God's Seals both external and internal external the Sacraments Circumcision is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seal of the righteousness of Faith Rom. 4.11 which is the great promise of the Covenant of Grace and is Synecdochically put for the whole Covenant The internal Seal is the Spirit perswading and assuring our hearts of the truth of the promise and of our interest in it 4 The Covenant is confirmed by the Death of Christ He was appointed to be the Mediator of the Covenant to mediate as a Surety and he hath mediated by Bloud hath fulfilled the Law of a Redeemer and fully answered his engagement of Suretiship so that God cannot now in Justice withhold any thing that he hath promised to give nor refuse to do any thing which he hath promised to do upon Christ his dying Christ having died according to that agreement betwixt his Father and him is to be satisfied for his dying as well as by his death he hath satisfied his Father now nothing will satisfie Christ but to have the end of his death which is that they for whom he died be justified and saved Isai 53.11 He shall see of the travel of his Soul and shall be satisfied So that Christ his death makes the Covenant sure without all question to be performed 3 To whom is the Covenant confirmed Our Doctrine saith Covenant confirmed to whom to all Believers the Seed of Abraham Now who are Believers interessed in the Covenant to whose consolation the confirmation of the Covenant tendeth Why they are all such as have a true justifying Faith To believers who are called the seed of Abraham are his spiritual seed ye are all the Children of God by Faith in Christ Jesus Gal. 3.26 â—9 and if ye be Christ's then aâ—â— ye Abraham's seed and Heirs according to the Promise Rom. 4.16 Therefâ—r it is of Faith or through the righteousness of Faith as v. 13. that it might be by Grace to the end that the Promise might be sure to all the seed not to that only which is of the Law but to that also which is of the Faith of Abraham i. e. not only to the believing circumcised Jews but also to the believing uncircumcised Gentiles Now I shall shew you what Faith is and how it is evidenced that you may understand who are Believers Abraham his seed interessed in the Promise not to mention the divers acceptions of the word Faith nor the several sorts of Faith it is a justifying Faith that we are speaking of Faith what the Faith of Gods Elect which is subjected in the understanding and in the will 1 Faith in the understanding is a right apprehension and certain knowledge of its object which is either general or special general the whole Word of God more special the promise of Grace or the Gospel-promise of Remission and Reconciliation and Justification and Salvation by Christ Jesus or Christ put to death in the flesh and quickned by the Spirit with all the benefits of his Death and Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Faith in the heart and will is a firm assent unto and confidence and acquiessence in the promises of the Gospel called a confident perswasion and assurance What hath been hitherto spoke of Faith amounts to this short definition It
Information Infer 1. and to them only then there is no Universal Redemption for Christ is the Mediator of the Covenant only for those who are within the Covenant Surely he did not undertake to mediate by bloud to die that the Covenant might be made good to any but those whom God had included in the Covenant of promise The Covenant of God's mercy is not by virtue of Christ his mediation fulfilled to any without God's donation Commensurartur opera Trinitatis Patris in eligendo filii in redimendo Sp. S in convertendo and beside his intention but God hath given the Covenant of his love only to a certain seed therefore Redemption by Christ which is clearly the great fruit and effect of Christ his mediation belongs not to all but only to a certain seed God hath indeed given all things unto Christ but not so as he hath given his chosen to him Joh. 17.2 Thou hast given him power over all flesh that he should give eternal life to all them whom thou hast given him There is a world of men to be considered in contradistinction to those whom God hath given unto Christ to be saved by him I pray not for the World saith Christ Joh. 17.9 but for them which thou hast given me Surely Christ did not die for those for whom he would not pray And whereas the benefits of Christ his death are either more common Permortem Christi ad omnes aliqua bona ad aliquos electos scarosque solos omnia bona per veniunt or else more special aâ—â— saving it is not to be denied bâ—â— there are some benefits of Chriâ—â— death in which any man may haâ—â— a share but we grant not to eveâ— man a saving advantage by iâ— Christ died not for the redemptioâ— of all we may and do