if Sanctification and Holiness without Christs dying for thee could suffice to redeem thy lost soul Christ gave his Life a ransom in vain 2. Christs sufferings are of that worth that they are abundantly sufficient to redeeâ— our lost souls If not I am willing mine should perish everlastingly But he is God blessed for ever who purchased the Church with his blood Act. 20.28 In his sufferings then there is worth enough worth abundantly enough to redeem our souls for ever Heb. 9.12 He hath obtained eternal Redemption for us We may be as confident of it as we are that we live Our soul is pretious and Christs blood is as pretious and far more pretious 1 Pet. 1.17 18. We are not redeemed with corruptible things but with the pretious blood of Christ Let us then with Paul abhor all sanctification in us all Holiness all works of Faith whatever is wrought by us in comparison of what we spie by faith in Christ And let us put our whole trust in Christs sufferings for the redemption and acquittance or discharge of our lost souls from whatever damnation they are by sin exposed unto that is for justification Arg. 12. For that only doth God justifie us which doth suffice to turn away his wrath from us But Christs sufferings only not any thing done or suffered by us is that for which God doth justifie us This Argument was also pressed the first dispute and enlarged And there not being one word of answer pertinent in his book I proceed and prove the former Proposition Gods wrath hath been kindled against us A Fire saith God Deut. 32.22 is kindled in mine anger and shall burn to the lowest Hell Tophet is prepared Adam unto whom God said in the day thou eatest thereof thou shalt die the death sinned and kindled Gods wrath against himself and all his posterity for we are by Nature the Children of wrath In our own persons likewise we have failed of continuing in all and hence is Gods wrath up against us for the Law worketh wrath If Gods wrath hath been stirred up against us it cannot be that we should be justified till his wrath be turned away God burning in his wrath is ready to condemn us to take vengeance on us to consume us as fire not to justifie and acquit us from our ill deserts That therefore for which we are justified must suffice to turn away Gods wrath from us The next Proposition consists of two parts 1. Nothing done or suffered by us sufficeth to turn away Gods wrath Heb. 10.5 Sacrifice and offering thou wouldest not Isa 40.16 Lebanon is not sufficient to burn nor the beasts thereof sufficient for aburnt offering ver 15. The Nations are but as a drop of the Bucket How can it be that we poor nothings should be able by doing or suffering any thing turn away the wrath of this Great self-sufficient Soveraign offended with us Can fallen Angels do or suffer any thing When we are made to suffer in our own persons it is for ever for ever that we suffer because miserable worms we never can suffer enough that his wrath should be turned away from us And if burning Ten thousand Millions of years in Hell is not enough to turn his wrath away how little reason is there to imagine that a little faith and the works that follow should suffice If this were enough then in vain did Christ say Heb. 10.7 Lo I come to do thy will O God In vain was Christ our Passover sacrificed for us for what end did he come for what end was he sacrificed for us but that he might make attonement for us that he might make Reconciliation for the sins of the People that he might turn away wrath and so the destroying Angel might pass over us 2. Christs sufferings do suffice to turn away Gods wrath from us 1 Jo. 2.1 2. We have an Advocate with the Father Jesus Christ the Righteous And he is the Propitiation for our sins Heb. 13.12 But this man after he had offered one sacrifice for sins forever sat down on the right hand of God Eph. 5.2 Christ hath loved us and given himself for us an offering and asacrifice to God for a sweet smelling savour Let us then place no confidence in sanctification holiness faith and the works that follow as if these saying aside Christs death on the Cross could turn away Gods wrath and render God so well pleased with us as to discharge acquit justifie us but let us by true faith repose all our trust in Jesus who offered himself a sacrifice for us for justification deliverance from wrath to come He is the only hiding place from the storm the only covert from the tempest Arg. 13. That for which God justifies us must suffice to satisfie his justice for our transgression But Christs sufferings only nothing done or suffered by us can suffice to satisfie Gods justice for our transgression Therefore Christs sufferings and not any thing done or suffered by us is that for which God doth justifie us Justice is satisfied upon transgression when it hath duely punished it This premised I prove the Major We having not continued in all God will not justifie us without satisfaction to his justice for our sin 1. We may judge of this by Gods dealing with fallen Angels there being no provision made for the satisfaction of Justice for their fall God will