and wounded his soul and why should they be contentment to mine God forbid 3 Minde the desert of sin We must fear sin because it crushed Christ and the severe proceedings of God against it in Christ our surety Luke 23.31 If this be done in the green tree what will bee done in the dry Christ was the Green tree full of sap exceeding fruitful the true vine Joh. 15.1 the very embleme of fruitfulness yea the tree of life Rev. 2.7 yet this could not exempt him from his sharpest sufferings Christ was free from all sin in his nature the Devil himself could find nothing in him Joh. 8.46 but we have a World of wickedness in us Christ was full of righteousness Rom. 5.17 and wee full of wickedness yet God spared not his Son where shall wee ungodly and sinners appear Christ was the onely begotten and wee are in comparison strangers if hee had no tenderness to his Son what can his Slaves hope for Christ was both God and Man in personal Union strengthened by Angels yet what Agony what tears what conflicts did hee undergo wee are but stubble but a rotten stick fit fuel for everlasting burnings how shall wee stand in the day of tryal O it is a fearful thing to fall into the hands of the living God Heb. 10.31 Oh that wee had hearts to apprehend the evil of sin before wee come to feel it Blessed are they that beleeve and fear and tremble and never experimentally know the vileness of sin God seeing the hardness of our hearts hath manifested the evil of sin by the sufferings of Christ a better argument then all the curses racks and torments of Hell it self could produce to demonstrate the dreadful nature of it This may convince the hardest hearts in the world and let the very godly themselves see that sin is more vile than ever they imagined it to bee 4 Know that sin will kill us as well as it killed Christ if wee prevent not the malignity of it Death is the proper wages of sin both the first and second death Object But a Childe of God is in no danger of sinning nor of eternal punishment Sol. Surely 't is true Doctrin that 1 Pet. 4.17 18. The time is come that judgement must begin at the house of God Wee know how Churches have smarted for sin for little sins in the Worlds account The Jews cast off for unbeleef Saints corrected though not damned for sin the Church of Ephesus for forsaking her first love Laodicea for lukewarmness threatned to bee dis-Churched Add that Ezek. 9.6 the destroying Angel had a charge to begin at Gods sanctuary Yea many godly men smart for their boldness in sin here in this World Paul writes to Saints Rom. 8.13 and yet tells them If you live in the flesh yee shall dye and speaks not onely of a temporal but eternal death You will say 't is not possible for Saints to dye eternally I answer 't is as possible for Saints to dye eternally as to sin eternally Let all men look to it for sin continued in will certainly destroy all its practitioners Having therefore these considerations Let us dread to have any thing to do with sin This consideration is proposed to this very end Heb. 12.2 3. that the sight of what Christ endured by sin might make us constant and couragious in withstanding all the fiery darts of the Devil and declining every evil way striving against it unto blood vers 4. as Christ did to the very death not refusing the worst of sorrows The worst sorrow is better than the best sin to eschew the best of sins to part with your heart blood as well as your good names ease and profit if God call you to it Thus doth Peter argue 1 Pet. 4.1 2. Forasmuch then as Christ hath suffered in the flesh for us let us arm our selves likewise with the same minde for hee that hath suffered in the flesh hath ceased from sin that hee no longer should live the rest of his life in the flesh to the lusts of men c. The issue of the words is this The Faithful have Union and Communion with Christ and therefore they must bee conformable to Christ in Holinesse but must ceafe from sinne arguing thus That if wee have lost our head for sin it is not possible we should live in sin any longer but we have lost our head for sin Or thus All they dyed in Christ for sin for whose sin Christ dyed and they that dyed once for sin cannot sin any more If therefore thou continuest to sin how beleevest thou that Christ dyed for thee Let thy conscience bee the judge 3 Hath Christ loved us so dearly Christs death merits our love that merited heaven for us as to suffer such dreadful torments for us then what shall wee do for Christ O man return this day an Answer to the Lord what course thou wilt take to walk suitable to his kindness When David received a deliverance from God hee saies Psal 18.1 I will love thee dearly O Lord my strength God shewed him much love and hee intends to make a retaliation And indeed love is the Load-stone of love Never was such love shown as that of Christ Rev. 1.5 Who loved us and washed us from our sins in his own blood Eph. 5.2 Who gave himself for us his life and blood and all Yea hee parted with his fathers love which was a thousand times better than life for us Hee became accursed that might have been blessed Let us not bee scanty in our love to him but give him our heart both freely and liberally to the death his death well merits our love that merits heaven for us Where Christ hath laid such deep ingagements sleepy faint good wishes will not serve the turn Love in Christ was stronger than death 't is pitty that any cold velleities of love and service should bee our sacrifice All blessings of the World should endear us more and more to the Lord but oh what an Obligation should it bee that Christ became a Curse for us The very Master-piece of all mercies and blessings to the Elect yea it gives a sweet seasoning to all our blessings which have a Curse cleaving to them for all that are out of Christ turning all their sweet morsels into the poyson of Asps or into gravel Prov. 1.32 yea their prosperity is destructive Alas what are Riches and Accommodations and good fare when the Lord once charges Sin upon the conscience what is it to bee rich and reprobate to bee deliciously fed with the rich Glutton and a damned creature The World is a Prison and Riches are shakels Creatures are enemies all wee have is vanity and vexation of spirit all blessings turned into cursings Mercies are curses without Christs death yea and all Ordinances gifts parts duties c. without Christs blood are but carnal things You say how doth that appear why Eph. 1.3 those are alone spiritual
woful condition come upon you Take heed as it follows there vers 46. Seeing that you put away the Word from you and Judge your selves unworthy of everlasting life you that have a pardon offered to you being condemned male-factors and yet will bee prophane unclean and proud still you do as good as say wee care not for the pardon wee scorn the offer of remission of sins though we bee damned for them Let such desperate souls know they judge themselves unworthy c. Object You will say why whatsoever my sins are though I go on yet grace is sufficient to save mee at last Answ But doth not the Apostle say shall wee continue in sin c. far bee it that ever such a thought should enter into any heart Rom. 6.1 2. Sodomites themselves had they had this grace preached by any Messenger from God they would in all likelihood have beleeved and repented What is this but turning the Grace of God into wantonness that branded sin of Jud. 4. Ordained of old to Condemnation and the very characteristical Note of Reprobation to turn Gods grace into Lasciviousness T is true God doth not presently reject where grace proffered is neglected Rom. 10 ult All the day long c. yet it is oft a sad presage that grace will depart from those for ever that prophanely set it at nought The day of Grace is short Luke 19.41 2 Cor. 6.2 Col. 1.6 the Gospel brought forth fruit in the Colossians The first day they heard of it and knew the grace of God in truth Use 3. Comfort to beleevers that this grace is free It is an unspeakable ground of comfort to poor beleevers What better Cordial can you take than this what Doctrin should you rather learn you complain of sins before Calling of corruptions yet remaining of coldness in duty and you say how can such a wretch as I bee accepted or justified The Doctrin takes away the ground of your Lamentation in saying you are justified and pardoned freely not onely by Gods Grace and Mercy but altogether freely Rom. 5.16 the free gift is of many offences to justification So vers 18. the free gift came to justification Luth. in Epist ad Gala. Let Moses saith Luther bee dead and buried and his Sepulchre never bee found in point of justification This is your security and makes your justification such as a man may have peace in and boldness and confidence in the inward Combates of Conscience and in the panges of death for it makes the promises sure Rom. 4.16 unmortified corruption would make justification upon any other terms uncertain but Gods free grace is a sure Rock to build on a foundation that cannot bee undermined It puts you under the Kingdome of grace where grace must as surely reign unto life as sin did unto death Rom. 5.21 Further this Justification gives safety and perpetuity of happiness because this feee grace is unchangeable Rom. 5.2 Being justified by Faith wee stand in Grace wee never fall from it and vers 17. They which receive abundance of Grace and of the gift of Righteousness shall reign in Life by one Jesus Christ Consider seriously that this grace is given when wee are enemies to God lying in our blood besmeared in our filthiness Now it is not likely a poor beleever shall ever fall into a worse estate than this was So that the same grace must needs be still continued to him Use 4. Exhortation to all sorts 1 to unjust 1 Exhortation first to unjustified persons If justification bee of free grace then let carnal and prophane men see a little chink of light beaming into their dungeon of darkness Here is some possibility of obtaining mercy and pardon at the Lords hands Free Grace is the main motive to the Lord for to give Remission of sin Let it also bee a strong Motive to you to seek out after it If free why may not you have a share in it as well as others If the fault bee not in your selves it may bee yours as well as others T is not sins hainousness nor multitude can keep you out God keeps open house for Grace and Mercy and every poor beggar that will may come The Dole is not given because a man hath better Cloaths better Parts or abilities but to poor souls that come to fetch it Avoid discouragement and prophaneness when God is dispensing his grace to others as bad as thee Go then among the crowd of Prodigals thrust in among them Rom. 4.5 To him that works not that never did a good work but beleeves on him that justifieth the ungodly i. e. There are none justified but ungodly for all are ungodly before justification though afterward they are not ungodly in that they fall to working the work of God though not to trust in any work set their hearts on all the works of the Covenant though not on the Covenant of works Hear what the Spirit saies to thee Rev. 22.17 Whoever will let them take of the water of Life freely Here is a dram of Aqua vitae for a dead soul freely offered if thou wilt accept of it and wilt thou not accept of it say not I have no good work to commend mee for they that work not are not shut out Isa 55.2 but without money though not a penny in thy pocket not one good work at all To direct you in it 1 Know that Justification presupposes Damnation in a way of justice Directions to attain justification Thou therefore that desirest justification must bee convinced and certainly conclude thou art a condemned person in the rigour of Gods Justice according to that Ezek. 36.31 You shall remember your own evil waies and doings were not good and shall loathe your selves or judge your selves worthy to bee destroyed so Rom. 3.19 that all the World may become guilty Your soules must come to the bar of Gods justice and hold up your hands and cry guilty guilty yea and pass the sentence of condemnation on your own souls 2 Bee zealously diligent Direct 2 that you receive not the grace of God in vain 2 Cor. 6.1 Paul in 2 Cor. 5.21 having spoken of free justification before hee addes wee then as workers together with him beseech you that you receive not the grace of God in vain You have heard of Gods grace now wee Apostles and Ministers of Christ beseech you that this grace bee not lost or in vain If our intreaties may prevail with you Oh! suffer not this water of life to bee spilt in vain 3 You must for ever resolve to live in the Kingdome of grace Rom. 5. ult Grace ought to reign Direct 3 you must not think to subject it to your lusts for grace must have the command of all Tit. 2.12 it denies ungodliness the throne 2 To justified Persons Are you justified freely by his grace 2 To such as are justified first learn to adore free grace lye low in the dust with Paul