granâ— that Christ died for all sufficientlâ— but not for all efficaciously Theâ—â— was merit enough in the Death 〈◊〉 Christ his bloud was a sufficienâ— price for the redemption of all 〈◊〉 but as to the counsel and purposeâ— of God intending and appointing Christ a Redeemer and the death of Christ for redemption and in regard of the real effect and fruit of Christ his death so we deny the universal claim to it the saving benefit of it is not extended to all But it may not be amiss by the way to answer an objection or two against this great truth inferred from our Doctrine Object It is said expresly Object 1 1 Tim. 2.6 That Christ gave himself a ransome for all Ans 1. Sol. â—adem eâ—ectionis personalis redemptionis efficacis peripheria Either it is to be underâ—â—ood of the universality of God's â—â—lect for all God's chosen and â—â—venanted ones he gave himself â—â—r 2 By all we are to underâ—â—and not every individual person â—â—t every sort or rank of men as 〈◊〉 is to be understood in ver 1. and 〈◊〉 where it is said that prayâ—s and supplications must be made â—â—r all men and that God will â—ave all to be saved This is the â—postle's meaning that God will â—â—ve some of all kinds and all ranks â—â—f men and therefore his will is â—hat prayers be put up for all sorts â—nd thus v 6. he saith That Christ â—ave himself a râ—ns me for all or 3 Christ gave himsâ—lf a ransome â—â—r all i.e. he paid a price sufficiâ—nt for the redemption of all â—or 4 It may be said that Christ is â—n some sense a ransome for all â—ut not in that spâ—â—ial sense as he â—s a ransome for hiâ— people as a very able godly Divine makes out â—he difference Hâ— hath brought others under the conditional Gosâ—â—â— Covenant that they shall be savâ—â—â— by his death if they will believe 〈◊〉 but he hath brought the children promise under the absolute Gosâ—â—â— Covenant purchasing for them 〈◊〉 condition of their receiving this blâ—â—sing viz. the grace of Faith 〈◊〉 the power to believe as well as 〈◊〉 blessing promised which is salâ—â—tion Christ is said to be the Saviour 〈◊〉 all men Object 2 1 Tim. 4.10 especially of them that bâ—lieve This Text I conceive is fitly iâ—terpreted to be understood of Gâ—â— his providence in preserving aâ—â— and providing for all Sol. yet with iâ—timation of a special peculiar râ—spect that God hath to believeâ—â— even in temporal salvations anâ— common preservations and espâ—cially that God save them likewiâ—â— with an eternal salvation Thâ— context gives this sense for 〈◊〉 had said before that godliness haâ—â— the promises of the life which noâ—â— is and of that which is to come 〈◊〉 God's providence reacheth to aâ—â— men in outward preservation but â—he promise of Eternal Salvation â—s to believers And as for all such Texts as speak of Christ his suffering for all and his dying for all doubtless they are to be understood according to the School distinction of the sufficiency of Christ's death and not of the efficiency or efficacy of it Well here is the business the Doctrine that we are prosecuting overthrows that Assertion of Universal Redemption for it cannot be thought that by virtue of Christ's Death any should have the benefit of the Covenant of Grace unto whom God did not intend it or that he intended it to any besides those whom the Scriptures speaks to be the subjects of the Covenant or within the compass of it so that the Covenant not being made of God to all but only to a certain seed it follows that Redemption by Christ which being taken largely and according to the extent of it is all spiritual grace and blessinâ— both in this world and in thâ— world to come and so is thâ— whole matter of the Covenant 〈◊〉 it follows I say that this belongeâ—â— not to all but only to a certaiâ— seed This first great truth inferreâ— from our Doctrine is a point oâ— such consequence that I thoughâ— fit to insist a while on the vindication of it and now I concludâ— this with Augustine his plain determination and confident Assertion Omnis qui Christi sanguinâ— redemptus est homo est non autem omnis qui homo est Christi-sanguinâ— redemptus est I come to a second inference 2 If the Covenant confirmed to us be the same which was made to Abraham Infer 2. and by oath confirmed to him then there is but one Covenant in substance which runs thorow the Book of God since the fall of Adam Peter saith to the Jews Acts 3.25 Ye are the children of the Covenant which God made with Abraham There is but one grand Covenant of promise given by God from the first man to the manifestation of Christ which is held forth to us under the Gospel and shall continue without alteration This is held forth to us in Psalm 105. Psa 105 v. 8 9 10 11. He remembred his Covenant for ever his Word which he commanded to a thousand Generations which Covenant he made with Abraham and his Oath