never justifie them but they are to be condemned and bear their deserved punishment for ever Why should we imagine that God will justifie any of us who have fallen as well as they never punishing our fall as justice doth require 2. We may conclude it from Gods Law the contents whereof are all equal holy just and good In the Law we may take notice of three things each of which are conclusive of the point in hand 1. Gods Judgement which is alwaies according to truth and he hath judged that whoever of us in the least tittle do break so equal so holy just and good a Law we do deserve his Curse If he had not thus judged he would not have added this sanction to his Law and said Cursed is he that continues not in all God judgeth this but a meet and deserved punishment And shall we imagine that God will not do what is meet to be done That God should not act according to his own Judgement Hence I think we may conclude God justifieth none of us without punishing our sins 2. Gods Truth God having said in the day thou eatest thereof thou shalt die the death and cursed is he that continues not in all doth not his truth engage him to execute his justice in punishing sin should mercy offer to pronounce any man absolved his sin unpunished Truth would stop the mouth of mercy and say hold I have said Cursed is he that continues not in all and I cannot but be true Hence I conclude no offender is justified but his sin is punished to the full 3.
thy God is a jealous God He speaks with reference to instituted worship as the Supper is Contemn this expect the Lords burning wrath never look for his gracious presence it will not be vouchsafed Might a Jew have said I have had a beginning in the spirit I must wait for a spiritual appearance of the Messiah I will not turn back to this shadow of the Passeover What saith God Num. 9.10.13 He shall be cut off from his people See the severity of God in point of instituted worth Deut. 4.2 Thou shalt not diminish Such are more likely to pull down a curse upon their heads than obtain the spiritual sence of Christ Arg 2. What is appointed to continue till Christs coming at the end of the world is still binding But so is the Lords Supper 1 Cor. 11.26 As oft as yee at this bread and drink this cup ye do shew forth the Lords death till he come 1. Ob Life of Christ within p. 40. we do not read of another coming in the flesh yet to be expected Divin of Christ p. 49. Christ the induring divine substance ends all types and his comings and appearance in the flesh The Disciples were witnesses of his coming after the Resurrection of his spiritual coming and Christ promised some of them should not taste of death till they see the Son of man coming in his Kingdom Matt. 16.28 But there is no coming in the flesh to be expected Ans 1. That Christ is to come in the flesh that is to say our humane nature glorified at the end of the world take these Scriptures Heb. 9 28. Christ was once offered to bear the sins of many and unto them that look for him shall be appear the second time without sin unto salvation Christ hath once appeared already in our nature and he is to appear a second time which bearing relation to the former must needs be also in our nature 1 Cor. 1.7 Ye come behind in no gift waiting for the coming of our Lord Jesus Christ He was come to them spiritually already this therefore speaks of his coming in the end of the world to Judgment 1 Thes 4.17 The Lord himself shall descend from Heaven with a Shout with the voice of the Arch-Angel and with the Trump of God and the dead in Christ shall rise first then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the air so shall we ever be with the Lord. G. W. Did the Apostle live to a personal coming Ans The Apostle speaks in the person of believers some of them will be then alive This cannot be understood of a spiritual coming in this life 1. He was so come to the Apostles already 2. Doth the Lord come spiritually with a shout c. doth the dead in Christ then rise first Are those to whom Christ comes spiritually caught up with the dead raised into the Clouds to meet the Lord in the Air 2 Thes 1.7 8. The Lord shall be revealed from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord. Is all this done at Christs spiritual coming to a Soul Rev. 1.7 Behold hâ— cometh with Clouds and every eye shall see him Doth every eye see him when he comes spiritually to a particular Soul Acts 1.11 Ye men of Galilee why stand ye gazing up into Heaven this sane Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven He went up in his humane Nature therefore so shall he come down Mat. 24.30 31. Then shall the Tribes of the Earth mourn and they shall see the Son of man coming in the Clouds of Heaven with power and great glory and he shall send his Angels with a great sound of a Trumpet and they shall gather together his Elect. Mat. 26.24 Hereafter shall you see the Son of man suting on the Right hand of Power and comin the Clouds of Heaven So Mark 14.62 1 Cor. 15.21 22. Phil. 3.20 Jude 4. Acts 2.20 If he never read these Scriptures now he may and see that Christ's