as 2 Pet. 2.12 and chained fast to his lust by the bonds of iniquity Act. 8.23 his own iniquity shall take the wicked Prov. 5.22 3 Hee suffers innumerable miseries and intollerable Heb. 2.15 through fear of death c. When a man hath spent his wit youth strength state and worn out himself in the Devils drudgery when his body soul and Credit are all lost by the Devils service what reward for his true and trusty obedience Rom. 6. ult The wages of sin is death and Psal 11.6 7. Fire snares brimstone stormy tempests of Gods furious indignation this is the portion of his Cup. 1 Aggravation of this bondage of sinners O the misery of natural man far surpassing that of a Beast if a Dog bee chained hee howls if the Swine bee bound hee cries but sinful man laughs in the middest of his bondage hee counts it his liberty to live a slave to the Devil and thinks to gratify his fleshly lusts is liberty yea and promise others liberty in this course too whilest themselves are servants of corruption 2 Pet. 2.19 though they have no more liberty than the Oxe that is lead to the slaughter 2 They will not beleeve nor understand their bondage as when Christ offered liberty to the Jews Joh. 8.32 they said they were never in bondage to any Their thraldome entered not into their thoughts and they disliked that our Saviour should mind them of it As it fared with those men that Elisha lead to Samaria they were bands of the Syrians yet followed the Prophet being blind into the City of their enemies thinking they had gone to Damascus So it is with these while the Devil lead them to Hell where they must perish beyond all hope and take up a room amongst murthering Spirits they yet conceive they are walking towards Heaven and defie the Devil as having nothing to do with him who are at the very Pits mouth the very brink of Hell and by no means will bee stopped O beloved Let no man deceive himself imagining that if the Laws of men take not hold of him but hee goes where hee lists and doth what hee will then hee is the onely man that leadeth a free Life but rather know that every States Free-man is not Christs Free-man or redeemed one No no there bee many that fare daintily live in all Lieentiousness have their fill of Worldly Pleasures and run at randome like the Beasts in the Wildernesse that are more arrant Slaves than those that row in the Gallies of Turky Let them turn the inside outward and they will finde Legions of domineering Devils commanding over them If thou didst never feel this spiritual bondage 't is a certain sign thou art under it still Colos 1.13 Who hath delivered us c. See Luke 11.21 its aggravation 1 In that it is of the Soul Peter Epist 1. Chapter 3. speaks of Spirits in Prison a natural mans spirit is one of them and shuts up in Sin too which is the worst Prison 2 Here the means of escape are far more difficult another Slave may run away or his bolts bee removed or hee may buy his liberty but here is no possibility of it Rom. 7.24 3 Here bee more bad Masters they serve divers Lusts Tit. 3.3 So many Lusts so many Masters Jacob found it hard to please Laban one bad Master 4 Here men love their bondage so that if liberty bee offered they refuse it Joh. 8.36 Christ proclaimed liberty to the Jews but they refused it Yea Caution to children of godly Parents not to think they are born free by way of Caution know That the Children of godly Parents though they use to think themselves born free through their Parents Covenant are not free from this bondage It was the Jews great delusion Joh. 8.33 39. that they stood so much upon their parentage that they were Abrahams seed Christ tells them another story you are of your Father the Devil and so said the Baptist Matth. 3.9 Think not to say within your selves c. you are a Generation of Vipers To speak then a word in mercy to all Church-Children and to all the Children of Godly Parents 'T is true you have a great blessing and precious priviledges that are born of such Parents but know that this spiritual Freedome comes not by discent Joh. 1.13 Which are born not of the flesh c. Yea more godly parentage makes a Childes condemnation much worse whilest hee lies still in his natural estate Ezekiel 16.3 your Father was an Amorite c. They were in the sight of God but as the Nations devoted to destruction if they do evil though of the stock of Israel Manasses the Sonne of Godly Hezekiah did worse than the Amorites 2 King 21.11 So many Children of Godly Parents are worse than the Indian Salvages And it is to bee feared that when your Parents are gathered to their Fathers as it follows vers 12 13. The Lord will stretch over New-England the Line of Samaria and the Plummet of the house of Ahab and will wipe New-England as a man wipes a dish wiping and turning it upside down You have more to answer for than the Indians have you have publick priviledges and private instruction and examples Remember that the Lord will one day say to you if you continue in this estate as he did to the Jews Joh. 8.40 you do thus and thus so did not Abraham you are lofty and proud so was not your father you follow loose company so did not your Father you love the pot and revelling so did not your father you care not what mischief you do to others so did not your Father you live in unclean courses you talk cursedly c. as it is v. 39. if you were Abrahams children in Gods account you would do the works of Abraham that is you would be godly and humble and righteous and sober as your Parents were Therefore lay aside all such foolish conceits and look to the rock from whence you were hewen Isa 51.1 and tread in the steps of your godly Parents Redemption by Christ sufficient THE FOURTH SERMON ON Romans 3.24 25. Being justified freely by his grace through the redemption that is in Jesus Christ Doct. THat there is a singular and plenteous redemption wrought by Jesus Christ sufficient to make satisfaction to God for the vilest sinners Two uses have been handled Vse 3. Comfort to the redeemed Comfort to all those that have interest in Christ for to them belongs this plenteous redemption A mercy greater than ever was bestowed upon the Creature as appears 1 In that they are redeemed from the Justice and Wrath of God and the Curse of the Law that the blessing of Abraham may come upon them Gal. 3.13 14. that is all the blessings of the Covenant of grace And what can be more than this 2 In that they are redeemed from all iniquity Tit. 2.14 so that no sin can hurt them and though they complain of
is not only a boat or bridge to carry us into a state of Justification but it is as our leggs to walk with God in a justified state at all times and hence it is put as the condition of the Covenant with Abraham Gen. 17.1 for faith is that whereby wee walk before God and are perfect in Christ continually Object But what need wee trouble our selves any more about our Justification seeing that once justified wee are for ever justified Answ It is necessary for divers weighty reasons 1 Though a justified estate bee a sure estate yet the sureness of it depends under God upon faith 1 Pet. 1.5 Wee are kept by the power of God through Faith it is true God can keep us by his absolute power without faith but his ordinate and orderly power is through a lively and active faith 2 It is a duty that God requires of us to bee careful to continue in a justified estate Rev. 22.11 Hee that is righteous let him bee so still The word signifies let him bee justified still or let him go on and continue in a justified estate and Heb. 3.6 14. whose house wee are if wee hold fast the confidence and the rejoycing of our hope vers 14. Wee are partakers of Christ if wee hold the beginning of our confidence the word translated confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies subsistence or standing fast to the end against all assaults wee cannot plead subsistence for our outward man without faith but this is of a higher nature we cannot subsist to God-ward without holding fast the grace of faith and use it and that stedfastly to the end 3 It is requisite for the increase and farther growth of our faith Rom. 1.16 17. in the Gospel is revealed the righteousnesse of God from faith to faith i. e. our righteousnesse for Justification is revealed that wee should proceed from one degree of faith to another and this is the way to a full assurance Heb. 6.11 12. wee desire that every one of you give the same diligence to the full assurance of hope It is much to bee lamented that ancient beleevers after a long profession are much to seek in this and are still questioning their title to Christ there are two special reasons of it 1 Their neglect of their watch and their frequent back-slidings into their sins See 1 Joh. 3.3.2 Cor. 7. ◠◠The neglect of the improving their faith upon all occasions they cannot get assurance without this 4 It is requisite for Christians safety and comfort in life and death if wee improve our faith in our Justification wee shall improve our ioy and comfort also and keep an even current without so much ebbing and flowing clouds and ecclipses and in storms and dangers it will keep a Christian on the main where he shall have See-room enough and as they did in their storms Act. 27.28 once they sounded and found it twenty fathoms again they sounded and found it fifteen and lest they should fall on the Rocks they cast out four Anchors So should Christians do I mean not content themselves that they are lanched forth into the stream of Gods Mercy but should bee often spunding in the survey of their spiritual comforts And when they finde them to grow shallow and to lessen it is dangerous to go securely on there bee rocks or sands neer it is good to have your Anchors of faith and hope in a readiness yea to cast them within the veil to prevent such dangers and desperate evils as are approaching Christ the object of justifying faith THE FIFTEENTH SERMON ON Rom. 3.24 25. Beeing justified freely by his grace through the redemption that is in Jesus Christ Doct. FAith as it justifieth The mercy of God in Christ the object of faith hath especially Jesus Christ or the mercy of God in Christ for its object It is expresly said that God is the justifier of him that beleeveth in Jesus i. e. to renounce all other things for Justification and relye only on Jesus Christ and his righteousness Justifying faith may be considered two ways 1 According to the general object and action of it which is to embrace the whole Word of God Joh. 2.22 it receives the Commandements beleeves the Threatnings respects the Promises it receives the good things promised it is a guide to all our actions the fountain of all our obedience it is also exercised about all the Attributes and Works of God about the Immortality of the Soul the Resurrection of the Body and the last Judgement But in none of these senses it doth justifie 2 Justifying faith is considered according to the especial and most eminent effect of it Hath Jesus Christ for the object Acts 16.31 Beleeve on the Lord Jesus and thou shalt be saved Joh. 11.25 I am the resurrection and the life he that beleeveth on me though he were dead yet shall he live Joh. 3.16 Whosoever beleeveth on him shall not perish Acts 10.43 To him give all the Prophets witnesse that through his name whosoever beleeveth on him shall receive remission of sins Righteousnesse is still tied to faith in Christ who is said to be the end of the law for righteousnesse to every one that beleeveth Rom. 10.4 and this is that which he commandeth to be preached throughout all Nations Luke 24.47 and this is that the faith of all the Saints hath in a special manner respected and imbraced It was Peters faith Matth. 16.16 and the Eunuchs faith Act. 8.28 and Martha's faith Joh. 11.26 27. Thou art the Christ the Son of the living God This is the faith that justifieth and by it the righteousnesse of God is unto all and upon all them that beleeve Rom. 3.22 and hence it is called the faith of Christ because it apprehendeth Christ as its object Now I adde the mercy of God in Christ because faith in this is all one with faith in Christ So that 1 Pet. 1.21 it is said by him i.e. Christ we beleeve in God that raised him from the dead Christ is not the object of faith abstractly and nakedly considered but Christ with his benefits procured and purchased by him and promised by God the Father The reasons of this duty are Reas 1. Because nothing in the world can make us righteous before God further than it doth lay hold on such a righteousnesse as is perfect and accepted for us as such by God Nothing will make a poor man rich further than it doth convey or impart riches into his possession and all that we can doe by faith to our justification is to receive the righteousnesse bestowed on us and there is no such perfect righteousnesse that is able to cover our shame as Christ's is Revel 3.17 2 Because justification of Sinners doth mainly imply a freedome and discharge from the curse and condemnation of the Law and a way for the full satisfaction of it in order to Sinners pardon and discharge and this is to bee found no where but in