his Elect People Christ gave himself for his Children his seed Heb. 2.13 14 15. And whereas it â—s said ver 9. That he tasted Death for every man It is to be understood of every sort of men Gentiles as well as Jews for this is afterward limited to Sons Brethren and children of Christ The Spiritual seed are those many and all those for whom Christ suffered Death Christ died only for those that were given him of his Father Thou hast given him power over all â—lesh Jo. 17.2 that he should give eternal life to as many as thou hast given him How doth Christ give them eternal life by dying for them thus purchasing by his death and â—hen applying to them the purchased redemption Surely Christ did not dye for all â—e would not dye for those for whom he would not pray Jo. 17.9 now see what he himself saith of this I pray 〈◊〉 for the world but for those whom 〈◊〉 hast given me out of the world He who delivered by his own â—on for us all saith the Apostle in â—he Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how â—all he not freely give give of grace and with gracious thoughts â—nd purposes This word stands 〈◊〉 opposition to â—an's merits and â—o Gods common bounty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him viz. with â—hrist All the good of souls is â—easured up in Christ and all the â—â—joyments of Christians are â—â—etened and become valuable â—â—d profitable to them by their enjoyment of Christ He that hath not Christ hath nothing that is truly good to him or that will prove comfortable in the end there is no more than a shadow of good things without him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things Some expound this of all things that God hath made others interpret it thus all things that are good and necessary others all things that may be furtherances of our salvation The two latter senses hold very clearly and the other may be admitted if we distinguish between the right of God's children and their possession God hath given them a right in and through Christ to all things for their good 1 Cor. 3.22 all things are yours and ye are Christs and Christ is Gods and as for possession of earthly things it 〈◊〉 given or witheld according to the most wise and gracious dispensation of God as he sees to be for the good of his children Well thus understand the Apostle God who hath given his Son will with him freely graciously and in good will give all things that may further our salvation and that are good and necessary for us Now there are two general parts of the Text. Parts of the Text. 1. An argument of God his surpassing love toward the elect that he gave his own Son to dye for them 2. A most comfortable inference thereupon that having given his Son he will give all things with him The words being opened the Text gives us many doctrines Doctrines deducted 1. That Jesus Christ who is here called Gods own Son is very God 2. That this Son of God was given by God for the ransome of souls 3. That God did not give his Son nor did Jesus Christ give himself to dye for all but only for the Elect. 4. That the love of God is wonderfully made out to souls in giving his Son to dye for them These four observations lye very clear in the antecedent viz. that God spared not his own Son but delivered him up to death for the Elect. Now in the consequent or inference that God will surely together with Christ give all other things we have these notes 1. That even all earthly things are given and dispensed by God Doctrines 2. That Jesus Christ is the great gift of God 3. That where God giveth Christ he will give all other needful good things 4. That all the enjoyments of believers are gifts of grace where Christ is given there is a gracious gifts of other things with him 5. Where Christ is not given nothing is given with a purpose of grace 6. That where the love of God in giving Christ is apprehended and particularly applied there faith hath sure footing to stand and bear up the soul in expectation of all other needful good things This comes up to the scope of the Text. Thus you see this 32th verse of this 8th Chapter of the Epistle to the Romanes is like a special branch of a fruitful tree singularly well loaden with precious fruit yielding us many useful observations But now I shall pluck and give you to eat only two of those choise Apples which grow upon this most fruitful bough Two doctrines handled opening and improving two of those Doctrines which the Text gives The points are these 1. God the Father delivered his own Son Jesus Christ unto death for the redemption of souls 2. Jesus Christ is the principal gift of God God the Father delivered his own Son Jesus Christ unto death Doct. 1 for the redemption of souls Bâ—fore I take into consideration the express terms of this proposition Explication I shall premise something