first coming in the flesh ends not his second as he speaks Answ 2. Whatever Coming that 16th of Matth. speaks of it shall not hinder his last visible coming in the Clouds at the end of the world The Scripture must needs be fulfilled The Sense may be this that Christ ascending to take possession of his Kingdome they shall by Faith see him exercise that his Kingly power by his Word and Spirit Obj. Div. p. 49. He hath tarried above sixteen hundred years Answ 2. Pet. 2.3 4. There shall come in the last days Scoffers walking after their own Lusts and saying where is the promise of his coming For since the Fathers fell asleep all things continue as they were at the beginning of the Creation Ver. 9 10. The Lord is not slack But the Day of the Lord shall come as a Thief in the night Matth. 24.48 But and if that evil Servant shall say in his heart my Lord delayeth his coming c. Ver. 50 51. The Lord of that servant shall come in a day when he looketh not for him and shall cut him asunder and appoint him his portion with Hypocrites Obj. 2. If they should say as some of these words Ye do shew forth the Lords death till he come are either to be understood of Christs coming after his Resurrection or of his coming in his Kingdom which his Disciples saw before their death or of his spiritual coming but by no means of his last coming Answ 1. Why by no means of his last coming what convincing Argument is there for it 2. It cannot be understood of either of those mentioned and therefore it must of his last 1. Not of his coming after his Resurrection for if it were to cease then the Apostle would not after that have enjoyned it upon the Corinthians 2. Not of his coming in his Kingdom which the Apostles saw for the same reason Because this coming was eminently seen when Acts 2 The Disciples were filled with the Holy Ghost and spake with other Tongues Christ shedding this forth upon them and Peter so preached that about three thousand Souls were added to the Church 3. Not of his spiritual Coming 1. This would imply That Christ appointed this Ordinance for the Vnconverted to whom he hath not thus spiritually come whereas these men will neither yield that converted or unconverted should partake 2. The Apostles were already converted unto whom Christ did administer it and so were the Corinthians that did partake of it and unto whom the Apostle by the Inspiration of the Holy Ghost enjoyned it They came behind in no Gift They were enriched in all knowledge therefore they knew the spiritual presence of Christ
Natures are corrupt It is true this confirms our Doctrine for this is the punishmem of the first Transgression but how can it be that we should be conceived in sin brought forth unclean and deprived of Gods Image and thus bear the punishment of Adams first sin before we were ever capable of actual Transgression but that we sinned in Adam God reckoned that first sin to us as ours God doth not punish that person in whom he doth not first see a transgression We conclude therefore we are made sinners not only by personal evil but by imputation of Adams sin also And because we are made righteous by Christs Obedience as we are made sinners by Adams Disobedience it follows this is by imputation also and not by conversion only as G. W. p. 21. would have it This Text saith not We are made righteous by the Obedience of many that it should be understood of every mans own Conversion but of one As the Disobedience Adam wrought in his own person on earth makes us sinners so the Obedience Christ wrought in his own person on the earth makes us righteous which must needs be by Gods imputing reckoning and making over to us when Believers Arg. 4. For what God frees us from the Curse of the Law for that doth God justifie us But for Christs Sufferings imputed doth God free us from the Curse of the Law Therefore for Christs sufferings imputed doth he justifie us The Major is evident for to be justified implies an acquittance or freedom from the Curse of the Law The Minor also Gal. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us It is for the sake of Christ sufferings we are freed And if it be not imputed and so made ours and reekoned to us as under gone for us how should any of us reap the benefit of it or one more then another And if we were not discharged from the Curse for the sake of Christs sufferings imputed but for faith and the works that follow without the imputation of Christs sufferings then Christ bore the Curse of the Law for us in vain Arg. 5. What was Typified in the Ceremonial Law is certainly accomplished But the imputation of Christs sufferings was Typified in the Ceremonial Law Exod. 24.8 Moses took the blood and sprinkled it on the people and said behold the blood of the Covenam Heb. 9. The Holy Ghost tells us this was in order to remission What did this sprinkling Typisie but the imputation or application of Christ sufferings to us There is no pardon no justification without it 1 John 1.7 Christs blood cleanseth from all sin Yet if it be not applyed how can it cleanse Gods promise therefore is Isa 52.17 He shall sprirkle many