Sacrifice what they did in the type wee must doe in the substance 1 Bind the Sacrifice to the Altar Psal 118.27 this is fixing the heart on Christ crucified in the promise and we have very slippery hearts in this case they had need to be bound to it 2 They put their hands on the head of the Burnt-offering Levit. 1.4 and the Jewes tell us they always did it with empty hands and laid on both their hands with all their might so you must lay hold on Christ in the Promise with an empty hand and doe it with all your might and weight 3 They confessed over the sacrifice their iniquities Lev. 16.21 so must wee confessing that wee have justly deserved that which Christ hath undergone So God will smell a savour of rest Levit. 16.21 Of Remission of Sins THE SEVENTEENTH SERMON ON Rom. 3.25 For the remission of sins that are past THus farre of the Object of Justifying Faith Now it remains that we speak of the ends of Justification which are two in the text 1 In respect of God to declare his righteousnesse 2 In respect of man for the remission of sins illustrated and specified in these words Sins that are past together with the ground of the specification or the impulsive cause through the forbearance of God I shall at this time begin with the latter of these viz. remission of sins that are past Two questions are here to be spoken to 1 Quest What is meant by remission of sins 2 Quest What is meant by remission of sins that are past Quest 1. What is meant by remission of sins Ans The word here translated Remission signifies loosing that is opposed to binding by a borrowed speech from Prisoners that are bound with fetters and chains that are very painful and grievous from which when they are loosed and set at liberty they are greatly eased and comforted so it is with poor sinners it is exceeding grievous to the soul to bee bound with the cords of iniquity and sin Prov. 5.22 His own iniquities shall take the wicked himself and he shall be holden with the cords of his sins But when sins are forgiven then the soul that was captivated by Sin and Satan is loosed from its bands As a captive redeemed whose ransome is paid It is true the poor Sinner generally thinks himself most at liberty when he sins most and is in Satans safest custody when he is in a worse case than the vilest slave in the Gally but when once he comes to the sight of them he sees also his thraldome and bondage he longs after a discharge and freedom which he accounts the greatest happinesse in the world Quest 2. What is meant by remission of sins that are past Ans Some interpreters doe take it for the pardon of those sins that are committed before conversion that all those sins through the forbearance of God are pardoned which are mentioned they say not as though the pardon of sins is restrained unto them that are past but past sins are mentioned to warn them that are pardoned not to take liberty for the future to embolden themselves in sin But it seems to have another sense and that is to signifie the forgivenesse of sins that were committed before the coming of Christ wherein the Apostle shewes the reason why the Lord did not deferre the the revelation of Christ until his incarnation but did in the dayes of the Old Testament propose and set forth Jesus Christ in the times of the Patriarks and Prophets and this was done to signifie unto us that not only such sins might be forgiven that were committed since his coming but also such as were committed before And I incline the rather to this exposition First because he spake of proposing of Christ in the Old Testament as a propitiation as hath been shewed Secondly Because hee said vers 21. the righteousness of God which is by the faith of Jesus Christ was testified by the Law and the Prophets that sins might bee forgiven to beleevers from the foundation of the World Thirdly Because hee addes by the forbearance of God or his long-suffering whereby the Lord stayed in so long expectation of the comming of his Son into the World till the satisfaction was actually made for God would not have forgiven the sins of the Fathers committed long before unless that in his great patience hee had respected the future propitiation of his dear Son Fourthly Because hee also addes vers 26. To declare at this time his rightoousness i.e. at this time since the comming of Christ hee doth declare and shew forth his righteousnesse which hee did not clearly demonstrate before his sons incarnation but now hee makes all the world to see how just hee is that hee would not forgive any sins no not in the daies of the fathers without full satisfaction by the death of his onely begotten Son Doctr. The full remission of sins That such is the efficacy and vertue of the satisfaction of Jesus Christ that it is available to the full remission of all the sins of the faithful from the beginning of the world to the end thereof This appears to bee plain and the full meaning of this place in that the Apostle insists upon the remission of sins past how long soever before Christs comming in the flesh and before his death which might seem all this while either not to bee forgiven or if forgiven yet that it was upon some other account than the death of Christ But now it appears that the sins of the Patriarks and Prophets were remitted onely upon this ground of Christs satisfaction promised and to come and therefore much more we may conclude that by the vertue of Christs death all the sins of beleevers since the coming of Christ are pardoned and forgiven Let me clear up these things to you and shew 1 That this remission is full 2 That it flows from the satisfaction of Christ 3 That it was available for the remission of the sins of the faithful before the comming of Christ 1 That this remission of the sins of beleevers is full and compleat of all their sins past present and to come and the Scriptures are clear for it Col. 2.13 And you hath hee quickened together with him having forgiven you all sins and trespasses Wee could not bee quickened to life eternal without the forgiveness of all sins any one sin retained without pardon would keep us in a state of death and this is that which God promiseth Jer. 33.8 I will cleanse them from all their iniquity whereby they have sinned against mee Here then is no exception of any sins how many and how great soever they were but saith I will pardon all Isa 1.18 Though your sins bee as scarlet they shall bee white as snow and though they bee as crimson yet they shall bee as white as wooll Scarlet and Crimson are double and deep dies dies in Grain yet God will take away these double dies that
it may be cleared from the Spiritual businesse it ever puts the soul upon it is active like the vestuous woman which puts her hand to every â—â—rk â—rov 31. â—4 17. 2 Thess 1.11 Hence it is that the 〈…〉 by his faith Heb â— â— believers doe all i. e saith 〈…〉 the faithful of old were inabled to do so great works old were inabled to do so great works Heb. 11.33 Subdued kingdoms wrought righteousnesse c. but it is most especially busie in the use of Ordinances as the Word Prayer Seals though it will not bee 〈◊〉 from 〈◊〉 callings it works by love and is our victory over the 〈◊〉 1 Joâ— 5.4 So that a true faith is imploying it self on all hands for a beleevers good Now alas when 〈◊〉 faith is but a dead drugge in us or is but an underling in the heart and is at the command of every lust profit or pleasure truly it is not lively much lesse shall you live eternally by it 4 Clear up the way and fruits of forgivenesse of sins the way of bringing it home unto the soul is the Word Acts 26.18 the Word was preached to open mens eyes If ever wee come to the right knowledge of the pardon of our sins it must be by the Word preached working these particulars 1. Illumination discovering effectual your sin and misery to us with a through sense and feeling of it 2 The conversion of the soul and turning of it from darknesse to light Now when the league with Hell is disaâ—ulled then wee come to receive forgivenesse of sin Besides 〈◊〉 the fruit of forgivenesse there bee many 〈…〉 of this sappy root let mee name some First the 〈…〉 heart to love Christ with fervency Luke 7.47 〈…〉 were many were forgiven her for she loved much her love was the effect not the cause of her pardon So Psal 116.1 3 4 c. Quest What kind of love is this to God Ans Such a love as inlargeth the heart in duties to God as it did that poor woman and David and Peter Hence is in them a love to the Word and Ordinances and the Children of God it is not possible for a man to have great debts forgiven him and that out of pitty and bounty when hee hath nothing to pay but that his love should bee kindled and his heart in a light fire in zeal for God 2 A forgiving disposition in case of personal wrongs Ephes 4.32 Bee yee kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven us and this note is given by our blessed Saviour with great earnestnesse and asseveration affirmatively and negatively If yee forgive men their trespasses then your heavenly Father will forgive you Matth. 6.12.14 15. and if yee from the heart forgive not every one his brother their trespasses neither will your heavenly Father forgive you Hee speaks indefinitely every one not excepting any it is a sad sentence for a malicious heart But a merciful heart that can forgive private wrongs and strive against motions of malice and revenge and be humbled for them and that from the heart how great soever the injuries are it is a sure fruit of Gods pardoning him and his freedom from guile and reigning Hypocrisie Psal 32.1 2. 1 Joh. 3.19 6 Maintain and improve the forgivenesse of sin cleared up unto thee and this will be by daily and diligent observation of our wayes by often reckonings with God and getting the Book still crossed by suing out a pardon of course and therefore Christ teacheth us to pray daily Forgive us our debts This was Davids practice as appears by Psal 119.58 59. and other places and this must bee joyned with a resolution and care to shun future sins and failings and hereby wee shall know we are of the truth i. e. sincere and shall assure our hearts before him 1 Joh. 3.19 Now this improvement is First by holy humble and thankful abasement of our selves before God continually Hos 3.5 Ezek. 16. ult so Ezek. 36.29 I will save you from all your uncleannesses then shall yee remember your own evil wayes c. Beware of pride covetousnesse carnal rejoycing shaking off sorrow for sin it is a bad symptom when a man doth so 2 Bee careful to improve your interest in the favour of God for others not only near relations but even for strangers especially for the publick as Noah Daniel Job Moses Samuel c. they were still standing in the gap 3 Bee ready to comfort other with the same comfort wherewith God hath comforted us 2 Cor. 1.4 4 Know and bear in mind your ingagement to the Lord. The Princes pardon is the condemned Malefactors life as Mephibosheth said 2 Sam. 19.28 All my fathers house were dead men before thee Pardon of sinne is the eternal life of the sinner and hee is passed from Death to Life by it Yea as the offending God by Sin is an infinite evil so the forgivenesse of the offence is an infinite good and wee may say What shall wee render to the Lord for all his benefits towards us Surely as Psalm 116.8 9. Hee hath delivered our souls from death our eyes from tears and our feet from falling that we should walk before the Lord in the land of the living Of the Righteousnesse of Christ THE NINETEENTH SERMON ON Romans 3.21 But now the righteousness of Christ c. IN the handling of the point of Justification I have spoken of the several causes thereof and the end thereof in regard of men viz. Remission of sins and thereupon immediately followes the accounting of the beleeving Sinner righteous unto Salvation that is by the imputation of the righteousnesse of Jesus Christ unto the Sinner and that being described in the context and same portion of Scripture I shall proceed unto it now where the handling of it may come in at the due place for our better understanding thereof In the two verses 19 20. the Apostle shewed before Negatively that Justification is not by the works of the Law now he shewes Affirmatively how we are justified and that is expressed 1 By the matter of it The righteousnesse of God amplified by way of opposition to the Law without the Law i. e. without the works of the Law any way Co-working or meriting our justification 2 This is set forth by the Adjunct of the approbation and testimony of the Law and the Prophets 3 By the instrument that is faith of Jesus Christ understand it not actively for the faith whereby Christ beleeved but passively the faith whereby Christ is beleeved on 4 The subject beleevers and those universally and emphatically set down unto all and upon all that beleeve Quest What is meant by the righteousnesse of God Ans It is not to be understood of that whereby God himself is righteous as Osiander said for that is essential to God and cannot be communicated to the Creature but this righteousnesse is elsewhere called the righteousnesse of Christ
Justice is one of Gods Essential Attributes so that he is denied to be God if he bee denied to bee just hence Paul reasons Rom. 3.5 Is God unrighteous who taketh vengeance God forbid for then how should God judge the world this is to thrust God out of his Judgement Seat Hence it is that there is no work of God that hee doth to Mankind at any time but there must needs be an act of Justice in it Psal 145.17 The Lord is righteous in all his wayes therefore if he pardon sin he must doe it in a way of righteousnesse and if he punish sin he must doe it in a way of righteousnesse this he doth by the necessity of his nature It is most certain this righteousnesse of Gods nature is eternal and sin is committed in time but this being supposed that sin is committed it must necessarily follow that a just God must punish it Obj. 2. But with what punishment must he punish it For Answer look into Rom. 1.32 who knowing the Judgement of God c. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the righteousnesse of God In this answer of the Apostle there are three things to be noted First That this is universally known even by the very Heathens that he speaks of and whose wickednesse he describes before even they by the light of nature and the workings of their own Consciences do acknowledge the justice of God Secondly That this righteousnesse of God is the cause fountain and rule of all punishments that are inflicted for thus it is described that they that commit such things are worthy of death and that the wages of sin is death yea even eternal death Thirdly this is natural and essential to God for though in respect of the exercise of it it is occasioned by men or devils yet in respect of the foundation and root of it the Divine perfection or Gods blessed nature requires it Now for the Objection Object If a man can forgive a trespass committed against him then God can without satisfaction Answ It follows not for first a man forgives wrong done unto him but to forgive sin without satisfaction is another matter for sin hurts an universal good Secondly It is one thing for a private person to forgive the offence and another thing for a publick person as a Judge if a Judge forgives without satisfaction hee sins against his office and calling now shall not the Judge of all the world do right Thirdly a mans justice is not essential hee may bee a man though unjust but Gods justice is himself Fourthly a man is subject to a Law but God is a Law to himself Object If God punish sin naturally and necessarily then hee must punish sin to the utmost of his power as fire burns but God doth not so Answ This follows not for that necessity whereby God punisheth sin requires not that hee should punish sin as much as he can but as much as is just for God doth not act as senselesse creatures but with understanding and will with liberty accompanying his actions Eph. 1.11 Hee worketh all things after the counsel of his own will thus you see how the justice of God being the very nature of God it must needs act in the justification of a sinner Reas 2. The same may bee cleared by the infinite holinesse and purity of God which is likewise one of his divine perfections Thou art a God of purer eies than to behold iniquity So 1 Sam. 2.2 God cannot behold sin with an eye of approbation but when hee looks upon it it is with an angry and revenging eye Psal 5.4 5. Thou art not a God that hast pleasure in wickedness God hates sin naturally and necessarily therefore hee must punish it either in the Sinner or the Surety according to the demerit of it Exod. 31.7 He will by no means acquit the guilty though hee bee most merciful to those that are in Christ in whom his justice is satisfied yet hee irreconcilably hates and abhors all such as are guilty Jer. 44.4 Do not this abominable thing that I hate hee cannot acquit them or free them from punishment but hee must violate his own nature therefore hee must needs condemn and punish them and whomsoever hee justifies it is upon the ground of the satisfaction of his justice in and by Christ on their behalf and thus you see there must needs be justice in the pardon of them because he is unchangeably holy Reas 3. A third Reason or Ground is taken from the supream providence of God and his Government of the world considered with the nature of sin Psal 9.4 5. Thou sittest in thy throne judging right and vers 5. Thou hast rebuked the heathen thou hast destroyed the wicked thou hast put out their name for ever This Supream government of God is universal and extended to all the World Hee doth necessarily impose and exact obedience at the hands of reasonable creatures and in case of disobedience hee must needs reduce the creature into order as being Judge and Law-giver Hence are these places 2 Thess 1.6 It is righteous with God to recompence vengeance to those that trouble you Heb. 2.2 Every transgression of the Law received a just recompence of reward Jude 7. The Sodomites suffer the vengeance of the justice of eternal fire Now let sin bee considered and it overthrows the supream government of God Rom. 1.31 It s rebellion against him it pulls him out of his Throne and deposes him from it therefore by some act of Government and Authority which is exercised in a way of justice the sinner must bee brought into order and though Gods wise and gracious dispensation hath laid upon Christ the punishment of our sins I mean the sins of the elect yet punished they must bee in the sinner or surety and there can be no dispensation for that without denial of the judiciary power and justice of Almighty God Vse 1. First use for Conviction and Terrour to vile sinners that are out of Christ It is a terrible thing to be out of Christ That seeing pardon of sin is not onely in a way of mercy and truth but also in a way of righteousnesse it shews us what a groundlesse delusion they please themselves withall that live in their unbeleef and impenitency and yet hope to bee saved by the Mercy of God In vain such do hope for the mercy of God yea there is none so desperately wicked living near the means but that upon this very ground they sleep securely in sin and commit it with greediness because God is so merciful Now to discover the grosseness of this deceit consider first that though God bee infinitely merciful yet his mercy alwaies goes together with his truth Psal 86.15 Hee is plenteous in Mercy and Truth i. e. as God hath abundance of mercy so hee is plenteous in truth his truth is in fulfilling both his promises and threatnings thou canst not expect mercy of
and clear when thou judgest David was now all for justifying of God in whatsoever hee said and did and so should wee Let us take heed of entertaining such thoughts as do rise up against the justice of God 't is a great sin to fly out against the Justice of civil Courts as is the practice of some The Prophet Isaiah speaks of a sad time wherein hee lived Chap. 59.4 None calls for justice nor any pleads for the truth Amos 5.10 They hate him that rebuketh in the Gate this is a horrid crime to bee against the Justice of the Magistrate but wee speak now of a higher matter which is the justice of God himself and to be against this is to bee against God himself for Gods Justice is his very Name and being It were well if they would consider this who do so vehemently decry the preaching of the Law whereas every wise and sober Christian knows 't is his duty to love the strictest commands of God and that they are very useful to keep him from sinning against God Psal 119.11 I have hid thy word in my heart that I might not sin against thee and so in another place By the words of thy mouth saith David I have kept mee from the paths of the destroyer And as some are against the strictnesse of the Commands so others are offended at the severity of Gods threatnings Amos 7.10 The Prophet there denounced the judgements of God against Jeroboam and Amaziah said The Land was not able to bear his words and hee must bee gone from Bethel vers 12.13 How harshly did the chief Priests and Pharisees resent those threanings of Christ Luk. 20.16 when Christ there told them that the Lord of the vineyard should destroy the cruel Husbandmen and give the vineyard to others they said God forbid and as it was with them so it is with the people with whom wee have to do in our ministry God forbid say they that there should bee so much severity in God as Ministers speak of but beloved is not preventing justice pretious justice and preventing Physick the best doth it not argue much tenderness in a father to threaten the Rod to his Childe if hee shall adventure to come near to a pit where hee may bee drowned So I say of the judgements of God as they are all righteous and just when they are executed upon Gods Enemies so they are for the prevention of sin in his Children wherefore instead of slandering the Justice of God or repining at it let us justify his waies Lam. 3.39 40. Why doth the living man complain a man that suffereth for his sin Let us search and try our waies and turn again unto the Lord. The drowning of the Old World the burning of Sodome with fire and brimstone the destruction of Jerusalem seems harsh to flesh and blood and some there are that quarrel against and are not afraid to deny the eternity of Hell torments and yet wee are not displeased with a man that kills a brood of Serpents or a kennel of wolves and why Because there is an antipathy in our natures against such harmeful Creatures Now thus it is in Case of sinning against God sin is contrary to Gods nature and Gods nature is contrary to sin if fire burns fuell who blames it or wonders at it and why it is the nature of fire so to do and it is the nature of the holy God to hate sin Psal 119.137 Righteous art thou O Lord and upright in thy judgements Conclusi 3. If there bee so much evil in sin Wonder at Gods patience in forbearing sin then wonder at the patience of God in forbearing of thee thus long and grow to a self-abhorring and see what an indispensible necessity lies upon every soul for to bee deeply humbled for sin and turned universally from it even whilst it is called to day take notice of that Jerem. 8.8 No man repenteth of his wickedness saying what have I done and let that place bee verified in us Zach. 12.10 They shall look upon him whom they have peirced and mourn Mr. Calvin interprets that place of God the Father and there may be a truth in it that each person is pierced by our sins Oh! Therefore Mourn as for an onely Sonne and let us bee ashamed that wee can mourn for every petty loss or cross Yea suppose it were the loss of an only Son but cannot mourn at our peircing of Jehovah If a man had brought confusion or destruction upon the whole Creation yet this were infinitely short of the evil of sinne that is a wearinesse to God himselfe Isaiah 1.14 The Lord there complaines of the sinnes of his people though they did so many costly duties that hee was weary to bear them what cannot the infinite God bear them and can a sinful heart bear them Yea how dare a poor wretch live wilfully one hour in sin when as hee knows that God will not pardon it without great Repentance But here perhaps hee will shift or pervert some Scripture or another to palliat his Conscience But now if wee thorowly understand and consider the Argument I am upon wee can finde out no way to escape punishment for our sinnes If this bee true that God cannot in justice pardon sin without punishment God will punish all our sinnes either in our own Persons or in our Surety When I say God cannot let sin pass unpunished the Reason is because God cannot do that which is contrary to his Nature nor change his Nature it were a contradiction to conceit this It is said in the second of Timothy 2.13 God cannot deny himself c. And shall a Sinner then dare to live one hour in such an estate that if God do not or cannot deny himself if hee dye in it hee shall infallibly bee damned Doe not go away now and say as the people did of Ezekiel Chapt. 20. verse the last Do they not say of mee O Lord God doth not this man speak Parables But Friends this is no parable that I Preach but a plain Truth and undeniable and therefore if you are rational you must needs yeeld to the strength of these things 4 If there bee so much evil in sin then let us set our strength against it and all the temptations of Satan whereby by hee labours to draw us into it I might here tell you of the danger of sinne how that death is the wages therof and that eternal fire shall bee the portion of all impenitent sinners But Brethren it is a stronger Argument when I tell you that it is contrary to God and this is true not only of great sinnes but also of small as it is sin those little sinnes as wee term them even vain thoughts Jer. 4.14 and Idle words Matth. 12.36 do expose you to Eternal Wrath not onely a prophane Conversation but also a vain Conversation will prove thy destruction without a Redeemer and therefore Christ dyed for this end to redeem
the intensnesse and strength of it that it was stronger than death and all this to wash us from our sins 1 Joh. 3.16 Hereby perceive wee the love of God because he laid down his life c. sustaining the pains of death Of what death the First and Second Death He washed us in his bloud from all the filthinesse of Hell and Death All the dunghills in the world cannot defile us as sin doth and it was the filth of sin that Christ's bloud washed us from Sin defiles the soul yea the whole man Matth. 15.19 You then that are beloved ones and washed can yee content your selves with a slight consideration of this What manner of love is this Qualis Quantus 1 Joh. 3.1 Ephes 3.18 That yee may comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge c. Mark here is a thing that concerns all Saints and wee should labour for such might and strength as not only to apprehend in our minds but comprehend and lay hold upon all the measures of this love in our hearts and know the love of Christ which passeth knowledge i. e. either all other knowledge or else all the knowledge of carnal persons or all the knowledge of the Saints in the perfection of it that is it is the most desirable blessing in the world to understand the love of Christ aright Wee can never know too much of this love What should this love work upon our hearts truly wee should bee rooted and grounded in love not only have some leaves of profession but be rooted and grounded in it and it may lye deep in our hearts as roots and foundations use to doe yea this love of the Lord Jesus must bear up all the bulke and wait of our Christian trials yea as a root feed and nourish other graces and holy indeavours in us Oh it is much to be lamented that so many have left their first love They are but few sure that have ever had any rooted or grounded love to Christ at all that is suitable to Gospel measure or rule Luk. 7.47 What is the Gospel measure of love A. Matth. 