that here is supposed and implied 1. It is supposed that this Son of God was made Man here is a necessary supposition of the incarnation of the Son of God for as God he could not dye the divine nature is impassible The Word therefore must be made flesh the Son of God must become Man that he might be capable of suffering for sinners who were to be redeemed by his death 2. Here is necessarily implied the union of two natures in the person of Christ he was both God and Man therefore he is called Immanuel God with us and hence it is said Acts 20.28 that God purchased his Church with his owe bloud Christ as God had no bloud to shed and considered as a mear man his bloud could not be a valuable price for the redemption of souls he must be man therefore that he might be in a capacity to dye and he must be God that his death might be satisfactory and meritorious Now to the point as it is expressed herein we are to consider the Agent the Action the Object and the End 1. The Agent God that is his name the Father that is his relation to the Son who is the Object here 2. The Act delivered to death Obj. But the Evangelists tells us that Judas delivered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word that is here used though there it is englished betrayed him Ans The same action may very well be ascribed both to the principal Sol. and the instrumental cause God the Father was the principal cause of the delivery of his Son to death appointing and by his providence ordering the actions of Judas and the Jews and of Pilate in this business God by the teachery of Judas and by the malice and cruelty of the rest of the actors of that Tragedy delivered his Son to death He was smitten of God
the redemption of sâ—uls Answ 2. This may satissie us because so it pleased him it proceeded only from the free grace and good pleasure of God there was no other impâ—lsive or moving cause This is a part and a great act of God's special gracious providence toward his Elect which is a stupendious argument of the freeness and the riches of his grace to sinners God was not cruel to his own Son but merciful and most tenderly compassionate toward poor sinners wretched creatures that had undone themselves either we must dye eternally or the Son of God must dye for us must be under the power of death for a time Now guilty sinners are spared and the innocent Son of God the Son of his love is given to death for us that we might live This is grace indeed and as this proceeded from grace Eph. 1.5 6 7 so it was aimed by God at the glorifying of his grace to all eternity So much to the Doctrinal part of the Point I come now to Application APPLICATION First Vse 1 Information I shall draw up some inference for information 1. It follows hence that by nature we are all miserable captives and wretched slaves otherwise there needed not a Redeemer The Prophet tells us Iâ—a 61.1 what was the office of Christ and to what purpose he was sent to proclaim liberty to the captives and the opening of the prison to those that are bound Paul tells us Rom. 7.14 that he was by nature sold under sin and though he was redeemed with the bloud of Christ and regenerated by the spirit of Christ yet sin did still hang about him he could not shake off his fetters nor get wholly clear from his bonds but he was still so clogged and fettered with corruption that he cries out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am who shall delivâ—r me And as for unregenerate men 2 Tim. 2.26 they are said to be taken captive by Satan according to his will the Devils absolute slaves Ah woful is the condition of those souls to whom Jesus Christ is not a Redeemer And now by the way the worse the disâ—ase is the better is the remedy and the more to to be prized the more wretched the condition of poor souls is by nature the more is grace to be esteemed and adored that translateth us out of so bad an estate into so good a condition that from such a depth of misery raiseth us up unto such a height of happiness as souls are advanced to by Christ Jesus Surely the greater the viler our bondage is the more gracious the more glorious is the work of our redemption and the more precious should our Redeemer be to us 2. This informeth us of the vileness and cursedness of sin Infer 2. which brought us into such bondage and slavery unto Satan death and hell that the Son of God must dye to deliver us from it which when it took hold on Christ our surety took away his life as dear â—s he was to God if he undertake for sinners he must dye surely then those sinners must dye for whom he did not dye wo to those souls whose guilt is not transferred upon Christ that have no share in the redemption purchased with his bloud Let wicked persons that trample under foot the bloud of Christ that contemn the doctrine of Christ and wallow in the filth of their lusts refusing the grace of God which is offered to them and rejecting Christ the Redeemer let them consider what they are like to suffer for sin from the impartial justice of God Oh that sinners may be awakened to repentance that they may seek to make their pâ—aâ—e with God coming in and closing with Jesus Christ that in him they may have redemption through faith in his bloud Oh that our hearts may be wrought to a due hatred of sin considering that it brought the Son of God under the power of death when it was imputed to him 3. This informs us of or we may hence infer Infer 3. the exceeding worth or souls The Lord did set a great prize upon them or else â—e would not have given such a price for them he spared not his own Son but delivered him up for us if God had not valued the souls of men at a great rate he would not have laid out the life of his Son for them Ah what foolish creatures are Men and Women so to undervalue their own souls as to prostitute them to base lusts and to the Devil's pleasure and to sell them for toys Let us consider the worth of our souls and make more account of them and be more careful of them and watchful over them 4. We are hence to take notice of several attributes of God Infer 4. wonderful glorious in the redemption of sinners 1. His wisdome in finding out a way and such a way for the effecting of it 2. His power in thus confounding and overcoming Satan and sin and death and all the powers of darâ—ness opposing themselves against poor man 3. His justice in requiring such a satisfaction before he would remit the offence and release the sinner 4. The immense mercy of God is here to be admired who would rather that his own Son should suffer a most shameful and painful and accursed death then that Mankind should perish The sending of Jesus Christ into the world to be a Redeemer is a special evidence and a wonderful stupendious demonstration of the mercy of God 1 Jo 4.9 Herein was manifested the love of God toward us that he sent his only begotten Son into the world that we might live through him hereby perceive we the love of God because he laid down his life for us this is the mercy of mercies It was not with gold or silver or any corruptible thing that we were redeemed but with the precous bloud of God's own dear Son and this is that which commendeth the exceeding riches of God's grace that he gave his son to die for sinners for enemies for rebels to reconcile them to God 2. Vse 2 Terrour Here is matter of terror to all wicked despisers of such Gospel-grace are not souls worthy to perish if when God sends his Son to save them they will not be saved God delivered his own Son up to death for the redemption of souls and Jesus Christ offers himself to you as a Redeemer and foolish creatures prefer bonds before liberty will still continue the servants of sin slaves to lusts the Devils vassels they care not for Christ his redemption Oh how shall we escape if we neglect so great salvation Christ will be one day terrible to them who now despise the Gospel-offers of his grace 3. Here is encouragement for poor sinners that feel themselves pinched Vse 3 and galled with the yoke of sin and groan by reason of their spiritual bondage that see in what a miserable case they are by nature and long
let us be readie to do good to the soules and bodies of our fellow creatures specially let us desire and endeavour to be instrumental for the saving of others 6. Did God give such a price for us Couns 6. Then let us remember that we are not our ovvn vve are not Satans therefore we must not live as we list must not seek to please our selves must not be ruled by Satan If God hath given such a price for us Nor be devoted to the world he is worthy to have us and we must be wholly his own therefore let us yeild our selves unto God as those that are alive from the dead as the Redeemed of the Lord and our Members as Instruments of Righteousness unto God Consider my beloved wherefore God gave his Son and to what end Christ gave himself viz. That he might Redeem us from all Iniquity Tit. 2.14 and purifie to himself a peculiar people zealous of good works Christ died not only to redeem us from Hell and Condemnation but also from our vain and wicked Conversation 1 Pet. 1.18 Christ was given to Death for us not only that we should not die for sin 1 Pet. 2.24 but that we should die unto sin and live unto Righteousness We are taught in Zacheriahs Song Lu. 1.74 That for this end Christ hath delivered us from the hands of our Enemies that we might serve him in holiness and Righteousness and if we refuse to serve our Redeemer thâ—s is to deny the Lord that bought us This was an Argument which the People used to provoke one another to return to their obedience to David and to cleave to his Service 2 Sam. 