Nations And Heb. 12.24 Christs blood is called the blood of sprinkling Ye are come to the blood of sprinkling because it cleanseth only as it is applyed unto us Arg. 6. For what we are freed from condemnation for that we are justified But for the death of Christ imputed or reckoned to us are we freed from Condemnation Rom. 8.34 Who is he that condemneth It is Christ that died Therefore for Christ death imputed are we justified Arg. 7. From the express testimony of the Holy Ghost Rom. 5.9 Much more then being now justified by his blood shall we be saved from wrath through him Rom. 3.24 Being justified freely by his grace through the redemption that is in Christ Arg. 8. For what God doth pardon and accept us for the same doth he justifie us For to be justified is to be pardoned and the ground of justification is the ground of acceptation But we are pardoned for the sake of Christs death imputed Col. 1.14 We have Redemption through his blood the forgiveness of our sins Eph. 1.6 We have Redemption through his blood the forgiveness of sin Matth. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins We are accepted for the sake of Christ our surety whose sufferings and righteousness are imputed and so made ours Eph. 1.6 We are accepted in the Beloved 2 Cor. 5.19 21. God was in Christ reconciling the world to himself not imputing their trespasses unto them For he hath made him to be sin for us who knew no sin that we may be made the righteousness of God in him It is evident that for the sake of what Christ hath done and suffered we are pardoned and accepted And indeed there is no other way to obtain pardon Heb. 9.22 Without sheding of blood there is no remission Nor to be accepted Exod. 17.3 What man soever there be of the house of Israel that killeth an Ox or a Lamb or a Goat ver 4. and bringeth it not to the door of the Tabernacle blood shall be imputed to that man he hath shed blood and that man shall be cut off from his people v. 5. to the end the Children of Israel may bring their sacrifices to the Priest This Typifies that if we think to have the best services that we are enabled to perform accepted immediately as from us and not for the sake of Christ our Priest presenting them to the Father for us in the merit of that sacrifice he offered once for all they are so far from acceptation that for this God will cut us off from his people He will as soon accept of Murther from us as such a service It remains therefore that Christs obedience to the death of the Cross is the only righteousness for which made ours God doth justifie us Arg. 9. I did argue by a similitude in the second dispute for explication sake because they do so much detest to hear of a righteousness wrought without us and will be justified by no righteousness but what is wrought within them Thus I form my Argument If the Righteousness we are justified by is a garment a Robe even the best Robe then we are justified by a Righteousness wrought without us For our Garments are not wrought within us but without us and we may well conceive that the Holy Ghost makes use of this similitude as for other ends so for this in point of justification to illustrate how that Righteousness for which we are justified is wrought without us even by our Saviour Christ when he was upon the earth here obeying his Father to the death But the Righteousness we are justified by is a Garment c. In this Dispute I found nothing at all of solidity in my Adversary so much as in his Answer to this The upright put on Zeal for a Cloak and Rightcousness for a Garment which is true of the Righteousness of Sanctification and is this Righteousness wrought without them Answ Hence it follows the Holy Ghost doth not alwaies using this similitude intimate to us that that Righteousness which is put on is wrought without us However he may sometimes And that he doth Luke 15.22 Bring forth the best
Gods will and purpose In the day thou eatest thou shalt die the death If it be his will and purpose to punish sin in us he doth it Whatsoever the Lord pleased that did he Then no fallen man is justified but is sin is punished and so justice his satisfied for that his sin 4. We may demonstrate it from Gods not sparing his own Son Rom. 8.32 He that spared not his own Son but delivered him up for us all What made Gods justice lay on so did Christ ever by sin provoke to this will God punish where there is no sin This is an Ocular demonstration The Faith of a Believer that is justified can here see Justice punishing his transgression and that he is not justified without full satisfaction to Justice God hath punished then the sins of all that are justified in Jesus Christ And the Holy Ghost tells us Heb. 2.10 This became God It became him for whom are all things and by whom are all things in bringing many Sons unto Glory to make the Captain of their Salvation perfect through sufferings Did it not become God to act according to his Judgement according to his Truth according to his Justice having executed his justice on some of his offending Creatures fallen Angels not to let the sins of his other offending