10.37 Hee that loveth father or mother more than me is not worthy of me i. e. our love to Christ should exceed all other loves and affections in our hearts yea in comparison of Christ we should hate father and mother c. Luk. 14.26.33 wee should hate all forsake all so farre as they stand in competition with Christ or the things of Christ else we cannot be the Disciples of Christ Instr 4. Redeemed ones have great boldnesse towards God This may work in all redeemed ones a marvellous boldnesse towards God that which the Scripture often expresses Ephes 3.12 In whom wee have boldnesse of accesse with confidence Heb. 10.19 Having boldnesse to enter into the Holiest by the bloud of Jesus It is sweet and precious that we have Heb. 4.16 Let us goe with boldnesse to the Throne of grace c. i. e. to Christ our High Priest hee hath set up a Mercy-seat for us And is that all Nay but saith the Apostle Heb. 12.23 Wee are come to God the Judge of all and we are come to the Seat of Justice and wee may in an humble boldnesse plead the justice of God and say Lord who art the Judge of all doe mee justice thou art just and therefore the Justifier of him that beleeveth in Jesus Oh ponder and take again upon thy heart the meaning of this it is not only that hee may bee merciful and gracious and the Justifier of beleevers though that bee a sweet and precious truth too to be beleeved and rejoyced in but it is that hee may bee just Oh beloved this is the very quintessence of faith when as the beleever by faith shall present unto God the Father the righteousnesse of Jesus Christ for satisfaction for sins and goe to him with a full price in his hand and current pay and to say as they doe in dealing here is one and there is t'other and this is not bare distributive but commutative justice between God and man where there is not only Geometrical but Arithmetical proportion that is weight for weight and measure for measure is observed Oh then tender all the pay together all the obedience of Christ active and passive tender we to the righteousnesse of God the righteousnesse of Christ it is such a jewel as exceeds our sins infinitely though they have been very many and great Gods justice shall be no loser by us at all and let poor beleevers incourage and embolden their hearts with this Luther was bold when he prayed thus not only Fiat voluntas tua but Fiat voluntas mea not only let thy will be done but let my will be done and it was but the confidence of faith upon this ground we are speaking of Oh beloved the world will account this malepertnesse to come thus before God that they are more bold than welcome but they are strangers to these things and to all that liberty we have in Christ Gal. 2.4 It would be sauciness indeed for those that are out of Christ to approach at any time on this manner to God but let the Children take this as the daily portion of the Childrens bread and it is no wrong to that text 1 Joh. 1.9 to take it in this sense If we confess our sins he is just for Christs sake to forgive us our sins nor to that 2 Tim. 4.8 Henceforth is laid up for me a crown of righteousnesse Inst Adore the righteousnesse of God in all his wayes 5. If God be thus just exactly just in the justification of a Sinner let us learn to acknowledge and adore the righteousness of God in all his wayes Psal 145.17 If his mercy doth not pardon one sin but in a course of justice through the death of Christ then doubtlesse the Justice of God will not be bafled or turned aside in the managing other matters in the world The light of Nature sees nothing but mercy in this case but the light of Grace sees Gods justice also So that though God deals otherwise many times in many things than we could have expected or can see a reason of yet he is always just and holy in his proceedings and it is not enough for us to acknowledge the righteousnesse and holinesse of God in some of his ways and works or in his ways towards others and not towards our selves and in his dealing with some persons and not with all but wee must justifie the Lord in our hearts and words always in all things toward all in all the ways of his providences in his afflicting the godly as well as punishing the wicked Ezra 9.13 yea in the prosperity of the wicked In his great Counsels of Election and Reprobation in the rejection of the Jews c. of which when Paul had spoken Rom. 11. he
and say with him 1 Tim. 1.13 I have been thus and thus vile but I obtained mercy and the grace of God was exceeding abundant c. Now to the King immortal c. v. 17. Secondly remember that Luk. 7.41 42. there was a certain Creditor that had two Debtors the one ought him five hundred pence the other fifty and when they had nothing to pay hee frankly forgave them all tell mee which of them will love him most So hath the Lord truely freely and frankly forgiven thee and that much more than many others Oh love the Lord so much the more count it a shame to bee sparing or nigardly in thy love or the expressions of it in thy duty and obedience towards him as vers 47. Her sins which are many are forgiven her for shee loved much Where for is taken not for a Cause of forgiveness but for a sign as thus surely such a Bankrupt hath a great debt forgiven him for see how loving and serviceable hee is to his Creditor 3 Freely you have received freely give Matth. 10.8 and freely forgive Redemption by Christ sufficient THE THIRD SERMON ON Rom. 3.24 25. Justified through the Redemption that is in Jesus Christ HAving spoken before of the Efficient Cause of the justification of a Sinner as also of the inward impulsive Cause that is the free grace of God Come we now to the meritorious cause of Justification through the redemption that is in Jesus Christ which redemption hath the nature of the Meritorious or impetrating cause or Procatarctical Cause of a sinners justification 1 Because it was the means which Gods justice did require before grace could actually justify 2 It hath the nature of the formal cause so far forth as it is accepted for us that it being imputed and applyed to us God pronounces the sentence of our absolution Now to open the words first inquire Quest 1 What is meant by Redemption here Answ 1 Redemption is taken in Scripture two waies first improperly and generally and so it signifies any deliverance from evil or danger or enemies as it is used Exod. 15.13 Thou in thy mercy hast lead forth thy people whom thou hast redeemed The deliverance out of Egypt is called a Redemption There were of old three waies of redemption first by Manumission when a King doth let his vassal voluntarily go out free thus we could not be redeemed for the devil never meant to let us go free and especially it could not stand with Gods blessed nature Holiness Justice Truth Hatred of sin thus to set us at liberty Secondly by Permutation thus we could not be redeemed for recompence could not be made to God by exchange of any creature for that infinite wrong done to him by mans sin Matth. 16.26 Thirdly By violent oblation or conquest as Abraham redeemed Lot by rescuing him but mankind might not bee redeemed by this alone for though Christ might justly spoil Satan of his prey which hee by subtile wiles methods and falshoods had gotten yet mankind being guilty of high treason against God and therefore locked up under his wrath and curse no power was strong enough to redeem us out of his hands but these are all improper waies of redemption and too low to reach the thraldome mankind was faln into 2 Properly in a more speciall way of Redemption by giving a price or ransome for a poor Captive or Slave this is plainly signified by the word used in the Text which hints redemption by way of Ransome there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it 1 Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2.6 Christ gave his life a Ransome for all The ordinary word used for redemption is the buying of any thing again by paying a Price Object Some Hereticks object Sin and Satan to whom sinners are Captive receive no price for Ransome Sol. Wee are primarily Gods Captives who is the Judge against whom wee have sinned to whose Wrath Curse judgement and vengeance wee are in bondage the ransome therefore is paid to God as the Judge Satan is but the Goaler sin the bonds and chains the World and Death as the Prison and Torments Wee are indeed when the ransome is paid to the justice of God set at liberty from those other in a way of power and lawful conquest So Christ is said to lead Captivity Captive Eph. 4.8 that is all those enemies that had lead us Captive but the price is paid to God himself to whom wee do therefore pray for the forgiveness of our sins and that in regard of the ransome paid by Jesus Christ Heb. 2.14 Luke 11.21 Christ may bee in some sort called the strong man armed that is stronger than Satan and spoils him of his goods c. Quest 2 What is meant by the Redemption that is in Christ Jesus Answ Christ is prefixt with three several Prepositions in the Scripture phrase 1 For Christ Phil. 1.29 To you it is given for Christ not only to beleeve but also to suffer 2 In Christ Eph. 1.3 Who hath blessed us with all spiritual blessings in Christ 3 Through Christ Rom. 7.24 Blessed bee God who hath given us victory through Christ The reason of them is 1 Wee have redemption in Christ because in Christ as a common store-house every blessing is first laid up and then imparted to his members As our death and condemnation was in the first Adam before it was applyed or actually received by us 2 Wee have redemption through Christ because Christ doth by his obedience purchase it which in due time is communited to us as from the first Adams desert came condemnation 3 For Christ seems to bee used in regard Christ is as well the Mediatour of application as impetration obtaining grace for us and working grace in us Hence Faith and Patience are said to bee wrought in the Elect. The words thus opened afford two points 1 That the justification of every sinner is through the redemption and satisfaction wrought by Christ 2 That there is a singular and plentiful redemption wrought by Christ sufficient to make satisfaction to God for the vilest sinners Of which in the first place Doct. 1 That there is a singular and plentiful redemption Redemption by Christ sufficient for the vilest sinners wrought by Christ sufficient to make satisfaction to God for the vilest Sinners The Text is emphatical it is That redemption that is in Jesus Christ such as was never heard of before nor matched in the worlds voluminous Histories or Records T is described Matth. 20.28 Christ came to give his life a Ransome for many that must needs bee a plentiful redemption that was wrought by the death of the Son of God So 1 Tim. 2.6 Hee gave his life a ransome for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a ransom paid for Captives and Christ himself must needs bee a great Price and for the sufficiency of it 1 It is spiritual of the soul as well as body Psal 49.15 God will redeem my
the greatnesse and multitude of their sins yet have they a good and sure hope through grace still Psal 130.6 O Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multum esse magnum esse plurimum esse The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying great and multiplied redemption that though sin abounds yet grace shall much more abound 3 In that they are redeemed from the perpetuity of all miseries felt or feared Thus did Job comfort his heart Job 19.25 Oh that my words were written oh that they were printed in a book that they were graven with an Iron Pen and in-laid in a Rock for ever What words were these that hee would thus eternize Why these I know that my redeemer lives and that he shall stand the latter day upon the earth and though after my skin worms destroy my body yet in my flesh shall I see God c. that is hee will redeeme me from all my troubles in life and death it self and saies at death Lord into thy hands I commend my spirit for thou hast redeemed mee O God of truth Psal 31.5 Quest How shall we know that we have a part in this Redemption Answ Trial of our redemption by Christ 1. If we be not in bondage to sin which appears in the commission and practise of sin according to that rule Joh. 8.34 Verily verily I say unto you that whosoever commits sin is a servant of sin This rule is universally true no man is set at liberty that commits sin and vehemently asserted Verily verily without all controversie and generally inclusive Whosoever doth it as 1 Joh. 3.8.10 He that commits sin is of the Devil yet note that committing sin is not intended of every particular individual act for so all men commit sin 1 Joh. 1.8.10 the free-men of Christ as well as the bondslaves of the Devil but of the common practice and work of wicked men so 't is 1 Ioh. 3.9 Hee that is born of God doth not work sin and 't is opposed to vers 7. where 't is said Hee that doth or worketh righteousnesse is righteous Now to doe righteousnesse is to exercise it customarily voluntarily deliberately to chuse a righteous course so to commit sin is voluntarily to live in the practice or allowance of any course of sin whatsoever So that he which gives common allowance to any one sin can have no comfort in this redemption but is in bondage still for saies Paul Rom. 6.16 Know you not that to whom you yeeld your selves servants to obey his servants you are c. You lose your own freedome yea you have sold your selves Isa 50.1 Behold for your iniquities you have sold your selves you take profit and pleasure and sell the Devil the eternal possession of your souls yea he holds them by conquest too 2 Pet. 2.19 Of whom a man is overcome of the same is he brought in bondage Satan fights by tentations and subdues the soul so that it obeys him as a lawful Soveraign as often as it voluntarily chooses any sin ransack therefore an enlightned conscience and it will soon give an Account of liberty or bondage through the observation of thy course of life Obj. But may not a childe of God live and dye in such a state as David 2 Sam. 12.9 or as Paul Rom. 7.14 I am carnal and sold under sin Sol. It is impossible 1 Joh. 3.9 that hee that is born of God should so sin because the seed of grace abides in him and works these four things 1 A will and resolution in all things to live honestly Heb. 13.18 2 A resistance and reluctation against every known sin Gal. 5.17 3 Watchfulnesse about every concernment to prevent sin 1 Ioh. 5.18 4 Restlesnesse in case of relapse As in the Natural body all is restlesse till every joynt be in its place again so in a gracious heart 't is never satisfied till it come back into Gods way Where therefore this restlesnesse and reluctancy is wanting the soul is plunged into the depths of this hellish bondage The heart is hard to be perswaded of this estate and therefore Christ hath spoken so earnestly If thou seest not this misery or act unwillingly to try thy self or wouldest passe over the matter slightly thou mayest infallibly report thy self a slave to Satan and subject to this bondage 2 Consider how Redemption is applied of which