19.9 even the consideration of the deliverance that they had by him and this is the Argument which Ezra useth to tye himself and the people to strict Obedience to God Seeing thou O Lord hast given us such a deliverance as this Ezra 9.13 14. should we again break thy Commandements O let us Consider what a deliverance God hath wrought for souls by the Dâ—ath of his Son and let us think what horrible ingratitude this would be if we should deny his service and serve his Enemies Well to conclude this Use and so to finish this point Do vve lay claim to Christ and pretend to an interest in his Death vvhich he suffered for the Redemption of souls then let not the Devil have any more service from us let not lusts be any longer obeyed let us not make provision for the flesh let us not serâ—e Mammon Christ died to Redeem us from these Tyrants to himself therefore let us willingly serve our Redeemer and let us glorifie God in our soules and bodies for they are Gods I Come now to speak something to that other great point which I promised to take into consideration He who hath delivered up his own Son for us h w shall he not with him freely give us all things Sâ—e the te Text upâ—ned and dvided in the beginning of this dcoâ—rse and you will be able to prevent me in raising from hence the point which I am now about to hold forth to you from the Apostle his way of arguing and manner of expression this truth naturally â—â—weâ—â— Iesus Christ is the greatest and best gift of God Doctrine 2 I shall give a brief but full account of this assertion clearing up the truth of it and then shall improve it Christ is the principal best gift because 1. He is the most comprehensive good demonstration 2. He is a conveighing gift as well as a gift conveighed 3. He is the Engaging gift of God the Father 1 Iesus Christ is the most comprehensive good carrying in him that which serve 's for a supply of all the wants of Soules Hence it is that we have such resemblances of Christ that he is compared to those things which are most useful and comfortable Iohn 6. He is bread to feed the hungry Soul and to nourish it to everlasting life Ieâ— 2 13. He is a fountain of living waters of which who so drinketh shall never thirst more but this water shall be in the soul a well of water springing up unto life eternal Ioh. 4.14 hiâ— flâ—sh is meat indeed Ioh. 6.55 ch 15. v. 1. and his bloud is drink indeed he is a vine the true vine which beareth the sweet grapes of consolation Rev. 3.17 for the comforting and glading of the souls of his people he is rayment to cover the nakedness of people and to put a comliness upon them and adorne them Rom. 13.14 put ye on the Lord Jesus Christ he is a father and a husband to every believer his Name shall be called the everlasting Father Thy maker is thy husband Now Christ is held forth to us under such notions Isay 9.9 c 54. v. 5. and by such metaphors not only to way-lay our thoughts that we should look up to Christ in all these things but to teach us that whatsoever sweetness is in the creature all that and much more is to be found in Christ Is bread usefull is water useful is wine usefull is rayment usefull is a tender father or a good husband or wife or a towardly hopefull off-spring a blessing and a comfortable enjoyment why of more use of more concernment a greater comfort than any of these yea than all these is Iesus Christ to the soules that enjoy him 2. Christ is a conveighing gift he is the Lord high-Steward as I may say of God the Father who by the appointment of God giveth to every one of the houshold his portion It is in and by Christ Iesus that God blesseth us with blessings spiritual and temporal we are elected in him adopted in him justified by faith in his bloud sanctified through him and by his spirit and saved by him and all things are bestowed upon the people of God through him whatsoever ye shall ask the Father in my name ye shall receive Ioh. 16.23 Now it is good for us to note the fulness and the freeness of the conveighance of mercies and blessings made to us in and through Christ It is a full conveighance the fullness that was put into the person of the mediator was all for poor souls that of his fulnes we might receive grace for grace and there is through him a conveighance of all things pertaining to life and godliness 2 There is a free conveighance of Gods bounty to us through Christ Jesus how shall he not with him freely give us all things If the first gift were free the accessories must be free also but the first gift was free whether we look to the decree or the execution what was there to move God to appoint his Son to be mediator and to send him in the fulness of time to work out the redemption of sinners surely nothing unless it were the creatures misery 3 Jesus Christ is the engaging gift of God the Father