Creatures fallen Men and Women to go unpunished The point is clear That for which God justifies us who have been Transgressors must be that which satisfies his Justice for our Transgressions The next Proposition hath two parts 1. Nothing done or suffered by us can suffice to satisfie Gods Justice Every known sin is a wilful rejection of infinite Goodness a free choice of infinite Displeasure a bold contempt of Infinite Majesty presumptuous Rebellion against infinite Soveraignty and a disdainful making him a Liar who is infinitely a Lover of Truth It therefore carries insinite demerit with it and nothing short of infinite punishment or sufferings of infinite wrath can possibly suffice to satisfie for it But what proportion to Infinity can any thing we do or suffer bear Why do men lie in Hell to all eternity but because they are not able to bear a Curse proportionable to the Infinity of Gods perfections against whom they have offended Faith and the Works that follow can this without the imputation of Christs Sufferings satisfie Gods Majesty for our sin It is Blasphemy against God it is most damnable Idolatry to suppose it It is to debase God and make him our Equal this is Blasphemy It is to exalt our selves and make our selves Gods Equal this is Idolatry in the highest degree For there is none but Gods equal and this is God himself in our Nature that is capable to satisfie God for sin Zach. 13.17 Awake O Sword against my Shepherd against the man that is my fellow saith the Lord of Hosts If we crawling worms can satisfie Gods Justice any way for our sins then Christ received the Stroak of Gods Jvstice in vain 2. Christs Sufferings suffice to satisfie Gods Justice To compremise this Argument If when we lay under the Sentence of Death Christ became Surety for us had our sins imputed to him died for us God accepted his person his Sacrifice and for his sake turns away his wrath from us forgives us frees us from Condemnation is reconciled to us saves us then Christs Sufferings do suffice abundantly to satisfie Gods Justice for our sins But the Antecedent is true therefore the Consequent also 1. We lay under the sentence of Death Eph. 2.3 We were by nature the Children of wrath even as others 2. Christ became our Surety Heb. 7.22 By so much was Jesus made the surety of a better Testament 3. He died for us 1 Cor. 15.3 Christ died for our sins according to the Scripture 4. God accepted of his Sacrifice Eph. 5.2 He gave himself for us an Offering and a Sacrifice to God for a sweet smelling Savour 5. God accepted of his Person Heb. 8.1 Now of the things which we have spoken this is the sum We have such an High Priest who is set on the Throne of the Majesty in the Heavens 6. For his sake doth God turn away his wrath from us 1 John 2.2 He is the propitiation for our sins He saves us from the wrath to come 7. For his sake doth God forgive us Col. 1.14 In whom we have Redemption through his Blood the forgiveness of our sins 8. For his sake doth God free us from Condemnation Rom. 8.1 There is therefore now no Condemnation to them that are in Christ Jesus 9. For his sake is God reconciled to us Rom. 5.10 If when we were enemies we were reconciled to God by the death of his Son 1. Pet 3 18. Christ also hath once suffered for us the just for the unjust to bring us to God 10. For his sake he saves us Rom. 5.9 Much more then being now justified by his blood shall we be saved from wrath through him What can we desire more to manifest that Gods Justice is fully satisfied for our sins by the sufferings of Christ Christs Sufferings then are the hope set before us and God hath spoken with an Oath That by two immutable things in which it is impossible for God to lie we might have strong Consolation who are fled for refuge from the Stroke of Gods Justice hither Christs sufferings fled to by Faith are they for which God will justifie us For in regard they have fully satisfied Justice for our sins we may be confident they will secure us from Condemnation it being against Justice it self to punish those sins a second time that have been punished to the full already Against this Doctrine of Satisfaction G. W. Div. of Christ objecteth many things I shall briefly run them over and reduce them to five Conclusions Obj. 1. Satisfaction is not needful Cannot God command his wrath p. 62. Cannot he satisfie and please himself Man can pardon without satisfaction this were to render God more cruel than man 62. Such Blasphemy is this man not afraid to utter The Lord convince and humble him But I answer Canst thou Reader see fallen Angels tormented in hell to all eternity because Gods Justice is no way satisfied for their sins and yet say what need is there for any satisfaction When God judgeth it meet all sin should be punished when in his Threats he hath declared his Will and Purpose for it bound himself by his Truth and Faithfulness canst thou yet say what need have I of any Saviour to satisfie Justice for my sins When God spared not his Son wilt thou say what need these Stroaks of Justice Yet if this Doctrine be true God is cruel in this mans eyes Possibly he will say too If God doth damn the Impenitent if he damnes the fallen angels he is cruel for he can command wrath Can a King forgive all violation of his Laws without punishing any and reign It would not be his perfection to do this