Elihu gives an elegant description Job 33.19 to vers 25. Hee is such a one as is pinched with his bondage and chastened with strong pain his soul draws neer to the Grace and his life to the Buryers Then if there be a messenger one of a thousand to declare to man his righteousnesse God will be gracious unto him and say Deliver him from going down to the pit I have found a ransome 1 The Lord opens the Ears to Discipline How redemption is applied which were before quite stopped up 2 Then he is arrested with the Lords indignation clapt up in prison and laid by the heels 3 Then he looks for deliverance and bayl and some messenger of glad tidings How earnestly doth his soul long for a ransome 4 At last the Lord saith I will be gracious Thus the spirit of bondage precedes and the spirit of adoption follows None set at liberty but such as know their bondage Obj. But a man may see his bondage and never be redeemed out of it Sol. True but none miscarry that are painfully inquisitive after the means of redemption Acts 23.7 16.30 For Reprobates see their bondage and sink under it as Cain and Judas seeking either no means through sluggishnesse and deadnesse of heart or false means through folly and blindnesse 3 Consider what resistance hath been made against thee in thy deliverance out of thy captivity for none is set at liberty without much opposition Satan like Pharaoh Exod. 3.19 will not let you goe no not with an high hand Hee will never let goe as long as he can hold you Luke 11.21 The strong man armed keeps the Palace holds his Prisoners with all his might till a stronger than he comes and ejects him Seek after this resistance 4 See what assistance of God thou hast had against all this resistance by the Devil As he stretched out his arme to deliver out of Aegypt Exod. 6.6 so he puts forth mighty power to deliver from the powers of darknesse by the spirit of his grace Col. 1.12 13. Acts 26.28 Hast thou felt this mighty power Vse 4. Of instruction and exhortation to shew men whither to goe for Redemption And 1 To those that find themselves to bee in this bondage Haste you for there is redemption in Christ none such to be had or heard of all the world over beside And what then should you doe but seek after this Zech. 9.12 Instruction to men in Spiritual bondage Turn you to your strong hold
God to roar even the fierce wrath of the Almighty So that as the Greek Church prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was unknown torment that our Saviour underwent Hee encountred both the fathers wrath kindled by the sins of all the Elect and entered the lists with Satan and all the powers of darkness Luke 22.23 This is your hour and the power of darkness All the Devils in Hell were up in Armes and issued out of their gates Principalities and Powers are all let loose against the Redeemer of the World This is some part of the second death of Christ but to clear it further wee will answer a few objections Object How could Christ suffer the pains of the second death without dis-union of the God-head from the man-hood for the God-head could not dye Sol. 1 Joh. 3.16 God laid down his life for us The person dying was God else his person could have done us no good The person suffering must bee God as well as man but the God-head suffered not As if you shoot off a Cannon in the bright Ayr the air suffers but the light of it suffers not Actions and Passions belong to Persons Nothing less than that Person who is God man could bear the brunt of the day and overcome for our justification Object How could Christ indure Hell fire without grievous sins as blasphemy and despair Sol. The perturbations of Christ were like the shakings of pure water in a clean glass the water remains pure still When Christ was shaken there was no mudd in the bottome which rises in us when wee suffer extremity And again as the body of Christ dyed without dividing the God-head from it So his soul dyed the second death without parting of the God-head from it Besides Blasphemy and Despair are no parts of the pains of the damned but the consequents and follow the sense of Gods wrath in a sinful creature that is overcome by it Rev. 16.9 But Christ had no sin of his own nor was overcome of wrath and therefore held fast his integrity Object But when did Christ suffer hell torments they are inflicted after death not before it usually but Christs soul went strait after death into Paradise how else could hee say This day shalt thou be with me in Paradise Sol. 1 'T is not impossible that the pains of the second death should bee suffered in this life Time and place are but circumstances the main substance of the second death is the bearing Gods fierce wrath The favour of God in Hell to a man would make Hell a Heaven The place is not a part of the debt neither and therefore ought to bee no part of the payment The laying down of the Price makes the satisfaction This is all that is spoken and threatned to Adam Gen. 2.17 Thou shalt dye the death and this may bee suffered here Wicked go to Hell as their Prison because they can never pay their debts otherwise the debt may as well bee paid in the market as the Gaol This Christ did in the dayes of his flesh when hee offered up strong crys and tears Heb. 5.7 not after death Object But the pains due to mans sins are to bee everlasting how can Christs short sufferings countervail them Sol. If the measure of a mans punishment were Infinite the duration needs not be infinite Sinful mans measure of punishment is finite and therefore the duration of his punishment must bee infinite because the punishment must bee answerable to the infinite evil of sin committed against an infinite God But Christ God-man suffered punishment in measure infinite and therefore there is no ground why hee should indure it eternally Add moreover that the dignity of Christs persons did excuse him from punishment infinite for duration for Act. 2.24 It was impossible that hee should bee holden of death because hee was both the Father of Life and the Lords Holy One. Besides continual imprisonment in Hell arises from mans not being able to pay the price for could hee pay the debt in one year hee needs not lye two years in Prison Now the debt is the first and second death because therefore sinful man cannot pay it in any time he must endure it eternally But Christ is ready pay hee laies it down upon the nail to the full for all Christs Elect therefore it is not required of him that hee should suffer for ever Neither can it stand with Gods Justice to hold him under the second death having paid the debt Now that hee hath paid he witnesseth Joh. 19.30 saying when hee had received the Vinegar It is finished So vers 28. After this Jesus knowing that all things were accomplished Many Interpretations are given of the place but this alone will hold water That the heavy wrath of the Lord which did pursue Christ and the second death that filled him with grievous terrors is now over and past It cannot bee construed of the fulfilling all Types and figures for many Types and Prophecies did pre-figure his death as that Dan. 10. that the Messiah must bee cut off and all the Sacrifices must dye the Prophecy of his Resurrection Psal 16.10 the prophecy of his intercession and sitting at Gods right hand Psal 110.1 Isa â—3 ult Therefore the former sense only is true Use 1. Of Terror to Carnal Persons Conceits removed if any argument can shake the heart of a careless wretch that lives in sin this may to consider Christs sufferings for sin imputed to him This will likewise remove those vain conceits men have taken up to secure themselves in sinning 1 That sin hath no such great evil in it as is imagined and therefore they make a mock of sin blaspheming them 1 Pet. 4.3 4. that run not to the same excess of riot with them Let such know that besides the judgements recorded in Scripture against sin and the tumbling of Angels down from heaven reserving them in chains under darkness besides the casting Adam out of Paradise for sin and the drowning the old World the fire and brimstone of Sodom the destruction of Jerusalem the torments of the damned in Hell-fire where the worm dyeth not and the fire goeth not out Mark 9.44 46 48. That which is ten thousand times more terrible take thou notice of that Christ suffers an agony for mans sin behold God dying for the sins of the Elect. See his misery who is but a surety 1 Cor. 2.8 Sins of men crucify the Lord of Glory and put him to so painful so shameful a death as thou hast heard God over all blessed for ever is cursed in but bearing thy sins If God so punished the surety how will he deal with the principal Canst thou hope O impenitent Soul to speed better in thy own sins than Christ could that bare but the sins of others 1 Sam. 14.39 As the Lord liveth who saveth Israel though it bee in Jonathan my Son hee shall surely dye said Saul If the Son must dye what will become of
the Servant what will become of the Slave Laugh on but know that Christ wept for sin rejoyce thou but withall remember that Christs soul was heavy to the death about it And it may bee thou wilt one day hear God laughing at thy misery as thou dost at thy sin Prov. 1.26 'T is said of Babylon Rev. 18.7 So much as shee hath glorified her self so much sorrow and torment give her Christ smarted for the sins of the Elect and thou must one day expect to feel as much torment for sin as thou hast taken pleasure in committing of it The sport and pleasure of sin is like that play 2 Sam. 2.14 where they destroyed each other Young men in merriment and jollity make a mirthful pastime of Drunkenness and riotting till their sports prove the bloody murtherers of each other Man nor Angel durst not call Christ accursed if the Holy Ghost had not said it Gal. 3.13 and surely then O vain man thy condition must needs bee exceeding cursed if Christ were accursed for sin imputed only Oh the gall of bitterness that sin will bring wretched men into Knowest thou not that it will bee bitterness in the latter end 2 Sam. 2.26 2 Conceivest thou 2 Conceit that God is merciful and therefore thou shalt do well enough though thou dost continue in sin Know that God spared not his only Son Rom. 8.32 and why should hee spare thee his very enemy would hee not spare a Son and an onely Son and will hee spare a stranger an enemy Shall a Son of Belial speed better than the Son of God Did Christs neerness of relation abate him nothing and shalt thou bee abated hopest thou to finde more mercy at Gods hands than Christ could Luke 23.31 If this bee done in the green tree what will hee do in the dry Christ was not such dry fuel for his Fathers wrath to burn up as thou art Rev. 14.10 They shall drink of the wine of Gods wrath poured out without mixture 3 But I will pray 3 Conceit and amend my life and turn over a new leaf and God will be gracious Canst thou pray better than Christ hee prayed earnestly Luke 22.44 with strong Cries and Tears Heb. 5.7 hee spent whole nights in prayer Luke 6.12 yet must he dye the death Canst thou reform and bee more holy than Christ hee fulfilled all righteousness Matth. 3.17 Hee did alwaies what pleased the Father Joh. 8.29 and yet all would not bee taken for current pay without his bearing the extremity of Gods fearful indignation What hope canst thou then maintain while thou lyest in sin 4 If I go to Hell I shall have company 4 Conceit and will speed as well as others and will bear it as well as I can wilt thou bear it O heap of dust Hast thou an Arm like God Job 40.9 knowest thou what thou sayest Christ is stronger than all Men and Angels that created the Heavens and bears up its Pillars that they stagger not yet blood leaps out of his veins when hee comes to encounter his Fathers wrath Hee cries with tears Father if it be possible Let this Cup pass from mee And again hee groans it out Psal 90.11 Who knows the power of his Anger that made his Son thus to cry out The earth trembled at it The Sun mourned under an Eclipse at the sight of it The graves opened to sigh at his sorrow The rocks cleft in sunder Was the mighty God put to all these perplexities to bear his Fathers wrath And shall such a worm as thou art bee able to wade through such a bottomless Sea of miseries All Christs sufferings were voluntary and chosen by himself and perfectly known before hee suffered them so that hee was prepared for them nor had hee any sin to weaken his strength or increase his burden and fully knew what infinite good his sufferings would do to save thousands to reconcile God and man to glorify God but not one of these chearing considerations can bee found in thy sufferings Thine will bee violent and suddain and unknown until thou feelest them and wilt have the burden of thine own sin as well as misery a pittiful gaulded back to bear so great a burden no good can come by all thy torments and canst thou hope to bear so great a burden as this to eternity Oh saies Spira That I might indure the wrath of God but twenty thousand years but it must bee eternally Thy soul must say after millions of years The pit is bottomeless The fire is unquenchable 5 But Christ hath suffered 5 Conceit therefore surely I never shall suffer these things Christs sufferings cannot prevent nor ease the torments of Christlesse souls Rev. 6.16 17. 1 Pet. 2.8 None can have the benefit of his death that have nor the benefit of his life His blood justifies none that continue strangers to the will of God Cavil But this is Legal Preaching in Gospel times speak to us of peace in Christ Reply Surely this is Gospel Preaching and a principal Doctrin of the Gospel too If justification by Christ be legal Doctrin what is Evangelical The Spirit saies in the Gospel though men love not to hear it Eph. 5.6 That the Unclean Malitious Covetous Drunkards shall never enter into the Kingdom of God And in truth all the threats of the Law and torments of the damned cannot set out sin in so ugly and dismal a face as this point doth The Law shews sin a sword to draw our blood but this shews it to be a Spear drawing the heart blood of the Son of God The Law makes man accursed the Gospel makes the Son of God accursed The sin of all the world on one man could not bring him so low as the least sin of the Elect can bring the Son of God Adams sin threw him out of Paradise from earth to earth and his Sons into hell that is but from earth to hell but Christ is by imputed sin fallen from the glory of heaven to the very sorrows of hell Whither then will the sinner fly for succour Do not think O impenitent man that thou canst better thy self by flying from the Law to the Gospel If Christ for sin suffered such things where shall the ungodly and sinner appear 1 Pet. 4.17 The Extremity and exactness of Christs Sufferings THE SEVENTH SERMON ON Romans 3.24 25. Through the redemption that is in Jesus Christ Doct. WEE have already proved and in part applied this Doctrin That the Redemption of Sinners was wrought by Christs suffering the utmost and full punishment duâ— to sin Wee are now to proceed to the second use Vse 2. This informs that no punishment properly so called belongs to the Members of Christ nor are any of their Afflictions to bee deemed punishments for sin For if Christ hath suffered to the full All the punishment due to his Members then there is no punishment left to them to suffer but Christ hath suffered to
blessings that are given us in Christ Yea they are dead and deadly things without Christ for the letter killeth 'T is his Divine power that sets all a work 2 Pet. 1.3 Let us then fix our thoughts therefore on Christs sufferings not onely now and then giving them a slight glance or two as they come in our way Let us dwell on the Meditation of his infinite love till our hearts are warmed and inlarged by it till it kindles heavenly affections in us till his love constrains us to every good duty 2 Cor. 5.14 'T is that the greatest part of the World never knew God hath not shewed his love to all people Let Christs love therefore work love in thee out-biding all other loves Matth. 10.37 to hate the very best things in nature in comparison of Christ yea our love to Christ should make us bold to attempt anything commanded by him So it wrought in Paul Act. 21.13 I am ready to dye for the name of the Lord Jesus And if any man love him not saith Paul 1 Cor. 16.22 Let him bee accursed till the Lord come 4 Let this Argument inforce brotherly love 'T is the Holy Ghosts own inference We cannot bestow our love better than on them whom Christ loves 1 Joh. 4.11 If Christ so loved us wee ought to love one another For wee ought to love them best that Christ loved best Wee cannot bestow our affections better than where Christ hath bestowed his Now Christ hath bestowed his dearest bowels on the Saints so also ought we to bee tender of each other Far be it from any Christian to bee of the mind of Josephs brethren to hate him the more because their Father Jacob loved him or because the Saints have more grace or more infirmities than our selves They must bee loved for their Fathers sake though they should give us some cause to slight them Christs Propitiation THE TENTH SERMON ON Rom. 3.24 25. Whom God hath set forth a Propitiation I Have spoken of the Redemption and Satisfaction of Christ and the fulness of that satisfaction Now of the efficacy thereof which is expressed in the word propitiation together with the efficient cause thereof i.e. God the Father and his manner of working in the word set forth Propitiation signifies the Lords Reconciliation to sinners by way of Sacrifice Heb. 2.17 Propitiation what it means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is said to bee a merciful High-Priest in things pertaining unto God to make reconciliation for the sins of the people Where the Verb of which the word in the Text comes is used It belonged to the Priest when the people had sinned to make reconciliation for them to God by way of sacrifice as often in Levit. 5. 6. for which end God appointed certain expiatory sacrifices in the time of the Law the beast must dye instead of the sinner And this doth singularly set forth and express both the Priestly Office of Christ that it belongs to him and him onely to make an attonement and that by way of Sacrifice and oblation to God So Levit. 23.27 28. Propitiation is also often used for the Mercy Seat Heb. 9.5 referring to Exod. 25.17 18 21 22. which Mercy Seat covered the Ark of the Testimony wherein were put the two tables of the Law and there saith God I will meet thee I will commune with thee from above the mercy seat from between the two Cherubims for all things that I will give thee in commandement unto the children af Israel Where wee may consider 1 That as the Mercy Seat covered the Tables of the Law from the face of God dwelling between the Clâ—â—ruâ—ims aboue the Ark So Christ doth cover the transgressions of both the Tables of the Law from the face of God that hee should not behold sin so as to impute it to the faithful Thus 1 Joh. 2.2 2 The Mercy Seat was the place where God used to meet his people and to shew himself reconciled to them 3 There they might consult with God in their straights 4 That over against the Mercy Seat the Priest went daily to offer sacrifice Heb. 9.6 So that in this word is contained both the means appointed for the attonement i.e. The Sacrifice of Christ and also the Lords reconcilement unto the persons of his people 5 The Mercy Seat contained the Law so doth Christ all our righteousnesse 6 It was interposed betwixt the Testimony and the Lord so is Christ betwixt God and our sins Doct. Through the sacrifice of Christs blood the Father is pacified That through the Sacrifice of Christ God is pacified and appeased with all those that have fellowship with Christ 1 Joh. 2.1 2. Christ is called our propitiation in the abstract Signifying that all which is requisite to pacify Gods anger against us is laid up in Christ and his Death there needeth nothing more but onely the pleading of his merit with the Father which also Christ himself doth as our Advocate 1 Joh. 4.10 God sent his Son to bee the propitation for our sins 1 Thess 1.10 Rom. 5.9 Being justified by his blood wee shall bee saved from wrath through him This was typified by all the Sacrifices from the beginning of the World All the vertue in them was by vertue of Christs death Heb. 10.4 The death of a beast could not suffice by way of Exchange for the death of a man If a subject should bee a Traytor to his Sovereign would the King take his Cattels life for his much less then can the wrath of God bee appeased with the blood of beasts It is onely by Christs death Rom. 5.1 Matth. 3.17 Eph. 1.6 Luk. 2.14 The Mercy Seat was called the Propitiatory as here Christ is called the Propitiation No propitiation was by the Mercy Seat without blood Heb. 9.7 thus sweetly prefiguring the satisfaction of Jesus Christ Quest Wherein stands this pacifying of Gods anger Answ There be three things implyed in it 1 The wrath of God before to bee kindled against sinners Rom. 3.5 2 That the effects of his anger in punishment and judgements are hanging over the sinners head 3 It doth mainly import the turning away of those judgements and the quenching of that wrath with the exemption and delivery of the sinner there-from All which wee finde Col. 1.21 And you that were sometimes alienated c. So Isa 59.2 compared with Eph. 2.13 Quest How God is pacified toward them whom he loved eternally How can God bee said to bee pacified towards them that have fellowship with Christ seeing that undoubtedly God loved them from all eternity Answ 1 Eph. 2.3 whatever wee are by grace yet by Nature wee are children of wrath Or as the Apostle Rom. 11.8 Concerning the Gospel they are enemies but as touching Election they are beloved for the Fathers-sake So indeed Gods chosen being yet in a natural estate they are enemies to God and God is an enemy to them in regard of
will justify but that and therefore to seek justification or quieting to a troubled soul by any other is but to spend our mony for that which is not bread Isa 55. or to go to buy bread with brass mony such as is not current coyn in Heaven Nay other knowledge is so far from bringing peace to a disquieted spirit that it brings with it tormenting and vexation of spirit Eccl. 1.18 Hee that increaseth knowledge increaseth sorrow other knowledge may and will puff up 1 Cor. 8.1 2. but this will humble humble us in our own apprehensions but really exalt us Prov. 4 8. Exalt her and shee will exalt thee Other Divine knowledge will build well but the knowledge of Christ laies the foundation 1 Cor. 3.11 this must needs have great substance and strength that bears up all the weight and bulk of the whole Christian edifice and let mee speak from my heart to all Students that hear this that unless your main care bee to get this knowledge you do but build Babels and Castles in the air And oh that many would make this their great study if they did there would not be so many new waies to heaven and false lights as there are 2 Pet. 3.18 19. Direct 2. Make this thy great heart design in comming to hear the word Preached for to get faith seeing it comes by hearing Resolve upon that end and think with thy self if thou commest with any by-ends the searcher of hearts will meet with thee if thou hast an Idol in thy heart thou shalt bee answered according unto it Ezek. 14.7 How many come with their Idols Some to get other knowledge and not of Christ Some to judge the Minister and to carp at the truths delivered Some to see and to bee seen and others out of meer formality and custome But alas where are they that stir up themselves to lay hold on Christ Isa 64.7 Direct 3. Remember to follow the example of the Bereans and in searching the Scriptures be much in studying the promises Act. 10.43 Act. 13 38 39. Think it not enough that you are Children of the Covenant as the Jews were Act. 3.25 but yee must become also the children of the promise for they only are accounted for the seed Rom. 9.8 Direct 4. Bee very watchful that carnal Objections and Cavils against Christ or his heavenly Mysteries or Doctrine arise not in your hearts without checking of them and strugling against them Thou mayest as easily empty the Ocean with a Cockle shell as measure the mystery of godliness with carnal Reason Do not cast off any truth of Christ because you can see no reason for it or cannot understand how this or that should bee Prov. 3.5 Trust in the Lord and lean not on thine own understanding Luther hath such a speech That mans corrupt reason is a terrible enemy to faith and this is the reason why many great Scholars are left of God And so our Saviour saith I thank thee O Father c. Matth. 11.25 Nicodemus will say How can these things bee Joh. 13.6 and the Philosophers will say of Paul when hee goeth to Preach these things what will this Babler say Oh! but remember God will confound the wisdome of this World thou shouldest rather say with Agur when thou hearest the Doctrin of Christ surely I am more brutish than any man when hee heard of Ithiel and Vcal I have neither Wisdome nor Knowledge of the most holy being an humble teachable heart to the word preached Pro. 8.4 5. and if any man among you seem to bee wise let him become a fool that hee may bee wise 1 Cor. 3.18 Prov. 9.4 5. Direct 5. Look at it as an extream vilenesse in thine heart and wily working of Satan when Christ is preached and the grace of God in Christ if thou canst go away from the word preached with an unbeleeving unmoved heart Observe for this two or three places Joh. 8.26.31 Christ had been preaching of the Father and of himself and his own death his mission and Commission and pleasing of the Father and vers 30. the text saith when hee spake those words many beleeved on him the Spirit takes special notice what words they were that wrought upon the hearers i.e. Christs unspeakable conjunction with the Father the Sufferings and Cross of Christ his holy Life and Death they stood out long but now they yielded So 2 Cor. 4 4-6 If our Gospel bee hid c. in whom the God of this World hath blinded the eies of them that beleeve not c. that is all the beauty of God the Father that shines in the face of Jesus Christ his Wisdome Justice Mercy Truth c. are hid from them Satan blinds them and their own naughty hearts and there is also a dreadful judgement of God in it Direct 6. Labour for Self-denial for wee must renounce all confidence in the flesh Priviledges Duties righteousnesse of our own Phil. 3.3.9.10 the righteousnesse of Faith excludes all this this is our betaking of our selves to the wings of Christ Matth. 23.37 i.e. wholly to bee under the covert of them as chickens under the wings of a Hen in a storm Use 4. It is a great comfort to you that beleeve in the Lord Jesus you are in the right way to the Father Joh. 14.6 you are in a most blessed estate Eph. 1.16 Jam. 2.5 the world looks at you as poorly provided for but you have abundance you are rich in faith and rich in Christ partakers of his unsearchable riches Eph. 3.8 1 Cor. 1.5 Vse 5. It serves to teach beleevers a main duty that most concerns them to practise i. e. to go on in a justified estate by faith in the Lord Jesus or imbracing the mercy of God in Christ and that because 1 They have the main principle in them to maintain a justified estate which others want viz. justifying faith Gal. 2.6 Though the well of living waters bee very deep beleevers have wherewithall to draw out of it They have a price in their hands to get wisdome Christ is neer Eph. 2.13 he is neer who iustifieth Isa 50.8 Isa 46.13 2 The benefit of justification should be maintained constantly in a Christians heart and that lively and as far as may bee without interruption and though our justification bee in it self unchangeable yet it is changeable in the diverse effects of it Our peace and comfort is often ebbing and flowing and subject to darknings as with David when hee saith I am cast out of the sight of God Psal 31.22 and cryed his bones were broken and that hee lay in the deep and therefore that wee may maintain our peace its worth our while to take pains in preventing our decaies and declinings It is easier to preserve peace and joy than to recover it out of an afflicted and dark condition as its easier to maintain health and strength than to fetch it at deaths door easier to keep the fire burning than to blow it up