it would be his sin Eli's not punishing his Sons cost him dear and so did the like offence cost David The Lord would have us forgive private Injuries for his sake who will make us satisfaction when the Offender cannot as he himself is willing to forgive us for Christs sake who hath made him satisfaction which we cannot Eph. 4.32 Forgive one another even as God for Christs sake hath forgiven you And since we have assurance that it is the free pleasure and purpose of God according to the truth of his Word and as he judgeth it meet to punish all sin and that he hath punished our sin in his Son how vain is it now to question Cannot God appease his own wrath If God will not justifie us without satisfaction we are not to look for it any other way but rather admire and heartily embrace his Mercy in that for Christs sake he is willing to forgive us Obj. 2. Christs Sufferings could not be any satisfaction to Gods Justice for our sins For they were Persecutors that imputed sin to him p. 63. Nothing but a Creature suffered He suffered by sinners and under the burden and weight of their Transgressions His tender Spirit suffered for Transgressors foreseeing wrath coming on them p. 58. He suffered not eternal death not that height of revenge as goes against Reprobate Angels p. 9. Not infinite Wrath pag. 45. Answ Whatever Persecutors did it must not be denied that God laid on him the iniquity of us all Nor that God made his Soul an Offering for Sin though men were Instruments of part of his Sufferings Not only did he grieve foreseeing mens misery but he bore the killing stroak of Gods Justice to prevent the misery of all that believe in him Without his Death Justice would not suffer that we should be forgiven Without shedding of Blood there is no Remission For the sake of his Death Gods wrath is appeased towards us he forgives accepts loves saves us What can be more evident than that Gods Justice is satisfied in his Death And for that person who is God to suffer a Temporal Death though in his humane nature only this is of infinite value an infinite abasement a stroak of infinite wrath for had not Gods wrath against sin been infinite he would not thus have struck a person of infinite worth and dearness to him interposing as Surety between him and us miserable sinners For God in our Nature to suffer what he did this is more than for Men or Devils to suffer Gods eternal wrath or revenge this wrath more clearly shines in the Infinitude of it in thus smiting the Brightness of his Glory and the express Image of his Person than in the eternal damnation of Men and Devils in the unquenchable Flames of Hell Obj. 3. It cannot be that God should punish our sins in Christ to satisfie his Justice God doth not hate his Son p. 52. God bears Infinite love to his Son His Law is the Son shall not bear the iniquity of the Father but every man his own sins Answ That Law admits exceptions One is this Except one man voluntarily becomes Surety for another In this case Gods Law is Take his Garment And he that is Surety for a Stranger shall surely smart for it In regard then Christ voluntarily became Surety for us in punishing him for our Sins God doth not act contrary to this Rule And in regard Christ could conquer his Sufferings and they according to the everlasting appointment of God were to be a Step to his own eternal advancement as well as the Salvation of his chosen it was an act of Gods Dear Love to chuse him forth for this Undertaking though for a time he poured forth his wrath upon him for our Iniquities Isa 42.1 Behold my Servant whom I uphold mine Elect in whom my Soul delighteth Obj. 4. Christs death did not make satisfaction to Gods Justice for our sins God promiseth pardon upon our repentance and turning p. 40. If satisfaction be made what need could there be of Christs Intercession p. 15. Why are not all out of Prison and Fetters Why doth the Debt of Obedience still remain p. 60. Why are those for whom Christ died still punished p. 61. Answ It is for Christs sake that God doth pardon upon repentance there is no pardon for fallen Angels promised upon their repentance because Christ satisfied not for them But having purchased Salvation for us at the hands of Justice by his Intercession he obtains the purchase at the hands of free Grace and so applies it to us Christs Death doth so glorifie Gods Justice in our Salvation as if therein he had put forth no act of Grace Christs Intercession doth so glorifie Gods Grace in our Salvation as if therein he had put forth no act of Justice This Satisfaction was designed for all them who through special Grace in time believe These all are delivered here from the guilt and reigning power of their sins and so are out of their Fetters and shall hereafter be delivered from the being of sin It is required of them that they be obedient which is but Gratitude