that imputeth If any man doth perfectly perform those things that the Law commandeth the reward of righteousness is imputed to him according to debt for this hath the foundation in himself and his perfect performance but if a man works not but having transgressed the Law beleeveth to him the reward of righteousness is accounted according to grace for it hath a foundation out of himself in anothers performance viz. in Christ Which the Apostle proves vers 5. To him that works not c. If the imputation should bee made according to the foundation that is in himself sin should bee imputed to condemnation for hee is ungodly but now faith is accounted to the ungodly for righteousness therefore this must bee founded on the grace of him that imputes The former kind of imputation is onely by way of supposition and no man was ever justified by it in the sight of God but the latter is the common way whereby Abraham and all beleevers are justified in Gods sight Object It seems to bee an unrighteous act and implies falsehood to impute righteousness to a sinner as it is to impute sin to a righeeous person Prov. 17.15 To justify the wicked and condemn the righteous are both an abomination to the Lord and the contrary is reputed an act of Gods justice 1 King 8.32 Exod. 34.7 Answ It is against Law and justice to justify the wicked without cause when there is no satisfaction made by the offender himself or by any other on his behalf suitable to the will of the persons offended and persons concerned do consent but now when God justifies and imputes righteousness to the ungodly having received a full and sufficient satisfaction by his sons obedience this is no unjustice at all but every way most just the Lord Jesus and the father being content and consenting to it 2 There is no falshood in this imputation of righteousness because God can call things that are not as though they were Rom. 4.17 and hee doth truely make those righteous whom hee justifies by his imputed righteousness Rom. 8.4 that the righteousness of God might be fulfilled in us which if it be meant of imputed righteousnesse as it is commonly taken the phrase shews it to bee as really ours as if wee had done it our selves if it bee taken of inherent righteousness as some of the learned take it it shews that where this imputed righteousnesse is there is also inherent as an effect thereof though it bee but imperfect begun and an effect of the former Object But this imputed righteousnesse is but a work of the thought and Cogitation only and is not a real matter therefore is not to bee rested in Answ This Righteousness that is imputed is really given to beleevers it is called the gift of Righteousness Rom. 5.17 that which is given is really our own to all such purposes wherein it may concern us Object But if Christs righteousness bee Imputed to us then it seems to follow that the beleever is as righteous as Christ and therefore every beleever is a redeemer and a Saviour of others for Christ was so Answ This will not follow because 1 The beleever is still a sinner in himself so was not Jesus Christ the righteous 2 Because the vertue that is in the head is communicated to all the members it doth not therefore follow that every member is thereby made a head to have such an influence into all the other members as the head hath 3 Redeemer Saviour Surety c. are denominations proper to him as he is a pay-master and satisfier of the Law in the behalf of others and not as any thing is due from himself and although his righteousnesse by a Legal Imputation to us and acceptation on our behalf is called ours and wee may bee properly said to bee righteous in his righteousness yet his surety-ship as such cannot bee imputed ours hence none of those denominations as of Saviour Redeemer c. So that though we be pay-masters and satisfiers of the Law under this imputation and by Gods account yet we are not therefore sureties or redeemers For it is proper to us onely to bee redeemed not to be redeemers So that the righteousness of Christ whereby hee satisfies the Law is applyed by imputation to the beleever not his Surety-ship Redeemer-ship because proper onely to the Redeemer and not communicable to the redeemed so much as by imputation for Redeemer and Redeemed are Relata ergo opposita neither doth the Law in demanding Satisfaction look at Surety-ship but paiment whether it bee in the person of the offender or of the surety Therefore this objection falls to the ground as vain and frivolous for though the Law calls a sinner perfectly righteous in his justification yet it calls him not a surety or a Redeemer for the Law calls not for a Surety c. but accounts the sinner as righteous touching the demands of the Law as one that never brake the Law yea as the Surety himself made under the Law for satisfaction to the Law by Active or Passive Obedience do equally dismiss or acquit the person that is under it from the Guilt Curse or Condemnation of it Reas 1. Taken from the union of the beleever with Christ for being once made one with Christ all his benefits become his so that the righteousnesse of the head is communicated to all his members The oyntment on the head of Aaron ran down on his skirts and members Thus Paul desired to bee found in Christ not having his own righteousnesse Phil. 3.9 hee desired the righteousnesse which is through faith i. e. imputed righteousnesse apprehended by faith and hee shews the reason why it is made the beleevers because we are found in him that is ingrafted into his Mystical body and are made one Mystical person with him and this will serve to answer Popish objections Obj. How can a man bee made righteous by another mans righteousnesse more than rich by another mans riches Ans Though the righteousnesse bee compared to a Garment in Scripture yet the Person of Christ is really united to the beleever which cannot be spoken of a garment Besides also Christ's imputed righteousnesse there is also imparted righteousnesse Reas 2. From the compar son between the first and second Adam for as Adams transgression of the Law of God is imputed to all his posterity and that in respect thereof they are reputed sinners and accursed and liable to eternal death so also Christs obedience whereby he fulfilled the Law is so imputed to the members of his Mystical body that in regard of God they stand as innocent justified and accepted to eternal life The Argument is Pauls Rom. 5.19 As by one mans disobedience many are made sinners so by the obedience of one shall many be made righteous Vers 17. As by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousnesse shall reign in life by
God in such a way as to overthrow his truth his truth of his promises Tit. 1.4 Grace Mercy and Peace are from God the Father and from our Lord Jesus Christ There is no Mercy to bee expected from God but through Jesus Christ Luk. 1.50 His mercy is on them that fear him they that do not fear God have no title to his mercy so there is the truth of his threatnings that hee will not bee merciful to any wicked transgressour Psal 59.5 to any one that loves his sin and lives in it and refuses to bee reformed Gods mercy is as it were the bridge over the pit to carry the soul to heaven but a man that hath his eies will bee careful that he tread not beside as upon the shadow of the bridge instead of the bridge Yea it is railed as it were with his truth beware of going without the rail lest you drop into the pit now those that we speak of go with out the rail and the promises and threatnings are against them so they do evidently trust in a lye saying They shall have Peace Mercy walking in the stubbornness of their own hearts Deut. 29.19 20. but the Lord saith hee will not bee merciful to such but besides the great delusion is that they do look for pardon of sin by meer mercy with the wrong or denial of the justice of God 3 There cannot possibly bee any remission of sin unlesse that God can pardon in Justice as well as Mercy There can bee no dispensation for this If God could have pardoned sin without the price of redemption then certainly Christ dyed altogether in vain For what did the father send forth Christ to bee the Propitiation for sin to shew his justice how can they beleeve that if Gods justice did not exact the price If the price might have been omitted without any prejudice to his justice could God bee eternally just if hee had not punished sin at all Prov. 17.15 To justify the wicked without satisfaction to justice is an abomination to the Lord and will the Lord do that which is abominable to him will any King put his own Son to death to save a traitours life when hee can freely pardon the traitour if hee will surely that were an unnatural and a cruel part and can wee think that God the Father will give up his onely begotten Son to death to save sinners when hee may out of meer grace and mercy pardon them without such a sacrifice certainly God would never do it Briefly the sinner must necessarily satisfy justice either by himself or by his surety or else it is utterly impossible that his sin should bee forgiven Heb. 10.26 27. Without a sacrifice for sin there remains nothing but a certain fearful looking for of judgement and fiery indignation that shall devour the adversaries Doth any soul expect pardon without Christ then hee expects peace without any sacrifice for him but the Text saith that without this there remains nothing but a fearful expectation c. Briefly such a hope of pardon is interpretatively no better than Atheism and denial of God For it denies the justice of God it denies his purity and holinesse it denies his Soveraignty yea it denies Christ if the Lord bee God hee is just and holy and Judge of all the World and if hee bee just hee cannot pardon sin but in a way of justice and that sealed by Christs blood I pray consider that Psal 89.13 14. Thou hast a mighty arm strong is thy hand and high is thy right hand consider what a God you have to deal withall hee is a mighty strong God no creature is able to withstand him if hee bee displeased Object I but he is merciful too Answ 1. Psalm 89.14 Justice and judgement are the habitation of his Throne mercy and truth shall go before his face justice and judgement are the basis and supporter of his Throne take away justice and you pull down his royal Throne you make him no longer King or Judge mercy and truth are his harbingers 2 They are offered first and when refused Justice doth execution So a like place Psal 36.5 6. Thy mercy O Lord is in the Heavens and thy faithfulnesse reacheth unto the Clouds that is there is a vastnesse and immensity in both they are very great but whence is his Justice so great his righteousnesse is like the strong mountains c. as if hee had said the righteousnesse of God is as unsupportable and unmoveable as the strong mountains and his judgements they do not swim aloft but they are an infinite and unsearchable depth You cannot bear them nor remove Gods righteousness nor measure or fathom his judgements and thou that art a sinner hast these mountains ready to fall upon thee and art sinking into this great deep What is it that makes the Devils eternally miserable but that they have no Christ to satisfy the justice of God and if a sinner on earth live and dye without Christ he is as uncapable of salvation as those in the 2 of the Ephes 12. Object 2. The Justice of God is answered in Christ for mee Answ True indeed there is no other Name under heaven given amongst men whereby wee shall be saved and happy is that soul that can groundedly plead this and most miserable is he or shee that is deceived herein it is an errour in the foundation 1 Cor. 3.11 Other foundation can no man lay Beloved let us take heed of an errour in this which is very common 1 Joh. 3.6 7. Consider whether there bee not Gods Writ sent out against you frequently signed in an open Court as Micaiah said to Ahab 2 Chron. 18 2â— hath not the Lord pronounced against thee in the threatnings in his Word yea hath not the Arrest been served upon thee in the secret accusation of thy conscience when thou hast shifted it off as Felix did Pauls Sermon Act. 24.25 Consider how thy heart is affected with the doctrin of Gods justice and the judgements to come Is it not with thee as it was with that unhappy Felix doth not thy heart I say not onely tremble but swell against the truth of God doth it not secretly wish there were no Assizes yea art thou not still in the Jailours custody as a malefactor Beware of that which Elihu speaks Job 36.17 18. thou hast fulfilled the judgement of the wicked judgement and justice take hold on thee that is they are seizing upon thee Because there is wrath beware lest hee take thee away with his stroak then a great ransome cannot deliver thee will hee esteem thy riches no not gold nor all the forces of strength Gods Justice in a Sinners Justification THE FOUR AND TWENTIETH SERMON ON Rom. 3.25 26. That he might be just and the Justifier c. NOT onely the exact Truth of God Doct. 1 or the abundance of his Grace but also his strict justice do concur and act in the justification of a sinner in