Being disobedient they shall be corrected for their good which is but Love and Kindness They are to suffer nothing from revengeful wrath nothing in order to the satisfying of Gods Justice they shall never come into Condemnation Obj. 5. This Doctrine is mans Invention Did Christ satisfie that man might take liberty to sin As if a Prince should grant an Act of Indempnity that his Subjects might spread Dung on his Face p. 48. Answ How will mad men spurn away Gold and cast Dirt on those that tender it to them Since Mankind fallen must needs according to the truth of Gods Laws established perish for ever as well as fallen Angels if we had had no Mediator to expose himself to the Stroak of Gods Justice engaged and resolved to punish our sins Since for Christs sufferings sake it is that we are pardoned accepted saved all this according to the unerring Scriptures of our most glorious God He must shut his eyes against the Sun who will not see that this Doctrine of Satisfaction is according to truth Nor doth it tend to Licentiousness If a discovery that the least sin deserves Gods infinite wrath that upon commission of the least sin nothing can free us from everlasting burnings but the Death of Jesus Christ in our stead that for the sake of Christs death God is most freely ready to forgive all our sins if this tends not to break the heart for sin to turn the heart to God to engage the heart with everlasting indignation against what is displeasing to the Lord what is Nor can this Writer nominate one of us that encourageth men to take liberty of sinning from the consideration of Christs satisfaction Nay he cannot but know that our common doctrine is none are sharers in the benefit of this satisfaction but those who have such lively apprehensions of
not the Author of sin in decreeing to permit or in fore-ordaining it p. 41 42. For what God doth can neither be partiality nor cruelty nor unholiness Is he partial that gives his Alms where he pleaseth Is he cruel that never denies any due Compassion Who can prove that converting confirming Grace is a due Debt to every fallen man and woman Who hath first given to him Or is the Judge cruel that hangs up a Murtherer God doth actually damn none but the finally impenitent Acts 2.23 Christ being delivered by the determinate Counsel and Fore-knowledge of God you have taken and by wicked hands have crucified and slain Chap. 4.27 28. Against thy Holy Child Jesus Herod and Pontius Pilate with the Governors and People of Israel were gathered together to do whatsoever thy Hand and thy Counsel determined before to be done Is God the Author of Sin in determining or fore-ordaining the wicked actions of these men It is one thing to decree the permission of sin or to fore-ordain it another thing to commit it Between Gods fore-ordaining the sin and the actual commission of it came in the Will and Wicked Hands of men This Will and these wicked hands were the Author and Cause of sin and not Gods Fore-ordination 3. That it doth not become us to have the least Risings of heart against it and say as p. 41. If any are reprobated they cannot avoid Hell and Damnation whatever they do Or as p. 45. Then the blame of mans Damnation is to be laid on God This is the same with that Rom. 9.19 For why doth he yet find fault who hath resisted his Will What the Apostle speaks in the following Verses must quiet us Nay but O man who art thou that repliest against God Shall the thing formed say to him that formed it why hast thou made me thus Hath not the Potter power over the Clay of the same Lump to make one Vessel to Honour another to Dishonour 4. That it tends not to drive any to a sinful Despair p. 41. It is indeed a dreadful Doctrine and to be trembled at yet doth it leave room for comfort It tends to make an impenitent man that loves his sin to despair of Salvation whilst such but this is a good Despair But it tends not to make any that have not sinned the sin against the Holy Ghost how vile soever they be absolutely to despair Had the Lord passed by all there had been no hopes for any Rom. 9.29 Except the Lord had left us a Seed we had been as Sodon and been made like unto Gomorrah But though all fallen Angels are all fallen men and women are not reprobated This is some comfort and it importunately urgeth all in compassion to their own immortal Souls to turn from sin to God in Christ and to seek after good Scripture-Evidences of their Election I shall lay down two or three 1. Hast thou ever had a heart to chuse Christ Joh. 16.16 You have not chosen me but I have chosen you He that can assure his own Soul that he hath chosen Christ for his Saviour for his Teacher for his Governour for his Portion with his very heart and dearest affections may be confident he is a chosen Vessel of Mercy 2. Hast thou an heart to believe in Christ for Salvation John 10.26 You believe not because you are not my sheep He that can be assured that seeing himself lost in himself and renouncing all trust in his own performances placeth all his confidence in the Obedience and Death of Christ for Pardon Acceptance shelter from wrath and the salvation of his Soul as Paul who knew whom he had believed and was perswaded that he was able to keep what he had committed to him against that day this person hath no ground to fear Reprobation Those that are not the sheep do never thus believe 3. Hath God given thee power over thy Corruptions in some good measure a heart to pray sincerely and a holy Conversation so that thou livest not like the generality of thy Neighbours 1 Pet. 2.9 Ye are a chosen Generation a Royal Priesthood an holy Nation a peculiar People Because ye are chosen and dear to God therefore doth Grace reign over sin in you therefore have you hearts to seek God uprightly Therefore are you lovers of Holiness and your Conversation differs from other men 4. Is your heart spiritually tender Rom. 11.7 The Election hath obtained it and the rest were hardned Rom. 9.14 He hath mercy on whom he will and whom he will he hardneth You are not a Despiser of Mercy a Neglecter of Salvation a presumptuous person giving your self up to known sinful Practices but had rather lose your life than miss of Christ do grieve for what hardness you find do fear God and would in nothing offend him Are these things to be found in Reprobates Let Gods Word give your heart security that you are not Reprobates Yea if heretofore you did in truth experience these things but you are now afraid you have lost all for you have greatly fallen as did David you are sorely scourged as was Job your Faith is even giving up the Ghost with the Disciples We thought it had been he yet are not you fallen from Grace God hath not forsaken you Psal 89.30 If his Children forsake my Law and walk not in my Judgments I will visit their Transgressions with a Rod nevertheless my loving kindness will I not utterly take from him nor suffer my righteousness to fail Nor have you totally forsaken your God Peter I have prayed for thee that thy Faith fail not Nor ever shall you totally forsake him for the foundation of God stands sure having this Seal to it the Lord knows them that are his There is a Recovery for you who have seemingly lost your Faith Thomas reach hither thy singer and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing And you shall yet find more strength against the Devil and your own Corruptions more wariness love to God than ever Rom. 8.28 All things work together for good to them that love God to them who are the called according to his purpose Therefore still hope you in God still trust in your faithful Advocate Seek the Lord and his strength seek his face evermore Never cast him off that will not break a bruised Reed Strive to be more and more holy in all manner of conversation Faint not nor be dismayed the Lord is your God for ever and ever he will be your Guide unto death He will not forsake his People because it hath pleased the Lord to make you his People I have now through Gods help finished this Work and do hope that through these poor Labours of mine God will give some that are mistaken others that are staggering to discern the dangerous Errours of these People and avoid them And surely if Persons whose hearts the Lord hath framed with all readiness of mind to embrace Truth and only Truth if Persons to whom Truth is precious because proceeding from God and leading to him again if these do but see that where there is no Election among fallen Creatures there is no Salvation which is plainly visible in the fallen Angels they will readily and gladly and thankfully embrace the Doctrine of Election If these were but perswaded that they are cursed who ever diminish from Gods Word they will be afraid to reject Christs Ordinances of the Supper and of Baptism by Water If these heartily believe and they will that Christ did not die in vain Oh they will be torn Limb from Limb rather than part with that most precious soul-saving Doctrine of the Imputation of Christ Death and Sufferings to lost Sinners for Justification If these do but yield Salvation is not now attainable by the Covenant of Works that this Law is now weak through the flesh that it cannot give Life How will they at once let go all hope of attaining perfection in themselves here and desirously seek to have Christs Righteousness imputed to them that they may be found in him blessing praising and admiring God that he was graciously pleased to provide it for undone Sinners and invite them to it If these persons do but seriously consider that Adam fallen notwithstanding all the Light he brought with him into the world was not able to attain to the knowledge of Christ till God revealed him They will surely conclude the bare Light every man brings with him into the world cannot be saving And if these persons do but believe verily the Lord doth bestow on his Church and People a safer and better Rule to walk by than he bestows on the Heathen that know not God they will embrace the Scripture for their Rule and not prefer the Light that is in every man as a safer and better Rule These are the Truths I contend for and these I doubt not will be precious in the eyes of those whom God loves to the end of the World FINIS